THE SACRED BOOKS OF THE EAST 24

THE SACRED BOOKS OF THE EAST 24

ready for action: — such are his preparations and precautions for the future. 6. ' The scholar does not consider gold and jade to be precious treasures, but leal-heartedness and good faith ; he does not desire lands and territory, but considers the establishment of righteousness as his domain ; he does not desire a great accumulation of wealth, but looks on many accomplishments as his riches ; it is difficult to win him, but easy to pay him ; it is easy to pay him, but difficult to retain him. As he will not show himself when the time is not proper for him to do so, is it not difficult to win him ? As he will have no fellowship with what is not righteous, is it not difficult to retain him ? As he must first do the work, and then take the pay, is it not easy to pay him ? — such are the conditions of his close association with others. 7. ' Though there may be offered to the scholar valuable articles and wealth, and though it be tried to enervate him with delights and pleasures, he sees those advantages without doing anything contrary to his sense of righteousness; though a multitude may attempt to force him (from his standpoint), and his way be stopped by force of arms, he will look death in the face without changing the principles (which) he maintains ; (he would face) birds and beasts of prey with their talons and wings, without regard to their fierceness ; he would undertake to raise the heaviest tripod, without regard to his strength ; he has no occasion to regret what he has done in the past, nor to make preparations for what may come to him in the future ; he does not repeat any error of speech ; any rumours against him he does not pursue up to their source ; he does not allow his A. EK. xxxviii. ZV HSING. 405 dignity to be interrupted ; he does not dread to practise (beforehand) the counsels (which he gives): — such are the things in which he stands out and apart from other men. 8. ' With the scholar friendly relations may be cultivated, but no attempt must be made to constrain him ; near association with him can be sought, but cannot be forced on him ; he may be killed, but he cannot be disgraced ; in his dwelling he will not be extravagant ; in his eating and drinking he will not be luxurious ; he may be gently admonished of his errors and failings, but he should not have them enumerated to him to his face : — such is his boldness and determination. 9. ' The scholar considers leal-heartedness and good faith to be his coat-of-mail and helmet ; pro- priety and righteousness to be his shield and buckler ; he walks along, bearing aloft over his head benevolence ; he dwells, holding righteousness in his arms before him ; the government may be violently oppressive, but he does not change his course : — such is the way in which he maintains himself. 10. ' The scholar may have a house in (only) a mau of ground, — a (poor) dwelling each of whose (surrounding) walls is (only) ten paces long, with an outer door of thorns and bamboos, and openings in the wall, long and pointed ; within, the inner door stopped up by brushwood, and little round windows like the mouth of a jar 1 ; the inmates may have to 1 This is a picture of squalid poverty, in which it is not easy to understand all the details without a discussion of the force of the Chinese characters, on which it is impossible to enter here. With all the discussion which they have received from the critics, there are still difficulties in interpreting the paragraph. 406 THE LI EI. bk. xxxvm. exchange garments when they go out ; they may have to make one day's food serve for two days ; if the ruler respond to him, he does not dare to have any hesitation (in accepting office) ; if he do not respond, he does not have recourse to flattery : — such is he in the matter of taking office, (however small). ii. 'The scholar lives and has his associations with men of the present day, but the men of an- tiquity are the subjects of his study. Following their (principles and example) in the present age, he will become a pattern in future ages. If it should be that his own age does not understand and en- courage him, that those above him do not bring him, and those below him do not push him, forward, or even that calumniators and flatterers band together to put him in danger, his person may be placed in peril, but his aim cannot be taken from him. Though danger may threaten him in his undertakings and wherever he is, he will still pursue his aim, and never forget the afflictions of the people, (which he would relieve) : — such is the anxiety which he cherishes. 12. 