不光術人觀小 水使 必之大 科照觀門海 不焉其 行、流欄 君水 日 而子 子之月 月言 言水, 登 觀遊 與 者 與者至足矣聖人治天下 乐火而民焉有不仁者乎 物明水於下山者 也容有故而乎。如下 abundance of these things. A sage governs the kingdom so as to cause pulse and grain to be as abundant as water and fire. When pulse and grain are as abundant as water and fire, how shall the people be other than virtuous?' CHAP. XXIV. 1. Mencius said, 'Confucius ascended the eastern hill, and Lû appeared to him small. He ascended the Tai mountain, and all beneath the heavens appeared to him small. So he who has contemplated the sea, finds it difficult to think anything of other waters, and he who has wandered in the gate of the sage, finds it difficult to think anything of the words of others. 2. There is an art in the contemplation of water.-It is necessary to look at it as foaming in waves. The sun and moon being possessed of brilliancy, their light admitted even through an orifice illuminates. 3. Flowing water is a thing which does not proceed till it has filled the hollows in its course. The student who has set his general name for all kinds of peas and beans. —as in Analects, XII. xi. 3. 24. HOW THE GREAT DOCTRINES OF THE SAGES DWARF ALL SMALLER DOCTRINES, AND YET ARE TO BE ADVANCED TO BY SUCCESSIVE STEPS. I, 2. This ment of Î-chau. The Tai mountain is the chief of the five great mountains of China. It lay on the extreme east of Ch'i, in the present district of Tai-an, in the department of the same name. In 難為水 爲 is used as in篇 paragraph illustrates the greatness of the sage's, Bk. IV. Pt. I. vii. 5. After seeing the doctrines. The eastern hill was on the east of the capital of Lû. Some identify it with a small surging ocean, the streams are not worth being |taken into account. And light penetrating hill, called Fang (), in the district of Ch'ü- every cranny assures us of its splendour in fau (曲阜), at the foot of which Confucius's the great luminaries 3.君子 is here the parents were buried; others with a hill named aspiring student. an elegant piece,' here Mäng(), in the district of Pi, in the depart- for 'one lesson,' 'one truth." 不我圈與舜利也。孳道 拔 與者鷄 蹠鳴 墨 毛日閒之之而 楊也。分徒起 道也不成章不 孳爲善者舜之徒 罦子曰鶲鳴而起 子 兼利子 愛天取 他欲 達。 摩下篇 利知為 mind on the doctrines of the sage, does not advance to them but by completing one lesson after another.' CHAP. XXV. I. Mencius said, 'He who rises at cock-crowing, and addresses himself earnestly to the practice of virtue, is a disciple of Shun. 2. ' He who rises at cock-crowing, and addresses himself earnestly to the pursuit of gain, is a disciple of Chih. 3. If you want to know what separates Shun from Chih, it is simply this, the interval between the thought of gain and the thought of virtue.' CHAP. XXVI. I. Mencius said, 'The principle of the philosopher Yang was-"Each one for himself." Though he might have benefited the whole kingdom by plucking out a single hair, he would not have done it. 2. 'The philosopher Mo loves all equally. If by rubbing smooth 25. THE DIFFERENT RESULTS TO WHICH THE 10, 14. Chú Hal says:-1&2 LOVE OF GOOD AND THE LOVE OF GAIN LEAD. :-取者僅足之 I. ‘A disciple of Shun,'-i.e. although such 意取 conveys the idea of what is barely a. man may not himself attain to be a sage, he sufficient. This is not correct 楊子取is treading in the steps of one. a Chih(蹠 楊子所取‘that which the philosopher being used for 跖) is the robber Chih; see here as in chap. xix. 1. I should prefer myself Yang chose, was.'.... In the writings of the Bk. III. Pt. II. x. 3.