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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The king then, looking round, said to his friend Yen ’ For a long time a great officer of KXAt, but he died in the same year as Kwan Xung himself. PT, Ill. SECT. 11. THE WRITINGS OF KWANG-3ZE. 103 Pa-i}, ‘This monkey made a display of its artfulness, and trusted in its agility, to show me its arrogance ;—this it was which brought it to this fate. Take warning from it. Ah! do not by your looks give yourself haughty airs!’ Yen Pd-t!, when he returned home, put himself under the teaching of Tung Wd}, to root up? his pride. He put away what he delighted in and abjured distinction. In three years the people of the kingdom spoke of him with admiration. 9. Nan-po §ze-£/1? was seated, leaning forward on his stool, and sighing gently as he looked up to heaven. (Just then) Yen K/ang-jze* came in, and said, when he saw him, ‘ Master, you surpass all others. Is it right to make your body thus like a mass of withered bones, and your mind like so much slaked lime?’ The other said, ‘I formerly lived in a grotto ona hill. At that time Thien Ho‘ once came to see me, and all the multitudes of K/i congratulated him thrice (on his having found the proper man). I must first have shown myself, and so it was that he knew me; I must first have been selling (what I had), and so it was that he came to buy. If I had not shown what I possessed, how should he have known it; if I had not been selling (myself), how should he have come to buy me? I pity 1 We know these names only from their occurrence here. Tung Wifi must have been a professor of Taoism. * The text here is wy, ‘to help ;’ but it is explained as = BH, ‘a hoe’ The Khang-hst dictionary does not give this meaning of the character, but we find it in that of Yen Yiian. 8 See the first paragraph of Bk. IT. ‘Hy Tk must be the fj yc of Sze-m4 X/ien, who became marquis of KAi in B.c. 389. 104 THE TEXTS OF TAOISM. BK, XXIV. the men who lose themselves'; I also pity the men who pity others (for not being known); and I also pity the men who pity the men who pity those that pity others. But since then the time is long gone by; (and so I am in the state in which you have found me)*. 10. Kung-ni, having gone to KAA, the king ordered wine to be presented to him. Sun Sh-4o® stood, holding the goblet in his hand. {-lido of Shih-nan 8, having received (a cup), poured its contents out as a sacrificial libation, and said, ‘The men of old, on such an occasion as this, made some speech.’ Aung-ni said, ‘I have heard of speech without words; but I have never spoken it; I will do so now. 1-lido of Shih-nan kept (quietly) handling his little spheres, 2 In seeking for worldly honours. * That is, I have abjured all desire for worldly honour, and desire attainment in the T4o alone.
21-lido of Shih-nan kept (quietly) handling his little spheres, 2 In seeking for worldly honours. * That is, I have abjured all desire for worldly honour, and desire attainment in the T4o alone. 8 See Mencius VI, ii, 15. Sun Shfi-Ao was chief minister to king Khwang who died in B.c. 591, and died, probably, before Confucius was born, and f-lifo (p. 28, n. 3) appears in public life only after the death of the sage. The three men could not have appeared together at any time. This account of their doing so was devised by our author as a peg on which to hang his own lessons in the rest of the paragraph. The two historical events referred to I have found it difficult to discover. They are instances of doing nothing, and yet thereby accomplishing what is very great. The action of f-lido in ‘quietly handling his balls’ recalls my seeing the same thing done by a gentleman at Aii-fau, the city of Confucius, in 1873. Being left there with a companion, and not knowing how to get to the Grand Canal, many gentlemen came to advise with us how we should proceed. Among them was one who, while tendering his advice, kept rolling about two brass balls in one palm with the fingers of the other hand. When I asked the meaning of his action, I was told, ‘To show how he is at his ease and master of the situation.’ I mention the circumstance because I have nowhere found the phrase in the text adequately explained. PT, 11, SECT. 11. THE WRITINGS OF KWANG-3ZE. 105 and the difficulties between the two Houses were resolved; Sun Shi-do slept undisturbed on his couch, with his (dancer's) feather in his hand, and the men of Ying enrolled themselves for the war. I wish I had a beak three cubits long'. In the case of those two (ministers) we have what is called ‘ The Way that cannot be trodden?;’ in (the case of Kung-ni) we have what is called ‘the Argument without words*’ Therefore when all attributes are comprehended in the unity of the To, and speech stops at the point to which knowledge does not reach, the conduct is complete. But where there is (not)* the unity of the T4o, the attributes cannot (always) be the same, and that which is beyond the reach of knowledge cannot be exhibited by any reasoning. There may be as many names as those employed by the Literati and the Mohists, but (the result is) evil. Thus when the sea does not reject the streams that flow into it in their eastward course, we have the perfection of greatness. The sage embraces in his regard both Heaven and Earth ; his beneficent influence extends to all under the sky ; and we do not know from whom it comes. Therefore though when living one may have no rank, and when dead no honorary epithet; though the reality (of what he is) may not be acknowledged and his name not established ; we have in him what is called ‘The Great Man.’ A dog is not reckoned good because it barks well ; and a man is not reckoned wise because he speaks
