Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’ Khang Ki said, ‘What do you mean?’ ‘When we look at things,’ said Kung-ni, ‘as they differ, we see them to be different, (as for instance) the liver and the gall, or Ai and Yiieh ; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Thai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks 1 Literally, ‘the Senior ;’ often rendered ‘ Teacher.’ 2 ¢That in which there is no element of falsehood’ is the T 40, which also is the ‘Author’ of all the changes that take place in time and space. See the Introductory Note on the title and subject of the Book, PT. I, SECT.V. THE WRITINGS OF KWANG-8ZE. 225 on the loss of his feet as only the loss of so much earth.’ Khang Ki said, ‘ He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable !; but how is it that men make so much of him?’ The reply was, ‘Men do not look into running water as a mirror, but into still water ;—it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances ;—in winter as in summer brightly green 2. Of those which were what they were by the influence of Heaven’, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others. ‘As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness,—how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts‘. Ifa man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater 1 Wang ThAi saw all things in the T4o, and the T4o in all things. Comp. Book XI, par. 7, et al. 2 Notwithstanding his being a cripple. He forgets that circumstance himself, and all others forget it, constrained and won by his embodiment of the Tao. What follows is an illustration of this, exaggerated indeed, but not so extravagantly as in many other passages. 3 In the Taoistic meaning of the term. * The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army. [39] Q 226 THE TEXTS OF TAOISM. BK. V.
23 In the Taoistic meaning of the term. * The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army. [39] Q 226 THE TEXTS OF TAOISM. BK. V. result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members? of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men ?’ 2. Shan-thf Aia? was (another) man who had lost his feet. Along with §ze-£/4n® of Kang? he studied under the master Po-hwan Wo-zin‘. 3ze-£44n said to him (one day), ‘If I go out first, do you remain behind; and if you go out first, I will remain behind” Next day they were again sitting together on the same mat in the hall, when 3ze-444n spoke the same words to him, adding, ‘ Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way;—do you consider yourself equal to one of official rank ?’ Sh&n-thd Kia replied, ‘In our Master’s school is there indeed such recognition required of official rank ? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I 1 The arms, legs, head, and trunk. ? Another cripple introduced by our author to serve his purpose. 8 Kung-sun Ahido; a good and able minister of Kang, an earldom forming part of the present Ho-nan. He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau. 4 A TAoist teacher. See XXI, par. g; XXXII, par. 1. PT. 1. SECT.V. THE WRITINGS OF KWANG-3ZE, 227
3He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau. 4 A TAoist teacher. See XXI, par. g; XXXII, par. 1. PT. 1. SECT.V. THE WRITINGS OF KWANG-3ZE, 227 have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?’ 3ze-£A4n rejoined, ‘A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself ?’ The other said, ‘Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) 11 with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) ;—he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the 1 A famous archer of antiquity in the twenty-second century B.C. or perhaps earlier. Q2 i 228 THE TEXTS OF TAOISM. BK. v.. (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;—are you not wrong in this?’ 3ze-#44n felt uneasy, altered his manner and looks, and said, ‘You need not, Sir, say anything more about it.’
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.
1His judgment is fixed regarding that in which there is no element of falsehood?; and, while other things change, he changes not. The transformations of things are to him the developments prescribed for them, and he keeps fast hold of the author of them 2.’ Khang Ki said, ‘What do you mean?’ ‘When we look at things,’ said Kung-ni, ‘as they differ, we see them to be different, (as for instance) the liver and the gall, or Ai and Yiieh ; when we look at them, as they agree, we see them all to be a unity. So it is with this (Wang Thai). He takes no knowledge of the things for which his ears and eyes are the appropriate organs, but his mind delights itself in the harmony of (all excellent) qualities. He looks at the unity which belongs to things, and does not perceive where they have suffered loss. He looks 1 Literally, ‘the Senior ;’ often rendered ‘ Teacher.’ 2 ¢That in which there is no element of falsehood’ is the T 40, which also is the ‘Author’ of all the changes that take place in time and space. See the Introductory Note on the title and subject of the Book, PT. I, SECT.V. THE WRITINGS OF KWANG-8ZE. 225 on the loss of his feet as only the loss of so much earth.’ Khang Ki said, ‘ He is entirely occupied with his (proper) self. By his knowledge he has discovered (the nature of) his mind, and to that he holds as what is unchangeable !; but how is it that men make so much of him?’ The reply was, ‘Men do not look into running water as a mirror, but into still water ;—it is only the still water that can arrest them all, and keep them (in the contemplation of their real selves). Of things which are what they are by the influence of the earth, it is only the pine and cypress which are the best instances ;—in winter as in summer brightly green 2. Of those which were what they were by the influence of Heaven’, the most correct examples were Yao and Shun; fortunate in (thus) maintaining their own life correct, and so as to correct the lives of others. ‘As a verification of the (power of) the original endowment, when it has been preserved, take the result of fearlessness,—how the heroic spirit of a single brave soldier has been thrown into an army of nine hosts‘. Ifa man only seeking for fame and able in this way to secure it can produce such an effect, how much more (may we look for a greater 1 Wang ThAi saw all things in the T4o, and the T4o in all things. Comp. Book XI, par. 7, et al. 2 Notwithstanding his being a cripple. He forgets that circumstance himself, and all others forget it, constrained and won by his embodiment of the Tao. What follows is an illustration of this, exaggerated indeed, but not so extravagantly as in many other passages. 3 In the Taoistic meaning of the term. * The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army. [39] Q 226 THE TEXTS OF TAOISM. BK. V.
