Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18 «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. wizard said, ‘Alas! your master is a dead man. He will not live ;—not for ten days more! I saw something strange about him ;—I saw the ashes (of his life) all slaked with water!’ When Lieh-ze reentered, he wept till the front of his jacket was wet with his tears, and told Hf-3ze what the man had said. H4-3ze said, ‘I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:—he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.’ Next day, accordingly, Lieh-3ze brought the man again and saw H{-jze. When they went out, the man said, ‘It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).’ Lieh-3ze went in, and reported these words to his master, who said, ‘I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet ;—he seemed to see me with the springs of vigorous action in full play. Try and come with him again.’ Next day Lieh-3ze came with the man again, and again saw Hd-3ze with him. When they went out, the wizard said, ‘Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.’ Lieh-3ze went in and reported this to Hf-3ze, who said, ‘This time I showed myself to him after the pattern of the grand harmony (of the two elemental PT.I,SECT. vit. THE WRITINGS OF KWANG-8ZE, 265 forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong}, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.’
2There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.’ Next day they came, and they again saw Ha-jze. But before he had settled himself in his position, the wizard lost himself and ran away. ‘ Pursue him,’ said Hfi-3ze, and Lieh-3ze did so, but could not come up with him. He returned, and told Hf-3ze, saying, ‘There is an end of him; he is lost; I could not find him.’ Hf-4ze rejoined, ‘I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.’ After this, Lieh-3ze considered that he had not yet begun to learn (his master’s doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part ? One of the dugong. It has various names in Chinese, one being aM ffi, ‘the Man-Fish,’ from a fancied resemblance of its head and face to a human being ;—the origin perhaps of the idea of the mermaid. 266 THE TEXTS OF TAOISM. BK. VII. or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life. 6. Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom}, The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven ?, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none. 7. The Ruler? of the Southern Ocean was Shi‘, the 1 The four members of this sentence occasion the translator no small trouble. They are constructed on the same lines, and seem to me to be indicative and not imperative. Lin Hsi-kung observes that all the explanations that had been offered of them were inappropriate. My own version is substantially in accordance with his interpretations. The chief difficulty is with the first member, which seems anti-T4oistic; but our author is not speaking of the purpose of any actor, but of the result of his non-action. F is to be taken in the sense of x, ‘lord,’ ‘ exercising lordship.’ The wD in the third sentence indicates a person or persons in the author’s mind in what precedes.
3F is to be taken in the sense of x, ‘lord,’ ‘ exercising lordship.’ The wD in the third sentence indicates a person or persons in the author’s mind in what precedes. 2 = the Heavenly or self-determining nature. 8 Perhaps ‘ god’ would be a better translation. * Meaning ‘ Heedless.’ <= - _ = PT. 1. SECT. VI. THE WRITINGS OF KWANG-8ZE. 267 Ruler of the Northern Ocean was Hii}, and the Ruler of the Centre was Chaos. Shd and Hi were continually meeting in the land of Chaos, who treated them very well. They consulted together how they might repay his kindness, and said, ‘Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.’ Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died ?. 1 Meaning ‘ Sudden.’ 2 The little allegory is ingenious and amusing. ‘It indicates,’ says Lin, ‘how action (the opposite of non-inaction) injures the first condition of things.’ More especially it is in harmony with the T4oistic opposition to the use of knowledge in government. One critic says that an ‘alas!’ might well follow the concluding ‘died.’ But surely it was better that Chaos should give place to another state. ‘Heedless’ and ‘Sudden’ did not do a bad work. a nt ee toe woe 268 THE TEXTS OF TAOISM. BK. VIII. BOOK VIII. Part IL. Section I. Phien MAu, or ‘ Webbed Toes?’ 1. A ligament uniting the big toe with the other toes and an extra finger may be natural? growths, but they are more than is good for use. Excrescences on the person and hanging tumours are growths from the body, but they are unnatural additions to it. There are many arts of benevolence and righteousness, and the exercise of them is distributed among the five viscera*; but this is not the correct method according to the characteristics of the Tao. Thus it is that the addition to the foot is but the attachment to it of so much useless flesh, and the addition to the hand is but the planting on it of a useless finger. (So it is that) the connecting (the virtues) with the five viscera renders, by excess or restraint, the action of benevolence and righteousness bad, and leads to many arts as in the employment of (great) powers of hearing or of vision. 2. Therefore an extraordinary power of vision 1 See pp. 138, 139. ? «Come out from the nature,’ but ‘nature’ must be taken here as in the translation, The character is not Tao. 8 The five viscera are the heart, the liver, the stomach, the lungs, and the kidneys. To the liver are assigned the element ‘ wood,’ and the virtue of benevolence; to the lungs, the element ‘ metal,’ and the virtue of righteousness. PT. II, SECT.1. THE WRITINGS OF KWANG-8ZE. 269
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.
