Zhongyong
compile on 18th December 2006
from posts in Google.com group soc.culture.singapore plus others
Posts
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What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction.
[What which is Destiny is called self-nature or characteristics. That which leads Destiny is called Tao. Cultivating Tao is called religion.]
[Our life is fated or destined under the influences of stars, sun and moon etc. So we are acting according to all these influences. The One leading or a step above the Destiny is called Tao. Tao controls our fate. The teaching of cultivation and action in cultivation is called religion. Therefore Confucianism is a religion. Chinese regard Confucianism as a philosophy or teaching, this is wrong. Teaching of moral conduct is religion.]
The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.
[The Tao cannot be left for an instant. Can leave IT is not Tao. Therefore the gentleman abstains from longing what he does not see, abstains fears which he has not heard.]
[Tao cannot be left means IT is a part of us and cannot be separated. If we look for Tao outside our body, that is not Tao. So one has to abstain from desires and unnecessary fears.]
There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone.
[Cannot see what is not clear or visible. Cannot visualise what is minute. Therefore the gentleman is careful when he is alone.]
[Tao cannot be seen because IT is too minute or Void. So the sage is careful of his conduct even when alone without the scrutiny of other people.]
While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human acting in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.
[Pleasure, anger, sorrow and joy, when they are not in our mind or developed in our mind, our state of mind, this is called Central. When those feelings have been stirred, but our mind is neutral, this state is called Harmony. Central is the root or base of the whole universe. Harmony is reaching Tao in this world. Perfecting Central and Harmony, this is the site of heaven and earth. All things will benefit from this.]
[Pleasure, anger, sorrow and joy are feeling of common people in everyday life. The sage cannot be like them. So he has to keep his mind in neutral stage of mind and be impartial to what is right and wrong, good nor evil, long nor short, front nor back etc. When he is able to perfect himself in this state of mind, he is in trinity with heaven and earth, him as people. This trinity will evoke the base of the universe and all things will benefit from him alone. He is able to influence all things on earth.]
Zhong Ni [Confucius] said, "The superior man embodies the course of the Mean; the mean man acts contrary to the course of the Mean." The superior man's embodying the course of the Mean is because he is a superior man, and so always maintains the Mean. The mean man's acting contrary to the course of the Mean is because he is a mean man, and has no caution."
[Zhong Ni said: "Gentleman abides in Actions of Mean; the inferior man abides in the opposite." Why the gentleman abides in Actions of mean, because gentleman is always mindful of the Central Focus. Inferior man abides in the opposition of Actions of Mean is because he has no fear for his actions.]
The Master said, "Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!
[The Master said: "When in perfection accordingly to Actions of Mean, the people will be fresh for a long time or will be obedient for a long period.]
The Master said, "I know how it is that the path of the Mean is not walked in:-The knowing go beyond it, and the stupid do not come up to it. I know how it is that the path of the Mean is not understood: The men of talents and virtue go beyond it, and the worthless do not come up to it.
[The Master said: "The Tao is not followed and I know the reasons. Intelligent men overdo it while stupid men are not up to the standard. The Tao is not known and I know the reasons. The wise overdo it while the common men are not up to the standard.]
"There is no body but eats and drinks. But they are few who can distinguish flavors."
["People, if they do not consume food, how are they capable to know flavours ?"]
The Master said, "Alas! How is the path of the Mean untrodden!"
[The Master said: "Alas ! How is the Tao not persued ?"]
[This is to say very few people will pursue the cultivation of Tao. The majority just eat, sleep, make merry etc.]
The Master said, "There was Shun: He indeed was greatly wise! Shun loved to question others, and to study their words, though they might be shallow. He concealed what was bad in them and displayed what was good. He took hold of their two extremes, determined the Mean, and employed it in his government of the people. It was by this that he was Shun!"
[The Master said: "Shun was great; he knew and try to pursue. Shun was good in asking questions of Tao and pondered on the answers. He concealed what was bad and displayed what was good. Holding the two extremes, he used the middle way upon his people. It was this that he was called Shun !"]
[Confucius liked to mention Shun. I find this inappropriate. Read Chuang Tzu or Zhuangzi about Chuang Tzu's comment on Shun. Shun abdicated his throne to another person, not his son. He pursued the cultivation of Tao after stepping down. As a king he was unable to achieve the goal, because the time was not ripe for sage-king yet. This is why I say Confucius failed to achieve this aim even though he advocated them in his books of Daxue and Zhongyong.]
The Master said "Men all say, 'We are wise'; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, 'We are wise'; but happening to choose the course of the Mean, they are not able to keep it for a round month."
[same as above]
[Don't call yourself wise if you really don't know the true meaning of the Mean-in-actions. When tested under hardship most will give up. Mean-in-actions is about the same as the Middle Path of Buddhism. Hui Neng said that calm down your mind and think neither of good nor bad. What is that in you then is the Dharma. In chapter 10 he taught the pairs of opposition that his disciples had to follow the middle path. When someone asks about something, answer it with the opposite principle, like asking for long, answer the short, asking high, answer the low.]
The Master said "This was the manner of Hui: he made choice of the Mean, and whenever he got hold of what was good, he clasped it firmly, as if wearing it on his breast, and did not lose it."
[about the same]
[The mention of Hui is out of scope as Hui died young. He even did not really know the Tao and the Mean-in-actions, or else he can prolong his life.]
The Master said, "The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to."
[The Master said: "All the world's countries can be the same; royalties can be discarded or abolished; naked sharp knife can be trampled upon; but the Mean-in-actions cannot be abandoned.]
[All systems can change but the Mean-in-actions or Way to perfect Tao cannot be changed.]
Zi Lu asked about energy. The Master said, "Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself? " To show forbearance and gentleness in teaching others; and not to revenge unreasonable conduct: this is the energy of southern regions, and the good man makes it his study.
[Zi Lu asked about strength.
The Master said: "Southern strengthening ? Northern strengthening ? Or you want to strengthen ?" Use moral education or religion to show forbearance and gentleness; don't seek revenge against unreasonable conduct; this is the strength of the Southern; the gentleman resides there.]
[Why the gentleman resides at the Southern quarter ? This is referring to the nasal gaze on the nose tip. This is looking south; the focus is at the nose tip, the Southern point. Revenge is mentioned here. So have compassion for everyone. Revenge is action, so there will be a re-action force in the opposite direction to compliment the action of revenge. This will never end.]
"To lie under arms; and meet death without regret: this is the energy of northern regions, and the forceful make it their study. "Therefore, the superior man cultivates a friendly harmony, without being weak. How firm is he in his energy! He stands erect in the middle, without inclining to either side. How firm is he in his energy! When good principles prevail in the government of his country, he does not change from what he was in retirement. How firm is he in his energy! When bad principles prevail in the country, he maintains his course to death without changing. How firm is he in his energy!"
[To use revolution and meet death without regret, this is the strength of the Northern, and the strong makes it his abode. Therefore, the gentleman is in harmony of mind and does not show weakness, firm in his strength; he is neutral and does not decline under the strong of either sides. When the country is peaceful, he does not deviate from the influence of strength from either side. When country is in chaos, till death he will not succumb to influence of strength of either side.]
[The reference to gentleman in time of chaos is irrelevant, unless he is only a sage like Lao Zi. If he is the king, that should not be the case. So the reference here is to the Spirit at the Mark on our forehead. The Spirit is neutral, inert in all times, the past, present or the future. It is still the same.]
