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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1That 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. 50. Therefore the movements of the superior man mark out for ages the path for all under heaven ; his actions are the law for ages for all under heaven; and his words are for ages the pattern for all under heaven. Those whoare far from him look longingly for him,and those who are near are never weary of him. 51. It is said in the Book of Poetry (IV, i, sect. 2, ode 3), ‘There in their own states are they loved, Nor tired of are they here; Their fame through lapse of time shall grow, Both day and night, more clear.’ 326 THE Lf xf. BK. “XXVIIL Never has a superior man obtained an early renown throughout the kingdom who did not correspond to this description. 52. Kung-ni handed down (the views of) Y4o and Shun as if they had been his ancestors, and elegantly displayed (the ways) of Wan and WA, taking them as his model. Above, he adopted as his law the seasons of heaven; and below, he conformed to the water and land. 53- He may be compared to heaven and earth in their supporting and containing, their overshadowing and curtaining all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. All things are nourished together without their injuring one another; the courses (of the seasons and of the sun and moon) proceed without any collision among them. The smaller energies are like river-currents ; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great. 54. It is only he possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching intelligence and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a strong hold; self-adjusted, grave, never swerving from the mean, and correct, fitted to command respect ; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. 55. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons these (qualities). SECT. Ni. KUNG YUNG. 327
255. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons these (qualities). SECT. Ni. KUNG YUNG. 327 56. All-embracing is he and vast, like heaven. Deep and active as a fountain, he is like an abyss. He shows himself, and the people all revere him ; he speaks, and the people all believe him; he acts, and the people all are pleased with him. In this way his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates ; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine ; wherever frosts and dews fall; all who have blood and breath unfeignedly honour and love him. Hence it is said, ‘He is the equal of Heaven?,’ 57. It is only he among all under heaven who is entirely perfect that can adjust and blend together the great standard duties of all under heaven, establish the great fundamental principles of all, and know the transforming and nourishing operations of heaven and earth. 58. How shall this individual have any one beyond himself on whom he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! 59. Who can know him but he who is indeed quick in apprehension and clear in discernment, of sagely wisdom, and all-embracing knowledge, possessing heavenly virtue? 60. It is said in the Book of Poetry (I, v, ode 3, 1), 1 It was the old opinion that in this part of the Treatise we have his grandson’s eloquent eulogium of Confucius, and I agree with that opinion. Yet I have not ventured to translate the different parts of it in the past tense. Let it be read as the description of the ideal sage who found his realisation in the Master. 328 THE Li xt. BK. XXVIII. ‘Over her embroidered robe she wears a (plain) garment ;’ expressing how the wearer disliked the display of the beauty (of the robe). Just so, it is the way of the superior man to prefer the concealment (of his virtue), while it daily becomes more illustrious, and it is the way of the small man to seek notoriety, while he daily goes more and more to ruin. 61. It is characteristic of the superior man, appearing insipid, yet not to produce satiety ; preferring a simple negligence, yet to have his accomplishments recognised ; seeming mild and simple, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested’. He, we may be assured, will enter (the innermost recesses of) virtue. 62. It is said in the Book of Poetry (II, iv, ode 8, 11), ‘Though they dive to the bottom, and lie there, They are very clearly seen.’ Therefore the superior man internally examines his heart, that there may be nothing wrong there, and no occasion for dissatisfaction with himself.
362. It is said in the Book of Poetry (II, iv, ode 8, 11), ‘Though they dive to the bottom, and lie there, They are very clearly seen.’ Therefore the superior man internally examines his heart, that there may be nothing wrong there, and no occasion for dissatisfaction with himself. 63. That wherein the superior man cannot be equalled is simply this,—his (work) which other men do not see. It is said in the Book of Poetry (III, iii, ode 2, 7), ‘When in your chamber, ’neath its light, Maintain your conscience pure and bright.’ * That is how the ruler’s character acts on the people as the wind on grass and plants. SECT. II. KUNG YUNG. 329 64. Therefore the superior man, even when he is not acting, has the feeling of reverence ; and when he does not speak, he has the feeling of truthfulness. It is said in the Book of Poetry (IV, iii, ode 2), ‘These offerings we set forth without a word, Without contention, and with one accord, To beg the presence of the honoured lord.’ 65. Therefore the superior man does not use rewards, and the people are stimulated (to virtue); he does not show anger, and the people are awed more than by hatchets and battle-axes. It is said in the Book of Poetry (IV, i, sect. 1, ode 4), ‘What is most distinguished is the being virtuous; It will secure the imitation of all the princes.’ 66. Therefore the superior man being sincerely reverential, the whole kingdom is made tranquil. It is said in the Book of Poetry (III, i, ode 7, 7), ‘I am pleased with your intelligent virtue, Not loudly proclaimed, nor pourtrayed.’ 67. The Master said, ‘Among the appliances to transform the people, sounds and appearances (may seem to) have a trivial effect. But it is said in another ode (III, iii, ode 6, 6), “Virtue is light as a hair.” 68. ‘But a hair will still admit of comparison (as to its size). In what is said in another ode (III, i, ode 1, 7), “The doings of high Heaven Have neither sound nor odour,” we have the highest description (of transforming virtue).’ BOOK XXIX. PIAO At OR THE RECORD ON EXAMPLE} 1. These were the words of the Master :—‘ Let us return*,’ The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed. 2. The Master said, ‘The superior man takes no erroneous step before men, nor errs in the expression of his countenance, nor in the language of his speech. Therefore his demeanour induces awe, his countenance induces fear, and his words produce confidence. It is said in The Punishments of Fa (The Sha, V, xxvii, 11): “ They were all reverence and caution. They had no occasion to make choice of words in reference to their conduct.”’ 3. The Master said, ‘The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.’
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.
