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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The Master said, ‘The kingdom, its states, and clans may be perfectly ruled; dignities and emoluments may be declined; but the state of equilibrium and harmony cannot be attained to.’ 15. 3ze-lQ? asked about fortitude. 16. The Master said, ‘Do you mean the fortitude of the South, the fortitude of the North, or your fortitude?’ 17. To show forbearance and gentleness in teaching others { and not to return conduct towards one’s self which is contrary to the right path:—this is the fortitude of the South, and the good man makes it his study. 18. To lie under arms, and to die without regret:—this is the bravery of the North, and the bold make it their study. 19. Therefore, the superior man cultivates a (friendly) harmony, and is not weak ;— how firm is he in his fortitude! He stands erect in the middle, and does not incline to either side ;— how firm is he in his fortitude! If right ways prevail in (the government of his state), he does not change from what he was in retirement ;—how firm is he in his fortitude! If bad ways prevail, he will die sooner than change ;—how firm is he in his fortitude !’ 20. The Master said, ‘To search for what is 1 3ze-hui was Yen Yiian, Confucius’ favourite disciple. * 3ze-lf was Kung Y4, another celebrated disciple, famous for his bravery. ‘ Your fortitude,’ in paragraph 16, is probably the fortitude which you ought to cultivate, that described in para- graph 19. 304 THE Lf xt. BE, XXVIN. mysterious!, and practise marvellous (arts), in order to be mentioned with honour in future ages :—this is what I do not do. 21. The good man tries to proceed according to the (right) path, but when he has gone half-way, he abandons it ;—I am not able (so) to stop. 22. The superior man, acting in accordance with the state of equilibrium and harmony, may be all unknown and unregarded by the world, but he feels no regret :—it is only the sage who is able for this* 23. ‘ The way of the superior man reaches far and wide, and yet is secret. 24. Common men and women, however ignorant, may intermeddle with the knowledge of it; but in its utmost reaches there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character,can carry it into practice; but in its utmost reaches, there is that which even the sage cannot attain to. 25. Great as heaven and earth are, men still find things in their action with which to be dissatisfied ®. 26. ‘ Therefore, if the superior man were to speak (of this way) in its greatness, nothing in the world would be able to contain it; and if he were to speak of it in its smallness, nothing in the world would be 1 This is translated from a reading of the text, as old as the second Han dynasty.
226. ‘ Therefore, if the superior man were to speak (of this way) in its greatness, nothing in the world would be able to contain it; and if he were to speak of it in its smallness, nothing in the world would be 1 This is translated from a reading of the text, as old as the second Han dynasty. ® With this ends the second chapter of the Treatise, in which the words of Confucius are so often quoted; specially it would appear, to illustrate what is meant by ‘the state of equilibrium and harmony.’ Yet there is a great want of definiteness and practical guidance about the utterances. * Who does not grumble occasionally at the weather, and disturbances apparently of regular order in the seasons? SECT. I. KUNG YUNG. 305 found able to divide it. 27. It is said in the Book of Poetry (III, i, ode 5), “Up to heaven flies the hawk ; Fishes spring in the deep,” telling how (the way) is seen above and below. 28. The way of the superior man may be found in its simple elements among common men and women, but in its utmost reaches it is displayed in (the operations of) heaven and earth 4.’ 29. The Master said, ‘The path is not far from man. When men try to pursue a path which is far from what their nature suggests, it should not be considered the Path. 30. It is said in the Book of Poetry (I, xv, ode 5), “In hewing an axe-shaft, in hewing an axe-shaft, The pattern is not far off.” We grasp one axe-handle to hew the other; but if we look askance at it, we still consider it far off. 31. Therefore the superior man governs men according to their humanity; and when they change (what is wrong), he stops. 32. Fidelity to one’s self and the corresponding reciprocity are not far from the path. What you do not like when done to yourself, do not do to others. 33. In the way of the superior man there are four things, to not one of which have I, Ait’, as yet attained —To * With this chapter commences, it is commonly and correctly held, the third part of the Treatise, intended to illustrate what is said in the second paragraph of it, that ‘the path cannot be left for an instant.’ The author proceeds to quote sayings of Confucius to make his meaning clear, but he does so ‘in a miscellaneous way,’ and so as to embrace some of the widest and most difficult exercises of Chinese thought. ? The name first given to Confucius by his parents. [28] x 306 THE Li xf. BK, XXVIII,
