也於口 子都耳聲之 之 都 天 相天口 之下似下相 莫 也。期 也者 不惟於 聽有無 目師 於聲也有同聽焉目之於色 謂理也義也聖人先得我心 同然乎心之所同然者何也 於焉同目其亦曠耳 先然 耆者姣然是. 焉 也。也 也至天然 得者獨 無 耳 故不於下 心也所 所色之日知子 知子之於 6. ' And so also it is with the ear. In the matter of sounds, the whole people model themselves after the music-master K'wang; that is, the ears of all men are like one another. 7. And so also it is with the eye. In the case of Tsze-td, there is no man but would recognise that he was beautiful. Any one who would not recognise the beauty of Tsze-tú must have no eyes. 8. Therefore I say,-Men's mouths agree in having the same relishes; their ears agree in enjoying the same sounds; their eyes agree in recognising the same beauty:-shall their minds alone be without that which they similarly approve? What is it then of which they similarly approve? It is, I say, the principles of our nature, and the determinations of righteousness. The sages only apprehended before me that of which my mind approves along with other men. Therefore the principles of our nature and the deter6.惟耳亦然惟 is here in the sense be taken as a verb, cto approve. 謂merely of our but, from botan, the connective particle, indicates the answers to the preceding question. though it often corresponds to our other but, It is not so much as 'I say' in the translation. = a disjunctive, or exceptive, only師曠理-心之體(tho mental constitution,' see Bk. IV. Pt.I.i.z. 7. Tsze-th was the desigˇ the moral nature, and 義-心之用, that nation of Kung-sun O(A), an officer constitution or nature, acting outwardly. 芻 of Chăng about B. c. 700, distinguished for his beauty. See his villainy and death in the ‘hay,' 'fodder,' used for‘grass-fed animals,' auch seventh chapter of the 'History of the Several as sheep and oxen. 寮tcorn or rice-fed States 8. 無所同然乎一然 is to animals,' such as dogs and pigs. 猶 天 1. 焉人又 之篇 之所同然耳故理義之悦我心 猶芻豢之悅我 日之 口 夜斧 所伐 又從而牧之是以若 之所潤非無萌蘗之生焉牛 性也是 者豈無仁義之心哉其所以放 焉此豈山之性也哉雖存乎 見其濯濯也以爲未嘗有 其雖未彼 所存 放人材也羊露以以 minations of righteousness are agreeable to my mind, just as the flesh of grass and grain-fed animals is agreeable to my mouth.' CHAP. VIII. I. Mencius said, 'The trees of the Nid mountain were once beautiful. Being situated, however, in the borders of a large State, they were hewn down with axes and bills;-and could they retain their beauty? Still through the activity of the vegetative life day and night, and the nourishing influence of the rain and dew, they were not without buds and sprouts springing forth, but then came the cattle and goats and browsed upon them. To these things is owing the bare and stripped appearance of the mountain, and when people now see it, they think it was never finely wooded. But is this the nature of the mountain? 2. And so also of what properly belongs to man;-shall it be said that the mind of any man was without benevolence and righteous 8. HOW IT IS THAT THE NATURE PROPERLY GOOD they retain their beauty?'* I. The 之所息-the 是 is dimoult; there is COMES TO APPEAR AS IF IT WERE NOT SO;-FROM NOT RECEIVING ITS PROPER NOURISHMENT. Niù mountain was in the south-east of Ch'i. It is referred to the present district of Lin-tsze what they grow day and night,' the (臨淄) in the department of Ch'ing-chau, forring to the 氣化生物, what we may 以其郊於大國-以其所生 call ( vegetative life. The use of 濯濯hore 之郊在于大國可以為美 inpeculiar. 材-材木, trees of materiale,’ 乎,‘could they be beautiful ?' ie. (could | fine trees. 2. The connexion indicated by 雖 獸存梏 其旦晝之所爲有梏亡之矣 好惡與人相近也者幾希 禽則氣梏著 獸不遠矣人見其禽獸也而 存夜氣不足以存則其違 之反覆則其夜氣不足以 F. ness? The way in which a man loses his proper goodness of mind is like the way in which the trees are denuded by axes and bills. Hewn down day after day, can it--the mind-retain its beauty? But there is a development of its life day and night, and in the calm air of the morning, just between night and day, the mind feels in a degree those desires and aversions which are proper to humanity, but the feeling is not strong, and it is fettered and destroyed by what takes place during the day. This fettering taking place again and again, the restorative influence of the night is not sufficient to preserve the proper goodness of the mind; and when this proves insufficient for that purpose, the nature becomes not much different from that of the irrational animals, and when people now see it, they think that it never had those powers which I assert. But does this condition represent the feelings proper to humanity? (存在) 'although,' may be thus traced:-'Not only is is difficult to catch the exact idea conveyed by such the case of the Niû mountain. Although, in this clause, and where it occurs below, we speak of what properly belongs to man we shall find that the same thing the calm of the air, the corresponding calm of the spirit, and the moral invigoration from the repose of the night, being blended in it. The next clause is difficult. Châo Ch'I makes it :The mind is not far removed in its likings obtains.' The next clause is to be translated and dislikings (,, both in 4th tone) from those which are proper to humanity.” The more common interpretation is that which that lies cvenly between the night and day. It I have given. 