Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But 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. Part I. Section VII. Ying Ti Wang? or ‘The Normal Course for Rulers and Kings.’ 1. Nieh Khiieh? put four questions to Wang f?, not one of which did he know (how to answer). On this Nieh A’iieh leaped up, and in great delight walked away and informed Pht-t-jze 3 of it, who said to him, ‘Do you (only) now know it?’ He of the line of Yii‘ was not equal to him of the line of Thai >. He of Yii still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man. He of the line of Thai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox ®, His knowledge was real and untroubled 1 See pp. 136-138. 2 See p. 190, note 5. 8 An ancient T4oist, of the time of Shun. So, Hwang-fa Mi, who adds that Shun served him as his master when he was eight years old. I suppose the name indicates that his clothes were made of rushes. * Shun. See p. 245, note 3. 5 An ancient sovereign, earlier, no doubt, than Fa-hst; but nothing is known of him. 6 He thought nothing about his being, as a man, superior to the lower creatures. Shun in governing employed his acquired knowledge ; Thai had not begun to do so. $2 260 THE TEXTS OF TAOISM. BK. VII. by doubts; and his virtue was very true :—he had not begun to proceed by what belonged to him as a man. 2. Kien Wt! went to see the mad (recluse), Khieh-yii?, who said to him, ‘What did Zah-éung Shih? tell you ?? The reply was, ‘ He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures, no one would venture not to obey them, and all would be transformed.’ ‘ieh-yii said, ‘That is but the hypocrisy of virtue. For the right ordering of the world it would be like trying to wade through the sea and dig through the Ho, or employing a musquito to carry a mountain on its back. And when a sage is governing, does he govern men’s outward actions? He is (himself) correct, and so (his government) goes on ;—-this is the simple and certain way by which he secures the success of his affairs. Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer, and the little mouse which makes its hole deep under Shankhit* to avoid the danger of being smoked or dug out ;—are (rulers) less knowing than these two little creatures ?’ 3. Thien K&n°, rambling on the south of (mount) Yin®, came to the neighbourhood of the Lido-water.
2Thien K&n°, rambling on the south of (mount) Yin®, came to the neighbourhood of the Lido-water. See p. 170, note 2. See p. 170, note 3. A name ;—‘ a worthy,’ it is said. Name of some hill, or height. A name (‘ Root of the sky’), but probably mythical. There is a star so called. 5 Probably the name of a mountain, though this meaning of Yin is not given in the dictionary. 1 2 3 4 5 PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 261 Happening there to meet with the man whose name is not known’, he put a question to him, saying, ‘I beg to ask what should be done? in order to (carry on) the government of the world.’ - The nameless man said, ‘Go away; you are arude borderer. Why do you put to me a question for which you are unprepared 3 ? I would simply play the part of the Maker of (all) things*. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind ?’ (Thien Kan), however, again asked the question, and the nameless man said, ‘ Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration :—do this and the world will be governed.’ 4. Yang 3ze-4ii>, having an interview with Lao Tan, said to him, ‘ Here is a man, alert and vigorous 1 Or, ‘a nameless man.’ We cannot tell whether Awang-jze had any particular Being, so named, in view or not. ? The objectionable point in the question is the supposition that ‘doing’ was necessary in the case. 8 Or, ‘I am unprepared.’ But as Thien K&n repeats the question, it seems better to supply the second pronoun, He had thought on the subject. 4 See the same phraseology in VI, par. 11. What follows is merely our author’s way of describing the non-action of the Tao. 5 The Yang Kf, whom Mencius attacked so fiercely. He was, perhaps, a contemporary and disciple of Lao-3ze. = ee coca | cel ae ——— SSS | 262 THE TEXTS OF TAOISM. BK. VIL in responding to all matters1, clearsighted and widely intelligent, and an unwearied student of the T 40 ;—can he be compared to one of the intelligent kings ?’ The reply was, ‘Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances?. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings ?’
