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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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.’ 6. Nan-yung Ad said, ‘And are these all the characteristics of the Perfect man?’ L4o-3ze replied, ‘No. These are what we call the breaking up of the ice, and the dissolving of the cold. The Perfect man, along with other men, gets his food from the earth, and derives his joy from his Heaven (-conferred nature). But he does not like them allow himself to be troubled by the consideration of advantage or injury coming from men and things; he does not like them do strange things, or form plans, or enter on undertakings; he flees from the allurements of desire, and pursues his way with an entire simplicity. Such is the way by which he guards his life” ‘And is this what constitutes his perfection ?’ ‘Not quite. I asked you whether you could become a little child. The little child moves unconscious of what it is doing, and walks unconscious of whither it is going. Its body is like the branch of a rotten tree, and its mind is like slaked lime*. Being such, misery does not come to it, nor happiness. It has 1 In this long reply there are many evident recognitions of passages in the Tao Teh Xing ;—compare chapters 9, 10, 55, 58. 4 See the description of 3ze-Ahi’s Taoistic trance at the beginning of the second Book. [40] G 82 THE TEXTS OF TAOISM. BK. XXIII. neither misery nor happiness ;—how can it suffer from the calamities incident to men?! ?’ 7. * He whose mind 8 is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him ‘4, but Heaven will help him. Those whom their human element has left we call the people of Heaven‘. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this® seek for what they cannot 1 Nan-yung Afi disappears here. His first master, King-sang Kh, disappeared in paragraph 4. The different way in which his name is written by Sze-m4 X/ien is mentioned: in the brief introductory note on p.153. It should have been further stated there that in the Fourth Book of Lieh-gze (IV, 2>-3>) some account of him is given with his name as written by Kien. A great officer of Kan is introduced as boasting of him that he was a sage, and, through his mastery of the principles of Lao Tan, could hear with his eyes and see with his ears. Hereupon Khang-shang is brought to the court of the marquis of Lf to whom he says that the report of him which he had heard was false, adding that he could dispense with the use of his senses altogether, but could not alter their several functions. This being reported to Confucius, he simply laughs at it, but makes no remark.
2This being reported to Confucius, he simply laughs at it, but makes no remark. * I suppose that from this to the end of the Book we have the sentiments of Xwang-3ze himself. Whether we consider them his, or the teachings of Lao-jze to his visitor, they are among the depths of Taoism, which I will not attempt to elucidate in the notes here. 5 The character which I have translated ‘mind’ here is meaning ‘ the side walls of a house,’ and metaphorically used for ‘the breast,’ as the house of the mind. Hf explains it by fitg. * He is emancipated from the human as contrary to the heavenly. 5 The Tao. PT, II, SECT.1, THE WRITINGS OF KWANG-3ZE. 83 learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven. 8. Where things are all adjusted to maintain the body ; where a provision against unforeseen dangers is kept up to maintain the life of the mind; where an inward reverence is cherished to be exhibited (in all intercourse) with others ;—where this is done, and yet all evils arrive, they are from Heaven, and not from the men themselves. They will not be sufficient to confound the established (virtue of the character), or be admitted into the Tower of Intelligence. That Tower has its Guardian, who acts unconsciously, and whose care will not be effective, if there be any conscious purpose in it?. If one who has not this entire sincerity in himself make any outward demonstration, every such demonstration will be incorrect. The thing will enter into him, and not let go its hold. Then with every fresh demonstration there will be still greater failure. If he do what is not good in the light of open day, men will have the opportunity of punishing him; if he do it in darkness and secrecy, spirits? will inflict the punishment, Let a man understand this— his relation both to men and spirits, and then he will do what is good in the solitude of himself. 1 This Guardian of the Mind or Tower of Intelligence is the Tao. ® One of the rare introductions of spiritual agency in the early TAoism. G2 84 THE TEXTS OF TAOISM. BK, XXIII.