3? The name first given to Confucius by his parents. [28] x 306 THE Li xf. BK, XXVIII, serve my father as I would require my son to serve me, I am not yet able; to serve my ruler as I would require my minister to serve me, I am not yet able; to serve my elder brother as I would require a younger brother to serve me, I am not yet able; to set the example in behaving to a friend as I would require him to behave to me, I am not yet able. 34. In the practice of the ordinary virtues, and attention to his ordinary words, if (the practice) be in anything defective, (the superior man) dares not but exert himself; if (his words) be in any way excessive, -he dares not allow himself in such license. His words have respect to his practice, and his practice has respect to his words. 35. Is not the superior man characterised by a perfect sincerity ? 36. ‘ The superior man does what is proper to the position in which he is; he does not wish to go beyond it. In a position of wealth and honour, he does what is proper to a position of wealth and honour. In a position of poverty and meanness, he does what is proper to a position of poverty and meanness. Situated among barbarous tribes, he does what is proper in such a situation. In a position of sorrow and difficulty, he does what is proper in such a position. The superior man can find himself in no position in which he is not himself. 37. In a high situation, he does not insult or oppress those who are below him; in a low situation, he does not cling to or depend on those who are above him. 38. ‘He rectifies himself, and seeks for nothing from others; and thus none feel dissatisfied with him. Above, he does not murmur against Heaven ; below, he does not find fault with men. 39. Therefore the superior man lives quietly and calmly, waiting for the SECT, I. KUNG YUNG. 307 appointments (of Heaven); while the mean man does what is full of risk, looking out for the turns of luck.’ 40. The Master said, ‘In archery we have something like (the way of) the superior man. When the archer misses the centre of the target, he turns round and seeks for the cause of his failure in himself. 41. ‘The way of the superior man may be compared to what takes place in travelling, when to go far we must traverse the space that is near, and in ascending a height we must begin from the lower ground, 42. It is said in the Book of Poetry (II, i, ode 4, 7, 8), “Children and wife we love; Union with them is sweet, As lute’s soft strain, that soothes our pain. How joyous do we meet! But brothers more than they Can satisfy the heart. ’Tis their accord does peace afford, And lasting joy impart. For ordering of your homes, For joy with child and wife, Consider well the truth I tell;— This is the charm of life!”’ 43. The Master said, ‘How complacent are parents (in such a state of things)!’
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.
1The Master said, ‘The kingdom, its states, and clans may be perfectly ruled; dignities and emoluments may be declined; but the state of equilibrium and harmony cannot be attained to.’ 15. 3ze-lQ? asked about fortitude. 16. The Master said, ‘Do you mean the fortitude of the South, the fortitude of the North, or your fortitude?’ 17. To show forbearance and gentleness in teaching others { and not to return conduct towards one’s self which is contrary to the right path:—this is the fortitude of the South, and the good man makes it his study. 18. To lie under arms, and to die without regret:—this is the bravery of the North, and the bold make it their study. 19. Therefore, the superior man cultivates a (friendly) harmony, and is not weak ;— how firm is he in his fortitude! He stands erect in the middle, and does not incline to either side ;— how firm is he in his fortitude! If right ways prevail in (the government of his state), he does not change from what he was in retirement ;—how firm is he in his fortitude! If bad ways prevail, he will die sooner than change ;—how firm is he in his fortitude !’ 20. The Master said, ‘To search for what is 1 3ze-hui was Yen Yiian, Confucius’ favourite disciple. * 3ze-lf was Kung Y4, another celebrated disciple, famous for his bravery. ‘ Your fortitude,’ in paragraph 16, is probably the fortitude which you ought to cultivate, that described in para- graph 19. 304 THE Lf xt. BE, XXVIN. mysterious!, and practise marvellous (arts), in order to be mentioned with honour in future ages :—this is what I do not do. 21. The good man tries to proceed according to the (right) path, but when he has gone half-way, he abandons it ;—I am not able (so) to stop. 22. The superior man, acting in accordance with the state of equilibrium and harmony, may be all unknown and unregarded by the world, but he feels no regret :—it is only the sage who is able for this* 23. ‘ The way of the superior man reaches far and wide, and yet is secret. 24. Common men and women, however ignorant, may intermeddle with the knowledge of it; but in its utmost reaches there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character,can carry it into practice; but in its utmost reaches, there is that which even the sage cannot attain to. 25. Great as heaven and earth are, men still find things in their action with which to be dissatisfied ®. 26. ‘ Therefore, if the superior man were to speak (of this way) in its greatness, nothing in the world would be able to contain it; and if he were to speak of it in its smallness, nothing in the world would be 1 This is translated from a reading of the text, as old as the second Han dynasty.
