Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1But what comparison can be drawn between it and “the Talk of the Hamlets and Villages?” To argue from this that it is a sufficient expression of the T do, is like calling a dog and a horse by the same name, while the difference between them is so great.’ 11. Shao Xih said, ‘ Within the limits of the four cardinal points, and the six boundaries of space, how was it that there commenced the production of all things?’ Thai-kung Thido replied, ‘The Yin and Yang reflected light on each other, covered each other, and regulated each the other ; the four seasons gave place to one another, produced one another, and brought one another to an end. Likings and dislikings, the avoidings of this and movements towards that, then arose (in the things thus produced), in their definite distinctness ; and from this came the separation and union of the male and female. Then were seen now security and now insecurity, in mutual change; misery and happiness produced each other ; gentleness and urgency pressed on each other; the movements of collection and dispersion were established :—these names and processes can be examined, and, however minute, can be recorded. The rules determining the order in which they follow one another, their mutual influence PT. III, SECT. 111. THE WRITINGS OF KWANG-3ZE. 129 now acting directly and now revolving, how, when they are exhausted, they revive, and how they end and begin again ; these are the properties belonging tothings. Words can describe them and knowledge can reach to them; but with this ends all that can be said of things. Men who study the T4o do not follow on when these operations end, nor try to search out how they began :—with this all discussion of them stops.’ Shéo Xih said, ‘At Kan" holds that (the T4o) forbids all action, and Kieh-sze! holds that it may perhaps allow of influence. Which of the two is correct in his statements, and which is one-sided in his ruling?’ Thdai-kung Thido replied, ‘Cocks crow and dogs bark ;—this is what all men know. But men with the greatest wisdom cannot describe in words whence it is that they are formed (with such different voices), nor can they find out by thinking what they wish to do. We may refine on this small point ; till it is so minute that there is no point to operate on, or it may become so great that there is no embracing it. ‘Some one caused it;” “No one did it;” but we are thus debating about things ; and the end is that we shall find we are in error. “ Some one caused it;”—then there was a real Being. “No one did it;”’—then there was mere vacancy. To have a name and a real existence,—that is the _ condition of a thing. Not to have a name, and not
2“ Some one caused it;”—then there was a real Being. “No one did it;”’—then there was mere vacancy. To have a name and a real existence,—that is the _ condition of a thing. Not to have a name, and not ? Two masters of schools of Taoism. Who the former was I do not know; but Sze-m4 Kz’ien in the seventy-fourth Book of his Records mentions several Taoist masters, and among them Kieh-3ze, a native of AA/i, ‘a student of the arts of the T4o and its Characteristics, as taught by Hwang-Tt and L4o-3ze, and who also published his views on the subject.’ [40] K 130 THE TEXTS OF TAOISM. BK. XXV. to have real being ;—that is vacancy and no thing. We may speak and we may think about it, but the more we speak, the wider shall we be of the mark. Birth, before it comes, cannot be prevented ; death, when it has happened, cannot be traced farther. Death and life are not far apart; but why they have taken place cannot be seen. That some one has caused them, or that there has been no action in the case are but speculations of doubt. When I look for their origin, it goes back into infinity; when I look for their end, it proceeds without termination. Infinite, unceasing, there is no room for words about (the T4o). To regard it as in the category of things is the origin of the language that it is caused or that it is the result of doing nothing; but it would end as it began with things. The T4o cannot have a (real) existence; if it has, it cannot be made to appear as if it had not. The name T4o is a metaphor, used for the purpose of description’. To say that it causes or does nothing is but to speak of one phase of things, and has nothing to do with the Great Subject. If words were sufficient for the purpose, in a day’s time we might exhaust it; since they are not sufficient, we may speak all day, and only exhaust (the subject of) things. The TAo is the extreme to which things conduct us. Neither speech nor silence is sufficient to convey the notion of it. Neither by speech nor by silence can our thoughts about it have their highest expression. 1 A very important statement with regard to the meaning of the name T4o. PT.III. SECT.IV. THE WRITINGS OF KWANG-3ZE. 131 BOOK XXVI. Part III. Section IV. WaAi W4, or ‘ What comes from Without !.’ 1, What comes from without cannot be determined beforehand. So it was that Lung-fang? was killed; Pi-kan immolated; and the count of Xi (made to feign himself) mad, (while) O-lai died?, and Kieh and K4u both perished. Rulers all wish their ministers to be faithful, but that faithfulness may not secure their confidence; hence Wf Yiin became . a wanderer along the Kiang‘, and Aang Hung died in Sha, where (the people) preserved his blood for three years, when it became changed into green jade®, Parents all wish their sons to be filial, but that filial duty may not secure their love; hence 1 See vol. xxxix, p. 155. 2? The name of Kwan Lung-fang, a great officer of Kieh, the tyrant of Hsia ;—see Bk. IV, par. 1, et al.
