תמונות בעמוד
PDF
ePub

氣月通 通及
1.及是

者所

莫照

墨天。血日所

說而泉泉

[graphic]

唯天下至誠爲能經綸

民如

[graphic]

以募

不霜所

尊露覆

親所地所溢而莫博 故隊之至乎民

日凡所人中莫 莫敬天 配有載力國不言淵

3. All-embracing and vast, he is like heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him. Therefore his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:all who have blood and breath unfeignedly honour and love him. Hence it is said,-" He is the equal of Heaven."

CHAFTER XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust 出之‘always,’–or, in season--‘puts them |夷, in the 大學傳 x. 15, as representaforth,' the 之, them,' having reference to the tives of all barbarous tribes. 隊, read chuy, qualities described in par.1. 3. 見che is low.3d tone,=墜, (to fall.

seen;'—with reference, says the, to 'the

32. THE EULOGIUM OF CONFUCIUS CONCLUD

robes and cap,' the visibilities of the ruler. 'He ED. ‘The chapter," say's Cboo He, 'expands the speaks ;’——with reference to his ‘instructions, de-clause in the last par. of ch. xxix., that the clarations, orders.' 'He acts;'-with reference to his ceremonies, music, punishments, and acts of government.’4. This par. is the glowing expression of grand conceptions.

the gen

eral name for the rude tribes south of the Mid

dle kingdom. is another name for the

狄 or rude tribes on the north. The two stand

|

greater energies are seen in mighty transformations.' The sage is here not merely equal to Heaven: he is anothes: Heaven, an indepen| dent being, a God. 1. are pro

and

cesses in the manipulation of silk, the former denoting the first separating of the threads, and the latter the subsequent 1 ringing of them to

gether, according to their 1.ids. 天下之

here, like 夷狄, Ana. III. v. and like 四大經‘the great invaria bilities of the world;"

知天
天固浩其焉天天天
有地下
所之

詩之德

[ocr errors]
[graphic]

仁淵淵
有所倚肫

化大

孰知苟其肫育本經 能達不淵肫夫知立

the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nur turing operations of Heaven and Earth;-shall this individual have any being or any thing beyond himself on which he depends?

2. Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he!

3. Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all heavenly virtue?

CHAPTER XXXIII. 1. It is said in the Book of Poetry, “ Over explained of the 達道 and 九徑, in ch. | Choo He reclaims, and justly. In the 紹聞 xx. 6, 12.天下之大本‘the great 編weread:一天人本無二,人只有 root of the world;' evidently with reference to 此形體與天便隔視聽思 the same expression in ch. i. 4. is taken as 盧動作皆曰由我各我其 emphatic; 有默契焉非旦聞見 之知而已, the has an intuitive apprehen- 我可知其小也除却形體 sion of, and agreement with, them. It is not 便渾是天。形體如何除得

that he knows them merely by hearing and see- 只克去有我之私,便是除也 tng: 夫焉有所倚. This is joined by 天這般廣大吾心

K'ang-shing with the next par., and he inter

prets it of the Master's virtue, universally af

fecting all men, and not partially deflected,

reaching only to those near him or to few.

Choo He more correctly, as it seems to me, takes

It as=倚靠‘to depend on. I translate | the expansion of the clause which is given in Confucius Sinarum Philosophus.'-"The perfectly holy man of this kind therefore, since he is such and so great, how can it in any way be, that there is any thing in the whole universe, on which he leans, or in which he inheres, or on which he behooves to depend, or to be assisted by it in the first place, that he may afterwards operate?' 2. The three clauses refer severally to the three in the prec. paragraph. is virtuous humanity in all its dimensions and capa

這般 廣大而造化無間於我故 日浩浩其天·Heaven and man are

But

not originally two, and man is separate from
Heaven only by his having this body. Of their
seeing and hearing, their thinking and revolv-
ing, their moving and acting, men all say-It
is from ME. Every one thus brings out his
SELF, and his smallness becomes known.
let the body be taken away, and all would be
Heaven. How can the body be taken away?
having of the ego. This is the taking it away.
Simply by subduing and removing that self-
That being done, so wide and great as Heaven
is, my mind is also so wide and great, and pro-
duction and transformation cannot be separated
Heaven. Into such wandering mazes of mys-
from me. Hence it is said-How vast is his

cities, existing perfectly in the sage. Of Iterious speculation are Chinese thinkers con

do not know what to say. The old Comm.in

terpret the second and third clauses, as if there 如 before 渊 and 天, against which

were a

ducted by the text:-only to be lost in them.

As it is said, in par. 3, that only the sage can

know the sage, we may be glad to leave him.

不孔矣知知不曰章君綱 小子惡

疚之詩微遠厭亡小 昭 云之之

[graphic]
[graphic]

潜顯近

道文

於君雖可知 文之 道闇之 志子伏與風溫道的然著 君内入之而淡然而 子省亦德自理,

而日故

her embroidered robe she puts a plain, single garment," intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such an one, we may be sure, will enter into virtue.

2. It is said in the Book of Poetry, “Although the fish sink and lie at the bottom, it is still quite clearly seen. Therefore the supe

33.

THE COMMENCEMENT AND THE COMPLE

TION OF A VIRTUOUS COURSE. The chapter is understood to contain a summary of the whole Work, and to have a special relation to the first chapter. There, a commencement is made with Heaven, as the origin of our nature, in which are grounded the laws of virtuous conduct.

