Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 Antithetic to the previous sentences, and showing that what such a Master does does not interfere with his non-action. ® This question and what follows shows clearly enough that, even with Awang-3ze, the character Tao (34) retained its proper meaning of the Way or Course. PT, 11, SECT. Vv. THE WRITINGS OF KWANG-8ZE. 307 BOOK XII. Part II. Section V. Thien Ti, or ‘Heaven and Earth" 1. Notwithstanding the greatness of heaven and earth, their transforming power proceeds from one lathe; notwithstanding the number of the myriad things, the government of them is one and the same ; notwithstanding the multitude of mankind, the lord of them is their (one) ruler’. The ruler’s (course) should proceed from the qualities (of the Tao) and be perfected by Heaven, when it is so, it is called ‘Mysterious and Sublime.’ The ancients ruled the world by doing nothing ;—simply by this attribute of Heaven‘. If we look at their words ® in the light of the Tao, (we see that) the appellation for the ruler of the 1 See pp. 143, 144. 2 Implying that that ruler, ‘the Son of Heaven,’ is only one. 5 « Heaven’ is here defined as meaning ‘ Non-action, what is of itself (fe Bs, 8 SK) ;’ the teh (ils) is the virtue, or qualities of the T4o ;—see the first paragraph of the next Book. * This sentence gives the thesis, or subject-matter of the whole Book, which the author never loses sight of. 5 Perhaps we should translate here, ‘They looked at their words,’ referring to ‘the ancient rulers.’ So Gabelentz construes :—‘ Dem TAo gemiss betrachteten sie die reden.’ The meaning that I have given is substantially the same. The term ‘words’ occasions a difficulty. I understand it here, with most of the critics, as i rz Zz 7 , ‘the words of appellation.’ xX 2 308 THE TEXTS OF TAOISM. BK, XI. world! was correctly assigned; if we look in the same light at the distinctions which they instituted, (we see that) the separation of ruler and ministers was right; if we look at the abilities which they called forth in the same light, (we see that the duties of) all the offices were well performed ; and if we look generally in the same way at all things, (we see that) their response (to this rule) was complete. Therefore that which pervades (the action of) Heaven and Earth is (this one) attribute; that which operates in all things is (this one) course ; that by which their superiors govern the people is the business (of the various departments) ; and that by which aptitude is given to ability is skill. The skill was manifested in all the (departments of) business; those departments were all administered in righteousness ; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the T4o; and the Téo was according to (the pattern of) Heaven.
2The skill was manifested in all the (departments of) business; those departments were all administered in righteousness ; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the T4o; and the Téo was according to (the pattern of) Heaven. Hence it is said’, ‘The ancients who had the nourishment of the world wished for nothing and the world had enough; they did nothing and all things were transformed ; their stillness was abysmal, and the people were all composed.’ The Record says*, ‘When the one (Tao) pervades it, all business 1 Meaning, probably, his appellation as Thien 3ze, ‘ the Son of Heaven.’ * That is, ‘they responded to the T4o,’ without any constraint but the example of their rulers. 5 Here there would seem to be a quotation which I have not been able to trace to its source. * This ‘ Record’ is attributed to Lao-zze; but we know nothing of it. In illustration of the sentiment in the sentence, the critics PT, I. SECT. V. THE WRITINGS OF KWANG-3ZE, 309 is completed. When the mind gets to be free from all aim, even the Spirits submit.’ 2. The Master said}, ‘It is the T4o that overspreads and sustains all things. How great It is in Its overflowing influence! The Superior man ought by all means to remove from his mind (all that is contrary to It). Acting without action is what is called Heaven(-like). Speech coming forth of itself is what is called (a mark of) the (true) Virtue. Loving men and benefiting things is what is called Benevolence. Seeing wherein things that are different yet agree is what is called being Great. Conduct free from the ambition of being distinguished above others is what is called being Generous. The possession in himself of a myriad points of difference is what is called being Rich. Therefore to hold fast the natural attributes is what is called the Guiding Line (of government) ?; the perfecting of those attributes is what is called its Establishment ; accordance with the Tao is what is called being Complete; and not allowing anything external to affect the will is what is called being Perfect. When the Superior man understands these ten things, he keeps all matters as it were sheathed in himself, showing the greatness of his mind; and through the outflow of his doings, all things move (and come to him). Being such, he lets the gold lie hid in the hill, and the pearls in the deep; he considers not refer to par. 34 in the fourth Appendix to the Yi King; but it is not to the point. 1 Who is ‘ the Master’ here? Confucius? or Lao-jze? I think the latter, though sometimes even our author thus denominates Confucius ;—see par. 9. 2 ? the Tao. so ere ee oo - lela a nia a 310 . THE TEXTS OF TAOISM. BK, XII.
