Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And if their submission to him be not sincere, they do not attain to the truth (of their nature), and inflict a lasting injury on their persons. Alas! there is no greater calamity to man than the want of this characteristic; and you, O Yd, you alone, would take such want on yourself. ‘Moreover, the T4o is the course by which all things should proceed. For things to fail in this is death ; to observe it, is life. To oppose it in practice is ruin; to conform it, is success. Therefore wherever the sagely man finds the T4o, he honours it. And that old fisherman to-day might be said to possess it;—dared I presume not to show him reverence ?’ 202 THE TEXTS OF TAOISM. BK. XXXII. BOOK XXXII. Part III. Section X. Lieh Yii-kh4u 1. Lieh Yii-khau had started to go to KAi, but came back when he was half-way to it. He met Po-hwan Wi-zin?, who said, ‘Why have you come back ?’ His reply was, ‘I was frightened.’ ‘What frightened you?’ ‘I went into ten soup-shops® to get a meal, and in five of them the soup was set before me before (I had paid for it)’ ‘But what was there in that to frighten you?’ (Lieh-sze) said, ‘Though the inward and true purpose be not set forth, the body like a spy gives some bright display of it. And this outward demonstration overawes men’s minds, and makes men on light grounds treat one as noble or as aged, from which evil to him will be produced. Now vendors of soup supply their commodity simply as a matter of business, and however much they may dispose of, their profit is but little, 1 See vol. xxxix, pp. 160-162. 2 The same teacher, no doubt, who is mentioned in II, par. 2, and XXI, par. 2, though the WM in WQ-z4n is here 5, and there aye 8 Like the tea and congee shanties, I suppose, which a traveller in China finds still on the road-side. . * The meaning is not plain. There must have been something in the respect and generosity of the attendants which made Liehgze feel that his manner was inconsistent with his profession of Taoism. PT. 111, SECT. X. THE WRITINGS OF KWANG-3ZE. 203 and their power is but slight; and yet they treated me as I have said :—how much more would the lord of ten thousand chariots do so! His body burdened with (the cares of his) kingdom, and his knowledge overtasked by its affairs, he would entrust those affairs to me, and exact from me the successful conduct (of its government). It was this which frightened me. Po-hwin Woa-zin replied, ‘Admirable perspicacity! But if you carry yourself as you do, - men will flock to you for protection.’
2It was this which frightened me. Po-hwin Woa-zin replied, ‘Admirable perspicacity! But if you carry yourself as you do, - men will flock to you for protection.’ Not long after, Po-hwin Wa-zin went (to visit Lieh-jze), and found the space outside his door full of shoes'. There he stood with his face to the north, holding his staff upright, and leaning his chin on it till the skin was wrinkled. After standing so for some time, and without saying a word, he was going away, when the door-keeper? went in, and told Lieh-sze. The latter (immediately) took up his shoes, and ran barefoot after the visitor. When he overtook him at the (outer) gate, he said, ‘ Since you, Sir, have come, are you going away without giving me some medicine*?’ The other replied, ‘It is of no use. I did tell you that men would flock to you, and they do indeed do so. It is not that you can cause men to flock to you, but you cannot keep them from not so coming ;—of what use is (all my warning)? What influences them and makes them glad is the display of your extraordinary (qualities); but you must also be influ- 1 See the Li A? (vol. xxvii, pp. 70, 71). It is still the custom in Japan for visitors to leave their shoes outside, in order not to soil the mats. 2 Whose business it was to receive and announce the guests. 5 Good advice. 204 THE TEXTS OF TAOISM. BK. XXXII, enced in your turn, and your proper nature be shaken, and no warning can be addressed to you. Those who associate with you do not admonish you of this. The small words which they speak are poison toa man. You perceive it not; you understand it not ;—how can you separate yourself from them ? ; ‘The clever toil on, and the wise are sad. Those who are without ability seek for nothing. They eat to the full, and wander idly about. They drift like a vessel loosed from its moorings, and aimlessly wander about.’ 2. A man of ang, called Hwan, learned? his books in the neighbourhood of AAid-shih?, and in no longer time than three years became a Confucian scholar, benefiting the three classes of his kindred‘ as the Ho extends its enriching influence for nine li. He made his younger brother study (the principles of) Mo’, and then they two—the scholar and the Mohist—disputed together (about their respective systems), and the father took the side of the younger®, After ten years Hwan killed himself. (By and by) he appeared to his father in a dream, saying, ‘It was I who made your son become a 1 Was this then Wil-24n’s idea of how the TAoist should carry himself? From ‘those who associate with you’ Wf-zan’s address might be rhymed. * Read them aloud, and so committed them to memory ;—as Chinese schoolboys do still. 5 The name of a place, or, perhaps, of Hwan’s schoolmaster. * Probably, the kindred of his father, mother, and wife ;—through his getting office as a scholar. 5 Or Mih Ti;—Mencius’s heresiarch. ® Literally, ‘ of Ti,’ as if that had been the name of the younger brother, as it was that of the heresiarch.
