Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXXVIII. z0 HSING. 407 is forbearing and kind to all; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together :—such is the largeness and generosity of his spirit. - 13. ‘The scholar recommends members of his own family (to public employment), without shrinking from doing so, because of their kinship, and proposes others beyond it, without regard to their being at enmity with him ; he estimates men’s merits, and takes into consideration all their services, selecting those of virtue and ability, and putting them forward, without expecting any recompense from them ; the ruler thus gets what he wishes, and if benefit results to the state, the scholar does not seek riches or honours for himself :—such is he in promoting the employment of the worthy and bringing forward the able. 14. ‘The scholar when he hears what is good, tells it to (his friends), and when he sees what is good, shows it to them; in the view of rank and position, he gives the precedence to them over himself; if they encounter calamities and hardships, he is prepared to die with them; if they are long (in getting advancement), he waits for them; if they are far off, he brings them together with himself :— such is he in the employment and promotion of his friends. 15. ‘ The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue; he sets forth what he has to say (to his superior by way of admonition), but remains himself in the back-ground, trying thus quietly to correct him; if his superior do not acknowledge (his advice), he more proudly and clearly makes his views known, but still does 408 THE Lf xi. BK, XXXVIII. not press them urgently; he does not go among those who are low to make himself out to be high, nor place himself among those who have little (wisdom) to make himself out to have much; in a time of good government, he does not think little (of what he himself can do); in a time of disorder, he does not allow his course to be obstructed; he does not (hastily) agree with those who think like himself, nor condemn those who think differently :—so does he stand out alone among others and take his own solitary course. 16. ‘ The scholar sometimes will not take the high office of being a minister of the son of Heaven, nor the lower office of serving the prince of a state; he is watchful over himself in his retirement, and values a generous enlargement of mind, while at the same time he is bold and resolute in his intercourse with others; he learns extensively that he may know whatever should be done; he makes himself acquainted with elegant accomplishments, and thus smoothes and polishes all his corners and angles; although the offer were made to share a state with him, it would be no more to him than the small weights of a balance; he will not take a ministry, he will not take an office :—such are the rules and conduct he prescribes to himself.
217. ‘ The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them; if their standing be below his, he does not tire of them; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them; his actions are rooted in BK, XXXVIII. z6 HSING. 409 correctness, and his standing is in what is right!; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them :—so is he in his intercourse with his friends. 18. ‘Gentleness and goodness are the roots of humanity ; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it ; singing and music are the harmony of it; sharing and distribution are the giving of it. The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them :—such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself). 19. ‘The scholar is not cast down, or cut from his root, by poverty and mean condition; he is not elated or exhausted by riches and noble condition ; he feels no disgrace that rulers and kings (may try to inflict); he is above the bonds that elders and superiors (may try to impose) ; and superior officers cannot distress him. Hence he is styled a scholar. Those to whom the multitude now-a-days give that name have no title to it, and they constantly employ it to one another as a term of reproach.’ When Confucius came (from his wanderings to LA) to his own house, duke Ai gave him a (public) lodging. When the duke heard these words, he became more sincere in his speech, and more 1 T suspect there is here some error in the text. 410 THE Li xf. BK. XXXVIII. righteous in his conduct. He said, ‘To the end of my days I will not presume to make a.jest of the name of scholar?.’ 1 It is doubtful whether any of this paragraph should be ascribed to Confucius, even in the sense in which we receive the preceding paragraphs as from him. Evidently the latter half of it is a note by the compiler to show the effect which the long discourse had on duke Ai, BOOK XXXIX. TA HSIO OR THE GREAT LEARNING’. 1. What the Great Learning teaches, is to illustrate illustrious virtue; to love the people?; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end).
