Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11 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. ® See IV, par. 3; but I do not know who &? Thé was, nor can I explain what is said of him here. “ See again IV, par. 3. 5 According to some, ‘baskets.’ This illustration is quoted in the Inscription on the Nestorian Monument, II, 7. 142 THE TEXTS OF TAOISM. BK, XXVII. BOOK XXVII. Part III. Section V. Yii Yen, or ‘Metaphorical Language,’ 1. Of my sentences nine in ten are metaphorical ; of my illustrations seven in ten are from valued writers. The rest of my words are like the water that daily fills the cup, tempered and harmonised by the Heavenly element in our nature’. The nine sentences in ten which are metaphorical are borrowed from extraneous things to assist (the comprehension of) my argument. (When it is said, for instance),‘A father does not act the part of matchmaker for his own son,’ (the meaning is that) ‘it is better for another man to praise the son than for his father to do so. The use of such metaphorical language is not my fault, but the fault of men (who would not otherwise readily understand me). Men assent to views which agree with their own, and oppose those which do not so agree. Those which agree with their own they hold to be right, and those which do not so agree they hold to be wrong. The seven out of ten illustrations taken from valued writers are designed to put an end to disputations. Those writers are the men of hoary eld, my predecessors in time. But such as are un- * See vol. xxxix, pp. 155, 156. 2 See Bk. II, par. ro. PT. Ill. SECT. V. THE WRITINGS OF KWANG-8ZE. 143 versed in the warp and woof, the beginning and end of the subject, cannot be set down as of venerable eld, and regarded as the predecessors of others. If men have not that in them which fits them to precede others, they are without the way proper to man, and they who are without the way proper to man can only be pronounced defunct monuments of antiquity.
2If men have not that in them which fits them to precede others, they are without the way proper to man, and they who are without the way proper to man can only be pronounced defunct monuments of antiquity. Words like the water that daily issues from the cup, and are harmonised by the Heavenly Element (of our nature), may be carried on into the region of the unlimited, and employed to the end of our years. But without words there is an agreement (in principle). That agreement is not effected by words, and an agreement in words is not effected by it. Hence it is said,‘ Let there be no words.’ Speech does not need words. One may speak all his life, and not have spoken a (right) word; and one may not have spoken all his life, and yet all his life been giving utterance to the (right) words. There is that which makes a thing allowable, and that which makes a thing not allowable. There is that which makes a thing right, and that which makes a thing not right. How isa thing right? It is right because it is right. How is a thing wrong? It is wrong because it is wrong. How is a thing allowable? It is allowable because it is so. Howisa thing not allowable? It is not allowable because it is not so. Things indeed have what makes them right, and what makes them allowable. There is nothing which has not its condition of right ; nothing which has not its condition of allowability. But without the words of the (water-) cup in daily use, and harmonised by the Heavenly Element (in our 144 THE TEXTS OF TAOISM. BK, XXVII. nature), what one can continue long in the possession of these characteristics ? All things are divided into their several classes, and succeed to one another in the same way, though of different bodily forms. They begin and end as in an unbroken ring, though how it is they do so be not apprehended. This is what is called the Lathe of Heaven; and the Lathe of Heaven is the Heavenly Element in our nature. 2. AKwang-jze said to Hui-3ze, ‘When Confucius was in his sixtieth year, in that year his views changed’. What he had before held to be right, he now ended by holding to be wrong ; and he did not know whether the things which he now pronounced to be right were not those which he had for fifty-nine years held to be wrong.’ Hui-jze replied, ‘ Confucius with an earnest will pursued the acquisition of knowledge, and acted accordingly.’ A wang-3ze rejoined, ‘Confucius disowned such a course, and never said that it was his. He said, “ Man receives his powers from the Great Source * (of his being), and he should restore them to their (original) intelligence in his life. His singing should be in accordance with the musical tubes, and his speech a model for imitation. When profit and righteousness are set before him, and his liking (for the latter) and dislike (of the 1 Compare this with the same language about At Po-yii in Bk. XXV, par. 8. There is no proof to support our author’s assertion that the views of Confucius underwent any change.
