璎李孟子日恥之於人大 恥無恥之恥無恥矣 孟子日人不可以無 也。由焉焉焉。我 彊 孟子已行之而不著 恕反 而身 行而 誠 知不行 其察 道 者 眾身著 仁樂 近大 2. There is no greater delight than to be conscious of sincerity on self-examination. 3. 'If one acts with a vigorous effort at the law of reciprocity, when he seeks for the realization of perfect virtue, nothing can be closer than his approximation to it. CHAP. V. Mencius said, 'To act without understanding, and to do so habitually without examination, pursuing the proper path all the life without knowing its nature;-this is the way of multitudes.’ CHAP. VI. Mencius said, 'A man may not be without shame. When one is ashamed of having been without shame, he will afterwards not have occasion to be ashamed.' CHAP. VII. I. Mencius said, 'The sense of shame is to a man of great importance. as the principles of all things, which all things | 'knowing minutely and exactly.' 'There is moreover are chiefly the relations of society. much activity,' says the 'in the two When we extend them farther, we get embarrassed. 2. The here is that so largely verba.' This use of 著 is not common. treated of in the Chung Yung 3 恕 is the last 恥 =ahameful conduct. 6. THE VALUE OF THE FEELING OF SHAME. The judging of others by ourselves, and acting accordingly. Compare the Doctrine of the 7. THE SAME SUBJECT. The former chapter, it Mean, xiii. 3. is said, was by way of exhortation (以勸); 5. How MANY ACT WITHOUT THOUGHT. pare the Analects, VIII.iz. 行之由之second paragraph is aimed at the wandering -is to be understood of, but scholars of Mencius's time, who were full of plots and schemes to unite and disunite the · 'ite nature,' its propriety, which is the object various princes 機 ‘springs of motion,' 著, and its grounde, which is the object of ‘machinery.' The third paragraph may also 察 Chd Hai defines 著知之明, be translated, ‘If a man be not ashamed at his (knowing clearly;' and 察 as識之精 like them?” Com. this is by way of warning (以戒) Tho being not like other men, in what will he be 焉。 乎。」 二 矣爲機變之巧者無所用恥 三 有。用 猶不得亟而况得而臣之 敬盡禮則不得亟見之見 其道而忘人之勢故王公不 忘勢古之賢士何獨不然樂 子孟子曰古之賢王好善而 焉不恥不若人何若人有 孟子謂宋句踐日子好遊 2. Those who form contrivances and versatile schemes distinguished for their artfulness, do not allow their sense of shame to come into action. 3. When one differs from other men in not having this sense of shame, what will he have in common with them ?? CHAP. VIII. Mencius said, 'The able and virtuous monarchs of antiquity loved virtue and forgot their power. And shall an exception be made of the able and virtuous scholars of antiquity, that they did not do the same? They delighted in their own principles, and were oblivious of the power of princes. Therefore, if kings and dukes did not show the utmost respect, and observe all forms of ceremony, they were not permitted to come frequently and visit them. If they thus found it not in their power to pay them frequent visits, how much less could they get to employ them as ministers ?’ CHAP. IX. 1. Mencius said to Sung Kâu-ch'ien, 'Are you fond, Sir, of travelling to the different courts? I will tell you about such travelling. 8. How THE ANCIENT SCHOLARS MAINTAINED 道), and forgot the power of men, Le. of the THE DIGNITY OF THEIR CHARACTER AND PRINCIPLES. princes. is not virtue in the abstract, but the good 9. How A PROFESSIONAL ADVISER OF THE which they saw in others, in the scholars PRINCES MIGHT BE ALWAYS PERFECTLY SATISFIED, namely. is their own 'power.' As applied THE EXAMPLE OF ANTIQUITY. 1. Some make the to the scholars, however, these things have to party spoken to in this chapter to be Kâu (√) be reversed. They loved their own virtue (read as 鉤)-oh'ion of Sung Nothing is known 乎吾語子遊人知之亦囂囂 焉不 囂 以 囂 以囂囂矣日尊德樂義則可 矣。来 古之人得志澤加於民不得 達不離道故民不失望焉 不離道窮不失義故士得已 嚞囂矣故士窮不失義遠 下。 於志 澤故 身達則兼善天下 志修身見於世窮則獨善 達 2. If a prince acknowledge you and follow your counsels, be perfectly satisfied. If no one do so, be the same.' 3. Kau-ch'ien said, 'What is to be done to secure this perfect satisfaction?' Mencius replied, 'Honour virtue and delight in righteousness, and so you may always be perfectly satisfied. 4. 'Therefore, a scholar, though poor, does not let go his righteousness; though prosperous, he does not leave his own path. 5. ‘Poor and not letting righteousness go;–it is thus that the scholar holds possession of himself. Prosperous and not leaving the proper path; it is thus that the expectations of the people from him are not disappointed. 6. When the men of antiquity realized their wishes, benefits were -conferred by them on the people. If they did not realize their wishes, they cultivated their personal character, and became illustrious in the world. If poor, they attended to their own virtue in solitude; if advanced to dignity, they made the whole kingdom virtuous as well.' of him, but that he was one of the adventurers, is the course which he pursues. 4. 第-人 the different prinoes, a. To translate知之不知之;達 is the revere 3 Holde who travelled about tendering their advice to as I have done here, can hardly be called a possession of himself,'-i.e. has what he chiefly paraphrase. Chû Hat, after Chao Cht, explains loves and seeks 6. 