Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1saw them, and asked what 1 Pei-kung, ‘Northern Palace,’ must have been the name of Shé’s residence, and appears here as if it were his surname. 2 A son, probably of king King of Kau (B.c. 544-529).—On the whole paragraph, seé par. 10 of the preceding Book. 32 THE TEXTS OF TAOISM. BK, XX. arts he had employed in the making of them. Shé replied, ‘Besides my undivided attention to them, I did not venture to use any arts. I have heard the saying, “After all the carving and the chiselling, let the object be to return to simplicity.” I was asa child who has no knowledge ; I was extraordinarily slow and hesitating ; they grew like the springing plants of themselves. In escorting those who went and meeting those who came, my object was neither to hinder the comers nor detain the goers. I suffered those who strongly opposed to take their way, and accepted those who did their best to come to terms. I allowed them all to do the utmost they could, and in this way morning and evening I collected the taxes. I did not have the slightest trouble, and how much more will this be the case with those who pursue the Great Way (on a grand scale)!’ 4. Confucius was kept (by his enemies) in a state of siege between AZ#ain and Zhai}, and for seven days had no food cooked with fire to eat. The Thai-kung Zan? went to condole with him, and said, ‘ You had nearly met with your death.’ ‘ Yes,’ was the reply. ‘Do you dislike death?’ ‘I do.’ Then Z&n continued, ‘ Let me try and describe a way by which (such a) death may be avoided.—In the eastern sea there are birds which go by the name of f-is?; they fly low and slowly as if they were deficient in power. They fly as if they were 1 Compare Analects XI, ii. * We might translate Th4i-kung by ‘the grand-duke.’ We know nothing about him. He tries to convert Confucius to TAoism just as f-lifo does the marquis of Lf in par. 2; and for a time at least, as Kwang-jze makes it appear, with more success. ® Were these f-is swallows? So some of the critics say. PT. 1. SECT.XII, THE WRITINGS OF KWANG-3ZE. 33 leading and assisting one another, and they press on one another when they roost. No one ventures to take the lead in going forward, or to be the last in going backwards. In eating no one ventures to take the first mouthful, but prefers the fragments left by others. In this way (the breaks in) their line are not many’, and men outside them cannot harm them, so that they escape injury.
2In eating no one ventures to take the first mouthful, but prefers the fragments left by others. In this way (the breaks in) their line are not many’, and men outside them cannot harm them, so that they escape injury. ‘ The straight tree is the first to be cut down; the well of sweet water is the first to be exhausted. Your aim is to embellish your wisdom so as to startle the ignorant, and to cultivate your person to show the unsightliness of others. A light shines around you as if you were carrying with you the sun and moon, and thus it is that you do not escape such calamity. Formerly I heard a highly accomplished man say, “ Those who boast have no merit. The merit which is deemed complete will begin to decay. The fame which is deemed complete will begin to wane.” Who can rid himself of (the ideas of) merit and fame, and return and put himself on the level of the masses of men? The practice of the TAo flows abroad, but its master does not care to dwell where it can be seen; his attainments in it hold their course, but he does not wish to appear in its display. Always simple and commonplace, he may seem to be bereft of reason. He obliterates the traces of his action, gives up position and power, and aims not at merit and fame. Therefore he does not censure men, and men do not censure him. The perfect man does not seek to be heard of ; how is it that you delight in doing so ?’ 1 A clause of uncertain meaning. {40} D 34 THE TEXTS OF TAOISM. BK. XX. Confucius said, ‘Excellent ;’ and thereupon he took leave of his associates, forsook his disciples, retired to the neighbourhood of a great marsh, wore skins and hair cloth, and ate acorns and chestnuts. He went among animals without causing any confusion among their herds, and among birds without troubling their movements. Birds and beasts did not dislike him; how much less would men do so! 5. Confucius asked 3ze-sang Hf}, saying, ‘I was twice driven from Lf; the tree was felled over me in Sung; I was obliged to disappear from Wei; I was reduced to extreme distress in Shang and Kau’; and I was kept in a state of siege between Ain and 3hai. I have encountered these various calamities ; my intimate associates are removed from me more and more; my followers and friends are more and more dispersed ;—why have all these things befallen me?’ 3ze-sang Hd replied, ‘Have you not heard of the flight of Lin Hui of Ai4*;—how he abandoned his round jade symbol of rank, worth a thousand pieces of silver, and hurried away with his infant son on his back? If it be asked, “Was it because of the market value of the child?” But that value was small (compared with the value of the jade token). If it be asked again, “ Was it because of the troubles Supposed to have been a recluse. 2 Ido not know the particulars of this distress in Shang and K4u, or have forgotten them. A still more full recital of the sage’s misfortunes occurs in Lieh-3ze, VII, 84.
