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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 7. When Y4o was ruling the world, Po-24ang 3zek4o1 was appointed by him prince of one of the states. From Y4o (afterwards) the throne passed to Shun, and from Shun (again) to Yii; and (then) Pokhang 3ze-kdo resigned his principality and began to cultivate the ground. Yii went to see him, and found him ploughing in the open country. Hurrying to him, and bowing low in acknowledgment of his superiority, Yii then stood up, and asked him, saying, ‘ Formerly, when Y4o was ruling the world, you, Sir, were appointed prince of a state. He gave his sovereignty to Shun, and Shun gave his to me, when you, Sir, resigned your dignity, and are (now) ploughing (here) ;—I venture to ask the reason of your conduct.’ 3ze-kéo said, ‘When Y4o ruled the world, the people stimulated one another (to what was right) without his offering them rewards, and stood in awe (of doing wrong) without his threatening them with punishments. Now you employ both rewards and punishments, and the people notwithstanding are not good. Their virtue will from this time decay ; punishments will from this time prevail; the disorder of future ages will from this time begin. Why do you, my master, not go away, and not interrupt my work?’ With this he resumed his ploughing with his head bent down, and did not (again) look round. 8. In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named*. It was in this state ? Some legends say that this Po-A#ang 3ze-kdo was a pre-incarnation of Lao-3ze; but this paragraph is like the last, and cannot be received as genuine. ? This sentence is differently understood, according as it is i So eee a eee 316 THE TEXTS OF TAOISM,. BK, XII.
2It was in this state ? Some legends say that this Po-A#ang 3ze-kdo was a pre-incarnation of Lao-3ze; but this paragraph is like the last, and cannot be received as genuine. ? This sentence is differently understood, according as it is i So eee a eee 316 THE TEXTS OF TAOISM,. BK, XII. that there arose the first existence ! ;—the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character*, That which had no bodily shape was divided*; and then without intermission there was what we call the process of conferring*. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit®, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning) * The union, effected, as it punctuated iA Bi 4H, AR 4 Lp or AR a, 4 AR AE Each punctuation has its advocates. For myself, I can only adopt the former; the other is contrary to my idea of Chinese composition. If the author had wished to be understood so, he would have written differently, as, for instance, ie It AR Ry. 1 Probably, the primary ether, what is called the Thai Xih. ? This sentence is anticipatory. § Into what we call the yin and the yang ;—the same ether, now at rest, now in motion. * The conferring of something more than what was material. By whom or what? By Heaven; the Taoist understanding by that term the T4o. - 5 So then, man consists of the material body and the immaterial spirit. 6 The potential heaven and earth, not yet fashioned from the primal ether. PT. 11, SECT. V. THE WRITINGS OF KWANG-3ZE. 317 is, might seem to indicate stupidity or darkness, but it is what we call the ‘mysterious quality’ (existing at the beginning); it is the same as the Grand Submission (to the Natural Course).
3PT. 11, SECT. V. THE WRITINGS OF KWANG-3ZE. 317 is, might seem to indicate stupidity or darkness, but it is what we call the ‘mysterious quality’ (existing at the beginning); it is the same as the Grand Submission (to the Natural Course). 9. The Master? asked Lao Tan, saying, ‘Some men regulate the TAo (as by a law), which they have only to follow ;—(a thing, they say,) is admissible or it is inadmissible; it is so, or it is not so. (They are like) the sophists who say that they can distinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages? ?’ The reply was, ‘ They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices ;—dogs, (employed) to their sorrow to catch the yak, or monkeys® that are brought from their forests (for their tricksiness). Aid, I tell you this ;—it is what you cannot hear, and what you cannot speak of:—Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things, 1 This ‘Master’ is without doubt Confucius. * The meaning and point of Confucius’s question are not clear. Did he mean to object to Lao-jze that all his disquisitions about the T4o as the one thing to be studied and followed were unnecessary ? $ Compare in Bk. VII, par. 4. <-> te -< 318 THE TEXTS OF TAOISM. BK. XII. and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven,’ 10. At an interview with Ki Aéh?, Kiang-lii Mien? said to him, ‘Our ruler of LQ asked to receive my instructions. I declined, on the ground that I had not received any message? for him. Afterwards, however, I told him (my thoughts). I do not know whether (what I said) was right or not, and I beg to repeat it to you. I said to him, “ You must strive to be courteous and to exercise self-restraint ; you must distinguish the public-spirited and loyal, and repress the cringing and selfish ;—who among the people will in that case dare not to be in harmony with you?”’ Xi AK#éh laughed quietly and said, ‘ Your words, my master, as a description of the right course for a Ti or King, were like the threatening movement of its arms by a mantis which would thereby stop the advance of a carriage ;—inadequate to accomplish your object. And moreover, if he guided himself by your directions, it would be as if he were to increase the dangerous height of his towers
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.
