i 雖康以 國之其 讓 皆不 雖不中不遠矣 而后嫁者也一 康誥日如保赤子心誠求之 家讓一國興讓 家未 讓仁有 故家所有 長 者君不 也所子可 慈以不教國 章 者事 所君家能先釋 以也而教齊脩 誠使弟成入其身 國養 求眾者教者家齊 貪興 子之也。所於 所於無者家。 The above eighth chapter of commentary explains cultivating the person and regulating the family. CHAP. IX. 1. What is meant by 'In order rightly to govern the State, it is necessary first to regulate the family,' is this:-It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the State. There is filial piety :-therewith the sovereign should be served. There is fraternal submission: -therewith elders and superiors should be served. There is kindness-therewith the multitude should be treated. 2. In the Announcement to K'ang, it is said, 'Act as if you were watching over an infant.' If (a mother) is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry. 3. From the loving example of one family a whole State becomes loving, and from its courtesies the whole State becomes courteous, ‘uncivil.’ 2. 碩‘great,'‘tall;苗之 rule both of the family and of the State, and that 碩‘the tallness (richness, abundance) of being supposed to exist, which is the force of the his growing crop.' Farmers were noted, it it is shown how the virtues that secure the would appear, in China, so long ago, for regulation of the family have their corresponding vir grumbling about their crops. tues in the wider sphere of the State. 君子 has 9. ON REGULATING THE FAMILY AS THE MEANS here both the moral and the political meaning; TO THE WELL-ORDERING OF THE STATE. I. There is here implied the necessity of self-cultivation to the it is 治國之君子, (the superior man 國喩諸后不之桀 在諸人求從其 齊人所諸是所 者藏人 天 國 未乎無君 下 事、亂 詩之身諸子 以仁一 看己有所暴而人機 而民定 桃也恕 民從國此 而民從 while, from the ambition and perverseness of the One man, the whole State may be led to rebellious disorder;-such is the nature of the influence. This verifies the saying, 'Affairs may be ruined by a single sentence; a kingdom may be settled by its One man.' 4. Yâo and Shun led on the kingdom with benevolence, and the people followed them. Chieh and Châu led on the kingdom with violence, and the people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. 5. Thus we see how the government of the State depends on the regulation of the family. with whom is the government of the State., 'to love the people,' as the second It being once suggested to Chû Hsî that object proposed in the Great Learning. 3. How 可教 should be 不能教, he replied certainly and rapidly the influence of the family extends to the State. 一家 is the one family of the 彼之不可教卽我之不能教,ruler, and is the ruler. 一人,=I, "The impossibility of another's being taught is the One man,' is a way in which the sovereign just my inability to teach. 2. See the Shû-ching, V. x. 7. Both in the Shû and here, some verb, speaks of himself; see Analects, XX. i. 5. like at, must be supplied. This paragrape 言一句, as in Analects, II. ii. seems designed to show that the ruler must be carried on to his object by an inward, 言 feling, like that of the mother for her" muntainco 償事,一人定國,compare Analects, Chung-fan insists on this as harmonizing with XIII. xv. 仁 and 讓 have reference to the 家之子不 不可 兄后 也。兄忒以 子兄弟足法而后民法 之也此謂治國在齊其 是國 國 人 儀 教 人蓁 宜其家 蓁之子于歸 兄宜弟宜兄宜弟而后 后可以教國人詩云宜 6. In the Book of Poetry, it is said, That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to Let the household be rightly ordered, and then the people of the State may be taught. her husband's house. She will rightly order her household. 7. In the Book of Poetry, it is said, ‘They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers.' Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the State. 8. In the Book of Poetry, it is said, In his deportment there is nothing wrong; he rectifies all the people of the State.' Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him. 9. This is what is meant by saying, 'The government of his kingdom depends on his regulation of the family.' 孝弟(=悌),慈 in par. I. 4. An ilus | take 不恕 as simply =‘good.'6. See the , tration of the last part of the last paragraph. But Shih-ching, I. i. Ode VI. st. 3. The ode cele from the examples cited, the sphere of influence brates the wife of king Wăn, and the happy is extended from the State to the kingdom, influence of their family government. and the family, moreover, does not intervene between the kingdom and the ruler. In 其 =是子. Observe 子 is feminine, as in 所合其 must be understood as referring Analects, V. i. 'going home,' a term for to the tyrants Chieh and Chau. Their orders marriage, used by women. 7. See the Shih, II. ii. Ode VI. st. 3. The ode was sung at were good, but unavailing, in consequence of their own contrary example. 諸=於所 藏乎身, what is kept in one's own per entertainments, when the king feasted the princes. It celebrates their virtues. 8. See the Shih, I. xiv. Ode III. st. 3. It celebrates, according to Chù Hsi, the praises of some chin son,' i. e. his character and mind. 恕-see tsze, or ruler. 四國,not ‘four States,' but Analects, V. xi; XV. xxiii. Ying-ta seems to the four quarters of the State, the whole of it. 以毋上有孤上國国 先 毋潔而長者所治右 後事 矩民長上謂國。