|
grateful return for his courtesies ; by dealing with
the mass
of the people as his children, they will be
drawn to exhort one another (to
what is good) ; by
encouraging the resort of artisans, his wealth for ex-
penditure will be rendered sufficient ; by indulgent
treatment of men
from a distance, they will come to
him from all quarters ; by his kindly
cherishing of the
princes of the states, all under heaven will revere him.
15. ' The adjustment of all his thoughts, purifica-
tion, arraying
himself in his richest dresses, and the
avoiding of every movement contrary
to the rules of
propriety ; — this is the way in which (the ruler) must
cultivate his own character. Discarding slanderers,
keeping himself from
(the seductions of) beauty,
making light of riches and honouring virtue : —
this
is the way by which he will encourage the worthy.
Giving his
relatives places of honour, and large
emolument, and entering into sympathy
with them
in their likes and dislikes : — this is the way by which
he
can stimulate affection towards relatives. Giving
them numerous officers to
discharge their functions
and execute their orders : — this is the way by
which
he will stimulate his Great ministers. According
to them a
generous confidence, and making their
emoluments large : — this is the way
by which he will
stimulate (the body of) his officers. Employing them
(only) at the regular times and making the imposts
light : — this is the
way by which he will stimulate the
people. Daily examinations and monthly
trials, and
rations and allowances in proportion to the work
done : —
this is the way in which he will stimulate the
artisans. Escorting them on
their departure, and
meeting them on their coming, commending the
good
among them and showing pity to the incom-
3 16 THE LI K\. BK.
XXVIII.
petent: — this is the way in which he will manifest his
induleent treatment of men from a distance. Con-
tinuiner families whose
line of succession has been
broken, reviving states that have ceased to
exist,
reducing confusion to order, supporting where there
is peril ;
having fixed times for receiving the princes
themselves and their envoys ;
sending them away
after liberal treatment and with liberal gifts, and re-
quiring from them small offerings on their coming : —
this is the way in
which he will cherish with kindness
the princes of the states.
1 6.
' All who have the government of the king-
dom with its states and families
have these nine
standard rules to attend to. That whereby they are
carried into exercise is one thing. In all things
success depends on
previous preparation ; without
such preparation there is failure. If what is
to be
spoken be determined beforehand, there will be no
stumbling in the
utterance. If the things to be done
be determined beforehand, there will be
no difficulty
with them. If actions to be performed be deter-
mined
beforehand, there will be no difficulty with
them. If actions to be
performed be determined
beforehand, there will be no sorrow or distress in
connexion with them. If the courses to be pursued
be determined
beforehand, the pursuit of them will
be inexhaustible 1 .
1 7. '
When those in inferior situations do not
1 The ' one thing ' in
this paragraph carries us back to the same
phrase in paragraph 9. If we
confine our attention to this para-
graph alone, we shall say, with Xang and
Ying-ta, ' the one thing '
is the ' preparation beforehand,' of which it
goes on to speak ; and
it seems to be better not to grope here for a more
mysterious
meaning.
SECT. II. /TUNG YUNG. 3 I 7
obtain (the confidence of) their superiors, the people
cannot be governed successfully.
1 8. ' There is a way to obtain
(the confidence of)
the superior ; — if one is not believed in by his
friends,
he will not obtain the confidence of his superior.
There is a
way to secure being believed in by his
friends ; — if he be not in
submissive accord with his
parents, he will not be believed in by his
friends.
There is a way to secure submissive accord with
parents ; — if
one, on turning his thoughts in on himself,
finds that he has not attained
to the perfection of his
nature \ he will not be in submissive accord with
his
parents. There is a way to secure the perfection of
the nature ; —
if a man have not a clear understanding
o
of what is good, he
will not attain to that perfection.
19. ' Perfection of nature is
characteristic of
Heaven. To attain to that perfection belongs to
man.
