Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Doubting in his mind (what to do), he had recourse to divination, and obtained the answer, ‘ To kill the tortoise for use in divining will be fortunate.’ Accordingly they cut the creature open, and perforated its shell in seventy-two places, and there was not a single divining slip which failed’. Kung-nt said, ‘ The spirit-like tortoise could show itself in a dream to the ruler Yiian, and yet it could not avoid the net of Yi 3ii. Its wisdom could respond on seventy-two perforations without failing in a single divination, and yet it could not avoid the agony of having its bowels all scooped out. We see from this that wisdom is not without its perils, and spirit-like intelligence does not reach to everything. A man may have the greatest wisdom, but there are a myriad men scheming against him. Fishes do not fear the net, though they fear the pelican. Put away your small wisdom, and your great wisdom will be bright ; discard your skilfulness, and you will become naturally skilful. A child when it is born needs no great master, and yet it becomes able to speak, living (as it does) among those who are able to speak.’ 7. Hui-3ze said to Awang-sze, ‘ You speak, Sir, of what is of no use. The reply was, ‘When a man knows what is not useful, you can then begin to speak to him of what is useful. The earth for instance is certainly spacious and great; but what a 1 The story of this wonderful tortoise is found at much greater length, and with variations, in Sze-ma Khien’s Records, Bk. LXVIII, q: v- The moral of it is given in the concluding remarks from Confucius. 138 THE TEXTS OF TAOISM. BK. XXVI. man uses of it is only sufficient ground for his feet. If, however, a rent were made by the side of his feet, down to the yellow springs, could the man still make use of it?’ Hui-3ze said, ‘ He could not use it, and Kwang-jze rejoined, ‘Then the usefulness of what is of no use is clear \.’ 8. AKwang-sze said, ‘If a man have the power to enjoy himself (in any pursuit), can he be kept from doing so? If he have not the power, can he so enjoy himself? There are those whose aim is bent on concealing themselves, and those who are determined that their doings shall leave no trace. Alas! they both shirk the obligations of perfect knowledge and great virtue. The (latter) fall, and cannot recover themselves; the (former) rush on like fire, and do not consider (what they are doing). Though men may stand to each other in the relation of ruler and minister, that is but fora time. Ina changed age, the one of them would not be able to look down on the other. Hence it is said, ‘‘ The Perfect man leaves no traces of his conduct.” ‘To honour antiquity and despise the present time is the characteristic of learners? ; but even the disciples of A%ih-wei? have to look at the present age ; and who can avoid being carried along by its course ? It is only the Perfect man who is able to enjoy himself in the world, and not be deflected from the right,
2; but even the disciples of A%ih-wei? have to look at the present age ; and who can avoid being carried along by its course ? It is only the Perfect man who is able to enjoy himself in the world, and not be deflected from the right, 1 See Bk. I, par. 6, and XXIV, par. 14. The conversations between our author and Hui-jze often turned on this subject. 2 Does our author mean by ‘learners’ the literati, the disciples of Confucius? 5 Khih-wei,— see Bk. VI, par. 7. Perhaps ‘the disciples of Khih-wei’ are those who in our author's time called themselves such, but were not. PT. II. SECT.1V. THE WRITINGS OF KWANG-3ZE. 139 to accommodate himself to others and not lose himself. He does not learn their lessons ; he only takes their ideas into consideration, and does not discard them as different from his own. g. ‘It is the penetrating eye that gives clear vision, the acute ear that gives quick hearing, the discriminating nose that gives discernment of odours, the practised mouth that gives the enjoyment of flavours, the active mind that acquires knowledge, and the far-reaching knowledge that constitutes virtue.. In no case does the connexion with what is without like to be obstructed; obstruction produces stoppage ; stoppage, continuing without intermission, arrests all progress; and with this all injurious effects spring up. ‘ The knowledge of all creatures depends on their breathing?. But if their breath be not abundant, it is not the fault of Heaven, which tries to penetrate them with it, day and night without ceasing; but men notwithstanding shut their pores against it. The womb encloses a large and empty space; the heart has its spontaneous and enjoyable movements. If their apartment be not roomy, wife and motherin-law will be bickering; if the heart have not its spontaneous and enjoyable movements, the six faculties of perception? will be in mutual collision. That 1 There seems to underlie this statement the T4oist dogma about the regulation of the ‘ breath,’ as conducive to long life and mental cultivation. 2 Probably what in Buddhist literature are called ‘the Six Entrances (*% JN), what Mayers denominates ‘ The Six Organs of Admittance, or Bodily Sensations,’ the Shad4yatana, the eye, ear, nose, mouth, body, and mind,—one of the twelve Nidanas in the Buddhist system. 140 THE TEXTS OF TAOISM. BK. XXVI.