3* This strange wish concludes the Speech of Confucius. What follows is from AKwang-3ze. * Compare the opening chapters of the Tao Teh Xing. ° The T4o is greater than any and all of its attributes. 106 THE TEXTS OF TAOISM. BK. XXIV. skilfully ;—how much less can he be deemed Great! If one thinks he is Great, he is not fit to be accounted Great ;—how much less is he so from the practice of the attributes (of the T4o)!! Now none are so grandly complete as Heaven and Earth; but do they seek for anything to make them so grandly complete ? He who knows this grand completion does not seek for it; he loses nothing and abandons nothing ; he does not change himself from regard to (external) things ; he turns in on himself, and finds there an inexhaustible store; he follows antiquity and does not feel about (for its lessons) ;—such is the perfect sincerity of the Great Man. 11. 3ze-kAi? had eight sons. Having arranged them before him, he called Kid-fang Yan 8, and said to him, ‘Look at the physiognomy of my sons for me ;—which will be the fortunate one?’ Y&n said, ‘Khw&n is the fortunate one.’ 3ze-#ht looked startled, and joyfully said, ‘In what way?’ Yan replied, ‘Khwan will share the meals of the ruler of a state to the end of his life.’ The father looked uneasy, burst into tears, and said, ‘What has my son done that he should come to such a fate?’ Y&n replied, ‘When one shares the meals of the ruler of a state, blessings reach to all within the three branches of his kindred‘, and how much more to his father and mother! But you, Master, weep when you hear this ;—you oppose (the idea of) such happiness. It is the good fortune of your son, and 1 See note 3 on previous page. * This can hardly be any other but Nan-kwo Bze-kit. * A famous physiognomist ; some say, of horses. Hwé4i-nan 3ze calls him Xif-fang K4o ( ). “ See Mayers’s Manual, p. 303. PT. III. SECT. 11. THE WRITINGS OF KWANG-8ZE. 107
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.
1The king then, looking round, said to his friend Yen ’ For a long time a great officer of KXAt, but he died in the same year as Kwan Xung himself. PT, Ill. SECT. 11. THE WRITINGS OF KWANG-3ZE. 103 Pa-i}, ‘This monkey made a display of its artfulness, and trusted in its agility, to show me its arrogance ;—this it was which brought it to this fate. Take warning from it. Ah! do not by your looks give yourself haughty airs!’ Yen Pd-t!, when he returned home, put himself under the teaching of Tung Wd}, to root up? his pride. He put away what he delighted in and abjured distinction. In three years the people of the kingdom spoke of him with admiration. 9. Nan-po §ze-£/1? was seated, leaning forward on his stool, and sighing gently as he looked up to heaven. (Just then) Yen K/ang-jze* came in, and said, when he saw him, ‘ Master, you surpass all others. Is it right to make your body thus like a mass of withered bones, and your mind like so much slaked lime?’ The other said, ‘I formerly lived in a grotto ona hill. At that time Thien Ho‘ once came to see me, and all the multitudes of K/i congratulated him thrice (on his having found the proper man). I must first have shown myself, and so it was that he knew me; I must first have been selling (what I had), and so it was that he came to buy. If I had not shown what I possessed, how should he have known it; if I had not been selling (myself), how should he have come to buy me? I pity 1 We know these names only from their occurrence here. Tung Wifi must have been a professor of Taoism. * The text here is wy, ‘to help ;’ but it is explained as = BH, ‘a hoe’ The Khang-hst dictionary does not give this meaning of the character, but we find it in that of Yen Yiian. 8 See the first paragraph of Bk. IT. ‘Hy Tk must be the fj yc of Sze-m4 X/ien, who became marquis of KAi in B.c. 389. 104 THE TEXTS OF TAOISM. BK, XXIV. the men who lose themselves'; I also pity the men who pity others (for not being known); and I also pity the men who pity the men who pity those that pity others. But since then the time is long gone by; (and so I am in the state in which you have found me)*. 10. Kung-ni, having gone to KAA, the king ordered wine to be presented to him. Sun Sh-4o® stood, holding the goblet in his hand. {-lido of Shih-nan 8, having received (a cup), poured its contents out as a sacrificial libation, and said, ‘The men of old, on such an occasion as this, made some speech.’ Aung-ni said, ‘I have heard of speech without words; but I have never spoken it; I will do so now. 1-lido of Shih-nan kept (quietly) handling his little spheres, 2 In seeking for worldly honours. * That is, I have abjured all desire for worldly honour, and desire attainment in the T4o alone.
