Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking ? what is there of anxious scheming ?’ 32. The sun goes and the moon comes; the moon goes and the sun comes ;—the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes ; the heat goes and the cold comes ;—it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less. and less, and that which comes waxes more and more ;—it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced. 33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes sons’ and ‘three daughters’ in the later arrangement of the trigrams, ascribed to king Wan. Paragraph 29. Each part of the divided line counts as one; hence a yang trigram counts as I + 2 + 2 =§ strokes, four of which are yin, while a yin trigram counts as 2 + 1 + 1 = 4, only two of which are yang. But this is mere trifling. In explanation of paragraph 30 it is said that ‘we have in the yang trigrams two (or more) subjects serving one ruler, and in the yin one subject serving two rulers, and two rulers striving together for the allegiance of one subject.’ This is ingenious, but fanciful ; as indeed this distinction of the trigrams into a yang class and a yin is a mere play of fancy. 390 THE APPENDIXES. SECT. IT. go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted. 34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation ;—this is the fulness of virtue. 35. It is said in the Yt, ‘(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife:—there will be evil.’ The Master said :—‘If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come ;—is it possible for him in such circumstances to see his wife ?’
2In disgrace and danger, his death will (soon) come ;—is it possible for him in such circumstances to see his wife ?’ 36. It is said in the Y1, ‘The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it :—his every movement will be advantageous.’ The Master said:—‘ The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter isa man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move ;—doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. CHAP. 5, APPENDIX III. 391 The language speaks of movement when the instrument necessary to it is ready and perfect.’ 37. The Master said:—‘The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence ;—and this is the happiness of the small man. It is said in the Yi, “ His feet are in the stocks, and he is disabled in his toes :—there will be no (further) occasion for blame.”’ 38. If acts of goodness be not accumulated, they are not sufficient to give its finish to one’s name; if acts of evil be not accumulated, they are not sufficient to destroy one’s life. The small man thinks that small acts of goodness are of ne benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Y! says, ‘He wears the cangue and his ears are destroyed :—there will be evil.’ 39. The Master said :—‘He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure ; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not 392 THE APPENDIXES. SECT. If. forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, “(Let him say), ‘Shall I perish ? shall I perish?’ (so shall this state be firm, as if) bound to a clump of bushy mulberry trees.”’
3SECT. If. forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, “(Let him say), ‘Shall I perish ? shall I perish?’ (so shall this state be firm, as if) bound to a clump of bushy mulberry trees.”’ 40. The Master said :—‘Virtue small and office high; wisdom small and plans great; strength small and burden heavy:—where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yi, “ The tripod’s feet are overthrown, and the ruler’s food is overturned. The body of him (who is thus indicated) is wet (with shame):— there will be evil.”’ 41. The Master said:—‘ Does not he who knows the springs of things possess spirit-like wisdom ? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom :— does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yt, “He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune.” Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong :—he is a model to ten thousand.’ 42. The Master said:—‘I may venture to say that the son of the Yen family had nearly attained (the CHAP. 8. APPENDIX III. 393 standard of perfection). If anything that he did was not good, he was sure to become conscious of that ; and when he knew it, he did not do the thing again. As is said in the Yi, “(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good.”’ 43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yi, ‘ Three individuals are walking together and one is made to disappear ; there is (but) one man walking, and he gets his mate,’ tells us of the effort (in nature) at oneness (of operation).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1what is there of anxious scheming? They all come to the same (successful) issue, though by different paths; there is one result, though there might be a hundred anxious schemes. What is there of thinking ? what is there of anxious scheming ?’ 32. The sun goes and the moon comes; the moon goes and the sun comes ;—the sun and moon thus take the place each of the other, and their shining is the result. The cold goes and the heat comes ; the heat goes and the cold comes ;—it is by this mutual succession of the cold and heat that the year is completed. That which goes becomes less. and less, and that which comes waxes more and more ;—it is by the influence on each other of this contraction and expansion that the advantages (of the different conditions) are produced. 33. When the looper coils itself up, it thereby straightens itself again; when worms and snakes sons’ and ‘three daughters’ in the later arrangement of the trigrams, ascribed to king Wan. Paragraph 29. Each part of the divided line counts as one; hence a yang trigram counts as I + 2 + 2 =§ strokes, four of which are yin, while a yin trigram counts as 2 + 1 + 1 = 4, only two of which are yang. But this is mere trifling. In explanation of paragraph 30 it is said that ‘we have in the yang trigrams two (or more) subjects serving one ruler, and in the yin one subject serving two rulers, and two rulers striving together for the allegiance of one subject.’ This is ingenious, but fanciful ; as indeed this distinction of the trigrams into a yang class and a yin is a mere play of fancy. 390 THE APPENDIXES. SECT. IT. go into the state of hybernation, they thereby keep themselves alive. (So), when we minutely investigate the nature and reasons (of things), till we have entered into the inscrutable and spirit-like in them, we attain to the largest practical application of them; when that application becomes the quickest and readiest, and all personal restfulness is secured, our virtue is thereby exalted. 34. Going on beyond this, we reach a point which it is hardly possible to know. We have thoroughly comprehended the inscrutable and spirit-like, and know the processes of transformation ;—this is the fulness of virtue. 35. It is said in the Yt, ‘(The third line shows its subject) distressed before a rock, and trying to lay hold of thorns; entering into his palace and not seeing his wife:—there will be evil.’ The Master said :—‘If one be distressed by what need not distress him, his name is sure to be disgraced; if he lay hold on what he should not touch, his life is sure to be imperilled. In disgrace and danger, his death will (soon) come ;—is it possible for him in such circumstances to see his wife ?’