3And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings ?’ Yang 3ze-kii looked discomposed and said, ‘I venture to ask you what the government of the intelligent kings is.’ Lao Tan replied, ‘In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.’ 5. In Kang there was a mysterious wizard? called 1 The ¥BR may be taken as = JaJ, in which case we must understand a 14 as its object; or as = HE ‘an echo,’ indicating the quickness of the man’s response to things. * Compare the language of Lao Tan, in Bk. XII, par. 8, near the beginning. 8 AL is generally feminine, meaning ‘a witch.’ We must take PT.I. SECT. VIL. THE WRITINGS OF KWANG-8ZE, 263 Ki-hsien, He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Lieh-3ze went to see him, and was fascinated! by him. Returning, he told Hid-ze of his interview, and said, ‘I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.’ Hd-3ze? replied, ‘I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs*? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind) *, and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.’ On the morrow, accordingly, Lieh-3ze came with the man and saw Hd-jze. When they went out, the it here as masculine (=a). The general meaning of the character is ‘ magical,’ the antics of such performers to bring down the spirits. 1 Literally, ‘intoxicated,’ 2 The teacher in Taoism of Lieh-gze, called also HA K’if, with the name Lin (Ph). See the remarks on the whole paragraph in the Introductory Notice of the Book. 8 «The hens’ signify the letter of the doctrine; ‘the cock,’ its spirit ; ‘the eggs,’ a real knowledge of it. * 4% is here in the first tone, and read as 4f, meaning ‘to stretch,’ ‘to set forth.’ 264 THE TEXTS OF TAOISM. BK, 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.
1But 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. Part I. Section VII. Ying Ti Wang? or ‘The Normal Course for Rulers and Kings.’ 1. Nieh Khiieh? put four questions to Wang f?, not one of which did he know (how to answer). On this Nieh A’iieh leaped up, and in great delight walked away and informed Pht-t-jze 3 of it, who said to him, ‘Do you (only) now know it?’ He of the line of Yii‘ was not equal to him of the line of Thai >. He of Yii still kept in himself (the idea of) benevolence by which to constrain (the submission of) men; and he did win men, but he had not begun to proceed by what did not belong to him as a man. He of the line of Thai would sleep tranquilly, and awake in contented simplicity. He would consider himself now (merely) as a horse, and now (merely) as an ox ®, His knowledge was real and untroubled 1 See pp. 136-138. 2 See p. 190, note 5. 8 An ancient T4oist, of the time of Shun. So, Hwang-fa Mi, who adds that Shun served him as his master when he was eight years old. I suppose the name indicates that his clothes were made of rushes. * Shun. See p. 245, note 3. 5 An ancient sovereign, earlier, no doubt, than Fa-hst; but nothing is known of him. 6 He thought nothing about his being, as a man, superior to the lower creatures. Shun in governing employed his acquired knowledge ; Thai had not begun to do so. $2 260 THE TEXTS OF TAOISM. BK. VII. by doubts; and his virtue was very true :—he had not begun to proceed by what belonged to him as a man. 2. Kien Wt! went to see the mad (recluse), Khieh-yii?, who said to him, ‘What did Zah-éung Shih? tell you ?? The reply was, ‘ He told me that when rulers gave forth their regulations according to their own views and enacted righteous measures, no one would venture not to obey them, and all would be transformed.’ ‘ieh-yii said, ‘That is but the hypocrisy of virtue. For the right ordering of the world it would be like trying to wade through the sea and dig through the Ho, or employing a musquito to carry a mountain on its back. And when a sage is governing, does he govern men’s outward actions? He is (himself) correct, and so (his government) goes on ;—-this is the simple and certain way by which he secures the success of his affairs. Think of the bird which flies high, to avoid being hurt by the dart on the string of the archer, and the little mouse which makes its hole deep under Shankhit* to avoid the danger of being smoked or dug out ;—are (rulers) less knowing than these two little creatures ?’ 3. Thien K&n°, rambling on the south of (mount) Yin®, came to the neighbourhood of the Lido-water.