- is used scholar Lieh (F), Bk. VII, we find Yang to read it in the 4th tone. It is observed by Chd speaking of Po-ch'ăng Tsze-kho (伯成 intended the public mind and the selfish mind) that he would not pull out one of (公私而已), 利與善之間 himself if he would pull out a hair to help an the scholar Ch'ǎng that "by good and gain are is intended to represent the slightness of the separation between them, in its initial principles, and I therefore supply 'the thought of. 26. THE ERRORS OF YANG, MO, AND TSZE-MO. OBSTINATE ADHERENCE TO A COURSE WHICH WE MAY DEEN ABSTRACTLY RIGHT IS PERILOUS. r. The philosopher Yang,'-see Bk. III. Pt. II. ix. 9, his hairs to benefit others,' and when questioned age,' declining to reply. a. "The philosopher Mo,'-see Bk. III. Pt. I v. 1; Pt. II. ix. 9, 10, 14. We are not to understand the rubbing the body smooth as an isolated act which somehow would benefit the kingdom. The smoothness would arise from labours undergone for the kingdom, like those of the great Yu, who wrought 正者 飢 - 執中莫頂 飲 者、權中踵 渴害未飢也其執中天 無執放 日百货 猶執利 芝之得 甘 谁也。近 人 食 亦皆有害人能無以飢 害 飢心惟 賊一篇下 也所之 舉慈執 his whole body from the crown to the heel, he could have benefited the kingdom, he would have done it. 3. (Tsze-mo holds a medium between these. By holding that medium, he is nearer the right. But by holding it without leaving room for the exigency of circumstances, it becomes like their holding their one point. 4. The reason why I hate that holding to one point is the injury it does to the way of right principle. It takes up one point and disregards a hundred others." CHAP. XXVII. 1. Mencius said, 'The hungry think any food sweet, and the thirsty think the same of any drink, and thus they do not get the right taste of what they eat and drink. The hunger and thirst, in fact, injure their palate. And is it only the mouth and belly which are injured by hunger and thirst? Men's minds are also injured by them. 2. If a man can prevent the evils of hunger and thirst from and waded till he had worn away all the hair | right with reference to the whole circumstances on his legs. See the, in loc. 3. Of of every case and time. Taze-mo nothing seems to be known, but that he belonged to La 執中 must be olearly understood as referring to a Mean between the 27. THE IMPORTANCE OF NOT ALLOWING THE MIND TO BE INJURED BY POVERTY AND A MEAN CON- 甘 perhaps in used adverbially, = selfishness of Yang Chu and the transcenden- 'readily;' compare Bk. II. Pt. L. i. 11. The two talism of Mo T. 近之-近道,the 道 clauses 是未 and 飢渴 run parallel to mentioned in par. 4. The necessity of attending each other, the latter being explanatory of the to the exigeney of circumstances is illustrated former. 害之一之ㄧ口腹 with it would be duty to deny a single hair to save reference to the mind, hunger and thirst stand to rub the whole body smooth to do so. The the kingdom, and a case when it would be duty for poverty and a mean condition. 2. 能無 orthodox way() of China is to do what is...can prevent being,' 不 孟及掘金 也。武 武子泉井 (身日猶掘曰易 之堯為井有 也舜乗九為介 不五 五性井軔者 歸霸之也。而牌 及漲 #孟子曰柳下惠 及人不爲憂矣。 渴之害爲心害則不 矣。害 being any evils to his mind, he need not have any sorrow about not being equal to other men.' CHAP. XXVIII. Mencius said, 'Hui of Liû-hsia would not for the three highest offices of State have changed his firm purpose of life.' CHAP. XXIX. Mencius said, 'A man with definite aims to be accomplished may be compared to one digging a well. To dig the well to a depth of seventy-two cubits, and stop without reaching the spring, is after all throwing away the well' CHAP. XXX. 1. Mencius said, Benevolence and righteousness were natural to Yao aud Shun. Tang and Wû made them their The five chiefs of the princes feigned them. own. 2. Having borrowed them long and not returned them, how could it be known they did not own them?' emphatic. 