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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I want to love my people, and by the exercise of righteous- * Wii-kwei had a high idea of the constitution of human nature. PT, III, SECT.11. THE WRITINGS OF KWANG-8ZE. 95 ness to make an end of war ;—will that be sufficient ?’ Hsii Wd-kwei replied, ‘By no means. To love the people is the first step to injure them’, By the exercise of righteousness to make an end of war is the root from which war is produced’. If your lordship try to accomplish your object in this way, you are not likely to succeed. All attempts to accomplish what we think good (with an ulterior end) is a bad contrivance. Although your lordship practise benevolence and righteousness (as you propose), it will be no better than hypocrisy. You may indeed assume the (outward) form, but successful accomplishment will lead to (inward) contention, and the change thence arising will produce outward fighting. Your lordship also must not mass files of soldiers in the passages of your galleries and towers, nor have footmen and horsemen in the apartments about your altars*. Do not let thoughts contrary to your success lie hidden in your mind; do not think of conquering men by artifice, or by (skilful) plans, or by fighting. If I kill the officers and people of another state, and annex its territory, to satisfy my selfish desires, while in my spirit I do not know whether the fighting be good, where is the victory that I gain? Your lordship’s best plan is to abandon (your purpose). If you will cultivate in your breast the sincere purpose (to love the people), and so respond to the feeling of Heaven and Earth, and not (further) vex yourself, then your people will already have escaped death ;—what 1 T4oistic teaching, but questionable. * We need more information about the customs of the feudal princes fully to understand the language of this sentence. 96 THE TEXTS OF TAOISM. BK. XXIV. occasion will your lordship have to make an end of war ?’
2* We need more information about the customs of the feudal princes fully to understand the language of this sentence. 96 THE TEXTS OF TAOISM. BK. XXIV. occasion will your lordship have to make an end of war ?’ 3. Hwang-Ti was going to see T4-kwei! at the hill of Xii-jhze. Fang Ming was acting as charioteer, and Khang Yii was occupying the third place in the carriage. Aang Zo and Hsi Phang went before the horses ; and Khwan Hwun and Kt Xii followed the carriage. When they arrived at the wild of Hsiangkhang, the seven sages were all perplexed, and could find no place at which to ask the way. Just then they met with a boy tending some horses, and asked the way of him. ‘Do you know,’ they said, ‘the hill of Kii-jhze ?’ and he replied that he did. He also said that he knew where T4-kwei was living. ‘A strange boy is this!’ said Hwang-Ti. ‘He not only knows the hill of Kii-~hze, but he also knows where T4-kwei is living. Let me ask him about the government of mankind.’ The boy said, ‘ The administration of the kingdom is like this (which I am doing) ;—what difficulty should there be in it? When I was young, I enjoyed myself roaming over all within the six confines of the world of space, and then I began to suffer from indistinct sight. A wise elder taught me, saying, “ Ride in the chariot of the ' Ta (or Thai)-kwei (or wei) appears here as the name of a person. It cannot be the name of a hill, as it is said by some to be, The whole paragraph is parabolic or allegorical; and Tékwei is probably a personification of the Great T 4o itself, though no meaning of the character kwei can be adduced to justify this interpretation. The horseherd boy is further supposed to be a personification of the ‘ Great Simplicity,’ which is characteristic of the To, the spontaneity of it, unvexed by the wisdom of man. The lesson of the paragraph is that taught in the eleventh Book, and many other places, PT. II, SECT. 11. THE WRITINGS OF KWANG-3ZE. 97 sun, and roam in the wild of Hsiang-KZang.” Now the trouble in my eyes is a little better, and I am again enjoying myself roaming outside the six confines of the world of space. As to the government of the kingdom, it is like this (which I am doing) ;— what difficulty should there be in it?’ Hwang-Tt said, ‘The administration of the world is indeed not your business, my son; nevertheless, I beg to ask you about it.’ The little lad declined to answer, but on Hwang-Ti putting the question again, he said, ‘In what does the governor of the kingdom differ from him who has the tending of horses, and who has only to put away whatever in him would injure the horses ?’ Hwang-Ti bowed to him twice with his head to the ground, called him his ‘ Heavenly Master?, and withdrew.