The Master said, "To live in obscurity, and yet practice wonders, in order to be mentioned with honor in future ages: this is what I do not do.
[something like that]
"The good man tries to proceed according to the right path, but when he has gone halfway, he abandons it. I am not able so to stop.
[something like that]
"The superior man accords with the course of the Mean. Though he may be all unknown, un-regarded by the world, he feels no regret. It is only the sage who is able for this."
[something like that]
[sages were not meant to be sage-king who is the final sage to harmonise the world.]
The way which the superior man pursues, reaches wide and far, and yet is secret.
[something like that]
[Cultivation of Tao can influence the surrounding without the people knowing it. This is spiritual power. Like now, I meditate and do preaching on the net, my influence is world wide. Any every single soul will be subjected to me.]
Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.
[Do you know the stupidity of husband and wife ? Even up to their utmost ? Although sage sometimes does not know certain things, the dis-similarity of husband and wife, can you perform their task, even up to the utmost ? Although sage sometimes does not be able to perform actions, the vastness of heaven and earth, people still have things that dis-satisfy them. So the gentleman speaks or preaches of its greatness, the world will not be able to contain it or comprehend it. When the gentleman speaks of its minuteness, the world would not be able to split it.]
[Greatness and minuteness are the properties of Tao. Tao is so great that the whole universe is within its border. It is so small, that even a microscope can not be able to see It. Because It is Void.]
[Look at the words use - shen ren, jun zi - shen ren is for sage, jun zi is for Tao. How can gentleman talks about the greatness and minuteness of Tao ? This is to confuse readers.]
[No explanation is given for husband and wife stupidity. So it is up to individual to contemplate on this.]
It is said in the Book of Poetry, "The hawk flies up to heaven; the fishes leap in the deep." This expresses how this way is seen above and below.
[It is said in the Book of Poetry: "The hawk flies to the sky while fish leaps into the river. Speaking of these above and below, you have to look carefully and ponder about them.]
[Hawk resembles our eye-brows; fish resembles our nose. These references are common in old books of China. Chuang Tzu has them. Even Bible has the bird reference. Whenever you see the vultures circling in the sky, you should know there is a carcass below them (it). To know the authenticity of Jesus Christ, you have to see a white dove alighting on that man. Man is referring to the Mark on our forehead at the nose bridge.]
[Most people don't understand these meaning, so they cannot comprehend the saying in scriptures.]
The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through Heaven and earth.
[Tao of the gentleman is created initially in the intercourse of husband and wife, up to its utmost, look carefully in the heaven (sky) and earth.]
[Sky and earth, the words can be splitted into one big, soil (yeh). That is to say heaven and earth is the site of Tao. One stroke represent eye-brows. Big below represent the crossing of strokes to indicate the Mark on our forehead. This is the same as the crucifix, if placed on our face the horizontal part represent the eye-brows, the vertical part our nose, the crossing is the Mark on our face. Chinese words have no crucifix. So the references to ru lai, the Tathagata is actually referring to the crucifix in the word lai.]
[The union of yang and yin during intercourse and in perfect timing, like after the completion of menstruation, plus fertility of the female, Tao abides in the union of fertilised egg in the womb. It is Void and I think the entry point of the sperm into the egg is the Mark on the egg. God says let there be Light, so Light is formed. Light is Tao in the egg. Then begins the division into two cells representing heaven (sky) and earth. This is the second day. And so on.]
The Master said "The path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.
[Tao does not leave people. People seeking Tao and leaving the crowd, is not considered as seeking Tao.]
[Lao Zi stayed in the crowd and worked in the library. It is only after he had passed the transmission of Tao to Confucius, that he retired, as his duty was done.]
[Unless you want to find a secluded place for meditation, there is no need to stay in the mountain.]
"In the Book of Poetry, it is said, 'In hewing an ax handle, in hewing an ax handle, the pattern is not far off. We grasp one ax handle to hew the other; and yet, if we look askance from the one to the other, we may consider them as apart. Therefore, the superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.
[1st part about the same.] [Thus the gentleman uses people to cure or rule people, corrects and stop.]
[Gentleman is Tao. Tao causes people to form society and capable are to rule over the less capable. When there is wrong, Tao corrects it and stop.]
[Tao gives people their Fate and Destiny. When chaos follow decline of morality, there is correction, whereby new rulers are fated to rule over others. Tao does not interfere in all these matters. All these are Fate or Destiny.]
"When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.
[Whole heartedly 'forgive' 'terminate' Tao is not far; exercise them on it and not vowing for result; also do not exercise them on people.]
[ shu wei are not easy to interpret. forgive and rebel or terminate Tao is meaningless. It could be meditation, for-going everything and in abstraction from normal people practices. And this cannot be exercised on the people. If you meditate and think of the people's evil doing, this is not correct. You might harm him and yourself if rage or revenge arises inside your mind during meditation.]
(Look at Confucius name - Kong Qiu, zhi or nick name - Zhong Ni. Kong is hole, qiu is mount or anthill, zhong is 2nd uncle, ni is soil. By splitting zhong, we get 'the hole or Mark is the mount, the soil in people's body.
Mount can be something like Mount Zion. This is the Holy of the holiest in our whole body. The is called Garden of Eden, underneath which rivers flow, our tears flow.)
In the way of the superior man there are four things, to not one of which have I as yet attained: To serve my father, as I would require my son to serve me: to this I have not attained; to serve my prince as I would require my minister to serve me: to this I have not attained; to serve my elder brother as I would require my younger brother to serve me: to this I have not attained; to set the example in behaving to a friend, as I would require him to behave to me: to this I have not attained. Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?"
[The way of the gentleman has 4. Qiu (Kong Qiu) cannot even manage one. To get the respect from my son as I respect my father, this I am unable to accomplish. To get respect from officials as I respect the ruler, this I am unable to accomplish. To get respect from younger brother as I respect my elder brother, this I am unable to accomplish. To get respect from friend as I respect him, this I am unable to accomplish. Cultivation of ordinary virtue, care in ordinary speech, if there is any deficiency, dare not to force yourself; if there is any excess, dare not use all effort. Speaking must follow your cultivation or action; and action must follow what you spoke. Thus gentleman does not (build) it simply (built) by itself.]
[My dictionary has no word for (build)]
[Confucius was unable to accomplish his task because the time was not ripe.]
[I reserve my comment.]
The superior man does what is proper to the station in which he is; he does not desire to go beyond this.
[The gentleman guard his purity and do action, does not want to deal outside phenomena.]
[This could be to cultivate self focusing on the One inside, not any Tom, Dick or Harry outside.]
In a position of wealth and honor, he does what is proper to a position of wealth and honor. In a poor and low position, he does what is proper to a poor and low position. Situated among barbarous tribes, he does what is proper to a situation among barbarous tribes. In a position of sorrow and difficulty, he does what is proper to a position of sorrow and difficulty. The superior man can find himself in no situation in which he is not himself.
[When rich act according to rich people. When poor act according to poor people. When barbarian act as a barbarian. When there is chaos, act as one in chaos. The gentleman does not enter into any situation that he cannot be calm himself.]
[This is about status. Which status you are born, you have to be calm and content with it. If you are happy even though you are poor, your mental state of mind is high.]
In a high situation, he does not treat with contempt his inferiors. In a low situation, he does not court the favor of his superiors. He rectifies himself, and seeks for nothing from others, so that he has no dissatisfactions. He does not murmur against Heaven, nor grumble against men.
