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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’ (This Wa-yo) said, ‘The small man pursues after wealth ; the superior man pursues after reputation. The way in which they change their feelings and alter their nature is different; but if they were to cast away what they do, and replace it with doing nothing, they would be the same. Hence it is said, “ Do not be a small man;—return and pursue after the Heavenly in you. Do not be a superior man ;—follow the rule of the Heavenly in you. Be it crooked, be it straight, view the thing in the light of Heaven as revealed in you. Look all round on every side of it, and as the time indicates, cease your endeavours. Be it right, be it wrong, hold fast the ring in yourself in which all conditions converge. Alone by yourself, carry out your idea; ponder over the right way. Do not turn your course; do not try to complete your righteousness. You will fail in what you do. Do not haste to be rich; do not follow after your perfection. If you do, you will lose the heavenly in you.” 1 Probably what are called ‘ the five constant virtues.’ 2 The parties in the ‘ Three Bonds of Society,’ or Three Cardinal Objects of Duty. * So La Sha-4ih (Ff = BA A). 4 If we take WA-yo as a name, which is the simplest construction, we must still recognise its meaning as denoting ‘one who is unbound by the conventionalities of opinion.’ Much of what he is made to say is in rhyme, and might also be so translated. N 2 180 THE TEXTS OF TAOISM. BK, XXIX. ‘Pi-kan had his heart cut out; 3ze-hsii had his eyes gouged out :—such were the evil consequences of their loyalty. The upright person! bore witness against his father; Wei Shing was drowned :—such were the misfortunes of good faith. Pao-sze stood till he was dried up; Sh&n-jze would not defend himself?:—such were the injuries brought on by disinterestedness, Confucius did not see his mother $ ; Khwang-jze‘ did not see his father :—such were the failures of the righteous. These are instances handed down from former ages, and talked about in these later times. They show us how superior men, in their determination to be correct in their words and resolute in their conduct, paid the penalty of these misfortunes, and were involved in these distresses.’ 3. Mr. Dissatisfied® asked Mr. Know-the-Mean 5, saying, ‘There is no man after all who does not strive for reputation and pursue after gain. When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to 1 See the Analects, XIII, 18.
2When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to 1 See the Analects, XIII, 18. 2 The reading of the name here is not certain. The best identification perhaps is with Shan Shang (A AE), the eldest son of duke Hsien of 3in, who was put to death on a false charge of having put poison into his father’s food, from which he would not defend himself. 5 A false charge. ‘ The Khwang Kang of Mencius, IV, ii, 30, q.v. 5 Both of these names are fictitious. About the meaning of the first, there can be no difference of opinion. I have given that of the second according to my understanding of it,—see in the Li 1, Book XXVIII, section I. PT. III, SECT. VII. THE WRITINGS OF KWANG-8ZE. 181 see others taking that position and doing honour to us is the way to prolong life, and to secure the rest of the body and the satisfaction of the mind. You alone, Sir, however, have no idea of this. Is it that your knowledge is deficient? Is it that you have the knowledge, but want the strength to carry it into practice? Or is it that your mind is made up to do what you consider right, and never allow yourself to forget it?’ Know-the-Mean replied, ‘ Here now is this man judging of us, his contemporaries, and living in the same neighbourhood as himself, that we consider ourselves scholars who have abjured all vulgar ways and risen above the world. He is entirely without the thought of submitting to the rule of what is right. He therefore studies ancient times and the present, and the differing questions about the right and wrong, and agrees with the vulgar ideas and influences of the age, abandoning what is most important and discarding what is most honourable, in order to be free to act as he does. But is he not wide of the mark when he thinks that this is the way to promote long life, and to secure the rest of the body and the satisfaction of the mind? He has his painful afflictions and his quiet repose, but he does not inquire how his body is so variously affected; he has his apprehensive terrors, and his happy joys, but he does not inquire how his mind has such different experiences. He knows how to pursue his course, but he does not know why he does so. Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man. 182 THE TEXTS OF TAOISM. BK. XXIX.
3Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man. 182 THE TEXTS OF TAOISM. BK. XXIX. With them his attainment of the beautiful and mastery of every art become what the perfect man cannot obtain nor the sagely man reach to; his appropriation of the bravery and strength of others enables him to exercise a powerful sway; his availing himself of the wisdom and plans of others makes him be accounted intelligent and discriminating ; his taking advantage of the virtues of others makes him be esteemed able and good. Though he may not be the holder of a state, he is looked to with awe as a ruler and father. Moreover, music, beauty, with the pleasures of the taste and of power, are appreciated by men’s minds and rejoiced in without any previous learning of them; the body reposes in them without waiting for the example of others. Desire and dislike, avoidance and pursuit, do not require any master;—this is the nature of man. Though the world may condemn one’s indulgence of them, who can refrain from it?’ Know-the-Mean replied, ‘The action of the wise is directed for the good of the people, but they do not go against the (proper) rule and degree. Therefore when they have enough, they do not strive (for more); they have no further object, and so they do not seek for one. When they have not enough, they will seek for it; they will strive for it in every quarter, and yet not think of themselves as greedy. If they have (already) a superfluity, they will decline (any more); they will decline the throne, and yet not think of themselves as disinterested :—the conditions of disinterestedness and greediness are (with them) not from the constraint of anything external. Through their exercise of introspection, their power may be that of the sovereign, but they will not in PT. III. SECT.VH, THE WRITINGS OF KWANG-8ZE. 183 their nobility be arrogant to others; their wealth may be that of the whole kingdom, but they will not in their possession of it make a mock of others. They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them ;—but not because they seek for reputation and praise. ,
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.
1And further, you, Sir, are all for reputation, and I am all for gain; but where the actual search for reputation and gain may not be in accordance with principle and will not bear to be examined in the light of the right way, let me and you refer the matter to-morrow® to the decision of Wa-yo%.’ (This Wa-yo) said, ‘The small man pursues after wealth ; the superior man pursues after reputation. The way in which they change their feelings and alter their nature is different; but if they were to cast away what they do, and replace it with doing nothing, they would be the same. Hence it is said, “ Do not be a small man;—return and pursue after the Heavenly in you. Do not be a superior man ;—follow the rule of the Heavenly in you. Be it crooked, be it straight, view the thing in the light of Heaven as revealed in you. Look all round on every side of it, and as the time indicates, cease your endeavours. Be it right, be it wrong, hold fast the ring in yourself in which all conditions converge. Alone by yourself, carry out your idea; ponder over the right way. Do not turn your course; do not try to complete your righteousness. You will fail in what you do. Do not haste to be rich; do not follow after your perfection. If you do, you will lose the heavenly in you.” 1 Probably what are called ‘ the five constant virtues.’ 2 The parties in the ‘ Three Bonds of Society,’ or Three Cardinal Objects of Duty. * So La Sha-4ih (Ff = BA A). 4 If we take WA-yo as a name, which is the simplest construction, we must still recognise its meaning as denoting ‘one who is unbound by the conventionalities of opinion.’ Much of what he is made to say is in rhyme, and might also be so translated. N 2 180 THE TEXTS OF TAOISM. BK, XXIX. ‘Pi-kan had his heart cut out; 3ze-hsii had his eyes gouged out :—such were the evil consequences of their loyalty. The upright person! bore witness against his father; Wei Shing was drowned :—such were the misfortunes of good faith. Pao-sze stood till he was dried up; Sh&n-jze would not defend himself?:—such were the injuries brought on by disinterestedness, Confucius did not see his mother $ ; Khwang-jze‘ did not see his father :—such were the failures of the righteous. These are instances handed down from former ages, and talked about in these later times. They show us how superior men, in their determination to be correct in their words and resolute in their conduct, paid the penalty of these misfortunes, and were involved in these distresses.’ 3. Mr. Dissatisfied® asked Mr. Know-the-Mean 5, saying, ‘There is no man after all who does not strive for reputation and pursue after gain. When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to 1 See the Analects, XIII, 18.
