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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Here that innovation is carried further back to Hwang-Ti. 5 See these parties, and the way they were dealt with, in the Sha King, Part II, Book I, 3. The punishment of them is there asctibed to Shun; but Y4o was still alive, and Shun was acting as his viceroy. 206 THE TEXTS OF TAOISM. BK. XI. the Literati and the Mohists. Hereupon, complacency in, and hatred of, one another produced mutual suspicions; the stupid and the wise imposed on one another; the good and the bad condemned one another; the boastful and the sincere interchanged their recriminations ;—and the world fell into decay. Views as to what was greatly virtuous did not agree, and the nature with its endowments became as if shrivelled by fire or carried away bya flood. All were eager for knowledge, and the people were exhausted with their searchings (after what was good). On this the axe and the saw were brought into play ; guilt was determined as by the plumb-line and death inflicted; the hammer and gouge did their work. The world fell into great disorder, and presented the appearance of a jagged mountain ridge. The crime to which all was due was the meddling with and disturbing men’s minds. The effect was that men of ability and worth lay concealed at the foot of the crags of mount Thai, and princes of ten thousand chariots were anxious and terrified in their ancestral temples. In the present age those who have been put to death in various ways lie thick as if pillowed on each other; those who are wearing the cangue press on each other (on the roads); those who are suffering the bastinado can see each other (all over the land). And nowthe Literati and the Mohists begin to stand, on tiptoe and with bare arms, among the fettered and manacled crowd! Ah! extreme is their shamelessness, and their failure to see the disgrace! Strange that we should be slow to recognise their sageness and wisdom in the bars of the cangue, and their benevolence and righteousness in the rivets of the fetters and handcuffs! How do we know that PT. 11, SECT. IV. THE WRITINGS OF KWANG-3ZE. 297 34ng and Shih are not the whizzing arrows of Kieh and Kih!? Therefore it is said, ‘ Abolish sageness and cast away knowledge, and the world will be brought to a state of great order 2.’
2How do we know that PT. 11, SECT. IV. THE WRITINGS OF KWANG-3ZE. 297 34ng and Shih are not the whizzing arrows of Kieh and Kih!? Therefore it is said, ‘ Abolish sageness and cast away knowledge, and the world will be brought to a state of great order 2.’ 4. Hwang-Ti had been on the throne for nineteen years*, and his ordinances were in operation all through the kingdom, when he heard that Kwang Khang-yze * was living on the summit of Khungthung®, and went to see him. ‘I have heard,’ he said, ‘that you, Sir, are well acquainted with the perfect T4o. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth, and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?’ Kwang Khang-jze_ replied, ‘What you wish to ask about is the original substance of all things*; what you ~~ - 4 1 Compare this picture of the times after Yao and Shun with that given by Mencius in III, ii, ch. 9 et al. But the conclusions arrived at as to the causes and cure of their evils by him and our author are very different. ? A quotation, with the regular formula, from the Tao Teh King, ch. 19, with some variation of the text. 5 ? in B.c. 2678. * Another imaginary personage ; apparently, a personification of the Tao. Some say he was Léo-jze,—in one of his early states of existence ; others that he was ‘a True Man,’ the teacher of Hwang-Ti. See Ko Hung’s ‘Immortals,’ I, i. 5 Equally imaginary is the mountain Khung-thung. Some critics find a place for it in the province of Ho-nan; the majority say it is the highest point in the constellation of the Great Bear. ® The original ether, undivided, out of which all things were formed. a 298 THE TEXTS OF TAOISM. BK. XI.
35 Equally imaginary is the mountain Khung-thung. Some critics find a place for it in the province of Ho-nan; the majority say it is the highest point in the constellation of the Great Bear. ® The original ether, undivided, out of which all things were formed. a 298 THE TEXTS OF TAOISM. BK. XI. wish to have the direction of is that substance as it was shattered and divided’. According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words ;—it is not fit that I should tell you the perfect T Ao.’ Hwang-Ti withdrew, gave up (his government of) the kingdom, built himself a solitary apartment, spread in it a mat of the white m4o grass, dwelt in it unoccupied for three months, and then went again to seek an interview with (the recluse). Kwang KAangze was then lying down with his head to the south. Hwang-Ti, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, ‘I have heard that you, Sir, are well acquainted with the perfect Tao ;—I venture to ask how I should rule my body, in order that it may continue for a long time. Kwang Aang-3ze hastily rose, and said, ‘A good question! Come and I will tell you the perfect Tao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force ;—then you may live for long. When 1 The same ether, now in motion, now at rest, divided into the Yin and Yang. PT. Il, SECT. Iv. THE WRITINGS OF KWANG-8ZE. 299
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.