3When profit and righteousness are set before him, and his liking (for the latter) and dislike (of the 1 Compare this with the same language about At Po-yii in Bk. XXV, par. 8. There is no proof to support our author’s assertion that the views of Confucius underwent any change. * «The Great Source (Root)’ here is generally explained by ‘the Grand Beginning.’ It is not easy to say whether we are to understand an ideal condition of man designed from the first, or the condition of every man as he is born into the world. On the ‘ powers’ received by man, see Mencius VI, i, 6. PT. III, SECT. V. THE WRITINGS OF KWANG-3ZE. 145 former), his approval and disapproval, are manifested, that only serves to direct the speech of men _(about him). To make men in heart submit, and not dare to stand up in opposition to him; to establish the fixed law for all under heaven :—ah! ah! I have not attained to that.”’ 3. 3ang-3ze twice took office, and on the two occasions his state of mind was different. He said, ‘While my parents were alive I took office, and though my emolument was only three ff! (of grain), my mind was happy. Afterwards when I took office, my emolument was three thousand £ung?; but I could not share it with my parents, and my mind was sad.’ The other disciples asked Aung-ni, saying, ‘Such an one as Shan may be pronounced free from all entanglement :—is he to be blamed for feeling as he did??’ The reply was, ‘ But he was subject to entanglement‘. If he had been free from it, could he have had that sadness? He would have looked on his three ff and three thousand ung no more than ona heron or a mosquito passing before him.’ 4. Yen Khang 3ze-yf said to Tung-kwo 3ze-£4i *, ‘When I (had begun to) hear your instructions, the first year, I continued a simple rustic; the second 1A ffi=ten t&u and four shing, or sixty-four shing, the shing at present being rather less than an English pint. * A kung=sixty-four tau; but there are various accounts of its size. 5 This sentence is difficult to construe. * But Confucius could not count his love for his parents an entanglement. 5 We must suppose this master to be the same as the Nan-kwo 3ze-kAt of Bk. II. [40] L 146 THE TEXTS OF TAOISM. BK, XXVII. year, I became docile; the third year, I comprehended (your teaching); the fourth year, I was (plastic) as a thing; the fifth year, I made advances; the sixth year, the spirit entered (and dwelt in me); the seventh year, (my nature as designed by) Heaven was perfected ; the eighth year, I knew no difference between death and life; the ninth year, I attained to the Great Mystery!. ‘ Life has its work to do, and death ensues, (as if) the common character of each were a thing prescribed. Men consider that their death has its cause; but that life from (the operation of) the Yang has no cause. But is it really so? How does (the Yang) operate in this direction? Why - does it not operate there ?
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.
11 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. ® See IV, par. 3; but I do not know who &? Thé was, nor can I explain what is said of him here. “ See again IV, par. 3. 5 According to some, ‘baskets.’ This illustration is quoted in the Inscription on the Nestorian Monument, II, 7. 142 THE TEXTS OF TAOISM. BK, XXVII. BOOK XXVII. Part III. Section V. Yii Yen, or ‘Metaphorical Language,’ 1. Of my sentences nine in ten are metaphorical ; of my illustrations seven in ten are from valued writers. The rest of my words are like the water that daily fills the cup, tempered and harmonised by the Heavenly element in our nature’. The nine sentences in ten which are metaphorical are borrowed from extraneous things to assist (the comprehension of) my argument. (When it is said, for instance),‘A father does not act the part of matchmaker for his own son,’ (the meaning is that) ‘it is better for another man to praise the son than for his father to do so. The use of such metaphorical language is not my fault, but the fault of men (who would not otherwise readily understand me). Men assent to views which agree with their own, and oppose those which do not so agree. Those which agree with their own they hold to be right, and those which do not so agree they hold to be wrong. The seven out of ten illustrations taken from valued writers are designed to put an end to disputations. Those writers are the men of hoary eld, my predecessors in time. But such as are un- * See vol. xxxix, pp. 155, 156. 2 See Bk. II, par. ro. PT. Ill. SECT. V. THE WRITINGS OF KWANG-8ZE. 143 versed in the warp and woof, the beginning and end of the subject, cannot be set down as of venerable eld, and regarded as the predecessors of others. If men have not that in them which fits them to precede others, they are without the way proper to man, and they who are without the way proper to man can only be pronounced defunct monuments of antiquity.
