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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If it carried along and sustained all things, without being overburdened or weary, that would be like the way of the superior man, merely an external operation ; when all things go to it, and find their dependence in it ;—this is the true character of the TAo. ‘Here is a man (born) in one of the middle states’. He feels himself independent both of the Yin and Yang?, and dwells between heaven and earth; only for the present a mere man, but he will return to his original source. Looking at him in his origin, when his life begins, we have (but) a gelatinous substance in which the breath is collecting. Whether his life be long or his death early, how short is the space between them! It is but the name for a moment of time, insufficient to play the part of a good Y4o or a bad Kieh in. ‘The fruits of trees and creeping plants have their distinctive characters, and though the relation- 1 The commentators suppose that by ‘the man’ here there is intended ‘a sage ;’ and they would seem to be correct. ® Compare the second sentence in the Tao Teh King, ch. 42. PT, II. SECT. XV. THE WRITINGS OF KWANG-3ZE. 65 ships of men, according to which they are classified, are troublesome, the sage, when he meets with them, does not set himself in opposition to them, and when he has passed through them, he does not seek to retain them; he responds to them in their regular harmony according to his virtue; and even when he accidentally comes across any of them, he does so according to the Tao. It was thus that the Tis flourished, thus that the kings arose, ‘Men’s life between heaven and earth is like a white! colt’s passing a crevice, and suddenly disappearing. As with a plunge and an effort they all come forth ; easily and quietly they all enter again. By a transformation they live, and by another transformation they die. Living things are made sad (by death), and mankind grieve for it ; but it is (only) the removal of the bow from its sheath, and the emptying the natural satchel of its contents. There may be some confusion amidst the yielding to the change ; but the intellectual and animal souls are taking their leave, and the body will follow them :—This is the Great Returning home, ‘That the bodily frame came from incorporeity, and will return to the same, is what all men in common know, and what those who are on their way to (know) it need not strive for. This is what the multitudes of men discuss together. Those whose (knowledge) is complete do not discuss it ;—such discussion shows that their (knowledge) is not complete. Even the most clear-sighted do not meet 1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2? [40] F 66 THE TEXTS OF TAOISM. BK, XXII.
2Even the most clear-sighted do not meet 1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2? [40] F 66 THE TEXTS OF TAOISM. BK, XXII. (with the T4o) ;—it is better to be silent than to reason about it. The T4o cannot be heard with the ears ;—it is better to shut the ears than to try and hear it. This is what is called the Great Attainment.’ 6. Tung-kwo 3ze! asked A wang-jze, saying, ‘Where is what you call the T4o to be found ?’ Kwang-jze replied, ‘Everywhere.’ The other said, ‘Specify an instance of it. That will be more satisfactory. ‘It is here in this ant.’ ‘Give a lower instance. ‘It is in this panic grass.’ ‘Give me a still lower instance.’ ‘It is in this earthenware tile.’ ‘Surely that is the lowest instance ?’ ‘It is in that excrement *” To this Tung-kwo 3ze gave no reply. Kwang-jze said, ‘Your questions, my master, do not touch the fundamental point (of the Tao). They remind me of the questions addressed by the superintendents of the market to the inspector about examining the value of a pig by treading on it, and testing its weight as the foot descends lower and lower on the body*. You should not specify any particular thing. There is not a single thing without (the T4o). So it is with the Perfect Tao. And if we call it the Great (T4o), it is just the same. There are the three terms,—‘‘ Complete,” “ Allembracing,” “the Whole.” These names are differ- 1 Perhaps the Tung-kwo Shun-3ze of Bk. XXI, par. 1. * A contemptuous reply, provoked by Tung-kwo’s repeated interrogation as to where the T4o was to be found, the only question being as to what it was. 5 We do not know the practices from which our author draws his illustrations here sufficiently to make out his meaning clearly. The signification of the characters TE and 6 may be gathered © indeed from the f Li, Books 7-9; but that is all. PT. II. SECT. xv. THE WRITINGS OF KWANG-SZE. 67 ent, but the reality (sought in them) is the same ; referring to the One thing.