He who possesses that perfection hits what
is right without any effort, and
apprehends without
any exercise of thought ; — he is the sage 2 who
1 Literally, ' that he is not sincere,' which is Mr. Wylie's render-
ing ; or, as I rendered it in 1861, ' finds a want of sincerity.' But
in
the frequent occurrence of gjjg in the ' Sequel of the Treatise,'
'sincerity' is felt to be an inadequate rendering of it. Zottoli
renders
_the clause by ' Si careat veritate, integritate,' and says in a
note, '
jHj￡ est naturalis entis perfectio, quae rei convenit juxta
genuinum
Creatoris protypon, quaeque a creatore infunditur ; pro-
indeque est rei
Veritas, seu rei juxta veritatem perfectio.' It seems
to me that this ideal
perfection, as belonging to all things, which
God made ' good,' is expressed
by ^￡t. in the last clause ; and that
the realisation of that perfection by
man, as belonging to his own
nature, is the work of |j^, and may be spoken
of as actually and
fully accomplished, or in the process of being
accomplished. It is
difficult with our antecedent knowledge and opinions to
place
ourselves exactly in the author's point of view.
2 8? y\'"~
R&nusat, Zottoli, and many give for this name
318 THE ii Kl.
BK. XXVIII.
naturally and easily embodies the
right way. He
who attains to perfection is he who chooses what is
good,
and firmly holds it fast.
20. 'He extensively studies what is good ;
inquires
accurately about it ; thinks carefully over it ; clearly
discriminates it ; and vigorously practises it. While
there is anything
he has not studied, or in what he
has studied there is anything he cannot
(understand),
he will not intermit his labour. While there is any-
thing
he has not asked about, or anything in what he
has asked about that he does
not know, he will not
intermit his labour. While there is anything he has
not thought over, or anything in what he has
thought about that he does
not know, he will not
intermit his labour. While there is anything which
he has not tried to discriminate, or anything in his
discrimination that
is not clear, he will not intermit
his labour. While there is anything which
he has
not practised, or any want of vigour so far as he has
practised,
he will not intermit his labour.
' If another man succeed by one effort,
he will use
a hundred efforts ; if another succeed by ten, he will
use a
thousand. Let a man proceed in this way,
and though stupid, he is sure to
become intelligent ;
though weak, he is sure to become strong.'
21.
The understanding (of what is good), spring-
ing from moral perfection, is
to be ascribed to the
nature ; moral perfection springing from the under-
'sanctus vir,' 'un saint,' 'the holy man.' I prefer, after all,
to adhere to
the rendering, ' le sage,' ' the sage.' The sage is the ideal
man ; the
saint is the man sanctified by the Spirit of God. Humanity pre-
dominates in the former concept ; Divinity in the latter. The ideas
of
morality and goodness belong to both names. See Mencius,
VII, ix, 25, for
his graduation of the appellations of good men.
SECT. II. .STUNG
YUNG. 319
standing (of what is good) is to be ascribed to
instruction. But given the perfection, and there
shall be the
understanding; given the understanding,
and there shall be the perfection l
.
22. It is only he of all under heaven who is
entirely perfect that
can give its full development to
his nature. Able to give its full
development to his
own nature, he can also give the same to the nature
of other men. Able to give its full development to
the nature of other
men, he can also give the same
to the natures of animals and things 2 . Able
to give
their full development to these, he can assist the
transforming
and nourishing operations of heaven
and earth. Capable of assisting those
transforming
and nourishing operations, he can form a ternion
with
heaven and earth.
23. Next to the above is he who cultivates to the
utmost the shoots (of goodness in his nature) 3 , till
he becomes
morally perfect. This perfection will
then obtain embodiment ; embodied, it
will be mani-
fested ; manifested, it will become brilliant ; brilliant,
1 With this paragraph there commences the last chapter of the
Treatise. 3 z e-sze, it is said, takes up in it the commencing utter-
ances in paragraph 19, and variously illustrates and prosecutes them.
From the words ' nature and instruction ' it is evident how he had
the
commencing chapter of the Treatise in his mind.
2 The text is simply '
the nature of things ; ' but the word ' things
(4$j)' comprehends all beings
besides man. Zottoli's 'rerum
natura' seems quite inadequate. R^musat's
Latin version is the same;
his French is ' la nature des choses.' Wylie
says, ' the nature of
other objects.' This chapter has profoundly affected
all subsequent
philosophical speculation in China. The ternion of ' Heaven,
Earth,
and Man' is commonly called San 3hai ( ~ 7y)> ' ^ e Three
Powers.'
9 The character in the text here is a difficult one : —
kh\\
320 THE Li A'L BK. XXVIII.
it will go forth in
action ; going forth in action, it
will produce changes ; producing changes,
it will
effect transformations. It is only he of all under
heaven who is
entirely perfect that can transform.
