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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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 winds rise in the north; one blows to the west, and another to the east; while some rise upwards, uncertain in their direction. By whose breathing are they produced? Who is it that, without any trouble and exertion of his own, effects all their undulations ? I venture to ask their cause®. 1 See pp. 145, 146. ? Down to this we have a description of the phenomena of heaven and earth and of nature generally as proceeding regularly » cree 346 THE TEXTS OF TAOISM. BK, XIV. Woi-hsien Thido! said, ‘Come, and I will tell you. To heaven there belong the six Extreme Points, and the five Elements 2. When the Tis and Kings acted in accordance with them, there was good government; when they acted contrary to them, there was evil. Observing the things (described) in the nine divisions (of the writing) of Lo’, their government was perfected and their virtue was. complete. They inspected and enlightened the kingdom beneath them, and all under the sky acknowledged and sustained them. Such was the condition under the august (sovereigns‘) and those before them.’ 2. Tang®, the chief administrator of Shang®, asked Kwang-jze about Benevolence®, and the answer was, ‘Wolves and tigers are benevolent.’ ‘What do you mean?’ said Tang. A wang-jze replied, ‘Father and son (among them) are affectionate to one another. Why should they be considered as not bene- and noiselessly, without any apparent cause; which is the chief subject of the Book. As the description is not assigned to any one, we must suppose it to be from Awang-3ze himself; and that it is he who asks the question in the last three characters. * This is said by the critics to have been a minister of the Shang dynasty, under Thai-mau in the seventeenth century B.c.; but even Kwang-3ze would hardly so violate the unity of time. ® Generally means ‘the Five Regular Virtues;’ supposed to mean here ‘the Five Elements,’ 5 Probably the ‘Nine Divisions of the Great Plan,’ in the Sha King, V, iv, fancied to be derived from the writing, which a tortoise from the Lo river exhibited to the great Yi. * Possibly Fa-hsi, Shan Nang, and Hwang-Tt. 5 «Shang’ must be taken as the duchy of Sung, assigned by king Wf to the representative of the kings of the dynasty of Shang. ‘Tang’ would be a principal minister of it in the time of Kwang-3ze. . © The chief of all the virtues according to Confucianism. PT. Il. SECT. vi. THE WRITINGS OF KWANG-8ZE. 347
2‘Tang’ would be a principal minister of it in the time of Kwang-3ze. . © The chief of all the virtues according to Confucianism. PT. Il. SECT. vi. THE WRITINGS OF KWANG-8ZE. 347 volent ?’ ‘Allow me to ask about perfect benevolence,’ pursued the other. Awang-sze said, ‘Perfect benevolence! does not admit (the feeling) of affection. The minister said, ‘I have heard that, without (the feeling of) affection there is no love, and without love there is not filial duty ;—is it permissible to say that the perfectly benevolent are not filial?’ A wang-jze rejoined, ‘ That is not the way to put the case. Perfect Benevolence is the very highest thing ;—filial duty is by no means sufficient to describe it. The saying which you quote is not to the effect that (such benevolence) transcends filial duty;—it does not refer to such duty at all. One, travelling to the south, comes (at last) to Ying’, and there, standing with his face to the north, he does not see mount Ming. Why does he not see it? Because he is so far from it. Hence it is said, “ Filial duty as a part of reverence is easy, but filial duty as a part of love is difficult. If it be easy as a part of love, yet it is difficult to forget* one’s parents. It may be easy for me to forget my parents, but it is difficult to make my parents forget me. If it were easy to make my parents forget me, it is difficult for me to forget all men in the world. If it were easy to forget all men in the world, it is difficult to make them all forget me.” ‘This virtue might make one think light of Yao and Shun, and not wish to be they’. The profit 1 A denomination here for the T4o, employed by Awang-3ze for the purpose of his argument. 2 The capital of the state of KAA in the south. 8 Name of a hill in the extreme north. * The TAo requires such forgetfulness on the part of both giver and receiver ; it is a part of its ‘doing-nothing.’ 5 T think this is the meaning. 348 THE TEXTS OF TAOISM. BK, XIV. and beneficial influences of it extend to a myriad ages, and no one in the world knows whence they come. How can you simply heave a great sigh, and speak (as you do) of benevolence and filial duty ? Filial duty, fraternal respect, benevolence, righteousness, loyalty, sincerity, firmness, and purity;—all these may be pressed into the service of this virtue, but they are far from sufficient to come up to it. Therefore it is said, “To him who has what is most noble}, all the dignities of a state are as nothing? ; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing.” It is thus that the TAo admits of no substitute.’
3; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing.” It is thus that the TAo admits of no substitute.’ 3. Pei-man Aang*® asked Hwang-Ti, saying, ‘You were celebrating, O Ti, a performance of the music of the Hsien-£4ih *, in the open country near the Thung-thing lake. When I heard the first part of it, | was afraid; the next made me weary; and the last perplexed me. I became agitated and unable to speak, and lost my self-possession.’ The Ti said, ‘It was likely that it should so affect you! It was performed with (the instruments of) men, and all attuned according to (the influences of) Heaven. It 1 The T4o. 2 This free version takes F+ as = i. So the Khang-hsi dictionary explains it, 3 Only heard of, so far as I know, in this passage. * The name of Hwang-T?’s music; I do not venture to translate it. In his elaborate description of it, our author intended to give an idea of the T4o, and the effect which the study of it was calculated to produce on the mind; as appears from the concluding sentence of the paragraph. PT, 1. SECT.VII,. THE WRITINGS OF KWANG-3ZE. 349 proceeded according to (the principles of) propriety and righteousness, and was pervaded by (the idea of) the Grand Purity. ‘The Perfect Music first had its response in the affairs of men, and was conformed to the principles of Heaven; it indicated the action of the five virtues, and corresponded to the spontaneity (apparent in nature). After this it showed the blended distinctions of the four seasons, and the grand harmony of all things ;—the succession of those seasons one after another, and the production of things in their proper order. Now it swelled, and now it died away, its peaceful and military strains clearly distinguished and given forth, Now it was clear, and now rough, as if the contracting and expanding of the elemental processes blended harmoniously (in its notes). Those notes then flowed away in waves of light, till, as when the hibernating insects first begin to move, I commanded the terrifying crash of thunder. Its end was marked by no formal conclusion, and it began again without any prelude. It seemed to die away, and then it burst into life; it came to a close, and then it rose again. So it went on regularly and inexhaustibly, and without the intervention of any pause :—it was this which made you afraid. ‘In the second part (of the performance), I made it describe the harmony of the Yin and Yang, and threw round it the brilliance of the sun and moon. Its notes were now short and now long, now soft and now hard, Their changes, however, were marked by an unbroken unity, though not dominated by a fixed regularity. They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet 350 THE TEXTS OF TAOISM. . BK, XIV.
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.
1(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 winds rise in the north; one blows to the west, and another to the east; while some rise upwards, uncertain in their direction. By whose breathing are they produced? Who is it that, without any trouble and exertion of his own, effects all their undulations ? I venture to ask their cause®. 1 See pp. 145, 146. ? Down to this we have a description of the phenomena of heaven and earth and of nature generally as proceeding regularly » cree 346 THE TEXTS OF TAOISM. BK, XIV. Woi-hsien Thido! said, ‘Come, and I will tell you. To heaven there belong the six Extreme Points, and the five Elements 2. When the Tis and Kings acted in accordance with them, there was good government; when they acted contrary to them, there was evil. Observing the things (described) in the nine divisions (of the writing) of Lo’, their government was perfected and their virtue was. complete. They inspected and enlightened the kingdom beneath them, and all under the sky acknowledged and sustained them. Such was the condition under the august (sovereigns‘) and those before them.’ 2. Tang®, the chief administrator of Shang®, asked Kwang-jze about Benevolence®, and the answer was, ‘Wolves and tigers are benevolent.’ ‘What do you mean?’ said Tang. A wang-jze replied, ‘Father and son (among them) are affectionate to one another. Why should they be considered as not bene- and noiselessly, without any apparent cause; which is the chief subject of the Book. As the description is not assigned to any one, we must suppose it to be from Awang-3ze himself; and that it is he who asks the question in the last three characters. * This is said by the critics to have been a minister of the Shang dynasty, under Thai-mau in the seventeenth century B.c.; but even Kwang-3ze would hardly so violate the unity of time. ® Generally means ‘the Five Regular Virtues;’ supposed to mean here ‘the Five Elements,’ 5 Probably the ‘Nine Divisions of the Great Plan,’ in the Sha King, V, iv, fancied to be derived from the writing, which a tortoise from the Lo river exhibited to the great Yi. * Possibly Fa-hsi, Shan Nang, and Hwang-Tt. 5 «Shang’ must be taken as the duchy of Sung, assigned by king Wf to the representative of the kings of the dynasty of Shang. ‘Tang’ would be a principal minister of it in the time of Kwang-3ze. . © The chief of all the virtues according to Confucianism. PT. Il. SECT. vi. THE WRITINGS OF KWANG-8ZE. 347