[In high post don't look down below. In low position don't court favours from above. Be upright and don't seek favour from people, thus no discontent. Top does not discontented with heaven and below does not blame people.]
[If upright, in which position you are, you are always contented.]
Thus it is that the superior man is quiet and calm, waiting for the appointments of Heaven, while the mean man walks in dangerous paths, looking for lucky occurrences.
[Thus the gentleman stay easily or leisurely awaiting his Fate or Destiny. The mean man takes risk in order to strike rich.]
The Master said, "In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself."
[In archery, it is about the same principal as the gentleman; when the arrow misses its mark, he reflects upon himself (body) the cause of failure.]
The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.
[The way of the gentleman is like going for a long journey which must start from a step forward; it is like climbing mountain which must start from the bottom.]
It is said in the Book of Poetry, "Happy union with wife and children is like the music of lutes and harps. When there is concord among brethren, the harmony is delightful and enduring. Thus may you regulate your family, and enjoy the pleasure of your wife and children."
[same as above]
The Master said, "In such a state of things, parents have entire complacence!"
[Parents, they must just follow the trend or customs.]
The Master said, "How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them. They cause all the people in the kingdom to fast and purify themselves, and array themselves in their richest dresses, in order to attend at their sacrifices. Then, like overflowing water, they seem to be over the heads, and on the right and left of their worshippers.
[Ghost and spirit, classified it as virtue contained in the space. Look for it but cannot see, listen for it, but cannot hear it, inside body and cannot be shaken off. It causes all people in the world to gain knowledge and clothe their naked bodies (in the stone age). They sincerely pray to it overwhelmingly as if it is in the sky or as if it is on the left or right.]
[I think most people will get this para wrong. If Confucius only talked about philosophy, why he mentioned ghost and spirit ? This para is talking about Tao or Self Nature. It is Void so how can we see or hear it. It is inside us, but most people think it is outside as they pray to the sky, left or right. In China high towers were built just for this purposes.]
It is said in the Book of Poetry, 'The approaches of the spirits, you cannot sunrise; and can you treat them with indifference?' Such is the manifestation of what is minute! Such is the impossibility of repressing the outgoings of sincerity!"
[Its spirit rectifies thoughts; cannot carry forward thoughts; moreover can shot out thoughts (like intuition). Such is the manifestation of what is minute. Its sincerity cannot be covered as it is.]
The Master said, "How greatly filial was Shun! His virtue was that of a sage; his dignity was the throne; his riches were all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants preserved the sacrifices to himself.
[Shun's great filial piety is also together with virtue be a sage, respected as a son of heaven, his fortune were within the four seas, ancestor temples were built to honour him, his descendants protecting them.]
[The custom of Chinese then was to honour great people. This I call hero worship. Even today, some people pray to Mao Ze Dong in temples in China. This is wrong because we pray to someone higher than us not to a tablet or a picture or statue. These are dead things, cannot talk or think. They have no spirits of the persons we respect. I advocate doing away with this custom and I think many Chinese will go against me.]
"Therefore having such great virtue, it could not but be that he should obtain the throne, that he should obtain those riches, that he should obtain his fame, that he should attain to his long life.
[Therefore great virtue must obtain its throne, must obtain its rich reward, must obtain its its fame and must obtain its eternality.]
[Using virtue in place of Tao is to confuse readers. Tao's great virtue will get what it has to be as its own. It is immeasurable.]
"Thus it is that Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows.
[Therefore heaven (sky) produces things, must be because of its abily so that it is hard working. Hence the planter adds fertiliser to it, the destroyer chops it down.]
[Now it uses heaven (sky) to symbolises Nature that creates all things. This is Tao that creates all things. The last two verses are talking about natural phenomena.]
"In the Book of Poetry, it is said, 'The admirable amiable prince displayed conspicuously his excelling virtue, adjusting his people, and adjusting his officers. Therefore, he received from Heaven his emoluments of dignity. It protected him, assisted him, decreed him the throne; sending from Heaven these favors, as it were repeatedly.'
[Distinguished and amicable gentleman, country laws command virtue, gather the citizens, gather the people, obtaining reward from heaven (sky), protecting his life, from heaven (sky) presiding over him.]
[Heaven should be Nature.]
"We may say therefore that he who is greatly virtuous will be sure to receive the appointment of Heaven."
[Therefore person with great virtue must obtain or obey the command of Fate or Destiny.]
The Master said, "It is only King Wen of whom it can be said that he had no cause for grief! His father was King Ji, and his son was King Wu. His father laid the foundations of his dignity, and his son transmitted it.
[Person without worry, the only one is King Wen whose father was King Ji, his son King Wu. Father did the first action, son transmitting or preaching it.]
[It is wrong to mention King Wen as he was a rebel against Chou king.]
"King Wu continued the enterprise of King Tai, King Ji, and King Wen. He once buckled on his armor, and got possession of the kingdom. He did not lose the distinguished personal reputation which he had throughout the kingdom. His dignity was the royal throne. His riches were the possession of all within the four seas. He offered his sacrifices in his ancestral temple, and his descendants maintained the sacrifices to himself.
[King Wu continued the enterprise of King Ta, King Ji and King Wen. Once (buckled) clothing and had the kingdom. Body did not perish was the talk of the town and history, respected as a son of heaven (sky), prosperity spread within the four seas, with ancestors temples honouring him, his descendants protecting them (temple).]
"It was in his old age that King Wu received the appointment to the throne, and the duke of Zhou completed the virtuous course of Wen and Wu. He carried up the title of king to Tai and Ji, and sacrificed to all the former dukes above them with the royal ceremonies. And this rule he extended to the princes of the kingdom, the great officers, the scholars, and the common people. If the father were a great officer and the son a scholar, then the burial was that due to a great officer, and the sacrifice that due to a scholar. If the father were a scholar and the son a great officer, then the burial was that due to a scholar, and the sacrifice that due to a great officer. The one year's mourning was made to extend only to the great officers, but the three years' mourning extended to the Son of Heaven. In the mourning for a father or mother, he allowed no difference between the noble and the mean.
[King Wu not yet receiving the authority, duke of Chou (or rather Chou customs) became the exemplary virtue of Wen and Wu, remembering his forebear King Ta and King Ji, honour prayers to ancestors, using son of heaven 's ritual, that was ritual yeh. This ritual was extended to all other royal princes, high officials and scholars all together. Father an official, son a scholar, funeral rites was according to official rites, prayers were according to scholars rites. Father a scholar, son an official, funeral rites was scholarly, prayers rites were according to official rites. One year of mourning was made to extend to all officials. Three years of mourning was made to extend to sons of heaven (sky) or kings. For mourning of parents, there was no difference for superior or lower classes, one single rule applied.]
[This customs were prevalent so long ago. It shows the general public still do not know Tao, even the kings themselves. So the sages then were hidden.]
[For honour, King Wu made his grandfather and great grandfather kings. Don't you think this is stupid ? People going for honour, not knowing the Tao. This is the stupidity of human race.]
The Master said, "How far-extending was the filial piety of King Wu and the duke of Zhou! Now filial piety is seen in the skillful carrying out of the wishes of our forefathers, and the skillful carrying forward of their undertakings. In spring and autumn, they repaired and beautified the temple halls of their fathers, set forth their ancestral vessels, displayed their various robes, and presented the offerings of the several seasons.
