Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1For 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! mistook the clear pool. And moreover I have heard the Master say 1, “ Going where certain customs prevail, you should follow those customs.” I was walking about in the park of Tido-ling, and forgot myself. A strange bird brushed past my forehead, and went flying about in the grove of chestnuts, where it forgot the true (art of preserving itself), The forester of the chestnut grove thought that I was a fitting object for his reproach. These are the reasons why I have avoided the courtyard.’ — 9. Yang-3ze, having gone to Sung, passed the night in a lodging-house, the master of which had two concubines ;—one beautiful, the other ugly’. The ugly one was honoured, however, and the beautiful one contemned. Yang-jze asked the reason, and a little boy of the house replied, ‘The beauty knows her beauty, and we do not recognise it. The ugly one knows her ugliness, and we do not recognise it.’ Yang-yze said, ‘Remember it, my disciples. Act virtuously, and put away the practice of priding yourselves on your virtue. If you do this, where can you go to that you will not be loved?’ * Who was this ‘ Master?’ * The story here is found in Lieh-jze II, 15%». The Yang-zze is there Yang Af, against whom Mencius so often directed his arguments. ° See the greater part of this paragraph in Prémare’s ‘ Notitia Linguae Sinicae,’ p. 200, with his remarks on the style. 42 THE TEXTS OF TAOISM. BK. XXI. BOOK XXI. Part II. Section XIV.. Thien 3ze-fang}. 1. Thien 3ze-fang, sitting in attendance on the marquis Wan of Wei?, often quoted (with approbation) the words of KAit Kung*® The marquis said, ‘Is KAi Kung your preceptor ?’ 3ze-fang replied, ‘No. He only belongs to the same neighbourhood. In speaking about the TAo, his views are often correct, and therefore I quote them as I do. The marquis went on, ‘Then have you no preceptor ?’ ‘T have.” ‘And who is he?’ ‘He is Tung-kwo Shun-yze‘.’ ‘And why, my Master, have I never heard you quote his words?’ 3ze-fang replied, ‘He is a man who satisfies the true (ideal of humanity)’; a man in appearance, but (having the mind of) Heaven. Void of any thought of himself, he accommodates himself to others, and nourishes the true ideal that belongs to him. With all his purity, he is forbearing to others. Where they are without the T do, he rectifies his demeanour, so that they understand it, and in consequence their own ideas melt 1 See vol. xxxix, pp. 151, 152. 2 B.c. 424-387. 5 Some well-known worthy of Wei. ‘ A greater worthy still. He must have lived near the outside suburban wall of the capital, and his residence became a sort of surname. . 5 The Human and the Heavenly were blended in his personality. PT. Il. SECT, XIV. THE WRITINGS OF KWANG-8ZE. 43 away and disappear. How should one like me be fit to quote his words ?’
2He must have lived near the outside suburban wall of the capital, and his residence became a sort of surname. . 5 The Human and the Heavenly were blended in his personality. PT. Il. SECT, XIV. THE WRITINGS OF KWANG-8ZE. 43 away and disappear. How should one like me be fit to quote his words ?’ When 3ze-fang went out, the marquis W4n continued in a state of dumb amazement all the day. He then called Lung Lt-444n, and said to him, ‘How far removed from us is the superior man of complete virtue! Formerly I thought the words of the sages and wise men, and the practice of benevolence and righteousness, to be the utmost we could reach to. Since I have heard about the preceptor of 3ze-fang, my body is all unstrung, and I do not wish to move, and my mouth is closed up, and I do not wish to speak ;—what I have learned has been only a counterfeit of the truth’, Yes, (the possession of Wei) has been an entanglement to me.’ 2. Wan-po Hsiieh-jze *, on his way to KAi, stayed some time in Lf, where some persons of the state begged to have an interview with him. He refused them, saying, ‘I have heard that the superior men of these Middle States* understand the (subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. I do not wish to see them.’ He went on to KAti; and on his way back (to the south), he again stayed in Lf, when the same persons begged as before for an interview. He then said, ‘Formerly they asked to see me, and now again they seek an interview. They will afford me ? So the Khang-hs? dictionary defines the phrase ;—‘a wooden image made of earth,’ says Lf Shf-Aih. * A T4oist of note from some region in the south, perhaps from ht, having his own share of the Téoistic contempt for knowledge and culture. ’ Probably Lf and the northern states grouped closely round the toyal domain. 44 THE TEXTS OF TAOISM. BK. XXI. some opportunity of bringing out my sentiments.’ He went out accordingly and saw the visitors, and came in again with a sigh. Next day the same thing occurred, and his servant said to him, ‘ How is it that whenever you see those visitors, you are sure to come in again sighing?’ ‘I told you before,’ was the reply, ‘that the people of these Middle States understand (the subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. Those men who have just seen me, as they came in and went out would describe, one a circle and another a square, and in their easy carriage would be like, one a dragon and another a tiger. They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.’