'The scholar learns extensively, but never allows his researches to come to an end ; he does what he does with all his might, but is never weary; he may be living unnoticed, but does not give way to licentiousness ; he may be having free course in his acknowledged position, but is not hampered (by it) ; in his practice of ceremonial usages he shows the value which he sets on a natural ease ; in the excel- lence of his leal-heartedness and good faith, he acts under the law of a benignant playfulness ; he shows his fond regard for men of virtue and ability, and yet BK. xxxvin. ZU HSING. 407 is forbearing and kind to all ; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together : — such is the largeness and generosity of his spirit. 13. 'The scholar recommends members of his own family (to public employment), without shrinking from doing so, because of their kinship, and pro- poses others beyond it, without regard to their being at enmity with him ; he estimates men's merits, and takes into consideration all their services, selecting those of virtue and ability, and putting them for- ward, without expecting any recompense from them ; the ruler thus gets what he wishes, and if benefit results to the state, the scholar does not seek riches or honours for himself: — such is he in promoting the employment of the worthy and bringing forward the able. 14. 'The scholar when he hears what is good, tells it to (his friends), and when he sees what is good, shows it to them ; in the view of rank and position, he gives the precedence to them over himself; if they encounter calamities and hardships, he is prepared to die with them ; if they are long (in getting advancement), he waits for them; if they are far off, he brings them together with himself : — such is he in the employment and promotion of his friends. 15. ' The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue ; he sets forth what he has to say (to his superior by way of admonition), but remains himself in the back-ground, trying thus quietly to correct him ; if his superior do not acknowledge (his advice), he more proudly and clearly makes his views known, but still does 408 THE Li kI. bk. XXXVIII. not press them urgently ; he does not go among those who are low to make himself out to be high, nor place himself among those who have little (wisdom) to make himself out to have much ; in a time of good government, he does not think little (of what he himself can do); in a time of disorder, he does not allow his course to be obstructed ; he does not (hastily) agree with those who think like himself, nor condemn those who think differently : — so does he stand out alone among others and take his own solitary course. 1 6. ' The scholar sometimes will not take the hiph office of being a minister of the son of Heaven, nor the lower office of serving the prince of a state ; he is watchful over himself in his retirement, and values a generous enlargement of mind, while at the same time he is bold and resolute in his intercourse with others ; he learns extensively that he may know whatever should be done ; he makes himself acquainted with elegant accomplishments, and thus smoothes and polishes all his corners and angles ; although the offer were made to share a state with him, it would be no more to him than the small weights of a balance ; he will not take a ministry, he will not take an office : — such are the rules and conduct he prescribes to himself. 1 7. ' The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them ; if their standing be below his, he does not tire of them ; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them ; his actions are rooted in BK. XXXVIII. zij HSING. 409 correctness, and his standing is in what is right 1 ; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them : — so is he in his inter- course with his friends. 18. 'Gentleness and goodness are the roots of humanity ; respect and attention are the ground on which it stands ; generosity and large-mindedness are the manifestation of it ; humility and courtesy are the ability of it ; the rules of ceremony are the demonstration of it ; speech is the ornament of it ; singing and music are the harmony of it ; sharing and distribution are the giving of it. The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them : — such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself). 19. 'The scholar is not cast down, or cut from his root, by poverty and mean condition ; he is not elated or exhausted by riches and noble condition ; he feels no disgrace that rulers and kings (may try to inflict) ; he is above the bonds that elders and superiors (may try to impose) ; and superior officers cannot distress him. Hence he is styled a scholar. Those to whom the multitude now-a-days give that name have no title to it, and they constantly employ it to one another as a term of reproach.' When Confucius came (from his wanderings to Lu) to his own house, duke Ai gave him a (public) lodging-. When the duke heard these words, he became more sincere in his speech, and more 1 I suspect there is here some error in the text. 4-IO THE LI k1. BK. XXXVIII. righteous in his conduct. He said, ' To the end of my days I will not presume to make a jest of the name of scholar 1 .' 