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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1How should he put himself in contact with (and come under the influence of) those external changes? He is sure, however, there were (the present) heaven and earth, there must have been another heaven and earth.’ But I am not sure that he has in this remark exactly caught our author’s meaning. 1 Meaning the T4o. * An obscure remark. PT... SECT.XV. THE WRITINGS OF KWANG-3ZE. 73 to keep his points of contact with them from being many. The park of Shih-wei', the garden of Hwang- Ti, the palace of the Lord of Yii, and the houses of Thang and Wa ;—(these all were places in which this was done). But the superior men (so called, of later days), such as the masters of the Literati and of Mohism, were bold to attack each other with their controversies ; and how much more so are the men of the present day! Sages in dealing with others do not wound them ; and they who do not wound others cannot be wounded by them. Only he whom others do not injure is able to welcome and meet men. ‘Forests and marshes make me joyful and glad; but before the joy is ended, sadness comes and succeeds to it. When sadness and joy come, I cannot prevent their approach ; when they go, I cannot retain them. How sad it is that men should only be as lodging-houses for things, (and the emotions which they excite)! They know what they meet, but they do not know what they do not meet ; they use what power they have, but they cannot be strong where they are powerless. Such ignorance and powerlessness is what men cannot avoid. That they should try to avoid what they cannot avoid, is not this also sad? Perfect speech is to put speech away; perfect action is to put action away ; to digest all knowledge that is known is a thing to be despised.’ 1 This personage has occurred before in Bk. VI, par. 7,—at the head of the most ancient sovereigns, who were in possession of the Tao. His ‘ park’ as a place for moral and intellectual inquiry is here mentioned ;—so early was there a certain quickening of the mental faculties in China. 74 THE TEXTS OF TAOISM. BK. XXIII, BOOK XXIII. Part III. Section I. Kang-sang Kal. _ 1. Among the disciples? of Lao Tan there was a K&ang-sang KA, who had got a greater knowledge ' than the others of his doctrines, and took up his ‘residence with it in the north at the hill of Wei-léi 3. His servants who were pretentious and knowing he sent away, and his concubines who were officious and kindly he kept at a distance ; living (only) with those who were boorish and rude, and employing (only) the bustling and ill-mannered‘. (After three ; years there was great prosperity® in Wei-léi, and \ the people said to one another, ‘When Mr. K4ng- “ sang first came here, he alarmed us, and we thought him strange; our estimate of him after a short - acquaintance was that he could not do us much - good; but now that we have known him for years, we find him a more than ordinary benefit. Must he _ not be near being a sage? Why should you not 1 See vol. xxxix, p. 153.
2Must he _ not be near being a sage? Why should you not 1 See vol. xxxix, p. 153. 3 The term in the text commonly denotes ‘servants.’ It would seem here simply to mean ‘ disciples.’ 5 Assigned variously. Probably the mount Yii in the ‘ Tribute of Yi,’—a hill in the present department of Tang-44u, Shan-tung. * The same phraseology occurs in Bk. XI, par. 5; and also in the Shih, II, vi, 1, q. v. 5 That is, abundant harvests. The ed of the common text should, probably, be fz. PT. III. SECT. 1. THE WRITINGS OF KWANG-3ZE. 75 unite in blessing him as the representative of our departed (whom we worship), and raise an altar to : him as we do to the spirit of the grain’?’ Ka&ng-~) sang heard of it, kept his face indeed to the south’, | but was dissatisfied. His disciples thought it strange in him, but he said to them, ‘ Why, my disciples, should you think this strange in me? When the airs of spring come forth, all vegetation grows; and, when the autumn arrives, all the previous fruits of the earth are matured. Do spring and autumn have these effects without any adequate cause? The processes of the Great TAo have been in operation. I have heard that the Perfect man dwells idly in his apartment within its surrounding walls’, and the people get wild and crazy, not knowing how they should repair to him. Now these small people of Wei-léi in their opinionative way want to present their offerings to me, and place me among such men of ability and virtue. But am I a man to be set up as such a model? It is on this account that I am dissatisfied when I think of the words of Lao Tan *’ 2. His disciples said, ‘Not so. In ditches eight cubits wide, or even twice as much, big fishes cannot turn their bodies about, but minnows and eels find them sufficient for them®; on hillocks six or 1 I find it difficult to tell what these people wanted to make of 7A, further than what he says himself immediately to his disciples. I cannot think that they wished to make him their ruler. * This is the proper position for the sovereign in his court, and for the sage as the teacher of the world. AQ accepts it in the | latter capacity, but with dissatisfaction. ® Compare the Li Ai, Bk. XXXVIII, par. ro, et al. * As if he were one with the T4o. ®° I do not see the appropriateness here of the afi) in the text. 76 THE TEXTS OF TAOISM. BK, XXIII. seven cubits high, large beasts cannot conceal themselves, but foxes of evil omen find it a good place for them. And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’
