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1all that is good, he is sure in the long-run to obtain good fortune :—this is called changing calamity into blessing. Therefore the good man speaks what is good, contemplates what is good, and does what is good ; every day he has these three virtues :—at the end of three years Heaven is sure to send down blessing on him?. The bad man speaks what is wicked, contemplates what is wicked, and does what is wicked ; every day he has these three vices :—at the end of three years, Heaven is sure to send down misery on him .—How is it that men will not exert themselves to de what is good ?’ * The effect of repentance and reformation is well set forth;. but the specification of three years, as the period within which the recompense or retribution will occur, is again an indication of the weakness in this concluding paragraph. APPENDIXES. APPENDIX I. Khing Kang King, or ‘The Classic of Purity’ So I must translate the title of this brochure, as it appears in the ‘Collection of the Most Important Treatises of the Taoist Fathers’ (vol. xxxix, p. xvii), in which alone I have had an opportunity of perusing and studying the Text. The name, as given by Wylie (Notes, p. 178), Balfour (Taoist Texts), and Faber (China Review, vol. xiii, p. 246), is Khing King King, and signifies ‘The Classic of Purity and Rest.’ The difference is in the second character, but both Khing Kang and Khing King are wellknown combinations in Téoist writings ; and it will be seen, as the translation of the Text is pursued, that neither of them is unsuitable as the title of the little Book. It is, as Dr. Faber says, one of the ‘mystical canons’ of Taoism ; but the mysticism of Téoism is of a nature peculiar to itself, and different from any mental exercises which have been called by that name in connexion with Christianity or Mohammedanism. It is more vague and shadowy than any theosophy or Sfifism, just as the idea of the T 4o differs from the apprehension of a personal God, however uncertain and indefinite that apprehension may be. Mr. Wylie says the work ‘ treats under very moderate limits of the subjection of the mental faculties.’ This indeed is the consummation to which it conducts the student; a 248 THE TEXTS OF TAOISM. APP. I. condition corresponding to the nothingness which L4o-jze contended for as antecedent to all positive existence, and out of which he said that all existing being came, though he does not indicate how.
2APP. I. condition corresponding to the nothingness which L4o-jze contended for as antecedent to all positive existence, and out of which he said that all existing being came, though he does not indicate how. I give to the Treatise the first place among our appendixes here because of the early origin ascribed to it. It is attributed to Ko Yiian (or Hsiian)!, a T4oist of the Wa dynasty (A. D. 222-277), who is fabled to have attained to the state of an Immortal, and is generally so denominated*. He is represented as a worker of miracles; as addicted to intemperance, and very eccentric in his ways. When shipwrecked on one occasion, he emerged from beneath the water with his clothes unwet, and walked freely on its surface. Finally he ascended to the sky in bright day*. All these accounts may safely be put down as the figments of a later time. It will be seen that the Text ascribes the work to L4o-jze himself, and I find it impossible to accept the account of its origin which is assigned by Li Hsi-yiieh to Ko Hsiian. As quoted by Li in the first of some notes subjoined to his Commentary, Ko is made to say, ‘When I obtained the true T4o, I had recited this K ing ten thousand times. It is what the Spirits of heaven practise, and had not been communicated to scholars of this lower world. I got it from the Divine Ruler of the eastern Hwa; he received it from the Divine Ruler of the Golden Gate ; he received it from the Royal-mother of the West. In all these cases it was transmitted from mouth to mouth, and was not committed to writing. I now, while I am in the world, have written it out in a book. Scholars of the highest order, understanding it, ascend and become officials of Heaven ; those of the middle order, cultivating it, are ranked among the Immortals of the Southern Palace ; those of the lowest order, possessing it, get long years of life in the world, roam ‘7G BL. * 8 fill B- ® See the Accounts of Ko in the Biographical Dictionary of Hsiao Aih-han (1793), and Wang /A!’s supplement to the great work of M& Twan-lin, ch, 242. . CH. I. THE CLASSIC OF PURITY. 249 through the Three Regions!, and (finally) ascend to, and enter, the Golden Gate.’ This quotation would seem to be taken from the preface to our little classic by Ho Hsiian. If there were indeed such a preface during the time of the Wd dynasty, the corruption of the old Taoism must have been rapid. The Hsit Wang-m4, or Royal-mother of the West, is mentioned once in Kwang-jze (Bk. VI, par. 7); but no ‘ Divine - Ruler’ disfigures his pages. Every reader must feel that in the Classic of Purity he has got into a different region of thought from that which he has traversed in the Tao Teh King and in the writings of Kwang-jze. With these remarks I now proceed to the translation and explanation of the text of our Xing.