1 It is doubtful whether any of this paragraph should be ascribed to Confucius, even in the sense in which we receive the preceding paragraphs as from him. Evidently the latter half of it is a note by the compiler to show the effect which the long discourse had on duke Ai. BOOK XXXIX. TA HSIO OR THE GREAT LEARNING 1 . i. What the Great Learning teaches, is to illus- trate illustrious virtue ; to love the people 2 ; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined ; and, that being determined, a calm unperturbedness may be at- tained to. To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end). Thino-s have their root and their branches; affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught (in the Great Learning). 2. The ancients who wished to illustrate illus- trious virtue throughout the kingdom, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they 1 See the introductory notice, vol xxvii, pp. 53, 54. 2 The text of the Ta Hsio, since the labours of Ku Hsi upon it, reads here— 'to renovate/ instead of 'to love,' the people. Ku adopted the alteration from Po-shun, called also Ming-tao, one of his ' masters/ the two brothers ATAang; but there is really no authority for it. 412 THE L? El. BK. XXXIX. first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. 3. The extension of knowledge is by the investi- gation of things \ 4. Things being investigated, their knowledge became complete. Their knowledge being com- plete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regu- lated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the son of Heaven down to the multitudes of the people, all considered the cultivation of the person to be the root (of everything besides). It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time what was of slight importance has been greatly cared for 2 . 3 There is great difficulty in determining the meaning of this short sentence. What A'ang and Khung Ying-ta say on it is unsatisfactory. Ku. introduces a long paragraph explaining it from his master J￡//ang; — see Chinese Classics, vol. i, pp. 229, 239. 2 Here ends the first chapter of the Book according to the arrangement of Kh Hsi. He says that it is ' the words of Con- fucius, handed down by 3ang-^ze,' all the rest being the com- mentary of 3ang-$ze, recorded by his disciples. The sentiments in this chapter are not unworthy of Confucius ; but there is no bk. xxxix. TA HSIO. 413 This is called ' knowing the root/ this is called 'the perfection of knowledge.' 5. What is called 'making the thoughts sincere' is the allowing no self-deception ; — as when we hate a bad smell and love what is beautiful, naturally and without constraint. Therefore the superior man must be watchful over himself when he is alone. There is no evil to which the small man, dwelling retired, will not proceed ; but when he sees a superior man, he tries to disguise himself, conceal- ing his evil, and displaying what is good. The other beholds him as if he saw his heart and reins ; — of what use (is his disguise) ? This is an instance of the saying, * What truly is within will be mani- fested without.' Therefore the superior man must be watchful over himself when he is alone. 6. 3angize said, ' What ten eyes behold, what ten hands point to, is to be regarded with reverence 1 . (As) riches adorn a house, so virtue adorns the person. When the mind becomes enlarged, the body appears at ease. Therefore the superior man is sure to make his thoughts sincere. 7. It is said in the Book of Poetry (I, v, ode 1, 1), ' How rich the clumps of green bamboo, Around each cove of Kh\ ! evidence that they really proceeded from him, nor of the other assertions of Ku. See what is said on the subject in the intro- ductory notice. 1 This saying is from 3ang-jze ; but standing as it does alone and apart, it gives no sanction to the view that the first chapter was handed down by him, or the rest of the Book compiled by his disciples. Rather, the contrary. ' The ten eyes and ten hands/ says Lo A r ung-fan, ' indicate all the spirits who know men's inmost solitary thoughts.' 