21-lido of Shih-nan kept (quietly) handling his little spheres, 2 In seeking for worldly honours. * That is, I have abjured all desire for worldly honour, and desire attainment in the T4o alone. 8 See Mencius VI, ii, 15. Sun Shfi-Ao was chief minister to king Khwang who died in B.c. 591, and died, probably, before Confucius was born, and f-lifo (p. 28, n. 3) appears in public life only after the death of the sage. The three men could not have appeared together at any time. This account of their doing so was devised by our author as a peg on which to hang his own lessons in the rest of the paragraph. The two historical events referred to I have found it difficult to discover. They are instances of doing nothing, and yet thereby accomplishing what is very great. The action of f-lido in ‘quietly handling his balls’ recalls my seeing the same thing done by a gentleman at Aii-fau, the city of Confucius, in 1873. Being left there with a companion, and not knowing how to get to the Grand Canal, many gentlemen came to advise with us how we should proceed. Among them was one who, while tendering his advice, kept rolling about two brass balls in one palm with the fingers of the other hand. When I asked the meaning of his action, I was told, ‘To show how he is at his ease and master of the situation.’ I mention the circumstance because I have nowhere found the phrase in the text adequately explained. PT, 11, SECT. 11. THE WRITINGS OF KWANG-3ZE. 105 and the difficulties between the two Houses were resolved; Sun Shi-do slept undisturbed on his couch, with his (dancer's) feather in his hand, and the men of Ying enrolled themselves for the war. I wish I had a beak three cubits long'. In the case of those two (ministers) we have what is called ‘ The Way that cannot be trodden?;’ in (the case of Kung-ni) we have what is called ‘the Argument without words*’ Therefore when all attributes are comprehended in the unity of the To, and speech stops at the point to which knowledge does not reach, the conduct is complete. But where there is (not)* the unity of the T4o, the attributes cannot (always) be the same, and that which is beyond the reach of knowledge cannot be exhibited by any reasoning. There may be as many names as those employed by the Literati and the Mohists, but (the result is) evil. Thus when the sea does not reject the streams that flow into it in their eastward course, we have the perfection of greatness. The sage embraces in his regard both Heaven and Earth ; his beneficent influence extends to all under the sky ; and we do not know from whom it comes. Therefore though when living one may have no rank, and when dead no honorary epithet; though the reality (of what he is) may not be acknowledged and his name not established ; we have in him what is called ‘The Great Man.’ A dog is not reckoned good because it barks well ; and a man is not reckoned wise because he speaks
3* This strange wish concludes the Speech of Confucius. What follows is from AKwang-3ze. * Compare the opening chapters of the Tao Teh Xing. ° The T4o is greater than any and all of its attributes. 106 THE TEXTS OF TAOISM. BK. XXIV. skilfully ;—how much less can he be deemed Great! If one thinks he is Great, he is not fit to be accounted Great ;—how much less is he so from the practice of the attributes (of the T4o)!! Now none are so grandly complete as Heaven and Earth; but do they seek for anything to make them so grandly complete ? He who knows this grand completion does not seek for it; he loses nothing and abandons nothing ; he does not change himself from regard to (external) things ; he turns in on himself, and finds there an inexhaustible store; he follows antiquity and does not feel about (for its lessons) ;—such is the perfect sincerity of the Great Man. 11. 3ze-kAi? had eight sons. Having arranged them before him, he called Kid-fang Yan 8, and said to him, ‘Look at the physiognomy of my sons for me ;—which will be the fortunate one?’ Y&n said, ‘Khw&n is the fortunate one.’ 3ze-#ht looked startled, and joyfully said, ‘In what way?’ Yan replied, ‘Khwan will share the meals of the ruler of a state to the end of his life.’ The father looked uneasy, burst into tears, and said, ‘What has my son done that he should come to such a fate?’ Y&n replied, ‘When one shares the meals of the ruler of a state, blessings reach to all within the three branches of his kindred‘, and how much more to his father and mother! But you, Master, weep when you hear this ;—you oppose (the idea of) such happiness. It is the good fortune of your son, and 1 See note 3 on previous page. * This can hardly be any other but Nan-kwo Bze-kit. * A famous physiognomist ; some say, of horses. Hwé4i-nan 3ze calls him Xif-fang K4o ( ). “ See Mayers’s Manual, p. 303. PT. III. SECT. 11. THE WRITINGS OF KWANG-8ZE. 107
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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