Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1As to his bodily conditions, he has his sleeping and BK. VI. ANALYSES OF BOOKS OF KWANG-8ZE. 281 awaking, his eating and resting,—his constant experiences ; but his mind (also) forgets them all. For the springs of action which move to the touch of Heaven, and the movements of desire are indeed different in men; but when we advance and examine the proper home of the mind, we find no difference between its place and nature at the time of birth and of death, and no complication in these after birth and before death:—so it is that the Mind, the T4o, the Heavenly, and the Human are simply One. Is not the unconsciousness of the mind the way in which the True man exercises his knowledge and nourishes it? Carrying out this unconsciousness, from the mind to the body and from the body to the world, he comprehends the character of the time and the requirements of everything, without any further qualification. Hence, while the mind has not acquired this oblivion, the great work of life always suffers from some defect of the mind, and is not fit to be commended. But let the mind be able to exercise this quality, and it can be carried out with great and successful merit, and its admirable service be completed. This is the mind of the True man, never exercised one-sidedly in the world, and gaining no one-sided victory either Heavenward or Manward. Given the True Man with the True Knowledge like this, the nature of death and life may begin to be fully described. Death and life are like the night and the dawn; —is there any power that can command them? Men cannot preside over them. This is what knowledge does not extend to; but within the sphere of knowledge, there is that which is dearer than a Father (par. 5), and more to be honoured than a Ruler; the Eminent, the True, and that moreover over which Heaven cannot preside. Valuable therefore is the nourishing of this Knowledge; and what other art in nourishing it is there but the unconsciousness of which we speak? Why do we say so? The body is born, grows old and dies. This is the common lot. However skilful one may be in hiding it away, it is sure to disappear. Men know that the body is not easily got, but 282 THE TEXTS OF TAOISM. APP. V. they do not know that what might seem like man’s body never comes to an end. Being hidden away in a place from which there is no escape for anything, it does not disappear. This takes place after birth and before death, and may be verified at the times of birth and death; but how much better it is to consider Heaven good, old age good, the beginning good and the end good, than vainly to think that the nourishing of knowledge is making the body good! The doing this is what is called the Tao. And the sage enjoys himself in this; not only because the T4o itself does not disappear, but also because of all who have got it not a single one has ever passed away from notice.
2The doing this is what is called the Tao. And the sage enjoys himself in this; not only because the T4o itself does not disappear, but also because of all who have got it not a single one has ever passed away from notice. But it is not easy to describe the getting of the Tao. In the case about which Nii Yii told Nan-po 3ze-khwei (par. 8); the talents of a sage and the T4o of a sage came together in the study of it; three, seven, and nine days are mentioned as the time of the several degrees of attainment; the learner went on from banishing all worldly matters from his mind as foreign to himself till he came to the utter disregard of time. In this way was he led from what was external, and brought inwards to himself; then again from the idea of the T4o’s being a thing, it was exhibited as Tranquillity amid all Disturbances, and he was carried out of himself till he understood that neither death nor life is more than a phenomenon. The narrator had learned all this from writings and from Lo-sung, searching them, and ever more the more remote they were. Truly great is the difficulty of getting the T4o! And yet it need not be difficult. It was not so with 3ze-yii (par. 9), in whose words about one arm being transformed into a fowl, and the other into a cross-bow, we see its result, as also in what he said about his rumpbone being transformed into a wheel, his spirit into a horse, and one loosing the cord by which his life is suspended. (Again) we have a similar accordance (with the To) in 3ze-li’s question to 3ze-lai (par. 10), about his being made the liver of a rat or the arm of an insect, with the latter’s reply and his remark about the furnace of a founder. BK. VI. ANALYSES OF BOOKS OF KWANG-8ZE. 283 These were men who had got the TAo; as also were 3ze-fan and Khin Kang (par. 11), men after the Maker’s mind, and who enjoyed themselves, disporting in the one vital ether of heaven and earth. The same may be said of Mang-sun 3hai (par. 12). If he had undergone a transformation, he would wait for the future transformation of which he did know. So it was that he obtained the T4o. He and all the others were successful through the use of their mental unconsciousness ; and they who pursue this method, must have the idea of I-v 3ze, who wished to have his branding effaced, and his dismemberment removed by hearing the substance of the Tao (par. 13). Parties who have not lost the consciousness of their minds and wish to do so must become like Yen Hui (par. 14), who separated the connexion between his body and mind, and put away his knowledge, till he became one with the Great Pervader.
