乃章細統天右 誠乃論論 身明條綱 之之善目頜傳 以其近而忽之也 爲當務之急讀者不可 夫趣章彩 前治 不學六第六四國 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. 合爲一 於書以授孟子其書 一理中散爲苗 門下天电子 差心理 孟也法此 道言 子篇庸庸偏 筆思乃者中之 放萬書之恐孔天者謂 My master, the philosopher Chăng, 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 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 TITLE OF THE WORK.-中庸:The Doer combination, till Ch'äng Î introduced that of trine of the Mean.' I have not attempted to unchanging,' as in the introductory translate the Chinese character 庸, as to the note, which, however, the dictionary does not exact force of which there is considerable dif- acknowledge. Chû 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-名日中庸平常也,‘Chung is the name for what is 者,以其記中和之為用也,The without inclination 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—叉和也,‘It also use,' 'to employ,' which is the first given to it means harmony;' and then reference is made in the dictionary, and is found in the Shû. to K'ang-ch'äng's words given above, the com. ching, I. i. par. 9. As to the meaning of pilers not having observed that he immediately subjoins-庸,用也, showing that he takes see chap. i. par. 4. This appears to Yung in the sense of 'to employ,' and not of and 和, have been the accepted meaning of 庸 in this (harmony. Many, however, adopt this mean 謂性 教之天能終索 學 教道也者不可 命盡身而也 則 道之者用有善無退彌 修謂之得讀窮藏 之率 12.95 不則玩實密卷 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 on the eulogy of the enthusiastic Ch'ăng. 1. It has been stated, in the prolegomena, that the current division of the Chung Yung into chapters was made by Chû Hsî, as well as their subdivision into paragraphs. The thirty. three chapters which embrace the work, are again arranged by him in five divisions, as will be seen from his supplementary notes. The first and last chapters are complete in themselves, as in the introduction and conclusion of 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 Morrison, character 庸, says, ' Chung Yung, the the teaching of sages. By性 constant (golden) Medium.' Collie calls it-be understood the nature of man, though Chû 'The golden Medium.' The objection which I Hsî generalizes it so as to embrace that of have to all these names is, that from them it brutes also; but only man can be cognizant of he defines by, 'to would appear as if were a noun, and 庸a the táo 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- quoted in the dictionary.一命者人所 禀受, ‘Ming is what men are endowed with. mony.’ INTRODUCTORY NOTE. 子程子 -see on introductory note to the. On Tsze- prolegomena. 六合 is a phrase denoting Chû also says that 性 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 object to it.-What is taught seems to be this : points,' = the universe. 善讀者,一notour roman 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 喜做見懼慎道須 中哀子 子隱其其 天下之大本也和 篚謂之和中也者 謂之中發而皆中 離 樂慎莫所所故也 之其顯不不若可 未獨乎聞賭子離 著中發也。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. This 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. 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. Par. 2. The path indicated by the nature may never Par. 3. Chû Hsi says that is a dark means 'small matters;' and be left, and the superior man- 體道之人, place; that 細 he who would embody all principles of right and duty -exercises a most sedulous care that he may attain that is 'the place which other men do not thereto. 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 the last paragraph. It seems to me that the would thus hardly be here any advance from 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 passages about or‘sincerity.’See 西河 ‘is cautious and careful in regard to what he 合集 中庸說 in toe. 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 其所不睹, not be left. It is difficult to translate the para 之右 欲學者於此反求諸身 終言聖神功化之極蓋 離次言存養省察之要 其實體備於已而不可 本原出於天而不可 之意以立言首明道之 身蓋要 第 章焉 也者天下之達道也致中 子萬達 育也 道所焉致 易之傳 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 watchful 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 graph because it is difficult to understand it. | universum, quod homo vitiatus quodam modo vitiarat, 謂之 is different from 之謂 in par. I. Connaturali sue integritati et ordini restitui, nisi prius That defines; this describes. What is described in the first clause, seems to be, the nature,' capable of all feelings, but unacted on, and in equilibrium. ipse homo per victoriam sui ipsius, eam, quam amiserat, integritatem et ordinem recuperaret.' I fancied something of the same kind, before reading their note. According to Chú Hsi, the paragraph describes the work and influence of sage and spiritual men in their highest issues. The subject is developed in the 4th part of the work, in very extravagant and mystical language. The study of it will modify very much our assent to the views in the above passage. There is in this whole chapter a mixture of sense and Par.5. On this Intorcetta and his colleagues observe:-'Quis non videt eo dumtaxat collimasse philosophum, ut hominis naturam, quam ab origine sua rectam, sed deinde lapsam et depravatam passim Sinenses docent, ad primærum innocentia statum reduceret? Atque ita reliquas res creatas, homini jam rebelles, et in ejusdem ruinam armatas, ad pristinum mysticism,—of what may be grasped, and what obsequium veluti revocaret. Hoc caput primum libri tantalizes and eludes the mind., accordTa Heo, hoc item hic et alibi non semel indicat. Etsi autem nesciret philosophus nos a prima felicitate ing to Chû Hsi, =安其位,‘will rest in their propter peccatum primi parentis excidisse, tamen et tot rerum que adversantur et infeste sunt homini, et positions.' K'ang-ch'ăng explained it by 正 ipsius naturæ humanæ ad deteriora tam pronæ, longo usu et contemplatione didicisse videtur, non posse hoc VOL. I. -'will be rectified.' 'Heaven and earth' are here the parent powers of the universe. Thus CC |