3And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’ Kang-sang replied, ‘Come nearer, my little children. Ifa beast that could hold a carriage in its mouth leave its hill by itself, it will not escape the danger that awaits it from the net; or if a fish that could swallow a boat be left dry by the flowing away of the water, then (even) the ants are able to trauble it. Thus it is that birds and beasts seek to be as high as possible, and fishes and turtles seek to lie as deep as possible. In the same way men who wish to preserve their bodies and lives keep their persons concealed, and they do so in the deepest retirement possible. And moreover, what was there in those sovereigns to entitle them to your laudatory mention? Their sophistical reasonings (resembled) the reckless breaking down of walls and enclosures and planting the wild rubus and wormwood in their place; or making the hair thin before they combed it; or counting the grains of rice before they cooked them’. They would do such things with careful discrimination ; but what was there in them to benefit the world ? If you raise the men of talent to office, you will create disorder; making the people strive with one 1 All these condemnatory descriptions of Yao and Shun are eminently TAoistic, but so metaphorical that it is not easy to appreciate them. PT. III, SECT.I1, THE WRITINGS OF KWANG-3ZE. 77 another for promotion ; if you employ men for their wisdom, the people will rob one another (of their reputation) +. These various things are insufficient to make the people good and honest. They are very eager for gain ;—a son will kill his father, and a minister his ruler (for it). In broad daylight men will rob, and at midday break through walls. I tell you that the root of the greatest disorder was planted in the times of Y4o and Shun. The branches of it will remain for a thousand ages; and after a thousand ages men will be found eating one another 2, 3. (On this) Nan-yung 420° abruptly sat right up and said, ‘What method can an old man like me adopt to become (the Perfect man) that you have described?’ K&ang-sang 3ze said, ‘Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously: —do this for three years, and you may become the man of whom I have spoken.’ The other rejoined, ‘Eyes are all of the same form, I do not know any difference between them :—yet the blind have no power of vision. Ears are all of the same form; I do not know any difference between them :—yet the deaf have no power of hearing. Minds are all of the same nature, I do not know any difference between them ;—yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate 1 Compare the Téo Teh Xing, ch. 3.
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.
1How should he put himself in contact with (and come under the influence of) those external changes? He is sure, however, there were (the present) heaven and earth, there must have been another heaven and earth.’ But I am not sure that he has in this remark exactly caught our author’s meaning. 1 Meaning the T4o. * An obscure remark. PT... SECT.XV. THE WRITINGS OF KWANG-3ZE. 73 to keep his points of contact with them from being many. The park of Shih-wei', the garden of Hwang- Ti, the palace of the Lord of Yii, and the houses of Thang and Wa ;—(these all were places in which this was done). But the superior men (so called, of later days), such as the masters of the Literati and of Mohism, were bold to attack each other with their controversies ; and how much more so are the men of the present day! Sages in dealing with others do not wound them ; and they who do not wound others cannot be wounded by them. Only he whom others do not injure is able to welcome and meet men. ‘Forests and marshes make me joyful and glad; but before the joy is ended, sadness comes and succeeds to it. When sadness and joy come, I cannot prevent their approach ; when they go, I cannot retain them. How sad it is that men should only be as lodging-houses for things, (and the emotions which they excite)! They know what they meet, but they do not know what they do not meet ; they use what power they have, but they cannot be strong where they are powerless. Such ignorance and powerlessness is what men cannot avoid. That they should try to avoid what they cannot avoid, is not this also sad? Perfect speech is to put speech away; perfect action is to put action away ; to digest all knowledge that is known is a thing to be despised.’ 1 This personage has occurred before in Bk. VI, par. 7,—at the head of the most ancient sovereigns, who were in possession of the Tao. His ‘ park’ as a place for moral and intellectual inquiry is here mentioned ;—so early was there a certain quickening of the mental faculties in China. 74 THE TEXTS OF TAOISM. BK. XXIII, BOOK XXIII. Part III. Section I. Kang-sang Kal. _ 1. Among the disciples? of Lao Tan there was a K&ang-sang KA, who had got a greater knowledge ' than the others of his doctrines, and took up his ‘residence with it in the north at the hill of Wei-léi 3. His servants who were pretentious and knowing he sent away, and his concubines who were officious and kindly he kept at a distance ; living (only) with those who were boorish and rude, and employing (only) the bustling and ill-mannered‘. (After three ; years there was great prosperity® in Wei-léi, and \ the people said to one another, ‘When Mr. K4ng- “ sang first came here, he alarmed us, and we thought him strange; our estimate of him after a short - acquaintance was that he could not do us much - good; but now that we have known him for years, we find him a more than ordinary benefit. Must he _ not be near being a sage? Why should you not 1 See vol. xxxix, p. 153.
