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13. Duke Wan's uncle. Fan, said, “ Our fugitive does not account that to be precious. What he considers precious, is the affection due to his parent.”
14. In the Declaration of the duke of Tsin, it is said, “ Let me have but one minister, plain and sincere, not pretending to other abilities, but with a simple, upright mind; and possessed of generosity, regarding the ta! ents of others as though he himself possessed them and, where he finds accomplished and perspicacious men, loving them in his heart more than his mouth expresses, and really showing himself able to bear them and employ them :—such a minister will be able to preserve my sons and grandsons, and black-haired people, and benefits likewise to the kingdom may well be looked for from him. But if it be his character, when he finds men of ability, to be jealous and hate them; and when he finds the accomplished and perspicacious men, to oppose
them and not allow their advancement, showing himself really not able to bear them :-such a minister will not be able to protect my sons and grandsons and black-haired people; and may he not also be pronounced dangerous to the State ? '
15. It is only the truly virtuous man, who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle kingdom. This is in accordance with the saying, “ It is only the truly virtuous man who can love or who can hate others.”
16. To see men of worth and not be able to raise them to office; to raise them to office, but not to do so quickly this is disrespectful. To see bad men, and not be able to remove them ; to remove them, but not to do so to a distance :—this is weakness.
17. To love those whom men hate, and to hate those whom men love ;—this is to outrage the natural feeling of men.
Calamities cannot fail to come down on him who does so.
18. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.
19. There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.
20. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life.
21. Never has there been a case of the sovereign loving benevolence, and the people not lovirg right
Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a State, collected in the treasuries and arsenals, did not continue in the sovereign's possession.
22. The officer Mang Heen said, “ He who keeps horses and a carriage does not look after fowls and pigs. The family which keeps its stores of ice does not rear cattle or sheep. So, the house which possesses a hundred chariots should not keep a minister to look out for imposts that he may lay them on the people. Than to have such a minister, it were better for that house to have one who should rob it of its revenues.” This is in accordance with the saying :-“ In a State, pecuniary gain is not to be considered to be prosperity, but its prosperity will be found in righteousness.”
23. When he who presides over a State or a family makes his revenues his chief business, he must be under the influence of some small, mean man. He may consider this man to be good; but when such a person is employed in the administration of a State or family: calamities from Heaven, and injuries from men, will be fal it together, and, though a good man may take his place, he will not be able to remedy the evil. This illustrates again the saying, “In a State, gain is not to be considered prosperity, but its prosperity will be found in righteousness.”
The above tenth chapter of commentary explains the government of the
State, and the making the empire peaceful and happy. There are thus, in all, ten chapters of commentary, the first four of
which discuss, in a general manner, the scope of the principal topic of the Work; while the other six go particularly into an exhibition of the work required in its subordinate branches. The fifth chapter contains the important subject of comprehending true excellence, and the sixth, what is the foundation of the attainment of true sincerity. Those two chapters demand the especial attention of the learner. Let not the reader despise them because of their simplicity.
THE DOCTRINE OF THE MEAN.
My master, the philosopher Ch'ing, says, “Being without inclination to
either side is called CHUNG; admitting of no change is called YUNG: By CHUNG is denoted the correct course to be pursued by all under heaven; by YUNG is denoted the fixed principle regulating all under heaven. This work contains the law of the mind, which was handed down from one to another, in the Confucian school, till Tsze-sze, fearing lest in the course of time errors should arise about it, committed it to writing, and delivered it to Mencius. The book first speaks of on:) principle; it next spreads this out, and embraces all things; finally, it returns and gathers them all up under the one principle. 'Unroll it, and it fills the universe; roll it up, and it retires and lies hid in mysteriousness. The relish of it is inexhaustible. The whole of it is solid learning. When the skilful reader has explored it with delight till he has apprehended it, he may carry it into practice all his life, and will
find that it cannot be exhausted. CHAPTER I. 1. What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty ; the regulation of this path is called INSTRUCTION.
2. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
3. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
4. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of EQUILIBRIUM. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of HARMONY. This EQUILIBRIUM is the great root from which grow all the human actings
in the world, and this HARMONY is the universal path which they all should pursue.
5. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
In the first chapter which is given above, Tsze-sze states the views which
had been handed down to him, as the basis of his discourse. First, it shows clearly how the path of duty is to be traced to its origin in Heaven, and is unchangeable, while the substance of it is provided in ourselves, and may not be departed from. Next, it speaks of the importance of preserving and nourishing this, and of exercising a watchTul self-scrutiny with reference to it. Finally, it speaks of the meritorious achievements and transforming influence of sage and spiritual men in their highest extent. The wish of Tsze-sze was that hereby the learner should direct his thoughts inwards, and by searching in himself, there find these truths, so that he might put aside all outward temptations appealing to his selfishness, and fill up the measure of the goodness which is natural to him. This chapter is what the writer Yang called it,-“ The sum of the whole work.” In the ten chap'ers which follow, Tsze-sze quotes the words of the Master to complete the
meaning of this. II. 1. Chung-ne said, “The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean.
2. “The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution.”
III. The Master said, “ Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practise it !”
IV. 1. The Master said, “I know how it is that the path of the Mean is not walked in :-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood : -The men of talents and virtue go beyond it, and the worthless do not come up to it.
2. “ There is no body but eats and drinks. But they are few who can distinguish ílavors.”