18 «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. wizard said, ‘Alas! your master is a dead man. He will not live ;—not for ten days more! I saw something strange about him ;—I saw the ashes (of his life) all slaked with water!’ When Lieh-ze reentered, he wept till the front of his jacket was wet with his tears, and told Hf-3ze what the man had said. H4-3ze said, ‘I showed myself to him with the forms of (vegetation beneath) the earth. There were the sprouts indeed, but without (any appearance of) growth or regularity:—he seemed to see me with the springs of my (vital) power closed up. Try and come to me with him again.’ Next day, accordingly, Lieh-3ze brought the man again and saw H{-jze. When they went out, the man said, ‘It is a fortunate thing for your master that he met with me. He will get better; he has all the signs of living! I saw the balance (of the springs of life) that had been stopped (inclining in his favour).’ Lieh-3ze went in, and reported these words to his master, who said, ‘I showed myself to him after the pattern of the earth (beneath the) sky. Neither semblance nor reality entered (into my exhibition), but the springs (of life) were issuing from beneath my feet ;—he seemed to see me with the springs of vigorous action in full play. Try and come with him again.’ Next day Lieh-3ze came with the man again, and again saw Hd-3ze with him. When they went out, the wizard said, ‘Your master is never the same. I cannot understand his physiognomy. Let him try to steady himself, and I will again view him.’ Lieh-3ze went in and reported this to Hf-3ze, who said, ‘This time I showed myself to him after the pattern of the grand harmony (of the two elemental PT.I,SECT. vit. THE WRITINGS OF KWANG-8ZE, 265 forces), with the superiority inclining to neither. He seemed to see me with the springs of (vital) power in equal balance. Where the water wheels about from (the movements of) a dugong}, there is an abyss; where it does so from the arresting (of its course), there is an abyss; where it does so, and the water keeps flowing on, there is an abyss. There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.’
2There are nine abysses with their several names, and I have only exhibited three of them. Try and come with him again.’ Next day they came, and they again saw Ha-jze. But before he had settled himself in his position, the wizard lost himself and ran away. ‘ Pursue him,’ said Hfi-3ze, and Lieh-3ze did so, but could not come up with him. He returned, and told Hf-3ze, saying, ‘There is an end of him; he is lost; I could not find him.’ Hf-4ze rejoined, ‘I was showing him myself after the pattern of what was before I began to come from my author. I confronted him with pure vacancy, and an easy indifference. He did not know what I meant to represent. Now he thought it was the idea of exhausted strength, and now that of an onward flow, and therefore he ran away.’ After this, Lieh-3ze considered that he had not yet begun to learn (his master’s doctrine). He returned to his house, and for three years did not go out. He did the cooking for his wife. He fed the pigs as if he were feeding men. He took no part ? One of the dugong. It has various names in Chinese, one being aM ffi, ‘the Man-Fish,’ from a fancied resemblance of its head and face to a human being ;—the origin perhaps of the idea of the mermaid. 266 THE TEXTS OF TAOISM. BK. VII. or interest in occurring affairs. He put away the carving and sculpture about him, and returned to pure simplicity. Like a clod of earth he stood there in his bodily presence. Amid all distractions he was (silent) and shut up in himself. And in this way he continued to the end of his life. 6. Non-action (makes its exemplifier) the lord of all fame; non-action (serves him as) the treasury of all plans; non-action (fits him for) the burden of all offices; non-action (makes him) the lord of all wisdom}, The range of his action is inexhaustible, but there is nowhere any