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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. Therefore it is said (still further), ‘If the body be toiled, and does not rest, it becomes worn out; if the spirit be used without cessation, it becomes toiled ; and when toiled, it becomes exhausted. It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level; while if obstructed and not allowed to flow, it cannot preserve its clearness ;—being an image of the virtue of Heaven.’ Hence it is said (once again), ‘To be guileless and pure, and free from all admixture; to be still and uniform, without undergoing any change; to be indifferent and do nothing ; to move and yet to act like Heaven :—this is the way to nourish the spirit. Now he who possesses a PT. II. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 367 sword made at Kan-yiieh' preserves it carefully in a box, and does not dare to use it ;—it is considered the perfection of valuable swords. But the human spirit? goes forth in all directions, flowing on without limit, reaching to heaven above, and wreathing round the earth beneath. It transforms and nourishes all things, and cannot be represented by any form. Its name is “the Divinity (in man)*.” It is only the path of pure simplicity which guards and preserves the Spirit. When this path is preserved and not lost, it becomes one with the Spirit ; and in this ethereal amalgamation, it acts in harmony with the orderly operation of Heaven.’ There is the vulgar saying, ‘The multitude of men consider gain to be the most important thing ; pure scholars, fame; those who are wise and able value their ambition; the sage prizes essential purity.’ Therefore simplicity is the denomination of that in which there is no admixture ; purity of that in which the spirit is not impaired. It is he who can embody simplicity and purity whom we call the True Man‘. 1 Both of the seaboard states of Wf and Yiieh were famous for the swords produced in them. Kan-yiieh appears to have been the name of a valley or place in W4, famous for the weapons made in it; unless indeed we should read ¥F ww, instead of -F 7h, and take ¥F BY as equivalent to wK HK, which is found in the 80 KAwan as the name of Yiieh. 2 Might be translated ‘the subtle spirit.’ 8 A very remarkable use of Ti (fr) for the human spirit in the sense of God. The subject of the clause, let the reader observe, is that spirit, and not the Tao. See pp. 146, 147, where I have said something about it. * See the full account of ‘the True Man’ in Book VI. iT 368 THE TEXTS OF TAOISM. BK, XVI. BOOK XVI. Part II. Section IX. Shan Hsing, or ‘Correcting the Nature!’
2See pp. 146, 147, where I have said something about it. * See the full account of ‘the True Man’ in Book VI. iT 368 THE TEXTS OF TAOISM. BK, XVI. BOOK XVI. Part II. Section IX. Shan Hsing, or ‘Correcting the Nature!’ 1. Those who would correct their nature by means of the vulgar learning ?, seeking to restore it to its original condition, and those who would regulate ® their desires, by the vulgar ways of thinking, seeking thereby to carry their intelligence to perfection, must be pronounced to be deluded and ignorant people. The ancients who regulated the Tao nourished their faculty of knowledge by their placidity, and all through life abstained from employing that faculty in action ;—they must be pronounced to have (thus also) nourished their placidity by their knowledge +. When the faculty of knowledge and the placidity 1 See pp. 147, 148. 2 ¢Vulgar’ must mean ‘common,’ and ‘the vulgar learning’ is the teaching popular in the time of our author, and which he regarded as contrary to the principles of Taoism, of which he was an adherent. The Chinese critics say that ‘vulgar’ here is used as the opposite of ‘true.’ 8 ve is generally explained by BL: ‘to confuse,’ but I cannot construe the sentence with that meaning of the term. In the Khang-hs? dictionary which I have followed, the character is defined by oe with special reference to this passage. * This sentence is the clue to the author’s aim in the whole Book. The ‘knowledge’ is defined by sey AE, ‘the faculty of perception and apprehension.’ PT. Il, SECT,1X, THE WRITINGS OF KWANG-3ZE. 369 (thus) blend together, and they nourish each other, then from the nature there come forth harmony and orderly method. The attributes (of the T4o) constitute the harmony; the T4o (itself) secures the orderly method. When the attributes appear in a universal practice of forbearance, we have Benevolence; when the path is all marked by orderly method, we have Righteousness; when the righteousness is clearly manifested, and (all) things are regarded with affection, we have Leal-heartedness ; when the (heart's) core is thus (pure) and real, and carried back to its (proper) qualities, we have Music; when this sincerity appears in all the range of the capacity, and its demonstrations are in accordance with what is elegant, we have Ceremony. If Ceremonies and Music are carried out in an imperfect and one-sided manner, the world is thrown into confusion. When men would rectify others, and: their own virtue is beclouded, it is not sufficient to extend itself to them. If an attempt be made so to extend it, they also will lose their (proper) nature.
