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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Evidently a man of considerable reach of thought. 120 THE TEXTS OF TAOISM. BK. XXV, how to let your mind thus travel through the illimitable, and yet (as compared with this) does it not seem insignificant whether the kingdoms that communicate one with another exist or not?’ The king replies, ‘It does so;’ and T4i 3in-zin said, finally, ‘Among those kingdoms, stretching one after another, there is this Wei; in Wei there is this (city of) Liang’; and in Liang there is your majesty. Can you make any distinction between yourself, and (the king of that kingdom of) Stupidity?’ To this the king answered, ‘There is no distinction,’ and his visitor went out, while the king remained disconcerted and seemed to have lost himself. When the visitor was gone, Hui-3ze came in and saw the king, who said, ‘ That stranger is a Great man. An (ordinary) sage is not equal to him.’ Hui-sze replied, ‘If you blow into a flute, there come out its pleasant notes; if you blow into a sword-hilt, there is nothing but a wheezing sound. YAo and Shun are the subjects of men’s praises, but if you speak of them before T4i 3in-zin, there will be but the wheezing sound.’ 5. Confucius, having gone to KA, was lodging in the house of a seller of Congee at Ant-hill. On the roof of a neighbouring house there appeared the husband and his wife, with their servants, male and female?, 3ze-lQ said, ‘What are those people doing, 1 Liang, the capital, came to be used also as the name of the state ;—as in Mencius. 2 «They were on the roof, repairing it, say some. ‘They had got on the roof, to get out of the way of Confucius,’ say others. The sequel shows that this second interpretation is correct ; but we do not see how the taking to the roof facilitated their departure from the house. . PT, Ill. SECT. 1. THE WRITINGS OF KWANG-8ZE, 12I collected there as we see them?’ ung-nt replied, ‘The man is a disciple of the sages. He is burying himself among the people, and hiding among the fields. Reputation has become little in his eyes, but there is no bound to his cherished aims. Though he may speak with his mouth, he never tells what is in his mind. Moreover, he is at variance with the age, and his mind disdains to associate with it ;—he is one who may be said to lie hid at the bottom of the water on the dry land. Is he not a sort of 1 Lido of Shih-nan?’ 9ze-I0 asked leave to go and call him, but Confucius said, ‘Stop. He knows that I understand him well. He knows that 1 am come to Kd, and thinks that I am sure to try and get the king to invite him (to court), He also thinks that I am a man swift to speak. Being such a man, he would feel ashamed to listen to the words of one of voluble and flattering tongue, and how much more to come himself and see his person! And why should we think that he will remain here?’ 3ze-li, however, went to see how it was, but found the house empty.
2Being such a man, he would feel ashamed to listen to the words of one of voluble and flattering tongue, and how much more to come himself and see his person! And why should we think that he will remain here?’ 3ze-li, however, went to see how it was, but found the house empty. 6. The Border-warden of K/ang-w(!, in questioning 3ze-l4o%, said, ‘ Let not a ruler in the exercise of his government be (like the farmer) who leaves the clods unbroken, nor, in regulating his people, (like one) who recklessly plucks up the shoots. Formerly, in ploughing my corn-fields, I left the clods unbroken, and my recompense was in the rough unsatisfactory crops; and in weeding, I destroyed and tore up (many good plants), and my recompense was in the scantiness of my harvests. In subse- ? Probably the same as the Khang-wf 3ze in Book II, par. 9. ® See Analects IX, vi, 4. 122 THE TEXTS OF TAOISM. BK. XXV. quent years I changed my methods, ploughing deeply and carefully covering up the seed; and my harvests were rich and abundant, so that all the year I had more than I could eat. When ‘wang-3ze heard of his remarks, he said, ‘ Now-adays, most men, in attending to their bodies and regulating their minds, correspond to the description of the Border-warden. They hide from themselves their Heaven(-given being); they leave (all care of) their (proper) nature; they extinguish their (proper) feelings ; and they leave their spirit to die :— abandoning themselves to what is the general practice. Thus dealing with their nature like the farmer who is negligent of the clods in his soil, the illegitimate results of their likings and dislikings become their nature. The bushy sedges, reeds, and rushes, which seem at first to spring up to support our ‘bodies, gradually eradicate our nature, and it becomes like a mass of running sores, ever liable to flow out, with scabs and ulcers, discharging in flowing matter from the internal heat. So indeed it is!’ 7. Po Xii! was studying with Lao Tan, and asked his leave to go and travel everywhere. Lao Tan said, ‘ Nay ;—elsewhere it is just as here. He repeated his request, and then Lado Tan said, ‘ Where would you go first?’ ‘I would begin with Ait,’ replied the disciple. ‘Having got there, I would go to look at the criminals (who had been executed). With my arms I would raise (one of) them up and set him on his feet, and, taking off my court robes, I would cover him with them, appealing at * We can only say of Po Xii that he was a disciple of Lao-jze. PT, III. SECT, 11, THE WRITINGS OF KWANG-8ZE. 123
