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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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.’ 5. What is called ‘making the thoughts sincere’ is the allowing no self-deception ;—as when we hate a bad smell and love what is beautiful, naturally and without constraint. Therefore the superior man must be watchful over himself when he is alone. There is no evil to which the small man, dwelling retired, will not proceed; but when he sees a superior man, he tries to disguise himself, concealing his evil, and displaying what is good. The _ other beholds him as if he saw his heart and reins ;— of what use (is his disguise) ? This is an instance of the saying, ‘What truly is within will be manifested without.’ Therefore the superior man must be watchful over himself when he is alone. 6. 3%ng-yze said, ‘What ten eyes behold, what ten hands point to, is to be regarded with reverence’. (As) riches adorn a house, so virtue adorns the person. When the mind becomes enlarged, the body appears at ease. Therefore the superior man is sure to make his thoughts sincere. 7. It is said in the Book of Poetry (I, v, ode 1, 1), ‘How rich the clumps of green bamboo, Around each cove of KAi! evidence that they really proceeded from him, nor of the other assertions of Kf. See what is said on the subject in the introductory notice. 1 This saying is from 3&ng-3ze ; but standing as it does alone and apart, it gives no sanction to the view that the first chapter was handed down by him, or the rest of the Book compiled by his disciples. Rather, the contrary. ‘The ten eyes and ten hands,’ says Lo Kung-fan, ‘ indicate all the spirits who know men’s inmost solitary thoughts.’ 414 THE Lf xf. BK. XXXIX. They lead my thoughts to our duke Wa ;— Of winning grace is he! As knife and file make smooth the bone, As jade by chisel wrought and stone, Is stamp upon him set. Grave and of dignity serene; With force of will as plainly seen ; Accomplished, elegant in mien; Him we can ne'er forget.’ (That expression), ‘as knife and file make smooth the bone,’ indicates the effect of learning. ‘Like jade by chisel wrought and stone’ indicates that of self-culture. ‘Grave and of dignity serene’ indicates the feeling of cautious reverence. ‘With force of will as plainly seen’ indicates an awe-inspiring deportment. (The lines), ‘Accomplished, elegant in mien, Him can we ne'er forget,’ indicate how when virtue is complete, and excellence extreme, the people cannot forget them. 8. It is said in the Book of Poetry (IV, i, ode 4), ‘The former kings in mind still bear, What glory can with theirs compare?’ Superior men deem worthy whom they deemed worthy, and love whom they loved. The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.
2The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten. g. It is said in the Announcement to the Prince of Khang (Shd, V, ix, 3), ‘ He was able to make his virtue illustrious.’ It is said in the Thai Ai4, ‘He kept his eye BK. XXXIX. TA HSIO. 415 continually on the bright requirements of Heaven’ (Sha, ITT, v, sect. 1, 2). It is said in the Canon of the Ti (Y4o), ‘ He was able to make illustrious his lofty virtue’ (Sh, I, 2). These (passages) all show how (those sovereigns) made themselves illustrious. 10. On the bathing-tub of Thang’, the following words were engraved, ‘If you can one day renovate yourself, do so from day to day. Yea, daily renovate yourself, In the Announcement to the Prince of Khang it is said, ‘Stir up the new people’ (Shd, V, ix, 7). In the Book of Poetry it is said (III, i, 1, 1), ‘The state of K4u had long been known; Heaven’s will as new at last was shown.’ Therefore the superior man in everything uses his utmost endeavours ?. 11. It is said in the Book of Poetry (IV, iii, 3), ‘A thousand It extends the king’s domain, And there the people to repose are fain.’ And in another place (II, viii, 1), ‘Twitters fast the oriole Where yonder bends the mound, The happy little creature Its resting-place has found.’ The Master said, ‘ Yes, it rests; it knows where ‘ A fact not elsewhere noted. But such inscriptions are still common in China. * The repeated use of ‘new,’ ‘renovated,’ in this paragraph, is thought to justify the change of ‘loving the people,’ in paragraph 1, to ‘renovating the people ;’ but the object of the renovating here is not the people. 416 THE Li xf. BK. XXXIX. to rest. Can one be a man, and yet not equal (in this respect) to this bird ?’ 12. It is said in the Book of Poetry (III, i, 1, 4), ‘Deep were WAn’s thoughts, sustained his ways; And reverent in each resting-place.’ As a ruler, he rested in benevolence; as a minister, he rested in respect; as a son, he rested in filial piety; as a father, he rested in kindness ; in intercourse with his subjects, he rested in good faith. 13. The Master said, ‘In hearing litigations, I am like any other body.’ What is necessary is to cause the people to have no litigations, so that those who are devoid of truth shall find it impossible to carry out their speeches, and a great awe be struck into the minds of the people. . 14. This is called ‘ knowing the root?.’
