Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Here there appears the influence of Buddhism on the doctrine of the Tao. The R7shis of Buddhism are denoted in Chinese by Hsien Zan (fil AJ), which, for want of a better term, we translate by ‘Immortals’ The famous N&g4rguna, the fourteenth Buddhist patriarch, counts ten classes of these Aishis, and ascribes to them only a temporary exemption for a million years from transmigration, but Chinese Buddhists and Téoists view them as absolutely immortal, and distinguish five classes :—first, Deva Rishis, or Heavenly Hsien, residing on the seven concentric rocks round Meru; second, Purusha, or Spirit-like Hsien, roaming through the air; third, Nara, or Human Hsien, dwelling among men ; fourth, Bhfimi, or Earth Hsien, residing on earth in caves; and fifth, Preta, or Demon Hsien, roving demons. See Eitel’s Handbook to Chinese Buddhism, second edition, p. 130. In this place three out of the five classes are specified, each having its own price in good deeds. ? Literally, ‘those born before himself,’ but generally used as a designation of teachers, ACTIONS AND THEIR RETRIBUTIONS. 239 and attack and expose his kindred by consanguinity and affinity; if he is hard, violent, and without humanity ; if he is ruthlessly cruel in taking his own way; if his judgments of right and wrong are incorrect ; and his likings and aversions are in despite of what is proper; if he oppresses inferiors, and claims merit (for doing so); courts superiors by gratifying their (evil) desires; receives favours without feeling grateful for them ; broods over resentments without ceasing; if he slights and makes no account of Heaven’s people'; if he trouble and throw into disorder the government of the state; bestows rewards on the unrighteous and inflicts punishments on the guiltless; kills men in order to get their wealth, and overthrows men to get their offices ; slays those who have surrendered, and massacres those who have made their submission ; throws censure on the upright, and overthrows the worthy; maltreats the orphan and oppresses the widow; if he casts the laws aside and receives bribes ; holds the right to be wrong and the wrong to be right; enters light offences as heavy; and the sight of an execution makes him more enraged (with the criminal); if he knows his faults and does not change them, or knows what is good and does not do it; throws the guilt of his crimes on others; if he tries to hinder the exercise of an art (for a living); reviles and slanders the sage and worthy ; and assails and oppresses (the principles of ) reason and virtue ? ; 1 A Confucian phrase. See the Lf #7, III, v, 13. 2 One is sorry not to see his way to translate here—‘ Assails . and oppresses those who pursue the T4o and its characteristics.’ Julien gives for it—‘Insulter et traiter avec cruauté ceux qui se livrent 4 l’étude de la Raison et de la Vertu.’ Watters 240 THE TEXTS OF TAOISM.
22 One is sorry not to see his way to translate here—‘ Assails . and oppresses those who pursue the T4o and its characteristics.’ Julien gives for it—‘Insulter et traiter avec cruauté ceux qui se livrent 4 l’étude de la Raison et de la Vertu.’ Watters 240 THE TEXTS OF TAOISM. if he shoots birds and hunts beasts, unearths the burrowing insects and frightens roosting birds, blocks up the dens of animals and overturns nests, hurts the pregnant womb and breaks eggs; if he wishes others to have misfortunes and _ losses; and defames the merit achieved by others; if he imperils others to secure his own safety ; diminishes the property of others to increase his own ; exchanges bad things for good!; and sacrifices the public weal to his private advantage; ifhe takes credit to himself for the ability of others ; conceals the excellences of others; publishes the things discreditable to others; and searches out the private affairs of others; leads others to waste their property and wealth ; and causes the separation of near relatives ?; encroaches on what others love ; and assists others in doing wrong ; gives the reins to his will and puts on airs of majesty ; puts others to shame in seeking victory for himself ; injures or destroys the growing crops of others; and breaks up projected marriages; if becoming rich by improper means makes him proud; and by a peradventure escaping the consequences of his misconduct, he yet feels no shame; if he owns to favours (which he did not confer), and puts off his errors (on others); marries away (his own) calamity to another, and sells (for gain) his own wickedness ; purchases for himself empty praise ; and keeps hidden dangerous purposes in his heart; detracts from the excel- has—‘ Insults and oppresses (those who have attained to the practice of) Truth and Virtue.’ * It is a serious mistranslation of this which Mr. Balfour gives :— “returns evil for good,’ as if it were the golden rule in its highest expression. * Literally, ‘separates men’s bones and flesh,’ —__ nearths t ting bit urns net as; ith 1d losses ss; ith Jiminishe axchangs rblic wes it to hin ccellencs o others 5; leads d causes on what r3 gies iajesty; imself; Ss; and g rich by @ 5 mis yours — 5 (on 1ases igerxcel- __ prace S:— ‘hest { ACTIONS AND THEIR RETRIBUTIONS, 241
