Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17, 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 to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation ;—how can you (go to him in this way and be successful) ?’ (Yen Hui) rejoined, ‘Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple?) boy. This is what is called being a co-worker with Heaven. ‘Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court) 2, to kneel, and to bend the body reverentially :—these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This 1 Entirely unsophisticated, governed by the T4o. 2 See the Li £7, XI, ii, 16, 17. 208 THE TEXTS OF TAOISM. BK. IV. is what is called being a fellow-worker with other men. ‘Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful ?’ ‘No indeed!’ said Kung-ni. ‘ How can you do so? You have too many plans of proceeding, and have not spied out (the ruler’s character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’
2Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’ 2. Yen Hui said, ‘I can go no farther; I venture to ask the method from you. ung-ni replied, ‘It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.’ Hui said, ‘My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables ?;—can this be regarded as fasting?’ The reply was, ‘It is the fasting appropriate to sacrificing, but it is not the fasting 1 The term is emphatic, as Confucius goes on to explain. 2 Such as onions and garlic, with horse, dog, cow, goose, and pigeon. PT.1I, SECT. Iv. THE WRITINGS OF KWANG-3ZE, 209 of the mind.’ ‘I venture to ask what that fasting of the mind is,’ said Hui, and Aung-nt answered, ‘Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit’. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is?, there is freedom from all pre-occupation ;—such freedom is the fasting of the mind.’ Hui said 3, ‘ Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation ?’ The Master replied, ‘Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall ' The character in the text for ‘spirit’ here is ae ‘the breath.’ 2 The Tao. 8 *Said;’ probably, after having made trial of this fasting. [39] P 210 THE TEXTS OF TAOISM. BK. IV.
3In acting after the manner of men, it is easy to fall ' The character in the text for ‘spirit’ here is ae ‘the breath.’ 2 The Tao. 8 *Said;’ probably, after having made trial of this fasting. [39] P 210 THE TEXTS OF TAOISM. BK. IV. into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall);—the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external :—(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yii and Shun moved; it was this which Fd-hst! and Ai-£4ii? practised all their lives: how much more should other men follow the same rule!’ 3. 3ze-k4o 8, duke of Sheh, being about to proceed on a mission to Ki, asked Kung-ni, saying, ‘The king is sending me, Ad-liang*, on a mission which Often spoken of as Fo-hi, the founder of the Chinese kingdom. His place in chronology should be assigned to him more than B.C. 3000 rather than under that date. * A predecessor of Ff-hst, a sovereign of the ancient paradisiacal time. 8 The name of Sheh remains in Sheh-hsien, a district of the department Nan-yang, Ho-nan. Its governor, who is the subject of this narrative, was a Shin Xf-liang, styled 3ze-k4o. He was PT. I. SECT. 1V. THE WRITINGS OF KWANG-3ZE. 2II
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.
17, 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 to seek still more the satisfaction of his own mind. He may be described as unaffected by the (small lessons of) virtue brought to bear on him from day to day; and how much less will he be so by your great lessons? He will be obstinate, and refuse to be converted. He may outwardly agree with you, but inwardly there will be no self-condemnation ;—how can you (go to him in this way and be successful) ?’ (Yen Hui) rejoined, ‘Well then; while inwardly maintaining my straightforward intention, I will outwardly seem to bend to him. I will deliver (my lessons), and substantiate them by appealing to antiquity. Inwardly maintaining my straightforward intention, I shall be a co-worker with Heaven. When I thus speak of being a co-worker with Heaven, it is because I know that (the sovereign, whom we style) the son of Heaven, and myself, are equally regarded by Heaven as Its sons. And should I then, as if my words were only my own, be seeking to find whether men approved of them, or disapproved of them? In this way men will pronounce me a (sincere and simple?) boy. This is what is called being a co-worker with Heaven. ‘Outwardly bending (to the ruler), I shall be a co-worker with other men. To carry (the memorandum tablet to court) 2, to kneel, and to bend the body reverentially :—these are the observances of ministers. They all employ them, and should I presume not to do so? Doing what other men do, they would have no occasion to blame me. This 1 Entirely unsophisticated, governed by the T4o. 2 See the Li £7, XI, ii, 16, 17. 208 THE TEXTS OF TAOISM. BK. IV. is what is called being a fellow-worker with other men. ‘Fully declaring my sentiments and substantiating them by appealing to antiquity, I shall be a co-worker with the ancients. Although the words in which I convey my lessons may really be condemnatory (of the ruler), they will be those of antiquity, and not my own. In this way, though straightforward, I shall be free from blame. This is what is called being a co-worker with antiquity. May I go to Wei in this way, and be successful ?’ ‘No indeed!’ said Kung-ni. ‘ How can you do so? You have too many plans of proceeding, and have not spied out (the ruler’s character). Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’