24. It is characteristic of him who
is entirely
perfect that he can foreknow. When a state or
family is
about to nourish, there are sure to be lucky
omens, and when it is about to
perish, there are
sure to be unlucky omens. They will be seen in
the
tortoise-shell and stalks l ; they will affect the
movements of the four
limbs. When calamity or
happiness is about to come, the good is sure to be
foreknown by him, and the evil also. Hence, he
who is entirely perfect
is like a Spirit 2 .
meaning ' crooked,' often used as the antithesis of
' straight ; ' but
the title of the first Book in this collection shows that
it need
not be used only of what is bad. In that case, the phrase 3^￡ |gj
would mean — ' carries to the utmost what is bad.' Zottoli's render-
ing
of it by ' promovere declinatam naturam ' is inadmissible. Nor
can we accept
Re'musat's ' diriger efforts vers une seule vertu,'
which Wylie follows,
merely substituting ' object ' for ' vertu.' See
the introduction on the
title of the first Book. Very much to the
point is an illustration by the
scholar Pai Lu : — 'Put on stone
on a bamboo shoot, or where it would show
itself, and it will
travel round the stone and come out crookedly at its
side.' So
it is with the good nature, whose free and full development is
repressed.
1 These were the two principal methods of divination
practised
from very ancient times. The stalks were those of the Ptarmica
Sibirica ; of which I possess a bundle brought from the tomb of
Confucius in 1873. It is difficult to say anything about 'the four
limbs,' which were to A'ang ' the four feet of the tortoise.'
2 '
The Spirit-man ' is, according to Mencius' graduation, an ad-
vance on the
Sage or Holy man, one whose action is mysterious
and invisible, like the
power of Heaven and Earth working in nature.
Chinese predicates about him
could not go farther.
sect. II. iTUNG YUNG. 32 I
25.
Perfection is seen in (its possessor's) self-
completion ; and the path
(which is its embodiment),
in its self-direction.
26. Perfection is
(seen in) the beginning and end
of (all) creatures and things. Without this
perfec-
tion there would be no creature or thing.
27. Therefore the
superior man considers per-
fection as the noblest of all attainments.
28. He who is perfect does not only complete
himself; his perfection
enables him to complete
all other beings also. The completion of himself
shows the complete virtue of his nature ; the
completion of other beings
shows his wisdom.
(The two) show his nature in good operation, and
the
way in which the union of the external and
internal is effected.
29.
Hence, whenever he exercises it, (the opera-
tion) is right.
30.
Thus it is that entire perfection is unresting ;
unresting, it continues
long; continuing long, it
evidences itself; evidencing itself, it reaches
far;
reaching far, it becomes large and substantial ; large
and
substantial, it becomes high and brilliant.
31. By being large and
substantial it contains
(all) things. By being high and brilliant, it over-
spreads (all) things. By reaching far and continuing
long, it completes
(all) things. By its being so large
and substantial, it makes (its
possessor) the co-
equal of earth ; by its height and brilliancy, it
makes him the co-equal of heaven ; by its reaching
far and continuing
long, it makes him infinite.
32. Such being his characteristics, without
any
manifestation he becomes displayed ; without any
movement he effects
changes ; without any exertion
[28] Y
322 THE LI kL bk.
xxvnr.
he completes. The way of heaven and earth may
be completely
described in one sentence : —
33. They are without any second thought,
and so
their production of things is inexhaustible.
34. The
characteristics of heaven and earth are
to be large ; to be substantial ; to
be high ; to be
brilliant ; to be far-reaching ; to be long-continuing.
35. There now is this heaven ; it is only this
bright shining spot,
but when viewed in its inex-
haustible extent, the sun, moon, stars, and
constella-
tions of the zodiac are suspended in it, and all things
are
overspread by it. There is this earth ; it is only
a handful of soil, but
when regarded in its breadth
and thickness, it sustains mountains like the
Hwa
and the Yo, without feeling the weight, and contains
the rivers and
seas without their leaking away.
There is this mountain ; it looks only the
size of a
stone, but when contemplated in all its altitude
the grass and
trees are produced on it, birds and
beasts dwell on it, and the precious
things which
men treasure up are found in it. There is this
water ; it
appears only a ladleful, but, when we think
of its unfathomable depths, the
largest tortoises,
iguanas, iguanadons, dragons, fishes, and turtles are
produced in them, and articles of value and sources
of wealth abound in
them.
