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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1In 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’ 4. Hwang-Ti, enjoying himself on the north of the Red-water, ascended to the height of the Khwan-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl?» He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Li AQ to search for it, but he 1 T can hardly follow the reasoning of Kwang-3ze here. The whole of the paragraph is obscure. I have translated the two concluding characters & te, as if they were ye ir, after the example of Lin Hst-yt, whose edition of Kwang-3ze was first published in 1261. * Meaning the Tao. This is not to be got or learned by wisdom, or perspicacity, or man’s reasoning. It is instinctive to man, as the Heavenly gift or Truth (K i). Si o=> + ecto Coe ee -- 312 THE TEXTS OF TAOISM. BK, XII. could not find it. He employed (the vehement debater) Kieh K/Au! to search for it, but he could not find it. He then employed Purposeless?, who found it; on which Hwang-Ti said, ‘ How strange that it was Purposeless who was able to find it!’ 5. The teacher of Yao was Hsii YO’; of Hsii Yt, Nieh Khiieh?; of Nieh Khiieh, Wang f?; of Wang {, Phet-t?, YAo asked Hsii Ya, saying, ‘Is Nieh Xiieh fit to be the correlate of Heaven *? (If you think he is), I will avail myself of the services of Wang f to constrain him (to take my place). Hsii Ya replied, ‘Such a measure would be hazardous, and full of peril to the kingdom! The character of Nieh A4iieh is this ;—he is acute, perspicacious, shrewd and knowing, ready in reply, sharp in retort, and hasty; his natural (endowments) surpass those of other men, but by his human qualities he seeks to obtain the Heavenly gift ; he exercises his discrimination in suppressing his errors, but he does not know what is the source from which his errors arise. Make him the correlate of Heaven! He would employ the human qualities, so that no regard would be paid to the Heavenly gift. Moreover, he would assign different functions to the different parts of the one person‘. 1 The meaning of the characters shows what is the idea emblemed by this name; and so with Hsiang Wang,—‘a Semblance,’ and ‘Nonentity ; =‘ Mindless,’ ‘ Purposeless.’ ? All these names have occurred, excepting that of Phei-t, who heads Hwang-fi Mi’s list of eminent Taoists. We shall meet with him again. He is to be distinguished from Phf-t. 5 ‘Match Heaven;’ that is, be sovereign below, as Heaven above ruled all. * We are referred for the meaning of this characteristic to iT WW as eK, in Bk. V, par. r. eee eer eee St PT. II, SECT. V. THE WRITINGS OF KWANG-3ZE, 313
2He is to be distinguished from Phf-t. 5 ‘Match Heaven;’ that is, be sovereign below, as Heaven above ruled all. * We are referred for the meaning of this characteristic to iT WW as eK, in Bk. V, par. r. eee eer eee St PT. II, SECT. V. THE WRITINGS OF KWANG-3ZE, 313 Moreover, honour would be given to knowledge, and he would have his plans take effect with the speed of fire. Moreover, he would be the slave of everything he initiated. Moreover, he would be embarrassed by things. Moreover, he would be looking all round for the response of things (to his measures). Moreover, he would be responding to the opinion of the multitude as to what was right. Moreover, he would be changing as things changed, and would not begin to have any principle of constancy. How can such a man be fit to be the correlate of Heaven? Nevertheless, as there are the smaller branches of a family and the common ancestor of all its branches, he might be the father of a branch, but not the father of the fathers of all the branches!?. Such government (as he would conduct) would lead to disorder. It would be calamity in one in the position of a minister, and ruin if he were in the position of the sovereign.’ 6. Yao was looking about him at Hwa?, the border-warden of which said, ‘Ha! the sage! Let me ask blessings on the sage! May he live long!’ 1 That is, Nieh might be a minister, but could not be the sovereign. The phraseology is based on the rules for the rise of sub-surnames in the same clan, and the consequent division of clans under different ancestors ;—see the Li A?i, Bk. XIII, i, ro—14, and XIV, 8. 2 «Hwé’ is evidently intended for the name of a place, but where it was can hardly be determined. The genuineness of the whole paragraph is called in question; and I pass it by, merely calling attention to what the border-warden is made to say about the close of the life of the sage (T4oist), who after living a thousand years, ascends among the Immortals (2 =i), and arrives at the place of God, and is free from the three evils of disease, old age, and death ; or as some say, after the Buddhists, water, fire, and wind | woe co ee ee eee ee + 314 THE TEXTS OF TAOISM. BK. XII.
