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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Men 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 ? ‘Heaven has its places and spaces which can be calculated; (the divisions of) the earth can be assigned by men, But how shall we search for and find out (the conditions of the Great Mystery)? We do not know when and how (life) will end, but how shall we conclude that it is not determined (from without) ? and as we do not know when and how it begins, how should we conclude that it is not (so) determined ? ‘In regard to the issues of conduct which we deem appropriate, how should we conclude that there are no spirits presiding over them; and where those issues seem inappropriate, how should we conclude that there are spirits presiding over them ?’ ? In illustration of the text here Lf Sh@-4ih refers to the use of Miéo (44), in the account of the term ‘Spirit, in the fifth Appendix to the Yi, par. 10, as meaning ‘the subtle (presence and operation of God) with all things.’ 3ze-y@’s further exposition of his attainments is difficult to understand fully. PT. III, SECT. Vv. THE WRITINGS OF KWANG-3ZE. 147 5. The penumbrae (once) asked the shadow}, saying, ‘Formerly you were looking down, and now you are looking up; formerly you had your hair tied up, and now it is dishevelled; formerly you were sitting, and now you have risen up; formerly you were walking, and now you have stopped :— how is all this?’ The shadow said, ‘Venerable Sirs, how do you ask me about such small matters ? These things all belong to me, but I do not know how they do so. I am (like) the shell of a cicada or the cast-off skin of a snake? ;—like them, and yet not like them. With light and the sun I make my appearance; with darkness and the night I fade away. Am not I dependent on the substance from which I am thrown? And that substance is itself dependent on something else! When it comes, I come with it; when it goes, I go with it. When it comes under the influence of the strong Yang, I come under the same. Since we are both produced by that strong Yang, what occasion is there for you to question me?’ 6. Yang 3ze-4ii* had gone South to Phei*, while L4o Tan was travelling in the west in K/in® (He thereupon) asked (LAo-sze) to come to the border (of Phei), and went himself to Liang, where he met him. L4o-sze stood in the middle of the way, and, looking up to heaven, said with a sigh, ‘At first I thought that you might be taught, but now I see that you cannot be. Yang 3ze-Aii made no reply; 1 Compare Bk. II, par. 11. * Such is the reading of 3iao Hung. * No doubt the Yang A@ of Lieh-3ze and Mencius. ‘ See in XIV, 26b. 5 In the borders of Phei; can hardly be the great State. L2 148 THE TEXTS OF TAOISM. BK, XXVII,
2Yang 3ze-Aii made no reply; 1 Compare Bk. II, par. 11. * Such is the reading of 3iao Hung. * No doubt the Yang A@ of Lieh-3ze and Mencius. ‘ See in XIV, 26b. 5 In the borders of Phei; can hardly be the great State. L2 148 THE TEXTS OF TAOISM. BK, XXVII, and when they came to their lodging-house, he brought in water for the master to wash his hands and rinse his mouth, along with a towel and comb. He then took off his shoes outside the door, went forward on his knees, and said, ‘Formerly, your disciple wished to ask you, Master, (the reason of what you said); but you were walking, and there was no opportunity, and therefore I did not presume to speak. Now there is an opportunity, and I beg to ask why you spoke as you did.’ L&o-ze replied, ‘Your eyes are lofty, and you stare ;—who would live with you? The purest carries himself as if he were soiled; the most virtuous seems to feel himself defective. Yang 3ze-£ii looked abashed and changed countenance, saying, ‘I receive your commands with reverence. When he first went to the lodging-house, the people of it met him and went before him. The master of it carried his mat for him, and the mistress brought the towel and comb. The lodgers left their mats, and the cook his fire-place (as he passed them). When he went away, the others in the house would have striven with him about (the places for) their mats}. ? So had his arrogant superciliousness given place to humility. PT. III. SECT. VI. THE WRITINGS OF KWANG-3ZE. 149 BOOK XXVIII. Part III. Sxction VI. Zang Wang, or ‘ Kings who have wished to resign the Throne?’ 1. Yao proposed to resign the throne to Hsii YQ, who would not accept it. He then offered it to 3ze-kAu Kih-f02, but he said, ‘It is not unreasonable to propose that I should occupy the throne, but I happen to be suffering under a painful sorrow and illness. While I am engaged in dealing with it, I have not leisure to govern the kingdom.’ Now the throne is the most important of all positions, and yet this man would not occupy it to the injury of his life; how much less would he have allowed any other thing to do so! But only he who does not care to rule the kingdom is fit to be entrusted with it. Shun proposed to resign the throne to 3ze-s4u Kih-po*, who declined in the very same terms as Kih-fQ had done. Now the kingdom is the greatest of all concerns, and yet this man would not give his life in exchange for the throne. This shows how they who possess the T4o differ from common men. 1 See vol. xxxix, pp. 156, 157. 2 We know nothing of this man but what is related here. He is, no doubt, a fictitious character. ih-ff and Xih-po are supposed to be the same individual. See Hwang-fi Mf, I, 7. 150 THE TEXTS OF TAOISM. BK. XXVIII.
