Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It 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. harmony all under heaven. Their beneficent influence reached to all classes of the people. They understood all fundamental principles, and followed them out to their graduated issues; in all the. six directions went their penetration, and in the four quarters all things were open to them. Great and small, fine and coarse ;—all felt their presence and operation. Their intelligence, as seen in all their regulations, was handed down from age to age in their old laws, and much of it was still to be found in the Historians. What of it was in the Shih, the Sha, the Li, and the Yo, might be learned from the scholars of 34u! and Lf}, and the girdled members of the various courts. The Shih describes what should be the aim of the mind; the Sh4, the course of events; the Li is intended to direct the conduct; the Yo, to set forth harmony; the Yi, to show the action of the Yin and Yang; and the Khun KA/id, to display names and the duties belonging to them. Some of the regulations (of these men of old), scattered all under heaven, and established in our Middle states, are (also) occasionally mentioned and described in the writings of the different schools. There ensued great disorder in the world, and sages and worthies no longer shed their light on it. The T4o and its characteristics ceased to be regarded as uniform. Many in different places got 1 These scholars were pre-eminently Confucius and Mencius. In this brief phrase is the one recognition, by our author, of the existence and work of Mencius, who was ‘the scholar of 34u.’ But one is not prepared for the comparatively favourable judgment passed on those scholars, and on what we call the Confucian classics. The reading 34u has not been challenged, and can only be understood of Mencius. PT. III. SECT. XI. THE WRITINGS OF KWANG-8ZE. 217
2The reading 34u has not been challenged, and can only be understood of Mencius. PT. III. SECT. XI. THE WRITINGS OF KWANG-8ZE. 217 one glimpse of it, and plumed themselves on possessing it asa whole. They might be compared to the ear, the eye, the nose, or the mouth. Each sense has its own faculty, but their different faculties cannot be interchanged. So it was with the many branches of the various schools. Each had its peculiar excellence, and there was the time for the use of it; but notwithstanding no one covered or extended over the whole (range of truth). The case was that of the scholar of a corner who passes his judgment on all the beautiful in heaven and earth, discriminates the principles that underlie all things, and attempts to estimate the success arrived at by the ancients. Seldom is it that such an one can embrace all the beautiful in heaven and earth, or rightly estimate the ways of the spiritual and intelligent; and thus it was that the T4éo, which inwardly forms the sage and externally the king’, became obscured and lost its clearness, became repressed and lost its development. Every one in the world did whatever he wished, and was the rule to himself. Alas! the various schools held on their several ways, and could not come back to the same point, nor agree together. The students of that later age unfortunately did not sée the undivided purity of heaven and earth, and the great scheme of truth held by the ancients. The system of the Tao was about to be torn in fragments all under the sky. 2. To leave no example of extravagance to future generations ; to show no wastefulness in the use of * Compare ‘the spiritual’ and ‘the intelligence’ near the commencement, and the notes 3 and 4. 218 THE TEXTS OF TAOISM. BK. XXXII. anything; to make no display in the degree of their (ceremonial) observances; to keep themselves (in their expenditure) under the restraint of strict and exact rule, so as to be prepared for occurring emergencies ;—such regulations formed part of the system of the T Ao in antiquity, and were appreciated by Mo Ti, and (his disciple) KAin Hwa-lt} When they heard of such ways, they were delighted with them ; but they enjoined them in excess, and followed them themselves too strictly. (Mo) made the treatise ‘Against Music,’ and enjoined the subject of another, called ‘Economy in Expenditure,’ on his followers. He would have no singing in life, and no wearing of mourning on occasions of death. He inculcated Universal Love, and a Common Participation in all advantages, and condemned Fighting. His doctrine did not admit of Anger. He was fond also of Learning, and with it all strove not to appear different from others. Yet he did not agree with the former kings, but attacked the ceremonies and music of the ancients. Hwang-Ti had his Hsien-£4ih; YA4o, his T4 Kang; Shun, his TA Sh4o; Yi, his T4 Hsié; Thang, his T& Hf; king Wan, his music of the Phi-yung?; and king Wd and the duke of Kéu made the Wa.
