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貳哀公問政。子曰：「文、武之政，布在方策，其人存，則其政舉；其人亡，則其政息。 人道敏政，地道敏樹。 夫政也者，蒲盧也。 故為政在人， 取人以身，修身以道，修道以仁。 仁者人也，親親為大；義者宜也，尊賢為大。親親之殺，尊賢之等，禮所生也。 在下位不獲乎上，民不可得而治矣！ 故君子不可以不修身；思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天。 天下之達道五，所以行之者三，曰：君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者天下之達道也。知仁勇三者，天下之達德也，所以行之者一也。 或生而知之，或學而知之，或困而知之，及其知之，一也； 或安而行之，或利而行之，或勉強而行之，及其成功，一也。」 子曰：「好學近乎知，力行近乎仁，知恥近乎勇。知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則知所以治天下國家矣。 凡為天下國家有九經，曰：修身也，尊賢也，親親也，敬大臣也，體群臣也，子庶民也，來百工也，柔遠人也，懷諸侯也。 修身則道立，尊賢則不惑，親親則諸父昆弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之。 齊明盛服，非禮不動，所以修身也；去讒遠色，賤貨而貴德，所以勸賢也；尊其位，重其祿，同其好惡，所以勸親親也；官盛任使，所以勸大臣也；忠信重祿，所以勸士也；時使薄斂，所以勸百姓也；日省月試，既廩稱事，所以勸百工也；送往迎來，嘉善而矜不能，所以柔遠人也；繼絕世，舉廢國，治亂持危，朝聘以時，厚往而薄來，所以懷諸侯也。 凡為天下國家有九經，所以行之者一也。凡事豫則立，不豫則廢。言前定則不跲，事前定則不困，行前定則不疚，道前定則不窮。 在下位不獲乎上，民不可得而治矣； 獲乎上有道：不信乎朋友，不獲乎上矣；信乎朋友有道：不順乎親，不信乎朋友矣；順乎親有道：反諸身不誠，不順乎親矣；誠身有道：不明乎善，不誠乎身矣。 誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也。誠之者，擇善而固執之者也。 博學之，審問之，慎思之，明辨之，篤行之。有弗學，學之弗能，弗措也；有弗問，問之弗知，弗措也；有弗思，思之弗得，弗措也；有弗辨，辨之弗明，弗措也，有弗行，行之弗篤，弗措也。人一能之己百之，人十能之己千之。果能此道矣，雖愚必明，雖柔必強。 自誠明，謂之性；自明誠，謂之教。誠則明矣，明則誠矣。 唯天下至誠，為能盡其性；能盡其性，則能盡人之性；能盡人之性，則能盡物之性；能盡物之性，則可以贊天地之化育；可以贊天地之化育，則可以與天地參矣。 其次致曲。曲能有誠，誠則形，形則著，著則明，明則動，動則變，變則化。唯天下至誠為能化。 至誠之道，可以前知。國家將興，必有禎祥；國家將亡，必有妖孽。見乎蓍龜，動乎四體。禍福將至：善，必先知之；不善，必先知之。故至誠如神。 誠者自成也，而道自道也。 誠者物之終始，不誠無物。 是故君子誠之為貴。 誠者非自成己而已也，所以成物也。成己，仁也；成物，知也。性之德也，合外內之道也， 故時措之宜也。 故至誠無息。不息則久，久則徵，徵則悠遠，悠遠則博厚，博厚則高明。 博厚，所以載物也；高明，所以覆物也；悠久，所以成物也。博厚配地，高明配天，悠久無疆。 如此者，不見而章，不動而變，無為而成。天地之道，可壹言而盡也。 其為物不貳，則其生物不測。 天地之道，博也，厚也，高也，明也，悠也，久也。 今夫天，斯昭昭之多，及其無窮也，日月星辰系焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，載華嶽而不重，振河海而不泄，萬物載焉。今夫山，一拳石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉、蛟龍、魚鱉生焉，貨財殖焉。 《詩》雲：「維天之命，於穆不已！」蓋曰天之所以為天也。「於乎不顯！文王之德之純！」蓋曰文王之所以為文也，純亦不已。 大哉聖人之道！洋洋乎發育萬物，峻極於天。 優優大哉！《禮儀》三百，威儀三千，待其人然後行。故曰：苟不至德，至道不凝焉。 故君子尊德性而道問學，致廣大而盡精微，極高明而中庸。溫故而知新，敦厚以崇禮。 是故居上不驕，為下不倍；國有道，其言足以興，國無道，其默足以容。 《詩》曰：「既明且哲，以保其身。」其此之謂與！ 子曰：「愚而好自用，賤而好自專，生乎今之世，反古之道。如此者，災及其身者也。」 非天子，不議禮，不制度，不考文。 今天下車同軌，書同文，行同倫。 雖有其位，苟無其德，不敢作禮樂焉；雖有其德，苟無其位，亦不敢作禮樂焉。 子曰：「吾說夏禮，杞不足徵也。吾學殷禮，有宋存焉；吾學周禮，今用之，吾從周。」 王天下有三重焉，其寡過矣乎！ 上焉者雖善無徵，無徵不信，不信民弗從；下焉者雖善不尊，不尊不信，不信民弗從。 故君子之道本諸身，徵諸庶民，考諸三王而不繆，建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也。 是故君子動而世為天下道，行而世為天下法，言而世為天下則。遠之則有望，近之則不厭。 《詩》曰：「在彼無惡，在此無射；庶幾夙夜，以永終譽！」君子未有不如此而蚤有譽於天下者也。 仲尼祖述堯、舜，憲章文、武；上律天時，下襲水土。 辟如天地之無不持載，無不覆幬，辟如四時之錯行，如日月之代明。萬物並育而不相害，道並行而不相悖，小德川流，大德敦化，此天地之所以為大也。 唯天下至聖為能聰明睿知，足以有臨也；寬裕溫柔，足以有容也；發強剛毅，足以有執也；齊莊中正，足以有敬也；文理密察，足以有別也。 溥博淵泉，而時出之。 溥博如天，淵泉如淵。見而民莫不敬，言而民莫不信，行而民莫不說。是以聲名洋溢乎中國，施及蠻貊；舟車所至，人力所通，天之所覆，地之所載，日月所照，霜露所隊；凡有血氣者，莫不尊親，故曰配天。 唯天下至誠，為能經綸天下之大經，立天下之大本，知天地之化育。 夫焉有所倚？肫肫其仁！淵淵其淵！浩浩其天！ 苟不固聰明聖知達天德者，其孰能知之？ 《詩》曰：「衣錦尚絅」，惡其文之著也。故君子之道，絅然而日章；小人之道，的然而日亡。 君子之道：淡而不厭，簡而文，溫而理，知遠之近，知風之自，知微之顯，可與入德矣。《 詩》雲：「潛雖伏矣，亦孔之昭！」故君子內省不疚，無惡於志。 君子所不可及者，其唯人之所不見乎！《詩》雲：「相在爾室，尚不愧於屋漏。」 故君子不動而敬，不言而信。《詩》曰：「奏假無言，時靡有爭。」 是故君子不賞而民勸，不怒而民威於呋鉞。《詩》曰：「不顯惟德！百辟其刑之。」 是故君子篤恭而天下平。《詩》曰：「予懷明德，不大聲以色。」 子曰：「聲色之於以化民，末也。」《詩》曰：「德輶如毛」， 毛猶有倫。「上天之載，無聲無臭」，至矣！ |
SECTION II.Duke Âi asked about government 1. The Master said, 'The government of Wan and Wû is exhibited in (the Records),--the tablets of wood and bamboo. Let there be the men, and their government would (again) flourish; but without the men, their government must cease. With the (right) men the growth of government is rapid, just as) in the earth the growth of vegetation is rapid. Government is (like) an easily-growing rush 2. Therefore the exercise of government depends on (getting) the proper men. (Such) men are to be got by (the ruler's) own character. That character is to be cultivated by his pursuing the right course. That course is to be cultivated by benevolence. Benevolence is (the chief element in) humanity 3, and the greatest exercise of it is in the love of relatives. Righteousness is (the accordance of actions with) what is right, and the greatest exercise of it is in the honour paid to the worthy. The decreasing measures in the love of relatives, and the steps in the honour paid to the worthy, are produced by (the principle of) propriety. When