紂象不民武為善關則 啟之瞍故或民以善子 王子為以曰好為也 子且必堯有善不或 廣告 比以而為性幽善 日 子也 君善厲 干。 日 今君舜而有典故可性 日而以有性則文以無 so, on your principle, eating and drinking also depend on what is external !’ CHAP. VI. I. The disciple Kung-tú said, (The philosopher Ko 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 Wan and Wû, the people loved what was good, while under Yû 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 the example of his master in the last paragraph R was the name of the taken as ‘cold' water. Kung-tû answers after of the preceding chapter. | viscount of Wei; see Analects, XVIII. i. Both 6. EXPLANATION OF MENCIUS'S OWN DOCTRINE he and Pi-kan are here made to be uncles of THAT MAN'S NATURE IS GOOD. 'I. Chû Hsi says Chau, while Chi, according to the Sha-ching, that the view of Kao, as here affirmed, had been. was his half-brother. Chû Hsi supposes some error to have crept into the text. For con advocated by Sa Tung-p'o (東坡) and Hû, venience in translating, Ihave changed the order styled Wăn-ting Kuwg(胡文定公), near of為兄之子,且以為君王子 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. p d 敬仁 仁心之惡惻夫為子性 敬之心禮也是非之心 人心之隱 人心 人 惻之 之有皆 心恭心 心之 篇 善 因爲不善非才之罪 爲善矣乃所謂善也 子曰乃若其情則可以 性善然則彼皆非與孟 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 Han ing, however, is the same on the whole. J Wan-kung (韓文公)of the Tang dynasty. 以為善 is not so definite as we could wish 4, 5.7='as to,' 'looking at. Chû Hsi Chat Hat expands it :-Z$*E calls them an initial particle. The 其 of 可以為善而不可以爲惡 course, refers to 惺 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), fas 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 feelinge and tendendes, ‘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 of 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. 是懿德 曰也智 物日 則 者倍 德。不 有此 則詩秉 民者夷 夷道懿 也乎。德。 好有 也詩日天生慧民有物有 倍而無算者不能盡其才 日求則得之舍則失之或相 相故我 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 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.' 一捨ard ·捨, 3rd tone 或相倍云云,一與 but the things specially intended are our com善相去或一倍,云云 'they lose them so that they depart from what is good, some as far again as others, &c. 8., see the Shih-ching, III. Pt. III. Ode VI. st. 1, where we have 有物有則 stitution with reference to the world of sense, for, and for love (HF, 4th tone), and are not merely con- 不有時 而 有肥磽雨露之養人事之 時皆熟矣雖有不同則地 同浡然而生至於日至之 擾之其地同樹之時又 心者然也今夫麥播 才爾殊也其所以陷溺其 凶歲子弟多暴非天之降 P子孟子 日富歲子弟多賴 三 類養 不齊也故凡同類者舉相 至時 相之 地之 ,又種 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 也,the use of AND OTHERS. IT FOLLOWS THAT THE NATURE OF ALL MEN, LIKE THAT OF THE SAGES, IS GOOD. I. here is peculiar. Most take it as =' 富歲,‘rich yearn,'豐年, plentiful chih, in voc. Some take it in ite proper pro nominal meaning, as if Mencius in a lively years.' is given by Châo Ch'î 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 Moncian phrase—自暴) (self-abandonment,’ | self-abandonment. 2. and there is the proper meaning of 賴, to go together 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 thoir natural bent. 爾珠 the time, harvest-time) are come' 3. 舉爾殊 come.’3. . I. CH. VII 天下期於易牙是天下 何耆 於牙 易之 牙於 同天 我者於 耆下 也之其龍 易足不 牙 66 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. see Bk. III. Pt. I. iv. I. 如使口之於味,the here is to be understood with reference to Yi-ya. 其 5. 耆-嘯·口之於味有同耆 性, its nature, i. e. ite likingo and dislikingu h, literally, (The relation of mouths to tastes is that they have the same relishes.' Yi-ya was in the matter of tastes 天下期於易 the cook of the famous duke Hwan of Ch'i (n.o. 牙,一期, (to fix a limit,' or 'to aim at |