1Here that innovation is carried further back to Hwang-Ti. 5 See these parties, and the way they were dealt with, in the Sha King, Part II, Book I, 3. The punishment of them is there asctibed to Shun; but Y4o was still alive, and Shun was acting as his viceroy. 206 THE TEXTS OF TAOISM. BK. XI. the Literati and the Mohists. Hereupon, complacency in, and hatred of, one another produced mutual suspicions; the stupid and the wise imposed on one another; the good and the bad condemned one another; the boastful and the sincere interchanged their recriminations ;—and the world fell into decay. Views as to what was greatly virtuous did not agree, and the nature with its endowments became as if shrivelled by fire or carried away bya flood. All were eager for knowledge, and the people were exhausted with their searchings (after what was good). On this the axe and the saw were brought into play ; guilt was determined as by the plumb-line and death inflicted; the hammer and gouge did their work. The world fell into great disorder, and presented the appearance of a jagged mountain ridge. The crime to which all was due was the meddling with and disturbing men’s minds. The effect was that men of ability and worth lay concealed at the foot of the crags of mount Thai, and princes of ten thousand chariots were anxious and terrified in their ancestral temples. In the present age those who have been put to death in various ways lie thick as if pillowed on each other; those who are wearing the cangue press on each other (on the roads); those who are suffering the bastinado can see each other (all over the land). And nowthe Literati and the Mohists begin to stand, on tiptoe and with bare arms, among the fettered and manacled crowd! Ah! extreme is their shamelessness, and their failure to see the disgrace! Strange that we should be slow to recognise their sageness and wisdom in the bars of the cangue, and their benevolence and righteousness in the rivets of the fetters and handcuffs! How do we know that PT. 11, SECT. IV. THE WRITINGS OF KWANG-3ZE. 297 34ng and Shih are not the whizzing arrows of Kieh and Kih!? Therefore it is said, ‘ Abolish sageness and cast away knowledge, and the world will be brought to a state of great order 2.’
2How do we know that PT. 11, SECT. IV. THE WRITINGS OF KWANG-3ZE. 297 34ng and Shih are not the whizzing arrows of Kieh and Kih!? Therefore it is said, ‘ Abolish sageness and cast away knowledge, and the world will be brought to a state of great order 2.’ 4. Hwang-Ti had been on the throne for nineteen years*, and his ordinances were in operation all through the kingdom, when he heard that Kwang Khang-yze * was living on the summit of Khungthung®, and went to see him. ‘I have heard,’ he said, ‘that you, Sir, are well acquainted with the perfect T4o. I venture to ask you what is the essential thing in it. I wish to take the subtlest influences of heaven and earth, and assist with them the (growth of the) five cereals for the (better) nourishment of the people. I also wish to direct the (operation of the) Yin and Yang, so as to secure the comfort of all living beings. How shall I proceed to accomplish those objects?’ Kwang Khang-jze_ replied, ‘What you wish to ask about is the original substance of all things*; what you ~~ - 4 1 Compare this picture of the times after Yao and Shun with that given by Mencius in III, ii, ch. 9 et al. But the conclusions arrived at as to the causes and cure of their evils by him and our author are very different. ? A quotation, with the regular formula, from the Tao Teh King, ch. 19, with some variation of the text. 5 ? in B.c. 2678. * Another imaginary personage ; apparently, a personification of the Tao. Some say he was Léo-jze,—in one of his early states of existence ; others that he was ‘a True Man,’ the teacher of Hwang-Ti. See Ko Hung’s ‘Immortals,’ I, i. 5 Equally imaginary is the mountain Khung-thung. Some critics find a place for it in the province of Ho-nan; the majority say it is the highest point in the constellation of the Great Bear. ® The original ether, undivided, out of which all things were formed. a 298 THE TEXTS OF TAOISM. BK. XI.
35 Equally imaginary is the mountain Khung-thung. Some critics find a place for it in the province of Ho-nan; the majority say it is the highest point in the constellation of the Great Bear. ® The original ether, undivided, out of which all things were formed. a 298 THE TEXTS OF TAOISM. BK. XI. wish to have the direction of is that substance as it was shattered and divided’. According to your government of the world, the vapours of the clouds, before they were collected, would descend in rain; the herbs and trees would shed their leaves before they became yellow; and the light of the sun and moon would hasten to extinction. Your mind is that of a flatterer with his plausible words ;—it is not fit that I should tell you the perfect T Ao.’ Hwang-Ti withdrew, gave up (his government of) the kingdom, built himself a solitary apartment, spread in it a mat of the white m4o grass, dwelt in it unoccupied for three months, and then went again to seek an interview with (the recluse). Kwang KAangze was then lying down with his head to the south. Hwang-Ti, with an air of deferential submission, went forward on his knees, twice bowed low with his face to the ground, and asked him, saying, ‘I have heard that you, Sir, are well acquainted with the perfect Tao ;—I venture to ask how I should rule my body, in order that it may continue for a long time. Kwang Aang-3ze hastily rose, and said, ‘A good question! Come and I will tell you the perfect Tao. Its essence is (surrounded with) the deepest obscurity; its highest reach is in darkness and silence. There is nothing to be seen; nothing to be heard. When it holds the spirit in its arms in stillness, then the bodily form of itself will become correct. You must be still; you must be pure; not subjecting your body to toil, not agitating your vital force ;—then you may live for long. When 1 The same ether, now in motion, now at rest, divided into the Yin and Yang. PT. Il, SECT. Iv. THE WRITINGS OF KWANG-8ZE. 299
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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