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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. Kwang-3ze in a patched dress of coarse cloth, and having his shoes tied together with strings, was passing by the king of Wei, who said to him, ‘How great, Master, is your distress ?’ A wang-jze replied, ‘It is poverty, not distress! While a scholar possesses the T4o and its Attributes, he cannot be going about in distress. Tattered clothes and shoes tied on the feet are the sign of poverty, and not of distress. This is what we call not meeting with the right time. Has your majesty not seen the climbing monkey? When he is among the plane trees, rottleras, oaks, and camphor trees, he grasps and twists their branches (into a screen), where he reigns quite at his ease, so that not even {' or Phang Mang? could spy him out. When, however, he finds himself among the prickly mulberry and date trees, and other thorns, he goes cautiously, casts sidelong glances, and takes every trembling movement with apprehension ;—it is not that his sinews and bones 1 f;—-see Book V, par. 2. Phang Mang was a contemporary of f, learned archery from him, and then slew him, that he might himself be the foremost archer in the kingdom ;—see Mencius IV, li, 24. PT. II, SECT. XU, THE WRITINGS OF KWANG-3ZE. 37 are straitened, and have lost their suppleness, but the situation is unsuitable for him, and he cannot display his agility. And now when I dwell under a benighted ruler, and seditious ministers, how is it possible for me not to be in distress? My case might afford an illustration of the cutting out the heart of Pi-kan!!’ 7. When Confucius was reduced to great distress between Aan and AKAéi, and for seven days he had no cooked food to eat, he laid hold of a decayed tree with his left hand, and with his right hand tapped it ~ with a decayed branch, singing all the while the ode of Pido-shih?, He had his instrument, but the notes were not marked on it. There was a noise, but no blended melody. The sound of the wood and the voice of the man came together like the noise of the plough through the ground, yet suitably to the feelings of the disciples around. Yen Hui, who was standing upright, with his hands crossed on his breast, rolled his eyes round to observe him. Aungni, fearing that Hui would go to excess in manifesting how he honoured himself, or be plunged in sorrow through his love for him, said to him, ‘ Hui, not to receive (as evils) the inflictions of Heaven is easy; not to receive (as benefits) the favours of men is difficult. There is no beginning which was not an end. The Human and the Heavenly may be one 1 ¢A spurious paragraph, no doubt. Lin Hsf-éung thus concludes what he has to say on this paragraph ; but it is not without its interest and lessons. 2? I do not know who this was, nor what his ode or air was. Lit Teh-ming read the character RR, and says that Pido-shih was one of the old royal Tis who did nothing. In all my texts it is wrongly printed with three RK: 38 THE TEXTS OF TAOISM. BK. XX.
22? I do not know who this was, nor what his ode or air was. Lit Teh-ming read the character RR, and says that Pido-shih was one of the old royal Tis who did nothing. In all my texts it is wrongly printed with three RK: 38 THE TEXTS OF TAOISM. BK. XX. and the same. Who, for instance, is it that is now singing!?’ Hui said, ‘I venture to ask how not to receive (as evils) the inflictions of Heaven is easy.’ Kung-ni said, ‘Hunger, thirst, cold, and heat, and having one’s progress entirely blocked up ;—these are the doings of Heaven and Earth, necessary incidents in the revolutions of things. They are occurrences of which we say that we will pass on (composedly) along with them. The minister of another does not dare to refuse his commands; and if he who is discharging the duty of a minister feels it necessary to act thus, how much more should we wait with ease on the commands of Heaven?!’ ‘What do you mean by saying that not to receive (as benefits) the favours of men is difficult ?’ Aungni said, ‘As soon as one is employed in office, he gets forward in all directions; rank and emolument. come to him together, and without end. But these advantages do not come from one’s self ;—it is my appointed lot to have such external good. The’ superior man is not a robber; the man of worth is no filcher ;—if I prefer such things, what am 1%? Hence it is said, ‘ There is no bird wiser than the swallow.” Where its eye lights on a place that is not suitable for it, it does not give it a second glance. Though it may drop the food from its 1 This question arose out of the previous statement that man and Heaven might be one,—acting with the same spontaneity. 2 Confucius recognises here, as he often does, a power beyond his own, ‘his appointed lot,’ what we call destiny, to which the Tao requires submission. This comes very near to our idea of God. 5 Human gifts had such an attraction, that they tended to take from man his heavenly spontaneity ; and were to be eschewed, or received only with great caution. . PT. 11, SECT. XIU. THE WRITINGS OF KWANG-8ZE. 39 mouth, it abandons it, and hurries off. It is afraid of men, and yet it stealthily takes up its dwelling by his; finding its protection in the altars of the Land and Grain}, ‘What do you mean by saying that there is no beginning which was not an end?’ ung-ni said, ‘The change—rise and dissolution—of all things (continually) goes on, but we do not know who it is that maintains and continues the process. How do we know when any one begins? How do we know when he will end? We have simply to wait for it, and nothing more ?.’ ‘And what do you mean by saying that the Human and the Heavenly are one and the same?’ Aung-ni said, ‘Given man, and you have Heaven; given Heaven, and you still have Heaven (and nothing more). That man can not. have Heaven is owing to the limitation of his nature*, The sagely man quietly passes away with his body, and there is an end of it.’
3That man can not. have Heaven is owing to the limitation of his nature*, The sagely man quietly passes away with his body, and there is an end of it.’ 8. As Kwang A4uwas rambling in the park of Tidoling ¢ he saw a strange bird which came from the south. Its wings were seven cubits in width, and 1 What is said here about the swallow is quite obscure. Hsikung says that all the old attempts to explain it are ridiculous, and then propounds an ingenious one of his own; but I will leave the passage with my reader to deal with it as he best can. 2 Compare with this how in Book XVIII we find Awang-jze singing by the dead body of his wife. 8 That man is man and not Heaven is simply from the limitation of his nature,—his ‘ appointed lot.’ ‘ Tido-ling might be translated ‘Eagle Mount.’ Where it was I do not know; perhaps the name originated with Kwang-3ze, and thus has become semi-historical. 40 THE TEXTS OF TAOISM. BK. XX. its eyes were large, an inch in circuit. It touched the forehead of Au as it passed him, and lighted in a grove of chestnut trees. ‘What bird is this ?’ said he, ‘with such great wings not to go on! and with such large eyes not to see me!’ He lifted up his skirts, and hurried with his cross-bow, waiting for (an opportunity to shoot) it. (Meanwhile) he saw a cicada, which had just alighted in a beautiful shady spot, and forgot its (care for its) body. (Just then), a preying mantis raised its feelers, and pounced on the cicada, in its eagerness for its prey, (also) forgetting (its care for) its body ; while the strange bird took advantage of its opportunity to secure them both, in view of that gain forgetting its true (instinct of preservation)!. Awang Au with an emotion of pity, said,‘ Ah! so it is that things bring evil on one another, each of these creatures invited its own calamity. (With this) he put away his cross-bow, and was hurrying away back, when the forester pursued him with terms of reproach. When he returned and went into his house, he did not appear in his courtyard? for three months ?. (When he came out), Lan 3ii® (his disciple) asked him, saying, ‘ Master, why have you for this some time avoided the courtyard so much?’ A wang-jze replied, ‘I was guarding my person, and forgot myself; I was looking at turbid water, till I 1 Kwang-3ze might now have shot the bird, but we like him the better for letting it alone. ? So then, masters of schools, like Awang-gze, received and taught their disciples in the courtyard of their house ;—in China as elsewhere. For three ‘months,’ it is conjectured, we should read three ‘ days.’ 5 The disciple Lan 3i appears here, but not, so far as I know, elsewhere. PT. I. SECT. XII, THE WRITINGS OF KWANG-8ZE, 4!
