之必 菑害益至雖有善 亦無如之何矣此謂 之小人之使爲國 有 自國為 人 鳫用 利爲利以義爲利. 與其有聚歛之臣家 有盜臣此謂國不以 之家不畜聚歛之臣 之家不畜牛羊百霊 家善者也。以 乘 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 befal it together, and, though a good man may take his place, he will not be able to by Chû as 'the art of occupying the throne, and therein cultivating himself and governing is the way to permanent prosperity and wealth. 22. Hsien was the honorary epithet of Chung others' Ying-ta says it is the course by sun Mieh (蔥),aworthy minister of Lû under which he practises filial piety, fraternal duty, are not contrasted as in Analects, XIII. xxvi. the two dukes, who ruled before the birth of Confucius. His sayings, quoted here, were preserved by tradition, or recorded in some Work which is now lost. 音(read ch'u)乘馬 –on a scholar's being first called to office, he was gifted by his prince with a carriage and four horses. He was then supposed to withdraw from petty ways of getting wealth. The 19. This is understood by K'ang-ch'ăng as requiring the promotion of agriculture, and that is included, but does not exhaust the meaning. The consumers are the salaried officers of the government. The sentiment of the whole is good; where there is cheerful industry in the, or high officers of a State, kept ice for use people, and an economical administration of the government, the finances will be flourish- in their funeral rites and sacrifices. 伐冰, ing. 20. The sentiment here is substantially-with reference to the cutting the ice to store the same as in paragraphs 7, 8. The old inter- it; see the Shih, I. xv. Ode I. 8. 聚歛之 pretation is different:-"The virtuous man uses guished. He who is not virtuous, toils with 'con his wealth so as to make his person distin臣, , see Analects, XI. xvi. 23. 彼為善 his body to increase his wealth 2r. This 之一善 isused as a verb, =以為善, shows how the people respond to the influence siders to be good. 不以利為利,以 ecattering of his wealth on the part of the latter, 義為利· of the ruler, and that benevolence, even to the ,-see Mencius, I. Pt. I. i, et passim. 乃章細統 以其近而忽之也 爲當務之急讀者不可 乃誠身之本在初學犬 章乃明善之要第六 學六第 也。國 斷不以利爲利以義爲利 下凡傳十章前 右傳之十章釋治國 夫起 章釋 尤章五章章平 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 kingdom 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. 復合爲一理放 理授差心 此道 中孟也法此刻 散子故子篇庸 庸庸偏 放萬書之 之恐 My master, the philosopher Chang, 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 one principle; it nect 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 TITLE OF THE WORK.中庸, The Doer combination, till Ch'ăng Î introduced that of trine of the Mean.' I have not attempted to translate the Chinese character庸, unchanging,' as in the introductory as to the note, which, however, the dictionary does not exact force of which there is considerable dif- acknowledge. Chú Hsi himself says ference of opinion, both among native com mentators, and among previous translators. 不偏不倚,無過不及之名庸 Chăng K'ang-ch'ăng said-名曰中庸 平常也, Chung is the name for what is 者,以其記中和之為用也,The withoutinclination or deflection, which neither exceeds nor comes short. Yung means ordinary, Work is named, because it records the constant.' The dictionary gives another mean practice of the non-deviating mind and of har- ing of Yung, with special reference to the point mony.' He takes 庸 in the sense of 用, (to before us. It is said 又和也,‘It also means harmony;' and then reference is made to K'ang-ch'ăng's words given above, the compilers not having observed that he immediately subjoins-庸,用也, showing that he takes use,' 'to employ,' which is the first given to it in the dictionary, and is found in the Shû. ching, I. i. par. 9. As to the meaning of and 和, Yung in the sense of 'to employ,' and not of have been the accepted meaning off in this harmony.' Many, however, adopt this mean see chap. i. par. 4. This appears to 教之 之天能 謂教道也者不可 盡身而出味則 ,道 之者用有善無退彌 矣。 