334 in the fourth Appendix to the Yi King; but it is not to the point. 1 Who is ‘ the Master’ here? Confucius? or Lao-jze? I think the latter, though sometimes even our author thus denominates Confucius ;—see par. 9. 2 ? the Tao. so ere ee oo - lela a nia a 310 . THE TEXTS OF TAOISM. BK, XII. property or money to be any gain; he keeps aloof from riches and honours; he rejoices not in long life, and grieves not for early death ; he does not account prosperity a glory, nor is ashamed of indigence; he would not grasp at the gain of the whole world to be held as his own private portion; he would not desire to rule over the whole world as his own private distinction. His distinction is in understanding that all things belong to the one treasury, and that death and life should be viewed in the same way?.’ 3. The Master said, ‘ How still and deep is the place where the Tao resides! How limpid is its purity! Metal and stone without It would give forth no sound. They have indeed the (power of) sound (in them), but if they be not struck, they do not emit it. Who can determine (the qualities that are in) all things ? ‘The man of kingly qualities holds on his way unoccupied, and is ashamed to busy himself with (the conduct of) affairs. He establishes himself in (what is) the root and source (of his capacity), and his wisdom grows to be spirit-like. In this way his attributes become more and more great, and when his mind goes forth, whatever things come in his way, it lays hold of them (and deals with them). Thus, if there were not the TAo, the bodily form would not have life, and its life, without the attributes (of the T4o), would not be manifested. Is not he who preserves the body and gives the fullest development to the life, who establishes the attri- 1 Balfour :—‘ The difference between life and death exists no more;’ Gabelentz :—‘Sterben und Leben haben gleiche Erscheinung.’ PT, 11. SECT. v. THE WRITINGS OF KWANG-3ZE. 311 butes of the T4o and clearly displays It, possessed of kingly qualities? How majestic is he in his sudden issuings forth, and in his unexpected movements, when all things follow him!—This we call the man whose qualities fit him to rule. ‘ He sees where there is the deepest obscurity ; he hears where there is no sound. In the midst of the deepest obscurity, he alone sees and can distinguish (various objects); in the midst of a soundless (abyss), he alone can hear a harmony (of notes). Therefore where one deep is succeeded by a greater, he can people all with things ; where one mysterious range is followed by another that is more so, he can lay hold of the subtlest character of each. In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near ly’
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.
11 Antithetic to the previous sentences, and showing that what such a Master does does not interfere with his non-action. ® This question and what follows shows clearly enough that, even with Awang-3ze, the character Tao (34) retained its proper meaning of the Way or Course. PT, 11, SECT. Vv. THE WRITINGS OF KWANG-8ZE. 307 BOOK XII. Part II. Section V. Thien Ti, or ‘Heaven and Earth" 1. Notwithstanding the greatness of heaven and earth, their transforming power proceeds from one lathe; notwithstanding the number of the myriad things, the government of them is one and the same ; notwithstanding the multitude of mankind, the lord of them is their (one) ruler’. The ruler’s (course) should proceed from the qualities (of the Tao) and be perfected by Heaven, when it is so, it is called ‘Mysterious and Sublime.’ The ancients ruled the world by doing nothing ;—simply by this attribute of Heaven‘. If we look at their words ® in the light of the Tao, (we see that) the appellation for the ruler of the 1 See pp. 143, 144. 2 Implying that that ruler, ‘the Son of Heaven,’ is only one. 5 « Heaven’ is here defined as meaning ‘ Non-action, what is of itself (fe Bs, 8 SK) ;’ the teh (ils) is the virtue, or qualities of the T4o ;—see the first paragraph of the next Book. * This sentence gives the thesis, or subject-matter of the whole Book, which the author never loses sight of. 5 Perhaps we should translate here, ‘They looked at their words,’ referring to ‘the ancient rulers.’ So Gabelentz construes :—‘ Dem TAo gemiss betrachteten sie die reden.’ The meaning that I have given is substantially the same. The term ‘words’ occasions a difficulty. I understand it here, with most of the critics, as i rz Zz 7 , ‘the words of appellation.’ xX 2 308 THE TEXTS OF TAOISM. BK, XI. world! was correctly assigned; if we look in the same light at the distinctions which they instituted, (we see that) the separation of ruler and ministers was right; if we look at the abilities which they called forth in the same light, (we see that the duties of) all the offices were well performed ; and if we look generally in the same way at all things, (we see that) their response (to this rule) was complete. Therefore that which pervades (the action of) Heaven and Earth is (this one) attribute; that which operates in all things is (this one) course ; that by which their superiors govern the people is the business (of the various departments) ; and that by which aptitude is given to ability is skill. The skill was manifested in all the (departments of) business; those departments were all administered in righteousness ; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the T4o; and the Téo was according to (the pattern of) Heaven.