2If men have not that in them which fits them to precede others, they are without the way proper to man, and they who are without the way proper to man can only be pronounced defunct monuments of antiquity. Words like the water that daily issues from the cup, and are harmonised by the Heavenly Element (of our nature), may be carried on into the region of the unlimited, and employed to the end of our years. But without words there is an agreement (in principle). That agreement is not effected by words, and an agreement in words is not effected by it. Hence it is said,‘ Let there be no words.’ Speech does not need words. One may speak all his life, and not have spoken a (right) word; and one may not have spoken all his life, and yet all his life been giving utterance to the (right) words. There is that which makes a thing allowable, and that which makes a thing not allowable. There is that which makes a thing right, and that which makes a thing not right. How isa thing right? It is right because it is right. How is a thing wrong? It is wrong because it is wrong. How is a thing allowable? It is allowable because it is so. Howisa thing not allowable? It is not allowable because it is not so. Things indeed have what makes them right, and what makes them allowable. There is nothing which has not its condition of right ; nothing which has not its condition of allowability. But without the words of the (water-) cup in daily use, and harmonised by the Heavenly Element (in our 144 THE TEXTS OF TAOISM. BK, XXVII. nature), what one can continue long in the possession of these characteristics ? All things are divided into their several classes, and succeed to one another in the same way, though of different bodily forms. They begin and end as in an unbroken ring, though how it is they do so be not apprehended. This is what is called the Lathe of Heaven; and the Lathe of Heaven is the Heavenly Element in our nature. 2. AKwang-jze said to Hui-3ze, ‘When Confucius was in his sixtieth year, in that year his views changed’. What he had before held to be right, he now ended by holding to be wrong ; and he did not know whether the things which he now pronounced to be right were not those which he had for fifty-nine years held to be wrong.’ Hui-jze replied, ‘ Confucius with an earnest will pursued the acquisition of knowledge, and acted accordingly.’ A wang-3ze rejoined, ‘Confucius disowned such a course, and never said that it was his. He said, “ Man receives his powers from the Great Source * (of his being), and he should restore them to their (original) intelligence in his life. His singing should be in accordance with the musical tubes, and his speech a model for imitation. When profit and righteousness are set before him, and his liking (for the latter) and dislike (of the 1 Compare this with the same language about At Po-yii in Bk. XXV, par. 8. There is no proof to support our author’s assertion that the views of Confucius underwent any change.
3When profit and righteousness are set before him, and his liking (for the latter) and dislike (of the 1 Compare this with the same language about At Po-yii in Bk. XXV, par. 8. There is no proof to support our author’s assertion that the views of Confucius underwent any change. * «The Great Source (Root)’ here is generally explained by ‘the Grand Beginning.’ It is not easy to say whether we are to understand an ideal condition of man designed from the first, or the condition of every man as he is born into the world. On the ‘ powers’ received by man, see Mencius VI, i, 6. PT. III, SECT. V. THE WRITINGS OF KWANG-3ZE. 145 former), his approval and disapproval, are manifested, that only serves to direct the speech of men _(about him). To make men in heart submit, and not dare to stand up in opposition to him; to establish the fixed law for all under heaven :—ah! ah! I have not attained to that.”’ 3. 3ang-3ze twice took office, and on the two occasions his state of mind was different. He said, ‘While my parents were alive I took office, and though my emolument was only three ff! (of grain), my mind was happy. Afterwards when I took office, my emolument was three thousand £ung?; but I could not share it with my parents, and my mind was sad.’ The other disciples asked Aung-ni, saying, ‘Such an one as Shan may be pronounced free from all entanglement :—is he to be blamed for feeling as he did??’ The reply was, ‘ But he was subject to entanglement‘. If he had been free from it, could he have had that sadness? He would have looked on his three ff and three thousand ung no more than ona heron or a mosquito passing before him.’ 4. Yen Khang 3ze-yf said to Tung-kwo 3ze-£4i *, ‘When I (had begun to) hear your instructions, the first year, I continued a simple rustic; the second 1A ffi=ten t&u and four shing, or sixty-four shing, the shing at present being rather less than an English pint. * A kung=sixty-four tau; but there are various accounts of its size. 5 This sentence is difficult to construe. * But Confucius could not count his love for his parents an entanglement. 5 We must suppose this master to be the same as the Nan-kwo 3ze-kAt of Bk. II. [40] L 146 THE TEXTS OF TAOISM. BK, XXVII. year, I became docile; the third year, I comprehended (your teaching); the fourth year, I was (plastic) as a thing; the fifth year, I made advances; the sixth year, the spirit entered (and dwelt in me); the seventh year, (my nature as designed by) Heaven was perfected ; the eighth year, I knew no difference between death and life; the ninth year, I attained to the Great Mystery!. ‘ Life has its work to do, and death ensues, (as if) the common character of each were a thing prescribed. Men consider that their death has its cause; but that life from (the operation of) the Yang has no cause. But is it really so? How does (the Yang) operate in this direction? Why - does it not operate there ?
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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