不及人,一人 refers to great point. See the 集證, in toc. 有爲者 men, srges, and worthies. Such a man has 'one who has that which he is doing. The himself really advanced far in the path of application may be very wide. greatness. 28. Her or LIU-HSIA'S FIRMNESS. Lit-haia,'-see Bk. II. Pt. I. ix. 2, 3; Pt. II. i. 3, 5; Bk. VI. Pt. II. vi. 2. 80. THE DIFFERENCE BETWEEN YAO, SHUN, "Hai of TANG, AND WU, ON THE ONE HAND, AND THE FIVE Bk. V. CHIEFS, ON THE OTHER, IN RELATION TO BENEVO- 之 ness, friendly impressibility was a charac-refers to teristic of Hai, and Mencius, therefore, notices how it was associated with firmness of mind. ness,' and a translation can hardly be made The 'three kung' are the three highest officers without supplying those terms. Though Yao and Shun stood on a higher platform than about the royal court, each equal in dignity to the highest rank of nobility. Tang and Wa, they agreed in sincerity, which 29. ONLY THAT LABOUR IS TO BE PRIZED WHICH is the common point of contrast between them ACCOMPLISHES ITS OBJECT. 辟-used for 譬. -, 'eight cubits. In the. Analects, XIX. ill. 3, it is said, in the note, that the 仞 and the chiefa 身之‘incorporated them, = made them their own. a. Chú Hat explains by was seven cubits, while here its length is meaning of ‘returned.’Admitting this, the passes from 'feigning' to 'bor given as eight. Its exact length is a moot rowing.' He seems to prefer viewing 有不悅大狸 賢賢悅 則者太 不 篡 固之甲順 日也。 之志則算也 今君子之不耕而食何也 公孫丑日詩曰不素餐 有伊尹之志則可無伊尹 也餐 則放人 文 放 民桐 尹白君天民 惡知其非有也 公孫丑日伊尹日子不 CHAP. XXXI. I. Kung-sun Châu said, 'Î Yin said, "I cannot be near and see him so disobedient to reason," and therewith he banished Tai-chiên to Tung. The people were much pleased. When Tai-chia became virtuous, he brought him back, and the people were again much pleased. 2. When worthies are ministers, may they indeed banish their sovereigns in this way when they are not virtuous?' 3. Mencius replied, If they have the same purpose as 1 Yin, they may.. If they have not the same purpose, it would be usurpation.’ CHAP. XXXII. Kung-sun Châu said, 'It is said, in the Book of Poetry, “ He will not eat the bread of idleness !" How is it that we see superior men eating without labouring?' Mencius replied, 'When a superior man resides in a country, if its as 'how could they themselves know?' but DOING OFFICIAL DUTY, TO SUPPORT. This is an I much prefer the view in the translation. instance of the oft-repeated insinuation against 81. THE END MAY JUSTIFY THE MEANS, BUT THE Mencius, that he was content to be supported PRINCIPLE SHOULD NOT BE READILY APPLIED, 1. by the princes, while he would not take office; Compare Bk. V.Pt. L. vi.5. ##-see the compare Bk. III. Pt. II. iv. Sha-ching, Pt. IV. v. Bk. L. 9. The words are Shih-ching, I. ix. Ode VI. taken somewhat differently in the commentary -see the -, empty,' on the ching, but I have followed what seems without doing service. The old commentators the most likely meaning of them. 3. is the and the new differ somewhat in their inter purpose, not suddenly formed on an emergency, pretations of the ode, but they agree in underbut the determination and object of the whole standing its great lesson to be that people should not be receiving emolument, who do not life. It is mid-志以其素定者言 | actively serve their country. 耕‘ploughing 33. THE SERVICES WHICH A SUPERIOR MAN RENDERS TO A COUNTRY ENTTILE HIM, WITHOUT HIS labouring. This term is suggested from the ode, |