3If it be asked again, “ Was it because of the troubles Supposed to have been a recluse. 2 Ido not know the particulars of this distress in Shang and K4u, or have forgotten them. A still more full recital of the sage’s misfortunes occurs in Lieh-3ze, VII, 84. 8 The text here appears to be somewhat confused. Lin Hui is said to have been a man of the Yin dynasty, and of a state which was called ia, and for the verification of such a state I have searched in vain. The explanation of his conduct put here into his mouth is very good. PT. II. SECT. XIII. THE WRITINGS OF KWANG-3ZE. 35 (of his office)?” But the child would occasion him much more trouble. Why was it then that, abandoning the jade token, worth a thousand pieces of silver, he hurried away with the child on his back ? Lin Hui (himself) said, “The union between me and the token rested on the ground of gain; that between me and the child was of Heaven’s appointment.” Where the bond of union is its profitableness, when the pressure of poverty, calamity, distress, and injury come, the parties abandon one another ; when it is of Heaven’s appointment, they hold in the same circumstances to one another. Now between abandoning one another, and holding to one another, the difference is great. Moreover, the intercourse of superior men is tasteless as water, while that of mean men is sweet as new wine. But the tastelessness of the superior men leads on to affection, and the sweetness of the mean men to aversion. The union which originates without any cause will end in separation without any cause.’ Confucius said, ‘I have reverently received your instructions. And hereupon, with a slow step and an assumed air of ease, he returned to his own house. There he made an end of studying and put away his books. His disciples came no more to make their bow to him (and be taught), but their affection for him increased the more. Another day Sang H¢i said further to him, ‘ When Shun was about to die, he charged? Yii, saying, ‘ Be 1 The i y of the text here are allowed on all hands to be spurious, and tt raid have been substituted for them. What follows, however, from Shun to Yii, is far from being clear, in itself, or in its connexion. D2 36 THE TEXTS OF TAOISM. BK. XX, upon your guard. (The attraction of) the person is not like that of sympathy; the (power of) affection is not like the leading (of example). Where there is sympathy, there will not be separation; where there is (the leading of) example, there will be no toil, Where there is neither separation nor toil, you will not have to seek the decoration of forms to make the person attractive, and where there is no such need of those forms, there will certainly be none for external things.’
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.
1saw them, and asked what 1 Pei-kung, ‘Northern Palace,’ must have been the name of Shé’s residence, and appears here as if it were his surname. 2 A son, probably of king King of Kau (B.c. 544-529).—On the whole paragraph, seé par. 10 of the preceding Book. 32 THE TEXTS OF TAOISM. BK, XX. arts he had employed in the making of them. Shé replied, ‘Besides my undivided attention to them, I did not venture to use any arts. I have heard the saying, “After all the carving and the chiselling, let the object be to return to simplicity.” I was asa child who has no knowledge ; I was extraordinarily slow and hesitating ; they grew like the springing plants of themselves. In escorting those who went and meeting those who came, my object was neither to hinder the comers nor detain the goers. I suffered those who strongly opposed to take their way, and accepted those who did their best to come to terms. I allowed them all to do the utmost they could, and in this way morning and evening I collected the taxes. I did not have the slightest trouble, and how much more will this be the case with those who pursue the Great Way (on a grand scale)!’ 4. Confucius was kept (by his enemies) in a state of siege between AZ#ain and Zhai}, and for seven days had no food cooked with fire to eat. The Thai-kung Zan? went to condole with him, and said, ‘ You had nearly met with your death.’ ‘ Yes,’ was the reply. ‘Do you dislike death?’ ‘I do.’ Then Z&n continued, ‘ Let me try and describe a way by which (such a) death may be avoided.—In the eastern sea there are birds which go by the name of f-is?; they fly low and slowly as if they were deficient in power. They fly as if they were 1 Compare Analects XI, ii. * We might translate Th4i-kung by ‘the grand-duke.’ We know nothing about him. He tries to convert Confucius to TAoism just as f-lifo does the marquis of Lf in par. 2; and for a time at least, as Kwang-jze makes it appear, with more success. ® Were these f-is swallows? So some of the critics say. PT. 1. SECT.XII, THE WRITINGS OF KWANG-3ZE. 33 leading and assisting one another, and they press on one another when they roost. No one ventures to take the lead in going forward, or to be the last in going backwards. In eating no one ventures to take the first mouthful, but prefers the fragments left by others. In this way (the breaks in) their line are not many’, and men outside them cannot harm them, so that they escape injury.
