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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1When with this a high position is occupied, we find the attributes of the Tis and kings,—the sons of Heaven ; with this in a low position, we find the mysterious 1 : . “ye . : PL here, is contracted in many editions into HE, which some have mistaken for YE. 2 Such are the natural characteristics of the Taoistic mind. ° Implying cessation from all thought and purpose. =—-« Pee eS Soo = 332 THE TEXTS OF TAOISM. BK, XIII, sages, the uncrowned kings, with their ways. With this retiring (from public life), and enjoying themselves at leisure, we find the scholars who dwell by the rivers and seas, among the hills and forests, all submissive to it; with this coming forward to active life and comforting their age, their merit is great, and their fame is distinguished ;—and all the world becomes united in one. 2. (Such men) by their stillness become sages ; and by their movement, kings. Doing-nothing, they are honoured; in their plain simplicity, no one in the world can strive with them (for the palm of) excellence. The clear understanding of the virtue of Heaven and Earth is what is called ‘The Great Root,’ and ‘The Great Origin ;’—they who have it are in harmony with Heaven, and so they produce all equable arrangements in the world ;—they are those who are in harmony with men. Being in harmony with men is called the Joy of men; being in harmony with Heaven is called the Joy of Heaven. Kwang-3ze said, ‘My Master! my Master! He shall hash and blend all things in mass without being cruel ; he shall dispense his favours to all ages without being benevolent. He is older than the highest antiquity, and yet is not old. He overspreads the heavens and sustains the earth; from him is the carving of all forms without any artful skill+! This is what is called the Joy of Heaven. Hence it is said, ‘Those who know the Joy of Heaven during their life, act like Heaven, and at death undergo transformation like (other) things ?; in their stillness * Compare in Bk. VI, pars. 13 and 7. 2 They do not cease to be, but only become transformed or changed. —— —eceesssise ee ot ss Se PT. II, SECT.VI, THE WRITINGS OF KWANG-8ZE. 333 they possess the quality of the Yin, and in their movement they flow abroad as the Yang. Therefore he who knows the Joy of Heaven has no murmuring against Heaven, nor any fault-finding with men; and suffers no embarrassment from things, nor any reproof from ghosts. Hence it is said, ‘ His movements are those of Heaven; his stillness is that of Earth; his whole mind is fixed, and he rules over the world. The spirits of his dead do not come to scare him; he is not worn out by their souls. His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things :—this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of 17”? the sage whereby he nurtures all under the sky’.
2His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things :—this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of 17”? the sage whereby he nurtures all under the sky’. 3. It was the Way? of the Tis and Kings to regard Heaven and Earth as their Author, the T 40 and its characteristics as their Lord, and Doingnothing as their constant rule. Doing-nothing, they could use the whole world in their service and might have done more; acting, they were not sufficient for the service required of them by the world. Hence the men of old held non-inaction in honour. When superiors do nothing and their inferiors also do nothing, inferiors and superiors possess the same virtue; and when inferiors and superiors possess the same virtue, there are none to act as ministers. When inferiors act, and their superiors also act, then superiors and inferiors possess the same TAo ; and when superiors and inferiors possess the same 1 I suppose that from ‘It is said’ to this is all quotation, but from what book we do not know. 3 «The virtue,’ or attribute ;=the way. De oS ee 334 THE TEXTS OF TAOISM. BK, XIII. TAo, there is none to preside as Lord. But that the superiors do nothing and yet thereby use the world in their service, and that the inferiors, while acting, be employed in the service of the world, is an unchangeable principle. Therefore the ancient kings who presided over the world, though their knowledge embraced (all the operations of) Heaven and Earth, took no thought of their own about them; though their nice discrimination appreciated the fine fashioning of all things, they said not a word about it; though their power comprehended all within the seas, they did nothing themselves. Heaven produces nothing, yet all things experience their transformations ; Earth effects no growth, yet all things receive their nurture; the Tis and Kings did nothing, yet all the world testified their effective services. Hence it is said, ‘There is nothing more spiritlike than Heaven; there is nothing richer than Earth; there are none greater than the Tis and Kings.’ Hence it is said (further), ‘The attributes of the Tis and kings corresponded to those of Heaven and Earth.’ It was thus that they availed themselves of (the operations of) Heaven and Earth, carried all things on unceasingly (in their courses), and employed the various classes of men in their service. 4. Originating belongs to those in the higher position ; details (of work) to those who are in the lower. The compendious decision belongs to the lord; the minutiae of execution, to his ministers. The direction of the three hosts! and their men with the five weapons? is but a trifling quality ; rewards 1 ¢Three hosts’ constituted the military force of one of the largest states. 2 The bow, the club, the spear, the lance, the javelin. Other PT. Il, SECT.VI. THE WRITINGS OF KWANG-3ZE, 335