3. 14. This is called ‘ knowing the root?.’ 15. What is meant by ‘The cultivation of the person depends on the rectifying of the mind’ (may be thus illustrated) :—If a man be under the influence of anger, his conduct will not be correct. The same will be the case, if he be under the influence of terror, or of fond regard, or of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand ; we eat and do not know the taste of what we eat. This is what is meant by saying that ‘the cultivation of the person depends on the rectifying of the mind.’ 16. What is meant by ‘The regulation of the family depends on the cultivation of the person’ 1 It is certainly difficult to see how paragraphs 13, 14 stand where they do. Lo Xung-fan omits them. BK. XXXIX. TA HSIo. 417 is this :—Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and with a feeling of respect ; partial where they feel sorrow and compassion ; partial where they are arrogant and rude. Thus it is that there are few men in the world who love and at the same time know the bad qualities (of the object of their love), or who hate and yet know the good qualities (of the object of their hatred). Hence it is said, in the common adage, ‘A man does not know the badness of his son; he does not know the richness of his growing corn.’ This is what is meant by saying, that ‘if his person be not cultivated, a man cannot regulate his family.’ 17. What is meant by ‘In order to govern well his state, it is necessary first to regulate his family’ is this :—It is not possible for one to teach others while he cannot teach his own family. Therefore the superior man (who governs a state), without going beyond his family, completes the lessons for his state. There is filial piety ;—it has its application in the service of the ruler. There is brotherly obedience ;—it has its application in the service of elders. There is kindly gentleness;—it has its application in the employment of the multitudes. It is said in the Announcement to the Prince of Khang (Sha, V, ix, 9), ‘(Deal with the people), as if you were watching over an infant. If (a mother) be really anxious about it, though she may not hit (exactly the wants of her infant), she will not be far from doing so. There never has been (a girl) who learned (first) to bring up an infant that she might afterwards be married. 18. From the loving (example) of one family, [28] Ee 418 THE Lf xf. BK. XXXIX. a whole state may become loving, and from its courtesies, courteous, while from the ambition and perverseness of the One man, the whole state may be thrown into rebellious disorder ;—such is the nature of the influence. This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’
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 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.’ 5. What is called ‘making the thoughts sincere’ is the allowing no self-deception ;—as when we hate a bad smell and love what is beautiful, naturally and without constraint. Therefore the superior man must be watchful over himself when he is alone. There is no evil to which the small man, dwelling retired, will not proceed; but when he sees a superior man, he tries to disguise himself, concealing his evil, and displaying what is good. The _ other beholds him as if he saw his heart and reins ;— of what use (is his disguise) ? This is an instance of the saying, ‘What truly is within will be manifested without.’ Therefore the superior man must be watchful over himself when he is alone. 6. 3%ng-yze said, ‘What ten eyes behold, what ten hands point to, is to be regarded with reverence’. (As) riches adorn a house, so virtue adorns the person. When the mind becomes enlarged, the body appears at ease. Therefore the superior man is sure to make his thoughts sincere. 7. It is said in the Book of Poetry (I, v, ode 1, 1), ‘How rich the clumps of green bamboo, Around each cove of KAi! evidence that they really proceeded from him, nor of the other assertions of Kf. See what is said on the subject in the introductory notice. 1 This saying is from 3&ng-3ze ; but standing as it does alone and apart, it gives no sanction to the view that the first chapter was handed down by him, or the rest of the Book compiled by his disciples. Rather, the contrary. ‘The ten eyes and ten hands,’ says Lo Kung-fan, ‘ indicate all the spirits who know men’s inmost solitary thoughts.’ 414 THE Lf xf. BK. XXXIX. They lead my thoughts to our duke Wa ;— Of winning grace is he! As knife and file make smooth the bone, As jade by chisel wrought and stone, Is stamp upon him set. Grave and of dignity serene; With force of will as plainly seen ; Accomplished, elegant in mien; Him we can ne'er forget.’ (That expression), ‘as knife and file make smooth the bone,’ indicates the effect of learning. ‘Like jade by chisel wrought and stone’ indicates that of self-culture. ‘Grave and of dignity serene’ indicates the feeling of cautious reverence. ‘With force of will as plainly seen’ indicates an awe-inspiring deportment. (The lines), ‘Accomplished, elegant in mien, Him can we ne'er forget,’ indicate how when virtue is complete, and excellence extreme, the people cannot forget them. 8. It is said in the Book of Poetry (IV, i, ode 4), ‘The former kings in mind still bear, What glory can with theirs compare?’ Superior men deem worthy whom they deemed worthy, and love whom they loved. The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.
