Puslapio vaizdai
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者以之時桑已天歸東 制無田老矣匹歸下乎海 其 者 婦矣。有來之

矣。夫 蓋五譯吾演
所謂

耕以舞之養聞聞 教謂之無二則之老西文

失母老宅則伯王

肉贏者樹仁善作 畜善之矣無足牆人養與 導養家百失以下以老日 其老可就其我以為者盡

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Wán, he said, “Why should I not go and follow him? I have beard that the chief of the West knows well how to nourish tbe old.” If there were a prince in the kingdom, who knew well how to nourish the old, all men of virtue would feel that he was the proper object for them to gather to.

2. ‘Around the homestead with its five mâu, the space beneath the walls was planted with mulberry trees, with which the women nourished silkworms, and thus the old were able to have silk to wear. Each family had five brood hens and two brood sows, which were kept to their breeding seasons, and thus the old were able to have flesh to eat. The husbandmen cultivated their farms of 100 màu, and thus their families of eight mouths were secured against want

3. The expression, " The chief of the West knows well how to nourish the old,” refers to his regulation of the fields and dwellings, his teaching them to plant the mulberry and nourish those animals, and his instructing the wives and children, so as to make them nourish woman,' the private man.' Ź, silk-taught the people to keep silkworms, and to wormed them,' i.e. nourished silkworms with manage their silk, in order to provide clothes. thom. It is observed by WF-The Future ages saorifice to her as the # # silkworm eate and does not drink, going through Mencius bas not mentioned before the number ito transformations in twenty-seven days. The of brood sows and hons apportioned to a family. wife of the Yellow T? (B.C. 2697-a597), whose 3- itt Ź i responds to FTT ... sarname was Hol-ling (Part #), first lat the beginning. The wholo paragraph is the

o三

時税園無 不打

斂、孟 飽暖

印人之門戶束水火鼎
也民非水火不生活昏暮
時用之以禮財不可勝用
稅斂民可使富也食之以

學日其田疇薄其
無凍饅之老者此之謂也

東 者做

不媛七十非肉不飽不 妻子使養其老五十非常

o


也。民援

their aged. At fifty, warmth cannot be maintained without silks, and at seventy flesh is necessary to satisfy the appetite. Persons not kept warm nor supplied with food are said to be starved and famished, but among the people of king Wăn, there were no aged who were starved or famished. This is the meaning of the expression in question.

CAAP. XXIII. 1. Mencius said, 'Let it be seen to that their fields of grain and hemp are well cultivated, and make the taxes on them light ;--so the people may be made rich.

2. 'Let it be seen to that the people use their resources of food seasonably, and expend their wealth only on the prescribed ceremonies :-80 their wealth will be more than can be consumed.

3. "The people cannot live without water and fire, yet if you knock at a 'man's door in the dusk of the evening, and ask for water and fire, there is no man who will not give them, such is the explanation of that expression. -resources arising from the government just in. is the dwelling-place, the five mãu allotted for dicated at may be best explained from buildings.

|K, I H I l. 3 4 以被一he 祖 TH TTRST CARE OF A GOVERNMENT SHOULD BE TO the festive occasions of capping, merringe, &o.,

1. ,,-. . .

excepting on which a strict coonomy should be 4th tone, as in BE. L. Pt. I. v. 3, et al. , 'grain properly denotes half an hour after saneet, fielda.' 'Max folda' and are both or thereabouts is the evening in the imperative, indicating the work of the of the day. The time of the request is inop ruler or government. so and in par. portune, and the manner of it not according to 2, where Ź may be referred to , or the propriety ;—and yet it is granted is the

28. TO PROMOTE THE VIRTUE OF THE PEOPLE,

OONSULT FOR THEIR BEING WELL OFT,

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不光術人觀小 水使與 盈必必之於魯孟 科照觀

觀門 不焉。其著者

日民 行流瀾 難 君水日為爲面子 子有 水聖 子之月言。水小登入 之為有觀遊天東 物明

明水於 於也容有聖故而乎。如下,

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水火而民焉有不仁者乎
使有栽栗如水火菽粟如
與者至足矣聖人治天下

abundance of these things. A sage governs the kingdom so as to cause pulse and grain to be as abundant as water and fire. When pulse and grain are as abundant as water and fire, how shall the people be other than virtuous ?'

CHAP. XXIV. 1. Mencius said, “Confucius ascended the eastern hill, and Ld appeared to him small. He ascended the Tai mountain, and all beneath the heavens appeared to him small. So he who has contemplated the sea, finds it difficult to think anything of other waters, and he who has wandered in the gate of the sage,

finds it difficult to think anything of the words of others.

2. “There is an art in the contemplation of water. It is necessary to look at it as foaming in waves. The sun and moon being possessed of brilliancy, their light admitted even through an orifice illuminates.

