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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Now 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 a sage. Because there was some rice left about the holes of the rats, you sent away your younger sister, which was unkind; when your food, whether raw or cooked, remains before you not all consumed, you keep on hoarding it up to any extent’ LAo- 3ze looked indifferent, and gave him no answer. Next day Ai again saw LA&o-jze, and said, ‘Yesterday I taunted you; but to-day I have gone back to a better mood of mind. What is the cause (of the change)??’ L4&o-3ze replied, ‘I consider that I have freed myself from the trammels of claiming to be artfully knowing, spirit-like, and sage. Yesterday if you had called me an ox, you might have done so; or if you had called me a horse, you might have done so*. If there be a reality (corresponding to men’s ideas), and men give it a name, which another will not receive, he will in the sequel suffer the more. My manner was what I constantly observe ;—I did not put it on for the occasion,’ Shih-£/ang Ki sidled away out of L4o’s shadow; then he retraced his steps, advanced forward, and asked how he should cultivate himself. The reply was, ‘Your demeanour is repelling; you stare with your eyes; your forehead is broad and yet tapering; you bark and growl with your mouth; your appearance is severe and pretentious; you are like a horse held by its tether, you would move, but are restrained, and (if let go) would start off like an 1 These seem strange charges to bring against Lao-3ze, and no light is thrown on them from other sources. 2 The change had been produced by the demeanour of Lao-3ze ; the other could not tell how. Other explanations of the question are given by some of the critics. 5 Compare in the first paragraph of Book VII. 5 = 3= eee meet eos “Ci we ee ee 342 THE TEXTS OF TAOISM. BK. XIII. arrow from a bow; you examine all the minutiae of a thing; your wisdom is artful, and yet you try to look at ease. All these are to be considered proofs of your want of sincerity. If on the borders one were to be found with them, he would be named a Thief.’
2BK. XIII. arrow from a bow; you examine all the minutiae of a thing; your wisdom is artful, and yet you try to look at ease. All these are to be considered proofs of your want of sincerity. If on the borders one were to be found with them, he would be named a Thief.’ 9. The Master! said, ‘The Tao does not exhaust itself in what is greatest, nor is it ever absent from what is least; and therefore it is to be found complete and diffused in all things. How wide is its universal comprehension! How deep is its unfathomableness! The embodiment of its attributes in benevolence and righteousness is but a small result of its spirit-like (working); but it is only the perfect man who can determine this. The perfect man has (the charge of) the world ;—is not the charge great? and yet it is not sufficient to embarrass him. He wields the handle of power over the whole world, and yet it is nothing to him. His discrimination detects everything false, and no consideration of gain moves him. He penetrates to the truth of things, and can guard that which is fundamental. So it is that heaven and earth are external to him, and he views all things with indifference, and his spirit is never straitened by them. He has comprehended the T4o, and is in harmony with its characteristics; he pushes back benevolence and righteousness (into their proper place), and deals with ceremonies and music as (simply) guests :— yes, the mind of the perfect man determines all things aright.’ + No doubt, Lao-3ze. In the ‘Complete Works of the Ten Philosophers,’ the text is x% F- and not K F. PT. II. SECT.VI. THE WRITINGS OF KWANG-3ZE. 343 10, What the world thinks the most valuable exhibition of the T4o is to be found in books. But books are only a collection of words. .Words have what is valuable in them ;—what is valuable in words is the ideas they convey. But those ideas are a sequence of something else ;—and what that something else is cannot be conveyed by words. When the world, because of the value which it attaches to words, commits them to books, that for which it so values them may not deserve to be valued ;—because that which it values is not what is really valuable. Thus it is that what we look at and can see is (only) the outward form and colour, and what we listen to and can hear is (only) names and sounds. Alas! that men of the world should think that form and colour, name and sound, should be sufficient to give them the real nature of the Tao. The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that ‘the wise do not speak and those who do speak are not wise.’ How should the world know that real nature ?
