Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1220 THE TEXTS OF TAOISM. BK. XXXIII. regions of the four f and the nine provinces. The famous hills with which he dealt were 300, the branch streams were 3000, and the smaller ones innumerable. With his own hands he carried the sack and wielded the spade, till he had united all the streams of the country (conducting them to the sea). There was no hair left on his legs from the knee to the ankle. He bathed his hair in the violent wind, and combed it in the pelting rain, thus marking out the myriad states. Yii was a great sage, and thus he toiled in the service of the world’ The effect of this is that in this later time most of the Mohists wear skins and dolychos cloth, with shoes of wood or twisted hemp, not stopping day or night, but considering such toiling on their part as their highest achievement. They say that he who cannot do this is acting contrary to the way of Yii, and not fit to be a Mohist. The disciples of Ain of Hsiang-lt , the followers of the various feudal lords?; and Mohists of the south, such as Khai Hu’, Ai A4ih’, and Tang Ling-jze *, all repeated the texts of Mo, but they differed in the objections which they offered to them, and in their deceitful glosses they called one another Mohists of different schools. They had their disputations, turning on ‘what was hard,’ and ‘what was white, what constituted ‘sameness’ and what ‘difference, and their expressions about the difference between ‘the odd’ and ‘the even,’ with which they answered one another. They regarded 1 Some say this fin was the preceptor of Mo Ti. 3 Easily translated ; but the statement has not been historically illustrated. * Known only by the mention of them here. PT. Ill. SECT. XI. THE WRITINGS OF KWANG-3ZE, 22T their most distinguished member as a sage, and wished to make him their chief, hoping that he would be handed down as such to future ages. To the present day these controversies are not determined. The idea of Mo Ti and AXZin Hwa-li was good, but their practice was wrong. They would have made the Mohists of future ages feel it necessary to toil themselves, till there was not a hair on their legs, and still be urging one another on; (thus producing a condition) superior indeed to disorder, but inferior to the result of good government. Nevertheless, Mo-3ze was indeed one of the best men in the world, which you may search without finding his equal. Decayed and worn (his person) might be, but he is not to be rejected,—a scholar of ability indeed !
2Nevertheless, Mo-3ze was indeed one of the best men in the world, which you may search without finding his equal. Decayed and worn (his person) might be, but he is not to be rejected,—a scholar of ability indeed ! 3. To keep from being entangled by prevailing customs; to shun all ornamental attractions in one’s self; not to be reckless in his conduct to others; not to set himself stubbornly against a multitude; to desire the peace and repose of the world in order to preserve the lives of the people; and to cease his action when enough had been obtained for the nourishment of others and himself, showing that this was the aim of his mind ;—such a scheme belonged to the system of the T4Ao in antiquity’, and it was appreciated by Sung Hsing*® and Yin WA&n?* 1 It is difficult to understand the phases of the Tao here referred to. , ® Both these men are said to have been of the time of king Hsiian of XAl. In the Catalogue of the Imperial Library of Han, Yin W&n appears, but not among the T4oist writers, as the author 222 THE TEXTS OF TAOISM. BK. XXXII. When they heard of such ways, they were delighted with them. They made the Hwa-shan cap, -and wore it as their distinguishing badge’. In their intercourse with others, whatever their differences might be, they began by being indulgent to them. Their name for ‘the Forbearance of the Mind’ was ‘the Action of the Mind.’ By the warmth. of affection they sought the harmony of joy, and to blend together all within the four seas; and their wish was to plant this everywhere as the chief thing to be pursued. They endured insult without feeling it a disgrace ; they sought to save the people from fighting; they forbade aggression and sought to hush the weapons of strife, to save their age from war. In this way they went everywhere, counselling the high and instructing the low. Though the world might not receive them, they only insisted on their object the more strongly, and would not abandon it. Hence it is said, ‘The high and the low might be weary of them, but they were strong to show themselves.’ Notwithstanding all this, they acted too much out of regard to others, and too little for themselves. It was as if they said, ‘What we request and wish is simply that there may be set down for us five pints of rice ;—that will be enough.’ But I fear the Master would not get his fill from this; and the disciples, though famishing, would still have to be mindful of the world, and, never stopping day or night, have to say, ‘Is it necessary I should preserve of ‘one Treatise.’ He is said also to have been the preceptor of Kung-sun Lung. 1 T cannot fashion the shape of this cap or of the Hwa mountain in my own mind,—‘ flat both above and below.’ PT. Ill, SECT. X1. THE WRITINGS OF KWANG-3ZE. 223 my life? Shall I scheme how to exalt myself above the master, the saviour of the age ?’