those in inferior situations do not obtain (the confidence of) their superiors, the people cannot be governed successfully 4. Therefore the wise ruler should not neglect the cultivation of his character. Desiring to cultivate his character, he should not neglect to serve his parents. Desiring to serve his parents, he should not neglect to know men. Desiring to know men, he should not neglect to know Heaven. The universal path for all under heaven is fivefold, and the (virtues) by means of which it is trodden are three. There are ruler and minister; father and son; husband and wife; elder brother and younger; and the intercourse of friend and friend:--(the duties belonging to) these five (relationships) constitute the universal path for all. Wisdom, benevolence, and fortitude:--these three are the universal virtues of all. That whereby these are carried into exercise is one thing 5. Some are born with the knowledge of these (duties); some know them by study; and some know them as the result of painful experience. But the knowledge being possessed, it comes to one and the same thing. Some practise them with the ease of nature; some for the sake of their advantage; and some by dint of strong effort. But when the work of them is done, it comes to one and the same thing 6.' The Master said, 'To be fond of learning is near to wisdom; to practise with vigour is near to benevolence; to know to be ashamed is near to fortitude. He who knows these three things, knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with its states and families. 'All who have the government of the kingdom with its states and families have nine standard rules to follow:--the cultivation of themselves; the honouring of the worthy; affection towards their relatives; respect towards their great ministers; kind and sympathetic treatment of the whole body of officers; dealing with the mass of the people as their children; encouraging the resort of all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states. 'By (the ruler's) cultivation of himself there is set up (the example of) the course (which all should pursue); by his honouring of the worthy, he will be preserved from errors of judgment; by his showing affection towards his relatives, there will be no dissatisfaction among his uncles and brethren; by respecting the great ministers he will be kept from mistakes; by kindly treatment of the whole body of officers, they will be led to make the most grateful return for his courtesies; by dealing with the mass of the people as his children, they will be drawn to exhort one another (to what is good); by encouraging the resort of artisans, his wealth for expenditure will be rendered sufficient; by indulgent treatment of men from a distance, they will come to him from all quarters; by his kindly cherishing of the princes of the states, all under heaven will revere him. 'The adjustment of all his thoughts, purification, arraying himself in his richest dresses, and the avoiding of every movement contrary to the rules of propriety;--this is the way in which (the ruler) must cultivate his own character. Discarding slanderers, keeping himself from (the seductions of) beauty, making light of riches and honouring virtue:--this is the way by which he will encourage the worthy. Giving his relatives places of honour, and large emolument, and entering into sympathy with them in their likes and dislikes:--this is the way by which he can stimulate affection towards relatives. Giving them numerous officers to discharge their functions and execute their orders:--this is the way by which he will stimulate his Great ministers. According to them a generous confidence, and making their emoluments large:--this is the way by which he will stimulate (the body of) his officers. Employing them (only) at the regular times and making the imposts light:--this is the way by which he will stimulate the people. Daily examinations and monthly trials, and rations and allowances in proportion to the