trace of his presence. He fulfils all that he has received from Heaven ?, but he does not see that he was the recipient of anything. A pure vacancy (of all purpose) is what characterises him. When the perfect man employs his mind, it is a mirror. It conducts nothing and anticipates nothing; it responds to (what is before it), but does not retain it. Thus he is able to deal successfully with all things, and injures none. 7. The Ruler? of the Southern Ocean was Shi‘, the 1 The four members of this sentence occasion the translator no small trouble. They are constructed on the same lines, and seem to me to be indicative and not imperative. Lin Hsi-kung observes that all the explanations that had been offered of them were inappropriate. My own version is substantially in accordance with his interpretations. The chief difficulty is with the first member, which seems anti-T4oistic; but our author is not speaking of the purpose of any actor, but of the result of his non-action. F is to be taken in the sense of x, ‘lord,’ ‘ exercising lordship.’ The wD in the third sentence indicates a person or persons in the author’s mind in what precedes.
3F is to be taken in the sense of x, ‘lord,’ ‘ exercising lordship.’ The wD in the third sentence indicates a person or persons in the author’s mind in what precedes. 2 = the Heavenly or self-determining nature. 8 Perhaps ‘ god’ would be a better translation. * Meaning ‘ Heedless.’ <= - _ = PT. 1. SECT. VI. THE WRITINGS OF KWANG-8ZE. 267 Ruler of the Northern Ocean was Hii}, and the Ruler of the Centre was Chaos. Shd and Hi were continually meeting in the land of Chaos, who treated them very well. They consulted together how they might repay his kindness, and said, ‘Men all have seven orifices for the purpose of seeing, hearing, eating, and breathing, while this (poor) Ruler alone has not one. Let us try and make them for him.’ Accordingly they dug one orifice in him every day; and at the end of seven days Chaos died ?. 1 Meaning ‘ Sudden.’ 2 The little allegory is ingenious and amusing. ‘It indicates,’ says Lin, ‘how action (the opposite of non-inaction) injures the first condition of things.’ More especially it is in harmony with the T4oistic opposition to the use of knowledge in government. One critic says that an ‘alas!’ might well follow the concluding ‘died.’ But surely it was better that Chaos should give place to another state. ‘Heedless’ and ‘Sudden’ did not do a bad work. a nt ee toe woe 268 THE TEXTS OF TAOISM. BK. VIII. BOOK VIII. Part IL. Section I. Phien MAu, or ‘ Webbed Toes?’ 1. A ligament uniting the big toe with the other toes and an extra finger may be natural? growths, but they are more than is good for use. Excrescences on the person and hanging tumours are growths from the body, but they are unnatural additions to it. There are many arts of benevolence and righteousness, and the exercise of them is distributed among the five viscera*; but this is not the correct method according to the characteristics of the Tao. Thus it is that the addition to the foot is but the attachment to it of so much useless flesh, and the addition to the hand is but the planting on it of a useless finger. (So it is that) the connecting (the virtues) with the five viscera renders, by excess or restraint, the action of benevolence and righteousness bad, and leads to many arts as in the employment of (great) powers of hearing or of vision. 2. Therefore an extraordinary power of vision 1 See pp. 138, 139. ? «Come out from the nature,’ but ‘nature’ must be taken here as in the translation, The character is not Tao. 8 The five viscera are the heart, the liver, the stomach, the lungs, and the kidneys. To the liver are assigned the element ‘ wood,’ and the virtue of benevolence; to the lungs, the element ‘ metal,’ and the virtue of righteousness. PT. II, SECT.1. THE WRITINGS OF KWANG-8ZE. 269
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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