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One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Considering that men were 1 From the ‘Lao Tan says’ down to this, may be said to be all quotation, with more or less exactness, from the Tao Teh Xing. See chaps. 28, 22, et al. Q2 228 THE TEXTS OF TAOISM. BK. XXXIII. sunk in stupidity and could not be talked to in dignified style, he employed the words of the cup of endless application, with important quotations to substantiate the truth, and an abundance of corroborative illustrations. He chiefly cared to occupy himself with the spirit-like operation of heaven and earth, and did not try to rise above the myriads of things. He did not condemn the agreements and differences of others, so that he might live in peace with the prevalent views. Though his writings may seem to be sparkling trifles, there is no harm in amusing one’s self with them; though his phraseology be ever-varying, its turns and changes are worth being looked at ;—the fulness and completeness of his ideas cannot be exhausted. Above he seeks delight in the Maker ; below, he has a friendly regard to those who consider life and death as having neither beginning nor end. As regards his dealing with the Root (origin of all things), he is comprehensive and great, opening up new views, deep, vast, and free. As regards the Author and Master (the Great T4o Itself), he may be pronounced exact and correct, carrying our thoughts to range and play on high. Nevertheless on the subject of transformation, and the emancipation of that from (the thraldom of) things, his principles are inexhaustible, and are not derived from his predecessors. They are subtle and obscure, and cannot be fully explained 1. 1 The question of the genuineness of this paragraph has been touched on in vol. xxxix, p. 163. Whether from himself or from some disciple, it celebrates Kwang-3ze as the chief and most interesting of all ancient Taoist writers. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 229
21 The question of the genuineness of this paragraph has been touched on in vol. xxxix, p. 163. Whether from himself or from some disciple, it celebrates Kwang-3ze as the chief and most interesting of all ancient Taoist writers. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 229 7. Hui Shih? had many ingenious notions. His writings would fill five carriages ; but his doctrines were erroneous and contradictory, and his words were wide of their mark. Taking up one thing after another, he would say :—‘ That which is so great that there is nothing outside it may be called the Great One; and that which is so small that there is nothing inside it may be called the Small One.’ ‘What has no thickness and will not admit of being repeated is 1000 li in size®’ ‘Heaven may be as low as the earth.’’ ‘A mountain may be as level as a marsh. ‘The sun in the meridian may be the sun declining.” ‘A creature may be born to life and may die at the same time.’ ‘(When _ it is said that) things greatly alike are different from things a little alike, this is what is called making little of agreements and differences ; (when it is said that) all things are entirely alike or entirely different, this is what is called making much of agreements and differences.’ ‘The south is unlimited and yet has a limit.’ ‘I proceed to Yueh to-day and came to it yesterday.’ ‘Things which are joined together can be separated.’ ‘I know the centre of the world ;—it is north of Yen or south of Yueh.’ ‘If all things be regarded with love, heaven and earth are of one body (with me).’ Hui Shih by such sayings as these made himself 1 Introduced to us in the first Book of our author, and often mentioned in the intervening Books. He was not a TAoist, but we are glad to have the account of him here given, as enabling us to understand better the intellectual life of China in Awang-3ze’s time. 2 It is of little use trying to find the answers to these sayings of Hui Shih and others. They are only riddles or paradoxes. 230 THE TEXTS OF TAOISM. BK, XXXII.
32 It is of little use trying to find the answers to these sayings of Hui Shih and others. They are only riddles or paradoxes. 230 THE TEXTS OF TAOISM. BK, XXXII. very conspicuous throughout the kingdom, and was considered an able debater. All other debaters vied with one another and delighted in similar exhibitions. (They would say), ‘There are feathers in an egg.’ ‘A fowl has three feet.’ ‘The kingdom belongs to Ying.’ ‘A dog might have been (called) a sheep.’ ‘A tadpole has a tail.’ ‘ Fire is not hot.’ ‘A mountain gives forth a voice.’ ‘A wheel does not tread on the ground.’ ‘The eye does not see.’ ‘The finger indicates, but needs not touch, (the object).’ ‘Where you come to may not be the end.’ ‘ The tortoise is longer than the snake.’ ‘The carpenter’s square is not square.’ ‘A compass should not itself be round.’ ‘A chisel does not surround its handle.’ ‘ The shadow of a flying bird does not (itself) move.’ ‘ Swift as the arrowhead is, there is a time when it is neither flying nor at rest.’ ‘A dog is not a hound.’ ‘A bay horse and a black ox are three. ‘A white dog is black.’ ‘A motherless colt never had a mother. ‘If from a stick a foot long you every day take the half of it, in a myriad ages it will not be exhausted.—It was in this way that the debaters responded to Hui Shih, all their lifetime, without coming to an end. Hwan Twan! and Kung-sun Lung? were true members of this class. By their specious representations they threw a glamour over men’s minds and altered their ideas. They vanquished men in argument, but could not subdue their minds, only keeping them in the enclosure of their sophistry. Hui Shih daily used his own knowledge and the arguments of others to propose strange theses to all debaters ;— 1 Elsewhere unknown. 2 See Book XVII, par. 10. PT. Ill, SECT. XI. THE WRITINGS OF XWANG-8ZE. 231 such was his practice. At the same time he would talk freely of himself, thinking himself the ablest among them, and saying, ‘In heaven or earth who is my match?’ Shih maintained indeed his masculine energy, but he had not the art (of controversy).
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.
