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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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? 5. Therefore the ancients who clearly understood the great T4o first sought to apprehend what was meant by Heaven !, and the T4o and its characteristics came next. When this was apprehended, then came Benevolence and Righteousness. When these were apprehended, then came the Distinction of duties and the observance of them. This accomplished, there came objects and their names. After objects and their names, came the employment of men according to their qualities: on this there followed the examination of the men and of their work. This led to the approval or disapproval of them, which again was succeeded by the apportioning of rewards and penalties. After this the stupid and the intelligent understood what was required of them, and the honourable and the mean occupied their several posi- 1 The meaning, probably, is ‘ spontaneity.’ PT. 11. SECT.VI. THE WRITINGS OF KWANG-8ZE. 337 tions. The good and the able, and those inferior to them, sincerely did their best. Their ability was distributed ; the duties implied in their official names were fulfilled. In this way did they serve their superiors, nourish their inferiors, regulate things, and cultivate their persons, They did not call their knowledge and schemes into requisition; they were required to fall back upon (the method of) Heaven :—this was what is called the Perfection of the Rule of Great Peace. Hence it is said in the Book 1, ‘There are objects and there are their names.’ Objects and their names the ancients had; but they did not put them in the foremost place. When the ancients spoke of the Great T do, it was only after four other steps that they gave a place to ‘Objects and their Names, and after eight steps that they gave a place to ‘Rewards and Penalties, If they had all at once spoken of ‘Objects and their Names,’ they would have shown an ignorance of what is the Root (of government) ; if they had all at once spoken of ‘Rewards and Penalties,’ they would have shown an ignorance of the first steps of it. Those whose words are thus an in: version of the (proper) course, or in opposition to it, are (only fit to be) ruled by others ;—how can they rule others? To speak all at once of ‘ Objects and their Names,’ and of ‘ Rewards and Penalties,’ only shows that the speaker knows the instruments of government, but does not know the method of it, is fit to be used as an instrument in the world, but not fit to use others as his instruments :—he is what we call a mere sophist, a man of one small idea. 1 We cannot tell what book or books. [39] Zz || i 338 THE TEXTS OF TAOISM. BK, XIII. Ceremonies, laws, numbers, measures, with all the minutiae of jurisprudence, the ancients had; but it is by these that inferiors serve their superiors ; it is not by them that those superiors nourish the world.
2[39] Zz || i 338 THE TEXTS OF TAOISM. BK, XIII. Ceremonies, laws, numbers, measures, with all the minutiae of jurisprudence, the ancients had; but it is by these that inferiors serve their superiors ; it is not by them that those superiors nourish the world. 6. Anciently, Shun asked Y4o, saying, ‘In what way does your Majesty by the Grace of Heaven! exercise your mind?’ The reply was, ‘I simply show no arrogance towards the helpless; I do not neglect the poor people; I grieve for those who die ; I love their infant children; and I compassionate their widows.’ Shun rejoined, ‘ Admirable, as far as it goes; but it is not what is Great. ‘How then,’ asked Y4o, ‘do you think I should do?’ Shun replied, ‘When (a sovereign) possesses the virtue of Heaven, then when he shows himself in action, it is in stillness. The sun and moon (simply) shine, and the four seasons pursue their courses. So it is with the regular phenomena of day and night, and with the movement of the clouds by which the rain is distributed.’ Y4o said, ‘Then I have only been persistently troubling myself! What you wish is to be in harmony with Heaven, while I wish to be in harmony with men. Now (the Way of) Heaven and Earth was much thought of of old, and Hwang-Ti, Yao, and Shun united in admiring it. Hence the kings of the world of old did nothing, but tried to imitate that Way. 7. Confucius went to the west to deposit (some) writings in the library of Aau?, when 3ze-ld coun- 1 So, in the ‘ Spring and Autumn’ Chronicle, the rightful reigning sovereign is ordinarily designated, ‘Heaven’s King.’ It is not a TAoistic mode of speaking of him. ? It is supposed that Confucius, disappointed by his want of PT, II, SECT.vI. THE WRITINGS OF KWANG-3ZE. 339 selled him, saying, ‘I have heard that the officer in ‘charge of this Kang! Repository of AKAu was one Laéo Tan, who has given up his office, and is living in his own house. As you, Master, wish to deposit these writings here, why not go to him, and obtain his help (to accomplish your object)*” Confucius said, ‘Good;’ and he went and saw Lao Tan, who refused his assistance. On this he proceeded to give an abstract of the Twelve Classics? to bring the other over to his views‘. Lao Tan, however, interrupted him while he was speaking, and said, ‘This is too vague; let me hear the substance of them in brief.’ Confucius said, ‘The substance of them is occupied with Benevolence and Righteousness. The other said, ‘Let me ask whether you consider Benevolence and Righteousness to constitute the nature of man?’ ‘I do,’ was the answer. ‘If the superior man be not benevolent, he will not fulfil his character ; if he be not righteous, he might as well not have been born. Benevolence and Righteousness are truly the nature of man. Lado Tan continued, ‘Let me ask you what you mean by Benevolence and Righteousness. Confucius said, ‘To be in one’s inmost heart in kindly sympathy