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.
16. Kwang-3ze in a patched dress of coarse cloth, and having his shoes tied together with strings, was passing by the king of Wei, who said to him, ‘How great, Master, is your distress ?’ A wang-jze replied, ‘It is poverty, not distress! While a scholar possesses the T4o and its Attributes, he cannot be going about in distress. Tattered clothes and shoes tied on the feet are the sign of poverty, and not of distress. This is what we call not meeting with the right time. Has your majesty not seen the climbing monkey? When he is among the plane trees, rottleras, oaks, and camphor trees, he grasps and twists their branches (into a screen), where he reigns quite at his ease, so that not even {' or Phang Mang? could spy him out. When, however, he finds himself among the prickly mulberry and date trees, and other thorns, he goes cautiously, casts sidelong glances, and takes every trembling movement with apprehension ;—it is not that his sinews and bones 1 f;—-see Book V, par. 2. Phang Mang was a contemporary of f, learned archery from him, and then slew him, that he might himself be the foremost archer in the kingdom ;—see Mencius IV, li, 24. PT. II, SECT. XU, THE WRITINGS OF KWANG-3ZE. 37 are straitened, and have lost their suppleness, but the situation is unsuitable for him, and he cannot display his agility. And now when I dwell under a benighted ruler, and seditious ministers, how is it possible for me not to be in distress? My case might afford an illustration of the cutting out the heart of Pi-kan!!’ 7. When Confucius was reduced to great distress between Aan and AKAéi, and for seven days he had no cooked food to eat, he laid hold of a decayed tree with his left hand, and with his right hand tapped it ~ with a decayed branch, singing all the while the ode of Pido-shih?, He had his instrument, but the notes were not marked on it. There was a noise, but no blended melody. The sound of the wood and the voice of the man came together like the noise of the plough through the ground, yet suitably to the feelings of the disciples around. Yen Hui, who was standing upright, with his hands crossed on his breast, rolled his eyes round to observe him. Aungni, fearing that Hui would go to excess in manifesting how he honoured himself, or be plunged in sorrow through his love for him, said to him, ‘ Hui, not to receive (as evils) the inflictions of Heaven is easy; not to receive (as benefits) the favours of men is difficult. There is no beginning which was not an end. The Human and the Heavenly may be one 1 ¢A spurious paragraph, no doubt. Lin Hsf-éung thus concludes what he has to say on this paragraph ; but it is not without its interest and lessons. 2? I do not know who this was, nor what his ode or air was. Lit Teh-ming read the character RR, and says that Pido-shih was one of the old royal Tis who did nothing. In all my texts it is wrongly printed with three RK: 38 THE TEXTS OF TAOISM. BK. XX.
22? I do not know who this was, nor what his ode or air was. Lit Teh-ming read the character RR, and says that Pido-shih was one of the old royal Tis who did nothing. In all my texts it is wrongly printed with three RK: 38 THE TEXTS OF TAOISM. BK. XX. and the same. Who, for instance, is it that is now singing!?’ Hui said, ‘I venture to ask how not to receive (as evils) the inflictions of Heaven is easy.’ Kung-ni said, ‘Hunger, thirst, cold, and heat, and having one’s progress entirely blocked up ;—these are the doings of Heaven and Earth, necessary incidents in the revolutions of things. They are occurrences of which we say that we will pass on (composedly) along with them. The minister of another does not dare to refuse his commands; and if he who is discharging the duty of a minister feels it necessary to act thus, how much more should we wait with ease on the commands of Heaven?!’ ‘What do you mean by saying that not to receive (as benefits) the favours of men is difficult ?’ Aungni said, ‘As soon as one is employed in office, he gets forward in all directions; rank and emolument. come to him together, and without end. But these advantages do not come from one’s self ;—it is my appointed lot to have such external good. The’ superior man is not a robber; the man of worth is no filcher ;—if I prefer such things, what am 1%? Hence it is said, ‘ There is no bird wiser than the swallow.” Where its eye lights on a place that is not suitable for it, it does not give it a second glance. Though it may drop the food from its 1 This question arose out of the previous statement that man and Heaven might be one,—acting with the same spontaneity. 