Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 ?!”’ 12. Yen Hui asked Xung-ni, saying, ‘When the mother of Mang-sun 3hAi ® died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress ; during all the mourning rites, he exhibited no sorrow. Without these three things, he (was considered to have) discharged his mourning’well ;—is it that in the state of LQ one who has not the reality may yet get the reputation of having it? I think the matter very strange. ung-ni } Misled by the text of Hstiang Ying, Mr. Balfour here reads Nay instead of Bay - ? Here, however, he aptly compares with the language of Christ in Matthew vii. 28—wang-jze seems to make Confucius praise the system of Taoism as better than his own! 5 Must have been a member of the Mang or Mang-sun family of Lf, to a branch of which Mencius belonged. 254 THE TEXTS OF TAOISM. BK. VI. said, ‘That Mang-sun carried out (his views) to the utmost. He was advanced in knowledge; but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances)', but he succeeded in being really so to himself. Mang-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last *. If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does. And moreover, when one is about to undergo his change, how does he know that it has not taken place? And when he is not about to undergo his change, how does he know that it has taken place*?? Take the case of me and you :—are we in a dream from which we have not begun to awake‘? ‘Moreover, M&ng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one’s dwelling at dawn, and no (more terrible) reality. He was more awake than others were. When they wailed, he also wailed, having in himself the reason why he did so. And we all have our individuality which makes us what we are as compared together; but how do we know that we 1 The people set such store by the mourning rites, that Mangsun felt he must present the appearance of observing them. This would seem to show that Taoism arose after the earlier views of the Chinese. ? I adopt here, with many of the critics, the reading of Bh instead of the more common Ek. ° This is to me very obscure. * Are such dreams possible? See what I have said on II, par. 9. PT.I. SECT.VI. THE WRITINGS OF KWANG-38ZE., 255
2? I adopt here, with many of the critics, the reading of Bh instead of the more common Ek. ° This is to me very obscure. * Are such dreams possible? See what I have said on II, par. 9. PT.I. SECT.VI. THE WRITINGS OF KWANG-38ZE., 255 determine in any case correctly that individuality ? Moreover you dream that you are a bird, and seem to be soaring to the sky; or that you are a fish, and seem to be diving in the deep. But you do not know whether we that are now speaking are awake orinadream'. It is not the meeting with what is pleasurable that produces the smile; it is not the smile suddenly produced that produces the arrangement (of the person). When one rests in what has been arranged, and puts away all thought of the transformation, he is in unity with the mysterious Heaven.’ 13. [-+ 3ze? having gone to see Hsii Y4, the latter said to him, ‘What benefit have you received from Y4o?’ The reply was, ‘Y4o says to me, You must yourself labour at benevolence and righteousness, and be able to tell clearly which is right and which wrong (in conflicting statements).’ Hsii Ya rejoined, ‘Why then have you come to me? Since Y4o has put on you the brand of his benevolence and righteousness, and cut off your nose with his right and wrong’, how will you be able to wander in the way of aimless enjoyment, of unregulated contemplation, and the ever-changing forms (of dispute) ?’ f-r 3ze said, ‘That may be; but I should } This also is obscure; but Confucius is again made to praise the Taoistic system. 2 f-r is said by Li f to have been ‘a worthy scholar ;’ but f-r is an old name for the swallow, and there is a legend of a being of this name appearing to king Md, and then flying away as a swallow ;—see the Khang-hst Thesaurus under itn: The personage is éntirely fabulous. 8 Dismembered or disfigured you. 256 THE TEXTS OF TAOISM. BK. VI. like to skirt along its hedges.’ ‘ But,’ said the other, ‘it cannot be. Eyes without pupils can see nothing of the beauty of the eyebrows, eyes, and other features; the blind have nothing to do with the green, yellow, and variegated colours of the sacrificial robes. i-r 3ze rejoined, ‘Yet, when Wakwang) lost his beauty, Aii-liang’ his strength, and Hwang-Ti his wisdom, they all (recovered them) ? under the moulding (of your system) ;—how do you know that the Maker will not obliterate the marks of my branding, and supply my dismemberment, so that, again perfect in my form, I may follow you as my teacher?’ Hsii YQ said, ‘Ah! that cannot yet be known. I will tell you the rudiments. O my Master! O my Master! He gives to all things their blended qualities, and does not count it any righteousness ; His favours reach to all generations, and He does not count it any benevolence ; He is more ancient than the highest antiquity, and does not count Himself old; He overspreads heaven and supports the earth; He carves and fashions all bodily forms, and does not consider it any act of skill ;—this is He in whom I find my enjoyment.’