3To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end). Things have their root and their branches; affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught (in the Great Learning). 2. The ancients who wished’ to illustrate illustrious virtue throughout the kingdom, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they 1 See the introductory notice, vol. xxvii, pp. 53, 54+ * The text of the TA Hsio, since the labours of KG Hst upon it, reads here—‘to renovate,’ instead of ‘to love,’ the people. adopted the alteration from Po-shun, called also Ming-téo, one of his ‘masters,’ the two brothers Aang ; but there is really no authority for it. 412 THE Lf xt. BK. XXXIX. first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. 3. The extension of knowledge is by the investigation of things? 4. Things being investigated, their knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their | families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the son of Heaven down to the multitudes of the people, all considered the cultivation of the person to be the root (of everything besides). It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time what was of slight importance has been greatly cared for 2, ' There is great difficulty in determining the meaning of this short sentence. What Xang and Khung Ying-t4 say on it is unsatisfactory. A introduces a long paragraph explaining it from his master A’AAng ;—see Chinese Classics, vol. i, pp. 229, 239. * Here ends the first chapter of the Book according to the arrangement of XQ Hsi. He says that it is ‘the words of Confucius, handed down by 3&ng-jze,’ all the rest being the commentary of 3%ng-3ze, recorded by his disciples. The sentiments in this chapter are not unworthy of Confucius; but there is no BK. XXXIX, TA HSIO. 413 This is called ‘knowing the root,’ this is called ‘the perfection of knowledge.’
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.
1XXXVIII. z0 HSING. 407 is forbearing and kind to all; he (is like a potter who) breaks his square (mould), and his tiles are found to fit together :—such is the largeness and generosity of his spirit. - 13. ‘The scholar recommends members of his own family (to public employment), without shrinking from doing so, because of their kinship, and proposes others beyond it, without regard to their being at enmity with him ; he estimates men’s merits, and takes into consideration all their services, selecting those of virtue and ability, and putting them forward, without expecting any recompense from them ; the ruler thus gets what he wishes, and if benefit results to the state, the scholar does not seek riches or honours for himself :—such is he in promoting the employment of the worthy and bringing forward the able. 14. ‘The scholar when he hears what is good, tells it to (his friends), and when he sees what is good, shows it to them; in the view of rank and position, he gives the precedence to them over himself; if they encounter calamities and hardships, he is prepared to die with them; if they are long (in getting advancement), he waits for them; if they are far off, he brings them together with himself :— such is he in the employment and promotion of his friends. 15. ‘ The scholar keeps his person free from stain, and continually bathes (and refreshes) his virtue; he sets forth what he has to say (to his superior by way of admonition), but remains himself in the back-ground, trying thus quietly to correct him; if his superior do not acknowledge (his advice), he more proudly and clearly makes his views known, but still does 408 THE Lf xi. BK, XXXVIII. not press them urgently; he does not go among those who are low to make himself out to be high, nor place himself among those who have little (wisdom) to make himself out to have much; in a time of good government, he does not think little (of what he himself can do); in a time of disorder, he does not allow his course to be obstructed; he does not (hastily) agree with those who think like himself, nor condemn those who think differently :—so does he stand out alone among others and take his own solitary course. 16. ‘ The scholar sometimes will not take the high office of being a minister of the son of Heaven, nor the lower office of serving the prince of a state; he is watchful over himself in his retirement, and values a generous enlargement of mind, while at the same time he is bold and resolute in his intercourse with others; he learns extensively that he may know whatever should be done; he makes himself acquainted with elegant accomplishments, and thus smoothes and polishes all his corners and angles; although the offer were made to share a state with him, it would be no more to him than the small weights of a balance; he will not take a ministry, he will not take an office :—such are the rules and conduct he prescribes to himself.
