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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 1 The Spirit of the Northern regions, with a man’s face, and a bird’s body, &c. ? A queen of the Genii on mount Khwan-lun. See Mayers’s Manual, pp. 178, 179. 5 Phang 3f has been before us in Bk. I. Shun is intended by ‘the Lord of Yi.’ The five Chiefs ;—see Mencius, VI, ii, 7. * See the Sh, IV, viii; but we have nothing there of course about the Milky Way and the stars——This passage certainly lessens our confidence in Kwang-3ze’s statements. 5 Perhaps the same as Nan-po 3ze-AAi in Bk. IV, par. 7. ® Must have been a great Taoist. Nothing more can be said of him or her. ™ Only mentioned here, SS Tr aoe - -—- -=— - 2+ <-—— -@eependiieaEe-—— - 246 THE TEXTS OF TAOISM. BK. VI. become the sagely man indeed. If he should not do so, it was easy (I thought) for one possessing the T4o of the sagely man to communicate it to another possessing his abilities. Accordingly, I proceeded to do so, but with deliberation’. After three days, he was able to banish from his mind all worldly (matters). This accomplished, I continued my intercourse with him in the same way; and in seven days he was able to banish from his mind all thought of men and things. This accomplished, and my instructions continued, after nine days, he was able to count his life as foreign to himself. This accomplished, his mind was afterwards clear as the morning; and after this he was able to see his own individuality. That individuality perceived, he was able to banish all thought of Past or Present. Freed from this, he was able to penetrate to (the truth that there is no difference between) life and death ;—(how) the destruction of life is not dying, and the communication of other life is not living. (The TAéo) is a thing which accompanies all other things and meets them, which is present when they are overthrown and when they obtain their completion. Its name is Tranquillity amid all Disturbances, meaning that such Disturbances lead to Its Perfection *’ ‘And how did you, being alone (without any teacher), learn all this?’ ‘I learned it,’ was the reply, ‘from the son of Fa-mo‘; he learned it from 1 So the F is explained. ® Standing by himself, as it were face to face with the Tao. 3 Amid all changes, in life and death, the possessor of the Tao has peace. * Meaning writings ; literally, ‘the son of the assisting pigment. PT.I.SECT.VI. THE WRITINGS OF KWANG-38ZE. 247 the grandson of Lo-sung; he learned it from Shanming; he learned it from Nieh-hsii; he, from Hsii-yi; he, from Wd-do; he, from Hsiian-ming ; he, from 3han-lido; and he learned it from {-shih.’
2PT.I.SECT.VI. THE WRITINGS OF KWANG-38ZE. 247 the grandson of Lo-sung; he learned it from Shanming; he learned it from Nieh-hsii; he, from Hsii-yi; he, from Wd-do; he, from Hsiian-ming ; he, from 3han-lido; and he learned it from {-shih.’ 9. 3ze-sze1, 3ze-yii!, 3ze-li!, and 3ze-ld4i!, these four men, were talking together, when some one said, ‘Who can suppose the head to be made from nothing, the spine from life, and the rump-bone from death? Who knows how death and birth, living on and disappearing, compose the one body ? —I would be friends with him?’ The four men looked at one another and laughed, but no one seized with his mind the drift of the questions. All, however, were friends together. Not long after 3ze-yii fell ill, and 3ze-sze went to inquire for him. ‘How great, said (the sufferer), ‘is the Creator?! That He should have made me the deformed object that Iam!’ He was a crooked hunchback ; his five viscera were squeezed into the We are not to suppose that by this and the other names that follow individuals are intended. Awang-3ze seems to have wished to give, in his own fashion, some notion of the genesis of the idea of the Tao from the first speculations about the origin of things. 1 We need not suppose that these are the names of real men. They are brought on the stage by our author to serve his purpose. Hwéai-nan makes the name of the first to have been 3ze-shui (F 7k). 2 Compare the same representation in Bk. XXIII, par. ro. Ka Teh-Aih says on it here, ‘The head, the spine, the rump-bone mean simply the head and tail, the beginning and end. All things begin from nothing and end in nothing. Their birth and their death are only the creations of our thought, the going and coming of the primary ether. When we have penetrated to the non-reality of life and death, what remains of the body of so many feet?’ 8 The ‘ Creator’ or ‘ Maker’ (E Hy %) is the Tao. Cnc ee woe = = ew ar e 248 THE TEXTS OF TAOISM. BK. VI.