3* Probably, the kindred of his father, mother, and wife ;—through his getting office as a scholar. 5 Or Mih Ti;—Mencius’s heresiarch. ® Literally, ‘ of Ti,’ as if that had been the name of the younger brother, as it was that of the heresiarch. PT. Ill. SECT. X. THE WRITINGS OF KWANG-8ZE. 205 Mohist ; why did you not recognise that good service!? I am become (but) the fruit of a cypress in autumn’. But the Creator®, in apportioning the awards of men, does not recompense them for their own doings, but recompenses them for the (use of the) Heavenly in them. It was thus that Hwan’s brother was led to learn Mohism. When this Hwan thought that it was he who had made his brother different from what he would have been, and proceeded to despise his father, he was like the people of Ki, who, while they drank from a well, tried to keep one another from it. Hence it is said, ‘ Nowa-days all men are Hwans*.’ From this we perceive that those who possess the characteristics (of the Tao) consider that they do not know them; how much more is it so with those who possess the T4o itself! The ancients called such (as Hwan) ‘men who had escaped the punishment of Heaven.’ 3. The sagely man rests in what is his proper rest; he does not rest in what is not so ;—the multitude of men rest in what is not their proper rest; they do not rest in their proper rest ®. 4. Kwang-jze said, ‘To know the T4o is easy; not to say (that you know it) is difficult. To know it and not to speak of it is the way to attain to the 1 The character for this in the text (8) is explained as meaning - ‘a grave,’ with special reference to this passage, in the Khang-hst dictionary. 2 The idea of a grave is suggested by the ‘ cypress,’ and we need not try to find it in FE. 5 The creator was, in Awang-3ze’s mind, the T4o. 4 Arrogating to themselves what was the work of the Tao. 5 The best editions make this sentence a paragraph by itself. 206 THE TEXTS OF TAOISM. BK, XXXII. Heavenly; to know and to speak of it, is the way to show the Human, The ancients pursued the Heavenly (belonging to them), and not the Human.’ 5. At Phing-man’ learned how to slaughter the dragon ? from Kih-lt Yt, expending (in doing so) all his wealth of a thousand ounces of silver. In three years he became perfect in the art, but he never exercised his skill. 6. The sage looks on what is deemed necessary as unnecessary, and therefore is not at war? (in himself). The mass of men deem what is unnecessary to be necessary, and therefore they are often at war (in themselves). Therefore those who pursue this method of (internal) war, resort to it in whatever they seek for. But reliance on such war leads to ruin.
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 if their submission to him be not sincere, they do not attain to the truth (of their nature), and inflict a lasting injury on their persons. Alas! there is no greater calamity to man than the want of this characteristic; and you, O Yd, you alone, would take such want on yourself. ‘Moreover, the T4o is the course by which all things should proceed. For things to fail in this is death ; to observe it, is life. To oppose it in practice is ruin; to conform it, is success. Therefore wherever the sagely man finds the T4o, he honours it. And that old fisherman to-day might be said to possess it;—dared I presume not to show him reverence ?’ 202 THE TEXTS OF TAOISM. BK. XXXII. BOOK XXXII. Part III. Section X. Lieh Yii-kh4u 1. Lieh Yii-khau had started to go to KAi, but came back when he was half-way to it. He met Po-hwan Wi-zin?, who said, ‘Why have you come back ?’ His reply was, ‘I was frightened.’ ‘What frightened you?’ ‘I went into ten soup-shops® to get a meal, and in five of them the soup was set before me before (I had paid for it)’ ‘But what was there in that to frighten you?’ (Lieh-sze) said, ‘Though the inward and true purpose be not set forth, the body like a spy gives some bright display of it. And this outward demonstration overawes men’s minds, and makes men on light grounds treat one as noble or as aged, from which evil to him will be produced. Now vendors of soup supply their commodity simply as a matter of business, and however much they may dispose of, their profit is but little, 1 See vol. xxxix, pp. 160-162. 2 The same teacher, no doubt, who is mentioned in II, par. 2, and XXI, par. 2, though the WM in WQ-z4n is here 5, and there aye 8 Like the tea and congee shanties, I suppose, which a traveller in China finds still on the road-side. . * The meaning is not plain. There must have been something in the respect and generosity of the attendants which made Liehgze feel that his manner was inconsistent with his profession of Taoism. PT. 111, SECT. X. THE WRITINGS OF KWANG-3ZE. 203 and their power is but slight; and yet they treated me as I have said :—how much more would the lord of ten thousand chariots do so! His body burdened with (the cares of his) kingdom, and his knowledge overtasked by its affairs, he would entrust those affairs to me, and exact from me the successful conduct (of its government). It was this which frightened me. Po-hwin Woa-zin replied, ‘Admirable perspicacity! But if you carry yourself as you do, - men will flock to you for protection.’