1Considering that men were 1 From the ‘Lao Tan says’ down to this, may be said to be all quotation, with more or less exactness, from the Tao Teh Xing. See chaps. 28, 22, et al. Q2 228 THE TEXTS OF TAOISM. BK. XXXIII. sunk in stupidity and could not be talked to in dignified style, he employed the words of the cup of endless application, with important quotations to substantiate the truth, and an abundance of corroborative illustrations. He chiefly cared to occupy himself with the spirit-like operation of heaven and earth, and did not try to rise above the myriads of things. He did not condemn the agreements and differences of others, so that he might live in peace with the prevalent views. Though his writings may seem to be sparkling trifles, there is no harm in amusing one’s self with them; though his phraseology be ever-varying, its turns and changes are worth being looked at ;—the fulness and completeness of his ideas cannot be exhausted. Above he seeks delight in the Maker ; below, he has a friendly regard to those who consider life and death as having neither beginning nor end. As regards his dealing with the Root (origin of all things), he is comprehensive and great, opening up new views, deep, vast, and free. As regards the Author and Master (the Great T4o Itself), he may be pronounced exact and correct, carrying our thoughts to range and play on high. Nevertheless on the subject of transformation, and the emancipation of that from (the thraldom of) things, his principles are inexhaustible, and are not derived from his predecessors. They are subtle and obscure, and cannot be fully explained 1. 1 The question of the genuineness of this paragraph has been touched on in vol. xxxix, p. 163. Whether from himself or from some disciple, it celebrates Kwang-3ze as the chief and most interesting of all ancient Taoist writers. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 229
21 The question of the genuineness of this paragraph has been touched on in vol. xxxix, p. 163. Whether from himself or from some disciple, it celebrates Kwang-3ze as the chief and most interesting of all ancient Taoist writers. PT, III, SECT. XI. THE WRITINGS OF KWANG-8ZE. 229 7. Hui Shih? had many ingenious notions. His writings would fill five carriages ; but his doctrines were erroneous and contradictory, and his words were wide of their mark. Taking up one thing after another, he would say :—‘ That which is so great that there is nothing outside it may be called the Great One; and that which is so small that there is nothing inside it may be called the Small One.’ ‘What has no thickness and will not admit of being repeated is 1000 li in size®’ ‘Heaven may be as low as the earth.’’ ‘A mountain may be as level as a marsh. ‘The sun in the meridian may be the sun declining.” ‘A creature may be born to life and may die at the same time.’ ‘(When _ it is said that) things greatly alike are different from things a little alike, this is what is called making little of agreements and differences ; (when it is said that) all things are entirely alike or entirely different, this is what is called making much of agreements and differences.’ ‘The south is unlimited and yet has a limit.’ ‘I proceed to Yueh to-day and came to it yesterday.’ ‘Things which are joined together can be separated.’ ‘I know the centre of the world ;—it is north of Yen or south of Yueh.’ ‘If all things be regarded with love, heaven and earth are of one body (with me).’ Hui Shih by such sayings as these made himself 1 Introduced to us in the first Book of our author, and often mentioned in the intervening Books. He was not a TAoist, but we are glad to have the account of him here given, as enabling us to understand better the intellectual life of China in Awang-3ze’s time. 2 It is of little use trying to find the answers to these sayings of Hui Shih and others. They are only riddles or paradoxes. 230 THE TEXTS OF TAOISM. BK, XXXII.
32 It is of little use trying to find the answers to these sayings of Hui Shih and others. They are only riddles or paradoxes. 230 THE TEXTS OF TAOISM. BK, XXXII. very conspicuous throughout the kingdom, and was considered an able debater. All other debaters vied with one another and delighted in similar exhibitions. (They would say), ‘There are feathers in an egg.’ ‘A fowl has three feet.’ ‘The kingdom belongs to Ying.’ ‘A dog might have been (called) a sheep.’ ‘A tadpole has a tail.’ ‘ Fire is not hot.’ ‘A mountain gives forth a voice.’ ‘A wheel does not tread on the ground.’ ‘The eye does not see.’ ‘The finger indicates, but needs not touch, (the object).’ ‘Where you come to may not be the end.’ ‘ The tortoise is longer than the snake.’ ‘The carpenter’s square is not square.’ ‘A compass should not itself be round.’ ‘A chisel does not surround its handle.’ ‘ The shadow of a flying bird does not (itself) move.’ ‘ Swift as the arrowhead is, there is a time when it is neither flying nor at rest.’ ‘A dog is not a hound.’ ‘A bay horse and a black ox are three. ‘A white dog is black.’ ‘A motherless colt never had a mother. ‘If from a stick a foot long you every day take the half of it, in a myriad ages it will not be exhausted.—It was in this way that the debaters responded to Hui Shih, all their lifetime, without coming to an end. Hwan Twan! and Kung-sun Lung? were true members of this class. By their specious representations they threw a glamour over men’s minds and altered their ideas. They vanquished men in argument, but could not subdue their minds, only keeping them in the enclosure of their sophistry. Hui Shih daily used his own knowledge and the arguments of others to propose strange theses to all debaters ;— 1 Elsewhere unknown. 2 See Book XVII, par. 10. PT. Ill, SECT. XI. THE WRITINGS OF XWANG-8ZE. 231 such was his practice. At the same time he would talk freely of himself, thinking himself the ablest among them, and saying, ‘In heaven or earth who is my match?’ Shih maintained indeed his masculine energy, but he had not the art (of controversy).
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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