3With my arms I would raise (one of) them up and set him on his feet, and, taking off my court robes, I would cover him with them, appealing at * We can only say of Po Xii that he was a disciple of Lao-jze. PT, III. SECT, 11, THE WRITINGS OF KWANG-8ZE. 123 the same time to Heaven and bewailing his lot, while I said, “My son, my son, you have been one of the first to suffer from the great calamities that afflict the world*.”’ (L4o Tan) said}, ‘(It is said), “Do not rob. Do not kill” (But) in the setting up of (the ideas of) glory and disgrace, we see the cause of those evils; in the accumulation of property and wealth, we see the causes of strife and contention. If now you set up the things against which men fret; if you accumulate what produces strife and contention among them; if you put their persons in such a state of distress, that they have no rest or ease, although you may wish that they should not come to the end of those (criminals), can your wish be realised ? ‘The superior men (and rulers) of old considered that the success (of their government) was to be found in (the state of) the people, and its failure to be sought in themselves; that the right might be with the people, and the wrong in themselves. Thus it was that if but a single person lost his life, they retired and blamed themselves. Now, however, it is not so. (Rulers) conceal what they want done, and hold those who do not know it to be stupid; they require what is very difficult, and condemn those who do not dare to undertake it ; they impose heavy burdens, and punish those who are unequal to them; they require men to go far, and put them to death when they cannot accomplish the distance. When the people know that the utmost of their 1 There are two FY here, and the difficulty in translating is to determine the subject of each. 2 The BE of the text here is taken as = EE. 124 THE TEXTS OF TAOISM. BK. XXV. strength will be insufficient, they follow it up with deceit. When (the rulers) daily exhibit much hypo- crisy, how can the officers and people not be hypocritical? Insufficiency of strength produces hypocrisy ; insufficiency of knowledge produces deception ; insufficiency of means produces robbery. But in this case against whom ought the robbery and theft to be charged ?’
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.
12 Evidently a man of considerable reach of thought. 120 THE TEXTS OF TAOISM. BK. XXV, how to let your mind thus travel through the illimitable, and yet (as compared with this) does it not seem insignificant whether the kingdoms that communicate one with another exist or not?’ The king replies, ‘It does so;’ and T4i 3in-zin said, finally, ‘Among those kingdoms, stretching one after another, there is this Wei; in Wei there is this (city of) Liang’; and in Liang there is your majesty. Can you make any distinction between yourself, and (the king of that kingdom of) Stupidity?’ To this the king answered, ‘There is no distinction,’ and his visitor went out, while the king remained disconcerted and seemed to have lost himself. When the visitor was gone, Hui-3ze came in and saw the king, who said, ‘ That stranger is a Great man. An (ordinary) sage is not equal to him.’ Hui-sze replied, ‘If you blow into a flute, there come out its pleasant notes; if you blow into a sword-hilt, there is nothing but a wheezing sound. YAo and Shun are the subjects of men’s praises, but if you speak of them before T4i 3in-zin, there will be but the wheezing sound.’ 5. Confucius, having gone to KA, was lodging in the house of a seller of Congee at Ant-hill. On the roof of a neighbouring house there appeared the husband and his wife, with their servants, male and female?, 3ze-lQ said, ‘What are those people doing, 1 Liang, the capital, came to be used also as the name of the state ;—as in Mencius. 2 «They were on the roof, repairing it, say some. ‘They had got on the roof, to get out of the way of Confucius,’ say others. The sequel shows that this second interpretation is correct ; but we do not see how the taking to the roof facilitated their departure from the house. . PT, Ill. SECT. 1. THE WRITINGS OF KWANG-8ZE, 12I collected there as we see them?’ ung-nt replied, ‘The man is a disciple of the sages. He is burying himself among the people, and hiding among the fields. Reputation has become little in his eyes, but there is no bound to his cherished aims. Though he may speak with his mouth, he never tells what is in his mind. Moreover, he is at variance with the age, and his mind disdains to associate with it ;—he is one who may be said to lie hid at the bottom of the water on the dry land. Is he not a sort of 1 Lido of Shih-nan?’ 9ze-I0 asked leave to go and call him, but Confucius said, ‘Stop. He knows that I understand him well. He knows that 1 am come to Kd, and thinks that I am sure to try and get the king to invite him (to court), He also thinks that I am a man swift to speak. Being such a man, he would feel ashamed to listen to the words of one of voluble and flattering tongue, and how much more to come himself and see his person! And why should we think that he will remain here?’ 3ze-li, however, went to see how it was, but found the house empty.