3The signification of the characters TE and 6 may be gathered © indeed from the f Li, Books 7-9; but that is all. PT. II. SECT. xv. THE WRITINGS OF KWANG-SZE. 67 ent, but the reality (sought in them) is the same ; referring to the One thing. ‘Suppose we were to try to roam about in the palace of No-where;—when met there, we might discuss (about the subject) without ever coming to an end. Or suppose we were to be together in (the region of) Non-action ;—should we say that (the T4o was) Simplicity and Stillness? or Indifference and Purity? or Harmony and Ease? My will would be aimless. If it went nowhere, I should not know where it had got to; if it went and came again, I should not know where it had stopped ; if it went on going and coming, I should not know when the process would end. In vague uncertainty should I be in the vastest waste. Though I entered it with the greatest knowledge, I should not know how inexhaustible it was. That which makes things what they are has not the limit which belongs to things, and when we speak of things being limited, we mean that they are so in themselves. (The To) is the limit of the unlimited, and the boundlessness of the unbounded. ‘We speak of fulness and emptiness; of withering and decay. It produces fulness and emptiness, but is neither fulness nor emptiness ; it produces withering and decay, but is neither withering nor decay. It produces the root and branches, but is neither root nor branch ; it produces accumulation and dispersion, but is itself neither accumulated nor dispersed.’ 7. A-ho Kan? and Shan Nang studied together 1 The meaning of this other illustration is also very obscure to me ; and much of what follows to the end of the paragraph. 3 We can hardly be said to know anything more of the first and third of these men than what is mentioned here. F 2 68 THE TEXTS OF TAOISM, BK, XXII, under Lao-lung Ai. Shan Nang?! was leaning forward on his stool, having shut the door and gone to sleep in the day time. At midday A-ho Kan pushed open the door and entered, saying, ‘L4olung is dead.’ Shan Nang leant forward on his stool, laid hold of his staff and rose. Then he laid the staff aside with a clash, laughed and said, ‘ That Heaven knew how cramped and mean, how arrogant and assuming I was, and therefore he has cast me off, and is dead. Now that there is no Master to correct my heedless words, it is simply for me to die!’ Yen Kang, (who had come in) to condole, heard these words, and said, ‘It is to him who embodies the Tao that the superior men everywhere cling. Now you who do not understand so much as the tip of an autumn hair of it, not even the tenthousandth part of the T Ao, still know how to keep hidden your heedless words about it and die ;—how much more might he who embodied the T4o do so! We look for it, and there is no form; we hearken for it, and there is no sound. When men try to discuss it, we call them dark indeed. When they discuss the T4o, they misrepresent it.’
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.
1If it carried along and sustained all things, without being overburdened or weary, that would be like the way of the superior man, merely an external operation ; when all things go to it, and find their dependence in it ;—this is the true character of the TAo. ‘Here is a man (born) in one of the middle states’. He feels himself independent both of the Yin and Yang?, and dwells between heaven and earth; only for the present a mere man, but he will return to his original source. Looking at him in his origin, when his life begins, we have (but) a gelatinous substance in which the breath is collecting. Whether his life be long or his death early, how short is the space between them! It is but the name for a moment of time, insufficient to play the part of a good Y4o or a bad Kieh in. ‘The fruits of trees and creeping plants have their distinctive characters, and though the relation- 1 The commentators suppose that by ‘the man’ here there is intended ‘a sage ;’ and they would seem to be correct. ® Compare the second sentence in the Tao Teh King, ch. 42. PT, II. SECT. XV. THE WRITINGS OF KWANG-3ZE. 65 ships of men, according to which they are classified, are troublesome, the sage, when he meets with them, does not set himself in opposition to them, and when he has passed through them, he does not seek to retain them; he responds to them in their regular harmony according to his virtue; and even when he accidentally comes across any of them, he does so according to the Tao. It was thus that the Tis flourished, thus that the kings arose, ‘Men’s life between heaven and earth is like a white! colt’s passing a crevice, and suddenly disappearing. As with a plunge and an effort they all come forth ; easily and quietly they all enter again. By a transformation they live, and by another transformation they die. Living things are made sad (by death), and mankind grieve for it ; but it is (only) the removal of the bow from its sheath, and the emptying the natural satchel of its contents. There may be some confusion amidst the yielding to the change ; but the intellectual and animal souls are taking their leave, and the body will follow them :—This is the Great Returning home, ‘That the bodily frame came from incorporeity, and will return to the same, is what all men in common know, and what those who are on their way to (know) it need not strive for. This is what the multitudes of men discuss together. Those whose (knowledge) is complete do not discuss it ;—such discussion shows that their (knowledge) is not complete. Even the most clear-sighted do not meet 1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2? [40] F 66 THE TEXTS OF TAOISM. BK, XXII.
