終者有身財為道驕 也上不 不者也未 察也未有仁 者矣。 於孟有好而以 以仁 雞獻府義下身者之食生 豚子庫其不 者 伐日財事好財財舒者有 冰畜非不義未 義未發則寡大 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 Heen said, "He who keeps horses and a carriage does not look after fowls and pigs. The family which ruler not having respect to the common feelings of the people in his employment of ministers, and the consequences thereof to himself. 夫 low. 1st tone, is used as in Ana. XI.ix. 4, or the prep. 平. This par. speaks generally of the primal cause of gaining and losing, and shows how the principle of the measuring square must have its root in the ruler's mind. So, in the 日講. The great course is explained by Choo He as−the vating himself and governing others' Ying-tă art of occupying the throne, and therein cultisays it is the course by which he practises filial piety, fraternal duty, benevolence, and rightare here qualities of the eousness.’驕 and 泰 亦菑 之必長利有 人 必自小人 菑害竝至雖有善 之小人之使爲國 亦無如之何矣此謂 利臣 不不 之家不畜聚劍之臣 之家不畜牛羊百 以此聚畜畜 務 義謂歛聚牛 彼財倉國之歛羊 盒用利臣 善者也以寜臣乘 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 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.” same nature. They are not contrasted as in Ana, XIII, xxvi, 19, This is understood by K'ang-shing 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 people, and an economical administration of the government, the finances will be flourishing, 20. The sentiment here is substantially the same as in parr, 7, 8, The two dukes, who ruled before the birth of Confucius. His sayings, quoted here, were pre-( served by tradition, or recorded in some work which is now lost. (rend hūh)乘馬一 on a scholar's being first called to office, he was old interpretation is different:The virtuous | their funeral rites and sacrifices 伐冰man uses his wealth so as to make his person with reference to the cutting the ice to store it. distinguished. He who is not virtuous, toils with his body to increase his wealth. 21. This 聚歛之臣一 -see Ana. XI. xvi. 23✡ shows how the people respond to the influence of the ruler, and that benevolence, even to the 爲善之善 is used as a verb,=以為 scattering of his wealth on the part of the latter, 善, considers to be good' 不以利篇 is the way to permanent prosperity and wealth. 22. Höen was the hon. epithet of Chung-sun 利以義爲利-see Mencius. L.Pt. Li Mee (H), a worthy minister of Loo, under the et passim. 以 乃章細統天 誠乃 下。傅 務身明條 條綱凡之 而之之善目 領傳 忽急本 之讀 也者 要夫趣 也。國 不以利爲利以義爲利 傳之十章釋治國平 前治 不學六第六西 尤章五章章平 The above tenth chapter of commentary explains the government the State, and the making the empire 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. 246 THE DOCTRINE OF THE MEAN. 事始於 其門下 末言書人 久傳 復合爲一理放 授差 也法 法此 三中子庸 下不程 之易 正 子程子曰不偏之謂 散子故子篇 篇庸 ·庸、偏 理為其筆思乃者中 萬書之恐孔天者謂 My master, the philosopher Ching, 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 THE TITLE OF THE WORK.- 中庸,(The of庸, in this combination, till Ching Eintro to translate the Chinese character 庸, as to doctrine of the Mean.' I have not attempted duced that of unchanging,' as in the introductory note, which, however, the dict. the exact force of which there is considerable does not acknowledge. Choo He himself says difference of opinion, both native com for what is without inclination or deflection, mentators, and among previous "ranslatora. 一中者不偏不倚,無過不及 Ching K'ang-shing said:名曰中庸者之名庸平常也,‘Chung is the name 以其記中和之爲用也,The Work which neither exceeds nor comes short, Yuny is named, because it records the practice of the non-deviating mind and of harmony.' He takes 庸, in the sense of 用, ‘to use,’ another meaning of Yung, with special refermeans ordinary, constant.' The dict. gives ence to the point before us. It is said–叉 to employ, which is the first given to it in the 'It also means harmony;' and then dict., and is found in the Shoo-king, I. p. 9. As reference is made to K'ang-shing's words given to the meaning of 中,and 和 ch. i. p. 4. | above, the compilers not having observed that This appears to have been the accepted meaning | he immediately subjoins一庸用也,show see 謂性 謂教道也者不可 性之謂道修道之 天命之謂性率 能終索學 盡 身而也味 之則彌六合卷 道之者用有善無退彌 fills the universe; roll it up, and it retires and lies hid in mysteri- light till he has apprehended it, he may carry it into practice all his life, and will find that it cannot be exhausted. CHAPTER I. 1. What Heaven has conferred is called THE NATURE; an accordance with this nature is called THE PATH of duty; the regulation of this path is called INSTRUCTION. ing that he takes Yung, in the sense of 'to | employ,' and not of harmony.' Many, however, adopt this meaning of the term in ch. ii, and my own opinion is decidedly in favour of it, here in the title. The work then treats of the human mind:—in its state of chung, absolutely correct, as it is in itself'; and in its State of hwo, or harmony, acting ad extra, according to its correct nature. In the version of the work, given in the collection of Memoires concernant Phistoire, les sciences, &c., des Chinois,' vol. I, it is styled-Juste Milieu.' Remusat calls it 'Linvariable Milieu,' after Ch'ing E. Intorcetta, and his coadjutors call it-Medium constans vel sempiternum.' The book treats, they say, 'De MEDIO SEMPITERNO, sive de aurea mediocritate illa, quæ est, ut ait Cicero, inter nimium et parum, constanter et omnibus in rebus tenenda,' Morrison, character, says, 'Chung Yung, the constant (golden) medium.' Collie calls it-The golden medium.' The objection which I have to all these names is, that from them it would appear as if were a noun, and 庸 a qualifying adjective, whereas they are co-ordinate terms. INTRODUCTORY NOTE. 子程子,一 -see on intro. note to the. On Tsze-sze, and his authorship of this work, see the prolegomena. 六合 is a phrase denotingthen ven, earth, and the four cardinal points,' the universe. 善讀者 , not our ‘good reader,' but as in the translation.-I will not here anti cipate the judgment of the reader on the eulogy of the enthusiastic Ching. 1. It has been stated, in the prolegomena, that the current division of the Chung Yung into chapters was made by Choo He, as well as their subdivision into paragraphs. The 33 chapters, which embrace the work, are again arranged by him in five divisions, as will be seen from his supplementary notes. The first and last chapters are complete in themselves, as the introduction and conclusion of the treatise. The second part contains ten chapters; the third, nine, and the fourth, twelve. Par. 1. The principles of duty have their root in the evidenced will of Heaven, and their full exhibior 'nature,' is to be understood the nature of man, though Choo He generalizes it so as to embrace that of brutes also; but only man can be cognizant of the taou and keaou. he defines by 合,‘to tion in the teaching of sages. By 性 command,' 'to order.' But we must take it as in a gloss on a pass. from the Yih-king, quoted in the dict.一命者人所禀受, (Mang is what men are endowed with.' Choo He also says that 性 is just 理, the ‘principle, characteristic of any particular nature. But this only involves the subject in mystery. His explanation of 道by路, ‘a path,’ seems to be correct, though some modern writers object to it.--What is taught seems to be this:-To man belongs a moral nature, conferred on him by Heaven or God, by which he is constituted a |