傳 上使 老平 慈所下道倍民老天 所也是興而下 後於 所以第民在 毋 前 上興 以毋下於子恤孝其 右傅之九章釋齊家 The above ninth chapter of commentary explains regulating the family and governing the kingdom. CHAP. X. 1. What is meant by 'The making the whole kingdom peaceful and happy depends on the government of his State,' is this:-When the sovereign behaves to his aged, as the aged should be behaved to, the people become filial; when the sovereign behaves to his elders, as the elders should be behaved to, the people learn brotherly submission; when the sovereign treats compassionately the young and helpless, the people do the same. Thus the ruler has a principle with which, as with a measuring-square, he may regulate his conduct. 2. What a man dislikes in his superiors, let him not display in the treatment of his inferiors; what he dislikes in inferiors, let him not display in the service of his superiors; what he hates in those who are before him, let him not therewith precede those who are behind him; what he hates in those who are behind him, let him 10. ON THE WELL-ORDERING OF THE STATE, AND | greatest stress is to be laid on the phrase-the MAKING THE WHOLE KINGDOM PEACEFUL AND | measuring-square. That, and the expression in The key to this chapter is in the the general commentary-loving and hating what phrase, the principle of reci- the people love and hate, and not thinking only of the profit, exhaust the teaching of the chapter. It procity, the doing to others as we would that is divided into five parts. The first, embracing they should do to us, though here, as elsewhere, the first two paragraphs, teaches, that the way it is put forth negatively. It is implied in the to make the kingdom tranquil and happy is in expression of the last chapter,the principle of the measuring-square. The second part embraces three paragraphs, and HAPPY. 身不恕 but it is here discussed at length, teaches that the application of the measuring and shown in its highest application. The square is seen in loving and hating, in common with the people. The consequences of losing and gaining are mentioned for the first time in the 5th paragraph, to wind up the chapter so far, showing that the decree of Heaven goes or remains, according as the people's hearts are 慎爾石 從所母詩於於名 云、右左 辟瞻巖母。 則有 天 赫 此好 下不能 之 僇可尹南謂 卖以民山民民 之之 詩不具維之之 詩云樂只君子民之交 此所所 之惡惡 於 左右 毋 毋 功 道。交交 not therewith follow those who are before him; what he hates to receive on the right, let him not bestow on the left; what he hates to receive on the left, let him not bestow on the right :-this is what is called 'The principle with which, as with a measuring-square, to regulate one's conduct.' 3. In the Book of Poetry, it is said, 'How much to be rejoiced in are these princes, the parents of the people!' When a prince loves what the people love, and hates what the people hate, then is he what is called the parent of the people. 4. In the Book of Poetry, it is said, Lofty is that southern hill, with its rugged masses of rocks! Greatly distinguished are you, O grand-teacher Yin, the people all look up to you.' Rulers of States may not neglect to be careful. If they deviate to a mean selfishness, they will be a disgrace in the kingdom. of the principle of the measuring-square depends on the mind of the sovereign. The fifth part embraces the other paragraphs. Because the root of the evil of a sovereign's not applying that principle lies in his not knowing how wealth is produced, and employing mean men for that object, the distinction between righteousness and profit is here much insisted on, the former bringing with it all advantages, and the latter leading to all evil consequences. Thus the sovereign is admonished, and it is seen how to be careful of his virtue is the root of the principle of the measuring-square; and his loving and hating, in common sympathy with the people, is its reality.’ lost or gained. The third part embraces eight paragraphs, and teaches that the most important result of loving and hating in common with the people is seen in making the root the primary subject, and the branch only secondary. Here, in par. II, mention is again made of gaining and losing, illustrating the meaning of the quotation in it, and showing that to the collection or dissipation of the people the decree of Heaven is attached. The fourth part consists of five paragraphs, and exhibits the extreme results of loving and hating, as shared with the people, or on one's own private feeling, and it has special reference to the sovereign's employment of ministers, because there is no thing in the principle more important than that. The 19th paragraph speaks of gaining and losing, for the third time, showing that from the 4th paragraph downwards, in reference two last chapters. In, the both to the hearts of the people and the decree first characters are verbs, with the meaning of Heaven, the application or non-application which it requires so many words to bring out I. There is here no progress of thought, but a repetition of what has been insisted on in the |