2The skill was manifested in all the (departments of) business; those departments were all administered in righteousness ; the righteousness was (the outflow of) the natural virtue; the virtue was manifested according to the T4o; and the Téo was according to (the pattern of) Heaven. Hence it is said’, ‘The ancients who had the nourishment of the world wished for nothing and the world had enough; they did nothing and all things were transformed ; their stillness was abysmal, and the people were all composed.’ The Record says*, ‘When the one (Tao) pervades it, all business 1 Meaning, probably, his appellation as Thien 3ze, ‘ the Son of Heaven.’ * That is, ‘they responded to the T4o,’ without any constraint but the example of their rulers. 5 Here there would seem to be a quotation which I have not been able to trace to its source. * This ‘ Record’ is attributed to Lao-zze; but we know nothing of it. In illustration of the sentiment in the sentence, the critics PT, I. SECT. V. THE WRITINGS OF KWANG-3ZE, 309 is completed. When the mind gets to be free from all aim, even the Spirits submit.’ 2. The Master said}, ‘It is the T4o that overspreads and sustains all things. How great It is in Its overflowing influence! The Superior man ought by all means to remove from his mind (all that is contrary to It). Acting without action is what is called Heaven(-like). Speech coming forth of itself is what is called (a mark of) the (true) Virtue. Loving men and benefiting things is what is called Benevolence. Seeing wherein things that are different yet agree is what is called being Great. Conduct free from the ambition of being distinguished above others is what is called being Generous. The possession in himself of a myriad points of difference is what is called being Rich. Therefore to hold fast the natural attributes is what is called the Guiding Line (of government) ?; the perfecting of those attributes is what is called its Establishment ; accordance with the Tao is what is called being Complete; and not allowing anything external to affect the will is what is called being Perfect. When the Superior man understands these ten things, he keeps all matters as it were sheathed in himself, showing the greatness of his mind; and through the outflow of his doings, all things move (and come to him). Being such, he lets the gold lie hid in the hill, and the pearls in the deep; he considers not refer to par. 34 in the fourth Appendix to the Yi King; but it is not to the point. 1 Who is ‘ the Master’ here? Confucius? or Lao-jze? I think the latter, though sometimes even our author thus denominates Confucius ;—see par. 9. 2 ? the Tao. so ere ee oo - lela a nia a 310 . THE TEXTS OF TAOISM. BK, XII.
334 in the fourth Appendix to the Yi King; but it is not to the point. 1 Who is ‘ the Master’ here? Confucius? or Lao-jze? I think the latter, though sometimes even our author thus denominates Confucius ;—see par. 9. 2 ? the Tao. so ere ee oo - lela a nia a 310 . THE TEXTS OF TAOISM. BK, XII. property or money to be any gain; he keeps aloof from riches and honours; he rejoices not in long life, and grieves not for early death ; he does not account prosperity a glory, nor is ashamed of indigence; he would not grasp at the gain of the whole world to be held as his own private portion; he would not desire to rule over the whole world as his own private distinction. His distinction is in understanding that all things belong to the one treasury, and that death and life should be viewed in the same way?.’ 3. The Master said, ‘ How still and deep is the place where the Tao resides! How limpid is its purity! Metal and stone without It would give forth no sound. They have indeed the (power of) sound (in them), but if they be not struck, they do not emit it. Who can determine (the qualities that are in) all things ? ‘The man of kingly qualities holds on his way unoccupied, and is ashamed to busy himself with (the conduct of) affairs. He establishes himself in (what is) the root and source (of his capacity), and his wisdom grows to be spirit-like. In this way his attributes become more and more great, and when his mind goes forth, whatever things come in his way, it lays hold of them (and deals with them). Thus, if there were not the TAo, the bodily form would not have life, and its life, without the attributes (of the T4o), would not be manifested. Is not he who preserves the body and gives the fullest development to the life, who establishes the attri- 1 Balfour :—‘ The difference between life and death exists no more;’ Gabelentz :—‘Sterben und Leben haben gleiche Erscheinung.’ PT, 11. SECT. v. THE WRITINGS OF KWANG-3ZE. 311 butes of the T4o and clearly displays It, possessed of kingly qualities? How majestic is he in his sudden issuings forth, and in his unexpected movements, when all things follow him!—This we call the man whose qualities fit him to rule. ‘ He sees where there is the deepest obscurity ; he hears where there is no sound. In the midst of the deepest obscurity, he alone sees and can distinguish (various objects); in the midst of a soundless (abyss), he alone can hear a harmony (of notes). Therefore where one deep is succeeded by a greater, he can people all with things ; where one mysterious range is followed by another that is more so, he can lay hold of the subtlest character of each. In this way in his intercourse with all things, while he is farthest from having anything, he can yet give to them what they seek; while he is always hurrying forth, he yet returns to his resting-place; now large, now small; now long, now short; now distant, now near ly’
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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