Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? See Williams’s Dictionary, sub voc. He says it is the Cra- [39] Aa 354 THE TEXTS OF TAOISM. BK. XIV. and pummeloes, which are different in flavour, but all suitable to be eaten. Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time. ‘If now you take a monkey, and dress it in the robes of the duke of Au, it will bite and tear them, and will not be satisfied till it has got rid of them altogether. And if you look at the difference between antiquity and the present time it is as great as that between the monkey and the duke of K4u. In the same way, when Hsi Shih? was troubled in mind, she would knit her brows and frown on all in her neighbourhood. An ugly woman of the neighbourhood, seeing and admiring her beauty, went home, and also laying her hands on her heart proceeded to stare and frown on all around her. When the rich people of the village saw her, they shut fast their doors and would not go out; when the poor people saw her, they took their wives and children and ran away from her. The woman knew how to admire the frowning beauty, but she did not know how it was that she, though frowning, was beautiful. Alas! it is indeed all over with your Master ?!’ 5. When Confucius was in his fifty-first year 3, he had not heard of the T4o, and went south to Phei 4 taegus cuneata and pinnatifida, common in China, and much esteemed for its acidity. A famous beauty,—the concubine of king FA-£2ai of WA. ? The comparisons in this paragraph are not complimentary to Confucius. Of course the conversation never took place, and must have been made up to ridicule the views of the sage. 8 This would be in B.c. 503 or 502, and Lao-3ze would be more than a hundred years old. * Probably in what is now the district of Phei, department of Hsii-f4u, Kiang-si. PT. 11, SECT. VII. THE WRITINGS OF KWANG-3ZE. 355
28 This would be in B.c. 503 or 502, and Lao-3ze would be more than a hundred years old. * Probably in what is now the district of Phei, department of Hsii-f4u, Kiang-si. PT. 11, SECT. VII. THE WRITINGS OF KWANG-3ZE. 355 to see Lao Tan, who said to him, ‘ You have come, Sir; have you? I have heard that you are the wisest man of the North; have you also got the TAo?’ ‘Not yet,’ was the reply; and the other went on, ‘How have you sought it?’ Confucius said, ‘I sought it in measures and numbers, and after five years I had not got it. ‘And how then did you seek it?’ ‘I sought it in the Yin and Yang, and after twelve years I have not found it.” L&o-3ze said, ‘Just so! If the T4o could be presented (to another), men would all present it to their rulers ; if it could be served up (to others), men would all serve it up to their parents; if it could be told (to others), men would all tell it to their brothers; if it could be given to others, men would all give it to their sons and grandsons. The reason why it cannot be transmitted is no other but this,—that if, within, there be not the presiding principle, it will not remain there, and if, outwardly, there be not the correct obedience, it will not be carried out. When that which is given out from the mind (in possession of it) is not received by the mind without, the sage will not give it out; and when, entering in from without, there is no power in the receiving mind to entertain it, the sage will not permit it to lie hid there. Fame is a possession common to all; we should not seek to have much of it. Benevolence and righteousness were as the lodging-houses of the former kings ; we should only rest in them for a night, and not occupy them for 1 That is, the sage will not deposit it, where it will lie hidden ;— compare Analects XVI, vi. Aa2 356 THE TEXTS OF TAOISM. BK. XIV. long. If men see us doing so, they will have much to say against us. ‘The perfect men of old trod the path of benevolence as a path which they borrowed for the occasion, and dwelt in Righteousness as in a lodging which they used fora night. Thus they rambled in the vacancy of Untroubled Ease, found their food in the fields of Indifference, and stood in the gardens which they had not borrowed. Untroubled Ease requires the doing of nothing; Indifference is easily supplied with nourishment; not borrowing needs no outlay. The ancients called this the Enjoyment that Collects the True. ‘Those who think that wealth is the proper thing for them cannot give up their revenues ; those who seek distinction cannot give up the thought of fame; those who cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits :—such men are under the doom of Heaven?,