幾希-see Bk. IV. Pt. IL 見寒之不 見罕矣吾退而寒之 智孟鄉 未也也。子 子惟亡 有一 日心 能日有 之 退生暴天或謂 日 生 舍則亡出八無時莫知 之情也哉故苟得 知存無養 3. 'Therefore, if it receive its proper nourishment, there is nothing which will not grow. If it lose its proper nourishment, there is nothing which will not decay away. it 4. ' Confucius said, “ Hold it fast, and it remains with you. Let go, and you lose it. Its outgoing and incoming cannot be defined as to time or place." It is the mind of which this is said!' CHAP. IX. 1. Mencius said, 'It is not to be wondered at that the king is not wise! 2. Suppose the case of the most easily growing thing in the world;-if you let it have one day's genial heat, and then expose it for ten days to cold, it will not be able to grow. It is but seldom that I have an audience of the king, and when I retire, there come ziz 1. 旦曁-日間3無物物ettledness of its passion-nature, as in the calm embraces both things in nature, and the nature of the morning, then will the mind always be 4. This is a remark of Confucius for Preserved, and everywhere and in all circumstances its manifestations will be those of which we are indebted to Mencius. - benevolence and righteousness." of man. 出入云云its 9. ILLUSTRATING THE LAST CHAPTER,-HOW THE HAZZ'its outgoings and in-KING OF CH'T'S WANT OF WISDOM WAS OWING TO comings have no set time; no one knows its exclamation. This paragraph is thus expanded for, to be perplexed.' is an exclama by Chu Hsi:-'Confucius said of the mind, tion. The king is understood to be the king "If you hold it fast, it is here; if you let it go, Hsuan of Ch't; see I. ii. it is lost and gone: so without determinate 2. 暴e often time in its outgoing and incoming, and also written 曝 (to dry in the sun,' here =温, without determinate place." Mencius quoted his words to illustrate the unfathomableness to warm gonially. 未有云云,the of the spiritual and intelligent mind, how easy it is to have it or to lose it, and how difficult, 'not yet,' 'never,' puts the general truth to preserve and keep it, and how it may not as an inference from the past. -the 4th be left unnourished for an instant. Learners ought constantly to be exerting their strength tone, hsien. Chú Hst points the last clause-to insure the pureness of ita spirit, and the 吾如有萌焉何哉, (though there 其 之弈 是其智弗若與日非然也 之雖與之俱學弗若之矣爲 有鴻鵠將至思拨弓繳而射 爲聽一人雖聽之一心以為 心致志惟弈秋之 弈者也使弈秋誨二人亦 揚射篇 all those who act upon him like the cold. Though I succeed in bringing out some buds of goodness, of what avail is it? 3. Now chess-playing is but a small art, but without his whole mind being given, and his will bent, to it, a man cannot succeed at it. Chess Chid is the best chess-player in all the kingdom. Suppose that he is teaching two men to play. The one gives to the subject his whole mind and bends to it all his will, doing nothing but listening to Chess Ch'it. The other, although he seems to be listening to him, has his whole mind running on a swan which he thinks is approaching, and wishes to bend his bow, adjust the string to the arrow, and shoot it. Although he is learning along with the other, he does not come up to him. Why?-because his intelligence is not equal? Not so.' may be sprouts of goodness, what can I do?' as an art, is that it is a small art.' In this way, 吾 and 何哉 are connected, Ch'it was the man's name, and he was called and there is the intermediate clause between them, which is an unusual thing in Chinese. a great ku,' which is also called 'the heavenly Feeling this difficulty, Chao Ch'i makes 吾 goose' = the swan. 繳(oho)而射(ahch) the nominative to and interprets-see Analects, VII. xxvi. (4th tone) 'Although I wish to encourage the sprouting of his goodness, how can I do sof" Thave followed 是其智弗若與(and tone),‘Is it this construction, taking the force of the terms, because of this, the inferiority of his (natural) however, diferently. 3. 今夫 (and tone), intelligence ?” 是 and the following words ZZ-' now the character of chess-playing being in apposition. |