3They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.’ Xung-nt saw the man, but did not speak a word to him. 3ze-l said, ‘ You have wished, Sir, to see this Wan-po Hsiieh-jze for a long time ; what is the reason that when you have seen him, you have not spoken a word?’ ung-nt replied, ‘As soon as my eyes lighted on that man, the T4o in him was apparent. The situation did not admit of a word being spoken.’ 3. Yen Yiian asked Kung-ni, saying, ‘ Master, when you pace quietly along, I also pace along; when you go more quickly, I also do the same; when you gallop, I also gallop; but when you race along and spurn the dust, then I can only stand and look, and keep behind you'.’ The Master said, ‘Hui, what do you mean?’ The reply was, ‘In saying that “when you, Master, pace quietly along, I also pace 1 They are both supposed to be on horseback. PT. 1, SECT. XIV, THE WRITINGS OF KWANG-3ZE. 45 along,” I mean? that when you speak, I also speak. By saying, “When you go more quickly, I also do the same,” I mean? that when you reason, I also reason. By saying, ‘“‘ When you gallop, I also gallop,” I mean? that when you speak of the Way, I also speak of the Way; but by saying, “ When you race along and spurn the dust, then I can only stare, and keep behind you,” I am thinking how though you do not speak, yet all men believe you; though you are no partisan, yet all parties approve your catholicity ; and though you sound no instrument, yet people all move on harmoniously before you, while (all the while) I do not know how all this comes about ; and this is all which my words are intended to express?’ Kung-ni said, ‘But you must try and search the matter out. Of all causes for sorrow there is none so great as the death of the mind ;—the death of man’s (body) is only next to it. The sun comes forth in the east, and sets in the extreme west ;— all things have their position determined by these two points. All that have eyes and feet wait for this (sun), and then proceed to do what they have to do. When this comes forth, they appear in their places; when it sets, they disappear. It is so with all things. They have that for which they wait, and (on its arrival) they die; they have that for which they wait, and then (again) they live. When once I receive my frame thus completed, I remain unchanged, awaiting the consummation of my course. 1 In these three cases the th, of the text should be #. ? So Hui is made to represent the master as a mental Thaumathurgist, and Confucius is made to try to explain the whole thing to him ;—but not to my mind successfully. Still a distinction is maintained between the mind and the body. ‘46 THE TEXTS OF TAOISM. BK, XXI.
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.
1For 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! mistook the clear pool. And moreover I have heard the Master say 1, “ Going where certain customs prevail, you should follow those customs.” I was walking about in the park of Tido-ling, and forgot myself. A strange bird brushed past my forehead, and went flying about in the grove of chestnuts, where it forgot the true (art of preserving itself), The forester of the chestnut grove thought that I was a fitting object for his reproach. These are the reasons why I have avoided the courtyard.’ — 9. Yang-3ze, having gone to Sung, passed the night in a lodging-house, the master of which had two concubines ;—one beautiful, the other ugly’. The ugly one was honoured, however, and the beautiful one contemned. Yang-jze asked the reason, and a little boy of the house replied, ‘The beauty knows her beauty, and we do not recognise it. The ugly one knows her ugliness, and we do not recognise it.’ Yang-yze said, ‘Remember it, my disciples. Act virtuously, and put away the practice of priding yourselves on your virtue. If you do this, where can you go to that you will not be loved?’ * Who was this ‘ Master?’ * The story here is found in Lieh-jze II, 15%». The Yang-zze is there Yang Af, against whom Mencius so often directed his arguments. ° See the greater part of this paragraph in Prémare’s ‘ Notitia Linguae Sinicae,’ p. 200, with his remarks on the style. 42 THE TEXTS OF TAOISM. BK. XXI. BOOK XXI. Part II. Section XIV.. Thien 3ze-fang}. 1. Thien 3ze-fang, sitting in attendance on the marquis Wan of Wei?, often quoted (with approbation) the words of KAit Kung*® The marquis said, ‘Is KAi Kung your preceptor ?’ 3ze-fang replied, ‘No. He only belongs to the same neighbourhood. In speaking about the TAo, his views are often correct, and therefore I quote them as I do. The marquis went on, ‘Then have you no preceptor ?’ ‘T have.” ‘And who is he?’ ‘He is Tung-kwo Shun-yze‘.’ ‘And why, my Master, have I never heard you quote his words?’ 3ze-fang replied, ‘He is a man who satisfies the true (ideal of humanity)’; a man in appearance, but (having the mind of) Heaven. Void of any thought of himself, he accommodates himself to others, and nourishes the true ideal that belongs to him. With all his purity, he is forbearing to others. Where they are without the T do, he rectifies his demeanour, so that they understand it, and in consequence their own ideas melt 1 See vol. xxxix, pp. 151, 152. 2 B.c. 424-387. 5 Some well-known worthy of Wei. ‘ A greater worthy still. He must have lived near the outside suburban wall of the capital, and his residence became a sort of surname. . 5 The Human and the Heavenly were blended in his personality. PT. Il. SECT, XIV. THE WRITINGS OF KWANG-8ZE. 43 away and disappear. How should one like me be fit to quote his words ?’