36. It is said in the Book of Poetry (IV, i, sect. 1,
ode 2),
' The ordinances of Heaven,
How profound are they and unceasing!'
intimating that it is thus that Heaven is Heaven.
(And again) : —
'
Oh ! how illustrious
Was the singleness of the virtue of king Wan ! '
SECT. II. iiTUNG YUNG. 323
intimating that it was thus
that king Wan was the
accomplished (king), by his singleness unceasing.
37. How great is the course of the sage ! Like an
overflowing flood
it sends forth and nourishes all
things ! It rises up to the height of
heaven.
38. How complete is its greatness ! It embraces
the three
hundred usages of ceremony, and the
three thousand modes of demeanour. It
waits for
the right man, and then it is trodden. Hence it is
said, ' If
there be not perfect virtue, the perfect
path cannot be exemplified.'
39. Therefore the superior man honours the vir-
tuous nature, and
pursues the path of inquiry and
study (regarding it); seeking to carry it
out in its
breadth and greatness, so as to omit none of the
exquisite
and minute points (which it embraces);
raising it to its greatest height and
brilliancy, so as
to be found in the way of equilibrium and harmony.
He
cherishes his old knowledge so as (continually)
to be acquiring new, and
thus manifests an honest,
generous, earnestness in the esteem and practice
of
all propriety
40. Therefore, when occupying a high situation
he is not proud, and in a low situation he is not in-
subordinate. If
the state is well-governed, his words
are able to promote its prosperity ;
and if it be ill-
governed, his silence is sufficient to secure forbear-
ance (for himself).
41. Is not this what is said in the Book of
Poetry
(III, iii, ode 6, 4),
' Intelligent is he and wise,
Protecting his own person ?'
42. The Master said, ' Let a man who is
ignorant
be fond of using his own judgment ; let one who is
y 2
324 THE Li kI
BK, XXVIII.
in a
low situation be fond of arrogating a directing
power ; let one who is
living in the present age go
back to the ways of antiquity ; — on all who
act thus
calamity is sure to come.'
43. To no one but the son of
Heaven does it
belong to discuss the subject of ceremonial usages ;
to
fix the measures ; and to determine (the names
of) the written characters.
44. Now, throughout the whole kingdom, car-
riages have all wheels
of the same breadth of rim ;
all writing is with the same characters ; and
for
conduct there are the same rules.
45. One may occupy the throne,
but if he have
not the proper virtue, he should not presume to
make
ceremonies or music. One may have the virtue,
but if he have not the throne,
he in the same way
should not presume to make ceremonies or music.
46. The Master said, ' I might speak of the cere-
monies of Hsia,
but Kh\ could not sufficiently attest
(my words). I have learned the
ceremonies of Yin,
and they are preserved in Sung. I have learned
the
ceremonies of A'au, and they are now used.
I follow A'au.'
47. If he
who attains to the sovereignty of all the
kingdom attach the due importance
to (those) three
points 1 , there are likely to be few errors (among the
people).
48. However excellent may have been (the regu-
lations
of) those of former times, they cannot be
attested. Not being attested, they
cannot command
credence. Not commanding credence, the people
1 What
are those three points? The old interpretations said, —
* The ceremonies of
the three kings ;' A'u Hsi thought they were the
three things in paragraph
43 ; — which is more likely.
SECT. II.
ATUNG
YUNG. 325
would not follow them. However excellent mi^ht be
those of one in an inferior station, they would not be
honoured. Not
honoured, they would not command
credence. Not commanding credence, the
people
would not follow them.
49. Therefore the course of the
superior man is
rooted in his own character and conduct, and attested
by
the multitudes of the people. He examines
(his institutions) by comparison
with those of the
founders of the three dynasties, and finds them with-
out mistake. He sets them up before heaven and
earth, and there is
nothing in them contrary to
(their mode of operation). He presents himself
with them before Spiritual Beings, and no doubts
about them arise. He is
prepared to wait for the
rise of a sage a hundred ages hence, and has no
mis-
givings. That he can present himself with them
before Spiritual
Beings, without any doubts about
them arising, shows that he knows Heaven ;
that he
is prepared to wait for the rise of a sage a hundred
ages hence,
without any misgivings, shows that he
knows men.
50. Therefore the
movements of the superior man
mark out for ages the path for all under
heaven ;
his actions are the law for ages for all under heaven;
and his
words are for ages the pattern for all under
heaven. Those who are far from
him look longingly
for him, and those who are near are never weary of him.