3When we have penetrated to the non-reality of life and death, what remains of the body of so many feet?’ 8 The ‘ Creator’ or ‘ Maker’ (E Hy %) is the Tao. Cnc ee woe = = ew ar e 248 THE TEXTS OF TAOISM. BK. VI. upper part of his body; his chin bent over his navel; his shoulder was higher than his crown; on his crown was an ulcer pointing to the sky; his breath came and went in gasps!:—yet he was easy in his mind, and made no trouble of his condition. He limped to a well, looked at himself in it, and said, ‘Alas that the Creator should have made me the deformed object that I am!’ 3ze said, ‘Do you dislike your condition?’ He replied, ‘No, why should I dislike it? If He were to transform my left arm into a cock, I should be watching with it the time of the night; if He were to transform my right arm into a cross-bow, I should then be looking for a hsido to (bring down and) roast; if He were to transform my rump-bone into a wheel, and my spirit into a horse, I should then be mounting it, and would not change it for another steed. Moreover, when we have got (what we are to do), there is the time (of life) in which to do it; when we lose that (at death), submission (is what is required). When we rest in what the time requires, and manifest that submission, neither joy nor sorrow can find entrance (to the mind)* This would be what the ancients called loosing the cord by which (the life) is suspended. But one hung up cannot loose himself ;—he is held fast by his bonds*. And that creatures cannot overcome 1 Compare this description of 3ze-yii’s deformity with that of the poor Shf, in IV, 8. 2 Such is the submission to one’s lot produced by the teaching of TAoism. 8 Compare the same phraseology in III, par. 4, near the end. In correcting Mr. Balfour’s mistranslation of the text, Mr. Giles himself falls into a mistranslation through not observing that the fh PT. I, SECT. VI. THE WRITINGS OF KWANG-3ZE. 249 Heaven (the inevitable) is a long-acknowledged fact ;—why should I hate my condition ?’
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.
1The 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 1 The Spirit of the Northern regions, with a man’s face, and a bird’s body, &c. ? A queen of the Genii on mount Khwan-lun. See Mayers’s Manual, pp. 178, 179. 5 Phang 3f has been before us in Bk. I. Shun is intended by ‘the Lord of Yi.’ The five Chiefs ;—see Mencius, VI, ii, 7. * See the Sh, IV, viii; but we have nothing there of course about the Milky Way and the stars——This passage certainly lessens our confidence in Kwang-3ze’s statements. 5 Perhaps the same as Nan-po 3ze-AAi in Bk. IV, par. 7. ® Must have been a great Taoist. Nothing more can be said of him or her. ™ Only mentioned here, SS Tr aoe - -—- -=— - 2+ <-—— -@eependiieaEe-—— - 246 THE TEXTS OF TAOISM. BK. VI. become the sagely man indeed. If he should not do so, it was easy (I thought) for one possessing the T4o of the sagely man to communicate it to another possessing his abilities. Accordingly, I proceeded to do so, but with deliberation’. After three days, he was able to banish from his mind all worldly (matters). This accomplished, I continued my intercourse with him in the same way; and in seven days he was able to banish from his mind all thought of men and things. This accomplished, and my instructions continued, after nine days, he was able to count his life as foreign to himself. This accomplished, his mind was afterwards clear as the morning; and after this he was able to see his own individuality. That individuality perceived, he was able to banish all thought of Past or Present. Freed from this, he was able to penetrate to (the truth that there is no difference between) life and death ;—(how) the destruction of life is not dying, and the communication of other life is not living. (The TAéo) is a thing which accompanies all other things and meets them, which is present when they are overthrown and when they obtain their completion. Its name is Tranquillity amid all Disturbances, meaning that such Disturbances lead to Its Perfection *’ ‘And how did you, being alone (without any teacher), learn all this?’ ‘I learned it,’ was the reply, ‘from the son of Fa-mo‘; he learned it from 1 So the F is explained. ® Standing by himself, as it were face to face with the Tao. 3 Amid all changes, in life and death, the possessor of the Tao has peace. * Meaning writings ; literally, ‘the son of the assisting pigment. PT.I.SECT.VI. THE WRITINGS OF KWANG-38ZE. 247 the grandson of Lo-sung; he learned it from Shanming; he learned it from Nieh-hsii; he, from Hsii-yi; he, from Wd-do; he, from Hsiian-ming ; he, from 3han-lido; and he learned it from {-shih.’