3Every reader must feel that in the Classic of Purity he has got into a different region of thought from that which he has traversed in the Tao Teh King and in the writings of Kwang-jze. With these remarks I now proceed to the translation and explanation of the text of our Xing. Ch. 1. 1. L&o the Master! said, The Great? Tao has no bodily form, but It produced and nourishes heaven and earth*. The Great T 4o has no passions‘, but It causes the sun and moon to revolve as they do. _ The Great? T4o has no name‘, but It effects the growth and maintenance of all things *. I do not know its name, but I make an effort, and call It the Tao% 1 The name here is Lao K iin (&- #f). [have stated (vol. xxxix, p. 40) that, with the addition of Thai Shang, this is the common designation of Lao-3ze as the Father of Taoism and deifying him,and that it originated probably inthe Thang dynasty. It might seem to be used simply here by Ko Hsiian with the same high application; and since in his preface he refers to different ‘ Divine Rulers,’ it may be contended that we ought to translate Lao Kiin by ‘Lao the Ruler.’ But I am unwilling to think that the deification of Lao-jze 1 ¢The three regions (= SR) ’ here can hardly be the trilokya of the Buddhists, the ethical categories of desire, form, and formlessness. They are more akin to the Brahmanic bhuvanatraya, the physical or cosmological categories of bhfr or earth, bhuvaé or heaven, and svar or atmosphere. 250 THE TEXTS OF TAOISM. APP. I. had taken place so early. The earliest occurrence of the combination L4o X iin which has attracted my notice is in the history of Khung Yung, a descendant of Confucius in the twentieth generation the same who is celebrated in the San 3ze King, for his fraternal deference at the age of four, and who met with a violent death in A. D. 208. While still only a boy, wishing to obtain an interview with a representative of the Lao family, he sent in this message to him, ‘My honoured predecessor and the honoured Lao, the predecessor of your Li family, equally virtuous and righteous, were friends and teachers of each other.’ The epithet Kiin is equally applied to Confucius and L4o-jze, and the combination L4o Kiin implies no exaltation of the latter above the other. * See Téo Teh King, chaps. 18, 25, 53. 8 T. T. K., chaps. 1, 51, et al. * See Kwang-jze, Bk. II, par. 2. ‘ Passions,’ that is, feelings, affections ; as in the first of the thirty-nine Articles. 5 T. T. K., chaps. 1, 25, 32, 51. 6 T. T. X., ch. 25. 2. Now, the T 4o (shows itself in two forms) ; the Pure and the Turbid, and has (the two conditions of) Motion and Rest’. Heaven is pure and earth is turbid; heaven moves and earth is at rest. The masculine is pure and the feminine is turbid; the masculine moves and the feminine is still*. The radical (Purity) descended, and the (turbid) issue flowed abroad ; and thus all things were produced}. The pure is the source of the turbid, and motion is the foundation of rest.
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.
1all that is good, he is sure in the long-run to obtain good fortune :—this is called changing calamity into blessing. Therefore the good man speaks what is good, contemplates what is good, and does what is good ; every day he has these three virtues :—at the end of three years Heaven is sure to send down blessing on him?. The bad man speaks what is wicked, contemplates what is wicked, and does what is wicked ; every day he has these three vices :—at the end of three years, Heaven is sure to send down misery on him .—How is it that men will not exert themselves to de what is good ?’ * The effect of repentance and reformation is well set forth;. but the specification of three years, as the period within which the recompense or retribution will occur, is again an indication of the weakness in this concluding paragraph. APPENDIXES. APPENDIX I. Khing Kang King, or ‘The Classic of Purity’ So I must translate the title of this brochure, as it appears in the ‘Collection of the Most Important Treatises of the Taoist Fathers’ (vol. xxxix, p. xvii), in which alone I have had an opportunity of perusing and studying the Text. The name, as given by Wylie (Notes, p. 178), Balfour (Taoist Texts), and Faber (China Review, vol. xiii, p. 246), is Khing King King, and signifies ‘The Classic of Purity and Rest.’ The difference is in the second character, but both Khing Kang and Khing King are wellknown combinations in Téoist writings ; and it will be seen, as the translation of the Text is pursued, that neither of them is unsuitable as the title of the little Book. It is, as Dr. Faber says, one of the ‘mystical canons’ of Taoism ; but the mysticism of Téoism is of a nature peculiar to itself, and different from any mental exercises which have been called by that name in connexion with Christianity or Mohammedanism. It is more vague and shadowy than any theosophy or Sfifism, just as the idea of the T 4o differs from the apprehension of a personal God, however uncertain and indefinite that apprehension may be. Mr. Wylie says the work ‘ treats under very moderate limits of the subjection of the mental faculties.’ This indeed is the consummation to which it conducts the student; a 248 THE TEXTS OF TAOISM. APP. I. condition corresponding to the nothingness which L4o-jze contended for as antecedent to all positive existence, and out of which he said that all existing being came, though he does not indicate how.
