Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1PT. Il, SECT.XII. THE WRITINGS OF KWANG-3ZE. 23 I not met with such a tree, I must have abandoned the object; but my Heaven-given faculty and the Heaven-given qualities of the wood were concentrated on it. So it was that my spirit was thus engaged in the production of the bell-stand.’ 11. Tung-yé Ai} was introduced to duke Kwang? to exhibit his driving. His horses went forwards and backwards with the straightness of a line, and wheeled to the right and the left with the exactness of a circle. The duke thought that the lines and circles could not be surpassed if they were woven with silken strings, and told him to make a hundred circuits on the same lines. On the road Yen Ho? met the equipage, and on entering (the palace), and seeing the duke, he said, ‘Xi’s horses will break down, but the duke was silent, and gave him no reply. After a little the horses did come back, having broken down; and the duke then said, ‘ How did you know that it would be so?’ Yen Ho said, ‘The horses were exhausted, and he was still urging them on. It was this which made me say that they would break down.’ 12, The artisan Shui‘ made things round (and square) more exactly than if he had used the circle 1 Ki would be the name of the charioteer, a gentleman of Lf, called Tung-yé, ‘ eastern country,’ I suppose from the situation of his estate. 2 Duke Awang would be the marquis Thung of Lf, B.c. 693-662. 5 Yen Ho was probably the chief of the Yen family at the time. A scion of it, Yen Hui, afterwards became the favourite disciple of Confucius. He could hardly be the same Yen Ho who is mentioned in Bk. IV, par. 5. At has had, and still has, his representatives in every country. * Shui is mentioned in the Shi King, V, xxii, 19, as a famous maker of arrows. Some carry him back to the time of Shun. 24 THE TEXTS OF TAOISM. BK. XIX. Nn and square. The operation of his fingers on (the forms of) things was like the transformations of them (in nature), and required no application of his mind; and so his Intelligence! was entire and encountered no resistance. 13. To be unthought of by the foot that wears it is the fitness of a shoe; to be unthought of by the waist is the fitness of a girdle. When one’s wisdom does not think of the right or the wrong (of a question under discussion), that shows the suitability of the mind (for the question); when one is conscious of no inward change, or outward attraction, that shows the mastery of affairs. He who perceives at once the fitness, and never loses the sense of it, has the fitness that forgets all about what is fitting.
2He who perceives at once the fitness, and never loses the sense of it, has the fitness that forgets all about what is fitting. 14; There was a Sun Hsifi? who went to the door of 3ze-pien Aing-jze, and said to him in a strange perturbed way, ‘When I lived in my village, no one took notice of me, but all said that I did not cultivate (my fields); in a time of trouble and attack, no one took notice of me, but all said that I had no courage. But that I did not cultivate my fields, was really because I never met with a good year; and that I did not do service for our ruler, was because I did not meet with the suitable opportunity to do so. I have been sent about my business by the villagers, and am driven away by the registrars of the district ;—what is my crime ?. O Heaven! how is it that I have met with such a fate ?’ ? Literally, ‘Tower of Intelligence,’—a TAoistic name for the mind. * A weakling, of whom we know only what we read here. PT. II, SECT.X1. THE WRITINGS OF KWANG-8ZE. 25 Pien-3ze! said to him, ‘Have you not heard how the perfect man deals with himself? He forgets that he has a liver and gall. He takes no thought of his ears and eyes. He seems lost and aimless beyond the dust and dirt of the world, and enjoys himself at ease in occupations untroubled by the affairs of business. He may be described as acting and yet not relying on what he does, as being superior and yet not using his superiority to exercise any control. But now you would make a display of your wisdom to astonish the ignorant; you would cultivate your person to make the inferiority of others more apparent; you seek to shine as if you were carrying the sun and moon in your hands. That you are complete in your bodily frame, and possess all its nine openings; that you have not met with any calamity in the middle of your course, such as deafness, blindness, or lameness, and can still take your place as a man among other men ;—in all this you are fortunate. What leisure have you to murmur against Heaven? Go away, Sir.’ Sun-3ze on this went out, and Pien-3ze went inside. Having sitten down, after a little time he looked up to heaven, and sighed. His disciples asked him why he sighed, and he said to them, ‘ Hsil came to me a little while ago, and I told him the characteristics of the perfect man. I am afraid he will be frightened, and get into a state of perplexity.’ His disciples said, “Not so. If what he said was right, and what you 1 This must have been a man of more note. We find him here with a school of disciples in his house, and sought out for counsel by men like Sun Hsifi. 26 THE TEXTS OF TAOISM. BK. XIX.