2He must have lived near the outside suburban wall of the capital, and his residence became a sort of surname. . 5 The Human and the Heavenly were blended in his personality. PT. Il. SECT, XIV. THE WRITINGS OF KWANG-8ZE. 43 away and disappear. How should one like me be fit to quote his words ?’ When 3ze-fang went out, the marquis W4n continued in a state of dumb amazement all the day. He then called Lung Lt-444n, and said to him, ‘How far removed from us is the superior man of complete virtue! Formerly I thought the words of the sages and wise men, and the practice of benevolence and righteousness, to be the utmost we could reach to. Since I have heard about the preceptor of 3ze-fang, my body is all unstrung, and I do not wish to move, and my mouth is closed up, and I do not wish to speak ;—what I have learned has been only a counterfeit of the truth’, Yes, (the possession of Wei) has been an entanglement to me.’ 2. Wan-po Hsiieh-jze *, on his way to KAi, stayed some time in Lf, where some persons of the state begged to have an interview with him. He refused them, saying, ‘I have heard that the superior men of these Middle States* understand the (subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. I do not wish to see them.’ He went on to KAti; and on his way back (to the south), he again stayed in Lf, when the same persons begged as before for an interview. He then said, ‘Formerly they asked to see me, and now again they seek an interview. They will afford me ? So the Khang-hs? dictionary defines the phrase ;—‘a wooden image made of earth,’ says Lf Shf-Aih. * A T4oist of note from some region in the south, perhaps from ht, having his own share of the Téoistic contempt for knowledge and culture. ’ Probably Lf and the northern states grouped closely round the toyal domain. 44 THE TEXTS OF TAOISM. BK. XXI. some opportunity of bringing out my sentiments.’ He went out accordingly and saw the visitors, and came in again with a sigh. Next day the same thing occurred, and his servant said to him, ‘ How is it that whenever you see those visitors, you are sure to come in again sighing?’ ‘I told you before,’ was the reply, ‘that the people of these Middle States understand (the subjects of) ceremony and righteousness, but are deplorably ignorant of the minds of men. Those men who have just seen me, as they came in and went out would describe, one a circle and another a square, and in their easy carriage would be like, one a dragon and another a tiger. They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.’
3They remonstrated with me as sons (with their fathers), and laid down the way for me as fathers (for their sons). It was this which made me sigh.’ Xung-nt saw the man, but did not speak a word to him. 3ze-l said, ‘ You have wished, Sir, to see this Wan-po Hsiieh-jze for a long time ; what is the reason that when you have seen him, you have not spoken a word?’ ung-nt replied, ‘As soon as my eyes lighted on that man, the T4o in him was apparent. The situation did not admit of a word being spoken.’ 3. Yen Yiian asked Kung-ni, saying, ‘ Master, when you pace quietly along, I also pace along; when you go more quickly, I also do the same; when you gallop, I also gallop; but when you race along and spurn the dust, then I can only stand and look, and keep behind you'.’ The Master said, ‘Hui, what do you mean?’ The reply was, ‘In saying that “when you, Master, pace quietly along, I also pace 1 They are both supposed to be on horseback. PT. 1, SECT. XIV, THE WRITINGS OF KWANG-3ZE. 45 along,” I mean? that when you speak, I also speak. By saying, “When you go more quickly, I also do the same,” I mean? that when you reason, I also reason. By saying, ‘“‘ When you gallop, I also gallop,” I mean? that when you speak of the Way, I also speak of the Way; but by saying, “ When you race along and spurn the dust, then I can only stare, and keep behind you,” I am thinking how though you do not speak, yet all men believe you; though you are no partisan, yet all parties approve your catholicity ; and though you sound no instrument, yet people all move on harmoniously before you, while (all the while) I do not know how all this comes about ; and this is all which my words are intended to express?’ Kung-ni said, ‘But you must try and search the matter out. Of all causes for sorrow there is none so great as the death of the mind ;—the death of man’s (body) is only next to it. The sun comes forth in the east, and sets in the extreme west ;— all things have their position determined by these two points. All that have eyes and feet wait for this (sun), and then proceed to do what they have to do. When this comes forth, they appear in their places; when it sets, they disappear. It is so with all things. They have that for which they wait, and (on its arrival) they die; they have that for which they wait, and then (again) they live. When once I receive my frame thus completed, I remain unchanged, awaiting the consummation of my course. 1 In these three cases the th, of the text should be #. ? So Hui is made to represent the master as a mental Thaumathurgist, and Confucius is made to try to explain the whole thing to him ;—but not to my mind successfully. Still a distinction is maintained between the mind and the body. ‘46 THE TEXTS OF TAOISM. BK, XXI.
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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