Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The language of the third sentence about the influence of Man on Heaven and Earth finds its explanation from the phraseology of the thwan of the twenty-fourth hexagram of the Yi (vol. xvi, pp. 107, 108). 5. The nature (of man) is here clever and there stupid ; and the one of these qualities may lie hidden in the other. The abuse of the nine apertures is (chiefly) in the three most important, which may be : now in movement and now at rest. When fire | arises in wood, the evil, having once begun, is sure to go on to the destruction of the wood. When $2 260 THE TEXTS OF TAOISM. APP, It, calamity arises in a state, if thereafter movement ensue, it is sure to go to ruin. When one conducts the work of culture and refining wisely we call him a Sage. The constitution of man is twofold ;—his mental constitution, quiet and restful, and his physical constitution, restless and fond of movement. The nine apertures are the eyes, ears, nostrils, mouth, and the lower parts, and of these the eyes, ears, and mouth are the most important ; but they all need to be kept in subjection and under restraint. If indulged beyond reason, the ruin of themselves and of the mind and body to which they belong is sure to ensue. 2. 1. For Heaven now to give life and now to take it away is the method of the T4o. Heaven and Earth are the despoilers of all things ; all things are the despoilers of Man; and Man is the despoiler of all things. When the three despoilers act as they ought to do, as the three Powers, they are at rest. Hence it is said, ‘During the time of nourishment, all the members are properly regulated; when the springs of motion come into play, all transformations quietly take place.’ Compare ch. 1, par.2. The mutual contention of the five elements in nature only conduces to the nourishment of all its parts; and so man, as one of the three Powers, consumes only to increase his store, and throws down only to build up. Where the concluding quotation is taken from is not known. Of course any quotation is inconsistent with the idea of the early origin of the Treatise. 2. Men know the mysteriousness of the Spirit's (action), but they do not know how what is not Spiritual comes to be so. The sun and moon have their definite times, and their exact measures as CH. WI. HARMONY OF THE SEEN AND UNSEEN. 261 large and small. The service of the sages hereupon arises, and the spiritual intelligence becomes apparent. Compare par. 10 in the fifth Appendix to the Yi King. 3. The spring by which the despoilers are moved is invisible and unknown to all under the sky. When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life. The thing is good in itself, but its effect will be according to the character of its user, and of the use which is made of it.
2When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life. The thing is good in itself, but its effect will be according to the character of its user, and of the use which is made of it. 3. 1. The blind hear well, and the deaf see well. To derive all that is advantageous from one source is ten times better than the employment of a host; to do this thrice in a day and night is a myriad times better. That the loss of oné sense may be in a manner compensated for by the greater cultivation of another,—in the case especially of the two senses specified,—is a fact; but I fail to perceive how this is illustrated by what follows in the rest of the paragraph. The illustration is taken from the seventh of the hexagrams in the Yi, but I have not discovered the nexus of it in the text of that classic or in the Appendixes on the thwan or hsiang of the hexagram. It must be from this paragraph that the bearing of the Treatise on the conduct of military operations has been maintained. 2. The mind is quickened (to activity) by (external) things, and dies through (excessive pursuit of) them. The spring (of the mind’s activity) is in the eyes. Heaven has no (special feeling of) kindness, but so it is that the greatest kindness comes from It. 262 THE TEXTS OF TAOISM. APP. II. The crash of thunder and the blustering wind both come without design. Mr. Balfour translates the first member here by—‘ The mind is produced from matter and dies with matter; the working faculty is in the eye;’ and says that it embodies a bold denial of any future life, or the existence of spirit, apart.from matter. The meaning of the Text, however, is only what I have given ;—is moral and not metaphysical. The eye is singled out from the three most important apertures of the body in ch. 1, par. 5. The rest of the paragraph has its parallelisms in LAo-3ze and Kwang-jze. 3. Perfect enjoyment is the overflowing satisfaction of the nature. Perfect stillness is the entire disinterestedness of it. When Heaven seems to be most wrapt up in Itself, Its operation is universal in its character. A sequel to the preceding paragraph. Li Hst-yiieh observes that the having no feeling of kindness is equivalent to LAo-jze’s ‘doing nothing.’ See the T.T. X., ch. 35, ‘The Tao does nothing, and so there is nothing which It does not do.’ 4. It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself.
