身右 正而焉憂所有身 傳心 正其心 傳之七章釋正心 脩 見得 則憶身 此聽 得不則 正其得不正 脩不 正其得其 身聞不有正其心 在食在所有正者 CHAPTER VII. 1. What is meant by, “The cultivation of the person depends on rectifying the mind," may be thus illustrated:-If a man be under the influence of passion, he will be incorrect in his conduct. He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress. 2. When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat. 3. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind. The above seventh chapter of commentary explains rectifying the mind and cultivating the person. 7. ON PERSONAL CULTIVATION AS DEPENDENT ON THE RECTIFICATION OF THE MIND. 1. Here Choo He, following his master Ching, would again alter the text, and change the second Into 心. But this is unnecessary. The身 in 修身 is not the mere material body, but the person, the individual man, in contact with things, and intercourse with society, and the 2d par. shows that the evil conduct in the first is a consequence of the mind's not being under con trol. In忿憶 恐懼,好樂(gaon),憂 患, the 2d term rises on the signification of 6 ‘a burst of anger,' and憶‘persistence in -身謂肉身身 is the body of flesh.' See his reasonings, in lor, but they do not work conviction in the reader. 2.心不在焉一 this seems to be a case in point, to prove that we cannot tie in this work to any very definite application. Lo Chung-fan insists that it is the God-given mo ral nature, but 心不在焉 is evidently= the first, and intensifies it. Thus, is called when the thoughts are otherwise engaged 脩莫 有知辟務 大者天下鮮矣故 故好而知其惡惡而 而辟焉之其所敖惰而 有之日人莫知其子之惡 脩不可以齊其家 莫知其苗之碩此謂身不 身之故 不惡諺而 敬所 賤 辟愛 焉而脩 所之辟其 而哀其焉身 CHAPTER VIII. 1. What is meant by "The regulation of one's family depends on the cultivation of his person," is this:-Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few men in the world, who love, and at the same time know the bad qualities of the object of their love, or who hate, and yet know the excellences of the object of their hatred. 2. Hence it is said, in the common adage, “A man does not know the wickedness of his son; he does not know the richness of his growing corn." 3. This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family. 8. THE NECESSITY OF CULTIVATING THE PERSON, IN ORDER TO THE REGULATION OF THE FAMILY. The lesson here is evidently, that men are continually falling into error, in consequence of the partiality of their feelings and affections. How this error affects their personal cultivation, and interferes with the regulating of their families, is not specially indicated. 1. The old interpreters seem to go far astray in their inter pretation. They take 之 in 之其所親 and the other clauses, as= =適,‘to go to,' and as synonymous with, 'to compare.' Ying-ta thus expands K'ang-shing on 人之 其所親愛而辟焉 : Suppose I go to 館 讓者不 后嫁者也一 不中不遠矣. 三節 國興讓 家未 讓仁有 也所子可治 保慈以不教國 以也而教齊脩 學誠使 人國養求眾者教者家齊 貪興子之也。所於無者家。 The above eighth chapter of commentary explains cultivating the person and regulating the family. CHAPTER IX. 1. What is meant by “In order rightly to govern his State, it is necessary first to regulate his family,” is this: –It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the State. There is filial piety:–therewith the sovereign should be served. There is fraternal submission-therewith elders and superiors should be served. There is kindness:-therewith the multitude should be treated. 2. In the Announcement to K'ang, it is said, "Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing so. There never has been a girl who learned to bring up a child, that she might afterwards marry. 3. From the loving example of one family, a whole State becomes loving, and from its courtesies, the whole State becomes courteous, civil.’2.碩‘great,' tall;苗之碩一 | being supposed to exist, which is the force of the (the tallness (richness, abundance) of his grow- 故,一it is shoren how the virtues that securve the ing crop. Farmers were noted, it would ap-regulation of the family, have their corresponding pear, in China, so long ago, for grumbling about their crops. virtues in the wider sphere of the State. 君子 9. ON REGULATING THE FAMILY AS THE MEANS TO THE WELL-ORDERING OF THE STATE. 1. There has here both the moral and the political mean is here implied the necessity of self-rultivation to the ing; it is 治國之君子, ‘the superior rule, both of the family and of the State, and that man with whom is the government of the state." 不諸人無諸已而后非 作 下 事亂 以 ·其 有质 桃也恕而諸好而民定如 后已 民從國此 之 治能 能非而民從之撓此 while, from the ambition and perverseness of the one man, the whole State may be led to rebellious disorder;-such is the nature of the influence. This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its one man." 4. Yaou and Shun led on the empire with benevolence, and the people followed them. Kee and Chow led on the empire with violence, and the people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them. 5. Thus we see how the government of the State depends on the regulation of the family. It being once suggested to Choo He that 可教 should be 不能教, he replied impossibility of that's being taught is just my 家之子不可见后宜 也兄忒以宜可 弟正教弟以 是國 人。 國而國詩 宜人 民爲其 之子于歸 宜其家人宜其家人而 6. In the Book of Poetry, it is said, “That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household." Let the household be rightly ordered, and then the people of the State may be taught. 7. In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the State. “ 8. In the Book of Poetry, it is said, " In his deportment there is nothing wrong; he rectifies all the people of the State." Yes; when the ruler, as a father, a son, and a brother, is a model, then the people imitate him. 9. This is what is meant by saying, “The government of his kingdom depends on his regulation of the family." reference to the 孝弟(=悌),慈in par. 1. 4. An illustration of the last part of the last paragraph. But from the examples cited, the sphere of influence is extended from the State | to the empire, and the family, moreover, does 6. as simply='good C. See the She-king. I. i. Ode VI. st. 3. The ode celebrates the wife of king Wan, and the happy influence of their family government. 之子=是子.Obe. 子 is feminine, as in Ana. V. i. 歸 ‘going not intervene between the empire and the ruler. home,' a term for marriage, used by women. 7. In 其所合,其 must be understood as referring to the tyrants, Kee and Chow. Their i. e., his character and mind. 恕-see Ana. |