2Thien K&n°, rambling on the south of (mount) Yin®, came to the neighbourhood of the Lido-water. See p. 170, note 2. See p. 170, note 3. A name ;—‘ a worthy,’ it is said. Name of some hill, or height. A name (‘ Root of the sky’), but probably mythical. There is a star so called. 5 Probably the name of a mountain, though this meaning of Yin is not given in the dictionary. 1 2 3 4 5 PT, I. SECT. VII. THE WRITINGS OF KWANG-8ZE. 261 Happening there to meet with the man whose name is not known’, he put a question to him, saying, ‘I beg to ask what should be done? in order to (carry on) the government of the world.’ - The nameless man said, ‘Go away; you are arude borderer. Why do you put to me a question for which you are unprepared 3 ? I would simply play the part of the Maker of (all) things*. When wearied, I would mount on the bird of the light and empty air, proceed beyond the six cardinal points, and wander in the region of nonentity, to dwell in the wilderness of desert space. What method have you, moreover, for the government of the world that you (thus) agitate my mind ?’ (Thien Kan), however, again asked the question, and the nameless man said, ‘ Let your mind find its enjoyment in pure simplicity; blend yourself with (the primary) ether in idle indifference; allow all things to take their natural course; and admit no personal or selfish consideration :—do this and the world will be governed.’ 4. Yang 3ze-4ii>, having an interview with Lao Tan, said to him, ‘ Here is a man, alert and vigorous 1 Or, ‘a nameless man.’ We cannot tell whether Awang-jze had any particular Being, so named, in view or not. ? The objectionable point in the question is the supposition that ‘doing’ was necessary in the case. 8 Or, ‘I am unprepared.’ But as Thien K&n repeats the question, it seems better to supply the second pronoun, He had thought on the subject. 4 See the same phraseology in VI, par. 11. What follows is merely our author’s way of describing the non-action of the Tao. 5 The Yang Kf, whom Mencius attacked so fiercely. He was, perhaps, a contemporary and disciple of Lao-3ze. = ee coca | cel ae ——— SSS | 262 THE TEXTS OF TAOISM. BK. VIL in responding to all matters1, clearsighted and widely intelligent, and an unwearied student of the T 40 ;—can he be compared to one of the intelligent kings ?’ The reply was, ‘Such a man is to one of the intelligent kings but as the bustling underling of a court who toils his body and distresses his mind with his various contrivances?. And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings ?’
3And moreover, it is the beauty of the skins of the tiger and leopard which makes men hunt them; the agility of the monkey, or (the sagacity of) the dog that catches the yak, which make men lead them in strings; but can one similarly endowed be compared to the intelligent kings ?’ Yang 3ze-kii looked discomposed and said, ‘I venture to ask you what the government of the intelligent kings is.’ Lao Tan replied, ‘In the governing of the intelligent kings, their services overspread all under the sky, but they did not seem to consider it as proceeding from themselves; their transforming influence reached to all things, but the people did not refer it to them with hope. No one could tell the name of their agency, but they made men and things be joyful in themselves. Where they took their stand could not be fathomed, and they found their enjoyment in (the realm of) nonentity.’ 5. In Kang there was a mysterious wizard? called 1 The ¥BR may be taken as = JaJ, in which case we must understand a 14 as its object; or as = HE ‘an echo,’ indicating the quickness of the man’s response to things. * Compare the language of Lao Tan, in Bk. XII, par. 8, near the beginning. 8 AL is generally feminine, meaning ‘a witch.’ We must take PT.I. SECT. VIL. THE WRITINGS OF KWANG-8ZE, 263 Ki-hsien, He knew all about the deaths and births of men, their preservation and ruin, their misery and happiness, and whether their lives would be long or short, foretelling the year, the month, the decade and the day like a spirit. When the people of Kang saw him, they all ran out of his way. Lieh-3ze went to see him, and was fascinated! by him. Returning, he told Hid-ze of his interview, and said, ‘I considered your doctrine, my master, to be perfect, but I have found another which is superior to it.’ Hd-3ze? replied, ‘I have communicated to you but the outward letter of my doctrine, and have not communicated its reality and spirit; and do you think that you are in possession of it? However many hens there be, if there be not the cock among them, how should they lay (real) eggs*? When you confront the world with your doctrine, you are sure to show in your countenance (all that is in your mind) *, and so enable (this) man to succeed in interpreting your physiognomy. Try and come to me with him, that I may show myself to him.’ On the morrow, accordingly, Lieh-3ze came with the man and saw Hd-jze. When they went out, the it here as masculine (=a). The general meaning of the character is ‘ magical,’ the antics of such performers to bring down the spirits. 1 Literally, ‘intoxicated,’ 2 The teacher in Taoism of Lieh-gze, called also HA K’if, with the name Lin (Ph). See the remarks on the whole paragraph in the Introductory Notice of the Book. 8 «The hens’ signify the letter of the doctrine; ‘the cock,’ its spirit ; ‘the eggs,’ a real knowledge of it. * 4% is here in the first tone, and read as 4f, meaning ‘to stretch,’ ‘to set forth.’ 264 THE TEXTS OF TAOISM. BK, 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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