3140 THE TEXTS OF TAOISM. BK. XXVI. the great forests, the heights and hills, are pleasant to men, is because their spirits cannot overcome (those distracting influences). Virtue overflows into (the love of) fame; (the love of) fame overflows into violence ; schemes originate in the urgency (of circumstances); (the show of) wisdom comes from rivalry; the fuel (of strife) is produced from the obstinate maintenance (of one’s own views); the business of offices should be apportioned in accordance with the approval of all. In spring, when the rain and the sunshine come seasonably, vegetation grows luxuriantly, and sickles and hoes begin to be prepared. More than half of what had fallen down becomes straight, and we do not know how. 10. ‘Stillness and silence are helpful to those who are ill; rubbing the corners of the eyes is helpful to the aged; rest serves to calm agitation; but they are the toiled and troubled who have recourse to these things. Those who are at ease, and have not had such experiences, do not care to ask about them. The spirit-like man has had no experience of how it is that the sagely man keeps the world in awe, and so he does not inquire about it; the sagelyman has had no experience of how it is that the man of ability and virtue keeps his age in awe, and so he does not inquire about it; the man of ability and virtue has had no experience of how it is that the superior man keeps his state in awe, and so he does not inquire about it. The superior man has had no experience of how it is that the small man keeps himself in agreement with his times that he should inquire about it.’ 11. The keeper of the Yen Gate’, on the death of * The name of one of the gates in the wall of the capital of Sung. PT. III, SECT. IV. THE WRITINGS OF KWANG-3ZE. I4!I his father, showed so much skill in emaciating his person? that he received the rank of ‘ Pattern for Officers. Half the people of his neighbourhood (in consequence) carried their emaciation to such a point that they died. When Y4o wished to resign the throne to Hsii Yd, the latter ran away. When Thang offered his to Wi Kwang’, Wi Kwang became angry. When At Tha® heard it, he led his disciples, and withdrew to the river Kho, where the feudal princes came and condoled with him, and after three years, Shan Tha-ti+ threw himself into the water. Fishing-stakes® are employed to catch fish ; but when the fish are got, the men forget the stakes. Snares are employed to catch hares, but when the hares are got, men forget the snares. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words. Fain would I talk with such a man who has forgot the words! 1 The abstinences and privations in mourning were so many that there was a danger of their seriously injuring the health ;— which was forbidden. 7 See Bk. VI, par. 3; but in the note there, WA Kwang is said to have been of the time of Hwang-T?; which is probably an error.
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.
1Doubting in his mind (what to do), he had recourse to divination, and obtained the answer, ‘ To kill the tortoise for use in divining will be fortunate.’ Accordingly they cut the creature open, and perforated its shell in seventy-two places, and there was not a single divining slip which failed’. Kung-nt said, ‘ The spirit-like tortoise could show itself in a dream to the ruler Yiian, and yet it could not avoid the net of Yi 3ii. Its wisdom could respond on seventy-two perforations without failing in a single divination, and yet it could not avoid the agony of having its bowels all scooped out. We see from this that wisdom is not without its perils, and spirit-like intelligence does not reach to everything. A man may have the greatest wisdom, but there are a myriad men scheming against him. Fishes do not fear the net, though they fear the pelican. Put away your small wisdom, and your great wisdom will be bright ; discard your skilfulness, and you will become naturally skilful. A child when it is born needs no great master, and yet it becomes able to speak, living (as it does) among those who are able to speak.’ 7. Hui-3ze said to Awang-sze, ‘ You speak, Sir, of what is of no use. The reply was, ‘When a man knows what is not useful, you can then begin to speak to him of what is useful. The earth for instance is certainly spacious and great; but what a 1 The story of this wonderful tortoise is found at much greater length, and with variations, in Sze-ma Khien’s Records, Bk. LXVIII, q: v- The moral of it is given in the concluding remarks from Confucius. 138 THE TEXTS OF TAOISM. BK. XXVI. man uses of it is only sufficient ground for his feet. If, however, a rent were made by the side of his feet, down to the yellow springs, could the man still make use of it?’ Hui-3ze said, ‘ He could not use it, and Kwang-jze rejoined, ‘Then the usefulness of what is of no use is clear \.’ 8. AKwang-sze said, ‘If a man have the power to enjoy himself (in any pursuit), can he be kept from doing so? If he have not the power, can he so enjoy himself? There are those whose aim is bent on concealing themselves, and those who are determined that their doings shall leave no trace. Alas! they both shirk the obligations of perfect knowledge and great virtue. The (latter) fall, and cannot recover themselves; the (former) rush on like fire, and do not consider (what they are doing). Though men may stand to each other in the relation of ruler and minister, that is but fora time. Ina changed age, the one of them would not be able to look down on the other. Hence it is said, ‘‘ The Perfect man leaves no traces of his conduct.” ‘To honour antiquity and despise the present time is the characteristic of learners? ; but even the disciples of A%ih-wei? have to look at the present age ; and who can avoid being carried along by its course ? It is only the Perfect man who is able to enjoy himself in the world, and not be deflected from the right,