2Though you firmly adhere to your plans, you may be held free from transgression, but this will be all the result. How can you (in this way) produce the transformation (which you desire)? All this only shows (in you) the mind of a teacher!’ 2. Yen Hui said, ‘I can go no farther; I venture to ask the method from you. ung-ni replied, ‘It is fasting, (as) I will tell you. (But) when you have the method, will you find it easy to practise it? He who thinks it easy will be disapproved of by the bright Heaven.’ Hui said, ‘My family is poor. For months together we have no spirituous drink, nor do we taste the proscribed food or any strong-smelling vegetables ?;—can this be regarded as fasting?’ The reply was, ‘It is the fasting appropriate to sacrificing, but it is not the fasting 1 The term is emphatic, as Confucius goes on to explain. 2 Such as onions and garlic, with horse, dog, cow, goose, and pigeon. PT.1I, SECT. Iv. THE WRITINGS OF KWANG-3ZE, 209 of the mind.’ ‘I venture to ask what that fasting of the mind is,’ said Hui, and Aung-nt answered, ‘Maintain a perfect unity in every movement of your will. You will not wait for the hearing of your ears about it, but for the hearing of your mind. You will not wait even for the hearing of your mind, but for the hearing of the spirit’. Let the hearing (of the ears) rest with the ears. Let the mind rest in the verification (of the rightness of what is in the will). But the spirit is free from all pre-occupation and so waits for (the appearance of) things. Where the (proper) course is?, there is freedom from all pre-occupation ;—such freedom is the fasting of the mind.’ Hui said 3, ‘ Before it was possible for me to employ (this method), there I was, the Hui that I am; now, that I can employ it, the Hui that I was has passed away. Can I be said to have obtained this freedom from pre-occupation ?’ The Master replied, ‘Entirely. I tell you that you can enter and be at ease in the enclosure (where he is), and not come into collision with the reputation (which belongs to him). If he listen to your counsels, let him hear your notes; if he will not listen, be silent. Open no (other) door; employ no other medicine; dwell with him (as with a friend) in the same apartment, and as if you had no other option, and you will not be far from success in your object. Not to move a step is easy; to walk without treading on the ground is difficult. In acting after the manner of men, it is easy to fall ' The character in the text for ‘spirit’ here is ae ‘the breath.’ 2 The Tao. 8 *Said;’ probably, after having made trial of this fasting. [39] P 210 THE TEXTS OF TAOISM. BK. IV.
3In acting after the manner of men, it is easy to fall ' The character in the text for ‘spirit’ here is ae ‘the breath.’ 2 The Tao. 8 *Said;’ probably, after having made trial of this fasting. [39] P 210 THE TEXTS OF TAOISM. BK. IV. into hypocrisy; in acting after the manner of Heaven, it is difficult to play the hypocrite. I have heard of flying with wings; I have not heard of flying without them. I have heard of the knowledge of the wise; I have not heard of the knowledge of the unwise. Look at that aperture (left in the wall);—the empty apartment is filled with light through it. Felicitous influences rest (in the mind thus emblemed), as in their proper resting place. Even when they do not so rest, we have what is called (the body) seated and (the mind) galloping abroad. The information that comes through the ears and eyes is comprehended internally, and the knowledge of the mind becomes something external :—(when this is the case), the spiritual intelligences will come, and take up their dwelling with us, and how much more will other men do so! All things thus undergo a transforming influence. This was the hinge on which Yii and Shun moved; it was this which Fd-hst! and Ai-£4ii? practised all their lives: how much more should other men follow the same rule!’ 3. 3ze-k4o 8, duke of Sheh, being about to proceed on a mission to Ki, asked Kung-ni, saying, ‘The king is sending me, Ad-liang*, on a mission which Often spoken of as Fo-hi, the founder of the Chinese kingdom. His place in chronology should be assigned to him more than B.C. 3000 rather than under that date. * A predecessor of Ff-hst, a sovereign of the ancient paradisiacal time. 8 The name of Sheh remains in Sheh-hsien, a district of the department Nan-yang, Ho-nan. Its governor, who is the subject of this narrative, was a Shin Xf-liang, styled 3ze-k4o. He was PT. I. SECT. 1V. THE WRITINGS OF KWANG-3ZE. 2II
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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