Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’ ‘And what do you mean by the realisation of these powers not being manifested in the person?’ (pursued further the duke). The reply was, ‘There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony (of the nature). Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).’ Some days afterwards duke Ai told this conversation to Min-jze*, saying, ‘ Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death ;—this } Specially the season of complacent enjoyment. 2 So, in Lin Hsi-fung; but the meaning has to be forced out of the text. 5 The disciple Min Sun or Min 3ze-Ahien. eet: ec: meee ce tee es 2 PT. I. SECT. ¥. THE WRITINGS OF KWANG-3ZE. 233 I considered to be the sum (of his duty). Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my state. I and Khung A4id are not on the footing of ruler and subject, but on that of a virtuous friendship.’ 5. A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed !, addressed his counsels to duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar! addressed his counsels to duke Hwan of KAi?, who was so pleased with him that he looked on a perfectly formed man as having a neck lean and small in comparison with him *. So it is that when one’s virtue is extraordinary, (any deficiency in) his bodily form may be forgotten. When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion. Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump; agreements with others are to him but so much glue; kindnesses are * These two men are undoubtedly inventions of Awang-3ze. They are brought before us, not by surnames and names, but by their several deformities. 2 The first of the five presiding chiefs; marquis of AAt from B.C. 685 to 643. 8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this!
22 The first of the five presiding chiefs; marquis of AAt from B.C. 685 to 643. 8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this! rs et Sm es ee es eee ET Te — i ee SSS Se - ew = cce - oe - eo 234 THE TEXTS OF TAOISM. BK, V. (but the arts of) intercourse; and great skill is (but as) merchants’ wares. The sagely man lays no plans ;—of what use would wisdom be to him? He has no cutting and hacking to do;—of what use would glue be to him? He has lost nothing ;— of what use would arts of intercourse be to him? He has no goods to dispose of ;—what need has he to play the merchant? (The want of) these four things are the nourishment of (his) Heavenly (nature) ; that nourishment is its Heavenly food. Since he receives this food from Heaven, what need has he for anything of man’s (devising) ? He has the bodily form of man, but not the passions and desires of (other) men. He has the form of man, and therefore he isa man. Being without the passions and desires of men, their approvings and disapprovings are not to be found in him. How insignificant and small is (the body) by which he belongs to humanity! How grand and great is he in the unique perfection of his Heavenly (nature) ! Hui-jze said to Awang-jze, ‘Can a man indeed be without desires and passions?’ The reply was, ‘He can.’ ‘But on what grounds do you call him a man, who is thus without passions and desires ?’ Kwang-3ze said, ‘The T4o? gives him his personal appearance (and powers); Heaven? gives him his bodily form; how should we not call him a man ?’ Hui-3ze rejoined, ‘Since you call him a man, how 1 La Sh@-4ih maintains here that ‘the T4o’ and ‘ Heaven’ have the same meaning; nor does he make any distinction between m4o (Bia), ‘the personal appearance,’ and hsing (FB). ‘the figure,’ or ‘ bodily form.’ 2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5. PT.1I,SECT.V. THE WRITINGS OF KWANG-3ZE. 235
3‘the figure,’ or ‘ bodily form.’ 2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5. PT.1I,SECT.V. THE WRITINGS OF KWANG-3ZE. 235 can he be without passions and desires?’ The reply was, ‘You are misunderstanding what I mean by passions and desires. What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body ;—he always pursues his course without effort, and does not (try to) increase his (store of) life.’ Hui-3ze rejoined, ‘If there were not that increasing of (the amount) of life, how would he get his body?!?’ Kwang-jze said, ‘The T4o gives him his personal appearance (and powers); Heaven gives him his bodily form ; and he does not by his likings and dislikings do any internal harm to his body. But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil. You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree. Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white *.’ 1 Apparently a gross meaning attached by Hui-3ze to Kwang-3ze’s words. 2 Kwang-3ze beats down his opponent, and contemptuously refers to some of his well-known peculiarities ;—as in II, par. 5, XXXIII, par. 7, and elsewhere. ee 236 THE TEXTS OF TAOISM. BK. VI. BOOK VI. Part I. Section VI. Taé 3ung Shih, or ‘The Great and Most Honoured Master?’ 1. He who knows the part which the Heavenly ? (in him) plays,and knows (also) that which the Human? (in him ought to) play, has reached the perfection (of knowledge). He who knows the part which the Heavenly plays (knows) that it is naturally born with him; he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know?:—to complete one’s natural term of years and not come to an untimely end in the middle of his course is the fulness of knowledge. Although it be so, there is an evil (attending this condition). Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined*. How do we know that what See pp. 134-136. ? Both ‘Heaven’ and ‘Man’ here are used in the T4Aoistic sense ;—the meaning which the terms commonly have both with Lao and Awang. 8 The middle member of this sentence is said to be the practical outcome of all that is said in the Book; conducting the student of the T4o to an unquestioning submission to the experiences in his lot, which are beyond his comprehension, and approaching nearly to what we understand by the Christian virtue of Faith. ‘ That is, there may be the conflict, to the end of life, between - ee - cone SS ors St 7 ewe mee PT. I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 237
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.
