Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1* The spirit-like man and the true man are the same. 5 Fishes forget everything in the water. PT. Ill, SECT. 11. THE WRITINGS OF KWANG-3ZE, Ill v success as life and on failure as death; and (now) on success ag death and on failure as life. The operation of medicines will illustrate this:—there are monk’s-bane, the £ieh-kang, the tribulus fruit, and china-root; each of these has the time and case for which it is supremely suitable ; and all such plants and their suitabilities cannot be mentioned particularly. K4u-Aien! took his station on (the hill of) Kwai-é4i with 3,000 men with their buff-coats and shields:—(his minister) Aung knew how the ruined (Yiieh) might still be preserved, but the same man did not know the sad fate in store for himself', Hence it is said, ‘The eye of the owl has its proper fitness; the leg of the crane has its proper limit, and to cut off any of it would distress (the bird).’ Hence (also) it is (further) said, ‘When the wind passes over it, the volume of the river is diminished, and so it is when the sun passes over it. But let the wind and sun keep a watch together on the river, and it will not begin to feel that they are doing it any injury;—it relies on its springs and flows on.’ Thus, water does its part to the ground with undeviating exactness ; and so does the shadow to the substance; and one thing to another. Therefore there is danger from the power of vision in the eyes, of hearing in the ears, and of the inordinate thinking of the mind; yea, there is danger from the exercise of every power of which man’s constitution is the depository. 1 See the account of the struggle between K4u-Aien of Yiteh and FA-£44i of W in the eightieth and some following chapters of the ‘ History of the various States of the Eastern K4u (Lieh Kwo ih)’ We have sympathy with K4u-éien, till his ingratitude to his two great ministers, one of whom was Wan Xung (the Kung of the text), shows the baseness of his character. 112 THE TEXTS OF TAOISM. BK. XXIV. When the danger has come to a head, it cannot be averted, and the calamity is perpetuated, and goes on increasing. The return from this (to a state of security) is the result of (great) effort, and success can be attained only after a long time; and yet men consider (their power of self-determination) as their precious possession :—is it not sad? It is in this way that we have the ruin of states and the slaughtering of the people without end; while no one knows how to ask how it comes about.
2It is in this way that we have the ruin of states and the slaughtering of the people without end; while no one knows how to ask how it comes about. 14. Therefore, the feet of man on the earth tread but on a small ‘space, but going on to where he has not trod before, he traverses a great distance easily; so his knowledge is but small, but going on to what he does not already know, he comes to know what is meant by Heaven'. He knows it as The Great Unity; The Great Mystery; The Great Illuminator ; The Great Framer; The Great Boundlessness ; The Great Truth; The Great Determiner. This makes his knowledge complete. As The Great Unity, he comprehends it; as The Great Mystery, he unfolds it; as the Great Illuminator, he contemplates it; as the Great Framer, it is to him the Cause of all; as the Great Boundlessness, all is to him its embodiment; as The Great Truth, he examines it; as The Great Determiner, he holds it fast. Thus Heaven is to him all; accordance with it is the brightest intelligence. Obscurity has in this its pivot; in this is the beginning. Such being the * This paragraph grandly sets forth the culmination of all inquiries into the T4o as leading to the knowledge of Heaven; and the means by which it may be attained to. PT, III, SECT. Il. THE WRITINGS OF KWANG-8ZE. 113 case, the explanation of it is as if it were no explanation; the knowledge of it is as if it were no knowledge. (At first) he does not know it, but afterwards he comes to know it. In his inquiries, he must not set to himself any limits, and yet he cannot bé without a limit. Now ascending, now descending, then slipping from the grasp, (the T4o) is yet a reality, unchanged now as in antiquity, and always without defect :—may it not be called what is capable of the greatest display and expansion ? Why should we not inquire into it? Why should we be perplexed about it? With what does not perplex let us explain what perplexes, till we cease to be perplexed. So may we arrive at a great freedom from all perplexity ! 40] | I 114 THE TEXTS OF TAOISM. BK. XXV. BOOK XXV. Part III. Section III. 3eh-yang}.