3lences of others, and screens his own shortcomings ; if he takes advantage of his dignity to practise intimidation, and indulges his cruelty to kill and wound; if without cause he (wastes cloth) in clipping and shaping it; cooks animals for food, when no rites require it; scatters and throws away the five grains; and burdens and vexes all living creatures; if he ruins the families of others, and gets possession of their money and valuables; admits the water or raises fire in order to injure their dwellings; if he throws into confusion the established rules in order to defeat the services of others; and injures the implements of others to deprive them of the things they require to use; if, seeing others in glory and honour, he wishes them to be banished or degraded ; or seeing them wealthy and prosperous, he wishes them to be broken and scattered; if he sees a beautiful woman and forms the thought of illicit intercourse with her; is indebted to men for goods or money, and wishes them to die; if, when his requests and applications are not complied with, his anger vents itself in imprecations; if he sees others meeting with misfortune, and begins to speak of their misdeeds; or seeing them with bodily imperfections he laughs at them; or when their abilities are worthy of praise, he endeavours to keep them back; if he buries the image of another to obtain an injurious power over him; or employs poison to kill trees; if he is indignant and angry with his instructors; or opposes and thwarts his 1 The crimes indicated here are said to have become rife under the Han dynasty, when the arts of sorcery and witchcraft were largely. employed to the injury of men. [40] R 242 THE TEXTS OF TAOISM,
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.
1Here there appears the influence of Buddhism on the doctrine of the Tao. The R7shis of Buddhism are denoted in Chinese by Hsien Zan (fil AJ), which, for want of a better term, we translate by ‘Immortals’ The famous N&g4rguna, the fourteenth Buddhist patriarch, counts ten classes of these Aishis, and ascribes to them only a temporary exemption for a million years from transmigration, but Chinese Buddhists and Téoists view them as absolutely immortal, and distinguish five classes :—first, Deva Rishis, or Heavenly Hsien, residing on the seven concentric rocks round Meru; second, Purusha, or Spirit-like Hsien, roaming through the air; third, Nara, or Human Hsien, dwelling among men ; fourth, Bhfimi, or Earth Hsien, residing on earth in caves; and fifth, Preta, or Demon Hsien, roving demons. See Eitel’s Handbook to Chinese Buddhism, second edition, p. 130. In this place three out of the five classes are specified, each having its own price in good deeds. ? Literally, ‘those born before himself,’ but generally used as a designation of teachers, ACTIONS AND THEIR RETRIBUTIONS. 239 and attack and expose his kindred by consanguinity and affinity; if he is hard, violent, and without humanity ; if he is ruthlessly cruel in taking his own way; if his judgments of right and wrong are incorrect ; and his likings and aversions are in despite of what is proper; if he oppresses inferiors, and claims merit (for doing so); courts superiors by gratifying their (evil) desires; receives favours without feeling grateful for them ; broods over resentments without ceasing; if he slights and makes no account of Heaven’s people'; if he trouble and throw into disorder the government of the state; bestows rewards on the unrighteous and inflicts punishments on the guiltless; kills men in order to get their wealth, and overthrows men to get their offices ; slays those who have surrendered, and massacres those who have made their submission ; throws censure on the upright, and overthrows the worthy; maltreats the orphan and oppresses the widow; if he casts the laws aside and receives bribes ; holds the right to be wrong and the wrong to be right; enters light offences as heavy; and the sight of an execution makes him more enraged (with the criminal); if he knows his faults and does not change them, or knows what is good and does not do it; throws the guilt of his crimes on others; if he tries to hinder the exercise of an art (for a living); reviles and slanders the sage and worthy ; and assails and oppresses (the principles of ) reason and virtue ? ; 1 A Confucian phrase. See the Lf #7, III, v, 13. 2 One is sorry not to see his way to translate here—‘ Assails . and oppresses those who pursue the T4o and its characteristics.’ Julien gives for it—‘Insulter et traiter avec cruauté ceux qui se livrent 4 l’étude de la Raison et de la Vertu.’ Watters 240 THE TEXTS OF TAOISM.