31 T cannot fashion the shape of this cap or of the Hwa mountain in my own mind,—‘ flat both above and below.’ PT. Ill, SECT. X1. THE WRITINGS OF KWANG-3ZE. 223 my life? Shall I scheme how to exalt myself above the master, the saviour of the age ?’ It was moreover as if they said, ‘The superior man does not censoriously scrutinize (the faults of others); he does not borrow from others to supersede his own endeavours; when any think that he is of no use to the world, he knows that their intelligence is inferior to his own; he considers the prohibition of aggression and causing the disuse of arms to be an external achievement, and the making his own desires to be few and slight to be the internal triumph.’ Such was their discrimination between the great and the small, the subtle and the coarse ; and with the attainment of this they stopped. 4. Public-spirited, and with nothing of the partizan; easy and compliant, without any selfish partialities; capable of being led, without any positive tendencies ; following in the wake of others, without any double mind; not looking round because of anxious thoughts; not scheming in the exercise of their wisdom; not choosing between parties, but going along with all ;—all such courses belonged to the TAoists of antiquity, and they were appreciated by Phang Mang', Thien Phien?, and Shan T4o}. When they heard of such ways, they were delighted with them. They considered that the first thing for them to do was to adjust the controversies about different things. They said, ‘Heaven can cover, but it cannot sustain; Earth can contain, but it can- 1 Thien Phien is mentioned in the Han Catalogue, among the Téoist writers, as a native of KAt, and an author of twenty-five phien. Sh&n To also appears among the legal writers, as author of forty-two phien. He is mentioned by Han Fei. 224 THE TEXTS OF TAOISM. BK. XXXII. not cover. The Great T4o embraces all things, but It does not discriminate between them.’
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.
1220 THE TEXTS OF TAOISM. BK. XXXIII. regions of the four f and the nine provinces. The famous hills with which he dealt were 300, the branch streams were 3000, and the smaller ones innumerable. With his own hands he carried the sack and wielded the spade, till he had united all the streams of the country (conducting them to the sea). There was no hair left on his legs from the knee to the ankle. He bathed his hair in the violent wind, and combed it in the pelting rain, thus marking out the myriad states. Yii was a great sage, and thus he toiled in the service of the world’ The effect of this is that in this later time most of the Mohists wear skins and dolychos cloth, with shoes of wood or twisted hemp, not stopping day or night, but considering such toiling on their part as their highest achievement. They say that he who cannot do this is acting contrary to the way of Yii, and not fit to be a Mohist. The disciples of Ain of Hsiang-lt , the followers of the various feudal lords?; and Mohists of the south, such as Khai Hu’, Ai A4ih’, and Tang Ling-jze *, all repeated the texts of Mo, but they differed in the objections which they offered to them, and in their deceitful glosses they called one another Mohists of different schools. They had their disputations, turning on ‘what was hard,’ and ‘what was white, what constituted ‘sameness’ and what ‘difference, and their expressions about the difference between ‘the odd’ and ‘the even,’ with which they answered one another. They regarded 1 Some say this fin was the preceptor of Mo Ti. 3 Easily translated ; but the statement has not been historically illustrated. * Known only by the mention of them here. PT. Ill. SECT. XI. THE WRITINGS OF KWANG-3ZE, 22T their most distinguished member as a sage, and wished to make him their chief, hoping that he would be handed down as such to future ages. To the present day these controversies are not determined. The idea of Mo Ti and AXZin Hwa-li was good, but their practice was wrong. They would have made the Mohists of future ages feel it necessary to toil themselves, till there was not a hair on their legs, and still be urging one another on; (thus producing a condition) superior indeed to disorder, but inferior to the result of good government. Nevertheless, Mo-3ze was indeed one of the best men in the world, which you may search without finding his equal. Decayed and worn (his person) might be, but he is not to be rejected,—a scholar of ability indeed !