3The direction of the three hosts! and their men with the five weapons? is but a trifling quality ; rewards 1 ¢Three hosts’ constituted the military force of one of the largest states. 2 The bow, the club, the spear, the lance, the javelin. Other PT. Il, SECT.VI. THE WRITINGS OF KWANG-3ZE, 335 and penalties with their advantages and sufferings, and the inflictions of the five punishments! are but trivial elements of instruction; ceremonies, laws, measures, and numbers, with all the minutiae of jurisprudence?, are small matters in government ; the notes of bells and drums, and the display of plumes and flags are the slightest things in music, and the various grades of the mourning garments are the most unimportant manifestations of grief. These five unimportant adjuncts required the operation of the excited spirit and the employment of the arts of the mind, to bring them into use. The men of old had them indeed, but they did not give them the first place. The ruler precedes, and the minister follows ; the father precedes, and the son follows; the elder brother precedes, and the younger follows; the senior precedes, and the junior follows; the male precedes, and the female follows ; the husband precedes, and the wife follows. This precedence of the more honourable and sequence of the meaner is seen in the (relative) action of heaven and earth, and hence the sages took them as their pattern. The more honourable position of heaven and the lower one of earth are equivalent to a designation of their spirit-like and intelligent qualities. The precedence of spring and summer and the sequence of autumn and winter mark the enumerations of them are given. See the ‘Officers of Kau,’ Bk. XXXII. 1 Branding, cutting off the nose, cutting off the feet, castration, death. 2 T read here Fh) (not #B) - 336 THE TEXTS OF TAOISM. BK. XIII. order of the four seasons. In the transformations and growth of all things, every bud and feature has its proper form; and in this we have their gradual maturing and decay, the constant flow of transformation and change. Thus since Heaven and Earth, which are most spirit-like, are distinguished as more honourable and less, and by precedence and sequence, how much more must we look for this in the ways of men! In the ancestral temple it is to kinship that honour is given; in court, to rank; in the neighbourhoods and districts, to age; in the conduct of affairs, to wisdom; such is the order in those great ways. If we speak of the course (to be pursued in them), and do not observe their order, we violate their course. If we speak of the course, and do not observe it, why do we apply that name to it?
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.
1When with this a high position is occupied, we find the attributes of the Tis and kings,—the sons of Heaven ; with this in a low position, we find the mysterious 1 : . “ye . : PL here, is contracted in many editions into HE, which some have mistaken for YE. 2 Such are the natural characteristics of the Taoistic mind. ° Implying cessation from all thought and purpose. =—-« Pee eS Soo = 332 THE TEXTS OF TAOISM. BK, XIII, sages, the uncrowned kings, with their ways. With this retiring (from public life), and enjoying themselves at leisure, we find the scholars who dwell by the rivers and seas, among the hills and forests, all submissive to it; with this coming forward to active life and comforting their age, their merit is great, and their fame is distinguished ;—and all the world becomes united in one. 2. (Such men) by their stillness become sages ; and by their movement, kings. Doing-nothing, they are honoured; in their plain simplicity, no one in the world can strive with them (for the palm of) excellence. The clear understanding of the virtue of Heaven and Earth is what is called ‘The Great Root,’ and ‘The Great Origin ;’—they who have it are in harmony with Heaven, and so they produce all equable arrangements in the world ;—they are those who are in harmony with men. Being in harmony with men is called the Joy of men; being in harmony with Heaven is called the Joy of Heaven. Kwang-3ze said, ‘My Master! my Master! He shall hash and blend all things in mass without being cruel ; he shall dispense his favours to all ages without being benevolent. He is older than the highest antiquity, and yet is not old. He overspreads the heavens and sustains the earth; from him is the carving of all forms without any artful skill+! This is what is called the Joy of Heaven. Hence it is said, ‘Those who know the Joy of Heaven during their life, act like Heaven, and at death undergo transformation like (other) things ?; in their stillness * Compare in Bk. VI, pars. 13 and 7. 2 They do not cease to be, but only become transformed or changed. —— —eceesssise ee ot ss Se PT. II, SECT.VI, THE WRITINGS OF KWANG-8ZE. 333 they possess the quality of the Yin, and in their movement they flow abroad as the Yang. Therefore he who knows the Joy of Heaven has no murmuring against Heaven, nor any fault-finding with men; and suffers no embarrassment from things, nor any reproof from ghosts. Hence it is said, ‘ His movements are those of Heaven; his stillness is that of Earth; his whole mind is fixed, and he rules over the world. The spirits of his dead do not come to scare him; he is not worn out by their souls. His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things :—this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of 17”? the sage whereby he nurtures all under the sky’.
