所 使之不而 盾、所治 慈所下道倍民老天 於惡所也是興而下 民在 後於慈所以 毋前於慈君上 以毋下於子 恤 孝 國。 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 慎爾石所母詩於於從 云右左 此所所 之惡 辟瞻巖 則有 石巖巖赫赫師尹民 父母詩云節彼南山 傻可尹 以 之所 此好 詩云樂只君子民之交 之 潔左右 民 具維之之 道交 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. 11, 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 now 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 末用。此有乎國 峻配 也。德*有人德是得命 上 外者財此有故國不帝之 本本有有德君失易儀未 内也財土此子眾道監喪 末財此有有先則得于師 争者有土人慎失衆殷克 5. In the Book of Poetry, it is said, 'Before the sovereigns of the Yin dynasty had lost the hearts of the people, they could appear before God. Take warning from the house of Yin. The great decree is not easily preserved.' This shows that, by gaining the people, the kingdom is gained, and, by losing the people, the kingdom is lost. 6. On this account, the ruler will first take pains about his own virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have resources for expenditure. 7. Virtue is the root; wealth is the result. 8. If he make the root his secondary object, and the result his primary, he will only wrangle with his people, and teach them rapine. in the translation. 第悌孤 弟=悌孤,-pro-tive. Chäng's gloss, in 毛詩註疏 takes less.’倍,read as, and = 背,(to rebel,' (to princes, the parents of the people.’4. See the = 是 and the whole is – I gladden these act contrary to.’君子, here and through. Shih-ching, II. iv. Ode VII. st. 1. The ode out the chapter, has reference to office, and complains of the king Yu (幽), for his emspecially to the royal or highest.ploying unworthy ministers. ministers., read ts'ieh, 之道一絜 is a verb, read hsieh, according | meaning ‘rugged and lofty-looking.’具 to Chû Hsi,=度,‘to measure;’矩一俱,(all.’辟, read pi, as in chap. viii. perly, ‘fatherless ; " here = 'the young and help- it as = grace.' Chû Hsî seems to take it as =; the mechanical instrument, 'the carpenter's is explained in the dictionary by 'dissquare.’ It having been seen that the ruler's example is so influential, it follows that the minds of all men are the same in sympathy and tendency. He has then only to take his own mind, and measure therewith the minds 戮,to kill,' as did the old commentators. They say: -'He will be put to death by the people, as were the tyrants Chieh and Chau. 5. See the Shih, of others. If he act accordingly, the grand III. i.st.6, where we have 宜 for 儀, and result-the kingdom tranquil and happy-will ensue. 2. A lengthened description of the principle for . The ode is supposed to be adreciprocity.-4th of reciprocity. 先-4th tone, 'to precede.' dressed to king Ch'äng (成), to stimulate him 3. See the Shih-ching, II. ii. Ode V. st. 3. The = Ch'äng(成), ode is one that was sung at festivals, and cele- to imitate the virtues of his grandfather Wăn. brates the virtues of the princes present. Chû the sovereigns of the Yin dynasty.' Hsi makes H (read chin, 3rd tone) an exple. The capital of the Shang dynasty was changed 惟曰善 康而者聚。 善楚則 以國失善日者悖故散 為無之則惟亦而言 民施奪是故 是 寶以卖得命 入悖散故 舅爲楚之 犯寶書不 出。悖 出民聚 9. Hence, the accumulation of wealth is the way to scatter the people; and the letting it be scattered among them is the way to collect the people. ro. And hence, the ruler's words going forth contrary to right, will come back to him in the same way, and wealth, gotten by improper ways, will take its departure by the same. II. In the Announcement to K'ang, it is said, 'The decree indeed may not always rest on us;' that is, goodness obtains the decree, and the want of goodness loses it. 12. In the Book of Ch'û, it is said, The kingdom of Ch'û does not consider that to be valuable. It values, instead, its good men.’ to Yin by P'an-kăng, about B. C. 1400, after which the dynasty was so denominated. 上帝, according to Chù Hsi, means (they were the sovereigns of the realm, and corresponded to (fronted) God.' K'ang-ch'ăng says: -"Before they lost their people, from their virtue, they were also able to appear before Heaven; that is, Heaven accepted their sacrifices.’Lo Chung-fan makes it :-‘They har one another. Ying-tâ explains them-' people wrangling for gain will give reins to their |rapacious disposition.’9. 財散 ‘wealth being scattered,’——that is, diffused, and allowed to be so by the ruler, among the people. The collecting and scattering of the people are to be understood with reference to their feelings towards their ruler. to. The ‘words'are to be understood of governmental orders and monized with God; that is, in loving the people. enactments. 悖, read pei, = 逆, to act con K'ang-ch'ǎng's interpretation is, I apprehend, trary to,' 'to rebel,' that which is outraged the correct one. 6.慎乎德-德 here, being 理, (what is right,' or, in the first place, according to Chú Hsi, is the ‘illustrious virtue)民心, (the people's hearts,' and, in the at the beginning of the book. His opponents say that it is the exhibition of virtue; that is, second place,君心,‘the ruler's heart. of filial piety, brotherly submission, &e. This Our proverb goods ill-gotten go ill-spent 'is more in harmony with the first paragraph are used as of the chapter. 8. 外 and 內 verbs, =輕重, (to consider slight,''to con sider important.’民‘will wrangle the (i.e. with the) people.' The ruler will be might be translated by 貨悖而入者, 亦悖而出, but those words have a dif. ferent meaning in the text. II. See the K'ang Kao, par. 23. The only difficulty is with F trying to take, and the people will be trying K'ang-ch'äng and Ying-ta do not take it as an to hold. 施奪, the will give’(i. e. lead expletive, but say it=於, in,' or 'on;’(The The appointment of Heaven may not constantly rest on one family.' Treating in this way, the supplement in the Shû should be 'us.' the people to, =teach them)‘rapine. 12. The 斷為日 斷寶亡 有如今秦人 不惡有以啻之有無誓無 通之利能若容他日以 若為 人哉。 我其彥 有寶 聖 一個 有 出其有休个親 以而技黎實心技休臣以 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 Ch'in, 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 talents 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 blackhaired 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 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 Book of Ch'û is found in the Narratives its able and virtuous ministers. 13. 舅犯 , of the States,' a collection purporting to be of the Châu dynasty, and, in relation to the other States, what Confucius's ' Spring and Autumn' is to Lû. The exact words of the text do not 'uncle Fan;'that is, uncle to Wän, subsequently marquis, commonly described as duke, ofTsin. Wăn is the亡人, or, ‘fugitive.' In occur, but they could easily be constructed the early part of his life, he was a fugitive, and from the narrative. An officer of Ch'û being suffered many vicissitudes of fortune. Once, the sent on an embassy to Tsin, the minister duke of Ch'in () having offered to help him, who received him asked about a famous girdle when he was in mourning for his father who had of Ch'û, called, how much it was expelled him, to recover Tsin, his uncle Fan gave worth. The officer replied that his country did the reply in the text. The that in the translation not look on such things as its treasures, but on refers to 得國, 'getting the kingdom.’14. |