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destroyed by what takes place during the day. This fettering taking place again and again ; the restorative influence of the night is not sufficient to preserve the proper goodness of the mind ; and when this proves in. sufficient for that purpose, the nature becomes not much different from that of the irrational animals, which when people see, they think that it never had those powers which I assert. But does this condition represent the feelings proper to humanity ?
3. “Therefore, if it receive its proper nourishment, there is nothing which will not grow. If it lose its proper nourishment, there is nothing which will not decay away.
4. “ Confucius said, “ Hold it fast, and it remains with you. Let it go, and you lose it. Its outgoing and incoming cannot be defined as to time or place. It is the mind of which this is said !”
IX. 1. Mencius said, “ It is not to be wondered at that the king is not wise !
2. “ Suppose the case of the most easily growing thing in the world ;--if you let it have one day's genial heat, and then expose it for ten days to cold, it will not be able to grow. It is but seldom that I have an audience of the king, and when I retire, there come all those who act upon him like the cold. Though I succeed in bringing out some buds of goodness, of what avail is it!
3. “ Now chess-playing is but a small art, but without his whole mind being given, and his will bent to it, a man cannot succeed at it. Chess Tsew is the best chess-player in all the kingdom. Suppose that he is teaching two men to play.--The one gives to the subject his whole mind and bends to it all his will, doing nothing but listening to Chess Ts'ew. The other, although he seems to be listening to him, has his whole inind running on a swan which he thinks is approach
ing, and wishes to bend his bow, adjust the string to the arrow, and shoot it. Although he is learning along with the other, he does not come up to him. Why?-because his intelligence is not equal ? Not so."
X. 1. Mencius said, “I like fish and I also like bear's paws. If I cannot have the two together, I will let the fish go, and take the bear’s-paws. So, I like life, and I also like righteousness. If I cannot keep the two to. gether, I will let life go and choose righteousness.
2. “ I like life indeed, but there is that which I like more than life, and therefore, I will not seek to possess it by any improper ways. I dislike death indeed, but there is that which I dislike more than death, and therefore there are occasions when I will not avoid danger.
3. “If among the things which man likes there were nothing which he liked more than life, why should he not use every means by which he could preserve it? If among the things which man dislikes there were nothing which he disliked more than death, why should he not do every thing by which he could avoid dan
4. “There are cases when men by a certain course might preserve life, and they do not employ it; when by certain things they might avoid danger, and they will not do them.
5. “ Therefore, men have that which they like more than life, and that which they dislike more than death. They are not men of distinguished talents and virtue only who have this mental nature. All men have it;. what belongs to such men is simply that they do not lose it.
6. “ Here are a small basket of rice and a platter of soup, and the case is one in which the getting them will preserve life, and the want of them will be death; --if they are offered with an insulting voice, even a tramper will not receive them, or if you first tread upon them, even a beggar will not stoop to take them.
7. “ And yet a man will accept of ten thousand chung, without any consideration of propriety or righteousness. What can the ten thousand chung add to him ? When he takes them, is it not that he may obtain beautiful mansions, that he may secure the services of wives and concubines, or that the poor and needy of his acquaintance may be helped by him?
8.“ In the former case the offered bounty was not received, though it would have saved from death, and now the emolument is taken for the sake of beautiful mansions. The bounty that would have preserved from death was not received, and the emolument is taken to get the service of wives and concubines. The bounty that would have saved from death was not received, and the emolument is taken that one's poor and needy acquaintance may be helped by him. Was it then not possible likewise to decline this? This is a case of what is called — Losing the proper nature of one's mind.'”
XI. 1. Mencius said, “ Benevolence is man's mind, and righteousness is man's path.
2. “ How lamentable is it to neglect the path and not pursue it, to lose this mind and not know to seek it again!
3. “When men's fowls and dogs are lost, they know to seek for them again, but they lose their mind, and do not know to seek for it.
4. “ The great end of learning is nothing else but to seek for the lost mind.”
*XII. 1. “Mencius said, “Here is a man whose fourth finger is bent and cannot be stretched out straight. It is not painful, nor does it incommode his business, and yet if there be any one who can make it straight, he will not think the way from Tsin to Tséoo far to go to him :-because his finger is not like the finger of other people.
2. “When a man's finger is not like those of other people, he knows to feel dissatisfied, but if his mind be not like that of other people, he does not know to feel dissatisfaction. This is called— Ignorance of the relative importance of things.”
XIII. Mencius said, “ Anybody who wishes to cultivate the tung or the tsze, which may be grasped with both hands, perhaps with one, knows by what means to nourish them. In the case of their own persons, men do not know by what means to nourish them. Is it to be supposed that their regard of their own persons is inferior to their regard for a tung or a tsze? Their want of reflection is extreme.”
XIV. 1. Mencius said, “ There is no part of himself which a man does not love, and as he loves all, so he must nourish all. There is not an inch of skin which he does not love, and so there is not an inch of skin which he will not nourish. For examining whether his way of nourishing be good or not, what other rule is there but this, that he determine by reflecting on himself where it should be applied ?
2. “Some parts of the body are noble, and some ignoble ; some great, and some small. The great must not be injured for the small, nor the noble for the ignoble. He who nourishes the little belonging to him is a little man, and he who nourishes the great is a great man.
3. “Here is a plantation-keeper, who neglects his woo and kea, and cultivates his sour wild date-trees ;he is a poor plantation-keeper.
4. “ He who nourishes one of his fingers, neglecting his shoulders or his back, without knowing that he is doing so, is a man who resembles a hurried wolf.
5. “A man who only eats and drinks is counted mean by others ;-because he nourishes what is little to the neglect of what is great.
6. “If a man, fond of his eating and drinking, were not to neglect what is of more importance, how should his mouth and belly be considered as no more than an inch of skin ?”
XV. 1. “ The disciple Kung-too said, “ All are equally men, but some are great men, and some are little men ;-how is this?” Mencius replied, “ Those who follow that part of themselves which is great are great men; those who follow that part which is little are little men.”
2. Kung-too pursued, “ All are equally men, but some follow that part of themselves which is great, and some follow that part which is little ;-how is this ?” Mencius answered, “ The senses of hearing and seeing do not think, and are obscured by external things. When one thing comes into contact with another, as a matter of course it leads it away. To the mind belongs the office of thinking. By thinking, it gets the right view of things; by neglecting to think, it fails to do this. These—the senses and the mind—are what Heaven has given to us. Let a man first stand fast in the supremacy of the nobler part of his constitution, and the inferior part will not be able to take it from him. It is simply this which makes the great man.”
XVI. 1. Mencius said, “There is a nobility of Heaven, and there is a nobility of man. Benevolence, righteousness, self-consecration, and fidelity, with unwearied joy in these virtues ;—these constitute the nobility of Heaven. To be a kung, a k‘ing, or a ta-foo; —this constitutes the nobility of man.
2. “ The men of antiquity cultivated their nobility of Heaven, and the nobility of man came to them in its train.
3. “ The men of the present day cultivate their nobility of Heaven in order to seek for the nobility of man, and when they have obtained that, they throw