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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Considering 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}. 5. In this way they were one and the same in all their likings and dislikings. Where they liked, they were the same; where they did not like, they were the same. In the former case where they liked, they were fellow-workers with the Heavenly (in them) ; in the latter where they disliked, they were coworkers with the Human in them. The one of these elements (in their nature) did not overcome the other. Such were those who are called the True men. Death and life are ordained, just as we have the constant succession of night and day ;—in both cases from Heaven. Men have no power to do anything in reference to them ;—such is the constitution of things*. There are those who specially regard Heaven® as their father, and they still love It (distant as It is)?;—how much more should they love 1 All this paragraph is taken as illustrative of the True man’s freedom from thought or purpose in his course.. 2 See note 3 on par. I, p. 236. 8 Love is due to a parent, and so such persons should love Heaven. There is in the text here, I think, an unconscious reference to the earliest time, before the views of the earliest Chinese diverged to Theism and Taoism. We cannot translate the &} here. [39] R 242 THE TEXTS OF TAOISM. BK, VI. That which stands out (Superior and Alone)'! Some specially regard their ruler as superior to themselves, and will give their bodies to die for him ;— how much more should they do so for That which is their true (Ruler)!! When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes*% And when men praise Y4o and condemn Kieh, it would be better to forget them both, and seek the renovation of the Tao. 6. There is the great Mass (of nature) ;—I find the support of my body on it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest in it;—what makes my life a good makes my death also a good®. If you hide awaya boat in the ravine of a hill, and hide away the hill in a lake, you will say that (the boat) is secure; but at midnight there shall come a strong man and carry it off on his back, while you in the dark know nothing about it. You may hide away anything, whether small or great, in the most suitable place, and yet it shall disappear from it. But if you could hide the world in the world‘, so that there was nowhere to which it could be removed, this would be the grand reality of the 1 The great and most honoured Master,—the Tao. ? This sentence contrasts the cramping effect on the mind of Confucianism with the freedom given by the doctrine of the Tao.
2? This sentence contrasts the cramping effect on the mind of Confucianism with the freedom given by the doctrine of the Tao. ’ The Tao does this. The whole paragraph is an amplification of the view given in the preceding note. ‘ The Tao cannot be taken away. It is with its possessor, an ‘ ever-during thing.’ PT.I. SECT.VI. THE WRITINGS OF KWANG-3ZE. 243 ever-during Thing!. When the body of man comes from its special mould ?, there is even then occasion for joy; but this body undergoes a myriad transformations, and does not immediately reach its perfection ;—does it not thus afford occasion for joys incalculable ? Therefore the sagely man enjoys himself in that from which there is no possibility of separation, and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and in this other men imitate him;—how much more will they do so in regard to That Itself on which all things depend, and from which every transformation arises ! 7. This is the TA4o;—there is in It emotion and sincerity, but It does nothing and has no bodily form*. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be seen. It has Its root and ground (of existence) in Itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God‘. It produced heaven ; It produced earth. It was before the Thai-Ai5, and 1 See p. 242, note 4. ® Adopting the reading of Rif for aL, supplied by Hwdi-nan 3zc. 5 Our author has done with ‘ the True Man,’ and now brings in the T4o itself as his subject. Compare the predicates of It here with Bk. II, par. 2. But there are other, and perhaps higher, things said of it here. 4 Men at a very early time came to believe in the existence of their spirits after death, and in the existence of a Supreme Ruler or God. It was to the Tao that those concepts were owing. 5 The primal ether out of which all things were fashioned by the interaction of the Yin and Yang. This was something like the R 2 244 THE TEXTS OF TAOISM. BK. VI. yet could not be considered high!; It was below all space, and yet could not be considered deep. It was produced before heaven and earth, and yet could not be considered to have existed long!; It was older than the highest antiquity, and yet could not be considered old 1.