3When men would rectify others, and: their own virtue is beclouded, it is not sufficient to extend itself to them. If an attempt be made so to extend it, they also will lose their (proper) nature. 2. The men of old, while the chaotic condition was yet undeveloped !, shared the placid tranquillity which belonged to the whole world. At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any disturbance; the four seasons had their definite times ; not a single thing received any injury, and no living being came to a premature end, Men might be 1 These ‘men of old’ were what we may call ‘ primeval men ;’— men in the lowest stage of development; but which our author considered to be the highest or paradisiacal condition of their nature. [39] Bb 370 THE TEXTS OF TAOISM. BK, XVI. possessed of (the faculty of) knowledge, but they had no occasion for its use. This was what is called the state of Perfect Unity. At this time, there was no action on the part of any one, but a constant manifestation of spontaneity. This condition (of excellence) deteriorated and decayed, till Sui-zin and Fad-hsi arose and commenced their administration of the world!; on which came a compliance (with their methods), but the state of unity was lost. The condition going on to deteriorate and decay, Shan Nang and Hwang-Ti arose, and took the administration of the world, on which (the people) rested (in their methods), but did not themselves comply with them. Still the deterioration and decay continued till the lords of Thang and Yii* began to administer the world. These introduced the method of governing by transformation, resorting to the stream (instead of to the spring) 8, thus vitiating the ‘purity and destroying the simplicity (of the nature). They left the Tao, and substituted the Good for it, and pursued the course of Haphazard Virtue. After this they forsook their nature and followed (the promptings of) their minds. One mind and another associated their knowledge, but were unable to give rest to the world. Then they added to this knowledge (ex- 1 Kwang-3ze gives no hint of how long he considered this highest condition to have lasted. Sui-z4n, ‘the man of the Burning Speculum,’ ‘the Fire-producer,’ whom Williams calls ‘the Prometheus of China,’ appears before Ff-hsi, as the first in the line of the Rulers of the world, who broke up the Primal Unity. 2 These were Y4o and Shun, named from the principalities over which their fathers ruled. 5 ‘The streams’ were the methods of culture that arose after the simple virtues and spontaneity of the Tao were lost. PT. II. SECT. 1X. THE WRITINGS OF KWANG-3ZE, 371
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.
13. Therefore it is said (still further), ‘If the body be toiled, and does not rest, it becomes worn out; if the spirit be used without cessation, it becomes toiled ; and when toiled, it becomes exhausted. It is the nature of water, when free from admixture, to be clear, and, when not agitated, to be level; while if obstructed and not allowed to flow, it cannot preserve its clearness ;—being an image of the virtue of Heaven.’ Hence it is said (once again), ‘To be guileless and pure, and free from all admixture; to be still and uniform, without undergoing any change; to be indifferent and do nothing ; to move and yet to act like Heaven :—this is the way to nourish the spirit. Now he who possesses a PT. II. SECT. VIII. THE WRITINGS OF KWANG-3ZE. 367 sword made at Kan-yiieh' preserves it carefully in a box, and does not dare to use it ;—it is considered the perfection of valuable swords. But the human spirit? goes forth in all directions, flowing on without limit, reaching to heaven above, and wreathing round the earth beneath. It transforms and nourishes all things, and cannot be represented by any form. Its name is “the Divinity (in man)*.” It is only the path of pure simplicity which guards and preserves the Spirit. When this path is preserved and not lost, it becomes one with the Spirit ; and in this ethereal amalgamation, it acts in harmony with the orderly operation of Heaven.’ There is the vulgar saying, ‘The multitude of men consider gain to be the most important thing ; pure scholars, fame; those who are wise and able value their ambition; the sage prizes essential purity.’ Therefore simplicity is the denomination of that in which there is no admixture ; purity of that in which the spirit is not impaired. It is he who can embody simplicity and purity whom we call the True Man‘. 1 Both of the seaboard states of Wf and Yiieh were famous for the swords produced in them. Kan-yiieh appears to have been the name of a valley or place in W4, famous for the weapons made in it; unless indeed we should read ¥F ww, instead of -F 7h, and take ¥F BY as equivalent to wK HK, which is found in the 80 KAwan as the name of Yiieh. 2 Might be translated ‘the subtle spirit.’ 8 A very remarkable use of Ti (fr) for the human spirit in the sense of God. The subject of the clause, let the reader observe, is that spirit, and not the Tao. See pp. 146, 147, where I have said something about it. * See the full account of ‘the True Man’ in Book VI. iT 368 THE TEXTS OF TAOISM. BK, XVI. BOOK XVI. Part II. Section IX. Shan Hsing, or ‘Correcting the Nature!’
