Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14, 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 ?’ 10. Before long 3ze-lai fell ill, and lay gasping at the point of death, while his wife and children stood around him wailing’. 3ze-li went to ask for him, and said to them, ‘Hush! Get out of the way! Do not disturb him as he is passing through his change.’ Then, leaning against the door, he said (to the dying man), ‘Great indeed is the Creator! What will He now make you to become? Where will He take you to? Will He make you the liver of a rat, or the arm of an insect??’ 3ze-lai replied, ‘Wherever a parent tells a son to go, east, west, south, or north, he simply follows the command. The Yin and Yang are more to | a man than his parents are. If they are hastening my death, and I do not quietly submit to them, I shall be obstinate and rebellious. There is the great Mass (of nature) ;—I find the support of my | body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it :— what has made my life a good will make my death also a good. ‘Here now is a great founder, casting his metal. If the metal were to leap up (in the pot), and say, “1 must be made into a (sword like the) Mo-yeh 3,” is passive, having the IN that precedes as its subject (observe the ' force of the th, after f% in the best editions), and not active, or governing the hing that follows. 1 Compare the account of the scene at Lao-jze’s death, in III, par. 4. ? Here comes in the belief in transformation. ° The name of a famous sword, made for Ho-lii, the king of 250 THE TEXTS OF TAOISM. BK, VI. the great founder would be sure to regard it as uncanny. So, again, when a form is being fashioned in the mould of the womb, if it were to say, “I must become a man; I must become a man,” the Creator would be sure to regard it as uncanny. When we once understand that heaven and earth are a great melting-pot, and the Creator a great founder, where can we have to go to that shall not be right for us? We are born as from a quiet sleep, and we die to a calm awaking.’ II. 3ze-sang Hii}, Mang 3ze-fan?, and 3ze-k/in Kang', these three men, were friends together. (One of them said), ‘Who can associate together without any (thought of) such association, or act together without any (evidence of) such co-operation? Who can mount up into the sky and enjoy himself amidst the mists, disporting beyond the utmost limits (of things) %, and forgetting all others as if this were living, and would have no end?’ The three men looked at one another and laughed, not perceiving the drift of the questions; and they continued to associate together as friends. Suddenly, after a time’, 3ze-sang Hii died. Before he was buried, Confucius heard of the event, and —--e we
2Suddenly, after a time’, 3ze-sang Hii died. Before he was buried, Confucius heard of the event, and —--e we Wai (8. c. 514-494). See the account of the forging of it in the He J ¥ | ia ch. 74. The mention of it would seem to indicate that 3ze-lai and the other three men were of the time of Confucius. 1 These three men were undoubtedly of the time of Confucius, and some would identify them with the 3ze-sang Po-3ze of Ana. VI, 1, Mang Aih-fan of VI, 13, and the Lao of IX, vi, 4. This is very unlikely. They were T4oists. 2 Or, ‘ without end.’ 8 Or, ‘Some time went by silently, and.’ (eae PT, 1I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 251 sent 3ze-kung to go and see if he could render any assistance. One of the survivors had composed a ditty, and the other was playing on his lute. Then they sang together in unison, ‘Ah! come, Sang Hi! ah! come, Sang Ha! Your being true you've got again, While we, as men, still here remain Ohone?!’ 3ze-kung hastened forward to them, and said, ‘I venture to ask whether it be according to the rules to be singing thus in the presence of the corpse?’ The two men looked at each other, and laughed, saying, ‘What does this man know about the idea that underlies (our) rules?’ 3ze-kung returned to Confucius, and reported to him, saying, ‘What sort of men are those? They had made none of the usual preparations?, and treated the body as a thing foreign to them. They were singing in the presence of the corpse, and there was no change in their countenances. I cannot describe them ;—what sort of men are they?’ Confucius replied, ‘Those men occupy and enjoy themselves in what is outside the (common) ways (of the world), while I occupy and enjoy myself in what lies within those ways. There is no common ground for those of such different ways; and when I sent you to condole with those men, I was acting stupidly. They, moreover, make man to be the fellow of the 1 In accordance with the ancient ‘and modern practice in China of calling the dead back. But these were doing so in a song to the lute. Or, ‘they do not regulate their doings (in the usual way).’ 252 © THE TEXTS OF TAOISM. BK. VI.
