Jin Si Lu (近思錄) · Volume 6

晉之上九晉其角維用伐邑厲吉無咎貞吝伊川易傳曰人之自治剛極則守道愈固進極則遷善愈速如上九者以之自治則雖傷於厲而吉且無咎也嚴厲非安和之道而於自治則有功也【以陽居上剛之極也在晉之終進之極也剛進之極動則為過惟可用之以自伐其邑伐邑內自治也以是自治則守道固而遷善速雖過於嚴厲吉且無咎】雖自治有功然非中和之德故於貞正之道為可吝也【剛進之極有乖中和終為疵吝】

Master Yichuan said: "The top yang line of Advance: Advancing with the horns, it is fit only for punishing one's own city; danger, but good fortune and no blame; persistence brings humiliation. Yichuan's Commentary on the Changes says: In governing oneself, the more extreme the firmness, the more firmly one holds the Way; the more extreme the advance, the more swiftly one moves toward the good. Like the top line, if used for governing oneself, then though it errs on the side of severity, it brings good fortune and no blame. Severity is not the way of ease and harmony, but in governing oneself it does good. [Yang placed at the top is the extreme of firmness; at the end of Advance it is the extreme of advancing. With firmness and advance at their extreme, any movement becomes excess, so it can only be used to punish one's own city. Punishing one's city means governing oneself within. Governing oneself this way, one holds the Way firmly and moves toward the good swiftly, and though it is too severe, it brings good fortune and no blame.] Though it does good in self-governance, it lacks the virtue of the mean and harmony, so as to the correct and upright way it is something to be ashamed of. [Firmness and advance at their extreme depart from the mean and harmony, and in the end are a flaw and a source of humiliation.]"

損者損過而就中損浮末而就本實也天下之害無不由末之勝也峻宇雕牆本於宮室酒池肉林本於飲食淫酷殘忍本於刑罰窮兵黷武本於徵討凡人慾之過者皆本於奉養其流之逺則為害矣先王制其本者天理也後人流於末者人慾也損之義損人慾以復天理而已【損卦彖傳天下之事其本皆出於天理民生日用之常治道之不可廢者其末流則末勝本華勝實人慾勝天理其害有不勝言者矣故損之為用亦惟損過以就中損浮末而就本實損人慾以復天理耳】夬九五曰莧陸夬夬中行無咎象曰中行無咎中未光也傳曰夫人心正意誠乃能極中正之道而充實光輝若心有所比以義之不可而決之雖行於外不失其中正之義可以無咎然於中道未得為光大也蓋人心一有所欲則離道矣夫子於此示人之意深矣【九五與上六比心有所暱未必能正特以義不可而勉勉決去之意亦未必誠也但九五中正故所行猶不失中正之義僅可無咎然心有所比不能無慾其於中正之道未得為光大聖人發此示人慾使人正心誠意無一毫繫累乃能盡中正之道充實而有光輝也】

Master Yichuan said: "Decrease means reducing excess to arrive at the mean, and reducing the superficial branches to arrive at the root and substance. The harms of the world all arise from the branches overcoming the root. Lofty halls and carved walls come from palaces and houses, lakes of wine and forests of meat from food and drink, licentiousness and cruelty from punishments, and ceaseless war from campaigns of conquest. All excess in human desires comes from provision and nourishment, and as its stream runs far it becomes harmful. What the former kings regulated at the root was Heavenly principle; what later people let flow into the branches is human desire. The meaning of Decrease is simply to reduce human desire and restore Heavenly principle. [From the Commentary on the Judgment of the hexagram Decrease. The root of all affairs of the world comes from Heavenly principle, which is the constant routine of the people's daily life and what the way of government cannot dispense with; in its downstream branches, the branch overcomes the root, flourish overcomes substance, and human desire overcomes Heavenly principle, and the harm is beyond words. So the function of Decrease is likewise only to reduce excess to arrive at the mean, reduce the superficial to arrive at the root and substance, and reduce human desire to restore Heavenly principle.] The fifth yang line of Resolution says: Like resolutely uprooting amaranth, walking the middle way brings no blame. The Image says: Walking the middle way brings no blame, but the middle is not yet bright. The Commentary says: Only when the mind is upright and the intent sincere can one reach the utmost of the middle and upright way and be filled with radiance. If the mind has an attachment and one resolves against it because righteousness forbids, though outwardly one does not lose the middle and upright meaning and may be without blame, in the way of the mean one has not yet reached greatness and brightness. The moment the human mind has a desire it departs from the Way. The Master's intent in showing this to people is profound. [The fifth line is close to the top yin line, and the mind has a fondness; it is not necessarily upright, and it forces itself to cast it off only because righteousness forbids, so the intent is not necessarily sincere either. But the fifth line is central and upright, so its conduct does not lose the central and upright meaning and merely escapes blame; yet the mind has an attachment and cannot be free of desire, so in the way of the central and upright it has not yet become great and bright. The Sage brought this out to show people, wishing them to rectify their minds and make their intentions sincere with not the slightest entanglement, so as to exhaust the central and upright way, and be filled and radiant.]"