3The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that ‘the wise do not speak and those who do speak are not wise.’ How should the world know that real nature ? Duke Hwan’, seated above in his hall, was (once) reading a book, and the wheelwright Phien was making a wheel below it% Laying aside his hammer and chisel, Phien went up the steps, and said, ‘I venture to ask your Grace what words you are reading?’ The duke said, ‘The words of the sages.’ ‘Are those sages alive?’ Phien con- * No doubt, duke Hwan of KAt, the first of the five presiding chiefs of the Kau dynasty. 2 See in Mencius I, i, vii, 4 a similar reference to the hall and the courtyard below it. ~ 344 THE TEXTS OF TAOISM. BK, XIII, tinued. ‘They are dead,’ was the reply. ‘Then, said the other, ‘what you, my Ruler, are reading are only the dregs and sediments of those old men,’ The duke said, ‘How should you, a wheelwright, have anything to say about the book which I am reading? If you can explain yourself, very well; if you cannot, you shall die!’ The wheelwright said, ‘Your servant will look at the thing from the point of view of his own art. In making a wheel, if I proceed gently, that is pleasant enough, but the workmanship is not strong; if I proceed violently, that is toilsome and the joinings do not fit. If the movements of my hand are neither (too) gentle nor (too) violent, the idea in my mind is realised. But I cannot tell (how to do this) by word of mouth ;— there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age}. But these ancients, and what it was not possible for them to convey, are dead and gone :—so then what you, my Ruler, are reading is but their dregs and sediments!’ 1 Compare the story in Book III about the ruler Wan-hui and his butcher; and other passages. PT.U.SECT.VU. THE WRITINGS OF KWANG-8ZE, 345 BOOK XIV. Part II. Section VII. Thien Yiin, or ‘ The Revolution of Heaven!,’ 1. How (ceaselessly) heaven revolves! How (constantly) earth abides at rest! And do the sun and moon contend about their (respective) places ? Who presides over and directs these (things) ? Who binds and connects them together ? Who is it that, without trouble or exertion on his part, causes and maintains them? Is it, perhaps, that there is some secret spring, in consequence of which they cannot be but as they are? Or is it, perhaps, that they move and turn as they do, and cannot stop of themselves ? (Then) how the clouds become rain! And how the rain again forms the clouds! Who diffuses them so abundantly? Who is it that, without trouble or exertion on his part, produces this elemental enjoyment, and seems to stimulate 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.
1Now 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 a sage. Because there was some rice left about the holes of the rats, you sent away your younger sister, which was unkind; when your food, whether raw or cooked, remains before you not all consumed, you keep on hoarding it up to any extent’ LAo- 3ze looked indifferent, and gave him no answer. Next day Ai again saw LA&o-jze, and said, ‘Yesterday I taunted you; but to-day I have gone back to a better mood of mind. What is the cause (of the change)??’ L4&o-3ze replied, ‘I consider that I have freed myself from the trammels of claiming to be artfully knowing, spirit-like, and sage. Yesterday if you had called me an ox, you might have done so; or if you had called me a horse, you might have done so*. If there be a reality (corresponding to men’s ideas), and men give it a name, which another will not receive, he will in the sequel suffer the more. My manner was what I constantly observe ;—I did not put it on for the occasion,’ Shih-£/ang Ki sidled away out of L4o’s shadow; then he retraced his steps, advanced forward, and asked how he should cultivate himself. The reply was, ‘Your demeanour is repelling; you stare with your eyes; your forehead is broad and yet tapering; you bark and growl with your mouth; your appearance is severe and pretentious; you are like a horse held by its tether, you would move, but are restrained, and (if let go) would start off like an 1 These seem strange charges to bring against Lao-3ze, and no light is thrown on them from other sources. 2 The change had been produced by the demeanour of Lao-3ze ; the other could not tell how. Other explanations of the question are given by some of the critics. 5 Compare in the first paragraph of Book VII. 5 = 3= eee meet eos “Ci we ee ee 342 THE TEXTS OF TAOISM. BK. XIII. arrow from a bow; you examine all the minutiae of a thing; your wisdom is artful, and yet you try to look at ease. All these are to be considered proofs of your want of sincerity. If on the borders one were to be found with them, he would be named a Thief.’
