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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? Nothing more is known of this person. 8 Probably the disciples of Lao-3ze, * Lao had gone to an excess in his ‘ doing good,’ as if he were seeking reputation. 5 Into the world. ® See Kwang-jze’s remarks and demeanour on the death of his wife, in Book XVIII. i ee 202 THE TEXTS OF TAOISM. BK. III. cord on which God suspended (the life)!. What we can point to are the faggots that have been consumed ; but the fire is transmitted (elsewhere), and we know not that it is over and ended *, 1 This short sentence is remarkable by the use of the character Tt (i), ‘God,’ in it, a usage here ascribed to the ancients. ? The concluding sentence might stand as a short paragraph by itself. The ‘faggots’ are understood to represent the body, and the ‘fire’ the animating spirit. The body perishes at death as the faggots are consumed by the fire. But the fire may be transmitted to other faggots, and so the spirit may migrate, and be existing elsewhere. -_- ee ome (ee SO et Se PT.I. SECT. IV. THE WRITINGS OF KWANG-3ZE. 203 BOOK IV. Part I. Section IV. Zan Kien Shih, or ‘Man in the World, Associated with other Men 1,’ 1. Yen Hui? went to see AKung-ni’, and asked leave to take his departure. ‘Where are you going to?’ asked the Master. ‘I will go to Wei*’ was the reply. ‘And with what object?’ ‘I have heard that the ruler of Wei® is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people’s dying; the dead are lying all over the country as if no smaller space could contain them; on the plains® and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, “Leave the state that is well 1 See pp. 131, 132. 2 The favourite disciple of Confucius, styled also 3ze-ytian. 8 Of course, Confucius ;—his designation or married name. * A feudal state, embracing portions of the present provinces of Ho-nan, Xih-lf, and Shan-tung. There was another state, which we must also call Wei in English, though the Chinese characters of them are different ;—one of the fragments of the great state of Zin, more to the west. 5 At this time the marquis Yiian, known to us by his posthumous title of duke Ling ;—see Book XXV, 9. * Adopting Lin’s reading of - instead of the common of. 204 THE TEXTS OF TAOISM. BK. IV. governed ; go to the state where disorder prevails }.” At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.’
2204 THE TEXTS OF TAOISM. BK. IV. governed ; go to the state where disorder prevails }.” At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.’ Kung-ni said, ‘Alas! The risk is that you will go only to suffer in the punishment (of yourself) ! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself), The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man ? ‘Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one’s conduct. Supposing one’s virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the 1 Compare in the Analects, VIII, xiii, 2, where a different lesson is given; but Confucius may at another time have spoken as Hui says. PT.I,SECT.IV. THE WRITINGS OF KWANG-8ZE. 205 disposition to strive for reputation, if he do not comprehend their minds ;—when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover’s) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)!
3He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)! ‘Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him) ? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity ; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant. ‘And formerly Kieh? killed Kwan Lung-fang ?, and Aéu® killed the prince Pi-kan*. Both of 1 The tyrant with whom the dynasty of Hsia ended. 2 A worthy ministér of Kieh. 8 The tyrant with whom the dynasty of Shang or Yin ended. ‘ A half-brother of Au, the tyrant of the Yin dynasty. | 206 THE TEXTS OF TAOISM. BK. 1V. these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction :—such regard had they for their own fame. (Again), Y4o anciently attacked (the states of) 3hung-4ih! and Hsii-Ao!, and Yii attacked the ruler of Hi}. Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance ;—have you not heard it? Those sages were not able to overcome the thirst for fame and substance ;—how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.’ Yen Hui said, ‘May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation) ?’ ‘No, indeed !’ was the reply. ‘How can you do so? This man makes a display? of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them 1 See in par. 7, Book II, where Hsii-4o is mentioned, though not 3hung-fih. See the Shf, III, ii. 2 T take iB here as = Ff j—a meaning given in the Khang-hst dictionary. PT.I, SECT.IV. THE WRITINGS OF KWANG-3ZE. 207
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? Nothing more is known of this person. 8 Probably the disciples of Lao-3ze, * Lao had gone to an excess in his ‘ doing good,’ as if he were seeking reputation. 5 Into the world. ® See Kwang-jze’s remarks and demeanour on the death of his wife, in Book XVIII. i ee 202 THE TEXTS OF TAOISM. BK. III. cord on which God suspended (the life)!. What we can point to are the faggots that have been consumed ; but the fire is transmitted (elsewhere), and we know not that it is over and ended *, 1 This short sentence is remarkable by the use of the character Tt (i), ‘God,’ in it, a usage here ascribed to the ancients. ? The concluding sentence might stand as a short paragraph by itself. The ‘faggots’ are understood to represent the body, and the ‘fire’ the animating spirit. The body perishes at death as the faggots are consumed by the fire. But the fire may be transmitted to other faggots, and so the spirit may migrate, and be existing elsewhere. -_- ee ome (ee SO et Se PT.I. SECT. IV. THE WRITINGS OF KWANG-3ZE. 203 BOOK IV. Part I. Section IV. Zan Kien Shih, or ‘Man in the World, Associated with other Men 1,’ 1. Yen Hui? went to see AKung-ni’, and asked leave to take his departure. ‘Where are you going to?’ asked the Master. ‘I will go to Wei*’ was the reply. ‘And with what object?’ ‘I have heard that the ruler of Wei® is in the vigour of his years, and consults none but himself as to his course. He deals with his state as if it were a light matter, and has no perception of his errors. He thinks lightly of his people’s dying; the dead are lying all over the country as if no smaller space could contain them; on the plains® and about the marshes, they are as thick as heaps of fuel. The people know not where to turn to. I have heard you, Master, say, “Leave the state that is well 1 See pp. 131, 132. 2 The favourite disciple of Confucius, styled also 3ze-ytian. 8 Of course, Confucius ;—his designation or married name. * A feudal state, embracing portions of the present provinces of Ho-nan, Xih-lf, and Shan-tung. There was another state, which we must also call Wei in English, though the Chinese characters of them are different ;—one of the fragments of the great state of Zin, more to the west. 5 At this time the marquis Yiian, known to us by his posthumous title of duke Ling ;—see Book XXV, 9. * Adopting Lin’s reading of - instead of the common of. 204 THE TEXTS OF TAOISM. BK. IV. governed ; go to the state where disorder prevails }.” At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.’