2Must he _ not be near being a sage? Why should you not 1 See vol. xxxix, p. 153. 3 The term in the text commonly denotes ‘servants.’ It would seem here simply to mean ‘ disciples.’ 5 Assigned variously. Probably the mount Yii in the ‘ Tribute of Yi,’—a hill in the present department of Tang-44u, Shan-tung. * The same phraseology occurs in Bk. XI, par. 5; and also in the Shih, II, vi, 1, q. v. 5 That is, abundant harvests. The ed of the common text should, probably, be fz. PT. III. SECT. 1. THE WRITINGS OF KWANG-3ZE. 75 unite in blessing him as the representative of our departed (whom we worship), and raise an altar to : him as we do to the spirit of the grain’?’ Ka&ng-~) sang heard of it, kept his face indeed to the south’, | but was dissatisfied. His disciples thought it strange in him, but he said to them, ‘ Why, my disciples, should you think this strange in me? When the airs of spring come forth, all vegetation grows; and, when the autumn arrives, all the previous fruits of the earth are matured. Do spring and autumn have these effects without any adequate cause? The processes of the Great TAo have been in operation. I have heard that the Perfect man dwells idly in his apartment within its surrounding walls’, and the people get wild and crazy, not knowing how they should repair to him. Now these small people of Wei-léi in their opinionative way want to present their offerings to me, and place me among such men of ability and virtue. But am I a man to be set up as such a model? It is on this account that I am dissatisfied when I think of the words of Lao Tan *’ 2. His disciples said, ‘Not so. In ditches eight cubits wide, or even twice as much, big fishes cannot turn their bodies about, but minnows and eels find them sufficient for them®; on hillocks six or 1 I find it difficult to tell what these people wanted to make of 7A, further than what he says himself immediately to his disciples. I cannot think that they wished to make him their ruler. * This is the proper position for the sovereign in his court, and for the sage as the teacher of the world. AQ accepts it in the | latter capacity, but with dissatisfaction. ® Compare the Li Ai, Bk. XXXVIII, par. ro, et al. * As if he were one with the T4o. ®° I do not see the appropriateness here of the afi) in the text. 76 THE TEXTS OF TAOISM. BK, XXIII. seven cubits high, large beasts cannot conceal themselves, but foxes of evil omen find it a good place for them. And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’
3And moreover, honour should be paid to the wise, offices given to the able, and preference shown to the good and the beneficial. From of old YAo and Shun acted thus ;—how much more may the people of Wei-léi do so! O Master, let them have their way!’ Kang-sang replied, ‘Come nearer, my little children. Ifa beast that could hold a carriage in its mouth leave its hill by itself, it will not escape the danger that awaits it from the net; or if a fish that could swallow a boat be left dry by the flowing away of the water, then (even) the ants are able to trauble it. Thus it is that birds and beasts seek to be as high as possible, and fishes and turtles seek to lie as deep as possible. In the same way men who wish to preserve their bodies and lives keep their persons concealed, and they do so in the deepest retirement possible. And moreover, what was there in those sovereigns to entitle them to your laudatory mention? Their sophistical reasonings (resembled) the reckless breaking down of walls and enclosures and planting the wild rubus and wormwood in their place; or making the hair thin before they combed it; or counting the grains of rice before they cooked them’. They would do such things with careful discrimination ; but what was there in them to benefit the world ? If you raise the men of talent to office, you will create disorder; making the people strive with one 1 All these condemnatory descriptions of Yao and Shun are eminently TAoistic, but so metaphorical that it is not easy to appreciate them. PT. III, SECT.I1, THE WRITINGS OF KWANG-3ZE. 77 another for promotion ; if you employ men for their wisdom, the people will rob one another (of their reputation) +. These various things are insufficient to make the people good and honest. They are very eager for gain ;—a son will kill his father, and a minister his ruler (for it). In broad daylight men will rob, and at midday break through walls. I tell you that the root of the greatest disorder was planted in the times of Y4o and Shun. The branches of it will remain for a thousand ages; and after a thousand ages men will be found eating one another 2, 3. (On this) Nan-yung 420° abruptly sat right up and said, ‘What method can an old man like me adopt to become (the Perfect man) that you have described?’ K&ang-sang 3ze said, ‘Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously: —do this for three years, and you may become the man of whom I have spoken.’ The other rejoined, ‘Eyes are all of the same form, I do not know any difference between them :—yet the blind have no power of vision. Ears are all of the same form; I do not know any difference between them :—yet the deaf have no power of hearing. Minds are all of the same nature, I do not know any difference between them ;—yet the mad cannot make the minds of other men their own. (My) personality is indeed like (yours), but things seem to separate 1 Compare the Téo Teh Xing, ch. 3.
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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