work done:--this is the way in which he will stimulate the artisans. Escorting them on their departure, and meeting them on their coming, commending the good among them and showing pity to the incompetent:--this is the way in which he will manifest his indulgent treatment of men from a distance. Continuing families whose line of succession has been broken, reviving states that have ceased to exist, reducing confusion to order, supporting where there is peril; having fixed times for receiving the princes themselves and their envoys; sending them away after liberal treatment and with liberal gifts, and requiring from them small offerings on their coming:--this is the way in which he will cherish with kindness the princes of the states. 'All who have the government of the kingdom with its states and families have these nine standard rules to attend to. That whereby they are carried into exercise is one thing. In all things success depends on previous preparation; without such preparation there is failure. If what is to be spoken be determined beforehand, there will be no stumbling in the utterance. If the things to be done be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no difficulty with them. If actions to be performed be determined beforehand, there will be no sorrow or distress in connexion with them. If the courses to be pursued be determined beforehand, the pursuit of them will be inexhaustible 7. 'When those in inferior situations do not obtain (the confidence of) their superiors, the people cannot be governed successfully. 'There is a way to obtain (the confidence of) the superior;--if one is not believed in by his friends, he will not obtain the confidence of his superior. There is a way to secure being believed in by his friends;--if he be not in submissive accord with his parents, he will not be believed in by his friends. There is a way to secure submissive accord with parents;--if one, on turning his thoughts in on himself, finds that he has not attained to the perfection of his nature 8, he will not be in submissive accord with his parents. There is a way to secure the perfection of the nature;--if a man have not a clear understanding of what is good, he will not attain to that perfection. 'Perfection of nature is characteristic of Heaven. To attain to that perfection belongs to man. He who possesses that perfection hits what is right without any effort, and apprehends without any exercise of thought;--he is the sage 9 who naturally and easily embodies the right way. He who attains to perfection is he who chooses what is good, and firmly holds it fast. 'He extensively studies what is good; inquires accurately about it; thinks carefully over it; clearly discriminates it; and vigorously practises it. While there is anything he has not studied, or in what he has studied there is anything he cannot (understand), he will not intermit his labour. While there is anything he has not asked about, or anything in what he has asked about that he does not know, he will not intermit his labour. While there is anything he has not thought over, or anything in what he has thought about that he does not know, he will not intermit his labour. While there is anything which he has not tried to discriminate, or anything in his discrimination that is not clear, he will not intermit his labour. While there is anything which he has not practised, or any want of vigour so far as he has practised, he will not intermit his labour.'If another man succeed by one effort, he will use a hundred efforts; if another succeed by ten, he will use a thousand. Let a man proceed in this way, and though stupid, he is sure to become intelligent; though weak, he is sure to become strong.' The understanding (of what is good), springing from moral perfection, is to be ascribed to the nature; moral perfection springing from the understanding (of what is good) is to be ascribed to instruction. But given, the perfection, and there shall be the understanding; given the