3While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits :—such men are under the doom of Heaven?, ‘Hatred and kindness; taking and giving ; reproof and instruction ; death and life :—these eight things are instruments of rectification, but only those are able to use them who do not obstinately refuse to comply with their great changes. Hence it is said, “Correction is Rectification.” When the minds of ' See the same expression used in Book VI, par. 11, used by Confucius of himself. Comparing the two passages together, I must doubt the correctness of my note there (2, p. 252), that ‘Heaven’ is used in the Confucian sense of Tf, or God. The men here pursued and toiled after the pleasures of the world, rather than the quiet satisfactions of the T4o. PT. Il, SECT. VII. THE WRITINGS OF KWANG-3ZE. 357 some do not acknowledge this, it is because the gate of Heaven! (in them) has not been opened.’ 6. At an interview with L4o Tan, Confucius spoke to him of benevolence and righteousness. Lao Tan said, ‘If you winnow chaff, and the dust gets into your eyes, then the places of heaven and earth and of the four cardinal points are all changed to you. If musquitoes or gadflies puncture your skin, it will keep you all the night? from sleeping. But this painful iteration of benevolence and righteousness excites my mind and produces in it the greatest confusion. If you, Sir, would cause men not to lose their natural simplicity, and if you would also imitate the wind in its (unconstrained) movements, and stand forth in all the natural attributes belonging to you ! —why must you use so much energy, and carry a great drum to seek for the son whom you have lost ?? The snow-goose does not bathe every day to make itself white, nor the crow blacken itself every day to make itself black. The natural simplicity of their black and white does not afford any ground for controversy ; and the fame and praise which men like to contemplate do not make them greater than they naturally are. When the springs (supplying the pools) are dried up, the fishes huddle together on the dry land. Than that they should moisten one another there by their gasping, and keep one another wet by their milt, it would be better for them to forget one another in the rivers and lakes *’ 1 See Book XXIII, par. 9. The phrase = fa [ff 2 The common reading =a is a mistake for 3 . 5 Compare the same illustration in the preceding Book, par. 7. 4 This illustration is from Book VI, par. 5. 358 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? See Williams’s Dictionary, sub voc. He says it is the Cra- [39] Aa 354 THE TEXTS OF TAOISM. BK. XIV. and pummeloes, which are different in flavour, but all suitable to be eaten. Just so it is that the rules of propriety, righteousness, laws, and measures, change according to the time. ‘If now you take a monkey, and dress it in the robes of the duke of Au, it will bite and tear them, and will not be satisfied till it has got rid of them altogether. And if you look at the difference between antiquity and the present time it is as great as that between the monkey and the duke of K4u. In the same way, when Hsi Shih? was troubled in mind, she would knit her brows and frown on all in her neighbourhood. An ugly woman of the neighbourhood, seeing and admiring her beauty, went home, and also laying her hands on her heart proceeded to stare and frown on all around her. When the rich people of the village saw her, they shut fast their doors and would not go out; when the poor people saw her, they took their wives and children and ran away from her. The woman knew how to admire the frowning beauty, but she did not know how it was that she, though frowning, was beautiful. Alas! it is indeed all over with your Master ?!’ 5. When Confucius was in his fifty-first year 3, he had not heard of the T4o, and went south to Phei 4 taegus cuneata and pinnatifida, common in China, and much esteemed for its acidity. A famous beauty,—the concubine of king FA-£2ai of WA. ? The comparisons in this paragraph are not complimentary to Confucius. Of course the conversation never took place, and must have been made up to ridicule the views of the sage. 8 This would be in B.c. 503 or 502, and Lao-3ze would be more than a hundred years old. * Probably in what is now the district of Phei, department of Hsii-f4u, Kiang-si. PT. 11, SECT. VII. THE WRITINGS OF KWANG-3ZE. 355