3Yet he did not agree with the former kings, but attacked the ceremonies and music of the ancients. Hwang-Ti had his Hsien-£4ih; YA4o, his T4 Kang; Shun, his TA Sh4o; Yi, his T4 Hsié; Thang, his T& Hf; king Wan, his music of the Phi-yung?; and king Wd and the duke of Kéu made the Wa. 1 Thus Mohism appears as an imperfect Taoism. Mo (or Meh) Ti was a great officer of the state of Sung, of the period between Confucius and Mencius. He left many treatises behind him, of which only a few, but the most important, survive. Ain Hwa-lt seems to have been his chief disciple. He says, in one place, ‘Xhin Hwa-lt and my other disciples——300 men.’ * The name of the great hall built by king W4&n, and still applied to the examination hall of the Han-lin graduates in Peking. PT.UI.SECT.XI. THE WRITINGS OF KWANG-3ZE. 219 In the mourning rites of the ancients, the noble and mean had their several observances, the high and low their different degrees. The coffin of the Son of Heaven was sevenfold; of a feudal lord, fivefold; of a great. officer, threefold; of other officers, twofold. But now Mo- ze alone, would have no singing during life, and no wearing of mourning after death. As the rule for all, he would have a coffin of elaeococca wood, three inches thick, and without any enclosing shell. The teaching of such lessons cannot be regarded as affording a proof of his love for men; his practising them in his own case would certainly show that he . did not love himself; but this has not been sufficient to overthrow the views of Mo-3ze. Notwithstanding, men will sing, and he condemns singing; men will wail, and he condemns wailing; men will express their joy, and he condemns such expression :—is this truly in accordance with man’s nature? Through life toil, and at death niggardliness :—his way is one of great unkindliness. Causing men sorrow and melancholy, and difficult to be carried into practice, I fear it cannot be regarded as the way of a sage. Contrary to the minds of men everywhere, men will not endure it. Though Mo-jze himself might be able to endure it, how can the aversion of the world to it be overcome? The world averse to it, it must be far from the way of the (ancient) kings. Mo-jze, in praise of his views, said, ‘ Anciently, when Yii was draining off the waters of the flood, he set free the channels of the Kiang and the Ho, and opened communications with them from the What the special music made for it by W&n was called, I do not know. 220 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.
1It 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. harmony all under heaven. Their beneficent influence reached to all classes of the people. They understood all fundamental principles, and followed them out to their graduated issues; in all the. six directions went their penetration, and in the four quarters all things were open to them. Great and small, fine and coarse ;—all felt their presence and operation. Their intelligence, as seen in all their regulations, was handed down from age to age in their old laws, and much of it was still to be found in the Historians. What of it was in the Shih, the Sha, the Li, and the Yo, might be learned from the scholars of 34u! and Lf}, and the girdled members of the various courts. The Shih describes what should be the aim of the mind; the Sh4, the course of events; the Li is intended to direct the conduct; the Yo, to set forth harmony; the Yi, to show the action of the Yin and Yang; and the Khun KA/id, to display names and the duties belonging to them. Some of the regulations (of these men of old), scattered all under heaven, and established in our Middle states, are (also) occasionally mentioned and described in the writings of the different schools. There ensued great disorder in the world, and sages and worthies no longer shed their light on it. The T4o and its characteristics ceased to be regarded as uniform. Many in different places got 1 These scholars were pre-eminently Confucius and Mencius. In this brief phrase is the one recognition, by our author, of the existence and work of Mencius, who was ‘the scholar of 34u.’ But one is not prepared for the comparatively favourable judgment passed on those scholars, and on what we call the Confucian classics. The reading 34u has not been challenged, and can only be understood of Mencius. PT. III. SECT. XI. THE WRITINGS OF KWANG-8ZE. 217
