Book
1 Int| introduced into Japan won its way here also at once. The ages
2 Int| emotional and reverential way of looking at natural objects,
3 Int| and is the same as the "Way," as reason. It is not however
4 Int| heart is the same as the "Way" and the "Way" is the same
5 Int| same as the "Way" and the "Way" is the same as "Heaven."
6 Int| his heart he knows the "Way" and if he knows the "Way"
7 Int| Way" and if he knows the "Way" he knows Heaven. All depends
8 Int| Heaven it is called Heaven's 'Way' and on earth, earth's '
9 Int| and on earth, earth's 'Way.' Originally it had no name,
10 Int| is the beginning of the 'Way.' Its essence is to perceive
11 Int| it is obedience to the 'Way.' This 'obedience is like
12 Int| spent in conformity to the 'Way.' A clear perception of
13 Int| clear perception of the 'Way' includes all the rest;
14 Int| of self, obedience to the Way, and the observance of the
15 Int| beware lest we tread the evil way leading down to the brutes
16 Int| and is a thorn in the 'Way,' an obstruction to the
17 Int| hosts were formed. This "Way" is the unchanging wisdom,
18 Int| Every man is to follow the "Way" with unshaken heart in
19 Int| letting nature have its way that a Divine excellence
20 Int| liberty, therefore, in the way of condensation has been
21 I | and purpose to follow the "Way," I have no virtue that
22 I | would follow it! For the "Way" of Heaven and Earth is
23 I | Heaven and Earth is the "Way" of Gyō and Shun: 7 the "
24 I | of Gyō and Shun: 7 the "Way" of Gyō and Shun is the "
25 I | of Gyō and Shun is the "Way" of Confucius and Mencius;
26 I | Confucius and Mencius; and the "Way" of Confucius and Mencius
27 I | Confucius and Mencius is the "Way" of Tei-Shu. Forsaking Tei-Shu
28 I | Shun we cannot find the "Way" of Heaven and Earth. Do
29 I | purpose to swear for my "Way" but if my oath is false
30 I | and confound it with the Way of the ./. Gods: others
31 I | agree with them. For the "Way" is from Heaven and its
32 I | Sages rebels. 20 Such a "Way of the Gods" is apart from
33 I | more should we degrade the "Way" now-a-days when heresies
34 I | words of a philosopher: "The way comes not from Heaven,"
35 I | learning they declare that the "Way" is not from Heaven. Testing
36 I | grief over the decay of the "Way."~ ~THE FOOL'S MOUNTAIN.~
37 I | is a sure return to the "Way" though to look for it in
38 I | age. If I can help the "Way" one ten-thousandth, though
39 I | their long and difficult "Way"? Then further, with what
40 I | follow the severe, strict way with such precepts as,—"
41 I | the explanation of the "Way," and were not so careful
42 I | ceases not. This is the Way of Heaven, Clearly is it
43 I | the utensil placed the "Way"; and so Shushi by the form
44 I | establish the universal way." 45 And Mencius: "Benevolence
45 I | righteousness are the great and holy way." 46 Without the words "
46 I | activity are included in the "Way." There is no necessity
47 I | formed their teaching by the Way of the Gods." 49 That is,
48 I | teaching is called 'The Way of the Gods' to manifest
49 I | mystery, as we speak of the Way of Benevolence. But the '
50 I | of Benevolence. But the 'Way of the Gods' is not a religion
51 I | is the practice of the "Way" of the Sages. True, we
52 I | beginning of right conduct. The "Way" of the Sages is not apart
53 I | may be determined. In the "Way" of Heaven and Earth there
54 I | rules, so is it with the "Way." Though I have an intuition,
55 I | and become helpers in the "way" of virtue. But now, teachers
56 II | is it then that this evil way wins the multitude? Okina
57 II | Care of the body is the "way" of long life, as is diligence
58 II | and pain in sin. But the "Way" is the law of man. It is
59 II | of man. It is said: "The 'Way' of Heaven blesses virtue
60 II | tread the dangerous evil way in search of gain. But Heaven
61 II | find the beginning of the "Way."~ The Old Man replied;—
62 II | of Heaven and Earth the "Way" of the three relations
63 II | and falsehood; and the "Way" of the three relations
64 II | Buddhism, separated from the "Way" of the five relations and
65 II | moment will he leave this "Way." This is to know it in
66 II | nor do I truly know the "Way."11~ ~THE MORNING GLORY'
67 II | in the morning hears the 'Way' may die content at night."14
68 II | this unless he knows the "Way." To know the "Way" is not
69 II | the "Way." To know the "Way" is not the mystic contemplation
70 II | which Buddhism speaks. The "Way" is so adjusted to all things
71 II | profit. Though we are in the "Way" until death we do not understand.
72 II | While we live we obey, and "Way" and body together come
73 II | heart. War seems a violent "way," taking and killing, and
74 II | the Book of Changes:—"The 'Way' of Heaven is In and Yō;
75 II | Heaven is In and Yō; the 'Way' of man is benevolence and
76 II | spring. So is it with man's "Way." The four virtues are all
77 II | righteousness the living "Way" of the heart is hurt and
78 II | Though we know that the "Way" is benevolence and righteousness,
79 II | low improve. This is the "Way," complete doing at first
80 II | four virtues is lost, the 'Way' cannot be fulfilled." Imagawa
81 II | fits well, this is the "Way", so is the broad spirit
82 II | 25 That is to injure the "Way" and prevent the accumulation
83 II | extravagance would give way gradually to frugality.~ ~
84 II | But in time the good old way failed and men were chosen
85 II | They permeate but a little way and are lost in the mass.~
86 II | of evil customs, while a way roundabout and slow, is
87 III| When spring was giving way to summer and the days grew
88 III| and insist upon their own way. In China is the office
89 III| inferiors and ever opened the way of words. Most admirable
90 III| office and each went his own way independently, but as their
91 IV | sets forth the reason, 'The Way that is near men seek afar
92 IV | other things besides the 'Way.' In the time of To-shin3
93 IV | light shines far. So is the "Way" of the superior man dark
94 IV | light goes but a little way. So is the "way" of the
95 IV | a little way. So is the "way" of the little man destroyed
96 IV | he been learned in the "Way" of the sages he had not
97 V | on; Literature and the 'Way' are now destroyed, Our
98 V | lasting grief of man. The Way of truth is cast away! With
99 V | set their purpose on the "Way." It not to be forsaken
100 V | must we ever purse the "Way."~ ~A WORD FOR THE OPENING
101 V | learned haltingly to walk the "Way." What consolation was this
102 V | Among it all only the "Way" of the sages stands with
103 V | wise in gain and lust. The "Way" is forsaken and customs
104 V | and thus transform the "Way" of righteousness and virtue?~
105 V | I alone will follow the "way" of benevolence and righteousness
106 V | scholar who honours the "Way." In the New Year when men
107 V | will set my heart on the "Way" of the five virtues only
108 V | than seventy seeking the "Way."~ This year I have been
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