之得讀窮藏六 修 不道 性 有焉者皆於合 不則玩實密卷 之率 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. ing of the term in chap. ii, and my own opinion | not here anticipate the judgment of the reader is decidedly in favour of it, here in the title. on the eulogy of the enthusiastic Ch'ăng. The work then treats of the human mind:-in 1. It has been stated, in the prolegomena, its state of chung, absolutely correct, as it is in that the current division of the Chung Yung itself; and in its state of hwo, or harmony, into chapters was made by Chû Hsî, as well as acting ad extra, according to its correct nature. their subdivision into paragraphs. The thirty–In the version of the work, given in the col- three chapters which embrace the work, are lection of Memoires concernant l'histoire, les sciences, again arranged by him in five divisions, as will &c., des Chinois,' vol. i, it is styled-Juste Milieu.' be seen from his supplementary notes. The Rémusat calls it 'L'invariable Milieu,' after Ch'ǎng first and last chapters are complete in themÎ. Intorcetta and his coadjutors call it-Me-selves, as in the introduction and conclusion of dium constans vel sempiternum.' The Book treats, they say, 'De MEDIO SEMPITERNO, sive de aurea mediocritate illa, quæ est, ut ait Cicero, inter nimium et parum, constanter et omnibus in rebus tenenda.' Morrison, character 庸, says, ‘Chung Yung, the constant (golden) Medium. Collie calls it the treatise. The second part contains ten chapters; the third, nine; and the fourth, twelve. Par. 1. The principles of duty have their root in the evidenced will of Heaven, and their full exhibition in or‘nature,' is to be understood the nature of man, though Chû Hsi generalizes it so as to embrace that of brutes also; but only man can be cognizant of he defines by, 'to the teaching of sages. By性 would appear as if were a noun, and 庸a the tio and chião. qualifying adjective, whereas they are co-or- command,' 'to order.' But we must take it as dinate terms. My own version of the title in in a gloss on a passage from the Yi-ching, the translation published in the Sacred Books of the East is, 'The State of Equilibrium and Har mony.’ -see on INTRODUCTORY NOTE. 子程子introductory note to the 大學 On Tszesze, and his authorship of this work, see the prolegomena. 六合 is a phrase denoting quoted in the dictionary.命者人所 禀受,‘Ming is what men are endowed with. Chù also says that 惺 is just理, the 'principle,' characteristic of any particular nature. But this only involves the subject in mystery. His explanation of 道by路, ‘a path,' seems -'the zenith and nadir, and the four cardinal to be correct, though some modern writers ob|ject to it. What is taught seems to be this :一 points,' = the universe. 善讀者,一not our To : man belongs a moral nature, conferred on ‘good reader, but as in the translation.I will him by Heaven or God, by which he is consti 節謂之和中也 喜故 見懼慎道須 也, 中哀子 謂之中發而皆中 者 天下之大本也和 和者 之 其顯不不 獨乎 子離 1發也。微莫恐戒非 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. tuted a law to himself. But as he is prone to , ought not to be understood deviate from the path in which, according to passively,='where he is not seen,' 'where he is his nature, he should go, wise and good men- not heard.' They are so understood by Ying-tâ, sages-have appeared, to explain and regulate this, helping all by their instructions to walk andthe大學傳,chap.vi, is much in favour, in it. by its analogy, of such an interpretation. Pur. 2. The path indicated by the nature may never Par. 3. Chù Hsi says that is 'a dark means 'small matters;' and -exercises a most sedulous care that he may attain that is the place which other men do not thereto. be left, and the superior man- 體道之人, place;' that 細 he who would embody all principles of right and duty is a name for a short period of time, of which there are thirty in the twenty four hours; but the phrase is commonly used for ‘a moment,''an instant.' K'ung Ying-ta explains what may be left is a wrong way, which is not admissible. 離, 4th tone, = 去, to be, or go, away from.’ If we translate the two last clauses literally, know, and is known only to one's self." There would thus hardly be here any advance from the last paragraph. It seems to me that the secrecy must be in the recesses of one's own heart, and the minute things, the springs of thought and stirrings of purpose there. The full development of what is intended here is probably to be found in all the subsequent pas sages about 誡, or ‘sincerity. See 西河 loc. * is cautious and careful in regard to what'he 合集 中庸說 in tor does not see; is fearful and apprehensive in re- Par. 4. 'This,' says Chû Hsi, 'speaks of the gard to what he does not hear,'-they will not virtue of the nature and passions, to illustrate be intelligible to an English reader. A question the meaning of the statement that the path may arises, moreover, whether, not be left. It is difficult to translate the para |