2The inferior people delight in what they delighted in, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten. g. It is said in the Announcement to the Prince of Khang (Shd, V, ix, 3), ‘ He was able to make his virtue illustrious.’ It is said in the Thai Ai4, ‘He kept his eye BK. XXXIX. TA HSIO. 415 continually on the bright requirements of Heaven’ (Sha, ITT, v, sect. 1, 2). It is said in the Canon of the Ti (Y4o), ‘ He was able to make illustrious his lofty virtue’ (Sh, I, 2). These (passages) all show how (those sovereigns) made themselves illustrious. 10. On the bathing-tub of Thang’, the following words were engraved, ‘If you can one day renovate yourself, do so from day to day. Yea, daily renovate yourself, In the Announcement to the Prince of Khang it is said, ‘Stir up the new people’ (Shd, V, ix, 7). In the Book of Poetry it is said (III, i, 1, 1), ‘The state of K4u had long been known; Heaven’s will as new at last was shown.’ Therefore the superior man in everything uses his utmost endeavours ?. 11. It is said in the Book of Poetry (IV, iii, 3), ‘A thousand It extends the king’s domain, And there the people to repose are fain.’ And in another place (II, viii, 1), ‘Twitters fast the oriole Where yonder bends the mound, The happy little creature Its resting-place has found.’ The Master said, ‘ Yes, it rests; it knows where ‘ A fact not elsewhere noted. But such inscriptions are still common in China. * The repeated use of ‘new,’ ‘renovated,’ in this paragraph, is thought to justify the change of ‘loving the people,’ in paragraph 1, to ‘renovating the people ;’ but the object of the renovating here is not the people. 416 THE Li xf. BK. XXXIX. to rest. Can one be a man, and yet not equal (in this respect) to this bird ?’ 12. It is said in the Book of Poetry (III, i, 1, 4), ‘Deep were WAn’s thoughts, sustained his ways; And reverent in each resting-place.’ As a ruler, he rested in benevolence; as a minister, he rested in respect; as a son, he rested in filial piety; as a father, he rested in kindness ; in intercourse with his subjects, he rested in good faith. 13. The Master said, ‘In hearing litigations, I am like any other body.’ What is necessary is to cause the people to have no litigations, so that those who are devoid of truth shall find it impossible to carry out their speeches, and a great awe be struck into the minds of the people. . 14. This is called ‘ knowing the root?.’
3. 14. This is called ‘ knowing the root?.’ 15. What is meant by ‘The cultivation of the person depends on the rectifying of the mind’ (may be thus illustrated) :—If a man be under the influence of anger, his conduct will not be correct. The same will be the case, if he be under the influence of terror, or of fond regard, or of sorrow and distress. When the mind is not present, we look and do not see; we hear and do not understand ; we eat and do not know the taste of what we eat. This is what is meant by saying that ‘the cultivation of the person depends on the rectifying of the mind.’ 16. What is meant by ‘The regulation of the family depends on the cultivation of the person’ 1 It is certainly difficult to see how paragraphs 13, 14 stand where they do. Lo Xung-fan omits them. BK. XXXIX. TA HSIo. 417 is this :—Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and with a feeling of respect ; partial where they feel sorrow and compassion ; partial where they are arrogant and rude. Thus it is that there are few men in the world who love and at the same time know the bad qualities (of the object of their love), or who hate and yet know the good qualities (of the object of their hatred). Hence it is said, in the common adage, ‘A man does not know the badness of his son; he does not know the richness of his growing corn.’ This is what is meant by saying, that ‘if his person be not cultivated, a man cannot regulate his family.’ 17. What is meant by ‘In order to govern well his state, it is necessary first to regulate his family’ is this :—It is not possible for one to teach others while he cannot teach his own family. Therefore the superior man (who governs a state), without going beyond his family, completes the lessons for his state. There is filial piety ;—it has its application in the service of the ruler. There is brotherly obedience ;—it has its application in the service of elders. There is kindly gentleness;—it has its application in the employment of the multitudes. It is said in the Announcement to the Prince of Khang (Sha, V, ix, 9), ‘(Deal with the people), as if you were watching over an infant. If (a mother) be really anxious about it, though she may not hit (exactly the wants of her infant), she will not be far from doing so. There never has been (a girl) who learned (first) to bring up an infant that she might afterwards be married. 18. From the loving (example) of one family, [28] Ee 418 THE Lf xf. BK. XXXIX. a whole state may become loving, and from its courtesies, courteous, while from the ambition and perverseness of the One man, the whole state may be thrown into rebellious disorder ;—such is the nature of the influence. This is in accordance with the saying, ‘Affairs may be ruined by a single sentence ; a state may be settled by its One man.’
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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