34. If officers of wisdom do not see the changes which their anxious thinking has suggested, they have no joy; if debaters are not able to set forth their views in orderly style, they have no joy; if critical examiners find no subjects on which to exercise their powers of vituperation, they have no joy :— they are all hampered by external restrictions. Those who try to attract the attention of their age (wish to) rise at court ; those who try to win the regard of the people? count holding office a glory; those who possess muscular strength boast of doing what is difficult; those who are bold and daring exert themselves in times of calamity ; those who are able ' This is the title borne to the present day by the chief or pope of Taoism, the representative of Kang T4o-ling of our first century. ? Taking the initial Aung in the third tone. If we take it in the first tone, the meaning is different. [40] H 98 THE TEXTS OF TAOISM. BK. XXIV. swordmen and spearmen delight in fighting; those whose powers are decayed seek to rest in the name (they have gained); those who are skilled in the laws seek to enlarge the scope of government ; those who are proficient in ceremonies and music pay careful attention to their deportment ; and those who profess benevolence and righteousness value opportunities (for displaying them). The husbandmen who do not keep their fields well weeded are not equal to their business, nor are traders who do not thrive in the markets. When the common people have their appropriate employment morning and evening, they stimulate one another to diligence; the mechanics who are masters of their implements feel strong for their work. If their wealth does not increase, the greedy are distressed ; if their power and influence is not growing, the ambitious are sad. Such creatures of circumstance and things delight in changes, and if they meet with a time when they can show what they can do, they cannot keep themselves from taking advantage of it. They all pursue their own way like (the seasons of) the year, and do not change as things do. They give the reins to their bodies and natures, and allow themselves to sink beneath (the pressure of) things, and all their lifetime do not come back (to their proper selves) :— is it not sad!? 5. Kwang-jze said, ‘ An archer, without taking aim beforehand, yet may hit the mark. If we say that he is a good archer, and that all the world may ? All the parties in this paragraph disallow the great principle of Téoism, which does everything by doing nothing. PT. 111, SECT. 1, THE WRITINGS OF KXWANG-3ZE. 99
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.
1I want to love my people, and by the exercise of righteous- * Wii-kwei had a high idea of the constitution of human nature. PT, III, SECT.11. THE WRITINGS OF KWANG-8ZE. 95 ness to make an end of war ;—will that be sufficient ?’ Hsii Wd-kwei replied, ‘By no means. To love the people is the first step to injure them’, By the exercise of righteousness to make an end of war is the root from which war is produced’. If your lordship try to accomplish your object in this way, you are not likely to succeed. All attempts to accomplish what we think good (with an ulterior end) is a bad contrivance. Although your lordship practise benevolence and righteousness (as you propose), it will be no better than hypocrisy. You may indeed assume the (outward) form, but successful accomplishment will lead to (inward) contention, and the change thence arising will produce outward fighting. Your lordship also must not mass files of soldiers in the passages of your galleries and towers, nor have footmen and horsemen in the apartments about your altars*. Do not let thoughts contrary to your success lie hidden in your mind; do not think of conquering men by artifice, or by (skilful) plans, or by fighting. If I kill the officers and people of another state, and annex its territory, to satisfy my selfish desires, while in my spirit I do not know whether the fighting be good, where is the victory that I gain? Your lordship’s best plan is to abandon (your purpose). If you will cultivate in your breast the sincere purpose (to love the people), and so respond to the feeling of Heaven and Earth, and not (further) vex yourself, then your people will already have escaped death ;—what 1 T4oistic teaching, but questionable. * We need more information about the customs of the feudal princes fully to understand the language of this sentence. 96 THE TEXTS OF TAOISM. BK. XXIV. occasion will your lordship have to make an end of war ?’
