Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The water and fire of men’s minds produce irregularity in their action, and then again overcome it; but after the harmony of the mind has been consumed, there remains in them no more trace of the action of the Tao. On this account, when Kung-ni was obstinately regardless of a myriad generations (in the future), Lao Léi-3ze still warned him to have done with his self-conceit (par. 5). His reason for doing so was that wisdom had its perils, and even spirit-like intelligence does not reach to everything (par. 6). It was so with the marvellous tortoise, and not with it only. The sage is full of anxiety and indecision (par. 5), and thereby is successful in his undertakings ; the man of the greatest knowledge puts away (the idea of) skill, and without any effort shows his skill:—they can both look on what seems to have no use and pronounce it useful, and allow their nature while it is able to enjoy itself to take its course without being anxious about its issue in advantage or injury (par. 1). And moreover, it is not necessary that they should leave BK. XXvI. ANALYSES OF BOOKS OF KWANG-8ZE. 295 the world in order to enjoy themselves. There are the distinctions of antiquity and the present day indelibly exhibited in the course of time (par. 8). The way in which the Perfect man enjoys himself is by his passing through the world of men without leaving any trace of himself. His way is free and encounters no obstruction (par.9); his mind has its spontaneous and enjoyable movements, and so his spirit is sure to overcome all external obstructions. Very different is this from the way of him who is bent on concealing himself, and on extinguishing all traces of his course (par. 8). He will seek his enjoyment in the great forest with its heights and hills, and not be able to endure the trouble of desiring fame, having recourse also to violence, laying plans, seeking to discharge the duties of office so as to secure general approval. Thus the Perfect man obtains the harmony of his Heaven (-given nature), and his satisfactions spring up, he knows not how, as when the growing grain in spring has been laid by the rains (par. 9). As to the arts of curing illness, giving rest to old age, and restraining hasty measures to remedy the effects of errors, he can put them on one side, and not discuss them; thus playing the part of one who has apprehended the ideas and then forgets the words in which they were conveyed (par.11). Let him who occupies himself with the T4o beware of ‘seeking the fish-baskets and hare-snares,’ and falling into such mistakes as are instanced in the cases of emaciation to death, or suicide by drowning.
2Let him who occupies himself with the T4o beware of ‘seeking the fish-baskets and hare-snares,’ and falling into such mistakes as are instanced in the cases of emaciation to death, or suicide by drowning. This Book points out the true form of substances, and gave rise to the talk in subsequent ages about the Khan and Li hexagrams, and about the lead and quicksilver. Nearly the whole of it has been called in question, and the second, third, and fourth paragraphs are so marked by the shallowness of their style, and the eccentricity of their sentiments, that it may be doubted if they are genuine. I suspect they were written and introduced by some imitator of Kwang-jze, and therefore call attention to them and cast them out of my analysis. 296 THE TEXTS OF TAOISM. APP, V. Book XXXII. Lin Hsi-Zung omits Books XXVIII, XXIX, XXX, and XXXI from his edition of Kwang-jze’s Writings. Our Book XXXII, the Lieh Yii-kh4u, is with him Book XXVIII. He explains and comments on its various paragraphs as he does in the case of all the previous Books. Instead of subjoining an Analysis and Summary of the Contents in his usual way, he contents himself with the following note :— In the Notice given by SQ 3ze-kan! of the Sacrificial Hall to Kwang-jze, he says that after reading the last paragraph of Book XXVII (the Yii Yen, or ‘ Metaphorical Words’), about Yang 3ze-Aii, and how (when he left the inn) the other visitors would have striven with him about the places for their mats, he forthwith discarded the four Books that followed,—_the Zang Wang, the Tao Xih, the Yiieh Kien, and the Yii-ff; making the Lieh Yii-khau immediately follow that paragraph. Having done so, he fully saw the wisdom of what he had done, and said with a laugh, ‘ Yes, they do indeed belong to one chapter !’ So did the old scholar see what other eyes for a thousand years had failed to see. No subsequent editor and commentator, however, ventured to take it on him to change the order of the several Books which had been established, following therein the Critical Canon laid down by Confucius about putting aside subjects concerning which doubts are entertained?; but we ought not to pass the question by without remark. The subject of the last paragraph of the Lieh Yii-khau is Kwang-jze, ‘when he was about to die.’ It clearly 1 SQ Shih €53 ix). styled 9ze-Zan (-F- He) and also, and more frequently, Tung-pho (He Yt), one of the most celebrated statesmen and scholars of the eleventh century (1036-1101), The notice of the Sacrificial Hall of Awang-3ze was written in 1078. See Appendix viii. ? See the Confucian Analects II, xviii:—‘ Learn much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others.’ BK, XxXx1I, ANALYSES OF BOOKS OF KWANG-8ZE. 297
3See Appendix viii. ? See the Confucian Analects II, xviii:—‘ Learn much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others.’ BK, XxXx1I, ANALYSES OF BOOKS OF KWANG-8ZE. 297 intimates how he, the man of X/i-yiian, from that time ceased to use his pencil, just as the appearance of the Lin (in the 30-Awan) did in the case of Confucius. Nota single character therefore should appear as from him after this. We have no occasion therefore to enter into any argument about the Thien Hsia (Book XXXIII). We ‘may be sure that it was made, not by Awang-jze, but by some editor of his writings. Later writers, indeed, contend vehemently for AKwang-3ze’s own authorship of it. We can only say, Great is the difficulty in treating of the different views of Scholars?! , 1 The arguments both of Sa Shih and Lin Hsi-dung as set forth in this note are far from conclusive. APPENDIX VI. List of Narratives, Apologues, and Stories of various kinds in the Writings of Awang-jze. Book I. Paragraph 1. The enjoyment of the Tdo by such vast creatures as the Khw4n and the Phang. 2. The enjoyment and foolish judgments of smaller creatures. Big trees and Phang 30. . 3. Questions put by Thang to Ki. The T4o in different men :—Yung-jze; Lieh-jze; and an ideal T4oist. The Perfect man, the Spirit-like man, and the Sagely-minded man. 4. Y4o wishing to resign the throne to Hsii Ya. 5. Kien Wa and Lien Shf on the ideal T4oist. 6. A cap-seller of Sung. Y4Ao after visiting the four Perfect ones. 7. Hui-s3ze and Kwang-3ze :—the great calabashes; the hand-protecting salve; and the great Ailantus tree. Book II. Par. 1. Nan-kwo 3ze-kfi in a trance, and his disciple. The notes of heaven, earth, and man. 4. ‘In the morning three:’—the monkeys and their acorns. 7. Yao and Shun,—on the wish of the former to smite some small states. g. Lt Ki before and after her marriage. 10. The penumbra and the shadow. Awang-3ze’s dream that he was a butterfly. BK.V. | LIST OF NARRATIVES OF KWANG-8ZE. 299 Book III. Par. 2. King Wan-hui and his cook ;—how the latter cut up his oxen. 3. Kung-wan Hsien and the Master of the Left who had only one foot. 4. The death of Lao-3ze; and adverse judgment on his life. Book IV. Pars. 1, 2. Yen Hui and Confucius ;—on the proposal of the former to go and convert the ruler of Wei. 3, 4. 3ze-kAo and Confucius ;—on the mission of the former from Kd to Ki. 5. Yen Ho and KXii Po-yii ;—on the former’s undertaking to be tutor to the wayward son of duke Ling of Wei. 6. The master-mechanic and the great tree ;—so large and old through its uselessness. 7. Nan-po 3ze-k/i and the great tree, preserved by its uselessness. Trees of Sung cut down because of their good timber. Peculiarities exempting from death as sacrificial victims. 8. The deformed object Shad and his worth. 9. Rencontre between Confucius and the madman of Kha. , Book V.