313). Parties who have not lost the consciousness of their minds and wish to do so must become like Yen Hui (par. 14), who separated the connexion between his body and mind, and put away his knowledge, till he became one with the Great Pervader. Of such as have lost (in part) the consciousness of their minds and wish to do so entirely, we have an instance in 3ze-sang (par. 15), thinking of Heaven and Earth and of his parents as ignorant of his (miserable) condition, and then ascribing it to Destiny. He exhibited the highest obliviousness :—was he not, with the knowledge which he possessed, nourishing that of which he was ignorant? Such were the True Men, and such was the True Knowledge. In this Book are to be found the roots of the ideas in the other six Books of this Part. In this they all unite. It exhibits the origin of all life, sets forth the reality of all cultivation, and shows the springs of all Making and Transformation, throwing open the door for the Immortals and Buddhas. Here is the wonderful Elixir produced by the . pestle of Jade, the touch of which by a finger produces the feathers of Transformation. As to its style, a vast lake of innumerous wavelets, the mingling of a hundred sparkling eddies, a collection of the oldest achievements in composition, a granary filled with all woods ;—it is only in the er 284 THE TEXTS OF TAOISM. APP, V. power of those who admire the leopard’s spots to appreciate it! Book IX. Governing the world is like governing horses. There is the government, but the only effect of it is injury. Po-lao’s management of horses (par. 1) in a way contrary to their true nature was in no respect different from the way of the (first) potter and the (first) carpenter in dealing with their clay and wood in opposition to the nature of those substances, yet the world praises them all because of their skill, not knowing wherein the good government of the world consists.
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.
1As to his bodily conditions, he has his sleeping and BK. VI. ANALYSES OF BOOKS OF KWANG-8ZE. 281 awaking, his eating and resting,—his constant experiences ; but his mind (also) forgets them all. For the springs of action which move to the touch of Heaven, and the movements of desire are indeed different in men; but when we advance and examine the proper home of the mind, we find no difference between its place and nature at the time of birth and of death, and no complication in these after birth and before death:—so it is that the Mind, the T4o, the Heavenly, and the Human are simply One. Is not the unconsciousness of the mind the way in which the True man exercises his knowledge and nourishes it? Carrying out this unconsciousness, from the mind to the body and from the body to the world, he comprehends the character of the time and the requirements of everything, without any further qualification. Hence, while the mind has not acquired this oblivion, the great work of life always suffers from some defect of the mind, and is not fit to be commended. But let the mind be able to exercise this quality, and it can be carried out with great and successful merit, and its admirable service be completed. This is the mind of the True man, never exercised one-sidedly in the world, and gaining no one-sided victory either Heavenward or Manward. Given the True Man with the True Knowledge like this, the nature of death and life may begin to be fully described. Death and life are like the night and the dawn; —is there any power that can command them? Men cannot preside over them. This is what knowledge does not extend to; but within the sphere of knowledge, there is that which is dearer than a Father (par. 5), and more to be honoured than a Ruler; the Eminent, the True, and that moreover over which Heaven cannot preside. Valuable therefore is the nourishing of this Knowledge; and what other art in nourishing it is there but the unconsciousness of which we speak? Why do we say so? The body is born, grows old and dies. This is the common lot. However skilful one may be in hiding it away, it is sure to disappear. Men know that the body is not easily got, but 282 THE TEXTS OF TAOISM. APP. V. they do not know that what might seem like man’s body never comes to an end. Being hidden away in a place from which there is no escape for anything, it does not disappear. This takes place after birth and before death, and may be verified at the times of birth and death; but how much better it is to consider Heaven good, old age good, the beginning good and the end good, than vainly to think that the nourishing of knowledge is making the body good! The doing this is what is called the Tao. And the sage enjoys himself in this; not only because the T4o itself does not disappear, but also because of all who have got it not a single one has ever passed away from notice.
