子大尊有所知身以知 庶臣賢九凡以所則脩 民也也經為治以知身 也體親曰 天 天治所 百臣也身國 則治以知 工也敬也家家知人脩所 6 11. 'He who knows these three things, knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its States and families. 12. All who have the government of the kingdom with its States and families have nine standard rules to follow;-viz. the cultivation of their own characters; the honouring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artisans; indulgent treatself, when alone. 行之 I understand as in the second clause of the paragraph. 9. Compare Analects, XVI. ix. -compare Analects, XX. ii., 2nd tone, 'to force,' 'to employ violent efforts.' Chû Hsi says:- The 之in知之,and行之, refers to the duties graph, which makes an approximation at least to the three virtues which connect with the discharge of duty attainable by every one. What connects the various steps of the climax is the unlimited confidence in the power of the example of the ruler, which we have had occasion to point out so frequently in 'The Great Learning.' r2. These nine standard rules, it is to be borne in mind, constitute the government of Wăn and Wu, referred to in par. 2. Commentators arrange the 4th and 5th rules of universal obligation. But is there the threefold difference in the knowledge of those duties? And who are they who can practise them under the second; and the 6th, 7th, 8th, and with entire ease? 10. Chû Hsi observes that 9th under the third, so that after 'the cultiva 子日 is here superfluous. In the 家語tion of the person, we have here an expansion however, we find the last paragraph followed of 親親 and 尊賢, in par. 5. 凡為 by 'The duke said, Your words are beautiful accomplish this. Then comes this paragraph, well to understand a 者 after家尊賢 and perfect, but I am stupid, and unable to 爲=治‘to govern.’The student will do ‘Confucius said,’ &c. The 子日, therefore, prove that Tsze-sze took this chapter from some-by the here are understood specially the existing document, that which we have in the officers called 師傅,and 保,the 家語 or some other. Confucius's words were intended to encourage and stimulate the 公 and the 三孤, who, as teachers and duke, telling him that the three grand virtues guardians, were not styled 臣,‘ministers,' might be nearly, if not absolutely, attained to. or servants. See the Shû-ching, V. xxi. 5,6. 知恥 knowing to be ashamed,'i. e. being 敬大臣,by the 大臣 are understood ashamed at being below others, leading to the determination not to be so. II. ‘These three the six卿,一the minister of Instruction, the things' are the three things in the last para-minister of Religion, &c, See the Shù, V. xxi, 歸足勸重群敬則尊侯也 之柔來子臣大諸賢也。柔 懷遠百庶則臣則脩遠 諸人工民士則昆不身 身人 侯則則則之不惑則 四財百報眩不親道 天方用姓禮體怨親立諸 ment of men from a distance; and the kindly cherishing of the princes of the States. 13. ‘By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honouring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of all classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the States, the whole kingdom is brought to revere him. 7-13- 體羣臣,the 羣臣 are the host | Chau-li, XXXIXI-5. 柔遠人,-Chû Hsi of subordinate officers after the two preceding by 遠人 understands 賓旅, ‘guests or classes K'ang-ch'ăng says,體猶接 envoys, and travellers, or travelling merchants; 痘 1= to receive,' to which Ying-tà adds 與 K'ang-ch'ăng understands by them 蕃國之 之同體, (being of the same body with 諸侯, (the princes of surrounding king 曲 them.' Chû Hsî brings out the force of the doms,' i. e. of the tribes that lay beyond the six term in this way: 一體謂設身處(服), or feudal tenures of the Châu rule. 其地,而察其心也,體 means that he places himself in their place, and so But these would hardly be spoken of before the 諸侯 And among them, in the gth rule, examines their feelings.' 子庶民子is would be included the 賓, or guests, the a verb, 'to make children of,' 'to treat kindly as princes themselves at the royal court, or their envoys. I doubt whether any others beside the children'來百工一來-招來,(to 旅 or travelling merchants, are intended by call to come,'='to encourage.' The 百工, the 遠人. If we may adopt, however, K'ang or(various artisans,' were, by the statutes of Châu, under the superintendence of a special ch'ang's view, this is the rule for the treatment officer, and it was his business to draw them out of foreigners by the government of China. 13. and forth from among the people. See the This paragraph describes the happy effects of 百也忠任所位德禮 禮下 姓時信使以重 也使重所勸其以遠動 日薄祿以親祿勸色所。 省斂所勸親同賢賤以明 月所以大也其他貨脩盛 試以勸臣官好尊而身服 師勸士也盛惡其貴也非 14. Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety-this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honour to virtue :——this is the way for him to encourage men of worth and talents. Giving them places of honour and large emolument, and sharing with them in their likes and dislikes:-this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions:-this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large-this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light:-this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labours :-this is the observing the above nine rules. 