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 water and fire of men’s minds produce irregularity in their action, and then again overcome it; but after the harmony of the mind has been consumed, there remains in them no more trace of the action of the Tao. On this account, when Kung-ni was obstinately regardless of a myriad generations (in the future), Lao Léi-3ze still warned him to have done with his self-conceit (par. 5). His reason for doing so was that wisdom had its perils, and even spirit-like intelligence does not reach to everything (par. 6). It was so with the marvellous tortoise, and not with it only. The sage is full of anxiety and indecision (par. 5), and thereby is successful in his undertakings ; the man of the greatest knowledge puts away (the idea of) skill, and without any effort shows his skill:—they can both look on what seems to have no use and pronounce it useful, and allow their nature while it is able to enjoy itself to take its course without being anxious about its issue in advantage or injury (par. 1). And moreover, it is not necessary that they should leave BK. XXvI. ANALYSES OF BOOKS OF KWANG-8ZE. 295 the world in order to enjoy themselves. There are the distinctions of antiquity and the present day indelibly exhibited in the course of time (par. 8). The way in which the Perfect man enjoys himself is by his passing through the world of men without leaving any trace of himself. His way is free and encounters no obstruction (par.9); his mind has its spontaneous and enjoyable movements, and so his spirit is sure to overcome all external obstructions. Very different is this from the way of him who is bent on concealing himself, and on extinguishing all traces of his course (par. 8). He will seek his enjoyment in the great forest with its heights and hills, and not be able to endure the trouble of desiring fame, having recourse also to violence, laying plans, seeking to discharge the duties of office so as to secure general approval. Thus the Perfect man obtains the harmony of his Heaven (-given nature), and his satisfactions spring up, he knows not how, as when the growing grain in spring has been laid by the rains (par. 9). As to the arts of curing illness, giving rest to old age, and restraining hasty measures to remedy the effects of errors, he can put them on one side, and not discuss them; thus playing the part of one who has apprehended the ideas and then forgets the words in which they were conveyed (par.11). Let him who occupies himself with the T4o beware of ‘seeking the fish-baskets and hare-snares,’ and falling into such mistakes as are instanced in the cases of emaciation to death, or suicide by drowning.
2Let him who occupies himself with the T4o beware of ‘seeking the fish-baskets and hare-snares,’ and falling into such mistakes as are instanced in the cases of emaciation to death, or suicide by drowning. This Book points out the true form of substances, and gave rise to the talk in subsequent ages about the Khan and Li hexagrams, and about the lead and quicksilver. Nearly the whole of it has been called in question, and the second, third, and fourth paragraphs are so marked by the shallowness of their style, and the eccentricity of their sentiments, that it may be doubted if they are genuine. I suspect they were written and introduced by some imitator of Kwang-jze, and therefore call attention to them and cast them out of my analysis. 296 THE TEXTS OF TAOISM. APP, V. Book XXXII. Lin Hsi-Zung omits Books XXVIII, XXIX, XXX, and XXXI from his edition of Kwang-jze’s Writings. Our Book XXXII, the Lieh Yii-kh4u, is with him Book XXVIII. He explains and comments on its various paragraphs as he does in the case of all the previous Books. Instead of subjoining an Analysis and Summary of the Contents in his usual way, he contents himself with the following note :— In the Notice given by SQ 3ze-kan! of the Sacrificial Hall to Kwang-jze, he says that after reading the last paragraph of Book XXVII (the Yii Yen, or ‘ Metaphorical Words’), about Yang 3ze-Aii, and how (when he left the inn) the other visitors would have striven with him about the places for their mats, he forthwith discarded the four Books that followed,—_the Zang Wang, the Tao Xih, the Yiieh Kien, and the Yii-ff; making the Lieh Yii-khau immediately follow that paragraph. Having done so, he fully saw the wisdom of what he had done, and said with a laugh, ‘ Yes, they do indeed belong to one chapter !’ So did the old scholar see what other eyes for a thousand years had failed to see. No subsequent editor and commentator, however, ventured to take it on him to change the order of the several Books which had been established, following therein the Critical Canon laid down by Confucius about putting aside subjects concerning which doubts are entertained?; but we ought not to pass the question by without remark. The subject of the last paragraph of the Lieh Yii-khau is Kwang-jze, ‘when he was about to die.’ It clearly 1 SQ Shih €53 ix). styled 9ze-Zan (-F- He) and also, and more frequently, Tung-pho (He Yt), one of the most celebrated statesmen and scholars of the eleventh century (1036-1101), The notice of the Sacrificial Hall of Awang-3ze was written in 1078. See Appendix viii. ? See the Confucian Analects II, xviii:—‘ Learn much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others.’ BK, XxXx1I, ANALYSES OF BOOKS OF KWANG-8ZE. 297
3See Appendix viii. ? See the Confucian Analects II, xviii:—‘ Learn much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others.’ BK, XxXx1I, ANALYSES OF BOOKS OF KWANG-8ZE. 297 intimates how he, the man of X/i-yiian, from that time ceased to use his pencil, just as the appearance of the Lin (in the 30-Awan) did in the case of Confucius. Nota single character therefore should appear as from him after this. We have no occasion therefore to enter into any argument about the Thien Hsia (Book XXXIII). We ‘may be sure that it was made, not by Awang-jze, but by some editor of his writings. Later writers, indeed, contend vehemently for AKwang-3ze’s own authorship of it. We can only say, Great is the difficulty in treating of the different views of Scholars?! , 1 The arguments both of Sa Shih and Lin Hsi-dung as set forth in this note are far from conclusive. APPENDIX VI. List of Narratives, Apologues, and Stories of various kinds in the Writings of Awang-jze. Book I. Paragraph 1. The enjoyment of the Tdo by such vast creatures as the Khw4n and the Phang. 2. The enjoyment and foolish judgments of smaller creatures. Big trees and Phang 30. . 3. Questions put by Thang to Ki. The T4o in different men :—Yung-jze; Lieh-jze; and an ideal T4oist. The Perfect man, the Spirit-like man, and the Sagely-minded man. 4. Y4o wishing to resign the throne to Hsii Ya. 5. Kien Wa and Lien Shf on the ideal T4oist. 6. A cap-seller of Sung. Y4Ao after visiting the four Perfect ones. 7. Hui-s3ze and Kwang-3ze :—the great calabashes; the hand-protecting salve; and the great Ailantus tree. Book II. Par. 1. Nan-kwo 3ze-kfi in a trance, and his disciple. The notes of heaven, earth, and man. 4. ‘In the morning three:’—the monkeys and their acorns. 7. Yao and Shun,—on the wish of the former to smite some small states. g. Lt Ki before and after her marriage. 10. The penumbra and the shadow. Awang-3ze’s dream that he was a butterfly. BK.V. | LIST OF NARRATIVES OF KWANG-8ZE. 299 Book III. Par. 2. King Wan-hui and his cook ;—how the latter cut up his oxen. 3. Kung-wan Hsien and the Master of the Left who had only one foot. 4. The death of Lao-3ze; and adverse judgment on his life. Book IV. Pars. 1, 2. Yen Hui and Confucius ;—on the proposal of the former to go and convert the ruler of Wei. 3, 4. 3ze-kAo and Confucius ;—on the mission of the former from Kd to Ki. 5. Yen Ho and KXii Po-yii ;—on the former’s undertaking to be tutor to the wayward son of duke Ling of Wei. 6. The master-mechanic and the great tree ;—so large and old through its uselessness. 7. Nan-po 3ze-k/i and the great tree, preserved by its uselessness. Trees of Sung cut down because of their good timber. Peculiarities exempting from death as sacrificial victims. 8. The deformed object Shad and his worth. 9. Rencontre between Confucius and the madman of Kha. , Book V.
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.
No commentary for this page.