古之人-人-士 as 'the appearance of self-possession-Chú Ha! observes: This chapter shows and freedom from desire.' 'Perfectly satisfied,' how the scholar, attaching weight to what is conveys the idea of the phrase. 3. It is to be internal, and holding what is external light, understood that the 'virtue' is that which the will approve himself good in all places and scholar has in himself, and the 'righteousness ' | circumstances.’ CHAP. X. Mencius said, 'The mass of men wait for a king Wăn, and then they will receive a rousing impulse. Scholars distinguished from the mass, without a king Wăn, rouse themselves.' CHAP. XI. Mencius said, 'Add to a man the families of Han and Wei. If he then look upon himself without being elated, he is far beyond the mass of men." CHAP. XII. Mencius said, 'Let the people be employed in the way which is intended to secure their ease, and though they be toiled, they will not murmur. Let them be put to death in the way which is intended to preserve their lives, and though they die, they will not murmur at him who puts them to death.' CHAP. XIII. I. Mencius said, 'Under a chief, leading all the princes, the people look brisk and cheerful. Under a true sovereign, they have an air of deep contentment. satisfied with one's self." 10. How PEOPLE SHOULD GET THEIR INSPIRATION 一不自滿足意(not being full of and TO GOOD IN THEMSELVES. AR all the people,' i. e. ordinary people. 12. WHEN A RULER'S AIM IS EVIDENTLY THE PEOPLE'S GOOD, THEY WILL NOT MURMUR AT HIS HARSHEST MEASURES. The first part is explained rightly of toils in agriculture, road-making, bridge-making, &c., and the second of the adto think that Mencius had the idea of a just ministration of justice, where I should prefer the first of 1,000 is called; the first of 100 war before him; compare Analects, XX. ii. 2. , in Bk. II. Pt. I. v. 1. When a distinction is made between the characters, he who in wisdom is the first of 10,000 men, is called is called 豪; the first of ro is called 傑 佚道'a way of ease; 生道 'a way of 11. NOT TO BE ELATED BY RICHES IS A PROOF OF life.' 18. THE DIFFERENT INFLUENCE EXERCISED BY SUPERIORITY. Han and Wei,- -see Bk. I. Pt. I. i. A CHIEF AMONG THE PRINCES, AND BY A TRUE 1, notes; 'The families of Han and Wei,'-i. e. the wealth and power of those families. used for, to increase,' indicates the ex , SOVEREIGN. I. 虞 is explained in the dic tionary, with reference to this passage, by It is the same as 娛 and 驩處= ternality of the additions. 欿然 is defined 歡娛 皞皞s廣大自得之貌 知而 如虞 如聲 聲國哉。天 如善教之得民也善政 人1 孟子 日 仁言不如上 民也。言 政 政不仁 同所之庸 豈者夫日而 小上子善怨民, 之與過不之皞 . 2. 'Though he slay them, they do not murmur. When he benefits them, they do not think of his merit. From day to day they make progress towards what is good, without knowing who makes them do so. 3.Wherever the superior man passes through, transformation follows; wherever he abides, his influence is of a spiritual nature. It flows abroad, above and beneath, like that of Heaven and Earth. How can it be said that he inends society but in a small way!' CHAP. XIV 1. Mencius said, 'Kindly words do not enter so deeply into men as a reputation for kindness. 2. Good government does not lay hold of the people so much as good instructions. 3. 'Good government is feared by the people, while good instruc'the appearance of enlargement and self-pose | It is used here in its highest application, = 'the session., In illustration of the condition of the sage.' 所過,所存 the latter phraseisin people under a true sovereign, commentators generally quote a tradition of their state in the terpreted morally, being='when he has fixed his golden age of Yao,when 'entire harmony reigned mind to produce a result. This is unnecessary. under heaven, and the lives of the people passed, 'spiritual, mysterious :'-the effects are easily away.' Then the old men smote the clods, sure and visible, but the operation is hidden. In and sang, 日出而作,日入而息,the influence of Shun in the time of his obscurity, when the ploughmen yielded the furrow, 鑿井而飲,耕田而食帝力 and the potters made their vessels all sound, we 於我何有哉(At runrise we rise, and have an example, it is said, of the 所過者 化. In what it is presumed would have been at sunset we rest. We dig our wells and drink; the influence of Confucius, had he been in the we cultivate our fields and eat.-What is the position of a ruler, as described, Analects XIX. strength of the Ti to us?” 2. 庸 is used in the xxv, we have an example of the 所存者 sense of 功, (merit,' or meritorious work, and 神補之 as an object for 2, I supply the analogy of the other clauses determines the meaning of 不庸 as in the translation. 3. 君子 has reference to tho 王者P par. I. society." It is understood that a leader of the princes only helps the people in a small way. 14. THE VALUE TO A RULER OF REPUTATION AND MORAL INFLUENCES. Kindly words are but brief. |