understanding, and there shall be the perfection 10. It is only he of all under heaven who is entirely perfect that can give its full development to his nature. Able to give its full development to his own nature, he can also give the same to the nature of other men. Able to give its full development to the nature of other men, he can also give the same to the natures of animals and things 11. Able to give their full development to these, he can assist the transforming and nourishing operations of heaven and earth. Capable of assisting those transforming and nourishing operations, he can form a ternion with heaven and earth. Next to the above is he who cultivates to the utmost the shoots (of goodness in his nature) 12, till he becomes morally perfect. This perfection will then obtain embodiment; embodied, it will be manifested; manifested, it will become brilliant; brilliant, it will go forth in action; going forth in action, it will produce changes; producing changes, it will effect transformations. It is only he of all under heaven who is entirely perfect that can transform. It is characteristic of him who is entirely perfect that he can foreknow. When a state or family is about to flourish, there are sure to be lucky omens, and when it is about to perish, there are sure to be unlucky omens. They will be seen in the tortoise-shell and stalks 13; they will affect the movements of the four limbs. When calamity or happiness is about to come, the good is sure to be foreknown by him, and the evil also. Hence, he who is entirely perfect is like a Spirit 14. Perfection is seen in (its possessor's) self-completion; and the path (which is its embodiment), in its self-direction. Perfection is (seen in) the beginning and end of (all) creatures and things. Without this perfection there would be no creature or thing. Therefore the superior man considers perfection as the noblest of all attainments. He who is perfect does not only complete himself; his perfection enables him to complete all other beings also. The completion of himself shows the complete virtue of his nature; the completion of other beings shows his wisdom. (The two) show his nature in good operation, and the way in which the union of the external and internal is effected. Hence, whenever he exercises it, (the operation) is right. Thus it is that entire perfection is unresting; unresting, it continues long; continuing long, it evidences itself; evidencing itself, it reaches far; reaching far, it becomes large and substantial; large and substantial, it becomes high and brilliant. By being large and substantial it contains (all) things. By being high and brilliant, it overspreads (all) things. By reaching far and continuing long, it completes (all) things. By its being so large and substantial, it makes (its possessor) the coequal of earth; by its height and brilliancy, it makes him the co-equal of heaven; by its reaching far and continuing long, it makes him infinite. Such being his characteristics, without any manifestation he becomes displayed; without any movement he effects changes; without any exertion he completes. The way of heaven and earth may be completely described in one sentence:-- They are without any second thought, and so their production of things is inexhaustible. The characteristics of heaven and earth are to be large; to be substantial; to be high; to be brilliant; to be far-reaching; to be long-continuing. There now is this heaven; it is only this bright shining spot, but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac are suspended in it, and all things are overspread by it. There is this earth; it is only a handful of soil, but when regarded in its breadth and thickness, it sustains mountains like the Hwâ and the Yo, without feeling the weight, and contains the rivers and seas without their leaking away. There is this mountain; it looks only the size of a stone, but when contemplated in all its altitude the grass and trees are produced on it, birds and beasts dwell on it, and the precious things which men treasure up are found in it. There is this water; it appears only a ladleful, but, when we think of its unfathomable depths, the largest tortoises, iguanas, iguanadons, dragons, fishes, and turtles are produced in them, and articles of value and sources of wealth abound in them. It is said in the Book of Poetry (IV, i, sect. i, ode