31 This Guardian of the Mind or Tower of Intelligence is the Tao. ® One of the rare introductions of spiritual agency in the early TAoism. G2 84 THE TEXTS OF TAOISM. BK, XXIII. He whose rule of life is in himself does not act for the sake of a name. He whose rule is outside himself has his will set on extensive acquisition. He who does not act for the sake of a name emits a light even in his ordinary conduct; he whose will is set on extensive acquisition is but a trafficker. Men see how he stands on tiptoe, while he thinks that he is overtopping others. Things enter (and ' take possession of) him who (tries to) make himself exhaustively (acquainted with them), while when one is indifferent to them, they do not find any lodgment in his person. And how can other men find such lodgment ? But when one denies lodgment to men, there are none who feel attachment to him. In this condition he is cut off from other men. There is no weapon more deadly than the will! ;—even Mai-yé? was inferior to it. There is no robber greater than the Yin and Yang, from whom nothing can escape of all between heaven and earth. But it is not the Yin and Yang that play the robber ;— it is the mind that causes them to do so. 9. The T4o is to be found in the subdivisions (of its subject); (it is to be found) in that when complete, and when broken up. What I dislike in considering it as subdivided, is that the division leads to the multiplication of it;—and what I dislike in that multiplication is that it leads to the (thought of) effort to secure it. Therefore when (a man) 1 That is, the will, man’s own human element, in opposition to the Heavenly element of the T 40. 3 One of the two famous swords made for Ho-lii, the king of Wf. See the account of their making in the seventy-fourth chapter of the ‘History of the Various States;’ very marvellous, but evidently, and acknowledged to be, fabulous. PT. II. SECT. I. THE WRITINGS OF KWANG-3ZE, 85
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.
1It 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.’ 6. Nan-yung Ad said, ‘And are these all the characteristics of the Perfect man?’ L4o-3ze replied, ‘No. These are what we call the breaking up of the ice, and the dissolving of the cold. The Perfect man, along with other men, gets his food from the earth, and derives his joy from his Heaven (-conferred nature). But he does not like them allow himself to be troubled by the consideration of advantage or injury coming from men and things; he does not like them do strange things, or form plans, or enter on undertakings; he flees from the allurements of desire, and pursues his way with an entire simplicity. Such is the way by which he guards his life” ‘And is this what constitutes his perfection ?’ ‘Not quite. I asked you whether you could become a little child. The little child moves unconscious of what it is doing, and walks unconscious of whither it is going. Its body is like the branch of a rotten tree, and its mind is like slaked lime*. Being such, misery does not come to it, nor happiness. It has 1 In this long reply there are many evident recognitions of passages in the Tao Teh Xing ;—compare chapters 9, 10, 55, 58. 4 See the description of 3ze-Ahi’s Taoistic trance at the beginning of the second Book. [40] G 82 THE TEXTS OF TAOISM. BK. XXIII. neither misery nor happiness ;—how can it suffer from the calamities incident to men?! ?’ 7. * He whose mind 8 is thus grandly fixed emits a Heavenly light. In him who emits this heavenly light men see the (True) man. When a man has cultivated himself (up to this point), thenceforth he remains constant in himself. When he is thus constant in himself, (what is merely) the human element will leave him ‘4, but Heaven will help him. Those whom their human element has left we call the people of Heaven‘. Those whom Heaven helps we call the Sons of Heaven. Those who would by learning attain to this® seek for what they cannot 1 Nan-yung Afi disappears here. His first master, King-sang Kh, disappeared in paragraph 4. The different way in which his name is written by Sze-m4 X/ien is mentioned: in the brief introductory note on p.153. It should have been further stated there that in the Fourth Book of Lieh-gze (IV, 2>-3>) some account of him is given with his name as written by Kien. A great officer of Kan is introduced as boasting of him that he was a sage, and, through his mastery of the principles of Lao Tan, could hear with his eyes and see with his ears. Hereupon Khang-shang is brought to the court of the marquis of Lf to whom he says that the report of him which he had heard was false, adding that he could dispense with the use of his senses altogether, but could not alter their several functions. This being reported to Confucius, he simply laughs at it, but makes no remark.
