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盛德至善民之不能忘

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也證 喧琢有云

如 兮兮,如

琢如 有磨君

切斐瑟子淇

磨如君今如

儀恂者磋子切 切茶

今也慄自者終兮,

者有
有也脩道不赫磋猗

道斐赫也學可兮如猗

4. In the Book of Poetry, it is said, “Look at that winding course of the K'e, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind: so has he cultivated himself. How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgotten." That expression"as we cut and then file," indicates the work of learning. "As we chisel, and then grind,” indicates that of self culture. “How grave is he and dignified!" indicates the feeling of cautious reverence. "How commanding and distinguished," indicates an awe-inspiring deportment." Our elegant and accomplished prince never can be forgotten,” indicates how, when virtue is complete and excellence extreme, the people cannot forget them.

ly,

mon one is 倉庚 or, properly, 鶴鶴 tsung | 15, 奧 for澳緑 for菉:匪for婓猗 kung. It is a species of oriole. The 子日 here, poetice, rend 0. 道 is used as = 言,‘says,’

are

worthy of observation. If the first chapter of the elassical text, as Choo He calls it, really con

tains the words of Confucius, we might have

expected it to be headed by these characters.

於止, lit., in resting. 3. See the She-king,

III. i. Ode I. st. 4. The stress is here all laid

upon the final [, which does not appear to have any force at all in the original, Choo He

himself saying there that it is 語詞, ‘a mere

supplemental particle. In 於緝, 於 is read

wo, and is an interjection. 4. See the Sheking, I. v. Ode I. st. I. The ode celebrates the virtue of the duke Woo (武) of Weil r), in

his laborious endeavours to cultivate his person. There are some verbal differences between the ode in the She-king, and as here quoted; name

or 'means.' It is to be understood before

修恂慄 and 威儀-The transposition

of this par. by Choo He to this place does seem

unhappy. It ought evidently to come in connection with the work of 脩身. 5. See the

She-king, IV. i. Sect. I. Ole IV. st. 3. The former kings are Wan and Woo, the founders

of the Chow dynasty. 於獻 are an interjection, read woo hon. In the She-king we have 於乎. 烏呼 are found with the same meaning. I translate 其賢其親 by

what they deemed worthy,' 'what they loved.' When we try to determine what that what was, we are perplexed by the varying views of the

辭使

也。樂賢

樂而利其利此以沒世不忘

賢其賢而親其親小人樂其 也詩云於戲前王不忘君子

右傳之四章釋

辭大畏民志此謂

使無訟乎無情者不得盡其

子 日 聽訟吾猶人也必也

右傳之三章釋止於

末本得也於
末。本。
必至

5. In the Book of Poetry, it is said, " Ah! the former kings are not forgotten." Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what they delighted, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

The above third chapter of commentary explains resting in the highest excellence.

CHAPTER IV. The Master said, “In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations?" So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds;-this is called knowing the root.

The above fourth chapter of commentary explains the root and the

issue.

old and new schools. 沒惧,see Analects, which we understand that the words of Conf.

XV. xix.-Acc. to Ying-tă, 'this par. illustrates the business of having the thoughts sincere.' Acc. to Choo He, it tells that how the former kings renovated the people, was by their resting

terminate at A, and that what follows is from the compiler. According to the old commentators, this is the conclusion of the chapter on having the thoughts made sincere,

in perfect excellence, so as to be able, throughout | and that 誠其意 is the root. But acc.

the empire and to future ages, to effect that there should not be a single thing but got its proper place.

to Choo, it is the illustration of illustrious virtue which is the root, while the renovation of the people is the result therefrom. Looking at the words of Confucius, we must conclude that BRANCHES. See the Analects XII. xiii, from sincerity was the subject in his mind.

4. EXPLANATION OF THE ROOT AND THE

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之學窮之人

竊物至

物始故物心知致取致也。

莫教其莫之在知程知

CHAPTER V. 1. This is called knowing the root.

2. This is called the perfecting of knowledge.

The above fifth chapter of the commentary explained the meaning
of "investigating things and carrying knowledge to the utmost

extent," but it is now lost. I have ventured to take the views of the
scholar Ching to supply it, as follows:-
follows:-The meaning of the
expression, "The perfecting of knowledge depends on the inves-
tigation of things," is this:-If we wish to carry our knowledge to the
utmost, we must investigate the principles of all things we come into
contact with, for the intelligent mind of man is certainly formed
to know, and there is not a single thing in which its principles
do not inhere. But so long as all principles are not investigated,
man's knowledge is incomplete. On this account, the Learn-
ing for Adults, at the outset of its lessons, instructs the learner,
in regard to all things in the world, to proceed from what
knowledge he has of their principles, and pursue his investiga-

5. ON THE INVESTIGATION OF THINGS, AND

CARRYING KNOWLEDGE TO THE UTMOST EXTENT.