414 THE Li kL bk. xxxix. They lead my thoughts to our duke Wu ; — Of winning grace is he ! As knife and file make smooth the bone, As jade by chisel wrought and stone, Is stamp upon him set. Grave and of dignity serene ; With force of will as plainly seen ; Accomplished, elegant in mien ; Him we can ne'er forget.' (That expression), ' as knife and file make smooth the bone,' indicates the effect of learning. ' Like jade by chisel wrought and stone' indicates that of self-culture. 'Grave and of dignity serene' indicates the feeling of cautious reverence. ' With force of will as plainly seen' indicates an awe-inspiring deportment. (The lines), ' Accomplished, elegant in mien, Him can we ne'er forget,' indicate how when virtue is complete, and excellence extreme, the people cannot forget them. 8. It is said in the Book of Poetry (IV, i, ode 4), ' The former kings in mind still bear, What glory can with theirs compare?.' Superior men deem worthy whom they deemed worthy, and love whom they loved. The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten. 9. It is said in the Announcement to the Prince of Khang (Shu, V, ix, 3), ' He was able to make his virtue illustrious.' It is said in the Thai Km, ' He kept his eye BK. XXXIX. TA HSIO. 415 continually on the bright requirements of Heaven' (Shu, III, v, sect. 1, 2). It is said in the Canon of the Ti (Yao), ' He was able to make illustrious his lofty virtue' (Shu, I, 2). These (passages) all show how (those sovereigns) made themselves illustrious. 10. On the bathing-tub of Thang 1 , the following words were engraved, 'If you can one day renovate yourself, do so from day to day. Yea, daily renovate yourself/ In the Announcement to the Prince of Khang it is said, ' Stir up the new people ' (Shu, V, ix, 7). In the Book of Poetry it is said (III, i, 1, 1), ' The state of Kfku had long been known ; Heaven's will as new at last was shown.' Therefore the superior man in everything uses his utmost endeavours 2 . 11. It is said in the Book of Poetry (IV, iii, 3), ' A thousand li extends the king's domain, And there the people to repose are fain.' And in another place (II, viii, 1), ' Twitters fast the oriole Where yonder bends the mound, The happy little creature Its resting-place has found.' The Master said, ' Yes, it rests ; it knows where 1 A fact not elsewhere noted. But such inscriptions are still common in China. 2 The repeated use of ' new/ ' renovated,' in this paragraph, is thought to justify the change of ' loving the people,' in paragraph 1, to ' renovating the people ; ' but the object of the renovating here is not the people. 41 6 THE LI Kl. BK. XXXIX. to rest. Can one be a man, and yet not equal (in this respect) to this bird ?' 12. It is said in the Book of Poetry (III, i, i, 4), ' Deep were Wan's thoughts, sustained his ways; And reverent in each resting-place.' As a ruler, he rested in benevolence ; as a minister, he rested in respect ; as a son, he rested in filial piety ; as a father, he rested in kindness ; in intercourse with his subjects, he rested in good faith. 13. The Master said, ' In hearing litigations, I am like any other body.' What is necessary is to cause the people to have no litigations, so that those who are devoid of truth shall find it impossible to carry out their speeches, and a great awe be struck into the minds of the people. 1 4. This is called ' knowing the root V 15. What is meant by 'The cultivation of the person depends on the rectifying of the mind ' (may be thus illustrated) : — If a man be under the in- fluence of anger, his conduct will not be correct. The same will be the case, if he be under the influence of terror, or of fond regard, or of sorrow and distress. When the mind is not present, we look and do not see ; we hear and do not under- stand ; we eat and do not know the taste of what we eat. This is what is meant by saying that ' the cultivation of the person depends on the rectifying of the mind.' 1 6. What is meant by ' The regulation of the family depends on the cultivation of the person' 1 It is certainly difficult to see how paragraphs 13, 14 stand where they do. Lo Aung-fan omits them. BK. XXXIX. TA HSIO. 417 is this : — Men are partial where they feel affection and love ; partial where they despise and dislike ; partial where they stand in awe and with a feeling of respect ; partial where they feel sorrow and com- passion ; 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 good qualities (of the object of their hatred). Hence it is said, in the common adage, ' A man does not know the badness of his son ; he does not know the richness of his growing corn.' This is what is meant by saying, that ' if his person be not cultivated, a man cannot regulate his family.' 