1The 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 7. When Y4o was ruling the world, Po-24ang 3zek4o1 was appointed by him prince of one of the states. From Y4o (afterwards) the throne passed to Shun, and from Shun (again) to Yii; and (then) Pokhang 3ze-kdo resigned his principality and began to cultivate the ground. Yii went to see him, and found him ploughing in the open country. Hurrying to him, and bowing low in acknowledgment of his superiority, Yii then stood up, and asked him, saying, ‘ Formerly, when Y4o was ruling the world, you, Sir, were appointed prince of a state. He gave his sovereignty to Shun, and Shun gave his to me, when you, Sir, resigned your dignity, and are (now) ploughing (here) ;—I venture to ask the reason of your conduct.’ 3ze-kéo said, ‘When Y4o ruled the world, the people stimulated one another (to what was right) without his offering them rewards, and stood in awe (of doing wrong) without his threatening them with punishments. Now you employ both rewards and punishments, and the people notwithstanding are not good. Their virtue will from this time decay ; punishments will from this time prevail; the disorder of future ages will from this time begin. Why do you, my master, not go away, and not interrupt my work?’ With this he resumed his ploughing with his head bent down, and did not (again) look round. 8. In the Grand Beginning (of all things) there was nothing in all the vacancy of space; there was nothing that could be named*. It was in this state ? Some legends say that this Po-A#ang 3ze-kdo was a pre-incarnation of Lao-3ze; but this paragraph is like the last, and cannot be received as genuine. ? This sentence is differently understood, according as it is i So eee a eee 316 THE TEXTS OF TAOISM,. BK, XII.
2It was in this state ? Some legends say that this Po-A#ang 3ze-kdo was a pre-incarnation of Lao-3ze; but this paragraph is like the last, and cannot be received as genuine. ? This sentence is differently understood, according as it is i So eee a eee 316 THE TEXTS OF TAOISM,. BK, XII. that there arose the first existence ! ;—the first existence, but still without bodily shape. From this things could then be produced, (receiving) what we call their proper character*, That which had no bodily shape was divided*; and then without intermission there was what we call the process of conferring*. (The two processes) continuing in operation, things were produced. As things were completed, there were produced the distinguishing lines of each, which we call the bodily shape. That shape was the body preserving in it the spirit®, and each had its peculiar manifestation, which we call its Nature. When the Nature has been cultivated, it returns to its proper character; and when that has been fully reached, there is the same condition as at the Beginning. That sameness is pure vacancy, and the vacancy is great. It is like the closing of the beak and silencing the singing (of a bird). That closing and silencing is like the union of heaven and earth (at the beginning) * The union, effected, as it punctuated iA Bi 4H, AR 4 Lp or AR a, 4 AR AE Each punctuation has its advocates. For myself, I can only adopt the former; the other is contrary to my idea of Chinese composition. If the author had wished to be understood so, he would have written differently, as, for instance, ie It AR Ry. 1 Probably, the primary ether, what is called the Thai Xih. ? This sentence is anticipatory. § Into what we call the yin and the yang ;—the same ether, now at rest, now in motion. * The conferring of something more than what was material. By whom or what? By Heaven; the Taoist understanding by that term the T4o. - 5 So then, man consists of the material body and the immaterial spirit. 6 The potential heaven and earth, not yet fashioned from the primal ether. PT. 11, SECT. V. THE WRITINGS OF KWANG-3ZE. 317 is, might seem to indicate stupidity or darkness, but it is what we call the ‘mysterious quality’ (existing at the beginning); it is the same as the Grand Submission (to the Natural Course).
3PT. 11, SECT. V. THE WRITINGS OF KWANG-3ZE. 317 is, might seem to indicate stupidity or darkness, but it is what we call the ‘mysterious quality’ (existing at the beginning); it is the same as the Grand Submission (to the Natural Course). 9. The Master? asked Lao Tan, saying, ‘Some men regulate the TAo (as by a law), which they have only to follow ;—(a thing, they say,) is admissible or it is inadmissible; it is so, or it is not so. (They are like) the sophists who say that they can distinguish what is hard and what is white as clearly as if the objects were houses suspended in the sky. Can such men be said to be sages? ?’ The reply was, ‘ They are like the busy underlings of a court, who toil their bodies and distress their minds with their various artifices ;—dogs, (employed) to their sorrow to catch the yak, or monkeys® that are brought from their forests (for their tricksiness). Aid, I tell you this ;—it is what you cannot hear, and what you cannot speak of:—Of those who have their heads and feet, and yet have neither minds nor ears, there are multitudes; while of those who have their bodies, and at the same time preserve that which has no bodily form or shape, there are really none. It is not in their movements or stoppages, their dying or living, their falling and rising again, that this is to be found. The regulation of the course lies in (their dealing with) the human element in them. When they have forgotten external things, 1 This ‘Master’ is without doubt Confucius. * The meaning and point of Confucius’s question are not clear. Did he mean to object to Lao-jze that all his disquisitions about the T4o as the one thing to be studied and followed were unnecessary ? $ Compare in Bk. VII, par. 4. <-> te -< 318 THE TEXTS OF TAOISM. BK. XII. and have also forgotten the heavenly element in them, they may be named men who have forgotten themselves. The man who has forgotten himself is he of whom it is said that he has become identified with Heaven,’ 10. At an interview with Ki Aéh?, Kiang-lii Mien? said to him, ‘Our ruler of LQ asked to receive my instructions. I declined, on the ground that I had not received any message? for him. Afterwards, however, I told him (my thoughts). I do not know whether (what I said) was right or not, and I beg to repeat it to you. I said to him, “ You must strive to be courteous and to exercise self-restraint ; you must distinguish the public-spirited and loyal, and repress the cringing and selfish ;—who among the people will in that case dare not to be in harmony with you?”’ Xi AK#éh laughed quietly and said, ‘ Your words, my master, as a description of the right course for a Ti or King, were like the threatening movement of its arms by a mantis which would thereby stop the advance of a carriage ;—inadequate to accomplish your object. And moreover, if he guided himself by your directions, it would be as if he were to increase the dangerous height of his towers
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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