3BK. VI. yet could not be considered high!; It was below all space, and yet could not be considered deep. It was produced before heaven and earth, and yet could not be considered to have existed long!; It was older than the highest antiquity, and yet could not be considered old 1. Shih-wei got It?, and by It adjusted heaven and earth. Fa-hst got It, and by It penetrated to the mystery of the maternity of the primary matter. The Wei-tau * got It, and from all antiquity has made no eccentric movement. The Sun and Moon got It, and from all antiquity have not intermitted (their bright shining). Khan-pei got It, and by It became lord of Khwan-lun‘, Fang-i5 got It, and by It enjoyed himself in the Great River. Aien W4® got It, and by It dwelt on mount Thai. Hwang-Ti’ got It, and by It ascended the cloudy sky. A wan-hsii® current idea of protoplasm; but while protoplasm lies down in the lower parts of the earth, the Thai-Af was imagined to be in the higher regions of space. ' The T4o is independent both of space and time. ® A prehistoric sovereign. ° A name for the constellation of the Great Bear. * Name of the spirit of the Khwan-lun mountains in Thibet, the fairy-land of Taoist writers, very much in Taoism what mount Suméru is in Buddhism. > The spirit presiding over the Yellow River ;—see Mayers’s Manual, pp. 54, 55- * Appears here as the spirit of mount Thai, the great eastern mountain ; we met with him in I, 5, but simply as one of Kwang- 3ze’s fictitious personages. 7 Appears before in Bk. II; the first of Sze-ma Khien’s ‘ Five Tis ;’ no doubt a very early sovereign, to whom many important discoveries and inventions are ascribed ; is placed by many at the head of Taoism itself. 8 The second of the ‘Five Tis;’ a grandson of Hwang-Ti. I do not know what to say of his ‘ Dark Palace.’ PT, I, SECT. VI. THE WRITINGS OF KWANG-3ZE. 245 got It, and by It dwelt in the Dark Palace. Yii-4/iang got It, and by It was set on the North Pole. Hsi Wang-md? got It, and by It had her seat in (the palace of) Shao-kwang. No one knows Its beginning ; no one knows Its end. Phang 30 got It, and lived on from the time of the lord of Yii to that of the Five Chiefs*. Fa Yiieh * got It, and by It became chief minister to Wd-ting *, (who thus) in a trice became master of the kingdom. (After his death), Fa Yiieh mounted to the eastern portion of the Milky Way, where, riding on Sagittarius and Scorpio, he took his place among the stars. 8. Nan-po 3ze-khwei® asked Nii Yii®, saying, ‘You are old, Sir, while your complexion is like that of a child;—how is it so?’ The reply was, ‘I have become acquainted with the T4o. The other said, ‘Can I learn the Tao?’ Nii Yii said, ‘No. How can_you? You, Sir, are not the man to do so. There was Pt-liang {7 who had the abilities of a sagely man, but not the T4o, while I had the Tao, but not the abilities. I wished, however, to teach him, if, peradventure, he might
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.
1Considering 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}. 5. In this way they were one and the same in all their likings and dislikings. Where they liked, they were the same; where they did not like, they were the same. In the former case where they liked, they were fellow-workers with the Heavenly (in them) ; in the latter where they disliked, they were coworkers with the Human in them. The one of these elements (in their nature) did not overcome the other. Such were those who are called the True men. Death and life are ordained, just as we have the constant succession of night and day ;—in both cases from Heaven. Men have no power to do anything in reference to them ;—such is the constitution of things*. There are those who specially regard Heaven® as their father, and they still love It (distant as It is)?;—how much more should they love 1 All this paragraph is taken as illustrative of the True man’s freedom from thought or purpose in his course.. 2 See note 3 on par. I, p. 236. 8 Love is due to a parent, and so such persons should love Heaven. There is in the text here, I think, an unconscious reference to the earliest time, before the views of the earliest Chinese diverged to Theism and Taoism. We cannot translate the &} here. [39] R 242 THE TEXTS OF TAOISM. BK, VI. That which stands out (Superior and Alone)'! Some specially regard their ruler as superior to themselves, and will give their bodies to die for him ;— how much more should they do so for That which is their true (Ruler)!! When the springs are dried up, the fishes collect together on the land. Than that they should moisten one another there by the damp about them, and keep one another wet by their slime, it would be better for them to forget one another in the rivers and lakes*% And when men praise Y4o and condemn Kieh, it would be better to forget them both, and seek the renovation of the Tao. 6. There is the great Mass (of nature) ;—I find the support of my body on it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest in it;—what makes my life a good makes my death also a good®. If you hide awaya boat in the ravine of a hill, and hide away the hill in a lake, you will say that (the boat) is secure; but at midnight there shall come a strong man and carry it off on his back, while you in the dark know nothing about it. You may hide away anything, whether small or great, in the most suitable place, and yet it shall disappear from it. But if you could hide the world in the world‘, so that there was nowhere to which it could be removed, this would be the grand reality of the 1 The great and most honoured Master,—the Tao. ? This sentence contrasts the cramping effect on the mind of Confucianism with the freedom given by the doctrine of the Tao.