2),
How great is the course of the sage! Like an overflowing flood it sends forth and nourishes all things! It rises up to the height of heaven. How complete is its greatness! It embraces the three hundred usages of ceremony, and the three thousand modes of demeanour. It waits for the right man, and then it is trodden. Hence it is said, 'If there be not perfect virtue, the perfect path cannot be exemplified.' Therefore the superior man honours the virtuous nature, and pursues the path of inquiry and study (regarding it); seeking to carry it out in its breadth and greatness, so as to omit none of the exquisite and minute points (which it embraces); raising it to its greatest height and brilliancy, so as to be found in the way of equilibrium and harmony. He cherishes his old knowledge so as (continually) to be acquiring new, and thus manifests an honest, generous, earnestness in the esteem and practice of all propriety Therefore, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. If the state is well-governed, his words are able to promote its prosperity; and if it be ill-governed, his silence is sufficient to secure forbearance (for himself). Is not this what is said in the Book of Poetry (III, iii, ode
6, 4),
The Master said, 'Let a man who is ignorant be fond of using his own judgment: let one who is in a low situation be fond of arrogating a directing power; let one who is living in the present age go back to the ways of antiquity;--on all who act thus calamity is sure to come.' To no one but the son of Heaven does it belong to discuss the subject of ceremonial usages; to fix the measures; and to determine (the names of) the written characters. Now, throughout the whole kingdom, carriages have all wheels of the same breadth of rim; all writing is with the same characters; and for conduct there are the same rules. One may occupy the throne, but if he have not the proper virtue, he should not presume to make ceremonies or music. One may have the virtue, but if he have not the throne, he in the same way should not presume to make ceremonies or music. The Master said, 'I might speak of the ceremonies of Hsiâ, but Khî could not sufficiently attest (my words). I have learned the ceremonies of Yin, and they are preserved in Sung. I have learned the ceremonies of Kâu, and they are now used. I follow Kâu.' If he who attains to the sovereignty of all the kingdom attach the due importance to (those) three points 15, there are likely to be few errors (among the people). However excellent may have been (the regulations of) those of former times, they cannot be attested. Not being attested, they cannot command credence. Not commanding credence, the people would not follow them. However excellent might be those of one in an inferior station, they would not be honoured. Not honoured, they would not command credence. Not commanding credence, the people would not follow them. Therefore the course of the superior man is rooted in his own character and conduct, and attested by the multitudes of the people. He examines (his institutions) by comparison with those of the founders of the three dynasties, and finds them without mistake. He sets them up before heaven and earth, and there is nothing in them contrary to (their mode of operation). He presents himself with them before Spiritual Beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages hence, and has no misgivings. That he can present himself with them before Spiritual Beings, without any doubts about them arising, shows that he knows Heaven; that he is prepared to wait for the rise of a sage a hundred ages hence, without any misgivings, shows that he knows men. Therefore the movements of the superior man mark out for ages the path for all under heaven; his actions are the law for ages for all under heaven; and his words are for ages the pattern for all under heaven. Those who are far from him look longingly for him, and those who are near are never weary of him. It is said in the Book of Poetry (IV, i, sect. 2, ode