[King Wu and Chou Gong or Kung, both reached the apex of filial piety ? A filial officer must be good in following the people's wishes and good in talking about their affairs (to superior). In spring and autumn, repaired their ancestors temples, removed the old appliances for rituals, arranged the ritual clothings and prepared for the seasonal food offerings.]
[Going into details is useless as these are only ritual custom practised long ago. So modern people with knowledge of many things still want to adopt this customs ? If you do, you are idiots.]
"By means of the ceremonies of the ancestral temple, they distinguished the royal kindred according to their order of descent. By ordering the parties present according to their rank, they distinguished the more noble and the less. By the arrangement of the services, they made a distinction of talents and worth. In the ceremony of general pledging, the inferiors presented the cup to their superiors, and thus something was given the lowest to do. At the concluding feast, places were given according to the hair, and thus was made the distinction of years.
[Ritual for ancestors temples is for distinguishing the rank according to their line of birth and their nobleness and their common class. It also distinguish the talented ones. Dispatching red packets to others is considered higher class, those that accept the money are classified as lower class. (what) hair as they symbolise the seniority of rank.]
[This customs in China give rise to many manipulation by the elders who were corrupted. In a way it is good to gather all kins to a common place for gathering, but for disputes, if the elders are not upright, there is always miscarriage of justice.]
[I don't like the idea of praying to ancestors as now I know the Tao inside me is more important than all these ritual affairs which should be considered useless by now.]
[The addition of custom rituals in this book caused Chinese to stick to them for the past 2,500 years. Even today, some Chinese still observe them. This is one reason why China cannot progress. It is a sheer waste of time and resources just to observe these customs. Officials and corrupt people used them to kill their opponents when complaining to higher authority about people not observing the customs.]
"They occupied the places of their forefathers, practiced their ceremonies, and performed their music. They reverenced those whom they honored, and loved those whom they regarded with affection. Thus they served the dead as they would have served them alive; they served the departed as they would have served them had they been continued among them.
[Occupy their places, practising their rituals, play their favourite music, pay reverence to those they honoured and love those whom they acquainted affectionately. Matter that is dead is treated as if still alive, matter departed is treated as if it is still present. This is the utmost in filial piety.]
[If you know Tao, this filial piety is useless.]
"By the ceremonies of the sacrifices to Heaven and Earth they served God, and by the ceremonies of the ancestral temple they sacrificed to their ancestors. He who understands the ceremonies of the sacrifices to Heaven and Earth, and the meaning of the several sacrifices to ancestors, would find the government of a kingdom as easy as to look into his palm!"
[Community's ritual, it is concerning the God above. Ritual of the ancestors temples, it is prayers to their ancestors. Understanding the meaning of the ritual of community, it is the imperial sacrifice actual performance's reason. Ruling the country is like looking at the palms of the hand.]
[Last verse don't tally with the para. Or it is like meditation looking at the palms of hand ? If Confucianism is about philosophy, why mention God above ? It might be that knowing the God inside you, you can rule the country as if looking at the palms. So if you don't know God inside you, you rule the country according to your whims and fancy.]
The Duke Ai asked about government. The Master said, "The government of Wen and Wu is displayed in the Records: the tablets of wood and bamboo. Let there be the men and the government will flourish; but without the men, their government decays and ceases.
[[Duke Ai asked about government. The master said: "The government of Wen and Wu is recorded in the square bamboo scripts. When the people gather, the government will flourish. When the people depart, the government collapses.]
"With the right men the growth of government is rapid, just as vegetation is rapid in the earth; and, moreover, their government might be called an easily-growing rush.
[Way of human affairs activates government. Way of the earth activates vegetation. This is my governing yeh, like water plant black yeh.]
[This is like Tao talking. This is my government like water plant growing naturally. I (not me), the Tao, causes this water plant to grow naturally. No man tends to the water plant, it just grow naturally because it has Tao.]
"Therefore the administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.
[Therefore the administration of government is in the hands of men, getting good men is by own self (body) doing the initiatives. Cultivation of self (body) is by Tao. Cultivation of Tao is by benevolence.]
[Did Confucius taught people how to cultivate Tao? Did he explained what is Tao?]
[Without knowing what is Tao, how can the Chinese getting anywhere in this verses? So we need to rely on Lao Zi's Taoteching or Daodejing to know what is Tao.]
"Benevolence is the characteristic element of humanity, and the great exercise of it is in loving relatives. Righteousness is the accordance of actions with what is right, and the great exercise of it is in honoring the worthy. The decreasing measures of the love due to relatives, and the steps in the honor due to the worthy, are produced by the principle of propriety.
[Benevolence, that is in human. Getting close to it is big or great. Righteousness, that is togetherness. Honouring the worthy is considered great. Getting close to them (for bribes or give bribes) are to be killed. Honouring the worthy men, behavior or conduct has to be established first.]
[Ren word has two strokes. Adding a stroke horizontally, it becomes great or big. The writer wanted people to ponder on these words together with sky 'tien'. They can be written on our face. Horizontal line in great is across the two eyes. Upper line of sky, tien, is across eye-brows. The joining point of ren is the Mark on our forehead or nose bridge. This is play of words. How many of you people really understand this ? Even if doctorate degree or master degree, you cannot understand this simple use of logic in scriptures.]
"When those in inferior situations do not possess the confidence of their superiors, they cannot retain the government of the people. "Hence the sovereign may not neglect the cultivation of his own character. Wishing to cultivate his character, he may not neglect to serve his parents. In order to serve his parents, he may not neglect to acquire knowledge of men. In order to know men, he may not dispense with a knowledge of Heaven.
[Therefore the gentleman cannot disregard the cultivation of self (body). Ponder (contemplate) cultivation of self (body), cannot disregard matter at heart. Ponder (contemplate) matter at heart, cannot not to know people. Ponder (contemplate) knowledge of people, cannot not to know the God (tien, sky).]
[My Chinese texts are like these. Translation of Legge is slightly different from mine.]
[This might indicate the contemplation during meditation.]
"The duties of universal obligation are five and the virtues wherewith they are practiced are three. The duties are those between sovereign and minister, between father and son, between husband and wife, between elder brother and younger, and those belonging to the intercourse of friends. Those five are the duties of universal obligation. Knowledge, magnanimity, and energy, these three, are the virtues universally binding. And the means by which they carry the duties into practice is singleness.
[There are five method to reach Tao in the world, wherewith the practice are only three. They are called king and ministers relationship, father and sons relationship, husband and wife relationship, brother and brother relationship and friend to friend intercourse. These five in the world are to reach Tao yeh. Knowledge, benevolence and courage, these three, are for reaching or achieving virtue, wherewith the practice of them is only one.]
"Some are born with the knowledge of those duties; some know them by study; and some acquire the knowledge after a painful feeling of their ignorance. But the knowledge being possessed, it comes to the same thing. Some practice them with a natural ease; some from a desire for their advantages; and some by strenuous effort. But the achievement being made, it comes to the same thing."
[Born and knows about them or study then know about them or under difficult circumstances like hardship then know about them, but the knowledge is the same. In tranquility then practise it or given benefits then practise it or practise it unwillingly, the success is the same one.]
The Master said, "To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy.
[Fond of study is near to knowledge (of Tao). Practise with vigour is near to benevolence. Knowing ashamedness is near to courage.]