2In eating no one ventures to take the first mouthful, but prefers the fragments left by others. In this way (the breaks in) their line are not many’, and men outside them cannot harm them, so that they escape injury. ‘ The straight tree is the first to be cut down; the well of sweet water is the first to be exhausted. Your aim is to embellish your wisdom so as to startle the ignorant, and to cultivate your person to show the unsightliness of others. A light shines around you as if you were carrying with you the sun and moon, and thus it is that you do not escape such calamity. Formerly I heard a highly accomplished man say, “ Those who boast have no merit. The merit which is deemed complete will begin to decay. The fame which is deemed complete will begin to wane.” Who can rid himself of (the ideas of) merit and fame, and return and put himself on the level of the masses of men? The practice of the TAo flows abroad, but its master does not care to dwell where it can be seen; his attainments in it hold their course, but he does not wish to appear in its display. Always simple and commonplace, he may seem to be bereft of reason. He obliterates the traces of his action, gives up position and power, and aims not at merit and fame. Therefore he does not censure men, and men do not censure him. The perfect man does not seek to be heard of ; how is it that you delight in doing so ?’ 1 A clause of uncertain meaning. {40} D 34 THE TEXTS OF TAOISM. BK. XX. Confucius said, ‘Excellent ;’ and thereupon he took leave of his associates, forsook his disciples, retired to the neighbourhood of a great marsh, wore skins and hair cloth, and ate acorns and chestnuts. He went among animals without causing any confusion among their herds, and among birds without troubling their movements. Birds and beasts did not dislike him; how much less would men do so! 5. Confucius asked 3ze-sang Hf}, saying, ‘I was twice driven from Lf; the tree was felled over me in Sung; I was obliged to disappear from Wei; I was reduced to extreme distress in Shang and Kau’; and I was kept in a state of siege between Ain and 3hai. I have encountered these various calamities ; my intimate associates are removed from me more and more; my followers and friends are more and more dispersed ;—why have all these things befallen me?’ 3ze-sang Hd replied, ‘Have you not heard of the flight of Lin Hui of Ai4*;—how he abandoned his round jade symbol of rank, worth a thousand pieces of silver, and hurried away with his infant son on his back? If it be asked, “Was it because of the market value of the child?” But that value was small (compared with the value of the jade token). If it be asked again, “ Was it because of the troubles Supposed to have been a recluse. 2 Ido not know the particulars of this distress in Shang and K4u, or have forgotten them. A still more full recital of the sage’s misfortunes occurs in Lieh-3ze, VII, 84.
3If it be asked again, “ Was it because of the troubles Supposed to have been a recluse. 2 Ido not know the particulars of this distress in Shang and K4u, or have forgotten them. A still more full recital of the sage’s misfortunes occurs in Lieh-3ze, VII, 84. 8 The text here appears to be somewhat confused. Lin Hui is said to have been a man of the Yin dynasty, and of a state which was called ia, and for the verification of such a state I have searched in vain. The explanation of his conduct put here into his mouth is very good. PT. II. SECT. XIII. THE WRITINGS OF KWANG-3ZE. 35 (of his office)?” But the child would occasion him much more trouble. Why was it then that, abandoning the jade token, worth a thousand pieces of silver, he hurried away with the child on his back ? Lin Hui (himself) said, “The union between me and the token rested on the ground of gain; that between me and the child was of Heaven’s appointment.” Where the bond of union is its profitableness, when the pressure of poverty, calamity, distress, and injury come, the parties abandon one another ; when it is of Heaven’s appointment, they hold in the same circumstances to one another. Now between abandoning one another, and holding to one another, the difference is great. Moreover, the intercourse of superior men is tasteless as water, while that of mean men is sweet as new wine. But the tastelessness of the superior men leads on to affection, and the sweetness of the mean men to aversion. The union which originates without any cause will end in separation without any cause.’ Confucius said, ‘I have reverently received your instructions. And hereupon, with a slow step and an assumed air of ease, he returned to his own house. There he made an end of studying and put away his books. His disciples came no more to make their bow to him (and be taught), but their affection for him increased the more. Another day Sang H¢i said further to him, ‘ When Shun was about to die, he charged? Yii, saying, ‘ Be 1 The i y of the text here are allowed on all hands to be spurious, and tt raid have been substituted for them. What follows, however, from Shun to Yii, is far from being clear, in itself, or in its connexion. D2 36 THE TEXTS OF TAOISM. BK. XX, upon your guard. (The attraction of) the person is not like that of sympathy; the (power of) affection is not like the leading (of example). Where there is sympathy, there will not be separation; where there is (the leading of) example, there will be no toil, Where there is neither separation nor toil, you will not have to seek the decoration of forms to make the person attractive, and where there is no such need of those forms, there will certainly be none for external things.’
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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