方說而止節之義也【節卦彖傳兌上坎下為節兌說也坎險也見險則止矣人惟說則易流方說而能止是節之義也】

Master Yichuan said: "To stop just when one is pleased is the meaning of Regulation. [From the Commentary on the Judgment of the hexagram Regulation. Regulation has Lake above and Water below. Lake means pleasure, Water means danger. On seeing danger, one stops. People easily drift when pleased; being able to stop just when pleased is the meaning of regulation.]"

節之九二不正之節也以剛中正為節如懲忿窒欲損過抑有餘是也不正之節如嗇節於用懦節於行是也【九二以剛居柔在節卦是為不正之節也懲忿窒欲損過抑有餘者節其過以就中此剛中正之節也節於用而為吝嗇則於用有不足節於行而為柔懦則於行有不足此不正之節九二是也】

Master Yichuan said: "The second line of Regulation is regulation that is not upright. Regulating by being firm, central and upright, as in curbing anger and blocking desire, reducing excess and restraining surplus, is the right kind; regulation that is not upright is being stingy in spending or timid in action. [The second line places yang in a yin position, which in the hexagram Regulation is regulation that is not upright. Curbing anger, blocking desire, reducing excess and restraining surplus is regulating excess to arrive at the mean, which is the firm, central and upright regulation. Regulating spending by being stingy leaves spending insufficient, and regulating action by being weak and timid leaves action insufficient; this is regulation that is not upright, and the second line is exactly this.]"

人而無克伐怨欲惟仁者能之有之而能制其情不行焉斯亦難能也謂之仁則未可也此原憲之問夫子答以知其為難而不知其為仁此聖人開示之深也【經說○克忮害伐驕矜怨忿恨欲貪慾四者皆生於人心之私也天理流行自無四者之累則仁矣四者有於中而能力制於外則亦可謂之難能然欲之根未除故未可謂之仁○朱子曰克己為仁者從根源上便斬截了更不復萌不行者但禁制其末不行於外耳若其本則著於心而未能去也】

Master Yichuan said: "To be without domination, boasting, resentment and greed is something only the humane can do. One who has them yet can control his feelings and not act on them has also done something difficult, but cannot yet be called humane. This was Yuan Xian's question, and the Master answered that it is difficult but that he did not know it to be humane; this shows the Sage's deep guidance. [From the Jingshuo. Domination is envy and harm, boasting is arrogance, resentment is anger and hatred, and greed is covetousness; all four arise from selfishness in the human mind. When Heavenly principle flows, one is naturally free from the burden of the four, and that is humaneness. If the four exist within and one strongly restrains them outwardly, this too may be called difficult; but the root of desire has not been removed, so it cannot yet be called humane. Zhu Xi said: mastering oneself to be humane cuts things off at the source so that they never sprout again; not acting is only restraining the branches so they do not act outwardly, while the root remains attached to the mind and has not been removed.]"