2APP. I. condition corresponding to the nothingness which L4o-jze contended for as antecedent to all positive existence, and out of which he said that all existing being came, though he does not indicate how. I give to the Treatise the first place among our appendixes here because of the early origin ascribed to it. It is attributed to Ko Yiian (or Hsiian)!, a T4oist of the Wa dynasty (A. D. 222-277), who is fabled to have attained to the state of an Immortal, and is generally so denominated*. He is represented as a worker of miracles; as addicted to intemperance, and very eccentric in his ways. When shipwrecked on one occasion, he emerged from beneath the water with his clothes unwet, and walked freely on its surface. Finally he ascended to the sky in bright day*. All these accounts may safely be put down as the figments of a later time. It will be seen that the Text ascribes the work to L4o-jze himself, and I find it impossible to accept the account of its origin which is assigned by Li Hsi-yiieh to Ko Hsiian. As quoted by Li in the first of some notes subjoined to his Commentary, Ko is made to say, ‘When I obtained the true T4o, I had recited this K ing ten thousand times. It is what the Spirits of heaven practise, and had not been communicated to scholars of this lower world. I got it from the Divine Ruler of the eastern Hwa; he received it from the Divine Ruler of the Golden Gate ; he received it from the Royal-mother of the West. In all these cases it was transmitted from mouth to mouth, and was not committed to writing. I now, while I am in the world, have written it out in a book. Scholars of the highest order, understanding it, ascend and become officials of Heaven ; those of the middle order, cultivating it, are ranked among the Immortals of the Southern Palace ; those of the lowest order, possessing it, get long years of life in the world, roam ‘7G BL. * 8 fill B- ® See the Accounts of Ko in the Biographical Dictionary of Hsiao Aih-han (1793), and Wang /A!’s supplement to the great work of M& Twan-lin, ch, 242. . CH. I. THE CLASSIC OF PURITY. 249 through the Three Regions!, and (finally) ascend to, and enter, the Golden Gate.’ This quotation would seem to be taken from the preface to our little classic by Ho Hsiian. If there were indeed such a preface during the time of the Wd dynasty, the corruption of the old Taoism must have been rapid. The Hsit Wang-m4, or Royal-mother of the West, is mentioned once in Kwang-jze (Bk. VI, par. 7); but no ‘ Divine - Ruler’ disfigures his pages. Every reader must feel that in the Classic of Purity he has got into a different region of thought from that which he has traversed in the Tao Teh King and in the writings of Kwang-jze. With these remarks I now proceed to the translation and explanation of the text of our Xing.
3Every reader must feel that in the Classic of Purity he has got into a different region of thought from that which he has traversed in the Tao Teh King and in the writings of Kwang-jze. With these remarks I now proceed to the translation and explanation of the text of our Xing. Ch. 1. 1. L&o the Master! said, The Great? Tao has no bodily form, but It produced and nourishes heaven and earth*. The Great T 4o has no passions‘, but It causes the sun and moon to revolve as they do. _ The Great? T4o has no name‘, but It effects the growth and maintenance of all things *. I do not know its name, but I make an effort, and call It the Tao% 1 The name here is Lao K iin (&- #f). [have stated (vol. xxxix, p. 40) that, with the addition of Thai Shang, this is the common designation of Lao-3ze as the Father of Taoism and deifying him,and that it originated probably inthe Thang dynasty. It might seem to be used simply here by Ko Hsiian with the same high application; and since in his preface he refers to different ‘ Divine Rulers,’ it may be contended that we ought to translate Lao Kiin by ‘Lao the Ruler.’ But I am unwilling to think that the deification of Lao-jze 1 ¢The three regions (= SR) ’ here can hardly be the trilokya of the Buddhists, the ethical categories of desire, form, and formlessness. They are more akin to the Brahmanic bhuvanatraya, the physical or cosmological categories of bhfr or earth, bhuvaé or heaven, and svar or atmosphere. 250 THE TEXTS OF TAOISM. APP. I. had taken place so early. The earliest occurrence of the combination L4o X iin which has attracted my notice is in the history of Khung Yung, a descendant of Confucius in the twentieth generation the same who is celebrated in the San 3ze King, for his fraternal deference at the age of four, and who met with a violent death in A. D. 208. While still only a boy, wishing to obtain an interview with a representative of the Lao family, he sent in this message to him, ‘My honoured predecessor and the honoured Lao, the predecessor of your Li family, equally virtuous and righteous, were friends and teachers of each other.’ The epithet Kiin is equally applied to Confucius and L4o-jze, and the combination L4o Kiin implies no exaltation of the latter above the other. * See Téo Teh King, chaps. 18, 25, 53. 8 T. T. K., chaps. 1, 51, et al. * See Kwang-jze, Bk. II, par. 2. ‘ Passions,’ that is, feelings, affections ; as in the first of the thirty-nine Articles. 5 T. T. K., chaps. 1, 25, 32, 51. 6 T. T. X., ch. 25. 2. Now, the T 4o (shows itself in two forms) ; the Pure and the Turbid, and has (the two conditions of) Motion and Rest’. Heaven is pure and earth is turbid; heaven moves and earth is at rest. The masculine is pure and the feminine is turbid; the masculine moves and the feminine is still*. The radical (Purity) descended, and the (turbid) issue flowed abroad ; and thus all things were produced}. The pure is the source of the turbid, and motion is the foundation of rest.
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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