3. Flowing water is a thing which does not proceed till it has filled the hollows in its course. The student who has set his general name for all kinds of peas and beans. ment of I-chau. The Tai mountain is the chief 粟一 -as in Analects, XII. xi. 3.

of the five great mountains of China. It lay

on the extreme east of Ch'i, in the present dis. 24. HOW THE GREAT DOOTRINDS OF THE SAGEStrict of Tai-an, in the department of the same DWARF ALL SIALLER DOCTRINES, AND YET ARE TO

name. In MLK is used as in paragraph illustrates the greatness of the sage's R, Bk. IV. Pt. I vii. 5. After seeing the the capital of Lâ. Some identify it with a small surging, ocean, the streams are not worth being

taken into account. And light penetrating hill, called Fang (B) in the district of Ch*u- every cranny assures us of its splendour in Mau (ilh ), at the foot of which Confucius's the great luminaries 3 # F is here the parents were buried; others with a hill named aspiring student. , 'an elegant piece,' here Wing

in the district of Pi, in the depart- for one lesson,' 'one truth.'

BE ADVANCED TO BY SUOCESSIVE STEPS.

1, 2. This

不我與舜利也擎

也華園道 為拔孟善與 與者募 墨毛日閒

) 子而楊也,分徒起 兼利子 無也擎: 愛天取

達。 摩下為 利知為徒起

為善者舜之徒
五孟子日鶴鳴而起
也不成章不法

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他欲尋

3. If

mind on the doctrines of the sage, does not advance to them but by completing one lesson after another.'

CHAP. XXV. 1. Mencins said, "He who rises at cock-crowing, and addresses himself earnestly to the practice of virtue, is a disciple of Shun.

2. 'He who rises at cock-crowing, and addresses himself earnestly to the pursuit of gain, is a disciple of Chih.

you want to know what separates Shun from Chih, it is simply this,—the interval between the thought of gain and the thought of virtue.'

CHAP. XXVI. 1. Mencius said, 'The principle of the philosopher Yang was—" Each one for himself.” Though he might bave benefited the whole kingdom by plucking out a single hair, he would not have done it.

2. The philosopher Mo loves all equally. If by rubbing smooth 26. Tm DITFERENT RESULTS TO WHIOR THE 10, 14. Cht Hal saya :

| 一取者僅足之 1. 'A disciple of Shun,... although such ! conveys the idea of what is barely i man may not himself attain to be a sago, be sufficient. This is not correct. 1FTis treading in the steps of ope. being used for 7) is the robber Chih; 30 Yang chose, was.'.... In the writings of the

to FIT JEL that which the philosopher Bk. III. Pt

. II. 2. 3. BF is used scholar Lieh (5F ), BŁ. VII, we find Yang to read it in the qth tone. It s. observed by Chu speaking of Posb'ing Tazo-kso (to sit intended the public mind and the polka dot minna F) that he would not pull out one of (公私而已) 3 利與善之間

his hairs to benefit others, 'and when questioned is intended to represent the slightness of the age,' declining to reply. 2. "The philosopher separation between them, in its initial prin. Mo,'_see Bk. III. PË. I v. 1; Pt. II. ix. 9, 10, ciples, and I therefore supply the thought of.' 14. We are not to understand the rubbing the

26. THE ERRORS OF YANG, MO, AND TSZE-MO. body smooth as an isolated act which somohon OBSTINATE ADHEREJCR TO A COURSE WHICH WE MAY would benefit tho kingdom. The smoothness

1. The would arise from labours undergono forthelingphilosophor Yang,'-Bee Bk. III. Pt. II. ix. 9, dom, like those of the great Yo, who wrought

2. Chih

DHEA ABSTRAOTLY RIGHT IS PERILOUS.

亦口
正者圍

執中莫頂 皆腹也甘孟而一無執救

有飲飲子廢者權中踵 。 飢渴是日百為猶執利 人活 渴害未愈也。其執中天 之之得者“賊一下 害

飲甘道也。近為 以人 曼食食也所之之 飢心惟之渴 舉惡執子

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his whole body from the crown to the heel, he could have benefited the kingdom, he would have done it.

3. "Taze-mo holds a medium between these. By holding that medium, he is nearer the right. But by holding it without leaving room for the exigency of circumstances, it becomes like their holding their one point.

4. •The reason why I hate that holding to one point is the injury it does to the way of right principle. It takes up one point and disregards a hundred others.

CHAP. XXVII. 1. Mencius said, 'The hungry think any food sweet, and the thirsty think the same of any drink, and thus they do not get the right taste of what they eat and drink. The hunger and thirst, in fact, injure their palate. And is it only the mouth and belly which are injured by hunger and thirst? Men's minds are also injured by them.

2. 'If a man can prevent the evils of hunger and thirst from and waded til he had worn away all the hair right with reference to the whole oiroumstances on his lega. Soo the #, in loc. 3.0f of every case and time. Toze-mo nothing sooms to be known, but that

27. TED DIPORTANCE OF NOT ALLOWING THE ho belonged to La must be clearly

perhaps is used adverbially,understood as referring to a lean between the selfishness of Yang Chů and the transcenden-'readily;' compare Bk. II, Pt. I. i. 11. The two talium of Mo Tu I Ź-4, the clauses £* and Heran parallel to mentioned in par.4. The necessity of attending each other, the latter being explanatory of the by mying that a caso may be conceived when former. Z-Ż - With it would be duty to deny a single hair to save reference to the mind, hunger and thirst stand the kingdom, and a case when it would be duty for poverty and a mean condition. 2 DE to rab the whole body smooth to do so. The orthodox way () of China is to do what is ... - can prevent being.' He being VOL. II.

Hh

MID TO BE DJURED BY POVERTY AND AIAN CO

DITION.

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