至褐視亦市毫 夫 刺不朝挫 座撓宮動 聲刺君博於一不有。曰難 嚴乘於 人 目之有我 逃養道不 諸之萬 思勇乎動 舍惡若 若之寛之以也曰心。 difficult. The scholar Kao had attained to an unperturbed mind at an earlier period of life than I did.' 3. Ch'du asked, 'Is there any way to an unperturbed mind ?" The answer was, ' Yes. 4. 'Pi-kung Yu had this way of nourishing his valour:He did not flinch from any strokes at his body. He did not turn his eyes aside from any thrusts at them. He considered that the slightest push from any one was the same as if he were beaten before the crowds in the market-place, and that what he would not receive from a common man in his loose large garments of hair, neither should he receive from a prince of ten thousand chariots. He viewed stabbing a prince of ten thousand chariots just as stabbing a fellow dressed in cloth of hair. He feared not any of all the princes. A bad word addressed to him he always returned. 5. 'Măng Shih-she had this way of nourishing his valour:-鄉相 are not to be separated by an or, as |nected with ite ruling family. 不膚撓 霸王 must be; see on 公卿, Analecte, (and tone), 不目逃, literally, not skin IX. xv. Ch'Au's meaning is that, with so great bend, not eye avoid.' The meaning is not that an office and heavy a charge, the mind might he had first been wounded in those parts, and well be perturbed-would it be so with his still was indifferent to the pain, but that he master? With Mencius's reply, compare Con- would press forward, careless of all risks. fucius's account of himself, Analects, II. iv. 3. a. Măng Pan was a celebrated bravo, who could covers down to 視一毫挫,‘the least pull the horn from an ox's head, and feared no man. Kao is the same who gives the name to the 6th Book of Mencius. is not to be understood so much with reference to the case of Măng Pan, as to the attainment of an unperturbed mind, without reference to the way push,' = disgrace. 市朝(cr'do, and tone) are not to be separated, and made-'the marketplace or the court. The latter character is used, because anciently the different parties in the markets were arranged in their respective ranks and places, as the officers in the court. But compare Analects, XIV. xxxviii. 1. 褐 4. Pi-kung Ya was a bravo.寬博-褐寬博之夫(or賤3 belonging probably to Wei (), and con- There is a difficulty with the in of attaining to it. 3. 道here方法 way, or 'method.' 寛於襄施子 勝是也 博夫日舍之會哉畏 吾子子守勇子能三敵養 好 未 無軍而勇 瑞自勇也 懼者後也 而也進 焉反乎 而吾者就 會 而 縮,聞 聞子 宿、雖 大謂 雖褐勇 子孟 似會子北宮黝似子夏夫一 包舍慮視 矣。豈勝 *能而勝 夫施 為後猶 舍必會勝 He said, "I look upon not conquering and conquering in the same way. To measure the enemy and then advance; to calculate the chances of victory and then engage :-this is to stand in awe of the opposing force. How can I make certain of conquering? I can only rise superior to all fear." 6. Măng Shih-she resembled the philosopher Tsăng. Pi-kung Yû resembled Tsze-hsia. I do not know to the valour of which of the two the superiority should be ascribed, but yet Măng Shih-shê attended to what was of the greater importance. you 7. ‘Formerly, the philosopher Tsang said to Tsze-hsiang, “ Do love valour? I heard an account of great valour from the Master. It speaks thus:--' If, on self-examination, I find that I am not upright, shall I not be in fear even of a poor man in his loose garments of hair-cloth ? If, on self-examination, I find that I am upright, I will go forward against thousands and tens of thousands."" , as this gentleman in the end of the para- | Pi-kung Yû thought of others,—of conquering; | Măng Shih-ehe of himself, of not being afraid. graph simply calls himself. Hence the The basis of the reference to the two disis taken like our 'h'm;'-Măng H'm-she. The use of A before the name, especially in the south of China, is analogous to this. Notwithstanding the fiff in the first clause of this paragraph, we need not translate differently from the first olause of the preceding 三軍- -see Ana ciples is the commonly received idea of their several characters. Tsang Shan was reflective, and dealt with himself. Tsze-hsia was ambitious, and would not willingly be inferior to others. 7. Taze-hsiang was a disciple of Tsáng. 縮,一properly, the straight seams, from the top to the edge, with which an ancient lectay, VII. x. 2; used here simply for (the cap was made, metaphorically used for'straight,' enemy. 6. 孰賢, ,一as in last chapter. upright'吾不惴焉-吾豈不惴 志得 不於與與也守千 氣 心告告日氣萬 子子 焉體 於勿於 之 不 子會 之施 故之不氣求言可 日 充可可於勿得動守舍 持也夫不氣求聞心約之 8. Yet, what Măng Shih-shê maintained, being merely his physical energy, was after all inferior to what the philosopher Tsang maintained, which was indeed of the most importance." 9. Kung-sun Ch'du said, May I venture to ask an explanation from you, Master, of how you maintain an unperturbed mind, and how the philosopher Kâo does the same?' Mencius answered, 'Kâo says, "What is not attained in words is not to be sought for in the mind; what produces dissatisfaction in the mind, is not to be helped by passion-effort." This last,-when there is unrest in the mind, not to seek for relief from passion-effort, may be conceded. But not to seek in the mind for what is not attained in words cannot be conceded. The will is the leader of the passion-nature. The passion-nature pervades and animates the body. The will is first and chief, and the passion-nature is subordinate to it. Therefore I say,--Maintain firm the will, and do no violence to the passion-nature.' the interrogation being denoted by the tone of the voice. Still the is the final particle, and not the initial how,', with a different tone, as Julien supposes. 