This ends with Heaven, and exhibits the pro- |

gress of virtue, advancing step by step in man,

[ocr errors]

衣 and絅 are synonyms. 惡(up. 3d tone) ZZ is a gloss by Tsze-sze, giving the spirit of the passage. The ode is understood to express the condolence of the people, with the wife of the duke of Wei, worthy of, but denied,

the affection of her husband. 君子之道

till it is equal to that of High Heaven. There 小人之道一道 seems here to correspond

are eight citations from the Book of Poetry, exactly to our English way, as in the transla

author allegorizes them, or alters their meaning,

but to make the passages suit his purpose, the tion. 的然−the primary meaning of 的is at his pleasure. Origen took no more license明, ‘bright, displayed 的然, (displayedwith the scriptures of the old and new Testa- like,' in opp. to 闇然,‘concealed-like.’知 do with the Book of Poetry. 1. The first requi- 遠之近,what is distant, is the nation to site in the pursuit of virtue is, that the learner think be governed, or the family to be regulated; of his own improvement, and do not act from a regard what is near, is the person to be cultivated.

ment than Tsze-sze and even Confucius himself

to others.詩日—see the She-king, I. v. Ode 風之自,the wind is the influence exerted HI. st. 1, where we read, however, 衣錦髪| upon others, the source of which is one's own

[graphic]

鉞不君言而子不詩 唯 唯之

詩怒子時信不愧

日而不糜詩動於

不民賞有日而屋在 顯威而爭奏敬漏

之:

[graphic]

惟於民是假不故室見者 德鉄勸故無言君尙乎其

rior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equalled is simply this,his work which other men cannot see.

3. It is said in the Book of Poetry, "Looked at in your apartment, be there free from shame, where you are exposed to the light of heaven.” Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.

4. It is said in the Book of Poetry, “ In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.

5. It is said in the Book of Poetry, " What needs no display is

ments, the spot most secret and retired. The

single panes, in the roofs of Chinese houses, go

now by the name, the light of heaven leaking

virtue.知微之顯-comp.ch. i. 3. 可 | He, was the north-west corner of ancient apart與='it may be granted to such an one' 與 being in the sense of 許. 2. The superior nan going on to virtue, is watchful over himself, when he is alone. 詩云: -see the She-king, II. iv.

Ode VIII. st. 11. The ode appears to have been written by some officer who was bewailing the disorder and misgovernment of his day. This is one of the comparisons which he uses;

–the people are like fish in a shallow pond, unable to save themselves by diving to the bottom. The application of this to the superior man, dealing with himself, in the bottom of his soul, so to speak, and thereby realizing what is good and right, is very far-fetched., 'the will,' is here=心, the whole mind,' the self. 3. We have here substantially the same subject as in the last par. The ode is the same which is quoted in ch. xvi. 4, and the citation is from

the same stanza of it, 屋漏 acc. to Choo

in(漏) through them. Looking at the whole
stanza of the ode, we must conclude that there
is reference to the light of heaven, and the in-
spection of spiritual beings, as specially con-
nected with the spot intended. 4. The result of
the processes described in the two preced. part.
詩日—
-see the She-king, IV. iii. Ode II. st.

2, where for

=

we have 鬷假 read as,

and . The ode describes the imperial worship of Tang, the founder of the Shang dynasty. The first clause belongs to the emperor's act

and demeanour: the second to the effect of these on his assistants in the service. They were awed to reverence, and had no striving among themselves. The were anciently given by the emperor to a prince, as symbolic of his investiture with a plenipotent authority to pun

臭有也懷篤百

求因右至 詩 聲明恭牌

求其本復自下學爲

因前章極致之言及

右第三十三章子思

上日

矣。上

[graphic]

天 德

載如以聲 聲平
無毛化以詩故
聲毛民色云君
無猶末子子子

virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquillity.

6. It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances.” The Master said, "Among the appliances to transform the people, sounds and appearances are but trivial influences. It is said in another ode, His virtue is light as a hair.’......Still, a hair will admit of comparison as to its size. "The doings of the supreme Heaven have neither sound nor smell.'-That is perfect

virtue.

99

[ocr errors]

The above is the thirty-third chapter. Tsze-sze having carried his descriptions to the extremest point in the preceding chapters, turns back in this, and examines the source of his subject; and then

ish the rebellious and refractory. The 鉞 is

詩曰

described as a large-handled axe, eight catties in weight. I call it a battle axe, because it was with one that king Woo despatched the tyrant Chow. 5. The same subject continued. -see the She-king, IV. i. Bk. I. Ode IV. st. 3. But in the She-king we must translate. There is nothing more illustrious than the virtue of the sovereign, all the princes will follow it.' Tsze-sze puts another meaning on the words, and makes them introductory to the next par. must here be the 天下者 of ch. xxix. Thus it is that a con

stant shuffle of terms seems to be going on, and the subject before us is all at once raised to a higher, and inaccessible platform. 6. Virtue

in its highest degree and influence. 詩云,一

-see

the She-king, III. i. Ode VII. st. 7. The 'I' is God, who announces to king Wan the reasons why he had called him to execute his judgments. Wan's virtue, not sounded nor emblazoned, might come near to the

of last

[blocks in formation]
« הקודםהמשך »