有對象不民武為善 微為以善好興善無 子兄瞽是暴。

啟之瞍故或民以 王子為以曰好為

子

日在

子且必堯有善不 「善不或告外

子也。
日

比以而為性幽善
干。焦 為有君善厲是
今留 君舜而有
曰而以有性
以有性則文以無

故可性

so, on your principle, eating and drinking also depend on what is

external !’

CHAP. VI. I. The disciple Kung-tú said, The philosopher Kao says, “Man's nature is neither good nor bad.”

2. 'Some say, "Man's nature may be made to practise good, and it may be made to practise evil, and accordingly, under Wăn and Wa, the people loved what was good, while under Yd and Li, they loved what was cruel."

3. ‘Some say, " The nature of some is good, and the nature of others is bad. Hence it was that under such a sovereign as Yao there yet appeared Hsiang; that with such a father as Ku-sâu there yet appeared Shun; and that with Châu for their sovereign, and the son of their elder brother besides, there were found Ch'i, the viscount of Wei, and the prince Pi-kan.

4. ‘And now you say, “The nature is good." Then are all those wrong?”

water' or ‘soup,’and (water; 水 must be is explained by 習, and 可以為可 taken as ‘cold' water. Kung-td answers after 以使為 。 啟

the example of his master in the last paragraph of the preceding chapter.

6. EXPLANATION OF MENCIUS'S OWN DOCTRINE THAT MAN'S NATURE IS GOOD. 'I. Chû Hsi says that the view of Kao, as here affirmed, had been

3was the name of the viscount of Wei; see Analects, XVIII. i. Both he and Pi-kan are here made to be uncles of Chau, while Chi, according to the Shû-ching, Chú Hsi supposes some was his half-brother. error to have crept into the text. For con

advocated by Sa Tung-p'o (東坡) and Hû, styled Wán-ting Kung(胡文定公), near of爲兄之子且以為君王子

venience in translating, Ihave changed the order

to his own times. a. This is the view pro--as the sons of the princes of States were called

pounded by Kao in the second chapter. 為公子-This view of human nature found

VOL. II.

D d

敬仁心之惡

之也人心之隱 隱篇

ம் 【人心之

禮

出之

是心恨

人心善

人

惻之 之有 皆

有

夫為子性 日善

乃

矣乃所謂善也艹

性善然則彼皆非與孟

〇五

帽情皆

之

心恭心 心之敬羞也。若以

5.

Mencius said, 'From the feelings proper to it, it is constituted for the practice of what is good. This is what I mean in saying that the nature is good.

6. If men do what is not good, the blame cannot be imputed to their natural powers.

7. 'The feeling of commiseration belongs to all men; so does that of shame and dislike; and that of reverence and respect; and that of approving and disapproving. The feeling of commiseration implies the principle of benevolence; that of shame and dislike, the principle of righteousness; that of reverence and respect, the principle of propriety; and that of approving and disapproving the principle of knowledge. Benevolence, righteousness, propriety, and knowledge are not infused into us from without. We are certainly

an advocate afterwards in the famous Hanjing, however, is the same on the whole.

of

Wan-kung (韓文公)of the Tang dynasty. 以為善 is not so definite as we could wish. 4, 5 乃若‘ae to, (looking at' Chd Hat Chd Hat expando it:一人之情本但 calle them an initial particle. The 其or 可以為善而不可以爲惡 course, refers to 性 or 'nature,' which is the (the feelings of man may properly be used only subject of the next clause可以爲善 to do good, and may not be used to do evil. This being the amount of Mencius's doctrine, This seems to be the meaning. 6.才一材 that by the study of our nature we may see that 質人之能也(mane ability,’・his object to in it By情iadenoted 性之動, natural powers' 若夫 (in and tone), (as

it is formed for goodness, there seems nothing to

the movements of the nature,' i.e. the inward to,' 'in the case of. 7. Compare Bk. II. Pt. L feelings and tendenadee, 'stirred up.–Chao vi. 4.5 恭敬之心, however, takes the Ch'i takes 若 here in the sense of順, to place or 辭讓之心 there 弗思耳

obey,' 'to accord with,' on which the translation would be 'If it act in accordance with its is the apodosis of a sentence, and the protasis feelings, or emotional tendencies. The mean- must be supplied as in the translation.

是物曰

懿 篇 德。有

倍

則民之秉夷

○八節

物必有則民之秉夷也故好

日爲此詩者其知道乎故有

徙而無算者不能盡其才

日求則得之舍則失之或相

也我固有之也弗思耳矣故

智也仁義禮智非由外鑠我

者倍

也。蓰

好生活

是薪不

懿民

三德

故孔物

有

日

求

得

暂舍

see the Shih-ching, III. Pt. III. Ode VI.

where we have

for, and for 有物有則have thinge, have lawn

有

furnished with them. And a different view is simply owing to want of reflection. Hence it is said, "Seek and you will find them. Neglect

相故我

and you will lose them." Men differ from one another in regard to them ;-some as much again as others, some five times as much, and some to an incalculable amount:-it is because they cannot carry out fully their natural powers.