31 See vol. xxxix, pp. 156, 157. 2 We know nothing of this man but what is related here. He is, no doubt, a fictitious character. ih-ff and Xih-po are supposed to be the same individual. See Hwang-fi Mf, I, 7. 150 THE TEXTS OF TAOISM. BK. XXVIII. Shun proposed to resign the throne to Shan Kiian!, who said, ‘I am a unit in the midst of space and time. In winter I wear skins and furs; in summer, grass-cloth and linen; in spring I plough and sow, my strength being equal to the toil; in autumn I gather in my harvest, and am prepared to cease from labour and eat. At sunrise I get up and work; at sunset I rest. So do I enjoy myself between heaven and earth, and my mind is content : —why should I have anything to do with the throne? Alas! that you, Sir, do not know me better!’ Thereupon he declined the proffer, and went away, deep among the hills, no man knew where. Shun proposed to resign the throne to his friend, a farmer of Shih-hi*. The farmer, however, said (to himself), ‘ How full of vigour does our lord show himself, and how exuberant is his strength! If Shun with all his powers be not equal (to the task of government, how should I be so?).’ On this he took his wife on his back, led his son by the hand, and went away to the sea-coast, from which to the end of his life he did not come back. When Thai-wang Than-fa* was dwelling in Pin 8, the wild tribes of the North attacked him. He tried to serve them with skins and silks, but they were not satisfied. He tried to serve them with dogs and horses, but they were not satisfied, and then * Nor do we know more of Shan Ktian, though Mf relates a visit of Yao to him. 2 Name of a place; where it was is very uncertain. 5 An ancestor of the House of Ku, who about .c. 1325 removed from Pin (in the present small department so called of Shen-hsf), and settled in the district of K/i-shan, department of Fang-shiang. He was the grandfather of king Wan. PT. III. SECT. VI. THE WRITINGS OF KWANG-8ZE. I51
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.
1Men 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 ? ‘Heaven has its places and spaces which can be calculated; (the divisions of) the earth can be assigned by men, But how shall we search for and find out (the conditions of the Great Mystery)? We do not know when and how (life) will end, but how shall we conclude that it is not determined (from without) ? and as we do not know when and how it begins, how should we conclude that it is not (so) determined ? ‘In regard to the issues of conduct which we deem appropriate, how should we conclude that there are no spirits presiding over them; and where those issues seem inappropriate, how should we conclude that there are spirits presiding over them ?’ ? In illustration of the text here Lf Sh@-4ih refers to the use of Miéo (44), in the account of the term ‘Spirit, in the fifth Appendix to the Yi, par. 10, as meaning ‘the subtle (presence and operation of God) with all things.’ 3ze-y@’s further exposition of his attainments is difficult to understand fully. PT. III, SECT. Vv. THE WRITINGS OF KWANG-3ZE. 147 5. The penumbrae (once) asked the shadow}, saying, ‘Formerly you were looking down, and now you are looking up; formerly you had your hair tied up, and now it is dishevelled; formerly you were sitting, and now you have risen up; formerly you were walking, and now you have stopped :— how is all this?’ The shadow said, ‘Venerable Sirs, how do you ask me about such small matters ? These things all belong to me, but I do not know how they do so. I am (like) the shell of a cicada or the cast-off skin of a snake? ;—like them, and yet not like them. With light and the sun I make my appearance; with darkness and the night I fade away. Am not I dependent on the substance from which I am thrown? And that substance is itself dependent on something else! When it comes, I come with it; when it goes, I go with it. When it comes under the influence of the strong Yang, I come under the same. Since we are both produced by that strong Yang, what occasion is there for you to question me?’ 6. Yang 3ze-4ii* had gone South to Phei*, while L4o Tan was travelling in the west in K/in® (He thereupon) asked (LAo-sze) to come to the border (of Phei), and went himself to Liang, where he met him. L4o-sze stood in the middle of the way, and, looking up to heaven, said with a sigh, ‘At first I thought that you might be taught, but now I see that you cannot be. Yang 3ze-Aii made no reply; 1 Compare Bk. II, par. 11. * Such is the reading of 3iao Hung. * No doubt the Yang A@ of Lieh-3ze and Mencius. ‘ See in XIV, 26b. 5 In the borders of Phei; can hardly be the great State. L2 148 THE TEXTS OF TAOISM. BK, XXVII,
