Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1(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. 7. The wisdom of the small man does not go beyond (the minutiae of) making presents and writing memoranda, wearying his spirits out in what is trivial and mean. But at the same time he wishes to aid in guiding to (the secret of) the T4o and of (all) things in the incorporeity of the Grand Unity. In this way he goes all astray in regard to (the mysteries of) space and time. The fetters of embodied matter keep him from the knowledge of the Grand Beginning. (On the other hand), the perfect man directs the energy of his spirit to what was before the Beginning, and finds pleasure in the mysteriousness 1 These are names fashioned by our author. ? «Slaughtering the dragon’ means ‘learning the T4o,’ by expending or putting away all doing and knowledge, till one comes to the perfect state of knowing the T4o and not speaking of it. 8 Being ‘at war’ here is not the conflict of arms, but of joy, anger, and desire in one’s breast. See 3i4o Hung in loc. PT.11, SECT. X. THE WRITINGS OF KWANG-3ZE. 207 belonging to the region of nothingness. He is like the water which flows on without the obstruction of matter, and expands into the Grand Purity. Alas for what you do, (O men)! You occupy yourselves with things trivial as a hair, and remain ignorant of the Grand Rest! 8. There was a man of Sung, called 3h4o Shang, who was sent by the king of Sung on a mission to Khin. On setting out, he had several carriages with him; and the king (of AZin) was so pleased with him that he gave him another hundred. When he returned to Sung, he saw A wang-jze, and said to him, ‘To live in a narrow lane of a poor mean hamlet, wearing sandals amid distress of poverty, with a weazen neck and yellow face! ;—that is what I should find it difficult to do. But as soon as I come to an understanding with the Lord of a myriad carriages, to find myself with a retinue of a hundred carriages,—that is wherein I excel.’ A'wang-yze replied, ‘When the king of Aan is ill, the doctor whom he calls to open an ulcer or squeeze a boil receives a carriage; and he who licks his piles receives five. The lower the service, the more are the carriages given. Did you, Sir, lick his piles ? How else should you have got so many carriages ? Begone!’ 9. Duke Ai of Lt asked Yen Ho, saying, ‘If I employ Kung-nt as the support of my government, will the evils of the state be thereby cured?’ The 1 The character for ‘face’ generally means ‘ears;’ but the Khang-hst dictionary, with special reference to this paragraph, explains it by ‘face.’—The whole paragraph is smart and bitter, but Lin Hst-£ung thinks it too coarse to be from Awang-gze’s pencil. 208 THE TEXTS OF TAOISM. BK. XXXIh
2208 THE TEXTS OF TAOISM. BK. XXXIh reply was, ‘(Such a measure) would be perilous! It would be full of hazard! ung-ni, moreover, will try to ornament a feather and paint it; in the conduct of affairs he uses flowery speeches. A (mere) branch is to him more admirable (than the root); he can bear to misrepresent their nature in instructing the people, and is not conscious of the unreality of his words, He receives (his inspiration) from his own mind, and rules his course from his own spirit; —what fitness has he to be set over the people? Is such a man suitable for you (as your minister) ? Could you give to him the nourishment (of the people)? You would do so by mistake (but not on purpose, for a time, but not as a permanency). To make the people leave what is real, and learn what is hypocritical—that is not the proper thing to be shown to them; if you take thought for future ages, your better plan will be to give up (the idea of employing Confucius). What makes government difficult, is the dealing with men without forgetting yourself; this is not according to the example of Heaven in diffusing its benefits. Merchants and traffickers are not to be ranked (with administrative officers) ; if on an occasion you ‘so rank them, the spirits (of the people) do not acquiesce in your doing so. The instruments of external punishment are made of metal and wood; those of internal punishment are agitation (of the mind) and (the sense of) transgression. When small men become subject to the external punishment, the (instruments of) metal and wood deal with them; when they become liable to the internal punishments, the Yin and Yang! con- * Compare the use of ‘the Yin and the Yang’ in XXIII, par.8.— Yen Ho does not flatter Confucius in his description of him. PT. III. SECT. X. THE WRITINGS OF KWANG-3ZE. 209 sume them. It is only the true man who can escape both from the external and internal punishment.’
