Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15. From Lieh’s Book VIII, p. 2, we learn that Lieh-3ze’s teacher in archery was Yin Hsi, the warden of the pass famous in the history of Lao-3ze. ® Mentioned in Book V, par. 2. 54 .THE TEXTS OF TAOISM. BK. XXI. thirds of their length outside the edge, and beckoned Yii-khAu to come forward. He, however, had fallen prostrate on the ground, with the sweat pouring down to his heels. Then the other said, ‘The Perfect man looks up to the azure sky above, or dives down to the yellow springs beneath, or soars away to the eight ends of the universe, without any change coming over his spirit or his breath. But now the trepidation of your mind appears in your dazed eyes ; your inward feeling of peril is extreme!’ 10, Kien Wo asked Sun-shi Ao}, saying, ‘ You, Sir, were thrice chief minister, and did not feel elated; you were thrice dismissed from that position, without manifesting any sorrow. At first I was in doubt about you, (but I am not now, since) I see how regularly and quietly the breath comes through your nostrils. How is it that you exercise your mind?’ Sun-shd Ao replied, ‘In what do I surpass other men? When the position came to me, I thought it should not be rejected; when it was taken away, I thought it could not be retained. I considered that the getting or losing it did not make me what I was, and was no occasion for any manifestation of sorrow ;—that was all. In what did I surpass other men? And moreover, I did not know whether the honour of it belonged to the dignity, or to myself. If it belonged to the dignity, it was nothing to me; if it belonged to me, it had nothing ? Sun-sh Ao;—see Mencius VI, ii, 15. He was, no doubt, a good and able man, chief minister to king Kwang of KAg. The legends or edifying stories about him are many; but Awanggze, I think, is the author of his being thrice raised and thrice dismissed from office. PT.II.SECT. XIV. THE WRITINGS OF KWANG-3ZE. 55 to do with the dignity. While occupied with these uncertainties, and looking round in all directions, what leisure had I to take knowledge of whether men honoured me or thought me mean ?’ Kung-ni heard of all this, and said, ‘The True men of old could not be fully described by the wisest, nor be led into excess by the most beautiful, nor be forced by the most violent robber. Neither Fd-hst nor Hwang-Ti could compel them to be their friends. Death and life are indeed great considerations, but they could make no change in their (true) self; and how much less could rank and emolument do so? Being such, their spirits might pass over the Thai mountain and find it no obstacle to them!; they might enter the greatest gulphs, and not be wet by them; they might occupy the lowest and smallest positions without being distressed by them. Theirs was the fulness of heaven and earth; the more that they gave to others, the more they had.’
2Theirs was the fulness of heaven and earth; the more that they gave to others, the more they had.’ The king of AQ and the ruler of Fan? were sitting together. After a little while, the attendants of the king said, ‘Fan has been destroyed three times.’ The ruler of Fan rejoined, ‘The destruction of Fan has not been sufficient to destroy what we had that was most deserving to be preserved. Now, 1 It is difficult to see why this should be predicated of the ‘spirits’ of the True men. 2 Fan was a small state, held at one time by descendants of the famous duke of AKau;—see the 830 KAwan, I, vii, 6; V, xxiv, 2. But we do not know what had been the relations between the powerful A/G and the feeble Fan, which gave rise to and could explain the remarks made at the entertainment, more honourable to Fan than to KAQ. 56 THE TEXTS OF TAOISM. BK, XXI. if the destruction of Fan had not been sufficient to destroy that which it had most deserving to be preserved, the preservation of KO had not been sufficient to preserve that in it most deserving to be preserved. Looking at the matter from this point of view, Fan had not begun to be destroyed, and Kh had not begun to be preserved. PT. 11. SECT. XV. THE WRITINGS OF KWANG-3ZE. 57 BOOK XXII. Part II. Section XV. Kih Pei Y4, or ‘Knowledge Rambling in the North 1,’ 1. Knowledge? had rambled northwards to the region of the Dark Water *, where he ascended the height of Imperceptible Slope *, when it happened that he met with Dumb Inaction*, Knowledge addressed him, saying, ‘I wish to ask you some questions :—By what process of thought and anxious consideration do we get to know the Tao? Where should we dwell and what should we do to find our rest in the T4o? From what point should we start and what path should we pursue to make the T4o our own?’ He asked these three questions, but Dumb Inaction? gave him no reply. Not only did he not answer, but he did not know how to answer. Knowledge ?, disappointed by the fruitlessness of his questions, returned to the south of the Bright } See vol. xxxix, p. 152. 2 All these names are metaphorical, having more or less to do with the qualities of the Tao, and are used as the names of personages, devoted to the pursuit of it. It is difficult to translate the name Khwang Khii (FE Kp). An old reading is ai, which Medhurst explains by ‘Bent or Crooked Discourse.’ ‘ Blurter,’ though not an elegant English term, seems to express the idea our author would convey by it. Hwang-Tt is different from the other names, but we cannot regard him as here a real personage. 5 These names of places are also metaphorical and TAoistic. 58 THE TEXTS OF TAOISM. BK. XXII.