2Nevertheless, Mo-3ze was indeed one of the best men in the world, which you may search without finding his equal. Decayed and worn (his person) might be, but he is not to be rejected,—a scholar of ability indeed ! 3. To keep from being entangled by prevailing customs; to shun all ornamental attractions in one’s self; not to be reckless in his conduct to others; not to set himself stubbornly against a multitude; to desire the peace and repose of the world in order to preserve the lives of the people; and to cease his action when enough had been obtained for the nourishment of others and himself, showing that this was the aim of his mind ;—such a scheme belonged to the system of the T4Ao in antiquity’, and it was appreciated by Sung Hsing*® and Yin WA&n?* 1 It is difficult to understand the phases of the Tao here referred to. , ® Both these men are said to have been of the time of king Hsiian of XAl. In the Catalogue of the Imperial Library of Han, Yin W&n appears, but not among the T4oist writers, as the author 222 THE TEXTS OF TAOISM. BK. XXXII. When they heard of such ways, they were delighted with them. They made the Hwa-shan cap, -and wore it as their distinguishing badge’. In their intercourse with others, whatever their differences might be, they began by being indulgent to them. Their name for ‘the Forbearance of the Mind’ was ‘the Action of the Mind.’ By the warmth. of affection they sought the harmony of joy, and to blend together all within the four seas; and their wish was to plant this everywhere as the chief thing to be pursued. They endured insult without feeling it a disgrace ; they sought to save the people from fighting; they forbade aggression and sought to hush the weapons of strife, to save their age from war. In this way they went everywhere, counselling the high and instructing the low. Though the world might not receive them, they only insisted on their object the more strongly, and would not abandon it. Hence it is said, ‘The high and the low might be weary of them, but they were strong to show themselves.’ Notwithstanding all this, they acted too much out of regard to others, and too little for themselves. It was as if they said, ‘What we request and wish is simply that there may be set down for us five pints of rice ;—that will be enough.’ But I fear the Master would not get his fill from this; and the disciples, though famishing, would still have to be mindful of the world, and, never stopping day or night, have to say, ‘Is it necessary I should preserve of ‘one Treatise.’ He is said also to have been the preceptor of Kung-sun Lung. 1 T cannot fashion the shape of this cap or of the Hwa mountain in my own mind,—‘ flat both above and below.’ PT. Ill, SECT. X1. THE WRITINGS OF KWANG-3ZE. 223 my life? Shall I scheme how to exalt myself above the master, the saviour of the age ?’
31 T cannot fashion the shape of this cap or of the Hwa mountain in my own mind,—‘ flat both above and below.’ PT. Ill, SECT. X1. THE WRITINGS OF KWANG-3ZE. 223 my life? Shall I scheme how to exalt myself above the master, the saviour of the age ?’ It was moreover as if they said, ‘The superior man does not censoriously scrutinize (the faults of others); he does not borrow from others to supersede his own endeavours; when any think that he is of no use to the world, he knows that their intelligence is inferior to his own; he considers the prohibition of aggression and causing the disuse of arms to be an external achievement, and the making his own desires to be few and slight to be the internal triumph.’ Such was their discrimination between the great and the small, the subtle and the coarse ; and with the attainment of this they stopped. 4. Public-spirited, and with nothing of the partizan; easy and compliant, without any selfish partialities; capable of being led, without any positive tendencies ; following in the wake of others, without any double mind; not looking round because of anxious thoughts; not scheming in the exercise of their wisdom; not choosing between parties, but going along with all ;—all such courses belonged to the TAoists of antiquity, and they were appreciated by Phang Mang', Thien Phien?, and Shan T4o}. When they heard of such ways, they were delighted with them. They considered that the first thing for them to do was to adjust the controversies about different things. They said, ‘Heaven can cover, but it cannot sustain; Earth can contain, but it can- 1 Thien Phien is mentioned in the Han Catalogue, among the Téoist writers, as a native of KAt, and an author of twenty-five phien. Sh&n To also appears among the legal writers, as author of forty-two phien. He is mentioned by Han Fei. 224 THE TEXTS OF TAOISM. BK. XXXII. not cover. The Great T4o embraces all things, but It does not discriminate between them.’
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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