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之制也吾何畏彼哉

之 皆千也丈數視圈 已正 般侍尺其孟矢

矣。行 樂妾我巍子

飲數得巍 何為志酒百志然說 是也 驅人弗堂大

在為 聘我為高人 哉。我 田得也數則 者在獵志食例苑

彼後非前條之 古者車為方題

正行也君子行法以俟命而

3. * The superior man performs the law of right, and thereby waits simply for what has been appointed.'

CHAP. XXXIV. 1. Mencius said, 'Those who give counsel to the great should despise them, and not look at their pomp and display.

2. • Halls several times eight cubits high, with beams projecting several cubits ;--these, if my wishes were to be realized, I would not have. Food spread before me over ten cubits square, and attendants and concubines to the amount of hundreds ;-these, though my wishes were realized, I would not have. Pleasure and wine, and the dash of hunting, with thousandş of chariots following after me;-these, though my

wishes were realized, I would not have. What they esteem are what I would have nothing to do with; what I esteem are the rules of the ancients.—Why should I stand in awe of them?' others. 3. Describes the virtue that is next in moral qualities 堂高云云nd degree, equally observant of right, but by an all the corresponding clauses, are under the intelectual constraint. 法 - 天理之當 government of some world life 彼大人 , the proper course indicated by Heavenly 7, those great men havo,' to which # principles.'

, 'I would not do,' respond.

t these may be seen in the more important tem1 great men.' The phrase is to be under-ples and public buildings throughout China, stood not of the truly great, as in oh. xxv. 6, projecting all round, beneath the cavea. et al., but of the socially great, with an especial 一16 BE II R. Liv. 4 鄭聘田 reference to the princes of the time, dignified by their position, but without corresponding\"spurring and galloping in hunting." ##

34. HE WHO UNDERTAKES TO COUNSEL THE GREAT, SHOULD BE MORALLY ABOVE THEY. I.

也象孫羊食圈存者其團

升 鹿羊會透寡為

日韩爽暂者矣人 人 所食然美。

美公 嘴裏其也 羊則

矣為: 也聚。 子

人 講日 日問 也雖莫

何 膽! 日會多有善 不负

膽子 欲不於 議所 食哉象不 雖存宴 姓同 爾公與忍

有焉欲

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CHAP. XXXV. Mencius said, "To nourish the mind there is nothing better than to make the desires few. Here is a man whose desires are few :-in some things he may not be able to keep his heart, but they will be few. Here is a man whose desires are many :-in some things he may be able to keep his heart, but they will be few.'

CHAP. XXXVI. 1. Mencius said, 'Tsăng Hsi was fond of sheep-dates, and his son, the philosopher Tsăng, could not bear to eat sheep-dates.'

2. Kung-sun Châu asked, saying, 'Which is best,-minced ineat and broiled meat, or sheep-dates?' Mencius said, Mince and broiled meat, to be sure.' Kung-sun Châu went on, "Then why did the philosopher Tsăng eat mince and broiled meat, and would not eat sheep-dates ?' Mencius answered, 'For mince and broiled meat , 'what are in them,' the things which they 36. THE FILIAL YEELING OF TSXNQ-TSZE ME 在我者 - the thing

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jujubes,'the small black northern fruit, so called 85. THE REGULATION OF THE DESIRES IS ESSEN from its resembling sheep's dirt. Such is Chů

欲 Hsi's account of the fruit. The writer of the must be taken in a bad, or at least an inferior Kg , in loc., however, sooms sense the appetites, whilo ♡ is the heart to make out a case for being a kind naturally disposed to all virtuo. To poi persimmon: Stihl, why call it a date, or

jujube? # , although there are _virtues of the

2. Hsi must have eaten both the lieart, that is which are not preserved.' ljujubes and the cooked meat, but his liking VOL. II.

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IN HIS NOT EATING JUJUBES.

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esteem so. esteem.

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思其次也敢問何如斯可

進道 之 不歸 不 狂 忘乎 欲 土其來、章同

孟初吾問也 必

孔黨日名 所也日子之孔所

不狂孔在王子獨 如可為撰子陳狂在也。 斯必也乎不何簡,陳

得孔狂得思進日 謂故子者中魯取蓋

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there is a common liking, while that for sheep-dates was peculiar. We avoid the name, but do not avoid the surname. The surname is common; the name is peculiar.'

CHAP. XXXVII. 1. Wan Chang asked, saying, Confucius, when he was in Chan, said: “Let me return. The scholars of my school are ambitious, but hasty. They are for advancing and seizing their object, but cannot forget their early ways.” Why did Confucius, when he was in Chăn, think of the ambitious scholars of LQ?'