3It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself. The first member of this paragraph is very difficult to construe. Mr. Balfour gives for it:—‘ The Laws affecting the animal creation reside in the Breath or Vital Fluid.’ The first character of it properly denotes ‘birds.’ It is often found with another denoting ‘quadrupeds;’ and again it is found alone denoting both birds and beasts. It is also interchanged with another of the same name, denoting ‘to CH. 11. HARMONY OF THE SEEN AND UNSEEN, 263 seize or grasp,’ in which meaning I have taken it; but the bearing of the saying on the general meaning of the Treatise I have not apprehended. The next four sayings are illustrations of LAo-jze’s ‘contraries’ of Taoism. The final saying is a truism ;— is it introduced here as illustrating that whatever is done with design is contrary to the Tao? 5. The stupid man by studying the phenomena and laws of heaven and earth becomes sage; I by studying their times and productions become intelligent. He in his stupidity is perplexed about sageness; I in my freedom from stupidity am the same. He considers his sageness as being an extraordinary attainment; I do not consider mine so. Some scholars have expunged this paragraph as not being genuine; it is certainly difficult to construe and to understand. 6. The method of spontaneity proceeds in stillness, and so it was that heaven, earth, and all things were produced. The method of heaven and earth proceeds gently and gradually, and thus it is that the Yin and Yang overcome (each other by turns). The one takes the place of the other, and so change and transformation proceed accordingly. XK‘ Hst praises this paragraph as very good, and the use of the character 3in (‘proceeds gently and gradually’) as exquisite. After all, what do we learn from it? That Creation proceeded without striving or crying? And that the same Creative Power continues to act in the same way? 7. Therefore the sages, knowing that the method of spontaneity cannot be resisted, take action accordingly and regulate it (for the purpose of culture). The way of perfect stillness cannot be subjected to numerical calculations ; but it would seem that there 264 THE TEXTS OF TAOISM. APP, II, is a wonderful machinery, by which all the heavenly bodies are produced, the eight diagrams, and the sexagenary cycle; spirit-like springs of power, and hidden ghostlinesses ; the arts of the Yin and Yang in the victories of the one over the other :—all these come brightly forward into visibility.
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.
1The language of the third sentence about the influence of Man on Heaven and Earth finds its explanation from the phraseology of the thwan of the twenty-fourth hexagram of the Yi (vol. xvi, pp. 107, 108). 5. The nature (of man) is here clever and there stupid ; and the one of these qualities may lie hidden in the other. The abuse of the nine apertures is (chiefly) in the three most important, which may be : now in movement and now at rest. When fire | arises in wood, the evil, having once begun, is sure to go on to the destruction of the wood. When $2 260 THE TEXTS OF TAOISM. APP, It, calamity arises in a state, if thereafter movement ensue, it is sure to go to ruin. When one conducts the work of culture and refining wisely we call him a Sage. The constitution of man is twofold ;—his mental constitution, quiet and restful, and his physical constitution, restless and fond of movement. The nine apertures are the eyes, ears, nostrils, mouth, and the lower parts, and of these the eyes, ears, and mouth are the most important ; but they all need to be kept in subjection and under restraint. If indulged beyond reason, the ruin of themselves and of the mind and body to which they belong is sure to ensue. 2. 1. For Heaven now to give life and now to take it away is the method of the T4o. Heaven and Earth are the despoilers of all things ; all things are the despoilers of Man; and Man is the despoiler of all things. When the three despoilers act as they ought to do, as the three Powers, they are at rest. Hence it is said, ‘During the time of nourishment, all the members are properly regulated; when the springs of motion come into play, all transformations quietly take place.’ Compare ch. 1, par.2. The mutual contention of the five elements in nature only conduces to the nourishment of all its parts; and so man, as one of the three Powers, consumes only to increase his store, and throws down only to build up. Where the concluding quotation is taken from is not known. Of course any quotation is inconsistent with the idea of the early origin of the Treatise. 2. Men know the mysteriousness of the Spirit's (action), but they do not know how what is not Spiritual comes to be so. The sun and moon have their definite times, and their exact measures as CH. WI. HARMONY OF THE SEEN AND UNSEEN. 261 large and small. The service of the sages hereupon arises, and the spiritual intelligence becomes apparent. Compare par. 10 in the fifth Appendix to the Yi King. 3. The spring by which the despoilers are moved is invisible and unknown to all under the sky. When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life. The thing is good in itself, but its effect will be according to the character of its user, and of the use which is made of it.