2When men are rich, then others go to them. Going to them, they put themselves beneath them. In that position they do honour to them as nobler than themselves. But to 1 See the Analects, XIII, 18. 2 The reading of the name here is not certain. The best identification perhaps is with Shan Shang (A AE), the eldest son of duke Hsien of 3in, who was put to death on a false charge of having put poison into his father’s food, from which he would not defend himself. 5 A false charge. ‘ The Khwang Kang of Mencius, IV, ii, 30, q.v. 5 Both of these names are fictitious. About the meaning of the first, there can be no difference of opinion. I have given that of the second according to my understanding of it,—see in the Li 1, Book XXVIII, section I. PT. III, SECT. VII. THE WRITINGS OF KWANG-8ZE. 181 see others taking that position and doing honour to us is the way to prolong life, and to secure the rest of the body and the satisfaction of the mind. You alone, Sir, however, have no idea of this. Is it that your knowledge is deficient? Is it that you have the knowledge, but want the strength to carry it into practice? Or is it that your mind is made up to do what you consider right, and never allow yourself to forget it?’ Know-the-Mean replied, ‘ Here now is this man judging of us, his contemporaries, and living in the same neighbourhood as himself, that we consider ourselves scholars who have abjured all vulgar ways and risen above the world. He is entirely without the thought of submitting to the rule of what is right. He therefore studies ancient times and the present, and the differing questions about the right and wrong, and agrees with the vulgar ideas and influences of the age, abandoning what is most important and discarding what is most honourable, in order to be free to act as he does. But is he not wide of the mark when he thinks that this is the way to promote long life, and to secure the rest of the body and the satisfaction of the mind? He has his painful afflictions and his quiet repose, but he does not inquire how his body is so variously affected; he has his apprehensive terrors, and his happy joys, but he does not inquire how his mind has such different experiences. He knows how to pursue his course, but he does not know why he does so. Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man. 182 THE TEXTS OF TAOISM. BK. XXIX.
3Even if he had the dignity of the Son of Heaven, and all the wealth of the kingdom were his, he would not be beyond the reach of misfortunes and evils.’ Dissatisfied rejoined, ‘But riches are in every way advantageous to man. 182 THE TEXTS OF TAOISM. BK. XXIX. With them his attainment of the beautiful and mastery of every art become what the perfect man cannot obtain nor the sagely man reach to; his appropriation of the bravery and strength of others enables him to exercise a powerful sway; his availing himself of the wisdom and plans of others makes him be accounted intelligent and discriminating ; his taking advantage of the virtues of others makes him be esteemed able and good. Though he may not be the holder of a state, he is looked to with awe as a ruler and father. Moreover, music, beauty, with the pleasures of the taste and of power, are appreciated by men’s minds and rejoiced in without any previous learning of them; the body reposes in them without waiting for the example of others. Desire and dislike, avoidance and pursuit, do not require any master;—this is the nature of man. Though the world may condemn one’s indulgence of them, who can refrain from it?’ Know-the-Mean replied, ‘The action of the wise is directed for the good of the people, but they do not go against the (proper) rule and degree. Therefore when they have enough, they do not strive (for more); they have no further object, and so they do not seek for one. When they have not enough, they will seek for it; they will strive for it in every quarter, and yet not think of themselves as greedy. If they have (already) a superfluity, they will decline (any more); they will decline the throne, and yet not think of themselves as disinterested :—the conditions of disinterestedness and greediness are (with them) not from the constraint of anything external. Through their exercise of introspection, their power may be that of the sovereign, but they will not in PT. III. SECT.VH, THE WRITINGS OF KWANG-8ZE. 183 their nobility be arrogant to others; their wealth may be that of the whole kingdom, but they will not in their possession of it make a mock of others. They estimate the evils to which they are exposed, and are anxious about the reverses which they may experience. They think how their possessions may be injurious to their nature, and therefore they will decline and not accept them ;—but not because they seek for reputation and praise. ,
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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