2‘Tang’ would be a principal minister of it in the time of Kwang-3ze. . © The chief of all the virtues according to Confucianism. PT. Il. SECT. vi. THE WRITINGS OF KWANG-8ZE. 347 volent ?’ ‘Allow me to ask about perfect benevolence,’ pursued the other. Awang-sze said, ‘Perfect benevolence! does not admit (the feeling) of affection. The minister said, ‘I have heard that, without (the feeling of) affection there is no love, and without love there is not filial duty ;—is it permissible to say that the perfectly benevolent are not filial?’ A wang-jze rejoined, ‘ That is not the way to put the case. Perfect Benevolence is the very highest thing ;—filial duty is by no means sufficient to describe it. The saying which you quote is not to the effect that (such benevolence) transcends filial duty;—it does not refer to such duty at all. One, travelling to the south, comes (at last) to Ying’, and there, standing with his face to the north, he does not see mount Ming. Why does he not see it? Because he is so far from it. Hence it is said, “ Filial duty as a part of reverence is easy, but filial duty as a part of love is difficult. If it be easy as a part of love, yet it is difficult to forget* one’s parents. It may be easy for me to forget my parents, but it is difficult to make my parents forget me. If it were easy to make my parents forget me, it is difficult for me to forget all men in the world. If it were easy to forget all men in the world, it is difficult to make them all forget me.” ‘This virtue might make one think light of Yao and Shun, and not wish to be they’. The profit 1 A denomination here for the T4o, employed by Awang-3ze for the purpose of his argument. 2 The capital of the state of KAA in the south. 8 Name of a hill in the extreme north. * The TAo requires such forgetfulness on the part of both giver and receiver ; it is a part of its ‘doing-nothing.’ 5 T think this is the meaning. 348 THE TEXTS OF TAOISM. BK, XIV. and beneficial influences of it extend to a myriad ages, and no one in the world knows whence they come. How can you simply heave a great sigh, and speak (as you do) of benevolence and filial duty ? Filial duty, fraternal respect, benevolence, righteousness, loyalty, sincerity, firmness, and purity;—all these may be pressed into the service of this virtue, but they are far from sufficient to come up to it. Therefore it is said, “To him who has what is most noble}, all the dignities of a state are as nothing? ; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing.” It is thus that the TAo admits of no substitute.’
3; to him who has what is the greatest riches, all the wealth of a state is as nothing; to him who has all that he could wish, fame and praise are as nothing.” It is thus that the TAo admits of no substitute.’ 3. Pei-man Aang*® asked Hwang-Ti, saying, ‘You were celebrating, O Ti, a performance of the music of the Hsien-£4ih *, in the open country near the Thung-thing lake. When I heard the first part of it, | was afraid; the next made me weary; and the last perplexed me. I became agitated and unable to speak, and lost my self-possession.’ The Ti said, ‘It was likely that it should so affect you! It was performed with (the instruments of) men, and all attuned according to (the influences of) Heaven. It 1 The T4o. 2 This free version takes F+ as = i. So the Khang-hsi dictionary explains it, 3 Only heard of, so far as I know, in this passage. * The name of Hwang-T?’s music; I do not venture to translate it. In his elaborate description of it, our author intended to give an idea of the T4o, and the effect which the study of it was calculated to produce on the mind; as appears from the concluding sentence of the paragraph. PT, 1. SECT.VII,. THE WRITINGS OF KWANG-3ZE. 349 proceeded according to (the principles of) propriety and righteousness, and was pervaded by (the idea of) the Grand Purity. ‘The Perfect Music first had its response in the affairs of men, and was conformed to the principles of Heaven; it indicated the action of the five virtues, and corresponded to the spontaneity (apparent in nature). After this it showed the blended distinctions of the four seasons, and the grand harmony of all things ;—the succession of those seasons one after another, and the production of things in their proper order. Now it swelled, and now it died away, its peaceful and military strains clearly distinguished and given forth, Now it was clear, and now rough, as if the contracting and expanding of the elemental processes blended harmoniously (in its notes). Those notes then flowed away in waves of light, till, as when the hibernating insects first begin to move, I commanded the terrifying crash of thunder. Its end was marked by no formal conclusion, and it began again without any prelude. It seemed to die away, and then it burst into life; it came to a close, and then it rose again. So it went on regularly and inexhaustibly, and without the intervention of any pause :—it was this which made you afraid. ‘In the second part (of the performance), I made it describe the harmony of the Yin and Yang, and threw round it the brilliance of the sun and moon. Its notes were now short and now long, now soft and now hard, Their changes, however, were marked by an unbroken unity, though not dominated by a fixed regularity. They filled every valley and ravine; you might shut up every crevice, and guard your spirit (against their entrance), yet 350 THE TEXTS OF TAOISM. . BK, XIV.
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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