23 In the Taoistic meaning of the term. * The royal army consisted of six hosts; that of a great feudal prince of three. ‘Nine hosts’=a very great army. [39] Q 226 THE TEXTS OF TAOISM. BK. V. result) from one whose rule is over heaven and earth, and holds all things in his treasury, who simply has his lodging in the six members? of his body, whom his ears and eyes serve but as conveying emblematic images of things, who comprehends all his knowledge in a unity, and whose mind never dies! If such a man were to choose a day on which he would ascend far on high, men would (seek to) follow him there. But how should he be willing to occupy himself with other men ?’ 2. Shan-thf Aia? was (another) man who had lost his feet. Along with §ze-£/4n® of Kang? he studied under the master Po-hwan Wo-zin‘. 3ze-£44n said to him (one day), ‘If I go out first, do you remain behind; and if you go out first, I will remain behind” Next day they were again sitting together on the same mat in the hall, when 3ze-444n spoke the same words to him, adding, ‘ Now I am about to go out; will you stay behind or not? Moreover, when you see one of official rank (like myself), you do not try to get out of his way;—do you consider yourself equal to one of official rank ?’ Sh&n-thd Kia replied, ‘In our Master’s school is there indeed such recognition required of official rank ? You are one, Sir, whose pleasure is in your official rank, and would therefore take precedence of other men. I 1 The arms, legs, head, and trunk. ? Another cripple introduced by our author to serve his purpose. 8 Kung-sun Ahido; a good and able minister of Kang, an earldom forming part of the present Ho-nan. He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau. 4 A TAoist teacher. See XXI, par. g; XXXII, par. 1. PT. 1. SECT.V. THE WRITINGS OF KWANG-3ZE, 227
3He was a contemporary of Confucius, who wept when he heard of his death in B.C. 522. He was a scion of the ruling house, which again was a branch of the royal family of Kau. 4 A TAoist teacher. See XXI, par. g; XXXII, par. 1. PT. 1. SECT.V. THE WRITINGS OF KWANG-3ZE, 227 have heard that when a mirror is bright, the dust does not rest on it; when dust rests on it the mirror is not bright. When one dwells long with a man of ability and virtue, he comes to be without error. There now is our teacher whom you have chosen to make you greater than you are; and when you still talk in this way, are you not in error?’ 3ze-£A4n rejoined, ‘A (shattered) object as you are, you would still strive to make yourself out as good as Yao! If I may form an estimate of your virtue, might it not be sufficient to lead you to the examination of yourself ?’ The other said, ‘Most criminals, in describing their offences, would make it out that they ought not to have lost (their feet) for them; few would describe them so as to make it appear that they should not have preserved their feet. They are only the virtuous who know that such a calamity was unavoidable, and therefore rest in it as what was appointed for them. When men stand before (an archer like) 11 with his bent bow, if they are in the middle of his field, that is the place where they should be hit; and if they be not hit, that also was appointed. There are many with their feet entire who laugh at me because I have lost my feet, which makes me feel vexed and angry. But when I go to our teacher, I throw off that feeling, and return (to a better mood) ;—he has washed, without my knowing it, the other from me by (his instructions in) what is good. I have attended him now for nineteen years, and have not known that I am without my feet. Now, you, Sir, and I have for the object of our study the 1 A famous archer of antiquity in the twenty-second century B.C. or perhaps earlier. Q2 i 228 THE TEXTS OF TAOISM. BK. v.. (virtue) which is internal, and not an adjunct of the body, and yet you are continually directing your attention to my external body;—are you not wrong in this?’ 3ze-#44n felt uneasy, altered his manner and looks, and said, ‘You need not, Sir, say anything more about it.’
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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