"He who knows these three things knows how to cultivate his own character. Knowing how to cultivate his own character, he knows how to govern other men. Knowing how to govern other men, he knows how to govern the kingdom with all its states and families.
[Know these three things, hence know why must cultivate self (body). Knowing why must cultivate self (body), hence know how to cure or rule people. Knowing how to cure or rule people, hence know how to cure or rule the world countries.]
[Only Confucianism preaches how to rule the world. This is why I say Chinese culture is the number one in the world.]
"All who have the government of the kingdom with its states and families have nine standard rules to follow: the cultivation of their own characters; the honoring of men of virtue and talents; affection towards their relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; dealing with the mass of the people as children; encouraging the resort of all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the states.
[All the countries in the world must have nine principles. They are called cultivation of self (body), honouring worthy men, keep close to what is near at heart, respect the high officials, salute to group of officials, treat the people as your children, welcome the flourishing of 100 kinds of artisans, treat fairly foreigners and cherish in your bosom the princes.]
"By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment. By showing affection to his relatives, there is no grumbling nor resentment among his uncles and brethren. By respecting the great ministers, he is kept from errors in the practice of government. By kind and considerate treatment of the whole body of officers, they are led to make the most grateful return for his courtesies. By dealing with the mass of the people as his children, they are led to exhort one another to what is good. By encouraging the resort of an classes of artisans, his resources for expenditure are rendered ample. By indulgent treatment of men from a distance, they are brought to resort to him from all quarters. And by kindly cherishing the princes of the states, the whole kingdom is brought to revere him.
[Cultivation of self (body), hence Tao is established. Honouring worthy men, hence avoiding error of judgment. keeping close to what is near at heart, hence no hatred or resentment towards father, elder brother and younger brother. Respecting the high officials, hence no blur in judgment or under spell. Saluting group of officials, hence the scholar's return of respect is enhanced. Treating people as your kids, hence the citizens become hardworking. Welcoming 100 kinds of artisans, hence the use of talents is fulfilled. Treat fairly foreigners, hence people will come from the four corners of earth. Cherishing the princes in the bosom, hence the world people will fear him (them).]
"Self-adjustment and purification, with careful regulation of his dress, and the not making a movement contrary to the rules of propriety this is the way for a ruler to cultivate his person. Discarding slanderers, and keeping himself from the seductions of beauty; making light of riches, and giving honor to virtue--this is the way for him to encourage men of worth and talents. Giving them places of honor and large emolument. and sharing with them in their likes and dislikes--this is the way for him to encourage his relatives to love him. Giving them numerous officers to discharge their orders and commissions:-this is the way for him to encourage the great ministers. According to them a generous confidence, and making their emoluments large--this is the way to encourage the body of officers. Employing them only at the proper times, and making the imposts light--this is the way to encourage the people. By daily examinations and monthly trials, and by making their rations in accordance with their labors--this is the way to encourage the classes of artisans. To escort them on their departure and meet them on their coming; to commend the good among them, and show compassion to the incompetent--this is the way to treat indulgently men from a distance. To restore families whose line of succession has been broken, and to revive states that have been extinguished; to reduce to order states that are in confusion, and support those which are in peril; to have fixed times for their own reception at court, and the reception of their envoys; to send them away after liberal treatment, and welcome their coming with small contribution--this is the way to cherish the princes of the states.
[Perfecting, understanding brightness (word has sun and moon), do it wholeheartedly; not of ritual, do not move; therefore must cultivate self (body) yeh. Get rid of people's slanders, stay away from beauty seduction. Make light of riches, value highly virtue, therefore encouraging worthy men to come. Respect their positions, pay them high salary, share their likes and dislikes, therefore encouraging to love those near at heart. Officers wholeheartedly doing their duty, thus encouraging the high officials. Loyalty and belief of officials given high salary, therefore this encourages scholars to come forward to serve. Always collect less tax, so encouraging people to work hard. Daily contemplation, monthly trial, also reporting the capabilities of each one, therefore encouraging 100 kinds of artisans. To attend to their coming and departure, praising the capable and not look down on the incompetent, therefore encouraging foreigners to come and serve. Adopt stepson to continue family line, reinstate declined country, help control disorder, support to help calamity, employ court officials in time, value highly job of envoy and less on foreign envoy, therefore cherishing the princes in their bosom.]
"All who have the government of the kingdom with its states and families have the above nine standard rules. And the means by which they are carried into practice is singleness.
[All those countries in the world must have nine principles; however to practise them is only one.]
"In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.
[When matter prepared beforehand, it will establish. No preparation so it fails. Calm before speaking, so no stumbling. Calm before any matter, so no tie down. Calm before action, so no sorrow over failed action. Calm before Tao, so not poor.]
"When those in inferior situations do not obtain the confidence of the sovereign, they cannot succeed in governing the people. There is a way to obtain the confidence of the sovereign; if one is not trusted by his friends, he will not get the confidence of his sovereign. There is a way to being trusted by one's friends; if one is not obedient to his parents, he will not be true to friends. There is a way to being obedient to one's parents; if one, on turning his thoughts in upon himself, finds a want of sincerity, he will not be obedient to his parents. There is a way to the attainment of sincerity in one's self; if a man do not understand what is good, he will not attain sincerity in himself.
[Those below do not obtain the confidence of the top, the people cannot be gathered and rule them. There is a way to obtain confidence from the top. Do not trust your friends so you cannot obtain confidence from the top. There is a way to trust your friends. Do not obey you parents so you will not trust your friends. There is a way to obey your parents. When reflecting your own body but not sincere, you will not obey your parents. There is a way to have sincere body or mind. Do not understand what are considered good, you will not be sincere in body or mind.]
"Sincerity is the way of Heaven. The attainment of sincerity is the way of men. He who possesses sincerity is he who, without an effort, hits what is right, and apprehends, without the exercise of thought: he is the sage who naturally and easily embodies the right way. He who attains to sincerity is he who chooses what is good, and firmly holds it fast.
[Sincerity, it is Way of heaven (sky) or Nature. One who is sincere, this is Way of human. One who is sincere does not work hard but is always central, does not think but obtain the result. From his compassion for all he hits the Tao, a sage yeh. One who is sincere, selects goodness and holds firmly to it.]
[Cong rong zhong dao could mean finding the Tao from the word rong. Rong word has a mouth below resembling our mouth. The meeting of the ren word is the Tao. The eight are eye-brows. Top is crown.]
"To this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it.
[Study extensively, investigate and question it, carefully think about it, clearly discriminating it and earnestly practise it.]
"The superior man, while there is anything he has not studied, or while in what he has studied there is anything he cannot understand, Will not intermit his labor. While there is anything he has not inquired about, or anything in what he has inquired about which he does not know, he will not intermit his labor. While there is anything which he has not reflected on, or anything in what he has reflected on which he does not apprehend, he will not intermit his labor. While there is anything which he has not discriminated or his discrimination is not clear, he will not intermit his labor. If there be anything which he has not practiced, or his practice fails in earnestness, he will not intermit his labor. If another man succeed by one effort, he will use a hundred efforts. If another man succeed by ten efforts, he will use a thousand.
[Having no understanding of study, study its not capability, its no disposition. Having no answer to your question, question its no knowledge, its no disposition. Having no understanding of thought, think about no attainment, its no disposition. Having no clear discrimination, discriminate its no brightness or understanding, its no disposition. Having no knowledge of practice, practise its no earnestness, its no disposition. Once a person is capable to understand it, I put in hundred effort to get it, people capable to understand it tenfolds, I can have thousand fold effort to get it.]