3),
Kung-nî handed down (the views of) Yâo and Shun as if they had been his ancestors, and elegantly displayed (the ways) of Wan and Wû, taking them as his model. Above, he adopted as his law the seasons of heaven; and below, he conformed to the water and land. He may be compared to heaven and earth in their supporting and containing, their overshadowing and curtaining all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. All things are nourished together without their injuring one another; the courses (of the seasons and of the sun and moon) proceed without any collision among them. The smaller energies are like river-currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great. It is only he possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a strong hold; self-adjusted, grave, never swerving from the mean, and correct, fitted to command respect; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons these (qualities). All-embracing is he and vast, like heaven. Deep and active as a fountain, he is like an abyss. He shows himself, and the people all revere him; he speaks, and the people all believe him; he acts, and the people all are pleased with him. In this way his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall; all who have blood and breath unfeignedly honour and love him. Hence it is said, 'He is the equal of Heaven 16.' It is only he among all under heaven who is entirely perfect that can adjust and blend together the great standard duties of all under heaven, establish the great fundamental principles of all, and know the transforming and nourishing operations of heaven and earth. How shall this individual have any one beyond himself on whom he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him but he who is indeed quick in apprehension and clear in discernment, of sagely wisdom, and all-embracing knowledge, possessing heavenly virtue? It is said in the Book of Poetry (I, v, ode 3, 1), 'Over her embroidered robe she wears a (plain) garment;'expressing how the wearer disliked the display of the beauty (of the robe). Just so, it is the way of the superior man to prefer che concealment (of his virtue), while it daily becomes more illustrious, and it is the way of the small man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet not to produce satiety; preferring a simple negligence, yet to have his accomplishments recognised; seeming mild and simple, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested 17. He, we may be assured, will enter (the innermost recesses of) virtue. It is said in the Book of Poetry (II, iv, ode 8, 11),
That wherein the superior man cannot be equalled is simply
this,--his (work) which other men do not see. It is said in the Book of Poetry
(III, iii, ode 2, 7),
Therefore the superior man, even when he is not acting, has
the feeling of reverence; and when he does not speak, he has the feeling of
truthfulness. It is said in the Book of Poetry (IV, iii, ode 2),
Therefore the superior man does not use rewards, and the
people are stimulated (to virtue); he does not show anger, and the people are
awed more than by hatchets and battle-axes. It is said in the Book of Poetry
(IV, i, sect. i, ode 4),
Therefore the superior man being sincerely reverential, the
whole kingdom is made tranquil. It is said in the Book of Poetry (III, i, ode
7, 7),
The Master said, 'Among the appliances to transform the people, sounds and appearances (may seem to) have a trivial effect. But it is said in another ode (III, iii, ode 6, 6),"Virtue is light as a hair." 'But a hair will still admit of comparison (as to its size).