1That 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. 50. Therefore the movements of the superior man mark out for ages the path for all under heaven ; his actions are the law for ages for all under heaven; and his words are for ages the pattern for all under heaven. Those whoare far from him look longingly for him,and those who are near are never weary of him. 51. It is said in the Book of Poetry (IV, i, sect. 2, ode 3), ‘There in their own states are they loved, Nor tired of are they here; Their fame through lapse of time shall grow, Both day and night, more clear.’ 326 THE Lf xf. BK. “XXVIIL Never has a superior man obtained an early renown throughout the kingdom who did not correspond to this description. 52. Kung-ni handed down (the views of) Y4o and Shun as if they had been his ancestors, and elegantly displayed (the ways) of Wan and WA, taking them as his model. Above, he adopted as his law the seasons of heaven; and below, he conformed to the water and land. 53- He may be compared to heaven and earth in their supporting and containing, their overshadowing and curtaining all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining. All things are nourished together without their injuring one another; the courses (of the seasons and of the sun and moon) proceed without any collision among them. The smaller energies are like river-currents ; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great. 54. It is only he possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching intelligence and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a strong hold; self-adjusted, grave, never swerving from the mean, and correct, fitted to command respect ; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination. 55. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons these (qualities). SECT. Ni. KUNG YUNG. 327
255. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons these (qualities). SECT. Ni. KUNG YUNG. 327 56. All-embracing is he and vast, like heaven. Deep and active as a fountain, he is like an abyss. He shows himself, and the people all revere him ; he speaks, and the people all believe him; he acts, and the people all are pleased with him. In this way his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates ; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine ; wherever frosts and dews fall; all who have blood and breath unfeignedly honour and love him. Hence it is said, ‘He is the equal of Heaven?,’ 57. It is only he among all under heaven who is entirely perfect that can adjust and blend together the great standard duties of all under heaven, establish the great fundamental principles of all, and know the transforming and nourishing operations of heaven and earth. 58. How shall this individual have any one beyond himself on whom he depends? Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! 59. Who can know him but he who is indeed quick in apprehension and clear in discernment, of sagely wisdom, and all-embracing knowledge, possessing heavenly virtue? 60. It is said in the Book of Poetry (I, v, ode 3, 1), 1 It was the old opinion that in this part of the Treatise we have his grandson’s eloquent eulogium of Confucius, and I agree with that opinion. Yet I have not ventured to translate the different parts of it in the past tense. Let it be read as the description of the ideal sage who found his realisation in the Master. 328 THE Li xt. BK. XXVIII. ‘Over her embroidered robe she wears a (plain) garment ;’ expressing how the wearer disliked the display of the beauty (of the robe). Just so, it is the way of the superior man to prefer the concealment (of his virtue), while it daily becomes more illustrious, and it is the way of the small man to seek notoriety, while he daily goes more and more to ruin. 61. It is characteristic of the superior man, appearing insipid, yet not to produce satiety ; preferring a simple negligence, yet to have his accomplishments recognised ; seeming mild and simple, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested’. He, we may be assured, will enter (the innermost recesses of) virtue. 62. It is said in the Book of Poetry (II, iv, ode 8, 11), ‘Though they dive to the bottom, and lie there, They are very clearly seen.’ Therefore the superior man internally examines his heart, that there may be nothing wrong there, and no occasion for dissatisfaction with himself.
362. It is said in the Book of Poetry (II, iv, ode 8, 11), ‘Though they dive to the bottom, and lie there, They are very clearly seen.’ Therefore the superior man internally examines his heart, that there may be nothing wrong there, and no occasion for dissatisfaction with himself. 63. That wherein the superior man cannot be equalled is simply this,—his (work) which other men do not see. It is said in the Book of Poetry (III, iii, ode 2, 7), ‘When in your chamber, ’neath its light, Maintain your conscience pure and bright.’ * That is how the ruler’s character acts on the people as the wind on grass and plants. SECT. II. KUNG YUNG. 329 64. Therefore the superior man, even when he is not acting, has the feeling of reverence ; and when he does not speak, he has the feeling of truthfulness. It is said in the Book of Poetry (IV, iii, ode 2), ‘These offerings we set forth without a word, Without contention, and with one accord, To beg the presence of the honoured lord.’ 65. Therefore the superior man does not use rewards, and the people are stimulated (to virtue); he does not show anger, and the people are awed more than by hatchets and battle-axes. It is said in the Book of Poetry (IV, i, sect. 1, ode 4), ‘What is most distinguished is the being virtuous; It will secure the imitation of all the princes.’ 66. Therefore the superior man being sincerely reverential, the whole kingdom is made tranquil. It is said in the Book of Poetry (III, i, ode 7, 7), ‘I am pleased with your intelligent virtue, Not loudly proclaimed, nor pourtrayed.’ 67. The Master said, ‘Among the appliances to transform the people, sounds and appearances (may seem to) have a trivial effect. But it is said in another ode (III, iii, ode 6, 6), “Virtue is light as a hair.” 68. ‘But a hair will still admit of comparison (as to its size). In what is said in another ode (III, i, ode 1, 7), “The doings of high Heaven Have neither sound nor odour,” we have the highest description (of transforming virtue).’ BOOK XXIX. PIAO At OR THE RECORD ON EXAMPLE} 1. These were the words of the Master :—‘ Let us return*,’ The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed. 2. The Master said, ‘The superior man takes no erroneous step before men, nor errs in the expression of his countenance, nor in the language of his speech. Therefore his demeanour induces awe, his countenance induces fear, and his words produce confidence. It is said in The Punishments of Fa (The Sha, V, xxvii, 11): “ They were all reverence and caution. They had no occasion to make choice of words in reference to their conduct.”’ 3. The Master said, ‘The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.’
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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