2; but even the disciples of A%ih-wei? have to look at the present age ; and who can avoid being carried along by its course ? It is only the Perfect man who is able to enjoy himself in the world, and not be deflected from the right, 1 See Bk. I, par. 6, and XXIV, par. 14. The conversations between our author and Hui-jze often turned on this subject. 2 Does our author mean by ‘learners’ the literati, the disciples of Confucius? 5 Khih-wei,— see Bk. VI, par. 7. Perhaps ‘the disciples of Khih-wei’ are those who in our author's time called themselves such, but were not. PT. II. SECT.1V. THE WRITINGS OF KWANG-3ZE. 139 to accommodate himself to others and not lose himself. He does not learn their lessons ; he only takes their ideas into consideration, and does not discard them as different from his own. g. ‘It is the penetrating eye that gives clear vision, the acute ear that gives quick hearing, the discriminating nose that gives discernment of odours, the practised mouth that gives the enjoyment of flavours, the active mind that acquires knowledge, and the far-reaching knowledge that constitutes virtue.. In no case does the connexion with what is without like to be obstructed; obstruction produces stoppage ; stoppage, continuing without intermission, arrests all progress; and with this all injurious effects spring up. ‘ The knowledge of all creatures depends on their breathing?. But if their breath be not abundant, it is not the fault of Heaven, which tries to penetrate them with it, day and night without ceasing; but men notwithstanding shut their pores against it. The womb encloses a large and empty space; the heart has its spontaneous and enjoyable movements. If their apartment be not roomy, wife and motherin-law will be bickering; if the heart have not its spontaneous and enjoyable movements, the six faculties of perception? will be in mutual collision. That 1 There seems to underlie this statement the T4oist dogma about the regulation of the ‘ breath,’ as conducive to long life and mental cultivation. 2 Probably what in Buddhist literature are called ‘the Six Entrances (*% JN), what Mayers denominates ‘ The Six Organs of Admittance, or Bodily Sensations,’ the Shad4yatana, the eye, ear, nose, mouth, body, and mind,—one of the twelve Nidanas in the Buddhist system. 140 THE TEXTS OF TAOISM. BK. XXVI.
3140 THE TEXTS OF TAOISM. BK. XXVI. the great forests, the heights and hills, are pleasant to men, is because their spirits cannot overcome (those distracting influences). Virtue overflows into (the love of) fame; (the love of) fame overflows into violence ; schemes originate in the urgency (of circumstances); (the show of) wisdom comes from rivalry; the fuel (of strife) is produced from the obstinate maintenance (of one’s own views); the business of offices should be apportioned in accordance with the approval of all. In spring, when the rain and the sunshine come seasonably, vegetation grows luxuriantly, and sickles and hoes begin to be prepared. More than half of what had fallen down becomes straight, and we do not know how. 10. ‘Stillness and silence are helpful to those who are ill; rubbing the corners of the eyes is helpful to the aged; rest serves to calm agitation; but they are the toiled and troubled who have recourse to these things. Those who are at ease, and have not had such experiences, do not care to ask about them. The spirit-like man has had no experience of how it is that the sagely man keeps the world in awe, and so he does not inquire about it; the sagelyman has had no experience of how it is that the man of ability and virtue keeps his age in awe, and so he does not inquire about it; the man of ability and virtue has had no experience of how it is that the superior man keeps his state in awe, and so he does not inquire about it. The superior man has had no experience of how it is that the small man keeps himself in agreement with his times that he should inquire about it.’ 11. The keeper of the Yen Gate’, on the death of * The name of one of the gates in the wall of the capital of Sung. PT. III, SECT. IV. THE WRITINGS OF KWANG-3ZE. I4!I his father, showed so much skill in emaciating his person? that he received the rank of ‘ Pattern for Officers. Half the people of his neighbourhood (in consequence) carried their emaciation to such a point that they died. When Y4o wished to resign the throne to Hsii Yd, the latter ran away. When Thang offered his to Wi Kwang’, Wi Kwang became angry. When At Tha® heard it, he led his disciples, and withdrew to the river Kho, where the feudal princes came and condoled with him, and after three years, Shan Tha-ti+ threw himself into the water. Fishing-stakes® are employed to catch fish ; but when the fish are got, the men forget the stakes. Snares are employed to catch hares, but when the hares are got, men forget the snares. Words are employed to convey ideas; but when the ideas are apprehended, men forget the words. Fain would I talk with such a man who has forgot the words! 1 The abstinences and privations in mourning were so many that there was a danger of their seriously injuring the health ;— which was forbidden. 7 See Bk. VI, par. 3; but in the note there, WA Kwang is said to have been of the time of Hwang-T?; which is probably an error.
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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