51. It is said in the Book of Poetry (IV, i, sect. 2,
ode 3),
' There in their own states are they loved,
Nor tired of are they
here ;
Their fame through lapse of time shall grow,
Both day and night,
more clear.'
A A
^>26 THE LI Kl. BK. xxvin.
Never has a superior man obtained an early
renown throughout
the kingdom who did not cor-
respond to this description.
52.
Aung-ni handed down (the views of) Yao and
Shun as if they had been his
ancestors, and elegantly
displayed (the ways) of Wan and Wu, taking them
as his model. Above, he adopted as his law the
seasons of heaven ; and
below, he conformed to the
water and land.
53. He may be compared to
heaven and earth in
their supporting and containing, their overshadowing
and curtaining all things. He may be compared to
the four seasons in
their alternating progress, and
to the sun and moon in their successive
shining.
All things are nourished together without their injur-
ing one
another; the courses (of the seasons and of the
sun and moon) proceed
without any collision among
them. The smaller energies are like
river-currents ;
the greater energies are seen in mighty transforma-
tions. It is this which makes heaven and earth so great.
54. It is
only he possessed of all sagely qualities
that can exist under heaven, who
shows himself
quick in apprehension, clear in discernment, of far-
reaching intelligence and all-embracing knowledge,
fitted to exercise
rule ; magnanimous, generous,
benign, and mild, fitted to exercise
forbearance ; impul-
sive, energetic, firm, and enduring, fitted to maintain
a
strong hold ; self-adjusted, grave, never swerving
from the mean, and
correct, fitted to command re-
spect ; accomplished, distinctive,
concentrative, and
searching, fitted to exercise discrimination.
55.
All-embracing is he and vast, deep and active
as a fountain, sending forth
in their due seasons
these (qualities).
SECT. II. JTUNG
YUNG. 32/
56. All-embracing is he and vast, like heaven.
Deep and active as a fountain, he is like an abyss.
He shows himself,
and the people all revere him ;
he speaks, and the people all believe him ;
he acts,
and the people all are pleased with him. In this
way 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 1 .'
57. It is only he among all under heaven
who is
entirely perfect that can adjust and blend together
the great
standard duties of all under heaven,
establish the great fundamental
principles of all, and
know the transforming and nourishing operations of
heaven and earth.
58. How shall this individual have any one beyond
himself on whom he depends ? 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 !
59. Who can know him but he who is indeed
quick in apprehension and
clear in discernment,
of sagely wisdom, and all-embracing knowledge,
possessing heavenly virtue ?
60. It is said in the Book of Poetry
(I, v,
ode 3, 1),
1 It was the old opinion that in this part of the
Treatise we have
his grandson's eloquent eulogium of Confucius, and I agree
with
that opinion. Yet I have not ventured to translate the different
parts of it in the past tense. Let it be read as the description of
the
ideal sage who found his realisation in the Master.
^28 THE Ll
kL
BK. XXVIII.
' Over her embroidered robe she
wears a (plain)
garment;'
expressing how the wearer disliked the
display of
the beauty (of the robe). 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 small man to seek
notoriety,
while he daily goes more and more to ruin.
6 1. It is
characteristic of the superior man,
appearing insipid, yet not to produce
satiety ; pre-
ferring a simple negligence, yet to have his accom-
plishments recognised ; seeming mild and simple, yet
to be
discriminating. He knows how what is dis-
tant lies in what is near. He
knows where the wind
proceeds from. He knows how what is minute
becomes
manifested 1 . He, we may be assured, will
enter (the innermost recesses of)
virtue.
62. It is said in the Book of Poetry (II, iv,
ode 8, 11),
' Though they dive to the bottom, and lie there,
They are very
clearly seen.'
Therefore the superior man internally examines his
heart, that there may be nothing wrong there, and
no occasion for
dissatisfaction with himself.
63. That wherein the superior man cannot
be
equalled is simply this, — his (work) which other men
do not see. It
is said in the Book of Poetry (III,
iii, ode 2, 7),
'When in your
chamber, 'neath its light,
Maintain your conscience pure and bright.'
1 That is how the ruler's character acts on the people as the
wind on grass and plants.
SECT. II. A'UNG YUNG. 329
64. Therefore the superior man, even when he is
not acting - , has
the feeling of reverence ; and when
he does not speak, he has the feeling of
truthfulness.