2* We need more information about the customs of the feudal princes fully to understand the language of this sentence. 96 THE TEXTS OF TAOISM. BK. XXIV. occasion will your lordship have to make an end of war ?’ 3. Hwang-Ti was going to see T4-kwei! at the hill of Xii-jhze. Fang Ming was acting as charioteer, and Khang Yii was occupying the third place in the carriage. Aang Zo and Hsi Phang went before the horses ; and Khwan Hwun and Kt Xii followed the carriage. When they arrived at the wild of Hsiangkhang, the seven sages were all perplexed, and could find no place at which to ask the way. Just then they met with a boy tending some horses, and asked the way of him. ‘Do you know,’ they said, ‘the hill of Kii-jhze ?’ and he replied that he did. He also said that he knew where T4-kwei was living. ‘A strange boy is this!’ said Hwang-Ti. ‘He not only knows the hill of Kii-~hze, but he also knows where T4-kwei is living. Let me ask him about the government of mankind.’ The boy said, ‘ The administration of the kingdom is like this (which I am doing) ;—what difficulty should there be in it? When I was young, I enjoyed myself roaming over all within the six confines of the world of space, and then I began to suffer from indistinct sight. A wise elder taught me, saying, “ Ride in the chariot of the ' Ta (or Thai)-kwei (or wei) appears here as the name of a person. It cannot be the name of a hill, as it is said by some to be, The whole paragraph is parabolic or allegorical; and Tékwei is probably a personification of the Great T 4o itself, though no meaning of the character kwei can be adduced to justify this interpretation. The horseherd boy is further supposed to be a personification of the ‘ Great Simplicity,’ which is characteristic of the To, the spontaneity of it, unvexed by the wisdom of man. The lesson of the paragraph is that taught in the eleventh Book, and many other places, PT. II, SECT. 11. THE WRITINGS OF KWANG-3ZE. 97 sun, and roam in the wild of Hsiang-KZang.” Now the trouble in my eyes is a little better, and I am again enjoying myself roaming outside the six confines of the world of space. As to the government of the kingdom, it is like this (which I am doing) ;— what difficulty should there be in it?’ Hwang-Tt said, ‘The administration of the world is indeed not your business, my son; nevertheless, I beg to ask you about it.’ The little lad declined to answer, but on Hwang-Ti putting the question again, he said, ‘In what does the governor of the kingdom differ from him who has the tending of horses, and who has only to put away whatever in him would injure the horses ?’ Hwang-Ti bowed to him twice with his head to the ground, called him his ‘ Heavenly Master?, and withdrew.
34. If officers of wisdom do not see the changes which their anxious thinking has suggested, they have no joy; if debaters are not able to set forth their views in orderly style, they have no joy; if critical examiners find no subjects on which to exercise their powers of vituperation, they have no joy :— they are all hampered by external restrictions. Those who try to attract the attention of their age (wish to) rise at court ; those who try to win the regard of the people? count holding office a glory; those who possess muscular strength boast of doing what is difficult; those who are bold and daring exert themselves in times of calamity ; those who are able ' This is the title borne to the present day by the chief or pope of Taoism, the representative of Kang T4o-ling of our first century. ? Taking the initial Aung in the third tone. If we take it in the first tone, the meaning is different. [40] H 98 THE TEXTS OF TAOISM. BK. XXIV. swordmen and spearmen delight in fighting; those whose powers are decayed seek to rest in the name (they have gained); those who are skilled in the laws seek to enlarge the scope of government ; those who are proficient in ceremonies and music pay careful attention to their deportment ; and those who profess benevolence and righteousness value opportunities (for displaying them). The husbandmen who do not keep their fields well weeded are not equal to their business, nor are traders who do not thrive in the markets. When the common people have their appropriate employment morning and evening, they stimulate one another to diligence; the mechanics who are masters of their implements feel strong for their work. If their wealth does not increase, the greedy are distressed ; if their power and influence is not growing, the ambitious are sad. Such creatures of circumstance and things delight in changes, and if they meet with a time when they can show what they can do, they cannot keep themselves from taking advantage of it. They all pursue their own way like (the seasons of) the year, and do not change as things do. They give the reins to their bodies and natures, and allow themselves to sink beneath (the pressure of) things, and all their lifetime do not come back (to their proper selves) :— is it not sad!? 5. Kwang-jze said, ‘ An archer, without taking aim beforehand, yet may hit the mark. If we say that he is a good archer, and that all the world may ? All the parties in this paragraph disallow the great principle of Téoism, which does everything by doing nothing. PT. 111, SECT. 1, THE WRITINGS OF KXWANG-3ZE. 99
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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