2204 THE TEXTS OF TAOISM. BK. IV. governed ; go to the state where disorder prevails }.” At the door of a physician there are many who are ill. I wish through what I have heard (from you) to think out some methods (of dealing with Wei), if peradventure the evils of the state may be cured.’ Kung-ni said, ‘Alas! The risk is that you will go only to suffer in the punishment (of yourself) ! The right method (in such a case) will not admit of any admixture. With such admixture, the one method will become many methods. Their multiplication will embarrass you. That embarrassment will make you anxious. However anxious you may be, you will not save (yourself), The perfect men of old first had (what they wanted to do) in themselves, and afterwards they found (the response to it) in others. If what they wanted in themselves was not fixed, what leisure had they to go and interfere with the proceedings of any tyrannous man ? ‘Moreover, do you know how virtue is liable to be dissipated, and how wisdom proceeds to display itself? Virtue is dissipated in (the pursuit of) the name for it, and wisdom seeks to display itself in the striving with others. In the pursuit of the name men overthrow one another; wisdom becomes a weapon of contention. Both these things are instruments of evil, and should not be allowed to have free course in one’s conduct. Supposing one’s virtue to be great and his sincerity firm, if he do not comprehend the spirit of those (whom he wishes to influence); and supposing he is free from the 1 Compare in the Analects, VIII, xiii, 2, where a different lesson is given; but Confucius may at another time have spoken as Hui says. PT.I,SECT.IV. THE WRITINGS OF KWANG-8ZE. 205 disposition to strive for reputation, if he do not comprehend their minds ;—when in such a case he forcibly insists on benevolence and righteousness, setting them forth in the strongest and most direct language, before the tyrant, then he, hating (his reprover’s) possession of those excellences, will put him down as doing him injury. He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)!
3He who injures others is sure to be injured by them in return. You indeed will hardly escape being injured by the man (to whom you go)! ‘Further, if perchance he takes pleasure in men of worth and hates those of an opposite character, what is the use of your seeking to make yourself out to be different (from such men about him) ? Before you have begun to announce (your views), he, as king and ruler, will take advantage of you, and immediately contend with you for victory. Your eyes will be dazed and full of perplexity ; you will try to look pleased with him; you will frame your words with care; your demeanour will be conformed to his; you will confirm him in his views. In this way you will be adding fire to fire, and water to water, increasing, as we may express it, the evils (which you deplore). To these signs of deferring to him at the first there will be no end. You will be in danger, seeing he does not believe you, of making your words more strong, and you are sure to die at the hands of such a tyrant. ‘And formerly Kieh? killed Kwan Lung-fang ?, and Aéu® killed the prince Pi-kan*. Both of 1 The tyrant with whom the dynasty of Hsia ended. 2 A worthy ministér of Kieh. 8 The tyrant with whom the dynasty of Shang or Yin ended. ‘ A half-brother of Au, the tyrant of the Yin dynasty. | 206 THE TEXTS OF TAOISM. BK. 1V. these cultivated their persons, bending down in sympathy with the lower people to comfort them suffering (as they did) from their oppressors, and on their account opposing their superiors. On this account, because they so ordered their conduct, their rulers compassed their destruction :—such regard had they for their own fame. (Again), Y4o anciently attacked (the states of) 3hung-4ih! and Hsii-Ao!, and Yii attacked the ruler of Hi}. Those states were left empty, and with no one to continue their population, the people being exterminated. They had engaged in war without ceasing; their craving for whatever they could get was insatiable. And this (ruler of Wei) is, like them, one who craves after fame and greater substance ;—have you not heard it? Those sages were not able to overcome the thirst for fame and substance ;—how much less will you be able to do so! Nevertheless you must have some ground (for the course which you wish to take); pray try and tell it to me.’ Yen Hui said, ‘May I go, doing so in uprightness and humility, using also every endeavour to be uniform (in my plans of operation) ?’ ‘No, indeed !’ was the reply. ‘How can you do so? This man makes a display? of being filled to overflowing (with virtue), and has great self-conceit. His feelings are not to be determined from his countenance. Ordinary men do not (venture to) oppose him, and he proceeds from the way in which he affects them 1 See in par. 7, Book II, where Hsii-4o is mentioned, though not 3hung-fih. See the Shf, III, ii. 2 T take iB here as = Ff j—a meaning given in the Khang-hst dictionary. PT.I, SECT.IV. THE WRITINGS OF KWANG-3ZE. 207
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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