2 Confucius recognises here, as he often does, a power beyond his own, ‘his appointed lot,’ what we call destiny, to which the Tao requires submission. This comes very near to our idea of God. 5 Human gifts had such an attraction, that they tended to take from man his heavenly spontaneity ; and were to be eschewed, or received only with great caution. . PT. 11, SECT. XIU. THE WRITINGS OF KWANG-8ZE. 39 mouth, it abandons it, and hurries off. It is afraid of men, and yet it stealthily takes up its dwelling by his; finding its protection in the altars of the Land and Grain}, ‘What do you mean by saying that there is no beginning which was not an end?’ ung-ni said, ‘The change—rise and dissolution—of all things (continually) goes on, but we do not know who it is that maintains and continues the process. How do we know when any one begins? How do we know when he will end? We have simply to wait for it, and nothing more ?.’ ‘And what do you mean by saying that the Human and the Heavenly are one and the same?’ Aung-ni said, ‘Given man, and you have Heaven; given Heaven, and you still have Heaven (and nothing more). That man can not. have Heaven is owing to the limitation of his nature*, The sagely man quietly passes away with his body, and there is an end of it.’
3That man can not. have Heaven is owing to the limitation of his nature*, The sagely man quietly passes away with his body, and there is an end of it.’ 8. As Kwang A4uwas rambling in the park of Tidoling ¢ he saw a strange bird which came from the south. Its wings were seven cubits in width, and 1 What is said here about the swallow is quite obscure. Hsikung says that all the old attempts to explain it are ridiculous, and then propounds an ingenious one of his own; but I will leave the passage with my reader to deal with it as he best can. 2 Compare with this how in Book XVIII we find Awang-jze singing by the dead body of his wife. 8 That man is man and not Heaven is simply from the limitation of his nature,—his ‘ appointed lot.’ ‘ Tido-ling might be translated ‘Eagle Mount.’ Where it was I do not know; perhaps the name originated with Kwang-3ze, and thus has become semi-historical. 40 THE TEXTS OF TAOISM. BK. XX. its eyes were large, an inch in circuit. It touched the forehead of Au as it passed him, and lighted in a grove of chestnut trees. ‘What bird is this ?’ said he, ‘with such great wings not to go on! and with such large eyes not to see me!’ He lifted up his skirts, and hurried with his cross-bow, waiting for (an opportunity to shoot) it. (Meanwhile) he saw a cicada, which had just alighted in a beautiful shady spot, and forgot its (care for its) body. (Just then), a preying mantis raised its feelers, and pounced on the cicada, in its eagerness for its prey, (also) forgetting (its care for) its body ; while the strange bird took advantage of its opportunity to secure them both, in view of that gain forgetting its true (instinct of preservation)!. Awang Au with an emotion of pity, said,‘ Ah! so it is that things bring evil on one another, each of these creatures invited its own calamity. (With this) he put away his cross-bow, and was hurrying away back, when the forester pursued him with terms of reproach. When he returned and went into his house, he did not appear in his courtyard? for three months ?. (When he came out), Lan 3ii® (his disciple) asked him, saying, ‘ Master, why have you for this some time avoided the courtyard so much?’ A wang-jze replied, ‘I was guarding my person, and forgot myself; I was looking at turbid water, till I 1 Kwang-3ze might now have shot the bird, but we like him the better for letting it alone. ? So then, masters of schools, like Awang-gze, received and taught their disciples in the courtyard of their house ;—in China as elsewhere. For three ‘months,’ it is conjectured, we should read three ‘ days.’ 5 The disciple Lan 3i appears here, but not, so far as I know, elsewhere. PT. I. SECT. XII, THE WRITINGS OF KWANG-8ZE, 4!
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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