3Benevolence and Righteousness are truly the nature of man. Lado Tan continued, ‘Let me ask you what you mean by Benevolence and Righteousness. Confucius said, ‘To be in one’s inmost heart in kindly sympathy success, wished to deposit the writings or books which he prized so much in the Royal Library, that they might not be lost, and be available for some future teacher, more fortunate than himself. * The name of the Royal Library (FX) 3 meaning, perhaps, ‘ Approved.’ 2 That is, help him to get his books deposited in the Library. 8 Meaning, perhaps, the ‘Spring and Autumn,’ containing a chronicle of twelve marquises of Lf. We know of no collection in the time of Confucius which could be styled the ‘ Twelve Classics.’ ‘ a is to be read shui. Z2 '340 THE TEXTS OF TAOISM. BK, XIII. with all things; to love all men; and to allow no selfish thoughts ;—this is the nature of Benevolence’ and Righteousness. L4o Tan exclaimed, ‘Ah! you almost show your inferiority by such words! “To love all men!” is not that vague and extravagant ? “ To be seeking to allow no selfish thoughts ! ”"— that is selfishness!! If you, Master, wish men not to be without their (proper) shepherding, think of Heaven and Earth, which certainly pursue their invariable course; think of the sun and moon, which surely maintain their brightness; think of the stars in the zodiac, which preserve their order and courses; think of birds and beasts, which do not fail to collect together in their flocks and herds; and think of the trees, which do not fail to stand up (in their places). Do you, Master, imitate this way and carry it into practice; hurry on, following this course, and you will reach your end. Why must you further be vehement in putting forward your Benevolence and Righteousness, as if you were beating a drum, and seeking a fugitive son, (only making him run away the more)? Ah! Master, you are introducing disorder into the nature of man!’ 8. Shih-£Aang AAi?, having an interview with Lao-3ze, asked him, saying, ‘I heard, Master, that you were a sage, and I came here, wishing to see you, without grudging the length of the journey. During the stages of the hundred days, the soles of my feet became quite callous, but I did not dare to stop and rest. Now I perceive that you are not 1 The unselfishness was not spontaneous. 2 We know nothing of this personage, but what is related here; nor does the whole paragraph serve to advance the argument of the Book. PT. 11, SECT.vI. THE WRITINGS OF KWANG-8ZE, 341
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.
1If 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? 5. Therefore the ancients who clearly understood the great T4o first sought to apprehend what was meant by Heaven !, and the T4o and its characteristics came next. When this was apprehended, then came Benevolence and Righteousness. When these were apprehended, then came the Distinction of duties and the observance of them. This accomplished, there came objects and their names. After objects and their names, came the employment of men according to their qualities: on this there followed the examination of the men and of their work. This led to the approval or disapproval of them, which again was succeeded by the apportioning of rewards and penalties. After this the stupid and the intelligent understood what was required of them, and the honourable and the mean occupied their several posi- 1 The meaning, probably, is ‘ spontaneity.’ PT. 11. SECT.VI. THE WRITINGS OF KWANG-8ZE. 337 tions. The good and the able, and those inferior to them, sincerely did their best. Their ability was distributed ; the duties implied in their official names were fulfilled. In this way did they serve their superiors, nourish their inferiors, regulate things, and cultivate their persons, They did not call their knowledge and schemes into requisition; they were required to fall back upon (the method of) Heaven :—this was what is called the Perfection of the Rule of Great Peace. Hence it is said in the Book 1, ‘There are objects and there are their names.’ Objects and their names the ancients had; but they did not put them in the foremost place. When the ancients spoke of the Great T do, it was only after four other steps that they gave a place to ‘Objects and their Names, and after eight steps that they gave a place to ‘Rewards and Penalties, If they had all at once spoken of ‘Objects and their Names,’ they would have shown an ignorance of what is the Root (of government) ; if they had all at once spoken of ‘Rewards and Penalties,’ they would have shown an ignorance of the first steps of it. Those whose words are thus an in: version of the (proper) course, or in opposition to it, are (only fit to be) ruled by others ;—how can they rule others? To speak all at once of ‘ Objects and their Names,’ and of ‘ Rewards and Penalties,’ only shows that the speaker knows the instruments of government, but does not know the method of it, is fit to be used as an instrument in the world, but not fit to use others as his instruments :—he is what we call a mere sophist, a man of one small idea. 1 We cannot tell what book or books. [39] Zz || i 338 THE TEXTS OF TAOISM. BK, XIII. Ceremonies, laws, numbers, measures, with all the minutiae of jurisprudence, the ancients had; but it is by these that inferiors serve their superiors ; it is not by them that those superiors nourish the world.