"Let a man proceed in this way, and, though dull, he will surely become intelligent; though weak, he will surely become strong."
[Finally able to obtain Tao, although stupid, but eventually understand, although soft but will be strengthened.]
When we have intelligence resulting from sincerity, this condition is to be ascribed to nature; when we have sincerity resulting from intelligence, this condition is to be ascribed to instruction. But given the sincerity, and there shall be the intelligence; given the intelligence, and there shall be the sincerity.
[Self sincere, brightness or understanding, call this Nature or self-nature. Self understands sincerity, call this religion. Sincere therefore understand or brightness, brightness or understand therefore sincere.]
[I think the word play on ming, brightness or understand is to show the sun and moon in it. If you read Taoism, they represent our two eyes.]
[Religion is mentioned so Confucianism is classified as one.]
It is only he who is possessed of the most complete sincerity that can exist under heaven, who can give its fun development to his nature. Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things. Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a trinion or trinity.
[The only one in the world reaching perfect sincerity, then can approach near his self nature. Able to approach his self nature, then he can approach and understand other people self nature. Able to approach other people self nature, then can approach things' self nature. Able to approach things' self nature, then can assist in the transformation and nurture of heaven and earth. Able to assist the transformation and nurture of heaven and earth, then he can form a union with heaven and earth, a trinity.]
[One man is capable only to form a trinity with heaven and earth. That man is me.]
Next to the above is he who cultivates to the utmost the shoots of goodness in him. From those he can attain to the possession of sincerity. This sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.
[Second is to express in proverb or poetry. Proverb or poetry can have sincerity. Sincerity, then image or picture; image or picture then distinguishable; distinguishable then understand; understand then action; action then transform; transform then change. The only one in the world reaching perfect sincerity can change the world.]
[There is no talk of God or Nature transforming the world. It is the one man that is transforming and changing the whole world.]
[Don't you think Chinese culture is most supreme?]
It is characteristic of the most entire sincerity to be able to foreknow. When a nation or family is about to flourish, there are sure to be happy omens; and when it is about to perish, there are sure to be unlucky omens. Such events are seen in the milfoil and tortoise, and affect the movements of the four limbs. When calamity or happiness is about to come, the good shall certainly be foreknown by him, and the evil also. Therefore the individual possessed of the most complete sincerity is like a spirit.
[The supreme sincerity's Way can possibly fore know. When a country is about to flourish, there are sure to be good omens. Country that is going to perish, there are evils and crimes. Look from milfoil and tortoise; action from the four bodies; disaster or prosperity approaching, the good will certainly be foreknown, the bad will certainly be foreknown. Therefore supreme sincerity knows God or Spirit.]
[Why God or Spirit if Confucianism is only a philosophy?]
Sincerity is that whereby self-completion is effected, and its way is that by which man must direct himself.
[One who is sincere completes success by himself. And Tao itself knows the Way.]
Sincerity is the end and beginning of things; without sincerity there would be nothing. On this account, the superior man regards the attainment of sincerity as the most excellent thing.
[Sincerity is the end and beginning of things. Not sincere, no thing; therefore the gentleman regard attaining sincerity as the utmost importance.]
The possessor of sincerity does not merely accomplish the self-completion of himself. With this quality he completes other men and things also. The completing himself shows his perfect virtue.
[The sincere one does not complete success by itself, it is oneself. So it creates things. In oneself this is benevolence, succeeding in knowledge of things, the the virtue of self nature.]
The completing other men and things shows his knowledge. But these are virtues belonging to the nature, and this is the way by which a union is effected of the external and internal. Therefore, whenever he--the entirely sincere man--employs them, that is, these virtues, their action will be right.
[This is the Way that combines outside and inside. Henceforth, sometimes it is called gathering.]
Hence to entire sincerity there belongs ceaselessness. Not ceasing, it continues long. Continuing long, it evidences itself. Evidencing itself, it reaches far. Reaching far, it becomes large and substantial. Large and substantial, it becomes high and brilliant. Large and substantial, this is how it contains all things. High and brilliant, this is how it overspreads all things. Reaching far and continuing long, this is how it perfects all things. So large and substantial, the individual possessing it is the co-equal of Earth. So high and brilliant, it makes him the co-equal of Heaven. So far-reaching and long-continuing, it makes him infinite.
[Therefore the supreme sincerity has no rest. No rest then eternal; eternal then minute; minute then reaching far; reaching far then large and substantial; large and substantial then highly bright or high wisdom or knowledge. Large and substantial therefore can contain things. Highly bright therefore can make things to return. Reaching eternality therefore can create things. Large and substantial it has intercourse with earth. Highly bright, it has intercourse with heaven (sky). Reaching eternality has no end of boundary.]
[Legge missed out some verses.]
Such being its nature, without any display, it becomes manifested; without any movement, it produces changes; and without any effort, it accomplishes its ends.
[Just like this, invisible but its stamp or mark is there. No movement but it change things, without doing anything it completes itself.]
[Wu wei is mentioned. This is the same as in Taoism. Don't you think this is coincidental?]
The way of Heaven and Earth may be completely declared in one sentence. They are without any double-ness, and so they produce things in a manner that is unfathomable.
[The Way of heaven (sky) and earth, can use one verse to complete it. Its regard to things has no second, but its creation of things is unfathomable or cannot be weighted.]
The way of Heaven and Earth is large and substantial, high and brilliant, far-reaching and long-enduring.
[The Way of Heaven (sky) and Earth is large, thick (substantial), high, bright, far-reaching and eternal.]
The Heaven now before us is only this bright shining spot; but when viewed in its inexhaustible extent, the sun, moon, stars, and constellations of the zodiac, are suspended in it, and all things are overspread by it. The earth before us is but a handful of soil; but when regarded in its breadth and thickness, it sustains mountains like the Hwa and the Yo, without feeling their weight, and contains the rivers and seas, without their leaking away. The mountain now before us appears only a stone; but when contemplated in all the vastness of its size, we see how the grass and trees are produced on it, and birds and beasts dwell on it, and precious things which men treasure up are found on it. The water now before us appears but a ladleful; yet extending our view to its unfathomable depths, the largest tortoises, iguanas, iguanodons, dragons, fishes, and turtles, are produced in it, articles of value and sources of wealth abound in it.
[Present self heaven (shy), this one shining the brilliance of many, and its non poor; sun, moon, stars and constellations are suspended in it; and all things are covered. Present self earth, one pinch of soil that much, and its breadth and thickness, carry Hua Mountain but the latter is not heavy, causes movement of rivers and seas but does not leak any water. All things contain it. Present self mountain, a scroll of stone that much and its great breadth, grass and plants grow from it, birds and animals reside on it, precious treasure is hidden and happy to be found. Present self water, a ladleful that much, and its unfathomable-ness, tortoises, iguanas, iguanodons, dragons, fishes, and turtles are produced in it, goods and wealth abound in it.]
[Study carefully, the second meaning is description of our face. A ladleful of water is talking about our tears. A scroll of stone is talking about our nose. Heaven or sky has sun and moon which are our two eyes. Other description are to confuse readers as they are what we see everyday.]