2It was this which frightened me. Po-hwin Woa-zin replied, ‘Admirable perspicacity! But if you carry yourself as you do, - men will flock to you for protection.’ Not long after, Po-hwin Wa-zin went (to visit Lieh-jze), and found the space outside his door full of shoes'. There he stood with his face to the north, holding his staff upright, and leaning his chin on it till the skin was wrinkled. After standing so for some time, and without saying a word, he was going away, when the door-keeper? went in, and told Lieh-sze. The latter (immediately) took up his shoes, and ran barefoot after the visitor. When he overtook him at the (outer) gate, he said, ‘ Since you, Sir, have come, are you going away without giving me some medicine*?’ The other replied, ‘It is of no use. I did tell you that men would flock to you, and they do indeed do so. It is not that you can cause men to flock to you, but you cannot keep them from not so coming ;—of what use is (all my warning)? What influences them and makes them glad is the display of your extraordinary (qualities); but you must also be influ- 1 See the Li A? (vol. xxvii, pp. 70, 71). It is still the custom in Japan for visitors to leave their shoes outside, in order not to soil the mats. 2 Whose business it was to receive and announce the guests. 5 Good advice. 204 THE TEXTS OF TAOISM. BK. XXXII, enced in your turn, and your proper nature be shaken, and no warning can be addressed to you. Those who associate with you do not admonish you of this. The small words which they speak are poison toa man. You perceive it not; you understand it not ;—how can you separate yourself from them ? ; ‘The clever toil on, and the wise are sad. Those who are without ability seek for nothing. They eat to the full, and wander idly about. They drift like a vessel loosed from its moorings, and aimlessly wander about.’ 2. A man of ang, called Hwan, learned? his books in the neighbourhood of AAid-shih?, and in no longer time than three years became a Confucian scholar, benefiting the three classes of his kindred‘ as the Ho extends its enriching influence for nine li. He made his younger brother study (the principles of) Mo’, and then they two—the scholar and the Mohist—disputed together (about their respective systems), and the father took the side of the younger®, After ten years Hwan killed himself. (By and by) he appeared to his father in a dream, saying, ‘It was I who made your son become a 1 Was this then Wil-24n’s idea of how the TAoist should carry himself? From ‘those who associate with you’ Wf-zan’s address might be rhymed. * Read them aloud, and so committed them to memory ;—as Chinese schoolboys do still. 5 The name of a place, or, perhaps, of Hwan’s schoolmaster. * Probably, the kindred of his father, mother, and wife ;—through his getting office as a scholar. 5 Or Mih Ti;—Mencius’s heresiarch. ® Literally, ‘ of Ti,’ as if that had been the name of the younger brother, as it was that of the heresiarch.
3* Probably, the kindred of his father, mother, and wife ;—through his getting office as a scholar. 5 Or Mih Ti;—Mencius’s heresiarch. ® Literally, ‘ of Ti,’ as if that had been the name of the younger brother, as it was that of the heresiarch. PT. Ill. SECT. X. THE WRITINGS OF KWANG-8ZE. 205 Mohist ; why did you not recognise that good service!? I am become (but) the fruit of a cypress in autumn’. But the Creator®, in apportioning the awards of men, does not recompense them for their own doings, but recompenses them for the (use of the) Heavenly in them. It was thus that Hwan’s brother was led to learn Mohism. When this Hwan thought that it was he who had made his brother different from what he would have been, and proceeded to despise his father, he was like the people of Ki, who, while they drank from a well, tried to keep one another from it. Hence it is said, ‘ Nowa-days all men are Hwans*.’ From this we perceive that those who possess the characteristics (of the Tao) consider that they do not know them; how much more is it so with those who possess the T4o itself! The ancients called such (as Hwan) ‘men who had escaped the punishment of Heaven.’ 3. The sagely man rests in what is his proper rest; he does not rest in what is not so ;—the multitude of men rest in what is not their proper rest; they do not rest in their proper rest ®. 4. Kwang-jze said, ‘To know the T4o is easy; not to say (that you know it) is difficult. To know it and not to speak of it is the way to attain to the 1 The character for this in the text (8) is explained as meaning - ‘a grave,’ with special reference to this passage, in the Khang-hst dictionary. 2 The idea of a grave is suggested by the ‘ cypress,’ and we need not try to find it in FE. 5 The creator was, in Awang-3ze’s mind, the T4o. 4 Arrogating to themselves what was the work of the Tao. 5 The best editions make this sentence a paragraph by itself. 206 THE TEXTS OF TAOISM. BK, XXXII. Heavenly; to know and to speak of it, is the way to show the Human, The ancients pursued the Heavenly (belonging to them), and not the Human.’ 5. At Phing-man’ learned how to slaughter the dragon ? from Kih-lt Yt, expending (in doing so) all his wealth of a thousand ounces of silver. In three years he became perfect in the art, but he never exercised his skill. 6. The sage looks on what is deemed necessary as unnecessary, and therefore is not at war? (in himself). The mass of men deem what is unnecessary to be necessary, and therefore they are often at war (in themselves). Therefore those who pursue this method of (internal) war, resort to it in whatever they seek for. But reliance on such war leads to ruin.
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.
No commentary for this page.