2Even the most clear-sighted do not meet 1 Why is it the colt here is ‘white?’ Is it to heighten the impression made by his speedy disappearing? or is it merely the adoption of the phrase from the Shih, II, iv, 2? [40] F 66 THE TEXTS OF TAOISM. BK, XXII. (with the T4o) ;—it is better to be silent than to reason about it. The T4o cannot be heard with the ears ;—it is better to shut the ears than to try and hear it. This is what is called the Great Attainment.’ 6. Tung-kwo 3ze! asked A wang-jze, saying, ‘Where is what you call the T4o to be found ?’ Kwang-jze replied, ‘Everywhere.’ The other said, ‘Specify an instance of it. That will be more satisfactory. ‘It is here in this ant.’ ‘Give a lower instance. ‘It is in this panic grass.’ ‘Give me a still lower instance.’ ‘It is in this earthenware tile.’ ‘Surely that is the lowest instance ?’ ‘It is in that excrement *” To this Tung-kwo 3ze gave no reply. Kwang-jze said, ‘Your questions, my master, do not touch the fundamental point (of the Tao). They remind me of the questions addressed by the superintendents of the market to the inspector about examining the value of a pig by treading on it, and testing its weight as the foot descends lower and lower on the body*. You should not specify any particular thing. There is not a single thing without (the T4o). So it is with the Perfect Tao. And if we call it the Great (T4o), it is just the same. There are the three terms,—‘‘ Complete,” “ Allembracing,” “the Whole.” These names are differ- 1 Perhaps the Tung-kwo Shun-3ze of Bk. XXI, par. 1. * A contemptuous reply, provoked by Tung-kwo’s repeated interrogation as to where the T4o was to be found, the only question being as to what it was. 5 We do not know the practices from which our author draws his illustrations here sufficiently to make out his meaning clearly. The signification of the characters TE and 6 may be gathered © indeed from the f Li, Books 7-9; but that is all. PT. II. SECT. xv. THE WRITINGS OF KWANG-SZE. 67 ent, but the reality (sought in them) is the same ; referring to the One thing.
3The signification of the characters TE and 6 may be gathered © indeed from the f Li, Books 7-9; but that is all. PT. II. SECT. xv. THE WRITINGS OF KWANG-SZE. 67 ent, but the reality (sought in them) is the same ; referring to the One thing. ‘Suppose we were to try to roam about in the palace of No-where;—when met there, we might discuss (about the subject) without ever coming to an end. Or suppose we were to be together in (the region of) Non-action ;—should we say that (the T4o was) Simplicity and Stillness? or Indifference and Purity? or Harmony and Ease? My will would be aimless. If it went nowhere, I should not know where it had got to; if it went and came again, I should not know where it had stopped ; if it went on going and coming, I should not know when the process would end. In vague uncertainty should I be in the vastest waste. Though I entered it with the greatest knowledge, I should not know how inexhaustible it was. That which makes things what they are has not the limit which belongs to things, and when we speak of things being limited, we mean that they are so in themselves. (The To) is the limit of the unlimited, and the boundlessness of the unbounded. ‘We speak of fulness and emptiness; of withering and decay. It produces fulness and emptiness, but is neither fulness nor emptiness ; it produces withering and decay, but is neither withering nor decay. It produces the root and branches, but is neither root nor branch ; it produces accumulation and dispersion, but is itself neither accumulated nor dispersed.’ 7. A-ho Kan? and Shan Nang studied together 1 The meaning of this other illustration is also very obscure to me ; and much of what follows to the end of the paragraph. 3 We can hardly be said to know anything more of the first and third of these men than what is mentioned here. F 2 68 THE TEXTS OF TAOISM, BK, XXII, under Lao-lung Ai. Shan Nang?! was leaning forward on his stool, having shut the door and gone to sleep in the day time. At midday A-ho Kan pushed open the door and entered, saying, ‘L4olung is dead.’ Shan Nang leant forward on his stool, laid hold of his staff and rose. Then he laid the staff aside with a clash, laughed and said, ‘ That Heaven knew how cramped and mean, how arrogant and assuming I was, and therefore he has cast me off, and is dead. Now that there is no Master to correct my heedless words, it is simply for me to die!’ Yen Kang, (who had come in) to condole, heard these words, and said, ‘It is to him who embodies the Tao that the superior men everywhere cling. Now you who do not understand so much as the tip of an autumn hair of it, not even the tenthousandth part of the T Ao, still know how to keep hidden your heedless words about it and die ;—how much more might he who embodied the T4o do so! We look for it, and there is no form; we hearken for it, and there is no sound. When men try to discuss it, we call them dark indeed. When they discuss the T4o, they misrepresent it.’
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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