It is said in the Book of Poetry, "The ordinances of Heaven, how profound are they and unceasing!" The meaning is, that it is thus that Heaven is Heaven. And again, "How illustrious was it, the singleness of the virtue of King Wen!" indicating that it was thus that King Wen was what he was. Singleness likewise is unceasing.
[Regarding the fate or destiny of heaven (sky), it is profound without ceasing. Kai said: 'Heaven (sky) is it what it is, although it is not distinct (obvious), the King Wen's virtue pointed-ness (singleness in mind).' Kai said: 'King Wen is thus because of the Wen (word) or words or literature, his singleness in mind is not ceasing.']
[The verse tried to emphasise the word wen or words. The word is similar to simplified Chinese word yi, righteousness with an X at the bottom. This is the crossing of our focus on the nose tip. The singleness of mind in doing this focus is the wu wei action.]
How great is the path proper to the Sage! Like overflowing water, it sends forth and nourishes all things, and rises up to the height of heaven. All-complete is its greatness! It embraces the three hundred rules of ceremony, and the three thousand rules of demeanor. It waits for the proper man, and then it is trodden. Hence it is said, "Only by perfect virtue can the perfect path, in all its courses, be made a fact."
[How great the Way of the sage? Tremendrously broad or great, it nurtures the growth of all things, completing them up to the utmost according to Heaven (sky). How great the wonder ? Ritual of ceremony three hundred, demonstration of power three thousand, waiting for its man and then take action. Therefore, there was a saying: 'Improper does not reach virtue, reaching Tao does not conglomerate or concentrate.']
[ning is gas forming liquid, vapour forming cloud or concentration on spirit, ning shen]
Therefore, the superior man honors his virtuous nature, and maintains constant inquiry and study, seeking to carry it out to its breadth and greatness, so as to omit none of the more exquisite and minute points which it embraces, and to raise it to its greatest height and brilliancy, so as to pursue the course of the Mean. He cherishes his old knowledge, and is continually acquiring new. He exerts an honest, generous earnestness, in the esteem and practice of all propriety.
[Therefore the gentleman honour self nature of virtue, and constantly study and inquire knowledge, seeking to propagate it wide and broad, but putting great effort concentrating on the minute (Tao), reaching the apex of high understanding, and move on the central path (action-in-the-mean). Cherish the old and study the new; sincere, honest in greatest respect to rituals.]
Thus, when occupying a high situation he is not proud, and in a low situation he is not insubordinate. When the kingdom is well governed, he is sure by his words to rise; and when it is ill governed, he is sure by his silence to command forbearance to himself. Is not this what we find in the Book of Poetry: "Intelligent is he and prudent, and so preserves his person?"
[Therefore when occupying on top is not arrogant and when in low position is not boastful or overdoing. Country has Tao, its words are enough to interest the people; if country has no Tao, its silence is enough to put people into dumbness to speak. Book of Poetry said: 'Already bright also wise, in protecting his body, his likeliness is called conservative.]
The Master said, "Let a man who is ignorant be fond of using his own judgment; let a man without rank be fond of assuming a directing power to himself; let a man who is living in the present age go back to the ways of antiquity--on the persons of all who act thus calamities will be sure to come."
[Stupid and good in self discrimination, low class but good in honouring self, are those born now in this present time. Let return to the Way of the old. Just like this. Calamity will quickly reach the bodies of the former (stupid and low class).]
To no one but the Son of Heaven does it belong to order ceremonies, to fix the measures, and to determine the written characters.
[Not son of heaven (sky), does not comment on rituals, does not fix the degrees, does not examine the written words.]
Now over the kingdom, carriages have all wheels of the same size; all writing is with the same characters; and for conduct there are the same rules.
[Today's world, carriage equivalents to path (carriage path), books equivalent to words, action is equivalent to conduct between two or more persons.]
One may occupy the throne, but if he have not the proper virtue, he may not dare to make ceremonies or music. One may have the virtue, but if he do not occupy the throne, he may not presume to make ceremonies or music.
[Who ever has the throne, impropriety is not his virtue, he does dare to make ceremonies of amusement. Whoever has the virtue, impropriety does not occupy his position, he does not dare to make ceremonies of amusement.]
The Master said, "I may describe the ceremonies of the Xia dynasty, but Chi cannot sufficiently attest my words. I have learned the ceremonies of the Yin dynasty, and in Song they still continue. I have learned the ceremonies of Zhou, which are now used, and I follow Zhou."
[I say Xia rituals, Chi is insufficient to demonstrate; I study the Yin ritual, in Song the ritual was still present in use. I study Zhou rituals, prently it is been used, I follow Zhou.]
He who attains to the sovereignty of the kingdom, having those three important things, shall be able to effect that there shall be few errors under his government.
[The world's king has three importance, his loneliness is a crisis.]
[If you look at the Chinese word king, by taking off top and bottom strokes plus vertical stroke, horizontal stroke is left. This stroke represents the One or Tao. Off the top stroke, word becomes soil. Off bottom stroke, word becomes ten, the crossing is the Mark on our forehead or nose bridge.]
However excellent may have been the regulations of those of former times, they cannot be attested. Not being attested, they cannot command credence, and not being credited, the people would not follow them. However excellent might be the regulations made by one in an inferior situation, he is not in a position to be honored. Unhonored, he cannot command credence, and not being credited, the people would not follow his rules.
[The top person, although good without proof; no proof is cannot be believed or trusted. No belief or trust the people do not obey. The bottom person, although good but not respected. No respect is no belief or trust. No belief or trust the people do not obey.]
Therefore the institutions of the Ruler are rooted in his own character and conduct, and sufficient attestation of them is given by the masses of the people. He examines them by comparison with those of the three kings, and finds them without mistake. He sets them up before Heaven and Earth, and finds nothing in them contrary to their mode of operation. He presents himself with them before spiritual beings, and no doubts about them arise. He is prepared to wait for the rise of a sage a hundred ages after, and has no misgivings. His presenting himself with his institutions before spiritual beings, without any doubts arising about them, shows that he knows Heaven. His being prepared, without any misgivings, to wait for the rise of a sage a hundred ages after, shows that he knows men.
[Therefore the Way of the gentleman is self paying attention to own body. As proof of self worth, pay attention to all citizens. Examine the three kings and make no mistake. Establish or create the heaven (sky) and earth relationship but not contrary to their operations.Question the existence of ghost and spirit but no disbelief. One hundred generations in waiting for the sage but no misgiving or confusion.]
[Why indulge in ghost and spirit if Confucianism is only a philosophy?]
[Why have to wait for one hundred generation for a sage?]
[The descendants of Confucius are by now about 90 over generations. So it is about time for the sage to appear.]
[Is this the prediction?]
[Question the existence of gjhost and spirit but no disbelief, this is understanding heaven (sky). Waiting for a hundred generations, sage it is but no misgiving or confusion, that is to know or understand people.]
[Legge missed the verses.]
Such being the case, the movements of such a ruler, illustrating his institutions, constitute an example to the world for ages. His acts are for ages a law to the kingdom. His words are for ages a lesson to the kingdom. Those who are far from him look longingly for him; and those who are near him are never wearied with him.
[Therefore gentleman moves and the world classifies it as Tao. Gentelman acts and the world classifies it as laws. Gentleman speaks and the world classifies it as the model or pattern or example. Distance from it can have hope; close to it hence no dissatisfaction or dislike.]
It is said in the Book of Poetry: "Not disliked there, not tired of here, from day to day and night to night, will they perpetuate their praise." Never has there been a ruler, who did not realize this description, that obtained an early renown throughout the kingdom.