1in his relations with external things; in all his experiences to realise in his mind what is appropriate to each season (of the year) ?:— these are the characteristics of him whose powers are perfect.’ ‘And what do you mean by the realisation of these powers not being manifested in the person?’ (pursued further the duke). The reply was, ‘There is nothing so level as the surface of a pool of still water. It may serve as an example of what I mean. All within its circuit is preserved (in peace), and there comes to it no agitation from without. The virtuous efficacy is the perfect cultivation of the harmony (of the nature). Though the realisation of this be not manifested in the person, things cannot separate themselves (from its influence).’ Some days afterwards duke Ai told this conversation to Min-jze*, saying, ‘ Formerly it seemed to me the work of the sovereign to stand in court with his face to the south, to rule the kingdom, and to pay good heed to the accounts of the people concerned, lest any should come to a (miserable) death ;—this } Specially the season of complacent enjoyment. 2 So, in Lin Hsi-fung; but the meaning has to be forced out of the text. 5 The disciple Min Sun or Min 3ze-Ahien. eet: ec: meee ce tee es 2 PT. I. SECT. ¥. THE WRITINGS OF KWANG-3ZE. 233 I considered to be the sum (of his duty). Now that I have heard that description of the Perfect man, I fear that my idea is not the real one, and that, by employing myself too lightly, I may cause the ruin of my state. I and Khung A4id are not on the footing of ruler and subject, but on that of a virtuous friendship.’ 5. A person who had no lips, whose legs were bent so that he could only walk on his toes, and who was (otherwise) deformed !, addressed his counsels to duke Ling of Wei, who was so pleased with him, that he looked on a perfectly formed man as having a lean and small neck in comparison with him. Another who had a large goitre like an earthenware jar! addressed his counsels to duke Hwan of KAi?, who was so pleased with him that he looked on a perfectly formed man as having a neck lean and small in comparison with him *. So it is that when one’s virtue is extraordinary, (any deficiency in) his bodily form may be forgotten. When men do not forget what is (easily) forgotten, and forget what is not (easily) forgotten, we have a case of real oblivion. Therefore the sagely man has that in which his mind finds its enjoyment, and (looks on) wisdom as (but) the shoots from an old stump; agreements with others are to him but so much glue; kindnesses are * These two men are undoubtedly inventions of Awang-3ze. They are brought before us, not by surnames and names, but by their several deformities. 2 The first of the five presiding chiefs; marquis of AAt from B.C. 685 to 643. 8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this!