8. It is said in the Book of Poetry,

“Heaven in producing mankind,

Gave them their various faculties and relations with their specific laws,

These are the invariable rules of nature for all to hold,

And all love this admirable virtue.”

Confucius said, "The maker of this ode knew indeed the principle of our nature!" We may thus see that every faculty and relation must have its law, and since there are invariable rules for all to hold, they consequently love this admirable virtue.'

-捨, 3rd tone. 或相倍云云,與 but the things specially intended are our com善相去或一倍云云,they

stitution with reference to the world of sense,

and the various circles of relationship. The lose them so that they depart from what is good, quotation is designed specially to illustrate par. 5,

some as far again as others, &c. 8., but the conclusion drawn is stronger than the 1, statement there. It is said the people actually

love (F, 4th tone), and are not merely con

stituted to love, the admirable virtue.

不有時 同

齊 肥

Ol

0

時皆熟矣雖有不同則地

高浡然而生至於日至之

而擾之其地同樹之時又

心者然也今夫麵麥

凡 同之

類 養

者人同

舉事

相之

而其

才

者爾歲

所暴

又種其

非子

之麥陷天弟

播 之多

CHAP. VII. 1. Mencius said, 'In good years the children of the people are most of them good, while in bad years the most of them abandon themselves to evil. It is not owing to any difference of their natural powers conferred by Heaven that they are thus different. The abandonment is owing to the circumstances through which they allow their minds to be ensnared and drowned in evil.

2. There now is barley.-Let it be sown and covered up; the ground being the same, and the time of sowing likewise the same, it grows rapidly up, and, when the full time is come, it is all found to be ripe. Although there may be inequalities of produce, that is owing to the difference of the soil, as rich or poor, to the unequal nourishment afforded by the rains and dews, and to the different ways in which man has performed his business in reference to it.

3. Thus all things which are the same in kind are like to one

"

7. ALL MEN ARE THE SAME IN MIND;-SAGES -the use of here is peculiar. Most AND OTHERS. IT FOLLOWS THAT THE NATURE

"

如此, thus ; see Wang Yan

Some take it in its proper pro

nominal meaning, as if Mencius in a lively

Moncian phrase 自暴, (self-abandonment,’ |self-abandonment. 2.

take as=

OF ALL MEN, LIKE THAT OF THE SAGES, IS GOOD.

I.

富歲,‘rioh years,' -豐年, plentiful chih, in coco

yeara’賴 is given by Chao Ch'i as= ·善

"

manner turned to the young:-'It is not from

‘good,' and 暴 = 惡 'evil' But 暴 the the powers conferred by Heaven that you are

| different..

'so,' referring specially to the

麩麥 go together

and there is the proper meaning of 賴, (to)

depend on,' also in that term. ‘In rich years, (barley.’播種 (3rd tone, the noun), ‘sow 子弟 (sons and brothers, ie. the young the seeds' 耰, properly, a kind of harrow..

whose characters are plastic) depend on the

plenty and are good Temptations do not 日至, not (the solstice,' but the days (i. e.

lead them from their natural bent. 爾珠 the time, harvest-time) are come.'s 舉=

於何! 之得口也知 味耆

下

期易

於牙同

易之類與

牙於也人

是味! 殊 天也天

得我之所耆者也如使

恶也知人似

之屨足與也 而

味相為 獨

以屨

耆同 我者

之其龍而

易足不子疑 之

使牙同為

下犬口 先也蕢不

another;-why should we doubt in regard to man, as if he were a solitary exception to this? The sage and we are the same in kind. 4. In accordance with this the scholar Lung said, " If a man make hempen sandals without knowing the size of people's feet, yet I know that he will not make them like baskets." Sandals are all like one another, because all men's feet are like one another.

5. 'So with the mouth and flavours;-all mouths have the same relishes. Yi-ya only apprehended before me what my mouth relishes. Suppose that his mouth in its relish for flavours differed from that of other men, as is the case with dogs or horses which are not the same in kind with us, why should all men be found following Yi-ya in their relishes? In the matter of tastes all the people model themselves after Yi-ya; that is, the mouths of all men are like one another.

皆all'何獨云云,‘why only come 684-642), a worthless man, but great in his art. to man and doubt it?’4.故,illustrating, not 先得云云, is better translated ‘appre

inferring. So, below; except perhaps in the hended before me,' than 'was the first to apprelast instance of its use. Of the Lung who is hend,' &c., and only is evidently to be supplied.

quoted nothing seems to be known; see Bk. 如使口之於味,the

here is to

IIL Pt. L. iii. 7. see Bk. III. Pt. I. iv. I. be understood with reference to Yi-ya 其 5. 耆-講口之於味有同耆 性, its nature,'i, e. ite likingo and dislikings

她, literally, (The relation of mouths to tastes in the matter of tastes. 天下期於易

is that they have the same relishes.' Yi-ya was

the cook of the famous duke Hwan of Ch'i (s.o. 牙,一期, (to fix a limit,' or 'to aim at.