Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1This 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). Limiting (men’s advance), there are eight extreme conditions; securing (that advance), there are three things necessary; and the person has its six repositories. Elegance; a (fine) beard; tallness; size; strength ; beauty; bravery; daring; and in all these excelling others:—(these are the eight extreme conditions) by which advance is limited. Depending on and copying others ; stooping in order to rise; and , being straitened by the fear of not equalling others:— before the Khung family fled from Sung. See the account of him, with some verbal alterations, in the 30 KAwan, under the seventh year of duke XAo. PT. Ill, SECT.X. THE WRITINGS OF KWANG-3ZE, 2I1 > these are the three things that lead to advancing. Knowledge seeking to reach to all that is external ; bold movement producing many resentments; benevolence and righteousness leading to many requisitions; understanding the phenomena of life in an extraordinary degree; understanding all knowledge So aS to possess an approach to it; understanding the great condition appointed for him, and following it, and the smaller conditions, and meeting them as they occur :—(these are the six repositories of the person)'. 12, There was a man who, having had an interview with the king of Sung, and been presented by him with ten carriages, showed them boastfully to Kwang-yze, as if the latter had been a boy. A wanggze said to him,‘ Near the Ho there was a poor man who supported his family by weaving rushes (to form screens). His son, when diving in a deep pool, found a pearl worth a thousand ounces of silver. The father said, “Bring a stone, and break it in pieces. A pearl of this value must have been in a pool nine £4ung deep, and under the chin of the Black Dragon. That you were able to get it must have been owing to your finding him asleep. Let him awake, and the consequences to you will not be small!” Now the kingdom of Sung is deeper than any pool of nine £Aung, and its king is fiercer than the Black Dragon. That you were able to get the * These eight words are supplied to complete the structure of the paragraph ; but I cannot well say what they mean, nor in what way the predicates in the six clauses that precede can be called ‘the stores, or repositories of the body or person.’ * = in a pool deeper than any nine pools. Compare the ex- pression Jt Ht K.. P2 212 THE TEXTS OF TAOISM. BK. XXXII. chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder’,
2Compare the ex- pression Jt Ht K.. P2 212 THE TEXTS OF TAOISM. BK. XXXII. chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder’, 13. Some (ruler) having sent a message of invitation to him, Awang-jze replied to the messenger, ‘Have you seen, Sir, a sacrificial ox? It is robed with ornamental embroidery, and feasted on fresh grass and beans. But when it is led into the grand ancestral temple, though it wished to be (again) a solitary calf, would that be possible for it??’ 14. When Awang-sze was about to die, his disciples signified their wish to give him a grand burial. ‘I shall have heaven and earth,’ said he, ‘for my coffin and its shell; the sun and moon for my two round symbols of jade; the stars and constellations for my pearls and jewels; and all things assisting as the mourners. Will not the provisions for my burial be complete? What could you add to them?’ The disciples replied, ‘We are afraid that the crows and kites will eat our master.’ A'wang-jze rejoined, ‘ Above, the crows and kites will eat me; below, the mole-crickets and ants will eat me :—to take from those and give to these would only show your partiality>,’ The attempt, with what is not even, to produce what is even will only produce an uneven result ; the attempt, with what is uncertain, to make the uncertain certain will leave the uncertainty as it 1 Compare paragraph 8. But Lin again denies the genuineness of this. * Compare XVII, par. rr. * We do not know whether Kwang-jze was buried according to his own ideal or not. In the concluding sentences we have a strange descent from the grandiloquence of what precedes. PT, 111, SECT. X. THE WRITINGS OF KWANG-8ZE. 213 was. He who uses only the sight of his eyes is acted on by what he sees; it is the (intuition of the) spirit, that gives the assurance of certainty. That the sight of the eyes is not equal to that intuition of the spirit is a thing long acknowledged. And yet stupid people rely on what they see, and will have it to be the sentiment of all men ;—all their success being with what is external :—is it not sad? 214 THE TEXTS OF TAOISM. BK, XXXII. BOOK XXXIII. Part III. Section XI. Thien Hsia 1. The methods employed in the regulation of the world? are many; and (the employers of them) think each that the efficiency of his own method leaves nothing to be added to it. But where is what was called of old ‘the method of the TAo??’ We must reply, ‘It is everywhere.’ But then whence does the spiritual® in it come down? and whence does the intelligence* in it come forth? There is that which gives birth to the Sage, and that which gives his perfection to the King :—the origin of both is the One®. Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man*.
3Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man*. 1 See vol. xxxix, pp. 162, 163. * All the methods of educational training and schemes of governmental policy, advocated by ‘the hundred schools’ of human wisdom in contradistinction from the method or art of the Tao. Fang Shf has little more meaning than our word ‘nostrum.’ * Which forms the sage. * Which forms the sage king. 5 Or, one and the same. * Compare the three definitions in Book I, par. 3. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 215 To regard Heaven as his primal Source, Its Attributes as the Root (of his nature), and the Téo as the Gate (by which he enters into this inheritance), (knowing also) the prognostics given in change and transformation, constitutes what we call the Sagely man}, To regard benevolence as (the source of all) kindness, righteousness as (the source of all) distinctions, propriety as (the rule of) all conduct, and music as (the idea of) all harmony, thus diffusing a fragrance of gentleness and goodness, constitutes what we call the Superior man? To regard laws as assigning the different (social) conditions, their names as the outward expression (of the social duties), the comparison of subjects as supplying the grounds of evidence, investigation as conducting to certainty, so that things can be numbered as first, second, third, fourth (and so on): —(this is the basis of government). Its hundred offices are thus arranged; business has its regular course; the great matters of clothes and food are provided for; cattle are fattened and looked after; the (government) stores are filled; the old and weak, orphans and solitaries, receive anxious consideration :—in all these ways is provision made for the nourishment of the people. How complete was (the operation of the T4o) in the men of old! It made them the equals of spiritual beings, and subtle and all-embracing as heaven and earth. They nourished all things, and produced 1 Here we have five definitions of the ‘Man of To.’ 2 Still within the circle of the T4o, but inferior to the five above. 216 THE TEXTS OF TAOISM. BK. XXXIII.
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.
1This 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). Limiting (men’s advance), there are eight extreme conditions; securing (that advance), there are three things necessary; and the person has its six repositories. Elegance; a (fine) beard; tallness; size; strength ; beauty; bravery; daring; and in all these excelling others:—(these are the eight extreme conditions) by which advance is limited. Depending on and copying others ; stooping in order to rise; and , being straitened by the fear of not equalling others:— before the Khung family fled from Sung. See the account of him, with some verbal alterations, in the 30 KAwan, under the seventh year of duke XAo. PT. Ill, SECT.X. THE WRITINGS OF KWANG-3ZE, 2I1 > these are the three things that lead to advancing. Knowledge seeking to reach to all that is external ; bold movement producing many resentments; benevolence and righteousness leading to many requisitions; understanding the phenomena of life in an extraordinary degree; understanding all knowledge So aS to possess an approach to it; understanding the great condition appointed for him, and following it, and the smaller conditions, and meeting them as they occur :—(these are the six repositories of the person)'. 12, There was a man who, having had an interview with the king of Sung, and been presented by him with ten carriages, showed them boastfully to Kwang-yze, as if the latter had been a boy. A wanggze said to him,‘ Near the Ho there was a poor man who supported his family by weaving rushes (to form screens). His son, when diving in a deep pool, found a pearl worth a thousand ounces of silver. The father said, “Bring a stone, and break it in pieces. A pearl of this value must have been in a pool nine £4ung deep, and under the chin of the Black Dragon. That you were able to get it must have been owing to your finding him asleep. Let him awake, and the consequences to you will not be small!” Now the kingdom of Sung is deeper than any pool of nine £Aung, and its king is fiercer than the Black Dragon. That you were able to get the * These eight words are supplied to complete the structure of the paragraph ; but I cannot well say what they mean, nor in what way the predicates in the six clauses that precede can be called ‘the stores, or repositories of the body or person.’ * = in a pool deeper than any nine pools. Compare the ex- pression Jt Ht K.. P2 212 THE TEXTS OF TAOISM. BK. XXXII. chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder’,
