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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1If 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. 17. ‘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 paragraph alone, we shall say, with Kang and Ying-t4, ‘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. I. KUNG YUNG. 317 obtain (the confidence of) their superiors, the people cannot be governed successfully. 18. ‘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 nota clear understanding 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* who 1 Literally, ‘that he is not sincere,’ which is Mr. Wylie’s rendering; or, as I rendered it in 1861, ‘finds a want of sincerity.’ But in the frequent occurrence of an 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, ‘Se est naturalis entis perfectio, quae rei convenit juxta genuinum Creatoris protypon, quaeque a creatore infunditur ; proindeque 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 Ey in the last clause; and that the realisation of that perfection by man, as belonging to his own nature, is the work of 3), 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. 3 Ey A »— Rémusat, Zottoli, and many give for this name 318 THE Lf xf. 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.
23 Ey A »— Rémusat, Zottoli, and many give for this name 318 THE Lf xf. 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 anything 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), springing 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 predominates 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. 11. KUNG 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 1. _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*. 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)’, till he becomes morally perfect. This perfection will then obtain embodiment ; embodied, it will be manifested; manifested, it will become brilliant ; brilliant,
323. Next to the above is he who cultivates to the utmost the shoots (of goodness in his nature)’, till he becomes morally perfect. This perfection will then obtain embodiment ; embodied, it will be manifested; manifested, it will become brilliant ; brilliant, 1 With this paragraph there commences the last chapter of the Treatise. 9ze-sze, it is said, takes up in it the commencing utterances 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. * The text is simply ‘the nature of things ;’ but the word ‘things (py) ” comprehends all beings besides man. Zottoli’s ‘rerum natura’ seems quite inadequate. Rémusat’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 $h&i (= 7}°), ‘the Three Powers.’ * The character in the text here is a difficult one :—AAQ (fH), 320 THE Lf xi. 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 flourish, 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!; 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 *. 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 Eh Hh would mean—‘ carries to the utmost what is bad.’ Zottoli’s rendering of it by ‘promovere declinatam naturam’ is inadmissible. Nor can we accept Rémusat’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 Péi Lii:—‘ 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 Kang ‘ the four feet of the tortoise.’
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.
1If 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. 17. ‘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 paragraph alone, we shall say, with Kang and Ying-t4, ‘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. I. KUNG YUNG. 317 obtain (the confidence of) their superiors, the people cannot be governed successfully. 18. ‘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 nota clear understanding 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* who 1 Literally, ‘that he is not sincere,’ which is Mr. Wylie’s rendering; or, as I rendered it in 1861, ‘finds a want of sincerity.’ But in the frequent occurrence of an 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, ‘Se est naturalis entis perfectio, quae rei convenit juxta genuinum Creatoris protypon, quaeque a creatore infunditur ; proindeque 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 Ey in the last clause; and that the realisation of that perfection by man, as belonging to his own nature, is the work of 3), 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. 3 Ey A »— Rémusat, Zottoli, and many give for this name 318 THE Lf xf. 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.
23 Ey A »— Rémusat, Zottoli, and many give for this name 318 THE Lf xf. 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 anything 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), springing 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 predominates 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. 11. KUNG 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 1. _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*. 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)’, till he becomes morally perfect. This perfection will then obtain embodiment ; embodied, it will be manifested; manifested, it will become brilliant ; brilliant,
323. Next to the above is he who cultivates to the utmost the shoots (of goodness in his nature)’, till he becomes morally perfect. This perfection will then obtain embodiment ; embodied, it will be manifested; manifested, it will become brilliant ; brilliant, 1 With this paragraph there commences the last chapter of the Treatise. 9ze-sze, it is said, takes up in it the commencing utterances 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. * The text is simply ‘the nature of things ;’ but the word ‘things (py) ” comprehends all beings besides man. Zottoli’s ‘rerum natura’ seems quite inadequate. Rémusat’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 $h&i (= 7}°), ‘the Three Powers.’ * The character in the text here is a difficult one :—AAQ (fH), 320 THE Lf xi. 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 flourish, 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!; 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 *. 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 Eh Hh would mean—‘ carries to the utmost what is bad.’ Zottoli’s rendering of it by ‘promovere declinatam naturam’ is inadmissible. Nor can we accept Rémusat’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 Péi Lii:—‘ 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 Kang ‘ the four feet of the tortoise.’
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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