3BK. XII. Y4o said, ‘Hush!’ but the other went on, ‘ May the sage become rich!’ Y4Ao (again) said, ‘Hush!’ but (the warden) continued, ‘May the sage have many sons!’ When YdAo repeated his ‘ Hush,’ the warden said, ‘ Long life, riches, and many sons are what men wish for ;—how is it that you alone do not wish for them?’ Y4o replied, ‘ Many sons bring many fears ; riches bring many troubles; and long life gives rise to many obloquies. These three things do not help to nourish virtue; and therefore I wish to decline them.’ The warden rejoined, ‘At first I considered you to be a sage; now I see in you only a Superior man, Heaven, in producing the myriads of the people, is sure to have appointed for them their several offices. If you had many sons, and gave them (all their) offices, what would you have to fear? If you had riches, and made other men share them with you, what trouble would you have ? The sage finds his dwelling like the quail (without any choice of its own), and is fed like the fledgling ; he is like the bird which passes on (through the air), and leaves no trace (of its flight). When good order prevails in the world, he shares in the general prosperity. When there is no such order, he cultivates his virtue, and seeks to be unoccupied. After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God. The three forms of evil do not reach him, his person is always free from misfortune ;—what obloquy has he to incur?’ With this the border-warden left him. Y4o followed him, saying, ‘I beg to ask—;’ but the other said, ‘ Begone!’ PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE. 315
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.
1In 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’ 4. Hwang-Ti, enjoying himself on the north of the Red-water, ascended to the height of the Khwan-lun (mountain), and having looked towards the south, was returning home, when he lost his dark-coloured pearl?» He employed Wisdom to search for it, but he could not find it. He employed (the clear-sighted) Li AQ to search for it, but he 1 T can hardly follow the reasoning of Kwang-3ze here. The whole of the paragraph is obscure. I have translated the two concluding characters & te, as if they were ye ir, after the example of Lin Hst-yt, whose edition of Kwang-3ze was first published in 1261. * Meaning the Tao. This is not to be got or learned by wisdom, or perspicacity, or man’s reasoning. It is instinctive to man, as the Heavenly gift or Truth (K i). Si o=> + ecto Coe ee -- 312 THE TEXTS OF TAOISM. BK, XII. could not find it. He employed (the vehement debater) Kieh K/Au! to search for it, but he could not find it. He then employed Purposeless?, who found it; on which Hwang-Ti said, ‘ How strange that it was Purposeless who was able to find it!’ 5. The teacher of Yao was Hsii YO’; of Hsii Yt, Nieh Khiieh?; of Nieh Khiieh, Wang f?; of Wang {, Phet-t?, YAo asked Hsii Ya, saying, ‘Is Nieh Xiieh fit to be the correlate of Heaven *? (If you think he is), I will avail myself of the services of Wang f to constrain him (to take my place). Hsii Ya replied, ‘Such a measure would be hazardous, and full of peril to the kingdom! The character of Nieh A4iieh is this ;—he is acute, perspicacious, shrewd and knowing, ready in reply, sharp in retort, and hasty; his natural (endowments) surpass those of other men, but by his human qualities he seeks to obtain the Heavenly gift ; he exercises his discrimination in suppressing his errors, but he does not know what is the source from which his errors arise. Make him the correlate of Heaven! He would employ the human qualities, so that no regard would be paid to the Heavenly gift. Moreover, he would assign different functions to the different parts of the one person‘. 1 The meaning of the characters shows what is the idea emblemed by this name; and so with Hsiang Wang,—‘a Semblance,’ and ‘Nonentity ; =‘ Mindless,’ ‘ Purposeless.’ ? All these names have occurred, excepting that of Phei-t, who heads Hwang-fi Mi’s list of eminent Taoists. We shall meet with him again. He is to be distinguished from Phf-t. 5 ‘Match Heaven;’ that is, be sovereign below, as Heaven above ruled all. * We are referred for the meaning of this characteristic to iT WW as eK, in Bk. V, par. r. eee eer eee St PT. II, SECT. V. THE WRITINGS OF KWANG-3ZE, 313