28 This would be in B.c. 503 or 502, and Lao-3ze would be more than a hundred years old. * Probably in what is now the district of Phei, department of Hsii-f4u, Kiang-si. PT. 11, SECT. VII. THE WRITINGS OF KWANG-3ZE. 355 to see Lao Tan, who said to him, ‘ You have come, Sir; have you? I have heard that you are the wisest man of the North; have you also got the TAo?’ ‘Not yet,’ was the reply; and the other went on, ‘How have you sought it?’ Confucius said, ‘I sought it in measures and numbers, and after five years I had not got it. ‘And how then did you seek it?’ ‘I sought it in the Yin and Yang, and after twelve years I have not found it.” L&o-3ze said, ‘Just so! If the T4o could be presented (to another), men would all present it to their rulers ; if it could be served up (to others), men would all serve it up to their parents; if it could be told (to others), men would all tell it to their brothers; if it could be given to others, men would all give it to their sons and grandsons. The reason why it cannot be transmitted is no other but this,—that if, within, there be not the presiding principle, it will not remain there, and if, outwardly, there be not the correct obedience, it will not be carried out. When that which is given out from the mind (in possession of it) is not received by the mind without, the sage will not give it out; and when, entering in from without, there is no power in the receiving mind to entertain it, the sage will not permit it to lie hid there. Fame is a possession common to all; we should not seek to have much of it. Benevolence and righteousness were as the lodging-houses of the former kings ; we should only rest in them for a night, and not occupy them for 1 That is, the sage will not deposit it, where it will lie hidden ;— compare Analects XVI, vi. Aa2 356 THE TEXTS OF TAOISM. BK. XIV. long. If men see us doing so, they will have much to say against us. ‘The perfect men of old trod the path of benevolence as a path which they borrowed for the occasion, and dwelt in Righteousness as in a lodging which they used fora night. Thus they rambled in the vacancy of Untroubled Ease, found their food in the fields of Indifference, and stood in the gardens which they had not borrowed. Untroubled Ease requires the doing of nothing; Indifference is easily supplied with nourishment; not borrowing needs no outlay. The ancients called this the Enjoyment that Collects the True. ‘Those who think that wealth is the proper thing for them cannot give up their revenues ; those who seek distinction cannot give up the thought of fame; those who cleave to power cannot give the handle of it to others. While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits :—such men are under the doom of Heaven?,
3While they hold their grasp of those things, they are afraid (of losing them). When they let them go, they are grieved; and they will not look at a single example, from which they might perceive the (folly) of their restless pursuits :—such men are under the doom of Heaven?, ‘Hatred and kindness; taking and giving ; reproof and instruction ; death and life :—these eight things are instruments of rectification, but only those are able to use them who do not obstinately refuse to comply with their great changes. Hence it is said, “Correction is Rectification.” When the minds of ' See the same expression used in Book VI, par. 11, used by Confucius of himself. Comparing the two passages together, I must doubt the correctness of my note there (2, p. 252), that ‘Heaven’ is used in the Confucian sense of Tf, or God. The men here pursued and toiled after the pleasures of the world, rather than the quiet satisfactions of the T4o. PT. Il, SECT. VII. THE WRITINGS OF KWANG-3ZE. 357 some do not acknowledge this, it is because the gate of Heaven! (in them) has not been opened.’ 6. At an interview with L4o Tan, Confucius spoke to him of benevolence and righteousness. Lao Tan said, ‘If you winnow chaff, and the dust gets into your eyes, then the places of heaven and earth and of the four cardinal points are all changed to you. If musquitoes or gadflies puncture your skin, it will keep you all the night? from sleeping. But this painful iteration of benevolence and righteousness excites my mind and produces in it the greatest confusion. If you, Sir, would cause men not to lose their natural simplicity, and if you would also imitate the wind in its (unconstrained) movements, and stand forth in all the natural attributes belonging to you ! —why must you use so much energy, and carry a great drum to seek for the son whom you have lost ?? The snow-goose does not bathe every day to make itself white, nor the crow blacken itself every day to make itself black. The natural simplicity of their black and white does not afford any ground for controversy ; and the fame and praise which men like to contemplate do not make them greater than they naturally are. When the springs (supplying the pools) are dried up, the fishes huddle together on the dry land. Than that they should moisten one another there by their gasping, and keep one another wet by their milt, it would be better for them to forget one another in the rivers and lakes *’ 1 See Book XXIII, par. 9. The phrase = fa [ff 2 The common reading =a is a mistake for 3 . 5 Compare the same illustration in the preceding Book, par. 7. 4 This illustration is from Book VI, par. 5. 358 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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