2Compare the ex- pression Jt Ht K.. P2 212 THE TEXTS OF TAOISM. BK. XXXII. chariots must have been owing to your finding him asleep. Let him awake, and you will be ground to powder’, 13. Some (ruler) having sent a message of invitation to him, Awang-jze replied to the messenger, ‘Have you seen, Sir, a sacrificial ox? It is robed with ornamental embroidery, and feasted on fresh grass and beans. But when it is led into the grand ancestral temple, though it wished to be (again) a solitary calf, would that be possible for it??’ 14. When Awang-sze was about to die, his disciples signified their wish to give him a grand burial. ‘I shall have heaven and earth,’ said he, ‘for my coffin and its shell; the sun and moon for my two round symbols of jade; the stars and constellations for my pearls and jewels; and all things assisting as the mourners. Will not the provisions for my burial be complete? What could you add to them?’ The disciples replied, ‘We are afraid that the crows and kites will eat our master.’ A'wang-jze rejoined, ‘ Above, the crows and kites will eat me; below, the mole-crickets and ants will eat me :—to take from those and give to these would only show your partiality>,’ The attempt, with what is not even, to produce what is even will only produce an uneven result ; the attempt, with what is uncertain, to make the uncertain certain will leave the uncertainty as it 1 Compare paragraph 8. But Lin again denies the genuineness of this. * Compare XVII, par. rr. * We do not know whether Kwang-jze was buried according to his own ideal or not. In the concluding sentences we have a strange descent from the grandiloquence of what precedes. PT, 111, SECT. X. THE WRITINGS OF KWANG-8ZE. 213 was. He who uses only the sight of his eyes is acted on by what he sees; it is the (intuition of the) spirit, that gives the assurance of certainty. That the sight of the eyes is not equal to that intuition of the spirit is a thing long acknowledged. And yet stupid people rely on what they see, and will have it to be the sentiment of all men ;—all their success being with what is external :—is it not sad? 214 THE TEXTS OF TAOISM. BK, XXXII. BOOK XXXIII. Part III. Section XI. Thien Hsia 1. The methods employed in the regulation of the world? are many; and (the employers of them) think each that the efficiency of his own method leaves nothing to be added to it. But where is what was called of old ‘the method of the TAo??’ We must reply, ‘It is everywhere.’ But then whence does the spiritual® in it come down? and whence does the intelligence* in it come forth? There is that which gives birth to the Sage, and that which gives his perfection to the King :—the origin of both is the One®. Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man*.
3Not to be separate from his primal source constitutes what we call the Heavenly man; not to be separate from the essential nature thereof constitutes what we call the Spirit-like man; not to be separate from its real truth constitutes what we call the Perfect man*. 1 See vol. xxxix, pp. 162, 163. * All the methods of educational training and schemes of governmental policy, advocated by ‘the hundred schools’ of human wisdom in contradistinction from the method or art of the Tao. Fang Shf has little more meaning than our word ‘nostrum.’ * Which forms the sage. * Which forms the sage king. 5 Or, one and the same. * Compare the three definitions in Book I, par. 3. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 215 To regard Heaven as his primal Source, Its Attributes as the Root (of his nature), and the Téo as the Gate (by which he enters into this inheritance), (knowing also) the prognostics given in change and transformation, constitutes what we call the Sagely man}, To regard benevolence as (the source of all) kindness, righteousness as (the source of all) distinctions, propriety as (the rule of) all conduct, and music as (the idea of) all harmony, thus diffusing a fragrance of gentleness and goodness, constitutes what we call the Superior man? To regard laws as assigning the different (social) conditions, their names as the outward expression (of the social duties), the comparison of subjects as supplying the grounds of evidence, investigation as conducting to certainty, so that things can be numbered as first, second, third, fourth (and so on): —(this is the basis of government). Its hundred offices are thus arranged; business has its regular course; the great matters of clothes and food are provided for; cattle are fattened and looked after; the (government) stores are filled; the old and weak, orphans and solitaries, receive anxious consideration :—in all these ways is provision made for the nourishment of the people. How complete was (the operation of the T4o) in the men of old! It made them the equals of spiritual beings, and subtle and all-embracing as heaven and earth. They nourished all things, and produced 1 Here we have five definitions of the ‘Man of To.’ 2 Still within the circle of the T4o, but inferior to the five above. 216 THE TEXTS OF TAOISM. BK. XXXIII.
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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