2His words proceeding from his vacancy and stillness, yet reach to heaven and earth, and show a communication with all things :—this is what is called the Joy of Heaven. This Joy of Heaven forms the mind of 17”? the sage whereby he nurtures all under the sky’. 3. It was the Way? of the Tis and Kings to regard Heaven and Earth as their Author, the T 40 and its characteristics as their Lord, and Doingnothing as their constant rule. Doing-nothing, they could use the whole world in their service and might have done more; acting, they were not sufficient for the service required of them by the world. Hence the men of old held non-inaction in honour. When superiors do nothing and their inferiors also do nothing, inferiors and superiors possess the same virtue; and when inferiors and superiors possess the same virtue, there are none to act as ministers. When inferiors act, and their superiors also act, then superiors and inferiors possess the same TAo ; and when superiors and inferiors possess the same 1 I suppose that from ‘It is said’ to this is all quotation, but from what book we do not know. 3 «The virtue,’ or attribute ;=the way. De oS ee 334 THE TEXTS OF TAOISM. BK, XIII. TAo, there is none to preside as Lord. But that the superiors do nothing and yet thereby use the world in their service, and that the inferiors, while acting, be employed in the service of the world, is an unchangeable principle. Therefore the ancient kings who presided over the world, though their knowledge embraced (all the operations of) Heaven and Earth, took no thought of their own about them; though their nice discrimination appreciated the fine fashioning of all things, they said not a word about it; though their power comprehended all within the seas, they did nothing themselves. Heaven produces nothing, yet all things experience their transformations ; Earth effects no growth, yet all things receive their nurture; the Tis and Kings did nothing, yet all the world testified their effective services. Hence it is said, ‘There is nothing more spiritlike than Heaven; there is nothing richer than Earth; there are none greater than the Tis and Kings.’ Hence it is said (further), ‘The attributes of the Tis and kings corresponded to those of Heaven and Earth.’ It was thus that they availed themselves of (the operations of) Heaven and Earth, carried all things on unceasingly (in their courses), and employed the various classes of men in their service. 4. Originating belongs to those in the higher position ; details (of work) to those who are in the lower. The compendious decision belongs to the lord; the minutiae of execution, to his ministers. The direction of the three hosts! and their men with the five weapons? is but a trifling quality ; rewards 1 ¢Three hosts’ constituted the military force of one of the largest states. 2 The bow, the club, the spear, the lance, the javelin. Other PT. Il, SECT.VI. THE WRITINGS OF KWANG-3ZE, 335
3The direction of the three hosts! and their men with the five weapons? is but a trifling quality ; rewards 1 ¢Three hosts’ constituted the military force of one of the largest states. 2 The bow, the club, the spear, the lance, the javelin. Other PT. Il, SECT.VI. THE WRITINGS OF KWANG-3ZE, 335 and penalties with their advantages and sufferings, and the inflictions of the five punishments! are but trivial elements of instruction; ceremonies, laws, measures, and numbers, with all the minutiae of jurisprudence?, are small matters in government ; the notes of bells and drums, and the display of plumes and flags are the slightest things in music, and the various grades of the mourning garments are the most unimportant manifestations of grief. These five unimportant adjuncts required the operation of the excited spirit and the employment of the arts of the mind, to bring them into use. The men of old had them indeed, but they did not give them the first place. The ruler precedes, and the minister follows ; the father precedes, and the son follows; the elder brother precedes, and the younger follows; the senior precedes, and the junior follows; the male precedes, and the female follows ; the husband precedes, and the wife follows. This precedence of the more honourable and sequence of the meaner is seen in the (relative) action of heaven and earth, and hence the sages took them as their pattern. The more honourable position of heaven and the lower one of earth are equivalent to a designation of their spirit-like and intelligent qualities. The precedence of spring and summer and the sequence of autumn and winter mark the enumerations of them are given. See the ‘Officers of Kau,’ Bk. XXXII. 1 Branding, cutting off the nose, cutting off the feet, castration, death. 2 T read here Fh) (not #B) - 336 THE TEXTS OF TAOISM. BK. XIII. order of the four seasons. In the transformations and growth of all things, every bud and feature has its proper form; and in this we have their gradual maturing and decay, the constant flow of transformation and change. Thus since Heaven and Earth, which are most spirit-like, are distinguished as more honourable and less, and by precedence and sequence, how much more must we look for this in the ways of men! In the ancestral temple it is to kinship that honour is given; in court, to rank; in the neighbourhoods and districts, to age; in the conduct of affairs, to wisdom; such is the order in those great ways. If we speak of the course (to be pursued in them), and do not observe their order, we violate their course. If we speak of the course, and do not observe it, why do we apply that name to it?
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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