2The reading 34u has not been challenged, and can only be understood of Mencius. PT. III. SECT. XI. THE WRITINGS OF KWANG-8ZE. 217 one glimpse of it, and plumed themselves on possessing it asa whole. They might be compared to the ear, the eye, the nose, or the mouth. Each sense has its own faculty, but their different faculties cannot be interchanged. So it was with the many branches of the various schools. Each had its peculiar excellence, and there was the time for the use of it; but notwithstanding no one covered or extended over the whole (range of truth). The case was that of the scholar of a corner who passes his judgment on all the beautiful in heaven and earth, discriminates the principles that underlie all things, and attempts to estimate the success arrived at by the ancients. Seldom is it that such an one can embrace all the beautiful in heaven and earth, or rightly estimate the ways of the spiritual and intelligent; and thus it was that the T4éo, which inwardly forms the sage and externally the king’, became obscured and lost its clearness, became repressed and lost its development. Every one in the world did whatever he wished, and was the rule to himself. Alas! the various schools held on their several ways, and could not come back to the same point, nor agree together. The students of that later age unfortunately did not sée the undivided purity of heaven and earth, and the great scheme of truth held by the ancients. The system of the Tao was about to be torn in fragments all under the sky. 2. To leave no example of extravagance to future generations ; to show no wastefulness in the use of * Compare ‘the spiritual’ and ‘the intelligence’ near the commencement, and the notes 3 and 4. 218 THE TEXTS OF TAOISM. BK. XXXII. anything; to make no display in the degree of their (ceremonial) observances; to keep themselves (in their expenditure) under the restraint of strict and exact rule, so as to be prepared for occurring emergencies ;—such regulations formed part of the system of the T Ao in antiquity, and were appreciated by Mo Ti, and (his disciple) KAin Hwa-lt} When they heard of such ways, they were delighted with them ; but they enjoined them in excess, and followed them themselves too strictly. (Mo) made the treatise ‘Against Music,’ and enjoined the subject of another, called ‘Economy in Expenditure,’ on his followers. He would have no singing in life, and no wearing of mourning on occasions of death. He inculcated Universal Love, and a Common Participation in all advantages, and condemned Fighting. His doctrine did not admit of Anger. He was fond also of Learning, and with it all strove not to appear different from others. Yet he did not agree with the former kings, but attacked the ceremonies and music of the ancients. Hwang-Ti had his Hsien-£4ih; YA4o, his T4 Kang; Shun, his TA Sh4o; Yi, his T4 Hsié; Thang, his T& Hf; king Wan, his music of the Phi-yung?; and king Wd and the duke of Kéu made the Wa.
3Yet he did not agree with the former kings, but attacked the ceremonies and music of the ancients. Hwang-Ti had his Hsien-£4ih; YA4o, his T4 Kang; Shun, his TA Sh4o; Yi, his T4 Hsié; Thang, his T& Hf; king Wan, his music of the Phi-yung?; and king Wd and the duke of Kéu made the Wa. 1 Thus Mohism appears as an imperfect Taoism. Mo (or Meh) Ti was a great officer of the state of Sung, of the period between Confucius and Mencius. He left many treatises behind him, of which only a few, but the most important, survive. Ain Hwa-lt seems to have been his chief disciple. He says, in one place, ‘Xhin Hwa-lt and my other disciples——300 men.’ * The name of the great hall built by king W4&n, and still applied to the examination hall of the Han-lin graduates in Peking. PT.UI.SECT.XI. THE WRITINGS OF KWANG-3ZE. 219 In the mourning rites of the ancients, the noble and mean had their several observances, the high and low their different degrees. The coffin of the Son of Heaven was sevenfold; of a feudal lord, fivefold; of a great. officer, threefold; of other officers, twofold. But now Mo- ze alone, would have no singing during life, and no wearing of mourning after death. As the rule for all, he would have a coffin of elaeococca wood, three inches thick, and without any enclosing shell. The teaching of such lessons cannot be regarded as affording a proof of his love for men; his practising them in his own case would certainly show that he . did not love himself; but this has not been sufficient to overthrow the views of Mo-3ze. Notwithstanding, men will sing, and he condemns singing; men will wail, and he condemns wailing; men will express their joy, and he condemns such expression :—is this truly in accordance with man’s nature? Through life toil, and at death niggardliness :—his way is one of great unkindliness. Causing men sorrow and melancholy, and difficult to be carried into practice, I fear it cannot be regarded as the way of a sage. Contrary to the minds of men everywhere, men will not endure it. Though Mo-jze himself might be able to endure it, how can the aversion of the world to it be overcome? The world averse to it, it must be far from the way of the (ancient) kings. Mo-jze, in praise of his views, said, ‘ Anciently, when Yii was draining off the waters of the flood, he set free the channels of the Kiang and the Ho, and opened communications with them from the What the special music made for it by W&n was called, I do not know. 220 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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