3con- * Compare the use of ‘the Yin and the Yang’ in XXIII, par.8.— Yen Ho does not flatter Confucius in his description of him. PT. III. SECT. X. THE WRITINGS OF KWANG-3ZE. 209 sume them. It is only the true man who can escape both from the external and internal punishment.’ 10. Confucius said, ‘The minds of men are more difficult of approach than (the position defended by) mountains and rivers, and more difficult to know than Heaven itself. Heaven has its periods of spring and autumn, of winter and summer, and of morning and evening ; but man’s exterior is thickly veiled, and his feelings lie deep. Thus the demeanour of some is honest-like, and yet they go to excess (in what is mean) ; others are really gifted, and yet look to be without ability; some seem docile and impressible, but yet they have far-reaching schemes ; others look firm, and yet may be twisted about ; others look slow, and yet they are hasty. In this way those who hasten to do what is right as if they were thirsty will anon hurry away from it as if it were fire. Hence the superior man looks at them when employed at a distance to test their fidelity, and when employed near at hand to test their reverence. By employing them on difficult services, he tests their ability ; by questioning them suddenly, he tests their knowledge; by appointing them a fixed time, he tests their good faith; by entrusting them with wealth, he tests their benevolence; by telling them of danger, he tests their self-command in emergencies; by making them drunk, he tests their tendencies!; by placing them in a variety of society, he tests their chastity:—by these nine tests the inferior man is discovered.’ 11. When KhA4o-fd, the Correct ?, received the first 1 Is this equivalent to the adage ‘In vino veritas?’ 2 A famous ancestor of Confucius in the eighth century B.c., [40] P 210 THE TEXTS OF TAOISM. BK, XXXII, grade of official rank, he walked with head bowed down ; on receiving the second, with bent back ; on receiving the third, with body stooping, he ran and hurried along the wall :—who would presume not to take him as a model? But one of those ordinary men, on receiving his first appointment, goes along with a haughty stride; on receiving his second, he looks quite elated in his chariot ; and on receiving the third, he calls his uncles by their personal names ;—how very different from Hsii (YQ) in the time (of Y4o of) Thang! Of all things that injure (men) there is none greater than the practising of virtue with the purpose of the mind, till the mind becomes supercilious. When it becomes so, the mind (only) looks inwards (on itself), and such looking into itself leads to its ruin. This evil quality has five forms, and the chief of them is that which is the central. What do we mean by the central quality? It is that which appears in a man’s loving (only) his own views, and reviling whatever he does not do (himself).
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.
1(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. 7. The wisdom of the small man does not go beyond (the minutiae of) making presents and writing memoranda, wearying his spirits out in what is trivial and mean. But at the same time he wishes to aid in guiding to (the secret of) the T4o and of (all) things in the incorporeity of the Grand Unity. In this way he goes all astray in regard to (the mysteries of) space and time. The fetters of embodied matter keep him from the knowledge of the Grand Beginning. (On the other hand), the perfect man directs the energy of his spirit to what was before the Beginning, and finds pleasure in the mysteriousness 1 These are names fashioned by our author. ? «Slaughtering the dragon’ means ‘learning the T4o,’ by expending or putting away all doing and knowledge, till one comes to the perfect state of knowing the T4o and not speaking of it. 8 Being ‘at war’ here is not the conflict of arms, but of joy, anger, and desire in one’s breast. See 3i4o Hung in loc. PT.11, SECT. X. THE WRITINGS OF KWANG-3ZE. 207 belonging to the region of nothingness. He is like the water which flows on without the obstruction of matter, and expands into the Grand Purity. Alas for what you do, (O men)! You occupy yourselves with things trivial as a hair, and remain ignorant of the Grand Rest! 8. There was a man of Sung, called 3h4o Shang, who was sent by the king of Sung on a mission to Khin. On setting out, he had several carriages with him; and the king (of AZin) was so pleased with him that he gave him another hundred. When he returned to Sung, he saw A wang-jze, and said to him, ‘To live in a narrow lane of a poor mean hamlet, wearing sandals amid distress of poverty, with a weazen neck and yellow face! ;—that is what I should find it difficult to do. But as soon as I come to an understanding with the Lord of a myriad carriages, to find myself with a retinue of a hundred carriages,—that is wherein I excel.’ A'wang-yze replied, ‘When the king of Aan is ill, the doctor whom he calls to open an ulcer or squeeze a boil receives a carriage; and he who licks his piles receives five. The lower the service, the more are the carriages given. Did you, Sir, lick his piles ? How else should you have got so many carriages ? Begone!’ 9. Duke Ai of Lt asked Yen Ho, saying, ‘If I employ Kung-nt as the support of my government, will the evils of the state be thereby cured?’ The 1 The character for ‘face’ generally means ‘ears;’ but the Khang-hst dictionary, with special reference to this paragraph, explains it by ‘face.’—The whole paragraph is smart and bitter, but Lin Hst-£ung thinks it too coarse to be from Awang-gze’s pencil. 208 THE TEXTS OF TAOISM. BK. XXXIh
