Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘ 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 we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly ? There must be the True man!, and then there is the True knowledge. 2. What is meant by ‘the True Man??’ The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends*. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was faith and fact, so graphically exhibited in the Book of Job, and compendiously described in the seventy-third Psalm. 1 Here we meet with the True Man, a Master of the T4o. He is the same as the Perfect Man, the Spirit-like Man, and the Sagely Man (see pp. 127, 128), and the designation is sometimes interchanged in the five paragraphs that follow with ‘the Sagely Man.’ Mr. Balfour says here that this name ‘is used in the esoteric sense,— partaking of the essence of divinity;”’ and he accordingly translates i. AM by ‘the divine man.’ But he might as well translate any one of the other three names in the same way. The Shwo W4n dictionary defines the name by fily A, ‘a recluse of the mountain, whose bodily form has been changed, and who ascends to heaven ;’ but when this account was made, Taoism had entered into a new phase, different from what it had in the time of our author. , 2 In this description of ‘the True Man,’ and in what follows, there is what is grotesque and what is exaggerated (see note on the title of the first Book, p.127). The most prominent characteristic of him was his perfect comprehension of the T4o and participation of it. * -F has here the sense of Hi. ee em ee —. oa 238 THE TEXTS OF TAOISM. BK. VI. that by their knowledge they ascended to and reached the T4o1. The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.
2The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow. The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the T4o, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. 3. Being such, their minds were free from all thought’; their demeanour was still and unmoved; 1 Was not this the state of non-existence? We cannot say of Pantaoism. However we may describe that, the T4o operates in nature, but is not identical with it. any mm appears in the common editions as ie: which must have got into the text at a very early time. ‘The mind forgetting,’ or ‘free from all thought and purpose,’ appears every- PT. 1. SECT.VI. THE WRITINGS OF KWANG-3ZE. 239 their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go. Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people!; his benefits and favours might extend to a myriad generations without his being a lover of men. Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent ; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the same is not a superior man; he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar ; and he who throws away his person in a way which is not the true (way) cannot command the service of others. Such men as Hd Pf-dieh, WO Kwang, Po-i, Sha-£4i, the count of Ai, Hsii-yii, Ki Tha, and Shan-thi Ti, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure ?. where in the Book as a characteristic of the True Man. Nota few critics contend that it was this, and not the T4o of which it isa quality, that Kwang-3ze intended by the ‘ Master’ in the title. 1 Such antithetic statements are startling, but they are common with both Lao-3ze and our author.
3where in the Book as a characteristic of the True Man. Nota few critics contend that it was this, and not the T4o of which it isa quality, that Kwang-3ze intended by the ‘ Master’ in the title. 1 Such antithetic statements are startling, but they are common with both Lao-3ze and our author. * The seven men mentioned here are all adduced, I must suppose, as instances of good and worthy men, but still inferior to the True Man. Of HG Pf-Aieh all that we are told is that he was ‘ an ancient worthy.’ One account of Wi Kwang is that he was of the time of Hwang-Ti, with ears seven inches long; another, that he 240 THE TEXTS OF TAOISM. BK, VI. 4. The True men of old presented the aspect of judging others aright, but without being partisans ; of feeling their own insufficiency, but being without flattery or cringing. Their peculiarities were natural to them, but they were not obstinately attached to them; their humility was evident, but there was nothing of unreality or display about it. Their placidity and satisfaction had the appearance of joy; their every movement seemed to be a necessity to them. Their accumulated attractiveness drew men’s looks to them; their blandness fixed men’s attachment to their virtue. They seemed to accommodate themselves to the (manners of their age), but with a certain severity; their haughty indifference was beyond its control. Unceasing seemed their endeavours to keep (their mouths) shut ; when they looked down, they had forgotten what they wished to say. They considered punishments to be the substance (of government, and they never incurred it); ceremonies to be its supporting wings (and they always observed them); wisdom (to indicate) the time (for action, and they always selected it); and virtue to be accordance (with others), and they were all-accordant. Considering punishments to be the substance (of government), yet their generosity appeared in the (manner of their) infliction of death. Considering ceremonies to be its supporting wings, they pursued was of the time of Thang, of the Shang dynasty. Po-f and Shak/i are known to us from the Analects; and also the count of hi, whose name, it is said, was Hsii-yii. I can find nothing about Ki Tha ;—his name in 3id0 Hung’s text is ty ih, VE. Shin-th Ti was of the Yin dynasty, a contemporary of Thang. He drowned himself in the Ho. Most of these are referred to in other places. PT.1I,SECT.VI. ©THE WRITINGS OF KWANG-38ZE. 241 by means of them their course in the world. Considering wisdom to indicate the time (for action), they felt it necessary to employ it in (the direction of) affairs. Considering virtue to be accordance (with others), they sought to ascend its height along with all who had feet (to climb it). (Such were they), and yet men really thought that they did what they did by earnest effort}.