2See pp. 146, 147, where I have said something about it. * See the full account of ‘the True Man’ in Book VI. iT 368 THE TEXTS OF TAOISM. BK, XVI. BOOK XVI. Part II. Section IX. Shan Hsing, or ‘Correcting the Nature!’ 1. Those who would correct their nature by means of the vulgar learning ?, seeking to restore it to its original condition, and those who would regulate ® their desires, by the vulgar ways of thinking, seeking thereby to carry their intelligence to perfection, must be pronounced to be deluded and ignorant people. The ancients who regulated the Tao nourished their faculty of knowledge by their placidity, and all through life abstained from employing that faculty in action ;—they must be pronounced to have (thus also) nourished their placidity by their knowledge +. When the faculty of knowledge and the placidity 1 See pp. 147, 148. 2 ¢Vulgar’ must mean ‘common,’ and ‘the vulgar learning’ is the teaching popular in the time of our author, and which he regarded as contrary to the principles of Taoism, of which he was an adherent. The Chinese critics say that ‘vulgar’ here is used as the opposite of ‘true.’ 8 ve is generally explained by BL: ‘to confuse,’ but I cannot construe the sentence with that meaning of the term. In the Khang-hs? dictionary which I have followed, the character is defined by oe with special reference to this passage. * This sentence is the clue to the author’s aim in the whole Book. The ‘knowledge’ is defined by sey AE, ‘the faculty of perception and apprehension.’ PT. Il, SECT,1X, THE WRITINGS OF KWANG-3ZE. 369 (thus) blend together, and they nourish each other, then from the nature there come forth harmony and orderly method. The attributes (of the T4o) constitute the harmony; the T4o (itself) secures the orderly method. When the attributes appear in a universal practice of forbearance, we have Benevolence; when the path is all marked by orderly method, we have Righteousness; when the righteousness is clearly manifested, and (all) things are regarded with affection, we have Leal-heartedness ; when the (heart's) core is thus (pure) and real, and carried back to its (proper) qualities, we have Music; when this sincerity appears in all the range of the capacity, and its demonstrations are in accordance with what is elegant, we have Ceremony. If Ceremonies and Music are carried out in an imperfect and one-sided manner, the world is thrown into confusion. When men would rectify others, and: their own virtue is beclouded, it is not sufficient to extend itself to them. If an attempt be made so to extend it, they also will lose their (proper) nature.
3When men would rectify others, and: their own virtue is beclouded, it is not sufficient to extend itself to them. If an attempt be made so to extend it, they also will lose their (proper) nature. 2. The men of old, while the chaotic condition was yet undeveloped !, shared the placid tranquillity which belonged to the whole world. At that time the Yin and Yang were harmonious and still; their resting and movement proceeded without any disturbance; the four seasons had their definite times ; not a single thing received any injury, and no living being came to a premature end, Men might be 1 These ‘men of old’ were what we may call ‘ primeval men ;’— men in the lowest stage of development; but which our author considered to be the highest or paradisiacal condition of their nature. [39] Bb 370 THE TEXTS OF TAOISM. BK, XVI. possessed of (the faculty of) knowledge, but they had no occasion for its use. This was what is called the state of Perfect Unity. At this time, there was no action on the part of any one, but a constant manifestation of spontaneity. This condition (of excellence) deteriorated and decayed, till Sui-zin and Fad-hsi arose and commenced their administration of the world!; on which came a compliance (with their methods), but the state of unity was lost. The condition going on to deteriorate and decay, Shan Nang and Hwang-Ti arose, and took the administration of the world, on which (the people) rested (in their methods), but did not themselves comply with them. Still the deterioration and decay continued till the lords of Thang and Yii* began to administer the world. These introduced the method of governing by transformation, resorting to the stream (instead of to the spring) 8, thus vitiating the ‘purity and destroying the simplicity (of the nature). They left the Tao, and substituted the Good for it, and pursued the course of Haphazard Virtue. After this they forsook their nature and followed (the promptings of) their minds. One mind and another associated their knowledge, but were unable to give rest to the world. Then they added to this knowledge (ex- 1 Kwang-3ze gives no hint of how long he considered this highest condition to have lasted. Sui-z4n, ‘the man of the Burning Speculum,’ ‘the Fire-producer,’ whom Williams calls ‘the Prometheus of China,’ appears before Ff-hsi, as the first in the line of the Rulers of the world, who broke up the Primal Unity. 2 These were Y4o and Shun, named from the principalities over which their fathers ruled. 5 ‘The streams’ were the methods of culture that arose after the simple virtues and spontaneity of the Tao were lost. PT. II. SECT. 1X. THE WRITINGS OF KWANG-3ZE, 371
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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