3They, moreover, make man to be the fellow of the 1 In accordance with the ancient ‘and modern practice in China of calling the dead back. But these were doing so in a song to the lute. Or, ‘they do not regulate their doings (in the usual way).’ 252 © THE TEXTS OF TAOISM. BK. VI. Creator, and seek their enjoyment in the formless condition of heaven and earth. They consider life to be an appendage attached, an excrescence. annexed to them, and death to be a separation of the appendage and a dispersion of the contents of the excrescence. With these views, how should they know wherein death and life are to be found, or what is first and what is last? They borrow different substances, and pretend that the common form of the body is composed of them!. They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes. Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing. How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude ?’ 3ze-kung said, ‘Yes, but why do you, Master, act according to the (common) ways (of the world) ?’ The reply was, ‘I am in this under the condemning sentence of Heaven”. Nevertheless, I will share 1 The idea that the body is composed of the elements of earth, wind or air, fire, and water. 2 A strange description of himself by the sage. Literally, ‘Iam (one of) the people killed and exposed to public view by Heaven ;’ referring, perhaps, to the description of a living man as ‘ suspended by a string from God.’ Confucius was content to accept his life, and used it in pursuing the path of duty, according to his conception of it, without aiming at the transcendental method of the TAoists. I can attach no other or better meaning to the expression. i I a iy PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 253 with you (what I have attained to).’ 3ze-kung rejoined, ‘I venture to ask the method which you pursue ;’ and Confucius said, ‘Fishes breed and grow in the water; man developes in the Tao. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the TA4o, men do nothing, and the enjoyment of their life is secured. Hence it is said, “ Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Tdo.”’ 3ze-kung said, ‘I venture to ask about the man who stands aloof from others}. The reply was, ‘He stands aloof from other men, but he is in accord with Heaven! Hence it is said, “The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven ?!”’
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.
14, 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 ?’ 10. Before long 3ze-lai fell ill, and lay gasping at the point of death, while his wife and children stood around him wailing’. 3ze-li went to ask for him, and said to them, ‘Hush! Get out of the way! Do not disturb him as he is passing through his change.’ Then, leaning against the door, he said (to the dying man), ‘Great indeed is the Creator! What will He now make you to become? Where will He take you to? Will He make you the liver of a rat, or the arm of an insect??’ 3ze-lai replied, ‘Wherever a parent tells a son to go, east, west, south, or north, he simply follows the command. The Yin and Yang are more to | a man than his parents are. If they are hastening my death, and I do not quietly submit to them, I shall be obstinate and rebellious. There is the great Mass (of nature) ;—I find the support of my | body in it; my life is spent in toil on it; my old age seeks ease on it; at death I find rest on it :— what has made my life a good will make my death also a good. ‘Here now is a great founder, casting his metal. If the metal were to leap up (in the pot), and say, “1 must be made into a (sword like the) Mo-yeh 3,” is passive, having the IN that precedes as its subject (observe the ' force of the th, after f% in the best editions), and not active, or governing the hing that follows. 1 Compare the account of the scene at Lao-jze’s death, in III, par. 4. ? Here comes in the belief in transformation. ° The name of a famous sword, made for Ho-lii, the king of 250 THE TEXTS OF TAOISM. BK, VI. the great founder would be sure to regard it as uncanny. So, again, when a form is being fashioned in the mould of the womb, if it were to say, “I must become a man; I must become a man,” the Creator would be sure to regard it as uncanny. When we once understand that heaven and earth are a great melting-pot, and the Creator a great founder, where can we have to go to that shall not be right for us? We are born as from a quiet sleep, and we die to a calm awaking.’ II. 3ze-sang Hii}, Mang 3ze-fan?, and 3ze-k/in Kang', these three men, were friends together. (One of them said), ‘Who can associate together without any (thought of) such association, or act together without any (evidence of) such co-operation? Who can mount up into the sky and enjoy himself amidst the mists, disporting beyond the utmost limits (of things) %, and forgetting all others as if this were living, and would have no end?’ The three men looked at one another and laughed, not perceiving the drift of the questions; and they continued to associate together as friends. Suddenly, after a time’, 3ze-sang Hii died. Before he was buried, Confucius heard of the event, and —--e we