17. What is meant by 'In order to govern well 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 superior man (who governs a state), without going beyond his family, completes the lessons for his state. There is filial piety ; — it has its applica- tion in the service of the ruler. There is brotherly obedience ; — it has its application in the service of elders. There is kindly gentleness; — it has its ap- plication in the employment of the multitudes. It is said in the Announcement to the Prince of Khang (Shu, V, ix, 9), ' (Deal with the people), as if you were watching over an infant.' If (a mother) be 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 (first) to bring up an infant that she might afterwards be married. 18. From the loving (example) of one family, [28] E e 41 8 THE LI kL BK. XXXIX. a whole state may become loving, and from its courtesies, courteous, while from the ambition and perverseness of the One man, the whole state may be thrown into rebellious disorder; — such is the nature of the influence. This is in accordance with the saying, 'Affairs may be ruined by a single sentence ; a state may be settled by its One man.' 19. Yao and Shun presided over the kingdom with benevolence, and the people followed them. ATieh and Aau did so with violence, and the people followed them. When the orders of a ruler are contrary to what he himself loves to practise the people do not follow him. 20. Therefore the ruler must have in himself the (good) qualities, and then he may require them in others ; if they are not in himself, he cannot require them in others. 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. Thus we see how ' the government of the state depends on the regulation of the family.' 21. In the Book of Poetry it is said (I, i, 6, 3), 1 Graceful and young the peach-tree stands, Its foliage clustering green and full. This bride to her new home repairs ; Her household will attest her rule.' Let the household be rightly ordered, and then the people of the state may be taught. In another ode it is said (II, ii, 9, 3), ' In concord with their brothers may they dwell ! ' Let rulers dwell in concord with all their brethren, and then they may teach the people of their states. In a third ode it is said (I, xiv, 3, 3), bk. xxxix. TA HSIO. 419 ' His movements without fault or flaw beeet o Good order for his rule throughout the state.' When the ruler as a father, a son, an elder brother or a younger, is a model for imitation, then the people imitate him. These (passages) show how ' the government of a state depends on the regu- lation of the family.' 22. What is meant by 'The making the whole kingdom peaceful and happy depends on the govern- ment of its states ' is this : — When the superiors behave to their aged as the aged should be behaved to, the people become filial ; when they behave to their elders as elders should be behaved to, the people learn brotherly submission ; when they treat compassionately the young and helpless, the people do the same. Thus the superior man has a principle with which, as with a measuring square, to regulate his course. 23. What a man dislikes in his superiors, let him not display in his treatment of his inferiors; and what he dislikes in his inferiors, let him not display in his service of his superiors : what he dislikes in those who are before him, let him not therewith precede those who are behind him ; and what he dislikes in those who are behind him, let him not therewith follow those who are before him : what he dislikes to receive on the right, let him not bestow on the left ; and what he dislikes to receive on the left, let him not bestow on the right : — this is what is called ' The Principle with which, as with a measuring square, to regulate one's course.' 24. In the Book of Poetry it is said (II, ii, 7, 3), ' To be rejoiced in are these noble men, The parents of the people !' E e 2 420 THE hi A'l. BK. XXXIX. When (a ruler) loves what the people love, and hates what the people hate, then is he what is called ' The Parent of the People.' 25. In the Book of Poetry it is said (II, iv, 7, 1), ' That southern hill, sublime, uprears its craggy height ; Such thou, Grand-master Yin, before the nation's sight ! ' Rulers of states should not neglect to be careful. If they deviate (to a selfish regard only for them- selves), they will be counted a disgrace throughout the kingdom. 26. In the Book of Poetry it is said (III, i, 1,6), ' Ere Shang had lost the nation's heart, Its monarchs all with God had part In sacrifice. From them we see 'Tis hard to keep High Heaven's decree.' This shows that by gaining the people, the state is gained ; and by losing the people, the state is lost. Therefore the ruler should first be careful about his (own) virtue. Possessing virtue will give him the people. Possessing the people will give him the territory. Possessing the territory will give him its wealth. Possessing the wealth, he will have re- sources for expenditure.