In what is said in another ode (III, i, ode 1, 7),
Notes1. A considerable portion of this chapter, with variations and additions, is found in the Narratives of the School, forming the 17th article of that compilation. It may very well stand by itself; but the author of the Kung Yung adopted it, and made it fit into his own way of thinking. 2. Literally, 'a typha or a phragmites.' Such is Kû Hsî's view of the text. The old commentators took a different view, which appears to me, and would appear to my readers, very absurd. 3. Literally, 'Benevolence is Man (仁者人也);' a remarkable saying, found elsewhere in the Lî Kî, and also in Mencius. The value of it is somewhat marred by what follows about 'righteousness' and 'propriety.' 4. This short sentence is evidently out of place. It is found again farther on in its proper place. It has slipped in here by mistake. There is a consent of opinion, ancient and modern, on this point. 5. 'One thing;' literally 'one,' which might be translated 'singleness,' meaning, probably, the 'solitariness' of chapter i, or the 'sincerity' of which we read so often in the sequel. 6. After this, it follows in the 'Narratives:'--The duke said, 'Your words are admirable, are perfect; but I am really stupid and unable to fulfil them.' 7. The 'one thing' in this paragraph carries us back to the same phrase in paragraph 9. If we confine our attention to this paragraph alone, we shall say, with Kang and Ying-tâ, 'the one thing' is the 'preparation beforehand,' of which it goes on to speak; and it seems to be better not to grope here for a more mysterious meaning. 8. Literally, 'that he is not sincere,' which is Mr. Wylie's rendering; or, as I rendered it in 1861, 'finds a want of sincerity.' But in the frequent occurrence of 誠 in the 'Sequel of the Treatise,' 'sincerity' is felt to be an inadequate rendering of it. Zottoli renders the clause by 'Si careat veritate, integritate,' and says in a note, ' 誠 est naturalis entis perfectio, quae rei convenit juxta genuinum Creatoris protypon, quaeque a creatore infunditur; proindeque est rei veritas, seu rei juxta veritatem perfectio.' It seems to me that this ideal perfection, as belonging to all things, which God made 'good,' is expressed by 善 in the last clause; and that the realisation of that perfection by man, as belonging to his own nature, is the work of 誠, and may be spoken of as actually and fully accomplished, or in the process of being accomplished. It is difficult with our antecedent knowledge and, opinions to place ourselves exactly in the author's point of view. 9. 聖人,--Rémusat, Zottoli, and many give for this name, 'sanctus vir,' 'un saint,' 'the holy man.' I prefer, after all, to adhere to the rendering, 'le sage,' 'the sage.' The sage is the ideal man; the saint is the man sanctified by the Spirit of God. Humanity predominates in the former concept; Divinity in the latter. The ideas of morality and goodness belong to both names. See Mencius, VII, ix, 25, for his graduation of the appellations of good men. 10. With this paragraph there commences the last chapter of the Treatise. Dze-sze, it is said, takes up in it the commencing utterances in paragraph 19, and variously illustrates and prosecutes them. From the words 'nature and instruction' it is evident how he had the commencing chapter of the Treatise in his mind. 11. The text is simply 'the nature of things;' but the word 'things (物)', comprehends all beings besides man. Zottoli's 'rerum natura' seems quite inadequate. Rémusat's Latin version is the same; his French is 'la nature des choses.' Wylie says, 'the nature of other objects.' This chapter has profoundly affected all subsequent philosophical speculation in China. The ternion of 'Heaven, Earth, and Man' is commonly called San Zhâi (三才), 'the Three Powers.' 12. The character in the text here is a difficult one:--khû (曲), meaning 'crooked,' often used as the antithesis of 'straight;' but the title of the first Book in this collection shows that it need not be used only of what is bad. In that case, the phrase 致曲 would mean--'carries to the utmost what is bad.' Zottoli's rendering of it by 'promovere declinatam naturam' is inadmissible. Nor can we accept Rémusat's 'diriger efforts vers une seule vertu,' which Wylie follows, merely substituting 'object' for 'vertu.' See the introduction on the title of the first Book. Very much to the point is an illustration by the scholar Pâi Lü:--'Put on stone on a bamboo shoot, or where it would show itself, and it will travel round the stone and come out crookedly at its side.' So it is with the good nature, whose free and full development is repressed. 13. These were the two principal methods of divination practised from very ancient times. The stalks were those of the Ptarmica Sibirica; of which I possess a bundle brought from the tomb of Confucius in 1873. It is difficult to say anything about 'the four limbs,' which were to Kang 'the four feet of the tortoise.' 14. 'The Spirit-man' is, according to Mencius' graduation, an advance on the Sage or Holy man, one whose action is mysterious and invisible, like the power of Heaven and Earth working in nature. Chinese predicates about him could not go farther. 15. What are those three points? The old interpretations said,--'The ceremonies of the three kings;' Kû Hsî thought they were the three things in paragraph 43;--which is more likely. 16. It was the old opinion that in this part of the Treatise we have his grandson's eloquent eulogium of Confucius, and I agree with that opinion. Yet I have not ventured to translate the different parts of it in the past tense. Let it be read as the description of the ideal sage who found his realisation in the Master. 17. That is how the ruler's character acts on the people as the wind on grass and plants. |
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