3If what he said was right, and what you 1 This must have been a man of more note. We find him here with a school of disciples in his house, and sought out for counsel by men like Sun Hsifi. 26 THE TEXTS OF TAOISM. BK. XIX. said was wrong, the wrong will certainly not be able to perplex the right. If what he said was wrong, and what you said was right, it was just because he was perplexed that he came to you. What was your fault in dealing with him as you did?’ Pien-sze said, ‘Not so. Formerly a bird came, and took up its seat in the suburbs of LQ4. The ruler of La was pleased with it, and provided an ox, a sheep, and a pig to feast it, causing also the Aif-sh4o to be performed to delight it. But the bird began to be sad, looked dazed, and did not venture to eat or drink. This was what is called “Nourishing a bird, as you would nourish yourself.” He who would nourish a bird as a bird should be nourished should let it perch in a deep forest, or let it float on a river or lake, or let it find its food naturally and undisturbed on the level dry ground. Now Hsifi (came to me), a man of slender intelligence, and slight information, and I told him of the characteristics of the perfect man, it was like using a carriage and horses to convey a mouse, or trying to delight a quail with the music of bells and drums ;— could the creatures help being frightened ?’ 1 Compare par. 5, Bk. XVIII. PT, Il. SECT. XIII. THE WRITINGS OF KWANG-8ZE. 27 BOOK XX. Part II. Section XIII. Shan M4, or ‘The Tree on the Mountain *.’ 1. Kwang-3ze was walking on a mountain, when he saw a great tree® with huge branches and luxuriant foliage. A wood-cutter was resting by its side, but he would not touch it, and, when asked the reason, said, that it was of no use for anything. Awang-jze then said to his disciples, ‘This tree, because its wood is good for nothing, will succeed in living out its natural term of years.’ Having left the mountain, the Master lodged in the house of an old friend, who was glad to see him, and ordered his waiting-lad to kill a goose and boil it. The lad said, ‘One of our geese can cackle, and the other cannot ;—which of them shall I kill?’ The host said, ‘ Kill the one that cannot cackle.’ Next day, his disciples asked Awang-sze, saying, ‘Yesterday the tree on the mountain (you said) would live out its years because of the uselessness of its wood, and now our host’s goose has died because of its want of power (to cackle) ;—which of these conditions, Master, would you prefer to be in?’ Awang-ze laughed and said, ‘(If I said that) I would prefer to be in a position between being fit to be useful and wanting that fitness, that would * See vol. xxxix, p. 151. 2 Compare the accounts of great trees in I, par.6; IV, par.1; et al. 28 © THE TEXTS OF TAOISM. BK. XX.
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.
1PT. Il, SECT.XII. THE WRITINGS OF KWANG-3ZE. 23 I not met with such a tree, I must have abandoned the object; but my Heaven-given faculty and the Heaven-given qualities of the wood were concentrated on it. So it was that my spirit was thus engaged in the production of the bell-stand.’ 11. Tung-yé Ai} was introduced to duke Kwang? to exhibit his driving. His horses went forwards and backwards with the straightness of a line, and wheeled to the right and the left with the exactness of a circle. The duke thought that the lines and circles could not be surpassed if they were woven with silken strings, and told him to make a hundred circuits on the same lines. On the road Yen Ho? met the equipage, and on entering (the palace), and seeing the duke, he said, ‘Xi’s horses will break down, but the duke was silent, and gave him no reply. After a little the horses did come back, having broken down; and the duke then said, ‘ How did you know that it would be so?’ Yen Ho said, ‘The horses were exhausted, and he was still urging them on. It was this which made me say that they would break down.’ 12, The artisan Shui‘ made things round (and square) more exactly than if he had used the circle 1 Ki would be the name of the charioteer, a gentleman of Lf, called Tung-yé, ‘ eastern country,’ I suppose from the situation of his estate. 2 Duke Awang would be the marquis Thung of Lf, B.c. 693-662. 5 Yen Ho was probably the chief of the Yen family at the time. A scion of it, Yen Hui, afterwards became the favourite disciple of Confucius. He could hardly be the same Yen Ho who is mentioned in Bk. IV, par. 5. At has had, and still has, his representatives in every country. * Shui is mentioned in the Shi King, V, xxii, 19, as a famous maker of arrows. Some carry him back to the time of Shun. 24 THE TEXTS OF TAOISM. BK. XIX. Nn and square. The operation of his fingers on (the forms of) things was like the transformations of them (in nature), and required no application of his mind; and so his Intelligence! was entire and encountered no resistance. 13. To be unthought of by the foot that wears it is the fitness of a shoe; to be unthought of by the waist is the fitness of a girdle. When one’s wisdom does not think of the right or the wrong (of a question under discussion), that shows the suitability of the mind (for the question); when one is conscious of no inward change, or outward attraction, that shows the mastery of affairs. He who perceives at once the fitness, and never loses the sense of it, has the fitness that forgets all about what is fitting.