3Hwang-Tt is different from the other names, but we cannot regard him as here a real personage. 5 These names of places are also metaphorical and TAoistic. 58 THE TEXTS OF TAOISM. BK. XXII. Water, and ascended the height of the End of Doubt, where he saw Heedless Blurter, to whom he put the same questions, and who replied, ‘Ah! | I know, and will tell you.’ But while he was about to speak, he forgot what he wanted to say. Knowledge, (again) receiving no answer to his questions, returned to the palace of the Ti*, where he saw Hwang-T1, and put the questions to him. Hwang-Ti said, ‘To exercise no thought and no anxious. consideration is the first step towards knowing the T4o; to dwell nowhere and do nothing is the first step towards resting in the T4o; to start from nowhere and pursue no path is the first step _ towards making the T4o your own.’ Knowledge then asked Hwang-T}, saying, ‘I and you know this; those two did not know it; which of us is right?’ The reply was, ‘Dumb Inaction * is truly right; Heedless Blurter has an appearance of being so; I and you are not near being so. (As it is said), “ Those who know (the T 40) do not speak of it; those who speak of it do not know it*;” and “Hence the sage conveys his instructions without the use of speech*.”. The T4o cannot be made ours by constraint; its characteristics will not come to us (at our call), Benevolence may be practised ; Righteousness may be partially attended to; by Ceremonies men impose on one another. Hence it ' See note 3, on preceding page. ® Ti might seem to be used here for ‘God,’ but its juxtaposition with Hwang-Ti is against our translating it so. 5 See note 2, on preceding page. ~ * See the Tdo Teh King, chaps. 56 and 2. Awang-3ze is quoting, no doubt, these two passages, as he vaguely intimates I think by the KX , with which the sentence commences. PT. II, SECT. XV. THE WRITINGS OF KWANG-3ZE. 59 is said, “ When the T4o was lost, its Characteristics appeared. When its Characteristics were lost, Benevolence appeared. When Benevolence was lost, Righteousness appeared. When Righteousness was lost, Ceremonies appeared. Ceremonies are but (the unsubstantial) flowers of the T4o, and the commencement of disorder?.” Hence (also it is further said), ‘“‘ He who practises the T4o, daily diminishes his doing. He diminishes it and again diminishes it, till he arrives at doing nothing. Having arrived at this non-inaction, there is nothing that he does not do?.” Here now there is something, a regularly fashioned utensil ;—if you wanted to make it return to the original condition of its materials, would it not be difficult to make it do so? Could any but the Great Man accomplish this easily 2?
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.
15. From Lieh’s Book VIII, p. 2, we learn that Lieh-3ze’s teacher in archery was Yin Hsi, the warden of the pass famous in the history of Lao-3ze. ® Mentioned in Book V, par. 2. 54 .THE TEXTS OF TAOISM. BK. XXI. thirds of their length outside the edge, and beckoned Yii-khAu to come forward. He, however, had fallen prostrate on the ground, with the sweat pouring down to his heels. Then the other said, ‘The Perfect man looks up to the azure sky above, or dives down to the yellow springs beneath, or soars away to the eight ends of the universe, without any change coming over his spirit or his breath. But now the trepidation of your mind appears in your dazed eyes ; your inward feeling of peril is extreme!’ 10, Kien Wo asked Sun-shi Ao}, saying, ‘ You, Sir, were thrice chief minister, and did not feel elated; you were thrice dismissed from that position, without manifesting any sorrow. At first I was in doubt about you, (but I am not now, since) I see how regularly and quietly the breath comes through your nostrils. How is it that you exercise your mind?’ Sun-shd Ao replied, ‘In what do I surpass other men? When the position came to me, I thought it should not be rejected; when it was taken away, I thought it could not be retained. I considered that the getting or losing it did not make me what I was, and was no occasion for any manifestation of sorrow ;—that was all. In what did I surpass other men? And moreover, I did not know whether the honour of it belonged to the dignity, or to myself. If it belonged to the dignity, it was nothing to me; if it belonged to me, it had nothing ? Sun-sh Ao;—see Mencius VI, ii, 15. He was, no doubt, a good and able man, chief minister to king Kwang of KAg. The legends or edifying stories about him are many; but Awanggze, I think, is the author of his being thrice raised and thrice dismissed from office. PT.II.SECT. XIV. THE WRITINGS OF KWANG-3ZE. 55 to do with the dignity. While occupied with these uncertainties, and looking round in all directions, what leisure had I to take knowledge of whether men honoured me or thought me mean ?’ Kung-ni heard of all this, and said, ‘The True men of old could not be fully described by the wisest, nor be led into excess by the most beautiful, nor be forced by the most violent robber. Neither Fd-hst nor Hwang-Ti could compel them to be their friends. Death and life are indeed great considerations, but they could make no change in their (true) self; and how much less could rank and emolument do so? Being such, their spirits might pass over the Thai mountain and find it no obstacle to them!; they might enter the greatest gulphs, and not be wet by them; they might occupy the lowest and smallest positions without being distressed by them. Theirs was the fulness of heaven and earth; the more that they gave to others, the more they had.’