2The doing this is what is called the Tao. And the sage enjoys himself in this; not only because the T4o itself does not disappear, but also because of all who have got it not a single one has ever passed away from notice. But it is not easy to describe the getting of the Tao. In the case about which Nii Yii told Nan-po 3ze-khwei (par. 8); the talents of a sage and the T4o of a sage came together in the study of it; three, seven, and nine days are mentioned as the time of the several degrees of attainment; the learner went on from banishing all worldly matters from his mind as foreign to himself till he came to the utter disregard of time. In this way was he led from what was external, and brought inwards to himself; then again from the idea of the T4o’s being a thing, it was exhibited as Tranquillity amid all Disturbances, and he was carried out of himself till he understood that neither death nor life is more than a phenomenon. The narrator had learned all this from writings and from Lo-sung, searching them, and ever more the more remote they were. Truly great is the difficulty of getting the T4o! And yet it need not be difficult. It was not so with 3ze-yii (par. 9), in whose words about one arm being transformed into a fowl, and the other into a cross-bow, we see its result, as also in what he said about his rumpbone being transformed into a wheel, his spirit into a horse, and one loosing the cord by which his life is suspended. (Again) we have a similar accordance (with the To) in 3ze-li’s question to 3ze-lai (par. 10), about his being made the liver of a rat or the arm of an insect, with the latter’s reply and his remark about the furnace of a founder. BK. VI. ANALYSES OF BOOKS OF KWANG-8ZE. 283 These were men who had got the TAo; as also were 3ze-fan and Khin Kang (par. 11), men after the Maker’s mind, and who enjoyed themselves, disporting in the one vital ether of heaven and earth. The same may be said of Mang-sun 3hai (par. 12). If he had undergone a transformation, he would wait for the future transformation of which he did know. So it was that he obtained the T4o. He and all the others were successful through the use of their mental unconsciousness ; and they who pursue this method, must have the idea of I-v 3ze, who wished to have his branding effaced, and his dismemberment removed by hearing the substance of the Tao (par. 13). Parties who have not lost the consciousness of their minds and wish to do so must become like Yen Hui (par. 14), who separated the connexion between his body and mind, and put away his knowledge, till he became one with the Great Pervader.
313). Parties who have not lost the consciousness of their minds and wish to do so must become like Yen Hui (par. 14), who separated the connexion between his body and mind, and put away his knowledge, till he became one with the Great Pervader. Of such as have lost (in part) the consciousness of their minds and wish to do so entirely, we have an instance in 3ze-sang (par. 15), thinking of Heaven and Earth and of his parents as ignorant of his (miserable) condition, and then ascribing it to Destiny. He exhibited the highest obliviousness :—was he not, with the knowledge which he possessed, nourishing that of which he was ignorant? Such were the True Men, and such was the True Knowledge. In this Book are to be found the roots of the ideas in the other six Books of this Part. In this they all unite. It exhibits the origin of all life, sets forth the reality of all cultivation, and shows the springs of all Making and Transformation, throwing open the door for the Immortals and Buddhas. Here is the wonderful Elixir produced by the . pestle of Jade, the touch of which by a finger produces the feathers of Transformation. As to its style, a vast lake of innumerous wavelets, the mingling of a hundred sparkling eddies, a collection of the oldest achievements in composition, a granary filled with all woods ;—it is only in the er 284 THE TEXTS OF TAOISM. APP, V. power of those who admire the leopard’s spots to appreciate it! Book IX. Governing the world is like governing horses. There is the government, but the only effect of it is injury. Po-lao’s management of horses (par. 1) in a way contrary to their true nature was in no respect different from the way of the (first) potter and the (first) carpenter in dealing with their clay and wood in opposition to the nature of those substances, yet the world praises them all because of their skill, not knowing wherein the good government of the world consists.
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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