1. This is said by one of the Ching to be 文, ‘superfluous text’2. Choo He considers

this to be the conclusion of a chapter which is now lost. But we have seen that the two sen

tences come in, as the work stands in the Le-ke, at the conclusion of what is deemed the classical text. It is not necessary to add anything here to what has been said there, and in the prolegomena, on the new dispositions of the work from the time of the Sung scholars, and the manner in which Choo He has supplied this supposed | missing chapter,

為故惡

爲不善無所不至見君子而后

故君子必慎其獨也小人

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所謂

臭請 物

至獨色

誠格

心之全體大用無不明矣此

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見也此毋之無無

至其

不因其已知之理而益窮之

之自至 至不不通於而

欺也。明到焉尿

后居謙

則力窮

此吾眾之之

tion of them, till he reaches the extreme point. After exerting himself in this way for a long time, he will suddenly find himself possessed of a wide and far-reaching penetration. Then, the qualities of all things, whether external or internal, the subtle or the coarse, will all be apprehended, and the mind, in its entire substance and its relations to things, will be perfectly intelligent. This is called the investigation of things. This is called the perfection of knowledge

CHAPTER VI. 1. What is meant by “making the thoughts sincere,” is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior man must be watchful over himself when he is alone.

2. There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries 6. ON HAVING THE THOUGHTS SINCERE. 1. 4th tone, but the dict. makes it up. 2d. 2. An The sincerity of the thoughts obtains, when they enforcement of the concluding clause in the lust move without effort to what is right and wrong, paragraph. 厭, up. 2d tone, the same as and, in order to this, a man must be specially on his meaning the appearance of cons

guard in his solitary moments. 自謙 is taken cealing 人之視己一人 refers to the suas if it were 自慊=repose or enjoyment in perior man mentioned above,='the other! 已 one's-self.慊 acc. to Choo He, is in the up.. him,' and not himself, which is its com

胖富

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肝故君子必誠其意

富潤屋德潤身心

右傳之六章釋誠意

所視十手所指其嚴

所慎於肝善厭

視其 中然

手干

慎其獨也會子日十日

善人之視已如見其肺
厭然揜其不善而著其

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故君子

十子

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必誠肺

to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins;-of what use is his disguise? This is an instance of the saying "What truly is within will be manifested without." Therefore, the superior man must be watchful over himself when he is alone.

3. The disciple Tsang said, “What ten eyes behold, what ten hands point to, is to be regarded with reverence!"

4. Riches adorn a house, and virtue adorns the person. The mind is expanded, and the body is at ease. Therefore, the superior man must inake his thoughts sincere.

The above sixth chapter of commentary explains making the thoughts

sincere.

mon signification. 肺肝, lit, the lungs and

liver,' but with the meaning which we attach
to the expression substituted for it in the trans-
lation. The Chinese make the lungs the seat

of righteousness, and the liver the scent of benet
volence. Compare 今予其敷心腹
腎腸 in the Shoo-king, IV. vii. Seet. III. 3.
8. The use of
會子 at the beginning of this
at the beginning of this
paragraph (and extending, perhaps, over to the
next) should suffice to show, that the whole
work is not his, as assumed by Choo He. Ten
is a round number, put for many. The recent
commentator, Lo Chung-fan, refers Tsăng's ex-
pressions to the multitude of spiritual beings,
servants of Heaven or God, who dwell in the
regions of the air, and are continually beholding
men's conduct. But they are probably only an
emphatic way of exhibiting what is said in the
preceding paragraph. 4. This par. is commonly
referred to Tsăng Sin, but whether correctly so
or not cannot be positively affirmed. It is of the

same purport as the two preceding, showing that hypocrisy is of no use. Compare Mencius, VII. Pt I. xxi. 4. Ching K'ang-shing explains

胖(read mean) by 大, large,' and Choo He by安舒, as in the transl. The meaning is

probably the same.-It is only the first of these parr. from which we can in any way ascertain the views of the writer on making the thoughts sincere. The other parr. contain only illustration or enforcement. Now the gist of the 1st par. seems to be in allowing no

self-deception. After knowledge has been carried to the utmost, this remains to be done, and it is not true that, when knowledge has been completed, the thoughts become sincere. This fact overthrows Choo He's interpretation of the vexed passages in what he calls the text of Confucius. Let the student examine his note appended to this chapter, and he will see that Choo was not unconscious of this pinch of the difficulty,

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