2? This sentence contrasts the cramping effect on the mind of Confucianism with the freedom given by the doctrine of the Tao. ’ The Tao does this. The whole paragraph is an amplification of the view given in the preceding note. ‘ The Tao cannot be taken away. It is with its possessor, an ‘ ever-during thing.’ PT.I. SECT.VI. THE WRITINGS OF KWANG-3ZE. 243 ever-during Thing!. When the body of man comes from its special mould ?, there is even then occasion for joy; but this body undergoes a myriad transformations, and does not immediately reach its perfection ;—does it not thus afford occasion for joys incalculable ? Therefore the sagely man enjoys himself in that from which there is no possibility of separation, and by which all things are preserved. He considers early death or old age, his beginning and his ending, all to be good, and in this other men imitate him;—how much more will they do so in regard to That Itself on which all things depend, and from which every transformation arises ! 7. This is the TA4o;—there is in It emotion and sincerity, but It does nothing and has no bodily form*. It may be handed down (by the teacher), but may not be received (by his scholars). It may be apprehended (by the mind), but It cannot be seen. It has Its root and ground (of existence) in Itself. Before there were heaven and earth, from of old, there It was, securely existing. From It came the mysterious existences of spirits, from It the mysterious existence of God‘. It produced heaven ; It produced earth. It was before the Thai-Ai5, and 1 See p. 242, note 4. ® Adopting the reading of Rif for aL, supplied by Hwdi-nan 3zc. 5 Our author has done with ‘ the True Man,’ and now brings in the T4o itself as his subject. Compare the predicates of It here with Bk. II, par. 2. But there are other, and perhaps higher, things said of it here. 4 Men at a very early time came to believe in the existence of their spirits after death, and in the existence of a Supreme Ruler or God. It was to the Tao that those concepts were owing. 5 The primal ether out of which all things were fashioned by the interaction of the Yin and Yang. This was something like the R 2 244 THE TEXTS OF TAOISM. BK. VI. yet could not be considered high!; It was below all space, and yet could not be considered deep. It was produced before heaven and earth, and yet could not be considered to have existed long!; It was older than the highest antiquity, and yet could not be considered old 1.
3BK. VI. yet could not be considered high!; It was below all space, and yet could not be considered deep. It was produced before heaven and earth, and yet could not be considered to have existed long!; It was older than the highest antiquity, and yet could not be considered old 1. Shih-wei got It?, and by It adjusted heaven and earth. Fa-hst got It, and by It penetrated to the mystery of the maternity of the primary matter. The Wei-tau * got It, and from all antiquity has made no eccentric movement. The Sun and Moon got It, and from all antiquity have not intermitted (their bright shining). Khan-pei got It, and by It became lord of Khwan-lun‘, Fang-i5 got It, and by It enjoyed himself in the Great River. Aien W4® got It, and by It dwelt on mount Thai. Hwang-Ti’ got It, and by It ascended the cloudy sky. A wan-hsii® current idea of protoplasm; but while protoplasm lies down in the lower parts of the earth, the Thai-Af was imagined to be in the higher regions of space. ' The T4o is independent both of space and time. ® A prehistoric sovereign. ° A name for the constellation of the Great Bear. * Name of the spirit of the Khwan-lun mountains in Thibet, the fairy-land of Taoist writers, very much in Taoism what mount Suméru is in Buddhism. > The spirit presiding over the Yellow River ;—see Mayers’s Manual, pp. 54, 55- * Appears here as the spirit of mount Thai, the great eastern mountain ; we met with him in I, 5, but simply as one of Kwang- 3ze’s fictitious personages. 7 Appears before in Bk. II; the first of Sze-ma Khien’s ‘ Five Tis ;’ no doubt a very early sovereign, to whom many important discoveries and inventions are ascribed ; is placed by many at the head of Taoism itself. 8 The second of the ‘Five Tis;’ a grandson of Hwang-Ti. I do not know what to say of his ‘ Dark Palace.’ PT, I, SECT. VI. THE WRITINGS OF KWANG-3ZE. 245 got It, and by It dwelt in the Dark Palace. Yii-4/iang got It, and by It was set on the North Pole. Hsi Wang-md? got It, and by It had her seat in (the palace of) Shao-kwang. No one knows Its beginning ; no one knows Its end. Phang 30 got It, and lived on from the time of the lord of Yii to that of the Five Chiefs*. Fa Yiieh * got It, and by It became chief minister to Wd-ting *, (who thus) in a trice became master of the kingdom. (After his death), Fa Yiieh mounted to the eastern portion of the Milky Way, where, riding on Sagittarius and Scorpio, he took his place among the stars. 8. Nan-po 3ze-khwei® asked Nii Yii®, saying, ‘You are old, Sir, while your complexion is like that of a child;—how is it so?’ The reply was, ‘I have become acquainted with the T4o. The other said, ‘Can I learn the Tao?’ Nii Yii said, ‘No. How can_you? You, Sir, are not the man to do so. There was Pt-liang {7 who had the abilities of a sagely man, but not the T4o, while I had the Tao, but not the abilities. I wished, however, to teach him, if, peradventure, he might
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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