3Why should we be perplexed about it? With what does not perplex let us explain what perplexes, till we cease to be perplexed. So may we arrive at a great freedom from all perplexity ! 40] | I 114 THE TEXTS OF TAOISM. BK. XXV. BOOK XXV. Part III. Section III. 3eh-yang}. 1. 3eh-yang having travelled to Kh, t Kieh? spoke of him to the king, and then, before the king had granted him an interview, (left him, and) returned home. 3eh-yang went to see Wang Kwo%, and said to him, ‘Master, why do you not mention me to the king?’ Wang Kwo replied, ‘I am not so good a person to do that as Kung-yiieh Hsif +.’ ‘What sort of man is he ?’ asked the other, and the reply was, ‘In winter he spears turtles in the Kiang, and in summer he rests in shady places on the mountain. When passers-by ask him (what he is doing there), he says, “This is my abode.” Since 1 Kiech was not able to induce the king to see you, how much less should I, who am not equal to him, be able to do so! { Kieh’s character is this :—he has no (real) virtue, but he has knowledge. If you do not freely yield yourself to him, but employ him to carry on his spirit-like influence (with you), you will certainly get upset and benighted in the region of riches and honours. His help will not be of a virtuous character, but will go to make your virtue See vol. xxxix, pp. 154, 155. ® ? A native of Kd, and, probably, a parasite of the court. 5 An officer of KAQ, ‘a worthy man.’ * A recluse of Kf, but not keeping quite aloof from the court. PT. fll, SECT.1I. THE WRITINGS OF KWANG-3ZE, TI5 less ;—it will be like heaping on clothes in spring as a protection against cold, or bringing back the cold winds of winter as a protection against heat (in summer). Now the king of Kh is of a domineering presence and stern. He has no forgiveness for offenders, but is merciless as a tiger. It is only a man of subtle speech, or one of correct virtue, who can bend him from his purpose}. ‘But the sagely man ?, when he is left in obscurity, causes the members of his family to forget their poverty; and, when he gets forward to a position of influence, causes kings and dukes to forget their rank and emoluments, and transforms them to be humble. With the inferior creatures, he shares their pleasures, and they enjoy themselves the more; with other men, he rejoices in the fellowship of the T Ao, and preserves it in himself. Therefore though he may not speak, he gives them to drink of the harmony (of his spirit). Standing in association with them, he transforms them till they become in their feeling towards him as sons with a father. His wish is to return to the solitude of his own mind, and this is the effect of his occasional intercourse with them. So far-reaching is his influence on the minds of men; and therefore I said to you, “Wait for Kung-yiieh Hsid.”’
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.
1* The spirit-like man and the true man are the same. 5 Fishes forget everything in the water. PT. Ill, SECT. 11. THE WRITINGS OF KWANG-3ZE, Ill v success as life and on failure as death; and (now) on success ag death and on failure as life. The operation of medicines will illustrate this:—there are monk’s-bane, the £ieh-kang, the tribulus fruit, and china-root; each of these has the time and case for which it is supremely suitable ; and all such plants and their suitabilities cannot be mentioned particularly. K4u-Aien! took his station on (the hill of) Kwai-é4i with 3,000 men with their buff-coats and shields:—(his minister) Aung knew how the ruined (Yiieh) might still be preserved, but the same man did not know the sad fate in store for himself', Hence it is said, ‘The eye of the owl has its proper fitness; the leg of the crane has its proper limit, and to cut off any of it would distress (the bird).’ Hence (also) it is (further) said, ‘When the wind passes over it, the volume of the river is diminished, and so it is when the sun passes over it. But let the wind and sun keep a watch together on the river, and it will not begin to feel that they are doing it any injury;—it relies on its springs and flows on.’ Thus, water does its part to the ground with undeviating exactness ; and so does the shadow to the substance; and one thing to another. Therefore there is danger from the power of vision in the eyes, of hearing in the ears, and of the inordinate thinking of the mind; yea, there is danger from the exercise of every power of which man’s constitution is the depository. 1 See the account of the struggle between K4u-Aien of Yiteh and FA-£44i of W in the eightieth and some following chapters of the ‘ History of the various States of the Eastern K4u (Lieh Kwo ih)’ We have sympathy with K4u-éien, till his ingratitude to his two great ministers, one of whom was Wan Xung (the Kung of the text), shows the baseness of his character. 112 THE TEXTS OF TAOISM. BK. XXIV. When the danger has come to a head, it cannot be averted, and the calamity is perpetuated, and goes on increasing. The return from this (to a state of security) is the result of (great) effort, and success can be attained only after a long time; and yet men consider (their power of self-determination) as their precious possession :—is it not sad? It is in this way that we have the ruin of states and the slaughtering of the people without end; while no one knows how to ask how it comes about.