[In there no evil, in here no shooting; continuous for several days and nights, in always forever praise gentleman for not having not like this. And lice (one extra dot in the Chinese word) has popularity with all the world people.]
Zhong Ni handed down the doctrines of Yao and Shun, as if they had been his ancestors, and elegantly displayed the regulations of Wen and Wu, taking them as his model. Above, he harmonized with the times of Heaven, and below, he was conformed to the water and land. He may be compared to Heaven and Earth in their supporting and containing, their overshadowing and curtaining, all things. He may be compared to the four seasons in their alternating progress, and to the sun and moon in their successive shining.
[Zhong Ni's ancestors taught lesson on Yao and Shun, and displayed the regulations and rules of Wen and Wu. Above regulation according to heaven (sky) and time; below confounds to water and soil. Gentleman is like heaven (sky) and earth in nothing that they do not support and contain, nothing that they do not cover. Gentleman is like movement of the four seasons in opposition direction; like the sun and moon, they substitute or represent bright or understanding.]
[Sun and moon when come close together they represent bright or understanding. This is indirect indication to bring our both eyes inward to focus on the centre in between. So you need to understand Taoism to know this.]
[Bi is used to represent gentleman or chun zi. Therefore gentleman or sovereign king is refering to Tao. How can a king moves in opposite direction against the four seasons. This is an indication of return. We are to return home. Cultivating self is cultivating a return to our source.]
All things are nourished together without their injuring one another. The courses of the seasons, and of the sun and moon, are pursued without any collision among them. The smaller energies are like river currents; the greater energies are seen in mighty transformations. It is this which makes heaven and earth so great.
[All things are nourished together and do not injure each other. Tao together moves and does not collide. Small virtue flows like stream; big virtue sincerely transform. This is why heaven (sky) and earth can be regarded as great yeh.]
It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, fitted to exercise rule; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination.
[Alone makes the world to become holy; he is considered can apprehend, understand, discriminate and know; enough to hold a court (king and official meeting). Magnanimous, wealthy, benign and soft, these are enough to have forbearance. Development, strong, steel or diamond, and determination, these are enough to have a firm hold (on government). Cleanliness, grave or serious, central and upright, these are enough to have respect or reverence. Communication, resonable, secretive and observation, these are enough to have differences.]
All-embracing is he and vast, deep and active as a fountain, sending forth in their due season his virtues. All-embracing and vast, he is like Heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him; he acts, and the people all are pleased with him.
[Broad, wide, plenty, deep spring, and in time outpouring over. Broad, wide, plenty like the heaven (sky), deep spring like the deep sea. Seen and the people don't disrecpect. Speak and people don't disbelieve. Action or move and people don't not to discuss.]
Therefore his fame overspreads the Middle Kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall:-all who have blood and breath unfeignedly honor and love him. Hence it is said, "He is the equal of Heaven."
[Therefore his fame overspread all over the Middle Kingdom (China), and extends to other states. Ships, carriages wherever can reach, human strength which make way of path, heaven (sky) which covers, earth which gives support or containment, sun and moon which shine upon, frost and dew which gather, whichever that has blood and breath, doesn't not to respect those near at heart. Therefore it is called intercourse or equal with heaven (sky).]
It is only the individual possessed of the most entire sincerity that can exist under Heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth--shall this individual have any being or anything beyond himself on which he depends?
[Alone in the world reaching sincerity, can understand all the world great scriptures. He establishes the world's great identity, knows heaven (sky) and earth's transformation and nurturing. Has he anything to depend on?]
Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he! Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all Heavenly virtue?
[Chirping his benevolence, deep, deep his depth, broad and great is his heaven (sky). Indiscreed is not able to firm intelligent, sage knowledge, reaching heavenly virtue. His whosoever can know about it ?]
It is said in the Book of Poetry, "Over her embroidered robe she puts a plain single garment," intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.
[Silk embroidered clothing 'shang' '-' (cannot find the word), crude or rude his communication on the elegance. Therefore gentleman's Way, dark, hidden and daily illustrious as a stamp. The Way of the mean man, possessiveness in nature and daily going in ruin. The Way of the gentleman, tasteless but not with dissatisfaction or dislike, writing words but powerful in propagating or communicate to others, calm but with reasoning in action or speaking, know the near of distance, know the start of wind blowing, know the appearance of the minute, he can therefore enters virtue's dormain.]
It is said in the Book of Poetry, "Although the fish sink and lie at the bottom, it is still quite clearly seen." Therefore the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equaled is simply this: his work which other men cannot see.
[Hidden below although like at the pit, the hole or Mark is obvious in appearance. Therefore the gentleman self contemplates his mind without any worry, without malice in his determination. The gentleman who is unable to reach the goal, it is his loneliness that others cannot be able to see his true colours.]
[It is obvious that Mark on our forehead is indicated here again.]
It is said in the Book of Poetry, "Looked at it in your apartment, be there free from shame as being exposed to the light of Heaven." Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.
[The image is in your room. paying attention to no regret due to the leaking house. Therefore the gentleman does not move but is respected, does not speak but people believe him.]
[Look at it in your room, room refers to our body as other verses talk about contemplating self, cultivating self. Whatever occurances appear, feeled, sensed, you must have no worry about them. Keep motionless as a rock and focus on the nose bridge. Your cultivation will give you spiritual power that can awe the people, or influence the people around.]
It is said in the Book of Poetry, "In silence is the offering presented, and the spirit approached to; there is not the slightest contention." Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the people are awed more than by hatchets and battle-axes.
[Presentation false that is without talking, at times wasteful, it has competetive mode. Therefore the gentleman does not reward but the people are hardworking, does not anger but the people are in awe of him like hatchets and battle-axes (cannot find Chinese words for these weapons).]
[This is meditation. You present to your own Tao or God inside you, without speaking a word. It is timely and might be considered wasteful or idle, lazy as what people might call practitioners of meditation. Wu wei is inaction that your spiritual power will do everything for you without speaking and doing an act. But to be highly influencial, it is only at the throne then can a person influence the whole world. That is why I advocate appointing a president without political power. His duty is to meditate and eat vegetarian food. To achieve world peace I need to be the president of Singapore.]
[So if you Singaporeans want to have peace for the whole world, appoint me as the president of Singapore.]
It is said in the Book of Poetry, "What needs no display is virtue. All the princes imitate it." Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquility.
[Do not display only virtue, hundred times must avoid its execution. Therefore the gentleman wholeheartedly displays good manner then the world will have peace.]
It is said in the Book of Poetry, "I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances." The Master said, "Among the appliances to transform the people, sound and appearances are but trivial influences. It is said in another ode, 'His Virtue is light as a hair.' Still, a hair will admit of comparison as to its size. 'The doings of the supreme Heaven have neither sound nor smell. 'That is perfect virtue."
[I embossom brilliant virtue, do not make great noise in appearance or object. The master said: 'sound and appearance are used to transform the people, that is the end or the DOOM. Poetry said: 'Virtue is light as hair, hair still has comparison to comment. The doing of the heaven (sky) above, is without sound without smell, that is reaching the apex.]
[See Zhongyong for the Chinese words. Some Chinese words the strokes are slightly different because I cannot find them to copy and paste.]
[I try my best to translate according to a Chinese mind. Westerners might find my English a bit odd.]
Edited on 9th June 2008