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‘ 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 we call the Heavenly (in us) is not the Human? and that what we call the Human is not the Heavenly ? There must be the True man!, and then there is the True knowledge. 2. What is meant by ‘the True Man??’ The True men of old did not reject (the views of) the few; they did not seek to accomplish (their ends) like heroes (before others); they did not lay plans to attain those ends*. Being such, though they might make mistakes, they had no occasion for repentance; though they might succeed, they had no self-complacency. Being such, they could ascend the loftiest heights without fear; they could pass through water without being made wet by it; they could go into fire without being burnt; so it was faith and fact, so graphically exhibited in the Book of Job, and compendiously described in the seventy-third Psalm. 1 Here we meet with the True Man, a Master of the T4o. He is the same as the Perfect Man, the Spirit-like Man, and the Sagely Man (see pp. 127, 128), and the designation is sometimes interchanged in the five paragraphs that follow with ‘the Sagely Man.’ Mr. Balfour says here that this name ‘is used in the esoteric sense,— partaking of the essence of divinity;”’ and he accordingly translates i. AM by ‘the divine man.’ But he might as well translate any one of the other three names in the same way. The Shwo W4n dictionary defines the name by fily A, ‘a recluse of the mountain, whose bodily form has been changed, and who ascends to heaven ;’ but when this account was made, Taoism had entered into a new phase, different from what it had in the time of our author. , 2 In this description of ‘the True Man,’ and in what follows, there is what is grotesque and what is exaggerated (see note on the title of the first Book, p.127). The most prominent characteristic of him was his perfect comprehension of the T4o and participation of it. * -F has here the sense of Hi. ee em ee —. oa 238 THE TEXTS OF TAOISM. BK. VI. that by their knowledge they ascended to and reached the T4o1. The True men of old did not dream when they slept, had no anxiety when they awoke, and did not care that their food should be pleasant. Their breathing came deep and silently. The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow.