2It is in this way that we have the ruin of states and the slaughtering of the people without end; while no one knows how to ask how it comes about. 14. Therefore, the feet of man on the earth tread but on a small ‘space, but going on to where he has not trod before, he traverses a great distance easily; so his knowledge is but small, but going on to what he does not already know, he comes to know what is meant by Heaven'. He knows it as The Great Unity; The Great Mystery; The Great Illuminator ; The Great Framer; The Great Boundlessness ; The Great Truth; The Great Determiner. This makes his knowledge complete. As The Great Unity, he comprehends it; as The Great Mystery, he unfolds it; as the Great Illuminator, he contemplates it; as the Great Framer, it is to him the Cause of all; as the Great Boundlessness, all is to him its embodiment; as The Great Truth, he examines it; as The Great Determiner, he holds it fast. Thus Heaven is to him all; accordance with it is the brightest intelligence. Obscurity has in this its pivot; in this is the beginning. Such being the * This paragraph grandly sets forth the culmination of all inquiries into the T4o as leading to the knowledge of Heaven; and the means by which it may be attained to. PT, III, SECT. Il. THE WRITINGS OF KWANG-8ZE. 113 case, the explanation of it is as if it were no explanation; the knowledge of it is as if it were no knowledge. (At first) he does not know it, but afterwards he comes to know it. In his inquiries, he must not set to himself any limits, and yet he cannot bé without a limit. Now ascending, now descending, then slipping from the grasp, (the T4o) is yet a reality, unchanged now as in antiquity, and always without defect :—may it not be called what is capable of the greatest display and expansion ? Why should we not inquire into it? Why should we be perplexed about it? With what does not perplex let us explain what perplexes, till we cease to be perplexed. So may we arrive at a great freedom from all perplexity ! 40] | I 114 THE TEXTS OF TAOISM. BK. XXV. BOOK XXV. Part III. Section III. 3eh-yang}.
3Why should we be perplexed about it? With what does not perplex let us explain what perplexes, till we cease to be perplexed. So may we arrive at a great freedom from all perplexity ! 40] | I 114 THE TEXTS OF TAOISM. BK. XXV. BOOK XXV. Part III. Section III. 3eh-yang}. 1. 3eh-yang having travelled to Kh, t Kieh? spoke of him to the king, and then, before the king had granted him an interview, (left him, and) returned home. 3eh-yang went to see Wang Kwo%, and said to him, ‘Master, why do you not mention me to the king?’ Wang Kwo replied, ‘I am not so good a person to do that as Kung-yiieh Hsif +.’ ‘What sort of man is he ?’ asked the other, and the reply was, ‘In winter he spears turtles in the Kiang, and in summer he rests in shady places on the mountain. When passers-by ask him (what he is doing there), he says, “This is my abode.” Since 1 Kiech was not able to induce the king to see you, how much less should I, who am not equal to him, be able to do so! { Kieh’s character is this :—he has no (real) virtue, but he has knowledge. If you do not freely yield yourself to him, but employ him to carry on his spirit-like influence (with you), you will certainly get upset and benighted in the region of riches and honours. His help will not be of a virtuous character, but will go to make your virtue See vol. xxxix, pp. 154, 155. ® ? A native of Kd, and, probably, a parasite of the court. 5 An officer of KAQ, ‘a worthy man.’ * A recluse of Kf, but not keeping quite aloof from the court. PT. fll, SECT.1I. THE WRITINGS OF KWANG-3ZE, TI5 less ;—it will be like heaping on clothes in spring as a protection against cold, or bringing back the cold winds of winter as a protection against heat (in summer). Now the king of Kh is of a domineering presence and stern. He has no forgiveness for offenders, but is merciless as a tiger. It is only a man of subtle speech, or one of correct virtue, who can bend him from his purpose}. ‘But the sagely man ?, when he is left in obscurity, causes the members of his family to forget their poverty; and, when he gets forward to a position of influence, causes kings and dukes to forget their rank and emoluments, and transforms them to be humble. With the inferior creatures, he shares their pleasures, and they enjoy themselves the more; with other men, he rejoices in the fellowship of the T Ao, and preserves it in himself. Therefore though he may not speak, he gives them to drink of the harmony (of his spirit). Standing in association with them, he transforms them till they become in their feeling towards him as sons with a father. His wish is to return to the solitude of his own mind, and this is the effect of his occasional intercourse with them. So far-reaching is his influence on the minds of men; and therefore I said to you, “Wait for Kung-yiieh Hsid.”’
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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