314. Yen Hui said, ‘I am making progress.’ AKungni replied, ‘What do you mean?’ ‘I have ceased to think of benevolence and righteousness,’ was the reply. ‘Very well; but that is not enough.’ Another day, Hui again saw Kung-nt, and said, ‘I am making progress’. ‘What do you mean?’ * Names of parties, of whom we know nothing. It is implied, we must suppose, that they had suffered as is said by their own inadvertence. 2 We must suppose that they had done so. PT. I. SECT. VI. THE WRITINGS OF KWANG-3ZE. 257 ‘I have lost all thought of ceremonies and music.’ ‘Very well, but that is not enough.’ A third day, Hui again saw (the Master), and said, ‘I am making progress.’ ‘What do you mean ?’ ‘I sit and forget everything?’ ung-ni changed countenance, and said, ‘What do you mean by saying that you sit and forget (everything) ?’ Yen Hui replied, ‘My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader*. This I call sitting and forgetting all things.’ Aung-ni said, ‘One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps,’ 15. 3ze-yiit and 3ze-sang‘ were friends. (Once), when it had rained continuously for ten days, 3ze-yii said, ‘I fear that 3ze-sang may be in distress.’ So he wrapped up some rice, and went to give it to him to eat. When he came to 3ze-sang’s door, there issued from it sounds between singing and wailing ; 1 «I sit and forget ;’—generally thus supplemented (49 fr AS 5). Hui proceeds to set forth the meaning he himself attached to the phrase. * Another denomination, I think, of the Tao. The Fe 3H is also explained as meaning, ‘the great void in which there is no obstruction (Ft ip <2 SHE FH).” 8 Here is another testimony, adduced by our author, of Confucius’s appreciation of T4oism ; to which the sage would, no doubt, have taken exception. * Two of the men in pars. 9, fo. [39] Ss 258 THE TEXTS OF TAOISM. BK, VI. a lute was struck, and there came the words, ‘O Father! O Mother! O Heaven! O Men!’ The voice could not sustain itself, and the line was hurriedly pronounced. 3ze-yii entered and said, ‘ Why are you singing, Sir, this line of poetry in such a way?’ The other replied, ‘I was thinking, and thinking in vain, how it was that I was brought to such extremity. Would my parents have wished me to be so poor? Heaven overspreads all without any partial feeling, and so does Earth sustain all ;—would Heaven and Earth make me so poor with any unkindly feeling? I was trying to find out who had done it, and I could not do so. But here I am in this extremity !—it is what was appointed for me?!’ * Here is the highest issue of Taoism ;—unquestioning submission to what is beyond our knowledge and control. PT. 1.SECT. VII. THE WRITINGS OF KWANG-3ZE. 259 BOOK VII.
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 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 ?!”’ 12. Yen Hui asked Xung-ni, saying, ‘When the mother of Mang-sun 3hAi ® died, in all his wailing for her he did not shed a tear; in the core of his heart he felt no distress ; during all the mourning rites, he exhibited no sorrow. Without these three things, he (was considered to have) discharged his mourning’well ;—is it that in the state of LQ one who has not the reality may yet get the reputation of having it? I think the matter very strange. ung-ni } Misled by the text of Hstiang Ying, Mr. Balfour here reads Nay instead of Bay - ? Here, however, he aptly compares with the language of Christ in Matthew vii. 28—wang-jze seems to make Confucius praise the system of Taoism as better than his own! 5 Must have been a member of the Mang or Mang-sun family of Lf, to a branch of which Mencius belonged. 254 THE TEXTS OF TAOISM. BK. VI. said, ‘That Mang-sun carried out (his views) to the utmost. He was advanced in knowledge; but (in this case) it was not possible for him to appear to be negligent (in his ceremonial observances)', but he succeeded in being really so to himself. Mang-sun does not know either what purposes life serves, or what death serves; he does not know which should be first sought, and which last *. If he is to be transformed into something else, he will simply await the transformation which he does not yet know. This is all he does. And moreover, when one is about to undergo his change, how does he know that it has not taken place? And when he is not about to undergo his change, how does he know that it has taken place*?? Take the case of me and you :—are we in a dream from which we have not begun to awake‘? ‘Moreover, M&ng-sun presented in his body the appearance of being agitated, but in his mind he was conscious of no loss. The death was to him like the issuing from one’s dwelling at dawn, and no (more terrible) reality. He was more awake than others were. When they wailed, he also wailed, having in himself the reason why he did so. And we all have our individuality which makes us what we are as compared together; but how do we know that we 1 The people set such store by the mourning rites, that Mangsun felt he must present the appearance of observing them. This would seem to show that Taoism arose after the earlier views of the Chinese. ? I adopt here, with many of the critics, the reading of Bh instead of the more common Ek. ° This is to me very obscure. * Are such dreams possible? See what I have said on II, par. 9. PT.I. SECT.VI. THE WRITINGS OF KWANG-38ZE., 255