道 -by specified in the note on the preceding para are understood the five duties of universal obligation. We read in the 日講: ‘About these nine rules, the only trouble is that graph, their sovereign's counsellors and guides. The addition of determines the to be uncles. See the 爾雅, Liv. 昆弟 an are sovereigns are not able to practise them strenu- all the younger branches of the ruler's kindred. ously. Let the ruler be really able to cultivate his person, then will the universal duties and 不眩=不惑; but the deception and mis universal virtues be all-complete, so that he take will be in the affairs in charge of those shall be an example to the whole kingdom, with its States and families. Those duties will be set up (道), and men will know what to imitate’不惑 means, according to Chin Hsi, 不疑於理,che will have no doubts great ministers. 羣臣 and士 are the same parties.勸 1,-as in Analects, II. xx. Yingtâ explains it here-They will exhort and stimulate one another to serve their ruler.. On財用足, Chû Hsi says: The resort of as to principle.’K'ang-ch'ăng explains it by all classes of artisans being encouraged, there is an intercommunication of the productions of 謀者良, (his counsels will be good.' This labour, and an interchange of men's servicesy latter is the meaning, the worthies being those and the husbandman and the trafficker' (it is 豫一有侯往亂也矜 豫則廢言前定則不 則也九也而持繼不送稱 廢凡經凡薄危 色能 事 事所為來朝世所迎所 豫以天所聘舉以來以 定則行下以以廢柔嘉勸 立之國懷時國遠善百 不者家諸厚治人而工 way to encourage the classes of artisans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent :-this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive States that have been extinguished; to reduce to order States that are in confusion, and support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contributions :-this is the way to cherish the princes of the States. 15. 'All who have the government of the kingdom with its States and families have the above nine standard rules. And the means by which they are carried into practice is singleness. 16. ‘In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no this class which is designed by 末), are aid- follows this paragraph, preceded by 孔子 ing to one another. Hence the resources for 日,Confucius said.’齊明盛服−asin expenditure are sufficient.' I suppose that Chû = felt a want of some mention of agriculture in chap. xvi. 3. The blending together, as equally connexion with these rules, and thought to find important, attention to inward purity and to a place for it here. Mâo would make dress, seems strange enough to a western 材, and 用= 器物- See the 中庸 a friendly way. I have translated 親親 reader.勸, throughout, = to stimulate in 說in loc. Compare also 大學傅, after the 合講, which says 勸親親謂 x. K'ang-ch'ǎng understands as meaning 蕃國,‘frontier kingdoms,' but the usage of 親之親我, the upper 親 being the noun, and the second the verb. The use of the phrase is against such an interpretation. in reference to the prince's treatment of 14. After 天下畏之 we have in the the officers is strange, but the translation gives 語-公曰為之奈何,‘The duke explained: Making large the emolument of what appears to be the meaning. K'ang-ch'äng said, How are these rules to be practised?' and then the loyal and sincere;' but, according to the 不順乎信乎乎 前定則不疚 跲事前定則不因行 下来 前困 親友朋道乎道得位 誠身 stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connexion with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible. 17. 'When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign;if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends; -if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents;-if one, on turning his thoughts in upon himself, finds a want of sincerity, he will the case of travellers, and travelling merchants, passing from one State to another, there were anciently regulations, which may be adduced to illustrate all the expressions here;-see the we have in 中庸說 and the 日講, in toe. 繼絶 世,舉廢國, as in Ana. XX. i. 7. the 家語餼麐 which K'ang-ch'ăng ex 15. We plains by,‘rations allowed by govern- naturally understand the last clause as meaning-'the means by which they are carried that Chû ment;’–see Morrison, character 稍 into practice is one and the same.' Then this means will be the 豫, or 'previous preparation' of the next paragraph. This is who take the two paragraphs together. But the interpretation of K'ang-ch'ăng and Ying-ta, according to Cha, the one thing' is sincerity, as in par. 8. 16. The 'all things' has reference to the above duties, virtues, and standard rules. 17. The object here seems to be to show that the singleness, or sincerity, lies at the basis of that previous preparation, which is essential to success in any and every thing. The steps of the climax conduct us to it, and this sincerity is again made dependent on the understanding |