Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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.’ 2 ¢The Spirit-man’ is, according to Mencius’ graduation, an advance 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. I. KUNG YUNG. 321 25. Perfection is seen in (its possessor’s) selfcompletion ; 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 perfection there would be no creature or thing. 27. Therefore the superior man considers perfection 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 operation) 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 overspreads (all) things. By reaching far and continuing long, it completes (all) things. By its being so large and substantial, it makes (its possessor) the coequal 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 Lf xi. BK. XXVIII. 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.
2They 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 inexhaustible extent, the sun, moon, stars, and constellations 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 Hw4 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. 1. KUNG 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! Likean 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 virtuous 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 insubordinate. If the state is well-governed, his words are able to promote its prosperity ; and if it be illgoverned, his silence is sufficient to secure forbearance (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
341. 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 ¥ 2 324 THE Lf xf. 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, carriages 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 ceremonies of Hsia, but KAt 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 A4u, and they are now used. I follow Kau.’ 47. If he who attains to the sovereignty of all the kingdom attach the due importance to (those) three points !, there are likely to be few errors (among the people). 48. However excellent may have been (the regulations 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 ;’ AQ Hsf thought they were the three things in paragraph 43 ;—which is more likely. SECT. II, KUNG YUNG. 325 would not followthem. However excellent might 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 without 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 misgivings. 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.
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 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.’ 2 ¢The Spirit-man’ is, according to Mencius’ graduation, an advance 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. I. KUNG YUNG. 321 25. Perfection is seen in (its possessor’s) selfcompletion ; 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 perfection there would be no creature or thing. 27. Therefore the superior man considers perfection 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 operation) 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 overspreads (all) things. By reaching far and continuing long, it completes (all) things. By its being so large and substantial, it makes (its possessor) the coequal 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 Lf xi. BK. XXVIII. 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.
2They 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 inexhaustible extent, the sun, moon, stars, and constellations 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 Hw4 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. 1. KUNG 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! Likean 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 virtuous 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 insubordinate. If the state is well-governed, his words are able to promote its prosperity ; and if it be illgoverned, his silence is sufficient to secure forbearance (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
341. 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 ¥ 2 324 THE Lf xf. 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, carriages 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 ceremonies of Hsia, but KAt 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 A4u, and they are now used. I follow Kau.’ 47. If he who attains to the sovereignty of all the kingdom attach the due importance to (those) three points !, there are likely to be few errors (among the people). 48. However excellent may have been (the regulations 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 ;’ AQ Hsf thought they were the three things in paragraph 43 ;—which is more likely. SECT. II, KUNG YUNG. 325 would not followthem. However excellent might 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 without 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 misgivings. 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.
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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