2BK. XIII. arrow from a bow; you examine all the minutiae of a thing; your wisdom is artful, and yet you try to look at ease. All these are to be considered proofs of your want of sincerity. If on the borders one were to be found with them, he would be named a Thief.’ 9. The Master! said, ‘The Tao does not exhaust itself in what is greatest, nor is it ever absent from what is least; and therefore it is to be found complete and diffused in all things. How wide is its universal comprehension! How deep is its unfathomableness! The embodiment of its attributes in benevolence and righteousness is but a small result of its spirit-like (working); but it is only the perfect man who can determine this. The perfect man has (the charge of) the world ;—is not the charge great? and yet it is not sufficient to embarrass him. He wields the handle of power over the whole world, and yet it is nothing to him. His discrimination detects everything false, and no consideration of gain moves him. He penetrates to the truth of things, and can guard that which is fundamental. So it is that heaven and earth are external to him, and he views all things with indifference, and his spirit is never straitened by them. He has comprehended the T4o, and is in harmony with its characteristics; he pushes back benevolence and righteousness (into their proper place), and deals with ceremonies and music as (simply) guests :— yes, the mind of the perfect man determines all things aright.’ + No doubt, Lao-3ze. In the ‘Complete Works of the Ten Philosophers,’ the text is x% F- and not K F. PT. II. SECT.VI. THE WRITINGS OF KWANG-3ZE. 343 10, What the world thinks the most valuable exhibition of the T4o is to be found in books. But books are only a collection of words. .Words have what is valuable in them ;—what is valuable in words is the ideas they convey. But those ideas are a sequence of something else ;—and what that something else is cannot be conveyed by words. When the world, because of the value which it attaches to words, commits them to books, that for which it so values them may not deserve to be valued ;—because that which it values is not what is really valuable. Thus it is that what we look at and can see is (only) the outward form and colour, and what we listen to and can hear is (only) names and sounds. Alas! that men of the world should think that form and colour, name and sound, should be sufficient to give them the real nature of the Tao. The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that ‘the wise do not speak and those who do speak are not wise.’ How should the world know that real nature ?
3The form and colour, the name and sound, are certainly not sufficient to convey its real nature; and so it is that ‘the wise do not speak and those who do speak are not wise.’ How should the world know that real nature ? Duke Hwan’, seated above in his hall, was (once) reading a book, and the wheelwright Phien was making a wheel below it% Laying aside his hammer and chisel, Phien went up the steps, and said, ‘I venture to ask your Grace what words you are reading?’ The duke said, ‘The words of the sages.’ ‘Are those sages alive?’ Phien con- * No doubt, duke Hwan of KAt, the first of the five presiding chiefs of the Kau dynasty. 2 See in Mencius I, i, vii, 4 a similar reference to the hall and the courtyard below it. ~ 344 THE TEXTS OF TAOISM. BK, XIII, tinued. ‘They are dead,’ was the reply. ‘Then, said the other, ‘what you, my Ruler, are reading are only the dregs and sediments of those old men,’ The duke said, ‘How should you, a wheelwright, have anything to say about the book which I am reading? If you can explain yourself, very well; if you cannot, you shall die!’ The wheelwright said, ‘Your servant will look at the thing from the point of view of his own art. In making a wheel, if I proceed gently, that is pleasant enough, but the workmanship is not strong; if I proceed violently, that is toilsome and the joinings do not fit. If the movements of my hand are neither (too) gentle nor (too) violent, the idea in my mind is realised. But I cannot tell (how to do this) by word of mouth ;— there is a knack in it. I cannot teach the knack to my son, nor can my son learn it from me. Thus it is that I am in my seventieth year, and am (still) making wheels in my old age}. But these ancients, and what it was not possible for them to convey, are dead and gone :—so then what you, my Ruler, are reading is but their dregs and sediments!’ 1 Compare the story in Book III about the ruler Wan-hui and his butcher; and other passages. PT.U.SECT.VU. THE WRITINGS OF KWANG-8ZE, 345 BOOK XIV. Part II. Section VII. Thien Yiin, or ‘ The Revolution of Heaven!,’ 1. How (ceaselessly) heaven revolves! How (constantly) earth abides at rest! And do the sun and moon contend about their (respective) places ? Who presides over and directs these (things) ? Who binds and connects them together ? Who is it that, without trouble or exertion on his part, causes and maintains them? Is it, perhaps, that there is some secret spring, in consequence of which they cannot be but as they are? Or is it, perhaps, that they move and turn as they do, and cannot stop of themselves ? (Then) how the clouds become rain! And how the rain again forms the clouds! Who diffuses them so abundantly? Who is it that, without trouble or exertion on his part, produces this elemental enjoyment, and seems to stimulate 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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