2This being reported to Confucius, he simply laughs at it, but makes no remark. * I suppose that from this to the end of the Book we have the sentiments of Xwang-3ze himself. Whether we consider them his, or the teachings of Lao-jze to his visitor, they are among the depths of Taoism, which I will not attempt to elucidate in the notes here. 5 The character which I have translated ‘mind’ here is meaning ‘ the side walls of a house,’ and metaphorically used for ‘the breast,’ as the house of the mind. Hf explains it by fitg. * He is emancipated from the human as contrary to the heavenly. 5 The Tao. PT, II, SECT.1, THE WRITINGS OF KWANG-3ZE. 83 learn. Those who would by effort attain to this, attempt what effort can never effect. Those who aim by reasoning to reach it reason where reasoning has no place. To know to stop where they cannot arrive by means of knowledge is the highest attainment. Those who cannot do this will be destroyed on the lathe of Heaven. 8. Where things are all adjusted to maintain the body ; where a provision against unforeseen dangers is kept up to maintain the life of the mind; where an inward reverence is cherished to be exhibited (in all intercourse) with others ;—where this is done, and yet all evils arrive, they are from Heaven, and not from the men themselves. They will not be sufficient to confound the established (virtue of the character), or be admitted into the Tower of Intelligence. That Tower has its Guardian, who acts unconsciously, and whose care will not be effective, if there be any conscious purpose in it?. If one who has not this entire sincerity in himself make any outward demonstration, every such demonstration will be incorrect. The thing will enter into him, and not let go its hold. Then with every fresh demonstration there will be still greater failure. If he do what is not good in the light of open day, men will have the opportunity of punishing him; if he do it in darkness and secrecy, spirits? will inflict the punishment, Let a man understand this— his relation both to men and spirits, and then he will do what is good in the solitude of himself. 1 This Guardian of the Mind or Tower of Intelligence is the Tao. ® One of the rare introductions of spiritual agency in the early TAoism. G2 84 THE TEXTS OF TAOISM. BK, XXIII.
31 This Guardian of the Mind or Tower of Intelligence is the Tao. ® One of the rare introductions of spiritual agency in the early TAoism. G2 84 THE TEXTS OF TAOISM. BK, XXIII. He whose rule of life is in himself does not act for the sake of a name. He whose rule is outside himself has his will set on extensive acquisition. He who does not act for the sake of a name emits a light even in his ordinary conduct; he whose will is set on extensive acquisition is but a trafficker. Men see how he stands on tiptoe, while he thinks that he is overtopping others. Things enter (and ' take possession of) him who (tries to) make himself exhaustively (acquainted with them), while when one is indifferent to them, they do not find any lodgment in his person. And how can other men find such lodgment ? But when one denies lodgment to men, there are none who feel attachment to him. In this condition he is cut off from other men. There is no weapon more deadly than the will! ;—even Mai-yé? was inferior to it. There is no robber greater than the Yin and Yang, from whom nothing can escape of all between heaven and earth. But it is not the Yin and Yang that play the robber ;— it is the mind that causes them to do so. 9. The T4o is to be found in the subdivisions (of its subject); (it is to be found) in that when complete, and when broken up. What I dislike in considering it as subdivided, is that the division leads to the multiplication of it;—and what I dislike in that multiplication is that it leads to the (thought of) effort to secure it. Therefore when (a man) 1 That is, the will, man’s own human element, in opposition to the Heavenly element of the T 40. 3 One of the two famous swords made for Ho-lii, the king of Wf. See the account of their making in the seventy-fourth chapter of the ‘History of the Various States;’ very marvellous, but evidently, and acknowledged to be, fabulous. PT. II. SECT. I. THE WRITINGS OF KWANG-3ZE, 85
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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