2He who perceives at once the fitness, and never loses the sense of it, has the fitness that forgets all about what is fitting. 14; There was a Sun Hsifi? who went to the door of 3ze-pien Aing-jze, and said to him in a strange perturbed way, ‘When I lived in my village, no one took notice of me, but all said that I did not cultivate (my fields); in a time of trouble and attack, no one took notice of me, but all said that I had no courage. But that I did not cultivate my fields, was really because I never met with a good year; and that I did not do service for our ruler, was because I did not meet with the suitable opportunity to do so. I have been sent about my business by the villagers, and am driven away by the registrars of the district ;—what is my crime ?. O Heaven! how is it that I have met with such a fate ?’ ? Literally, ‘Tower of Intelligence,’—a TAoistic name for the mind. * A weakling, of whom we know only what we read here. PT. II, SECT.X1. THE WRITINGS OF KWANG-8ZE. 25 Pien-3ze! said to him, ‘Have you not heard how the perfect man deals with himself? He forgets that he has a liver and gall. He takes no thought of his ears and eyes. He seems lost and aimless beyond the dust and dirt of the world, and enjoys himself at ease in occupations untroubled by the affairs of business. He may be described as acting and yet not relying on what he does, as being superior and yet not using his superiority to exercise any control. But now you would make a display of your wisdom to astonish the ignorant; you would cultivate your person to make the inferiority of others more apparent; you seek to shine as if you were carrying the sun and moon in your hands. That you are complete in your bodily frame, and possess all its nine openings; that you have not met with any calamity in the middle of your course, such as deafness, blindness, or lameness, and can still take your place as a man among other men ;—in all this you are fortunate. What leisure have you to murmur against Heaven? Go away, Sir.’ Sun-3ze on this went out, and Pien-3ze went inside. Having sitten down, after a little time he looked up to heaven, and sighed. His disciples asked him why he sighed, and he said to them, ‘ Hsil came to me a little while ago, and I told him the characteristics of the perfect man. I am afraid he will be frightened, and get into a state of perplexity.’ His disciples said, “Not so. If what he said was right, and what you 1 This must have been a man of more note. We find him here with a school of disciples in his house, and sought out for counsel by men like Sun Hsifi. 26 THE TEXTS OF TAOISM. BK. XIX.
3If what he said was right, and what you 1 This must have been a man of more note. We find him here with a school of disciples in his house, and sought out for counsel by men like Sun Hsifi. 26 THE TEXTS OF TAOISM. BK. XIX. said was wrong, the wrong will certainly not be able to perplex the right. If what he said was wrong, and what you said was right, it was just because he was perplexed that he came to you. What was your fault in dealing with him as you did?’ Pien-sze said, ‘Not so. Formerly a bird came, and took up its seat in the suburbs of LQ4. The ruler of La was pleased with it, and provided an ox, a sheep, and a pig to feast it, causing also the Aif-sh4o to be performed to delight it. But the bird began to be sad, looked dazed, and did not venture to eat or drink. This was what is called “Nourishing a bird, as you would nourish yourself.” He who would nourish a bird as a bird should be nourished should let it perch in a deep forest, or let it float on a river or lake, or let it find its food naturally and undisturbed on the level dry ground. Now Hsifi (came to me), a man of slender intelligence, and slight information, and I told him of the characteristics of the perfect man, it was like using a carriage and horses to convey a mouse, or trying to delight a quail with the music of bells and drums ;— could the creatures help being frightened ?’ 1 Compare par. 5, Bk. XVIII. PT, Il. SECT. XIII. THE WRITINGS OF KWANG-8ZE. 27 BOOK XX. Part II. Section XIII. Shan M4, or ‘The Tree on the Mountain *.’ 1. Kwang-3ze was walking on a mountain, when he saw a great tree® with huge branches and luxuriant foliage. A wood-cutter was resting by its side, but he would not touch it, and, when asked the reason, said, that it was of no use for anything. Awang-jze then said to his disciples, ‘This tree, because its wood is good for nothing, will succeed in living out its natural term of years.’ Having left the mountain, the Master lodged in the house of an old friend, who was glad to see him, and ordered his waiting-lad to kill a goose and boil it. The lad said, ‘One of our geese can cackle, and the other cannot ;—which of them shall I kill?’ The host said, ‘ Kill the one that cannot cackle.’ Next day, his disciples asked Awang-sze, saying, ‘Yesterday the tree on the mountain (you said) would live out its years because of the uselessness of its wood, and now our host’s goose has died because of its want of power (to cackle) ;—which of these conditions, Master, would you prefer to be in?’ Awang-ze laughed and said, ‘(If I said that) I would prefer to be in a position between being fit to be useful and wanting that fitness, that would * See vol. xxxix, p. 151. 2 Compare the accounts of great trees in I, par.6; IV, par.1; et al. 28 © THE TEXTS OF TAOISM. BK. XX.
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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