It is said in the Book of Poetry (IV, iii, ode 2),
;
These offerings we set forth without a word,
Without contention, and with
one accord,
To beg the presence of the honoured lord.'
65. Therefore
the superior man does not use re-
wards, and the people are stimulated (to
virtue) ; he
does not show anger, and the people are awed more
than by
hatchets and battle-axes. It is said in the
Book of Poetry (IV, i, sect, i,
ode 4),
' What is most distinguished is the being virtuous;
It will
secure the imitation of all the princes.'
66. Therefore the superior man
being sincerely
reverential, the whole kingdom is made tranquil.
It is
said in the Book of Poetry (III, i, ode 7, 7),
' I am pleased with your
intelligent virtue,
Not loudly proclaimed, nor pourtrayed.'
67. The
Master said, 'Among the appliances to
transform the people, sounds and
appearances (may
seem to) have a trivial effect. But it is said in
another ode (III, iii, ode 6, 6),
" Virtue is light as a hair."
68. ' But a hair will still admit of comparison (as
to its size). In
what is said in another ode (III, i,
ode 1, 7),
" The doings of high
Heaven
Have neither sound nor odour,"
we have the highest
description (of transforming
virtue).'
BOOK XXIX. PIAO K\
OR
THE RECORD ON EXAMPLE 1 .
1. These were the words of the
Master : — ( Let us
return V The superior man, in obscurity, yet makes
himself manifest ; without giving himself any airs,
his gravity is
acknowledged ; without the exercise
of severity, he inspires awe ; without
using words,
he is believed.
2. The Master said, ' The superior man
takes no
erroneous step before men, nor errs in the expres-
sion of his
countenance, nor in the language of his
speech. Therefore his demeanour
induces awe, his
countenance induces fear, and his words produce
confidence. It is said in The Punishments of Fu
(The Shu, V, xxvii, n):
"They were all reverence
and caution. They had no occasion to make choice
of words in reference to their conduct."
3. The Master said, ' The
dress and the one worn
over it do not take the place, the one of the other,
it being intimated to the people thereby that they
should not trouble or
interfere with one another.'
4. The Master said, ' When a sacrifice has
come
to the point of greatest reverence, it should not be
immediately
followed by music. When the dis-
1 See the introductory notice, vol.
xxvii, pp. 44, 45.
2 Compare Analects, V, 22. When Confucius thus spoke,
he
was accepting his failure in the different states, and saying in effect
that his principles and example would ultimately win their way,
without
his being immediately successful.
BK. XXIX.
PIAO
Kt %1,I
CO
cussion of affairs at court has
reached its utmost
nicety, it should not be immediately followed by an
idle indifference.'
5. The Master said, ' The superior man is
careful
(in small things), and thereby escapes calamity. His
generous
largeness cannot be kept in obscurity. His
courtesy keeps shame at a
distance.'
6. The Master said, ' The superior man, by his
gravity
and reverence, becomes every day stronger
(for good) ; while indifference
and want of restraint
lead to a daily deterioration. The superior man does
not allow any irregularity in his person, even for a
single day ; — how
should he be like (a small man)
who will not end his days (in honour) ?'
7. The Master said, 'Vigil and fasting are required
(as a
preparation) for serving the spirits (in sacri-
fice) ; the day and month in
which to appear before
the ruler are chosen beforehand : — these observances
were appointed lest the people should look on these
things without
reverence.'
8. The Master said, ' (The small man) is familiar
and
insolent. He may bring death on himself (by
being so), and yet he stands in
no fear 1 .'
9. The Master said, ' Without the interchange of
the
formal messages, there can be no reception of
one party by another ; without
the presenting of the
ceremonial (gifts), there can be no interview (with
a superior) : — these rules were made that the people
might not take
troublesome liberties with one
another! It is said in the Yi, "When he shows
(the
sincerity that marks) the first recourse to divination,
I instruct
him. If he apply a second and third time,
1 The text of this short
paragraph is supposed to be defective.
332 THE l{ tff. BK. XXIX.
that is troublesome, and I do not instruct the
troublesome 1 ."
10. These were the words of the Master : —
' (Humanity, of which the
characteristic is) Benevo-
lence, is the Pattern for all under Heaven;
Righteous-
ness is the Law for all under Heaven ; and the
Reciprocations
(of ceremony) are for the Profit of
all under Heaven.' |
|
댓글 없음:
댓글 쓰기