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子之

而命賢仁四殆不

人夷哉。

不為不唯保

道必之遠

能能與仁我

大菑

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必逮所過善舉愛同人子

忠夫好也。而舉 放

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信身是好不

國流
流黎

惡 之

諸日

得故拂之退能人謂

之君人所退先見

and black-haired people; and may he not also be pronounced dangerous to the State?'

15. It is only the truly virtuous man who can send away such a man and banish him, driving him out among the barbarous tribes around, determined not to dwell along with him in the Middle Kingdom. This is in accordance with the saying, 'It is only the truly virtuous man who can love or who can hate others.'

16. To see men of worth and not be able to raise them to office; to raise them to office, but not to do so quickly:—this is disrespectful. To see bad men and not be able to remove them; to remove them, but not to do so to a distance:-this is weakness.

17. To love those whom men hate, and to hate those whom men love; this is to outrage the natural feeling of men. Calamities cannot fail to come down on him who does so.

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18. Thus we see that the sovereign has a great course to pursue. He must show entire self-devotion and sincerity to attain it, and by pride and extravagance he will fail of it.

(The declaration of the duke of Ch'in' is the last | reciprocity, expounded in the second paragraph. book in the Shû-ching. It was made by one of

the dukes of Ch'in to his officers, after he had Lo Chung-fan contends that it is

6

親民者,

sustained a great disaster, in consequence of the lover of the people.' The paragraph is

neglecting the advice of his most faithful closely connected with the preceding. In

which we find in the Shû, there are some dif

minister. Between the text here, and that 放流之之 refers to the bad minister, 仁

ferences, but they are unimportant. 15. there described The 四夷, (four Î;' see 人 is here, according to Chû Hsi and his fol. the Li Chi, III. iii. 14. 不與同中國 lowers, the prince who applies the principle of =不與之同處中國(will not dwell

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其終者有身財為道驕

不者也未好

察也未有仁 者矣 R
於孟有好而以 仁用

雞獻府義下身
豚子庫其不

道生之者眾食之孝

之食生

伐日財事好財 者有 冰畜非不義未發則寡大

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19. There is a great course also for the production of wealth. Let the producers be many and the consumers few. Let there be activity in the production, and economy in the expenditure. Then the wealth will always be sufficient.

20. The virtuous ruler, by means of his wealth, makes himself more distinguished. The vicious ruler accumulates wealth, at the expense of his life.

21. Never has there been a case of the sovereign loving benevolence, and the people not loving righteousness. Never has there been a case where the people have loved righteousness, and the affairs of the sovereign have not been carried to completion. And never has there been a case where the wealth in such a State, collected in the treasuries and arsenals, did not continue in the sovereign's possession.

22. The officer Măng Hsien said, He who keeps horses and a carriage does not look after fowls and pigs. The family which

together with him in the Middle Kingdom.' The paraphrasts all explain by, early.' China is evidently so denominated, from its

being thought to be surrounded by barbarous 遠,3rd tone, but with a hiphil force. 退is tribes. 惟仁人能云云 , see Ana- referred to 放流 in last paragraph, and 遠 lects, IV. iii. 16. I have translated 命 as if to不與同中國. 17. This is spoken of it were which K'ang-ch'ǎng thinks should the ruler not having respect to the common feelings of the people in his employment of be in the text. Chăng 1 () would sub-ministers, and the consequences thereof to stitute意, (idle,' instead of 慢, and Chû Hsi himself. 大, Ist tone, is used as in Analects, does not know which suggestion to prefer. Lo XI. ix. 4, or=the preposition 平. This paraChung-fan stoutly contends for retaining and interprets it as='fate,' but he is obliged to supply a good deal himself, to make any sense of the passage. See his argument, in loc.

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graph speaks generally of the primal cause of gaining and losing, and shows how the principle of the measur ing-square must have its root in the ruler's mind. So, in the The great course is explained

甾害至雖有䒑

亦無如之何矣此謂

之必
必長有與

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以 此聚

有為彼財為國

善國為用利不
者也。它

與其有聚劍之臣家

之家不畜聚歛之臣

之家不畜牛羊百乘

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臣乘

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

others' Ying-ta says it is the course by

which he practises filial piety, fraternal duty,

is the way to permanent prosperity and wealth. 22. Hsien was the honorary epithet of Chung

sun Mieh(), a worthyminister of Lù under

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 chu)乘馬

benevolence, and righteousness.’ ·and 泰 are here qualities of the same nature. They are not contrasted as in Analects, XIII. xxvi. 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

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

people, and an economical administration of in their funeral rites and sacrifices. 伐冰,

the government, the finances will be flourish

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

his wealth so as to make his person distin-臣 guished. He who is not virtuous, toils with

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'con

see Analects, XI. xvi. 23. 彼為善 as a verb, = 以為善, his body to increase his wealth.' This 之一善 isused. shows how the people respond to the influence siders to be good. 不以利為利,以

21.

of the ruler, and that benevolence, even to the

scattering of his wealth on the part of the latter, 義為利 ,-see Mencius, I. Pt. I. i, et passim.

乃章細 統天右

以其近而忽之也

爲當務之急讀者不可

乃誠身之本在初學

章乃明善之要第六

論論

條綱凡

夫趣 趣章釋

其後前治

六第六四國

章五章章平

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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.

THE DOCTRINE OF THE MEAN.

事故 始於

門下 天 中子庸

末言書人傳之 下

復合爲一理放

1

-以而校定之易子

一理中散爲

理為

授差心

之曰

篇 庸庸你

此道,

筆思乃者中

放萬書 之恐孔天者謂

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 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. 一中庸:The Doe- combination, till Ch'ăng Î introduced that of

trine of the Mean.' I have not attempted to, unchanging,' as in the introductory translate the Chinese character, as to the note, which, however, the dictionary does not exact force of which there is considerable dif- acknowledge. Chû Hsi himself says

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ference of opinion, both among native com

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mentators, and among previous translators. 不偏不倚,無過不及之名庸, Chăng K'ang-ch'äng 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 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 meanpractice 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 comching, I. i. par. 9. As to the meaning of pilers not having observed that he immediately and 和, subjoins-庸用也, showing that he takes have been the accepted meaning of 庸 in this | harmony. Many, however, adopt this mean

see chap. i. par. 4. This appears to

Yung in the sense of 'to employ,' and not of

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