8. Here we first meet the character 氣, so important in springs from its being used as correlate to, the mind,' taken in connexion with the idea of 'energy' inherent in it, from its composition. Thus it signifies the lower portion of man's constitution; and here, that lower part in its lowest sense,-animal vigour or courage. The this chapter. Its different meanings may be seen in Morrison and Medhurst. Originally it refers to what had been conceded to She was the same as 气, 'cloudy vapour. With in par.6. Itranslate as if there were a comma the addition of, rice,' or K, 'fire,' which or pause after the two. 9. Kâo's principle | was an old form, it should indicate 'steam of seems to have been this,-utter indifference rice,' or 'steam' generally. The sense in which to everything external, and entire passivity of Mencius uses it is indicated in the transla- mind. Modern writers say that in his words tion and in the preliminary note. The sense is to be found the essence of Buddhism,--that 惡反蹶氣何持 平動者壹也。其 長。其 則 蓋無 浩浩 日心 心者動志無氣暴 然然我敢是志壹暴次其 之之知 問氣 氣也則其焉氣。 氣氣 也今動氣又旣 敢我子而夫氣者日日 10. Châu observed, 'Since you say "The will is chief, and the passion-nature is subordinate," how do you also say, "Maintain firm the will, and do no violence to the passion-nature ?” Mencius replied, When it is the will alone which is active, it moves the passion-nature. When it is the passion-nature alone which is active, it moves the will. For instance now, in the case of a man falling or running, that is from the passion-nature, and yet it moves the mind.’ II. I venture to ask,' said Chau again, wherein you, Master, surpass Kdo.' Mencius told him, 'I understand words. I am skilful in nourishing my vast, flowing passion-nature.’ 12. Ch'du pursued, 'I venture to ask what you mean by your vast, flowing passion-nature!' The reply was, 'It is difficult to describe it. the object of his attainment was the Buddhistic and 心 synonymously. 氣-體之充一 nirvápa, and perhaps this helps ue to a glimpse (the 氣 is the filling up of the body.’氣 of his meaning. Commentators take sides on might seem here to be little more than the 不得於言, whether the(words' are Kao's (breath,' but that meaning would come alto own words, or those of others. To me it is gether short of the term throughout the chapter. hardly doubtful that they must be taken as the 10. Ch'âu did not understand what his master words of others. Mencius's account of himself had said about the relation between the mind below, as (knowing words,' seems to require and the passion-nature, and as the latter was this. At the same time, a reference to Kao's subordinate, would have had it disregarded altoarguments with Mencius, in Bk. VI, where he gether:-hence his question. Mencius shows changes the form of his assertions, without that the passion-nature is really a part of our seeming to be aware of their refutation, gives constitution, acts upon the mind, and is acted some plausibility to the other view. Chão Ch'i on by it, and may not be disregarded. understands the expression thus:-'If men's words are bad, I will not inquire about their The meets Chau's disregard of hearts; if their hearts are bad, I will not the passion-nature, as not worth attending to. 11. The illustration here is not a very happy inquire about their words !’The J is not an 4 one, leading us to think of in its merely approval of Kao's second proposition, but a con. cession of it simply as not so bad as his first. material signification, as in the last paragraph. Mancius goes on to show wherein he considered Ca知言, see par. 17. On 加浩然之氣 it as defective. From his language here, and in there is much vain babbling in the commen the next paragraph, we see that he uses 意 taries, to show how the 氣 of heaven and earth 然勿 之曰 只有生與天剛難 宋 人 也。告 慊非無之直 助 1有未 其也焉 則而也為無氣 餒取是氣害也 苗無 之 不 以 之集也則至 其 也義配塞大 長人心外故行所義 至 13. 'This is the passion-nature:-It is exceedingly great, and exceedingly strong. Being nourished by rectitude, and sustaining no injury, it fills up all between heaven and earth. 14. This is the passion-nature:-It is the mate and assistant of righteousness and reason. Without it, man is in a state of starvation. 15. ‘It is produced by the accumulation of righteous deeds; it is not to be obtained by incidental acts of righteousness. If the mind does not feel complacency in the conduct, the nature becomes starved. I therefore said, "Kao has never understood righteousness, because he makes it something external." 16. 'There must be the constant practice of this righteousness, but without the object of thereby nourishing the passion-nature. Let not the mind forget its work, but let there be no assisting the growth of that nature. Let us not be like the man of Sung. There was a man of Sung, who was grieved that his growing corn was not in the 氣 also of msn. Mencius, it seems to | par.g. It is better, however, in the translation, me, has before his mind the ideal of a perfect to supply man,' than 'body.' 15., 'to man, complete in all the parts of his constitu tion, It is this which gives ite elevation to his take an enemy by surprise;' and 義襲language. 13. 以直接 -as in pars. 7, 15;'incidental acts of righteousness.' refers 無書~ -as in the latter part of par. 15. to the passion-nature itself. The analysis of is here in the sense of 'to fill up,' not to stop cius's sentiment is just, 'Tis conscience makes conduct and feeling here is very good. Men up.’Still the 塞乎天地之間 is one conwards of us ah. On the latter sentence, see of those heroic expressions, which fill the ear, but Bk. VI. v. et al. 16. I have given the meaning do not inform the mind. 14. A pause must be of the text 必有事焉而勿正必 made after the 是, which refers to the浩然 勿忘勿助長 after Chto Ch'i, to whom 之氣餒rofers to體,in體之充in Cha Hat also inclines But for their help, we |