2? I adopt here, with many of the critics, the reading of Bh instead of the more common Ek. ° This is to me very obscure. * Are such dreams possible? See what I have said on II, par. 9. PT.I. SECT.VI. THE WRITINGS OF KWANG-38ZE., 255 determine in any case correctly that individuality ? Moreover you dream that you are a bird, and seem to be soaring to the sky; or that you are a fish, and seem to be diving in the deep. But you do not know whether we that are now speaking are awake orinadream'. It is not the meeting with what is pleasurable that produces the smile; it is not the smile suddenly produced that produces the arrangement (of the person). When one rests in what has been arranged, and puts away all thought of the transformation, he is in unity with the mysterious Heaven.’ 13. [-+ 3ze? having gone to see Hsii Y4, the latter said to him, ‘What benefit have you received from Y4o?’ The reply was, ‘Y4o says to me, You must yourself labour at benevolence and righteousness, and be able to tell clearly which is right and which wrong (in conflicting statements).’ Hsii Ya rejoined, ‘Why then have you come to me? Since Y4o has put on you the brand of his benevolence and righteousness, and cut off your nose with his right and wrong’, how will you be able to wander in the way of aimless enjoyment, of unregulated contemplation, and the ever-changing forms (of dispute) ?’ f-r 3ze said, ‘That may be; but I should } This also is obscure; but Confucius is again made to praise the Taoistic system. 2 f-r is said by Li f to have been ‘a worthy scholar ;’ but f-r is an old name for the swallow, and there is a legend of a being of this name appearing to king Md, and then flying away as a swallow ;—see the Khang-hst Thesaurus under itn: The personage is éntirely fabulous. 8 Dismembered or disfigured you. 256 THE TEXTS OF TAOISM. BK. VI. like to skirt along its hedges.’ ‘ But,’ said the other, ‘it cannot be. Eyes without pupils can see nothing of the beauty of the eyebrows, eyes, and other features; the blind have nothing to do with the green, yellow, and variegated colours of the sacrificial robes. i-r 3ze rejoined, ‘Yet, when Wakwang) lost his beauty, Aii-liang’ his strength, and Hwang-Ti his wisdom, they all (recovered them) ? under the moulding (of your system) ;—how do you know that the Maker will not obliterate the marks of my branding, and supply my dismemberment, so that, again perfect in my form, I may follow you as my teacher?’ Hsii YQ said, ‘Ah! that cannot yet be known. I will tell you the rudiments. O my Master! O my Master! He gives to all things their blended qualities, and does not count it any righteousness ; His favours reach to all generations, and He does not count it any benevolence ; He is more ancient than the highest antiquity, and does not count Himself old; He overspreads heaven and supports the earth; He carves and fashions all bodily forms, and does not consider it any act of skill ;—this is He in whom I find my enjoyment.’
314. Yen Hui said, ‘I am making progress.’ AKungni replied, ‘What do you mean?’ ‘I have ceased to think of benevolence and righteousness,’ was the reply. ‘Very well; but that is not enough.’ Another day, Hui again saw Kung-nt, and said, ‘I am making progress’. ‘What do you mean?’ * Names of parties, of whom we know nothing. It is implied, we must suppose, that they had suffered as is said by their own inadvertence. 2 We must suppose that they had done so. PT. I. SECT. VI. THE WRITINGS OF KWANG-3ZE. 257 ‘I have lost all thought of ceremonies and music.’ ‘Very well, but that is not enough.’ A third day, Hui again saw (the Master), and said, ‘I am making progress.’ ‘What do you mean ?’ ‘I sit and forget everything?’ ung-ni changed countenance, and said, ‘What do you mean by saying that you sit and forget (everything) ?’ Yen Hui replied, ‘My connexion with the body and its parts is dissolved; my perceptive organs are discarded. Thus leaving my material form, and bidding farewell to my knowledge, I am become one with the Great Pervader*. This I call sitting and forgetting all things.’ Aung-ni said, ‘One (with that Pervader), you are free from all likings; so transformed, you are become impermanent. You have, indeed, become superior to me! I must ask leave to follow in your steps,’ 15. 3ze-yiit and 3ze-sang‘ were friends. (Once), when it had rained continuously for ten days, 3ze-yii said, ‘I fear that 3ze-sang may be in distress.’ So he wrapped up some rice, and went to give it to him to eat. When he came to 3ze-sang’s door, there issued from it sounds between singing and wailing ; 1 «I sit and forget ;’—generally thus supplemented (49 fr AS 5). Hui proceeds to set forth the meaning he himself attached to the phrase. * Another denomination, I think, of the Tao. The Fe 3H is also explained as meaning, ‘the great void in which there is no obstruction (Ft ip <2 SHE FH).” 8 Here is another testimony, adduced by our author, of Confucius’s appreciation of T4oism ; to which the sage would, no doubt, have taken exception. * Two of the men in pars. 9, fo. [39] Ss 258 THE TEXTS OF TAOISM. BK, VI. a lute was struck, and there came the words, ‘O Father! O Mother! O Heaven! O Men!’ The voice could not sustain itself, and the line was hurriedly pronounced. 3ze-yii entered and said, ‘ Why are you singing, Sir, this line of poetry in such a way?’ The other replied, ‘I was thinking, and thinking in vain, how it was that I was brought to such extremity. Would my parents have wished me to be so poor? Heaven overspreads all without any partial feeling, and so does Earth sustain all ;—would Heaven and Earth make me so poor with any unkindly feeling? I was trying to find out who had done it, and I could not do so. But here I am in this extremity !—it is what was appointed for me?!’ * Here is the highest issue of Taoism ;—unquestioning submission to what is beyond our knowledge and control. PT. 1.SECT. VII. THE WRITINGS OF KWANG-3ZE. 259 BOOK VII.
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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