2Yang 3ze-Aii made no reply; 1 Compare Bk. II, par. 11. * Such is the reading of 3iao Hung. * No doubt the Yang A@ of Lieh-3ze and Mencius. ‘ See in XIV, 26b. 5 In the borders of Phei; can hardly be the great State. L2 148 THE TEXTS OF TAOISM. BK, XXVII, and when they came to their lodging-house, he brought in water for the master to wash his hands and rinse his mouth, along with a towel and comb. He then took off his shoes outside the door, went forward on his knees, and said, ‘Formerly, your disciple wished to ask you, Master, (the reason of what you said); but you were walking, and there was no opportunity, and therefore I did not presume to speak. Now there is an opportunity, and I beg to ask why you spoke as you did.’ L&o-ze replied, ‘Your eyes are lofty, and you stare ;—who would live with you? The purest carries himself as if he were soiled; the most virtuous seems to feel himself defective. Yang 3ze-£ii looked abashed and changed countenance, saying, ‘I receive your commands with reverence. When he first went to the lodging-house, the people of it met him and went before him. The master of it carried his mat for him, and the mistress brought the towel and comb. The lodgers left their mats, and the cook his fire-place (as he passed them). When he went away, the others in the house would have striven with him about (the places for) their mats}. ? So had his arrogant superciliousness given place to humility. PT. III. SECT. VI. THE WRITINGS OF KWANG-3ZE. 149 BOOK XXVIII. Part III. Sxction VI. Zang Wang, or ‘ Kings who have wished to resign the Throne?’ 1. Yao proposed to resign the throne to Hsii YQ, who would not accept it. He then offered it to 3ze-kAu Kih-f02, but he said, ‘It is not unreasonable to propose that I should occupy the throne, but I happen to be suffering under a painful sorrow and illness. While I am engaged in dealing with it, I have not leisure to govern the kingdom.’ Now the throne is the most important of all positions, and yet this man would not occupy it to the injury of his life; how much less would he have allowed any other thing to do so! But only he who does not care to rule the kingdom is fit to be entrusted with it. Shun proposed to resign the throne to 3ze-s4u Kih-po*, who declined in the very same terms as Kih-fQ had done. Now the kingdom is the greatest of all concerns, and yet this man would not give his life in exchange for the throne. This shows how they who possess the T4o differ from common men. 1 See vol. xxxix, pp. 156, 157. 2 We know nothing of this man but what is related here. He is, no doubt, a fictitious character. ih-ff and Xih-po are supposed to be the same individual. See Hwang-fi Mf, I, 7. 150 THE TEXTS OF TAOISM. BK. XXVIII.
31 See vol. xxxix, pp. 156, 157. 2 We know nothing of this man but what is related here. He is, no doubt, a fictitious character. ih-ff and Xih-po are supposed to be the same individual. See Hwang-fi Mf, I, 7. 150 THE TEXTS OF TAOISM. BK. XXVIII. Shun proposed to resign the throne to Shan Kiian!, who said, ‘I am a unit in the midst of space and time. In winter I wear skins and furs; in summer, grass-cloth and linen; in spring I plough and sow, my strength being equal to the toil; in autumn I gather in my harvest, and am prepared to cease from labour and eat. At sunrise I get up and work; at sunset I rest. So do I enjoy myself between heaven and earth, and my mind is content : —why should I have anything to do with the throne? Alas! that you, Sir, do not know me better!’ Thereupon he declined the proffer, and went away, deep among the hills, no man knew where. Shun proposed to resign the throne to his friend, a farmer of Shih-hi*. The farmer, however, said (to himself), ‘ How full of vigour does our lord show himself, and how exuberant is his strength! If Shun with all his powers be not equal (to the task of government, how should I be so?).’ On this he took his wife on his back, led his son by the hand, and went away to the sea-coast, from which to the end of his life he did not come back. When Thai-wang Than-fa* was dwelling in Pin 8, the wild tribes of the North attacked him. He tried to serve them with skins and silks, but they were not satisfied. He tried to serve them with dogs and horses, but they were not satisfied, and then * Nor do we know more of Shan Ktian, though Mf relates a visit of Yao to him. 2 Name of a place; where it was is very uncertain. 5 An ancestor of the House of Ku, who about .c. 1325 removed from Pin (in the present small department so called of Shen-hsf), and settled in the district of K/i-shan, department of Fang-shiang. He was the grandfather of king Wan. PT. III. SECT. VI. THE WRITINGS OF KWANG-8ZE. I51
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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