Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Minds 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. * KA is in all this too violent. * A disciple of Kang-sang AQ ;—‘a sincere seeker of the T4o, very much to be pitied,’ says Lin Hst-4ung. 78 THE TEXTS OF TAOISM. BK, XXIII. between us. I wish to find in myself what there is in you, but I am not able to do so’. You have now said to me, “ Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously.” With all my efforts to learn your Way, (your words) reach only my ears. Kang-sang replied, ‘I can say nothing more to you, and then he added, ‘ Small flies cannot transform the bean caterpillar?; Yiieh* fowls cannot hatch the eggs of geese, but Lf fowls* can. It is not that the nature of these fowls is different ; the ability in the one case and inability in the other arise from their different capacities as large and small. My ability is small and not sufficient to transform you. Why should you not go south and see LAo-;ze ?’ 4. Nan-yung A240 hereupon took with him some rations, and after seven days and seven nights arrived at the abode of L4o-3ze, who said to him, ‘Are you come from KAt’s?’ ‘I am,’ was the reply. ‘And why, Sir, have you come with such a multitude of attendants*?’ Nan-yung was frightened, and turned his head round to look behind him. L4o-jze said, ‘Do you not understand my meaning ?’ The other held his head down and was ashamed, - and then he lifted it up, and sighed, saying, ‘I forgot at the moment what I should reply to your * The RE in the former of these sentences is difficult. I take it in the sense of ##, and read it phi. ? Compare the Shih, II, v, Ode 2, 3. 5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien. * A good instance of Lao’s metaphorical style. PT.111. SECT. I. THE WRITINGS OF KWANG-8ZE. 79
2I take it in the sense of ##, and read it phi. ? Compare the Shih, II, v, Ode 2, 3. 5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien. * A good instance of Lao’s metaphorical style. PT.111. SECT. I. THE WRITINGS OF KWANG-8ZE. 79 question, and in consequence I have lost what I wished to ask you.’ ‘What do you mean?’ ‘If I have not wisdom, men say that I am stupid ?, while if I have it, it occasions distress to myself. If I have not benevolence, then (I am charged) with doing hurt to others, while if I have it, I distress myself. If I have not righteousness, I (am charged with) injuring others, while if I have it, I distress myself. How can I escape from these dilemmas ? These are the three perplexities that trouble me; and I wish at the suggestion of KAQ to ask you about them.’ L4o-jze replied, ‘A little time ago, when I saw you and looked right into your eyes’, I understood you, and now your words confirm the judgment which I formed. You look frightened and amazed. You have lost your parents, and are trying with a pole to find them at the (bottom of) the sea. You have gone astray; you are at your wit’s end. You wish to recover your proper nature, and you know not what step to take first to find it. You are to be pitied!’ 5. Nan-yung At asked to be allowed to enter (the establishment), and have an apartment assigned to him®. (There) he sought to realise the qualities which he loved, and put away those which he hated. For ten days he afflicted himself, and then waited again on L4o-jze, who said to him, ‘ You must purify yourself thoroughly! But from your symptoms of 1 In the text RR i. The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’ * Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils. 80 THE TEXTS OF TAOISM. BK. XXIII.
3The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’ * Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils. 80 THE TEXTS OF TAOISM. BK. XXIII. distress, and signs of impurity about you, I see there still seem to cling to you things that you dislike. When the fettering influences from without become numerous, and you try to seize them (you will find it a difficult task); the better plan is to bar your inner man against their entrance. And when the similar influences within get intertwined, it is a difficult task to grasp (and hold them in check); the better plan is to bar the outer door against their exit. Even a master of the T4o and its characteristics will not be able to control these two influences together, and how much less can one who is only a student of the T4o do so!’ Nan-yung Ad said, . ‘A certain villager got an illness, and when his neighbours asked about it, he was able to describe the malady, though it was one from which he had not suffered before. When I ask you about the Grand Tao, it seems to me like drinking medicine which (only serves to) increase my illness. I should like to hear from you about the regular method of guarding the life;—that will be sufficient for me.’ L&o-jze replied, ‘(You ask me.about) the regular method of guarding the life ;—can you hold the One thing fast in your embrace? Can you keep from losing it? Can you know the lucky and the unlucky without having recourse to the tortoise-shell or the divining stalks? Can you rest (where you ought to rest)? Can you stop (when you have got enough) ? Can you give over thinking of other men, and seek what you want in yourself (alone)? Can you flee (from the allurements of desire)? Can you maintain an entire simplicity? Can you become a little child ? The child will cry all the day, without its throat becoming hoarse ;—so perfect is the harmony (of PT, Ill, SECT. 1. THE WRITINGS OF KWANG-8ZE. 8I its physical constitution). It will keep its fingers closed all the day without relaxing their grasp ;— such is the concentration of its powers. It will keep its eyes fixed all day, without their moving ;—so is it unaffected by what is external to it. It walks it knows not whither ; it rests where it is placed, it knows not why; it is calmly indifferent to things, and follows their current. This is the regular method of guarding the life 1.’
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.