2The breathing of the true man comes (even) from his heels, while men generally breathe (only) from their throats. When men are defeated in argument, their words come from their gullets as if they were vomiting. Where lusts and desires are deep, the springs of the Heavenly are shallow. The True men of old knew nothing of the love of life or of the hatred of death. Entrance into life occasioned them no joy; the exit from it awakened no resistance. Composedly they went and came. They did not forget what their beginning had been, and they did not inquire into what their end would be. They accepted (their life) and rejoiced in it; they forgot (all fear of death), and returned (to their state before life). Thus there was in them what is called the want of any mind to resist the T4o, and of all attempts by means of the Human to assist the Heavenly. Such were they who are called the True men. 3. Being such, their minds were free from all thought’; their demeanour was still and unmoved; 1 Was not this the state of non-existence? We cannot say of Pantaoism. However we may describe that, the T4o operates in nature, but is not identical with it. any mm appears in the common editions as ie: which must have got into the text at a very early time. ‘The mind forgetting,’ or ‘free from all thought and purpose,’ appears every- PT. 1. SECT.VI. THE WRITINGS OF KWANG-3ZE. 239 their foreheads beamed simplicity. Whatever coldness came from them was like that of autumn; whatever warmth came from them was like that of spring. Their joy and anger assimilated to what we see in the four seasons. They did in regard to all things what was suitable, and no one could know how far their action would go. Therefore the sagely man might, in his conduct of war, destroy a state without losing the hearts of the people!; his benefits and favours might extend to a myriad generations without his being a lover of men. Hence he who tries to share his joys with others is not a sagely man; he who manifests affection is not benevolent ; he who observes times and seasons (to regulate his conduct) is not a man of wisdom; he to whom profit and injury are not the same is not a superior man; he who acts for the sake of the name of doing so, and loses his (proper) self is not the (right) scholar ; and he who throws away his person in a way which is not the true (way) cannot command the service of others. Such men as Hd Pf-dieh, WO Kwang, Po-i, Sha-£4i, the count of Ai, Hsii-yii, Ki Tha, and Shan-thi Ti, all did service for other men, and sought to secure for them what they desired, not seeking their own pleasure ?. where in the Book as a characteristic of the True Man. Nota few critics contend that it was this, and not the T4o of which it isa quality, that Kwang-3ze intended by the ‘ Master’ in the title. 1 Such antithetic statements are startling, but they are common with both Lao-3ze and our author.
3where in the Book as a characteristic of the True Man. Nota few critics contend that it was this, and not the T4o of which it isa quality, that Kwang-3ze intended by the ‘ Master’ in the title. 1 Such antithetic statements are startling, but they are common with both Lao-3ze and our author. * The seven men mentioned here are all adduced, I must suppose, as instances of good and worthy men, but still inferior to the True Man. Of HG Pf-Aieh all that we are told is that he was ‘ an ancient worthy.’ One account of Wi Kwang is that he was of the time of Hwang-Ti, with ears seven inches long; another, that he 240 THE TEXTS OF TAOISM. BK, VI. 4. The True men of old presented the aspect of judging others aright, but without being partisans ; of feeling their own insufficiency, but being without flattery or cringing. Their peculiarities were natural to them, but they were not obstinately attached to them; their humility was evident, but there was nothing of unreality or display about it. Their placidity and satisfaction had the appearance of joy; their every movement seemed to be a necessity to them. Their accumulated attractiveness drew men’s looks to them; their blandness fixed men’s attachment to their virtue. They seemed to accommodate themselves to the (manners of their age), but with a certain severity; their haughty indifference was beyond its control. Unceasing seemed their endeavours to keep (their mouths) shut ; when they looked down, they had forgotten what they wished to say. They considered punishments to be the substance (of government, and they never incurred it); ceremonies to be its supporting wings (and they always observed them); wisdom (to indicate) the time (for action, and they always selected it); and virtue to be accordance (with others), and they were all-accordant. Considering punishments to be the substance (of government), yet their generosity appeared in the (manner of their) infliction of death. Considering ceremonies to be its supporting wings, they pursued was of the time of Thang, of the Shang dynasty. Po-f and Shak/i are known to us from the Analects; and also the count of hi, whose name, it is said, was Hsii-yii. I can find nothing about Ki Tha ;—his name in 3id0 Hung’s text is ty ih, VE. Shin-th Ti was of the Yin dynasty, a contemporary of Thang. He drowned himself in the Ho. Most of these are referred to in other places. PT.1I,SECT.VI. ©THE WRITINGS OF KWANG-38ZE. 241 by means of them their course in the world. Considering wisdom to indicate the time (for action), they felt it necessary to employ it in (the direction of) affairs. Considering virtue to be accordance (with others), they sought to ascend its height along with all who had feet (to climb it). (Such were they), and yet men really thought that they did what they did by earnest effort}.
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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