2Being such a man, he would feel ashamed to listen to the words of one of voluble and flattering tongue, and how much more to come himself and see his person! And why should we think that he will remain here?’ 3ze-li, however, went to see how it was, but found the house empty. 6. The Border-warden of K/ang-w(!, in questioning 3ze-l4o%, said, ‘ Let not a ruler in the exercise of his government be (like the farmer) who leaves the clods unbroken, nor, in regulating his people, (like one) who recklessly plucks up the shoots. Formerly, in ploughing my corn-fields, I left the clods unbroken, and my recompense was in the rough unsatisfactory crops; and in weeding, I destroyed and tore up (many good plants), and my recompense was in the scantiness of my harvests. In subse- ? Probably the same as the Khang-wf 3ze in Book II, par. 9. ® See Analects IX, vi, 4. 122 THE TEXTS OF TAOISM. BK. XXV. quent years I changed my methods, ploughing deeply and carefully covering up the seed; and my harvests were rich and abundant, so that all the year I had more than I could eat. When ‘wang-3ze heard of his remarks, he said, ‘ Now-adays, most men, in attending to their bodies and regulating their minds, correspond to the description of the Border-warden. They hide from themselves their Heaven(-given being); they leave (all care of) their (proper) nature; they extinguish their (proper) feelings ; and they leave their spirit to die :— abandoning themselves to what is the general practice. Thus dealing with their nature like the farmer who is negligent of the clods in his soil, the illegitimate results of their likings and dislikings become their nature. The bushy sedges, reeds, and rushes, which seem at first to spring up to support our ‘bodies, gradually eradicate our nature, and it becomes like a mass of running sores, ever liable to flow out, with scabs and ulcers, discharging in flowing matter from the internal heat. So indeed it is!’ 7. Po Xii! was studying with Lao Tan, and asked his leave to go and travel everywhere. Lao Tan said, ‘ Nay ;—elsewhere it is just as here. He repeated his request, and then Lado Tan said, ‘ Where would you go first?’ ‘I would begin with Ait,’ replied the disciple. ‘Having got there, I would go to look at the criminals (who had been executed). With my arms I would raise (one of) them up and set him on his feet, and, taking off my court robes, I would cover him with them, appealing at * We can only say of Po Xii that he was a disciple of Lao-jze. PT, III. SECT, 11, THE WRITINGS OF KWANG-8ZE. 123
3With my arms I would raise (one of) them up and set him on his feet, and, taking off my court robes, I would cover him with them, appealing at * We can only say of Po Xii that he was a disciple of Lao-jze. PT, III. SECT, 11, THE WRITINGS OF KWANG-8ZE. 123 the same time to Heaven and bewailing his lot, while I said, “My son, my son, you have been one of the first to suffer from the great calamities that afflict the world*.”’ (L4o Tan) said}, ‘(It is said), “Do not rob. Do not kill” (But) in the setting up of (the ideas of) glory and disgrace, we see the cause of those evils; in the accumulation of property and wealth, we see the causes of strife and contention. If now you set up the things against which men fret; if you accumulate what produces strife and contention among them; if you put their persons in such a state of distress, that they have no rest or ease, although you may wish that they should not come to the end of those (criminals), can your wish be realised ? ‘The superior men (and rulers) of old considered that the success (of their government) was to be found in (the state of) the people, and its failure to be sought in themselves; that the right might be with the people, and the wrong in themselves. Thus it was that if but a single person lost his life, they retired and blamed themselves. Now, however, it is not so. (Rulers) conceal what they want done, and hold those who do not know it to be stupid; they require what is very difficult, and condemn those who do not dare to undertake it ; they impose heavy burdens, and punish those who are unequal to them; they require men to go far, and put them to death when they cannot accomplish the distance. When the people know that the utmost of their 1 There are two FY here, and the difficulty in translating is to determine the subject of each. 2 The BE of the text here is taken as = EE. 124 THE TEXTS OF TAOISM. BK. XXV. strength will be insufficient, they follow it up with deceit. When (the rulers) daily exhibit much hypo- crisy, how can the officers and people not be hypocritical? Insufficiency of strength produces hypocrisy ; insufficiency of knowledge produces deception ; insufficiency of means produces robbery. But in this case against whom ought the robbery and theft to be charged ?’
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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