1Minds 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. * KA is in all this too violent. * A disciple of Kang-sang AQ ;—‘a sincere seeker of the T4o, very much to be pitied,’ says Lin Hst-4ung. 78 THE TEXTS OF TAOISM. BK, XXIII. between us. I wish to find in myself what there is in you, but I am not able to do so’. You have now said to me, “ Maintain your body complete; hold your life in close embrace; and do not let your thoughts keep working anxiously.” With all my efforts to learn your Way, (your words) reach only my ears. Kang-sang replied, ‘I can say nothing more to you, and then he added, ‘ Small flies cannot transform the bean caterpillar?; Yiieh* fowls cannot hatch the eggs of geese, but Lf fowls* can. It is not that the nature of these fowls is different ; the ability in the one case and inability in the other arise from their different capacities as large and small. My ability is small and not sufficient to transform you. Why should you not go south and see LAo-;ze ?’ 4. Nan-yung A240 hereupon took with him some rations, and after seven days and seven nights arrived at the abode of L4o-3ze, who said to him, ‘Are you come from KAt’s?’ ‘I am,’ was the reply. ‘And why, Sir, have you come with such a multitude of attendants*?’ Nan-yung was frightened, and turned his head round to look behind him. L4o-jze said, ‘Do you not understand my meaning ?’ The other held his head down and was ashamed, - and then he lifted it up, and sighed, saying, ‘I forgot at the moment what I should reply to your * The RE in the former of these sentences is difficult. I take it in the sense of ##, and read it phi. ? Compare the Shih, II, v, Ode 2, 3. 5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien. * A good instance of Lao’s metaphorical style. PT.111. SECT. I. THE WRITINGS OF KWANG-8ZE. 79
2I take it in the sense of ##, and read it phi. ? Compare the Shih, II, v, Ode 2, 3. 5 T believe the fowls of Shan-tung are still larger than those of Kib-kiang or F-Aien. * A good instance of Lao’s metaphorical style. PT.111. SECT. I. THE WRITINGS OF KWANG-8ZE. 79 question, and in consequence I have lost what I wished to ask you.’ ‘What do you mean?’ ‘If I have not wisdom, men say that I am stupid ?, while if I have it, it occasions distress to myself. If I have not benevolence, then (I am charged) with doing hurt to others, while if I have it, I distress myself. If I have not righteousness, I (am charged with) injuring others, while if I have it, I distress myself. How can I escape from these dilemmas ? These are the three perplexities that trouble me; and I wish at the suggestion of KAQ to ask you about them.’ L4o-jze replied, ‘A little time ago, when I saw you and looked right into your eyes’, I understood you, and now your words confirm the judgment which I formed. You look frightened and amazed. You have lost your parents, and are trying with a pole to find them at the (bottom of) the sea. You have gone astray; you are at your wit’s end. You wish to recover your proper nature, and you know not what step to take first to find it. You are to be pitied!’ 5. Nan-yung At asked to be allowed to enter (the establishment), and have an apartment assigned to him®. (There) he sought to realise the qualities which he loved, and put away those which he hated. For ten days he afflicted himself, and then waited again on L4o-jze, who said to him, ‘ You must purify yourself thoroughly! But from your symptoms of 1 In the text RR i. The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’ * Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils. 80 THE TEXTS OF TAOISM. BK. XXIII.
3The ys must be an erroneous addition, or probably it is a mistake for the speaker's name #&. 2 Literally, ‘ between the eye-brows and eye-lashes.’ * Thus we are as it were in the school of Lao-3ze, and can see how he deals with his pupils. 80 THE TEXTS OF TAOISM. BK. XXIII. distress, and signs of impurity about you, I see there still seem to cling to you things that you dislike. When the fettering influences from without become numerous, and you try to seize them (you will find it a difficult task); the better plan is to bar your inner man against their entrance. And when the similar influences within get intertwined, it is a difficult task to grasp (and hold them in check); the better plan is to bar the outer door against their exit. Even a master of the T4o and its characteristics will not be able to control these two influences together, and how much less can one who is only a student of the T4o do so!’ Nan-yung Ad said, . ‘A certain villager got an illness, and when his neighbours asked about it, he was able to describe the malady, though it was one from which he had not suffered before. When I ask you about the Grand Tao, it seems to me like drinking medicine which (only serves to) increase my illness. I should like to hear from you about the regular method of guarding the life;—that will be sufficient for me.’ L&o-jze replied, ‘(You ask me.about) the regular method of guarding the life ;—can you hold the One thing fast in your embrace? Can you keep from losing it? Can you know the lucky and the unlucky without having recourse to the tortoise-shell or the divining stalks? Can you rest (where you ought to rest)? Can you stop (when you have got enough) ? Can you give over thinking of other men, and seek what you want in yourself (alone)? Can you flee (from the allurements of desire)? Can you maintain an entire simplicity? Can you become a little child ? The child will cry all the day, without its throat becoming hoarse ;—so perfect is the harmony (of PT, Ill, SECT. 1. THE WRITINGS OF KWANG-8ZE. 8I its physical constitution). It will keep its fingers closed all the day without relaxing their grasp ;— such is the concentration of its powers. It will keep its eyes fixed all day, without their moving ;—so is it unaffected by what is external to it. It walks it knows not whither ; it rests where it is placed, it knows not why; it is calmly indifferent to things, and follows their current. This is the regular method of guarding the life 1.’
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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