3xxxix, p. 155. 2? The name of Kwan Lung-fang, a great officer of Kieh, the tyrant of Hsia ;—see Bk. IV, par. 1, et al. 5 A scion of the line of Ain whose fortunes culminated in Shih Hwang-Tf. O-ldi assisted the tyrant of Shang, and was put to death by king W4 of Kau. * The famous Wf 3ze-hsti, the hero of Revenge, who made his escape along the Kiang, in about B.c. 512, to WA, after the murder of-his father and elder brother by the king of KAQ. 5 See Bk. X, par. 2. In the 30-4wan, under the third year of duke Ai, it is related that the people of au killed Khang Hung ; but nothing is said of this being done in Shf, or of his blood turning to green jade! This we,owe to the Khun KAid of Lit. K 2 132 THE TEXTS OF TAOISM. BK, XXVI. Hsido-4t* had to endure his sorrow, and 34ng Shan his grief *, When wood is rubbed against wood, it begins to burn; when metal is subjected to fire, it (melts and) flows. When the Yin and Yang act awry, heaven and earth are greatly perturbed; and on this comes the crash of thunder, and from the rain comes fire, which consumes great locust trees®. (The case of men) is still worse. They are troubled between two pitfalls‘, from which they cannot escape, Chrysalis-like, they can accomplish nothing. Their minds are as if hung up between heaven and earth. Now comforted, now pitied, they are plunged in difficulties. The ideas of profit and of injury rub against each other, and produce in them a very great fire. The harmony (of the mind) is consumed in the mass of men. Their moonlike intelligence cannot overcome the (inward) fire. They thereupon fall away more and more, and the Course (which they should pursue) is altogether lost. 2. The family of Kwang Ku being poor, he went to ask the loan of some rice from the Marquis Superintendent of the Ho®, who said, ‘Yes, I shall be 1 Said to have been the eldest son of king WA Ting or K4o 3ung of the Yin dynasty. I do not know the events in his experience to which our author must be referring. * The well-known disciple of Confucius, famous for his filial piety. 5 The lightning accompanying a thunderstorm. * The ideas of profit and injury immediately mentioned. 5 In another version of this story, in Lid Hsiang’s Shwo Yiian, XI, art. 13, the party applied to is ‘duke Wan of Wei;’ but this does not necessarily conflict with the text. The genuineness of the paragraph is denied by Lin Hsf-4ung and others; but I seem to see the hand of Kwang-jze in it. PT, 111, SECT. Iv. THE WRITINGS OF KWANG-3ZE. 133
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.
1But what comparison can be drawn between it and “the Talk of the Hamlets and Villages?” To argue from this that it is a sufficient expression of the T do, is like calling a dog and a horse by the same name, while the difference between them is so great.’ 11. Shao Xih said, ‘ Within the limits of the four cardinal points, and the six boundaries of space, how was it that there commenced the production of all things?’ Thai-kung Thido replied, ‘The Yin and Yang reflected light on each other, covered each other, and regulated each the other ; the four seasons gave place to one another, produced one another, and brought one another to an end. Likings and dislikings, the avoidings of this and movements towards that, then arose (in the things thus produced), in their definite distinctness ; and from this came the separation and union of the male and female. Then were seen now security and now insecurity, in mutual change; misery and happiness produced each other ; gentleness and urgency pressed on each other; the movements of collection and dispersion were established :—these names and processes can be examined, and, however minute, can be recorded. The rules determining the order in which they follow one another, their mutual influence PT. III, SECT. 111. THE WRITINGS OF KWANG-3ZE. 129 now acting directly and now revolving, how, when they are exhausted, they revive, and how they end and begin again ; these are the properties belonging tothings. Words can describe them and knowledge can reach to them; but with this ends all that can be said of things. Men who study the T4o do not follow on when these operations end, nor try to search out how they began :—with this all discussion of them stops.’ Shéo Xih said, ‘At Kan" holds that (the T4o) forbids all action, and Kieh-sze! holds that it may perhaps allow of influence. Which of the two is correct in his statements, and which is one-sided in his ruling?’ Thdai-kung Thido replied, ‘Cocks crow and dogs bark ;—this is what all men know. But men with the greatest wisdom cannot describe in words whence it is that they are formed (with such different voices), nor can they find out by thinking what they wish to do. We may refine on this small point ; till it is so minute that there is no point to operate on, or it may become so great that there is no embracing it. ‘Some one caused it;” “No one did it;” but we are thus debating about things ; and the end is that we shall find we are in error. “ Some one caused it;”—then there was a real Being. “No one did it;”’—then there was mere vacancy. To have a name and a real existence,—that is the _ condition of a thing. Not to have a name, and not