2PT.I.SECT.VI. THE WRITINGS OF KWANG-38ZE. 247 the grandson of Lo-sung; he learned it from Shanming; he learned it from Nieh-hsii; he, from Hsii-yi; he, from Wd-do; he, from Hsiian-ming ; he, from 3han-lido; and he learned it from {-shih.’ 9. 3ze-sze1, 3ze-yii!, 3ze-li!, and 3ze-ld4i!, these four men, were talking together, when some one said, ‘Who can suppose the head to be made from nothing, the spine from life, and the rump-bone from death? Who knows how death and birth, living on and disappearing, compose the one body ? —I would be friends with him?’ The four men looked at one another and laughed, but no one seized with his mind the drift of the questions. All, however, were friends together. Not long after 3ze-yii fell ill, and 3ze-sze went to inquire for him. ‘How great, said (the sufferer), ‘is the Creator?! That He should have made me the deformed object that Iam!’ He was a crooked hunchback ; his five viscera were squeezed into the We are not to suppose that by this and the other names that follow individuals are intended. Awang-3ze seems to have wished to give, in his own fashion, some notion of the genesis of the idea of the Tao from the first speculations about the origin of things. 1 We need not suppose that these are the names of real men. They are brought on the stage by our author to serve his purpose. Hwéai-nan makes the name of the first to have been 3ze-shui (F 7k). 2 Compare the same representation in Bk. XXIII, par. ro. Ka Teh-Aih says on it here, ‘The head, the spine, the rump-bone mean simply the head and tail, the beginning and end. All things begin from nothing and end in nothing. Their birth and their death are only the creations of our thought, the going and coming of the primary ether. When we have penetrated to the non-reality of life and death, what remains of the body of so many feet?’ 8 The ‘ Creator’ or ‘ Maker’ (E Hy %) is the Tao. Cnc ee woe = = ew ar e 248 THE TEXTS OF TAOISM. BK. VI.
3When we have penetrated to the non-reality of life and death, what remains of the body of so many feet?’ 8 The ‘ Creator’ or ‘ Maker’ (E Hy %) is the Tao. Cnc ee woe = = ew ar e 248 THE TEXTS OF TAOISM. BK. VI. upper part of his body; his chin bent over his navel; his shoulder was higher than his crown; on his crown was an ulcer pointing to the sky; his breath came and went in gasps!:—yet he was easy in his mind, and made no trouble of his condition. He limped to a well, looked at himself in it, and said, ‘Alas that the Creator should have made me the deformed object that I am!’ 3ze said, ‘Do you dislike your condition?’ He replied, ‘No, why should I dislike it? If He were to transform my left arm into a cock, I should be watching with it the time of the night; if He were to transform my right arm into a cross-bow, I should then be looking for a hsido to (bring down and) roast; if He were to transform my rump-bone into a wheel, and my spirit into a horse, I should then be mounting it, and would not change it for another steed. Moreover, when we have got (what we are to do), there is the time (of life) in which to do it; when we lose that (at death), submission (is what is required). When we rest in what the time requires, and manifest that submission, neither joy nor sorrow can find entrance (to the mind)* This would be what the ancients called loosing the cord by which (the life) is suspended. But one hung up cannot loose himself ;—he is held fast by his bonds*. And that creatures cannot overcome 1 Compare this description of 3ze-yii’s deformity with that of the poor Shf, in IV, 8. 2 Such is the submission to one’s lot produced by the teaching of TAoism. 8 Compare the same phraseology in III, par. 4, near the end. In correcting Mr. Balfour’s mistranslation of the text, Mr. Giles himself falls into a mistranslation through not observing that the fh PT. I, SECT. VI. THE WRITINGS OF KWANG-3ZE. 249 Heaven (the inevitable) is a long-acknowledged fact ;—why should I hate my condition ?’
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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