22 One is sorry not to see his way to translate here—‘ Assails . and oppresses those who pursue the T4o and its characteristics.’ Julien gives for it—‘Insulter et traiter avec cruauté ceux qui se livrent 4 l’étude de la Raison et de la Vertu.’ Watters 240 THE TEXTS OF TAOISM. if he shoots birds and hunts beasts, unearths the burrowing insects and frightens roosting birds, blocks up the dens of animals and overturns nests, hurts the pregnant womb and breaks eggs; if he wishes others to have misfortunes and _ losses; and defames the merit achieved by others; if he imperils others to secure his own safety ; diminishes the property of others to increase his own ; exchanges bad things for good!; and sacrifices the public weal to his private advantage; ifhe takes credit to himself for the ability of others ; conceals the excellences of others; publishes the things discreditable to others; and searches out the private affairs of others; leads others to waste their property and wealth ; and causes the separation of near relatives ?; encroaches on what others love ; and assists others in doing wrong ; gives the reins to his will and puts on airs of majesty ; puts others to shame in seeking victory for himself ; injures or destroys the growing crops of others; and breaks up projected marriages; if becoming rich by improper means makes him proud; and by a peradventure escaping the consequences of his misconduct, he yet feels no shame; if he owns to favours (which he did not confer), and puts off his errors (on others); marries away (his own) calamity to another, and sells (for gain) his own wickedness ; purchases for himself empty praise ; and keeps hidden dangerous purposes in his heart; detracts from the excel- has—‘ Insults and oppresses (those who have attained to the practice of) Truth and Virtue.’ * It is a serious mistranslation of this which Mr. Balfour gives :— “returns evil for good,’ as if it were the golden rule in its highest expression. * Literally, ‘separates men’s bones and flesh,’ —__ nearths t ting bit urns net as; ith 1d losses ss; ith Jiminishe axchangs rblic wes it to hin ccellencs o others 5; leads d causes on what r3 gies iajesty; imself; Ss; and g rich by @ 5 mis yours — 5 (on 1ases igerxcel- __ prace S:— ‘hest { ACTIONS AND THEIR RETRIBUTIONS, 241
3lences of others, and screens his own shortcomings ; if he takes advantage of his dignity to practise intimidation, and indulges his cruelty to kill and wound; if without cause he (wastes cloth) in clipping and shaping it; cooks animals for food, when no rites require it; scatters and throws away the five grains; and burdens and vexes all living creatures; if he ruins the families of others, and gets possession of their money and valuables; admits the water or raises fire in order to injure their dwellings; if he throws into confusion the established rules in order to defeat the services of others; and injures the implements of others to deprive them of the things they require to use; if, seeing others in glory and honour, he wishes them to be banished or degraded ; or seeing them wealthy and prosperous, he wishes them to be broken and scattered; if he sees a beautiful woman and forms the thought of illicit intercourse with her; is indebted to men for goods or money, and wishes them to die; if, when his requests and applications are not complied with, his anger vents itself in imprecations; if he sees others meeting with misfortune, and begins to speak of their misdeeds; or seeing them with bodily imperfections he laughs at them; or when their abilities are worthy of praise, he endeavours to keep them back; if he buries the image of another to obtain an injurious power over him; or employs poison to kill trees; if he is indignant and angry with his instructors; or opposes and thwarts his 1 The crimes indicated here are said to have become rife under the Han dynasty, when the arts of sorcery and witchcraft were largely. employed to the injury of men. [40] R 242 THE TEXTS OF TAOISM,
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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