2“ Some one caused it;”—then there was a real Being. “No one did it;”’—then there was mere vacancy. To have a name and a real existence,—that is the _ condition of a thing. Not to have a name, and not ? Two masters of schools of Taoism. Who the former was I do not know; but Sze-m4 Kz’ien in the seventy-fourth Book of his Records mentions several Taoist masters, and among them Kieh-3ze, a native of AA/i, ‘a student of the arts of the T4o and its Characteristics, as taught by Hwang-Tt and L4o-3ze, and who also published his views on the subject.’ [40] K 130 THE TEXTS OF TAOISM. BK. XXV. to have real being ;—that is vacancy and no thing. We may speak and we may think about it, but the more we speak, the wider shall we be of the mark. Birth, before it comes, cannot be prevented ; death, when it has happened, cannot be traced farther. Death and life are not far apart; but why they have taken place cannot be seen. That some one has caused them, or that there has been no action in the case are but speculations of doubt. When I look for their origin, it goes back into infinity; when I look for their end, it proceeds without termination. Infinite, unceasing, there is no room for words about (the T4o). To regard it as in the category of things is the origin of the language that it is caused or that it is the result of doing nothing; but it would end as it began with things. The T4o cannot have a (real) existence; if it has, it cannot be made to appear as if it had not. The name T4o is a metaphor, used for the purpose of description’. To say that it causes or does nothing is but to speak of one phase of things, and has nothing to do with the Great Subject. If words were sufficient for the purpose, in a day’s time we might exhaust it; since they are not sufficient, we may speak all day, and only exhaust (the subject of) things. The TAo is the extreme to which things conduct us. Neither speech nor silence is sufficient to convey the notion of it. Neither by speech nor by silence can our thoughts about it have their highest expression. 1 A very important statement with regard to the meaning of the name T4o. PT.III. SECT.IV. THE WRITINGS OF KWANG-3ZE. 131 BOOK XXVI. Part III. Section IV. WaAi W4, or ‘ What comes from Without !.’ 1, What comes from without cannot be determined beforehand. So it was that Lung-fang? was killed; Pi-kan immolated; and the count of Xi (made to feign himself) mad, (while) O-lai died?, and Kieh and K4u both perished. Rulers all wish their ministers to be faithful, but that faithfulness may not secure their confidence; hence Wf Yiin became . a wanderer along the Kiang‘, and Aang Hung died in Sha, where (the people) preserved his blood for three years, when it became changed into green jade®, Parents all wish their sons to be filial, but that filial duty may not secure their love; hence 1 See vol. xxxix, p. 155. 2? The name of Kwan Lung-fang, a great officer of Kieh, the tyrant of Hsia ;—see Bk. IV, par. 1, et al.
3xxxix, p. 155. 2? The name of Kwan Lung-fang, a great officer of Kieh, the tyrant of Hsia ;—see Bk. IV, par. 1, et al. 5 A scion of the line of Ain whose fortunes culminated in Shih Hwang-Tf. O-ldi assisted the tyrant of Shang, and was put to death by king W4 of Kau. * The famous Wf 3ze-hsti, the hero of Revenge, who made his escape along the Kiang, in about B.c. 512, to WA, after the murder of-his father and elder brother by the king of KAQ. 5 See Bk. X, par. 2. In the 30-4wan, under the third year of duke Ai, it is related that the people of au killed Khang Hung ; but nothing is said of this being done in Shf, or of his blood turning to green jade! This we,owe to the Khun KAid of Lit. K 2 132 THE TEXTS OF TAOISM. BK, XXVI. Hsido-4t* had to endure his sorrow, and 34ng Shan his grief *, When wood is rubbed against wood, it begins to burn; when metal is subjected to fire, it (melts and) flows. When the Yin and Yang act awry, heaven and earth are greatly perturbed; and on this comes the crash of thunder, and from the rain comes fire, which consumes great locust trees®. (The case of men) is still worse. They are troubled between two pitfalls‘, from which they cannot escape, Chrysalis-like, they can accomplish nothing. Their minds are as if hung up between heaven and earth. Now comforted, now pitied, they are plunged in difficulties. The ideas of profit and of injury rub against each other, and produce in them a very great fire. The harmony (of the mind) is consumed in the mass of men. Their moonlike intelligence cannot overcome the (inward) fire. They thereupon fall away more and more, and the Course (which they should pursue) is altogether lost. 2. The family of Kwang Ku being poor, he went to ask the loan of some rice from the Marquis Superintendent of the Ho®, who said, ‘Yes, I shall be 1 Said to have been the eldest son of king WA Ting or K4o 3ung of the Yin dynasty. I do not know the events in his experience to which our author must be referring. * The well-known disciple of Confucius, famous for his filial piety. 5 The lightning accompanying a thunderstorm. * The ideas of profit and injury immediately mentioned. 5 In another version of this story, in Lid Hsiang’s Shwo Yiian, XI, art. 13, the party applied to is ‘duke Wan of Wei;’ but this does not necessarily conflict with the text. The genuineness of the paragraph is denied by Lin Hsf-4ung and others; but I seem to see the hand of Kwang-jze in it. PT, 111, SECT. Iv. THE WRITINGS OF KWANG-3ZE. 133
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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