2Theirs was the fulness of heaven and earth; the more that they gave to others, the more they had.’ The king of AQ and the ruler of Fan? were sitting together. After a little while, the attendants of the king said, ‘Fan has been destroyed three times.’ The ruler of Fan rejoined, ‘The destruction of Fan has not been sufficient to destroy what we had that was most deserving to be preserved. Now, 1 It is difficult to see why this should be predicated of the ‘spirits’ of the True men. 2 Fan was a small state, held at one time by descendants of the famous duke of AKau;—see the 830 KAwan, I, vii, 6; V, xxiv, 2. But we do not know what had been the relations between the powerful A/G and the feeble Fan, which gave rise to and could explain the remarks made at the entertainment, more honourable to Fan than to KAQ. 56 THE TEXTS OF TAOISM. BK, XXI. if the destruction of Fan had not been sufficient to destroy that which it had most deserving to be preserved, the preservation of KO had not been sufficient to preserve that in it most deserving to be preserved. Looking at the matter from this point of view, Fan had not begun to be destroyed, and Kh had not begun to be preserved. PT. 11. SECT. XV. THE WRITINGS OF KWANG-3ZE. 57 BOOK XXII. Part II. Section XV. Kih Pei Y4, or ‘Knowledge Rambling in the North 1,’ 1. Knowledge? had rambled northwards to the region of the Dark Water *, where he ascended the height of Imperceptible Slope *, when it happened that he met with Dumb Inaction*, Knowledge addressed him, saying, ‘I wish to ask you some questions :—By what process of thought and anxious consideration do we get to know the Tao? Where should we dwell and what should we do to find our rest in the T4o? From what point should we start and what path should we pursue to make the T4o our own?’ He asked these three questions, but Dumb Inaction? gave him no reply. Not only did he not answer, but he did not know how to answer. Knowledge ?, disappointed by the fruitlessness of his questions, returned to the south of the Bright } See vol. xxxix, p. 152. 2 All these names are metaphorical, having more or less to do with the qualities of the Tao, and are used as the names of personages, devoted to the pursuit of it. It is difficult to translate the name Khwang Khii (FE Kp). An old reading is ai, which Medhurst explains by ‘Bent or Crooked Discourse.’ ‘ Blurter,’ though not an elegant English term, seems to express the idea our author would convey by it. Hwang-Tt is different from the other names, but we cannot regard him as here a real personage. 5 These names of places are also metaphorical and TAoistic. 58 THE TEXTS OF TAOISM. BK. XXII.
3Hwang-Tt is different from the other names, but we cannot regard him as here a real personage. 5 These names of places are also metaphorical and TAoistic. 58 THE TEXTS OF TAOISM. BK. XXII. Water, and ascended the height of the End of Doubt, where he saw Heedless Blurter, to whom he put the same questions, and who replied, ‘Ah! | I know, and will tell you.’ But while he was about to speak, he forgot what he wanted to say. Knowledge, (again) receiving no answer to his questions, returned to the palace of the Ti*, where he saw Hwang-T1, and put the questions to him. Hwang-Ti said, ‘To exercise no thought and no anxious. consideration is the first step towards knowing the T4o; to dwell nowhere and do nothing is the first step towards resting in the T4o; to start from nowhere and pursue no path is the first step _ towards making the T4o your own.’ Knowledge then asked Hwang-T}, saying, ‘I and you know this; those two did not know it; which of us is right?’ The reply was, ‘Dumb Inaction * is truly right; Heedless Blurter has an appearance of being so; I and you are not near being so. (As it is said), “ Those who know (the T 40) do not speak of it; those who speak of it do not know it*;” and “Hence the sage conveys his instructions without the use of speech*.”. The T4o cannot be made ours by constraint; its characteristics will not come to us (at our call), Benevolence may be practised ; Righteousness may be partially attended to; by Ceremonies men impose on one another. Hence it ' See note 3, on preceding page. ® Ti might seem to be used here for ‘God,’ but its juxtaposition with Hwang-Ti is against our translating it so. 5 See note 2, on preceding page. ~ * See the Tdo Teh King, chaps. 56 and 2. Awang-3ze is quoting, no doubt, these two passages, as he vaguely intimates I think by the KX , with which the sentence commences. PT. II, SECT. XV. THE WRITINGS OF KWANG-3ZE. 59 is said, “ When the T4o was lost, its Characteristics appeared. When its Characteristics were lost, Benevolence appeared. When Benevolence was lost, Righteousness appeared. When Righteousness was lost, Ceremonies appeared. Ceremonies are but (the unsubstantial) flowers of the T4o, and the commencement of disorder?.” Hence (also it is further said), ‘“‘ He who practises the T4o, daily diminishes his doing. He diminishes it and again diminishes it, till he arrives at doing nothing. Having arrived at this non-inaction, there is nothing that he does not do?.” Here now there is something, a regularly fashioned utensil ;—if you wanted to make it return to the original condition of its materials, would it not be difficult to make it do so? Could any but the Great Man accomplish this easily 2?
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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