2208 THE TEXTS OF TAOISM. BK. XXXIh reply was, ‘(Such a measure) would be perilous! It would be full of hazard! ung-ni, moreover, will try to ornament a feather and paint it; in the conduct of affairs he uses flowery speeches. A (mere) branch is to him more admirable (than the root); he can bear to misrepresent their nature in instructing the people, and is not conscious of the unreality of his words, He receives (his inspiration) from his own mind, and rules his course from his own spirit; —what fitness has he to be set over the people? Is such a man suitable for you (as your minister) ? Could you give to him the nourishment (of the people)? You would do so by mistake (but not on purpose, for a time, but not as a permanency). To make the people leave what is real, and learn what is hypocritical—that is not the proper thing to be shown to them; if you take thought for future ages, your better plan will be to give up (the idea of employing Confucius). What makes government difficult, is the dealing with men without forgetting yourself; this is not according to the example of Heaven in diffusing its benefits. Merchants and traffickers are not to be ranked (with administrative officers) ; if on an occasion you ‘so rank them, the spirits (of the people) do not acquiesce in your doing so. The instruments of external punishment are made of metal and wood; those of internal punishment are agitation (of the mind) and (the sense of) transgression. When small men become subject to the external punishment, the (instruments of) metal and wood deal with them; when they become liable to the internal punishments, the Yin and Yang! con- * Compare the use of ‘the Yin and the Yang’ in XXIII, par.8.— Yen Ho does not flatter Confucius in his description of him. PT. III. SECT. X. THE WRITINGS OF KWANG-3ZE. 209 sume them. It is only the true man who can escape both from the external and internal punishment.’
3con- * Compare the use of ‘the Yin and the Yang’ in XXIII, par.8.— Yen Ho does not flatter Confucius in his description of him. PT. III. SECT. X. THE WRITINGS OF KWANG-3ZE. 209 sume them. It is only the true man who can escape both from the external and internal punishment.’ 10. Confucius said, ‘The minds of men are more difficult of approach than (the position defended by) mountains and rivers, and more difficult to know than Heaven itself. Heaven has its periods of spring and autumn, of winter and summer, and of morning and evening ; but man’s exterior is thickly veiled, and his feelings lie deep. Thus the demeanour of some is honest-like, and yet they go to excess (in what is mean) ; others are really gifted, and yet look to be without ability; some seem docile and impressible, but yet they have far-reaching schemes ; others look firm, and yet may be twisted about ; others look slow, and yet they are hasty. In this way those who hasten to do what is right as if they were thirsty will anon hurry away from it as if it were fire. Hence the superior man looks at them when employed at a distance to test their fidelity, and when employed near at hand to test their reverence. By employing them on difficult services, he tests their ability ; by questioning them suddenly, he tests their knowledge; by appointing them a fixed time, he tests their good faith; by entrusting them with wealth, he tests their benevolence; by telling them of danger, he tests their self-command in emergencies; by making them drunk, he tests their tendencies!; by placing them in a variety of society, he tests their chastity:—by these nine tests the inferior man is discovered.’ 11. When KhA4o-fd, the Correct ?, received the first 1 Is this equivalent to the adage ‘In vino veritas?’ 2 A famous ancestor of Confucius in the eighth century B.c., [40] P 210 THE TEXTS OF TAOISM. BK, XXXII, grade of official rank, he walked with head bowed down ; on receiving the second, with bent back ; on receiving the third, with body stooping, he ran and hurried along the wall :—who would presume not to take him as a model? But one of those ordinary men, on receiving his first appointment, goes along with a haughty stride; on receiving his second, he looks quite elated in his chariot ; and on receiving the third, he calls his uncles by their personal names ;—how very different from Hsii (YQ) in the time (of Y4o of) Thang! Of all things that injure (men) there is none greater than the practising of virtue with the purpose of the mind, till the mind becomes supercilious. When it becomes so, the mind (only) looks inwards (on itself), and such looking into itself leads to its ruin. This evil quality has five forms, and the chief of them is that which is the central. What do we mean by the central quality? It is that which appears in a man’s loving (only) his own views, and reviling whatever he does not do (himself).
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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