2Suddenly, after a time’, 3ze-sang Hii died. Before he was buried, Confucius heard of the event, and —--e we Wai (8. c. 514-494). See the account of the forging of it in the He J ¥ | ia ch. 74. The mention of it would seem to indicate that 3ze-lai and the other three men were of the time of Confucius. 1 These three men were undoubtedly of the time of Confucius, and some would identify them with the 3ze-sang Po-3ze of Ana. VI, 1, Mang Aih-fan of VI, 13, and the Lao of IX, vi, 4. This is very unlikely. They were T4oists. 2 Or, ‘ without end.’ 8 Or, ‘Some time went by silently, and.’ (eae PT, 1I.SECT.VI. THE WRITINGS OF KWANG-8ZE. 251 sent 3ze-kung to go and see if he could render any assistance. One of the survivors had composed a ditty, and the other was playing on his lute. Then they sang together in unison, ‘Ah! come, Sang Hi! ah! come, Sang Ha! Your being true you've got again, While we, as men, still here remain Ohone?!’ 3ze-kung hastened forward to them, and said, ‘I venture to ask whether it be according to the rules to be singing thus in the presence of the corpse?’ The two men looked at each other, and laughed, saying, ‘What does this man know about the idea that underlies (our) rules?’ 3ze-kung returned to Confucius, and reported to him, saying, ‘What sort of men are those? They had made none of the usual preparations?, and treated the body as a thing foreign to them. They were singing in the presence of the corpse, and there was no change in their countenances. I cannot describe them ;—what sort of men are they?’ Confucius replied, ‘Those men occupy and enjoy themselves in what is outside the (common) ways (of the world), while I occupy and enjoy myself in what lies within those ways. There is no common ground for those of such different ways; and when I sent you to condole with those men, I was acting stupidly. They, moreover, make man to be the fellow of the 1 In accordance with the ancient ‘and modern practice in China of calling the dead back. But these were doing so in a song to the lute. Or, ‘they do not regulate their doings (in the usual way).’ 252 © THE TEXTS OF TAOISM. BK. VI.
3They, moreover, make man to be the fellow of the 1 In accordance with the ancient ‘and modern practice in China of calling the dead back. But these were doing so in a song to the lute. Or, ‘they do not regulate their doings (in the usual way).’ 252 © THE TEXTS OF TAOISM. BK. VI. Creator, and seek their enjoyment in the formless condition of heaven and earth. They consider life to be an appendage attached, an excrescence. annexed to them, and death to be a separation of the appendage and a dispersion of the contents of the excrescence. With these views, how should they know wherein death and life are to be found, or what is first and what is last? They borrow different substances, and pretend that the common form of the body is composed of them!. They dismiss the thought of (its inward constituents like) the liver and gall, and (its outward constituents), the ears and eyes. Again and again they end and they begin, having no knowledge of first principles. They occupy themselves ignorantly and vaguely with what (they say) lies outside the dust and dirt (of the world), and seek their enjoyment in the business of doing nothing. How should they confusedly address themselves to the ceremonies practised by the common people, and exhibit themselves as doing so to the ears and eyes of the multitude ?’ 3ze-kung said, ‘Yes, but why do you, Master, act according to the (common) ways (of the world) ?’ The reply was, ‘I am in this under the condemning sentence of Heaven”. Nevertheless, I will share 1 The idea that the body is composed of the elements of earth, wind or air, fire, and water. 2 A strange description of himself by the sage. Literally, ‘Iam (one of) the people killed and exposed to public view by Heaven ;’ referring, perhaps, to the description of a living man as ‘ suspended by a string from God.’ Confucius was content to accept his life, and used it in pursuing the path of duty, according to his conception of it, without aiming at the transcendental method of the TAoists. I can attach no other or better meaning to the expression. i I a iy PT. I, SECT.VI. THE WRITINGS OF KWANG-8ZE. 253 with you (what I have attained to).’ 3ze-kung rejoined, ‘I venture to ask the method which you pursue ;’ and Confucius said, ‘Fishes breed and grow in the water; man developes in the Tao. Growing in the water, the fishes cleave the pools, and their nourishment is supplied to them. Developing in the TA4o, men do nothing, and the enjoyment of their life is secured. Hence it is said, “ Fishes forget one another in the rivers and lakes; men forget one another in the arts of the Tdo.”’ 3ze-kung said, ‘I venture to ask about the man who stands aloof from others}. The reply was, ‘He stands aloof from other men, but he is in accord with Heaven! Hence it is said, “The small man of Heaven is the superior man among men; the superior man among men is the small man of Heaven ?!”’
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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