2When the superior man has got it, he strengthens his body by it; when the small man has got it, he makes light of his life. The thing is good in itself, but its effect will be according to the character of its user, and of the use which is made of it. 3. 1. The blind hear well, and the deaf see well. To derive all that is advantageous from one source is ten times better than the employment of a host; to do this thrice in a day and night is a myriad times better. That the loss of oné sense may be in a manner compensated for by the greater cultivation of another,—in the case especially of the two senses specified,—is a fact; but I fail to perceive how this is illustrated by what follows in the rest of the paragraph. The illustration is taken from the seventh of the hexagrams in the Yi, but I have not discovered the nexus of it in the text of that classic or in the Appendixes on the thwan or hsiang of the hexagram. It must be from this paragraph that the bearing of the Treatise on the conduct of military operations has been maintained. 2. The mind is quickened (to activity) by (external) things, and dies through (excessive pursuit of) them. The spring (of the mind’s activity) is in the eyes. Heaven has no (special feeling of) kindness, but so it is that the greatest kindness comes from It. 262 THE TEXTS OF TAOISM. APP. II. The crash of thunder and the blustering wind both come without design. Mr. Balfour translates the first member here by—‘ The mind is produced from matter and dies with matter; the working faculty is in the eye;’ and says that it embodies a bold denial of any future life, or the existence of spirit, apart.from matter. The meaning of the Text, however, is only what I have given ;—is moral and not metaphysical. The eye is singled out from the three most important apertures of the body in ch. 1, par. 5. The rest of the paragraph has its parallelisms in LAo-3ze and Kwang-jze. 3. Perfect enjoyment is the overflowing satisfaction of the nature. Perfect stillness is the entire disinterestedness of it. When Heaven seems to be most wrapt up in Itself, Its operation is universal in its character. A sequel to the preceding paragraph. Li Hst-yiieh observes that the having no feeling of kindness is equivalent to LAo-jze’s ‘doing nothing.’ See the T.T. X., ch. 35, ‘The Tao does nothing, and so there is nothing which It does not do.’ 4. It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself.
3It is by its breath that we control whatever creature we grasp. Life is the root of death, and death is the root of life. Kindness springs from injury, and injury springs from kindness. He who sinks himself in water or enters amidst fire brings destruction on himself. The first member of this paragraph is very difficult to construe. Mr. Balfour gives for it:—‘ The Laws affecting the animal creation reside in the Breath or Vital Fluid.’ The first character of it properly denotes ‘birds.’ It is often found with another denoting ‘quadrupeds;’ and again it is found alone denoting both birds and beasts. It is also interchanged with another of the same name, denoting ‘to CH. 11. HARMONY OF THE SEEN AND UNSEEN, 263 seize or grasp,’ in which meaning I have taken it; but the bearing of the saying on the general meaning of the Treatise I have not apprehended. The next four sayings are illustrations of LAo-jze’s ‘contraries’ of Taoism. The final saying is a truism ;— is it introduced here as illustrating that whatever is done with design is contrary to the Tao? 5. The stupid man by studying the phenomena and laws of heaven and earth becomes sage; I by studying their times and productions become intelligent. He in his stupidity is perplexed about sageness; I in my freedom from stupidity am the same. He considers his sageness as being an extraordinary attainment; I do not consider mine so. Some scholars have expunged this paragraph as not being genuine; it is certainly difficult to construe and to understand. 6. The method of spontaneity proceeds in stillness, and so it was that heaven, earth, and all things were produced. The method of heaven and earth proceeds gently and gradually, and thus it is that the Yin and Yang overcome (each other by turns). The one takes the place of the other, and so change and transformation proceed accordingly. XK‘ Hst praises this paragraph as very good, and the use of the character 3in (‘proceeds gently and gradually’) as exquisite. After all, what do we learn from it? That Creation proceeded without striving or crying? And that the same Creative Power continues to act in the same way? 7. Therefore the sages, knowing that the method of spontaneity cannot be resisted, take action accordingly and regulate it (for the purpose of culture). The way of perfect stillness cannot be subjected to numerical calculations ; but it would seem that there 264 THE TEXTS OF TAOISM. APP, II, is a wonderful machinery, by which all the heavenly bodies are produced, the eight diagrams, and the sexagenary cycle; spirit-like springs of power, and hidden ghostlinesses ; the arts of the Yin and Yang in the victories of the one over the other :—all these come brightly forward into visibility.
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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