2He is to be distinguished from Phf-t. 5 ‘Match Heaven;’ that is, be sovereign below, as Heaven above ruled all. * We are referred for the meaning of this characteristic to iT WW as eK, in Bk. V, par. r. eee eer eee St PT. II, SECT. V. THE WRITINGS OF KWANG-3ZE, 313 Moreover, honour would be given to knowledge, and he would have his plans take effect with the speed of fire. Moreover, he would be the slave of everything he initiated. Moreover, he would be embarrassed by things. Moreover, he would be looking all round for the response of things (to his measures). Moreover, he would be responding to the opinion of the multitude as to what was right. Moreover, he would be changing as things changed, and would not begin to have any principle of constancy. How can such a man be fit to be the correlate of Heaven? Nevertheless, as there are the smaller branches of a family and the common ancestor of all its branches, he might be the father of a branch, but not the father of the fathers of all the branches!?. Such government (as he would conduct) would lead to disorder. It would be calamity in one in the position of a minister, and ruin if he were in the position of the sovereign.’ 6. Yao was looking about him at Hwa?, the border-warden of which said, ‘Ha! the sage! Let me ask blessings on the sage! May he live long!’ 1 That is, Nieh might be a minister, but could not be the sovereign. The phraseology is based on the rules for the rise of sub-surnames in the same clan, and the consequent division of clans under different ancestors ;—see the Li A?i, Bk. XIII, i, ro—14, and XIV, 8. 2 «Hwé’ is evidently intended for the name of a place, but where it was can hardly be determined. The genuineness of the whole paragraph is called in question; and I pass it by, merely calling attention to what the border-warden is made to say about the close of the life of the sage (T4oist), who after living a thousand years, ascends among the Immortals (2 =i), and arrives at the place of God, and is free from the three evils of disease, old age, and death ; or as some say, after the Buddhists, water, fire, and wind | woe co ee ee eee ee + 314 THE TEXTS OF TAOISM. BK. XII.
3BK. XII. Y4o said, ‘Hush!’ but the other went on, ‘ May the sage become rich!’ Y4Ao (again) said, ‘Hush!’ but (the warden) continued, ‘May the sage have many sons!’ When YdAo repeated his ‘ Hush,’ the warden said, ‘ Long life, riches, and many sons are what men wish for ;—how is it that you alone do not wish for them?’ Y4o replied, ‘ Many sons bring many fears ; riches bring many troubles; and long life gives rise to many obloquies. These three things do not help to nourish virtue; and therefore I wish to decline them.’ The warden rejoined, ‘At first I considered you to be a sage; now I see in you only a Superior man, Heaven, in producing the myriads of the people, is sure to have appointed for them their several offices. If you had many sons, and gave them (all their) offices, what would you have to fear? If you had riches, and made other men share them with you, what trouble would you have ? The sage finds his dwelling like the quail (without any choice of its own), and is fed like the fledgling ; he is like the bird which passes on (through the air), and leaves no trace (of its flight). When good order prevails in the world, he shares in the general prosperity. When there is no such order, he cultivates his virtue, and seeks to be unoccupied. After a thousand years, tired of the world, he leaves it, and ascends among the immortals. He mounts on the white clouds, and arrives at the place of God. The three forms of evil do not reach him, his person is always free from misfortune ;—what obloquy has he to incur?’ With this the border-warden left him. Y4o followed him, saying, ‘I beg to ask—;’ but the other said, ‘ Begone!’ PT. II. SECT. V. THE WRITINGS OF KWANG-8ZE. 315
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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