2. Mencius replied, 'Confucius not getting men pursuing the true medium, to whom he might communicate his instructions, determined to take the ardent and the cautiously-decided. The ardent would advance to seize their object; the cautiously-decided would keep themselves from certain things. It is not to be thought that Confucius did not wish to get men pursuing the true medium, but being unable to assure himself of finding such, he therefore thought of the next class.'

3. I venture to ask what sort of men they were who could be styled “The ambitious ?

for the jujubes was peculiar, and therefore the MENCIUS. VARIOUS CHARACTERS WHO FAIL TO sight of them brought him vividly up to his PURSUE THIS, OR ARE OPPOSED TO IT. I. See son, and he could not bear to eat them. But Analects, V.xxi. The differences between that such points are not important to illustrate the text and what we have here will be noted. meaning here.

Perhaps Wan Chang was quoting from memory. 37. TO CALL TO THE PURSUIT OF THE RIGHT 2. See Analects, XIII. xxi. As Mencius quotes MEDIUM WAS THE OBJECT OF CONFUCIUS AND that chapter, some think that there should be 掩 to cover,'- to make good. 8. The first rect, though Chao Ch'i makes him to be the part of the saying here attributed to Confucius Shih of the Analects, referring to XI. xvii. 3, is not found in the Analects. For the second,

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其門也不為人狂孔狂 何惟而是屑者古也。子矣。 如鄉下又 , 斯原入其潔狂 人

乎 我次之者 者夷

鄉室也正文 又考傻狂張 之我孔而不其

廖矣。會 鄉德不 子 可行然何婚 原之憾 之 得而日以牧 矣。戚焉過是欲不古謂皮 日也者我獲得掩之之者

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4. •Such, replied Mencius, 'as Ch'in Chang, Tsăng Hsi, and Mo Pei, were those whom Confucius styled “ ambitious ?'

5. Why were they styled "ambitious ?'

6. The reply was, “ Their aim led them to talk magniloquently, saying, “The ancients!” “The ancients!” But their actions, where we fairly compare them with their words, did not correspond with them.

7. • When he found also that he could not get such as were thus ambitious, he wanted to get scholars who would consider anything impure as beneath them. Those were the cautiously-decided,a class next to the former.'

8. Chang pursued his questioning,'Confucius said, " They are only your good careful people of the villages at whom I feel no indignation, when they pass my door without entering my house. Your good careful people of the villages are the thieves of virtue.” What sort of people were they who could be styled "Your good careful people of the villages ?")

in the text after FU F 4. Ch'in 'Shih is specious,' and adding that he played Chang is the Lao mentioned, Analects, IX, vi. well on the ch'in, and was therefore styled Ch'in. So, according to Cha Hsi, who quotes an in: See the link in loc. the waywardness of Lao, but Chwang's accounts Pei nothing is known. 6,-in the sense of Confucius and his disciples are not to be op, 'even.', 'evenly examining.' in the text with Lao, however, is no doubt cor

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眾提之自以為是而不可與

泉也以人是也為顧何 上刺2 為 為鄉

善言、以 之 育 斯 「是 :

也可

萬矢涼 也何 關

也。 美。不 日

媚世古 流 鄉於也之顧 不似俗之人皆世為人行

稱也斯行行 潔

原者世何不

為無所往而不為原人孔子

9. Mencius replied, “They are those who say, "Why are they so magniloquent? Their words have not respect to their actions, and their actions have not respect to their words, but they say,—The ancients! The ancients ! Why do they act so peculiarly, and are 80 cold and distant ? Born in this age, we should be of this age, to be good is all that is needed.” Eunuch-like, flattering their generation ;-such are your good careful men of the villages.'

10. Wan Chang said, 'Their whole village styles those men good and careful. In all their conduct they are so. How was it that Confucius considered them the thieves of virtue?'

11. Mencius replied, 'If you would blame them, you find nothing to allege. If you would criticise them, you have uothing to criticise. They agree with the current customs. They consent with an impure age. Their principles have a semblance of right-heartedness and truth. Their conduct has a semblance of disinterestedness and purity. All men are pleased with them, and they think themselves right, so that it is impossible to proceed with them to the principles 20 XVIL xiii. 9. Before this paragraph wo to the that followa TP,'to must understand F B The in be good is enough, i.e. to be accounted good by the text has for its subject

the age in which they live is enough for them. take it in the infinitive, making the whole para m'tho appearance of Walking alone,'le graph down to the the antecedent subject acting peculiarly. II. e tas is literally our

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