226. ‘ Therefore, if the superior man were to speak (of this way) in its greatness, nothing in the world would be able to contain it; and if he were to speak of it in its smallness, nothing in the world would be 1 This is translated from a reading of the text, as old as the second Han dynasty. ® With this ends the second chapter of the Treatise, in which the words of Confucius are so often quoted; specially it would appear, to illustrate what is meant by ‘the state of equilibrium and harmony.’ Yet there is a great want of definiteness and practical guidance about the utterances. * Who does not grumble occasionally at the weather, and disturbances apparently of regular order in the seasons? SECT. I. KUNG YUNG. 305 found able to divide it. 27. It is said in the Book of Poetry (III, i, ode 5), “Up to heaven flies the hawk ; Fishes spring in the deep,” telling how (the way) is seen above and below. 28. The way of the superior man may be found in its simple elements among common men and women, but in its utmost reaches it is displayed in (the operations of) heaven and earth 4.’ 29. The Master said, ‘The path is not far from man. When men try to pursue a path which is far from what their nature suggests, it should not be considered the Path. 30. It is said in the Book of Poetry (I, xv, ode 5), “In hewing an axe-shaft, in hewing an axe-shaft, The pattern is not far off.” We grasp one axe-handle to hew the other; but if we look askance at it, we still consider it far off. 31. Therefore the superior man governs men according to their humanity; and when they change (what is wrong), he stops. 32. Fidelity to one’s self and the corresponding reciprocity are not far from the path. What you do not like when done to yourself, do not do to others. 33. In the way of the superior man there are four things, to not one of which have I, Ait’, as yet attained —To * With this chapter commences, it is commonly and correctly held, the third part of the Treatise, intended to illustrate what is said in the second paragraph of it, that ‘the path cannot be left for an instant.’ The author proceeds to quote sayings of Confucius to make his meaning clear, but he does so ‘in a miscellaneous way,’ and so as to embrace some of the widest and most difficult exercises of Chinese thought. ? The name first given to Confucius by his parents. [28] x 306 THE Li xf. BK, XXVIII,
3? The name first given to Confucius by his parents. [28] x 306 THE Li xf. BK, XXVIII, serve my father as I would require my son to serve me, I am not yet able; to serve my ruler as I would require my minister to serve me, I am not yet able; to serve my elder brother as I would require a younger brother to serve me, I am not yet able; to set the example in behaving to a friend as I would require him to behave to me, I am not yet able. 34. In the practice of the ordinary virtues, and attention to his ordinary words, if (the practice) be in anything defective, (the superior man) dares not but exert himself; if (his words) be in any way excessive, -he dares not allow himself in such license. His words have respect to his practice, and his practice has respect to his words. 35. Is not the superior man characterised by a perfect sincerity ? 36. ‘ The superior man does what is proper to the position in which he is; he does not wish to go beyond it. In a position of wealth and honour, he does what is proper to a position of wealth and honour. In a position of poverty and meanness, he does what is proper to a position of poverty and meanness. Situated among barbarous tribes, he does what is proper in such a situation. In a position of sorrow and difficulty, he does what is proper in such a position. The superior man can find himself in no position in which he is not himself. 37. In a high situation, he does not insult or oppress those who are below him; in a low situation, he does not cling to or depend on those who are above him. 38. ‘He rectifies himself, and seeks for nothing from others; and thus none feel dissatisfied with him. Above, he does not murmur against Heaven ; below, he does not find fault with men. 39. Therefore the superior man lives quietly and calmly, waiting for the SECT, I. KUNG YUNG. 307 appointments (of Heaven); while the mean man does what is full of risk, looking out for the turns of luck.’ 40. The Master said, ‘In archery we have something like (the way of) the superior man. When the archer misses the centre of the target, he turns round and seeks for the cause of his failure in himself. 41. ‘The way of the superior man may be compared to what takes place in travelling, when to go far we must traverse the space that is near, and in ascending a height we must begin from the lower ground, 42. It is said in the Book of Poetry (II, i, ode 4, 7, 8), “Children and wife we love; Union with them is sweet, As lute’s soft strain, that soothes our pain. How joyous do we meet! But brothers more than they Can satisfy the heart. ’Tis their accord does peace afford, And lasting joy impart. For ordering of your homes, For joy with child and wife, Consider well the truth I tell;— This is the charm of life!”’ 43. The Master said, ‘How complacent are parents (in such a state of things)!’
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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