2In disgrace and danger, his death will (soon) come ;—is it possible for him in such circumstances to see his wife ?’ 36. It is said in the Y1, ‘The duke with (his bow) shoots at the falcon on the top of the high wall; he hits it :—his every movement will be advantageous.’ The Master said:—‘ The falcon is a bird (of prey); the bow and arrow is a weapon (of war); the shooter isa man. The superior man keeps his weapon concealed about his person, and waits for the proper time to move ;—doing this, how should his movement be other than successful? There is nothing to fetter or embarrass his movement; and hence, when he comes forth, he succeeds in his object. CHAP. 5, APPENDIX III. 391 The language speaks of movement when the instrument necessary to it is ready and perfect.’ 37. The Master said:—‘The small man is not ashamed of what is not benevolent, nor does he fear to do what is not righteous. Without the prospect of gain he does not stimulate himself to what is good, nor does he correct himself without being moved. Self-correction, however, in what is small will make him careful in what would be of greater consequence ;—and this is the happiness of the small man. It is said in the Yi, “ His feet are in the stocks, and he is disabled in his toes :—there will be no (further) occasion for blame.”’ 38. If acts of goodness be not accumulated, they are not sufficient to give its finish to one’s name; if acts of evil be not accumulated, they are not sufficient to destroy one’s life. The small man thinks that small acts of goodness are of ne benefit, and does not do them; and that small deeds of evil do no harm, and does not abstain from them. Hence his wickedness becomes great till it cannot be covered, and his guilt becomes great till it cannot be pardoned. This is what the Y! says, ‘He wears the cangue and his ears are destroyed :—there will be evil.’ 39. The Master said :—‘He who keeps danger in mind is he who will rest safe in his seat; he who keeps ruin in mind is he who will preserve his interests secure ; he who sets the danger of disorder before him is he who will maintain the state of order. Therefore the superior man, when resting in safety, does not forget that danger may come; when in a state of security, he does not forget the possibility of ruin; and when all is in a state of order, he does not 392 THE APPENDIXES. SECT. If. forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, “(Let him say), ‘Shall I perish ? shall I perish?’ (so shall this state be firm, as if) bound to a clump of bushy mulberry trees.”’
3SECT. If. forget that disorder may come. Thus his person is kept safe, and his states and all their clans can be preserved. This is according to what the Yi says, “(Let him say), ‘Shall I perish ? shall I perish?’ (so shall this state be firm, as if) bound to a clump of bushy mulberry trees.”’ 40. The Master said :—‘Virtue small and office high; wisdom small and plans great; strength small and burden heavy:—where such conditions exist, it is seldom that they do not end (in evil). As is said in the Yi, “ The tripod’s feet are overthrown, and the ruler’s food is overturned. The body of him (who is thus indicated) is wet (with shame):— there will be evil.”’ 41. The Master said:—‘ Does not he who knows the springs of things possess spirit-like wisdom ? The superior man, in his intercourse with the high, uses no flattery, and, in his intercourse with the low, no coarse freedom :— does not this show that he knows the springs of things? Those springs are the slight beginnings of movement, and the earliest indications of good fortune (or ill). The superior man sees them, and acts accordingly without waiting for (the delay of) a single day. As is said in the Yt, “He is firm as a rock, (and acts) without the delay of a single day. With firm goodness there will be good fortune.” Firm as a rock, how should he have to wait a single day to ensure his knowing (those springs and his course)? The superior man knows the minute and the manifested; he knows what is weak, and what is strong :—he is a model to ten thousand.’ 42. The Master said:—‘I may venture to say that the son of the Yen family had nearly attained (the CHAP. 8. APPENDIX III. 393 standard of perfection). If anything that he did was not good, he was sure to become conscious of that ; and when he knew it, he did not do the thing again. As is said in the Yi, “(The first line shows its subject) returning from an error that has not led him far away. There is no occasion for repentance. There will be great good.”’ 43. There is an intermingling of the genial influences of heaven and earth, and transformation in its various forms abundantly proceeds. There is an intercommunication of seed between male and female, and transformation in its living types proceeds. What is said in the Yi, ‘ Three individuals are walking together and one is made to disappear ; there is (but) one man walking, and he gets his mate,’ tells us of the effort (in nature) at oneness (of operation).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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