22 The first of the five presiding chiefs; marquis of AAt from B.C. 685 to 643. 8 Lin Hsf-4ung wonders whether the story of the man who was so taken with the charms of a one-eyed courtesan, that he thought other women all had an eye too many, was taken from this! rs et Sm es ee es eee ET Te — i ee SSS Se - ew = cce - oe - eo 234 THE TEXTS OF TAOISM. BK, V. (but the arts of) intercourse; and great skill is (but as) merchants’ wares. The sagely man lays no plans ;—of what use would wisdom be to him? He has no cutting and hacking to do;—of what use would glue be to him? He has lost nothing ;— of what use would arts of intercourse be to him? He has no goods to dispose of ;—what need has he to play the merchant? (The want of) these four things are the nourishment of (his) Heavenly (nature) ; that nourishment is its Heavenly food. Since he receives this food from Heaven, what need has he for anything of man’s (devising) ? He has the bodily form of man, but not the passions and desires of (other) men. He has the form of man, and therefore he isa man. Being without the passions and desires of men, their approvings and disapprovings are not to be found in him. How insignificant and small is (the body) by which he belongs to humanity! How grand and great is he in the unique perfection of his Heavenly (nature) ! Hui-jze said to Awang-jze, ‘Can a man indeed be without desires and passions?’ The reply was, ‘He can.’ ‘But on what grounds do you call him a man, who is thus without passions and desires ?’ Kwang-3ze said, ‘The T4o? gives him his personal appearance (and powers); Heaven? gives him his bodily form; how should we not call him a man ?’ Hui-3ze rejoined, ‘Since you call him a man, how 1 La Sh@-4ih maintains here that ‘the T4o’ and ‘ Heaven’ have the same meaning; nor does he make any distinction between m4o (Bia), ‘the personal appearance,’ and hsing (FB). ‘the figure,’ or ‘ bodily form.’ 2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5. PT.1I,SECT.V. THE WRITINGS OF KWANG-3ZE. 235
3‘the figure,’ or ‘ bodily form.’ 2 Compare in the Téo Teh Xing expressions in li, 2, and ly, 5. PT.1I,SECT.V. THE WRITINGS OF KWANG-3ZE. 235 can he be without passions and desires?’ The reply was, ‘You are misunderstanding what I mean by passions and desires. What I mean when I say that he is without these is, that this man does not by his likings and dislikings do any inward harm to his body ;—he always pursues his course without effort, and does not (try to) increase his (store of) life.’ Hui-3ze rejoined, ‘If there were not that increasing of (the amount) of life, how would he get his body?!?’ Kwang-jze said, ‘The T4o gives him his personal appearance (and powers); Heaven gives him his bodily form ; and he does not by his likings and dislikings do any internal harm to his body. But now you, Sir, deal with your spirit as if it were something external to you, and subject your vital powers to toil. You sing (your ditties), leaning against a tree; you go to sleep, grasping the stump of a rotten dryandra tree. Heaven selected for you the bodily form (of a man), and you babble about what is strong and what is white *.’ 1 Apparently a gross meaning attached by Hui-3ze to Kwang-3ze’s words. 2 Kwang-3ze beats down his opponent, and contemptuously refers to some of his well-known peculiarities ;—as in II, par. 5, XXXIII, par. 7, and elsewhere. ee 236 THE TEXTS OF TAOISM. BK. VI. BOOK VI. Part I. Section VI. Taé 3ung Shih, or ‘The Great and Most Honoured Master?’ 1. He who knows the part which the Heavenly ? (in him) plays,and knows (also) that which the Human? (in him ought to) play, has reached the perfection (of knowledge). He who knows the part which the Heavenly plays (knows) that it is naturally born with him; he who knows the part which the Human ought to play (proceeds) with the knowledge which he possesses to nourish it in the direction of what he does not (yet) know?:—to complete one’s natural term of years and not come to an untimely end in the middle of his course is the fulness of knowledge. Although it be so, there is an evil (attending this condition). Such knowledge still awaits the confirmation of it as correct; it does so because it is not yet determined*. How do we know that what See pp. 134-136. ? Both ‘Heaven’ and ‘Man’ here are used in the T4Aoistic sense ;—the meaning which the terms commonly have both with Lao and Awang. 8 The middle member of this sentence is said to be the practical outcome of all that is said in the Book; conducting the student of the T4o to an unquestioning submission to the experiences in his lot, which are beyond his comprehension, and approaching nearly to what we understand by the Christian virtue of Faith. ‘ That is, there may be the conflict, to the end of life, between - ee - cone SS ors St 7 ewe mee PT. I, SECT. VI. THE WRITINGS OF KWANG-8ZE. 237
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.
No commentary for this page.