2[39] Zz || i 338 THE TEXTS OF TAOISM. BK, XIII. Ceremonies, laws, numbers, measures, with all the minutiae of jurisprudence, the ancients had; but it is by these that inferiors serve their superiors ; it is not by them that those superiors nourish the world. 6. Anciently, Shun asked Y4o, saying, ‘In what way does your Majesty by the Grace of Heaven! exercise your mind?’ The reply was, ‘I simply show no arrogance towards the helpless; I do not neglect the poor people; I grieve for those who die ; I love their infant children; and I compassionate their widows.’ Shun rejoined, ‘ Admirable, as far as it goes; but it is not what is Great. ‘How then,’ asked Y4o, ‘do you think I should do?’ Shun replied, ‘When (a sovereign) possesses the virtue of Heaven, then when he shows himself in action, it is in stillness. The sun and moon (simply) shine, and the four seasons pursue their courses. So it is with the regular phenomena of day and night, and with the movement of the clouds by which the rain is distributed.’ Y4o said, ‘Then I have only been persistently troubling myself! What you wish is to be in harmony with Heaven, while I wish to be in harmony with men. Now (the Way of) Heaven and Earth was much thought of of old, and Hwang-Ti, Yao, and Shun united in admiring it. Hence the kings of the world of old did nothing, but tried to imitate that Way. 7. Confucius went to the west to deposit (some) writings in the library of Aau?, when 3ze-ld coun- 1 So, in the ‘ Spring and Autumn’ Chronicle, the rightful reigning sovereign is ordinarily designated, ‘Heaven’s King.’ It is not a TAoistic mode of speaking of him. ? It is supposed that Confucius, disappointed by his want of PT, II, SECT.vI. THE WRITINGS OF KWANG-3ZE. 339 selled him, saying, ‘I have heard that the officer in ‘charge of this Kang! Repository of AKAu was one Laéo Tan, who has given up his office, and is living in his own house. As you, Master, wish to deposit these writings here, why not go to him, and obtain his help (to accomplish your object)*” Confucius said, ‘Good;’ and he went and saw Lao Tan, who refused his assistance. On this he proceeded to give an abstract of the Twelve Classics? to bring the other over to his views‘. Lao Tan, however, interrupted him while he was speaking, and said, ‘This is too vague; let me hear the substance of them in brief.’ Confucius said, ‘The substance of them is occupied with Benevolence and Righteousness. The other said, ‘Let me ask whether you consider Benevolence and Righteousness to constitute the nature of man?’ ‘I do,’ was the answer. ‘If the superior man be not benevolent, he will not fulfil his character ; if he be not righteous, he might as well not have been born. Benevolence and Righteousness are truly the nature of man. Lado Tan continued, ‘Let me ask you what you mean by Benevolence and Righteousness. Confucius said, ‘To be in one’s inmost heart in kindly sympathy
3Benevolence and Righteousness are truly the nature of man. Lado Tan continued, ‘Let me ask you what you mean by Benevolence and Righteousness. Confucius said, ‘To be in one’s inmost heart in kindly sympathy success, wished to deposit the writings or books which he prized so much in the Royal Library, that they might not be lost, and be available for some future teacher, more fortunate than himself. * The name of the Royal Library (FX) 3 meaning, perhaps, ‘ Approved.’ 2 That is, help him to get his books deposited in the Library. 8 Meaning, perhaps, the ‘Spring and Autumn,’ containing a chronicle of twelve marquises of Lf. We know of no collection in the time of Confucius which could be styled the ‘ Twelve Classics.’ ‘ a is to be read shui. Z2 '340 THE TEXTS OF TAOISM. BK, XIII. with all things; to love all men; and to allow no selfish thoughts ;—this is the nature of Benevolence’ and Righteousness. L4o Tan exclaimed, ‘Ah! you almost show your inferiority by such words! “To love all men!” is not that vague and extravagant ? “ To be seeking to allow no selfish thoughts ! ”"— that is selfishness!! If you, Master, wish men not to be without their (proper) shepherding, think of Heaven and Earth, which certainly pursue their invariable course; think of the sun and moon, which surely maintain their brightness; think of the stars in the zodiac, which preserve their order and courses; think of birds and beasts, which do not fail to collect together in their flocks and herds; and think of the trees, which do not fail to stand up (in their places). Do you, Master, imitate this way and carry it into practice; hurry on, following this course, and you will reach your end. Why must you further be vehement in putting forward your Benevolence and Righteousness, as if you were beating a drum, and seeking a fugitive son, (only making him run away the more)? Ah! Master, you are introducing disorder into the nature of man!’ 8. Shih-£Aang AAi?, having an interview with Lao-3ze, asked him, saying, ‘I heard, Master, that you were a sage, and I came here, wishing to see you, without grudging the length of the journey. During the stages of the hundred days, the soles of my feet became quite callous, but I did not dare to stop and rest. Now I perceive that you are not 1 The unselfishness was not spontaneous. 2 We know nothing of this personage, but what is related here; nor does the whole paragraph serve to advance the argument of the Book. PT. 11, SECT.vI. THE WRITINGS OF KWANG-8ZE, 341
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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