217. ‘ The scholar has those with whom he agrees in aim, and pursues the same objects, with whom he cultivates the same course, and that by the same methods; when they stand on the same level with him, he rejoices in them; if their standing be below his, he does not tire of them; if for long he has not seen them, and hears rumours to their prejudice, he does not believe them; his actions are rooted in BK, XXXVIII. z6 HSING. 409 correctness, and his standing is in what is right!; if they proceed in the same direction with him, he goes forward with them, if not in the same direction, he withdraws from them :—so is he in his intercourse with his friends. 18. ‘Gentleness and goodness are the roots of humanity ; respect and attention are the ground on which it stands; generosity and large-mindedness are the manifestation of it; humility and courtesy are the ability of it; the rules of ceremony are the demonstration of it; speech is the ornament of it ; singing and music are the harmony of it; sharing and distribution are the giving of it. The scholar possesses all these qualities in union and has them, and still he will not venture to claim a perfect humanity on account of them :—such is the honour (he feels for its ideal), and the humility (with which) he declines it (for himself). 19. ‘The scholar is not cast down, or cut from his root, by poverty and mean condition; he is not elated or exhausted by riches and noble condition ; he feels no disgrace that rulers and kings (may try to inflict); he is above the bonds that elders and superiors (may try to impose) ; and superior officers cannot distress him. Hence he is styled a scholar. Those to whom the multitude now-a-days give that name have no title to it, and they constantly employ it to one another as a term of reproach.’ When Confucius came (from his wanderings to LA) to his own house, duke Ai gave him a (public) lodging. When the duke heard these words, he became more sincere in his speech, and more 1 T suspect there is here some error in the text. 410 THE Li xf. BK. XXXVIII. righteous in his conduct. He said, ‘To the end of my days I will not presume to make a.jest of the name of scholar?.’ 1 It is doubtful whether any of this paragraph should be ascribed to Confucius, even in the sense in which we receive the preceding paragraphs as from him. Evidently the latter half of it is a note by the compiler to show the effect which the long discourse had on duke Ai, BOOK XXXIX. TA HSIO OR THE GREAT LEARNING’. 1. What the Great Learning teaches, is to illustrate illustrious virtue; to love the people?; and to rest in the highest excellence. The point where to rest being known, the object of pursuit is then determined; and, that being determined, a calm unperturbedness may be attained to. To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end).
3To that calmness there will succeed a tranquil repose. In that repose there will be careful deliberation, and that deliberation will be followed by the attainment (of the desired end). Things have their root and their branches; affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught (in the Great Learning). 2. The ancients who wished’ to illustrate illustrious virtue throughout the kingdom, first ordered well their states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they 1 See the introductory notice, vol. xxvii, pp. 53, 54+ * The text of the TA Hsio, since the labours of KG Hst upon it, reads here—‘to renovate,’ instead of ‘to love,’ the people. adopted the alteration from Po-shun, called also Ming-téo, one of his ‘masters,’ the two brothers Aang ; but there is really no authority for it. 412 THE Lf xt. BK. XXXIX. first rectified their hearts. Wishing to rectify their hearts, they first sought to be sincere in their thoughts. Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. 3. The extension of knowledge is by the investigation of things? 4. Things being investigated, their knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their | families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy. From the son of Heaven down to the multitudes of the people, all considered the cultivation of the person to be the root (of everything besides). It cannot be, when the root is neglected, that what should spring from it will be well ordered. It never has been the case that what was of great importance has been slightly cared for, and at the same time what was of slight importance has been greatly cared for 2, ' There is great difficulty in determining the meaning of this short sentence. What Xang and Khung Ying-t4 say on it is unsatisfactory. A introduces a long paragraph explaining it from his master A’AAng ;—see Chinese Classics, vol. i, pp. 229, 239. * Here ends the first chapter of the Book according to the arrangement of XQ Hsi. He says that it is ‘the words of Confucius, handed down by 3&ng-jze,’ all the rest being the commentary of 3%ng-3ze, recorded by his disciples. The sentiments in this chapter are not unworthy of Confucius; but there is no BK. XXXIX, TA HSIO. 413 This is called ‘knowing the root,’ this is called ‘the perfection of knowledge.’
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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