明道先生曰義理與客氣常相勝只看消長分數多少為君子小人之別義理所得漸多則自然知得客氣消散得漸少消盡者是大賢【遺書下同○義理者性命之本然客氣者形氣之使然】或謂人莫不知和柔寛緩然臨事則反至於暴厲明道曰只是志不勝氣氣反動其心也【學以立志為本而後氣質可變化】人不能祛思慮只是吝吝故無浩然之氣【吝則為私意小智所纒繞而無浩然正大之氣】

Master Mingdao said: "Righteous principle and external vitality are always contending; one need only look at how much each gains or declines to tell the noble person from the petty one. As the share of righteous principle gradually grows, one naturally sees that external vitality gradually dissipates; one in whom it has been wholly dissipated is a great worthy. [From the Yishu; likewise below. Righteous principle is the original state of nature and decree, and external vitality is what is driven by physical constitution.] Someone said that all people know gentleness and patience, yet when facing events they turn violent and harsh. Mingdao said: 'This is only because will does not overcome vital force, and vital force in turn moves the mind. [In learning, setting the will is the root, and only afterwards can one's temperament be transformed.]' People who cannot dispel their anxious thoughts are merely stingy; being stingy, they lack the flood-like vital force. [Stinginess is being entangled by private intentions and petty cleverness, and so lacking the vast, upright, flood-like vital force.]"

治怒為難治懼亦難克己可以治怒明理可以治懼【怒氣盛則不能自遏懼氣怯則不能自立故治之皆難然己私既克則一朝之忿有所不作矣物理既明則非理之懼有所不動矣】

Master Cheng said: "Governing anger is difficult, and governing fear is difficult too. Mastering the self can govern anger; understanding principle can govern fear. [When the energy of anger is strong one cannot restrain oneself, and when the energy of fear is timid one cannot stand firm; so both are difficult to govern. But once selfishness is mastered, a morning's rage does not arise; once the principle of things is understood, fear that is contrary to principle cannot move one.]"

堯夫解他山之石可以攻玉玉者溫潤之物若將兩塊玉來相磨必磨不成須是得個麤礪底物方磨得出譬如君子與小人處為小人侵陵則修省畏避動心忍性増益豫防如此便道理出來【邵康節先生名雍字堯夫解詩小雅鶴鳴篇君子與小人處為小人所侵陵則修省其身者必謹畏避小人者必嚴動心而不敢苟安忍性而不敢輕發增益其所不能豫防其所未至如此則德日進而理日明矣】

Master Cheng said: "Yaofu explained 'stones from other hills can be used to polish jade': jade is a warm and smooth thing, and if you rub two pieces of jade together they will never be polished; you must have something coarse and rough to bring out the polish. It is like the noble person living with petty people: when encroached on by petty people, he reflects and examines himself, fears and avoids them, stirs his mind and endures his nature, increases his abilities and guards in advance, and in this way principle comes forth. [Master Shao Kangjie, named Yong, courtesy name Yaofu, was explaining the ode 'The Crane Cries' in the Odes, Lesser Odes. When the noble person lives with petty people and is encroached on by them, he reflects on himself more carefully, avoids the petty more strictly, stirs his mind and dares not be complacent, endures his nature and dares not act rashly, increases what he cannot do and guards against what has not yet come; in this way virtue advances daily and principle grows clearer daily.]"

目畏尖物此事不得放過便與克下室中率置尖物須以理勝他尖必不刺人也何畏之有【人有目畏尖物者明道敎以室中率置尖物習見旣熟則不復畏之矣克己之功類當如此】

Master Mingdao said: "Someone with a fear of pointed things must not let this matter pass; he should master it. Put pointed things all around the room and overcome it with reason: a point surely will not stab a person, so what is there to fear? [There was a person who feared pointed objects, and Mingdao taught him to place pointed objects all around the room, so that once he was used to seeing them he would no longer fear. The work of mastering oneself should be like this.]"

明道先生曰責上責下而中自恕己豈可任職分【專務責人而不知責己是捨己職分而憂人之憂者也】

Master Mingdao said: "One who blames those above and those below while excusing himself in the middle, how can he be entrusted with an office? [One who devotes himself to blaming others without knowing to blame himself abandons his own duty and worries about other people's worries.]"

捨己從人最為難事己者我之所有雖痛舍之猶懼守己者固而從人者輕也【朱子曰此程子為學者言若聖人分上則不如此也】九德最好【臯陶曰亦行有九德寛而栗柔而立愿而恭亂而敬擾而毅直而溫簡而亷剛而塞強而義寛而莊栗則寛不至於弛和柔而卓立則柔不至於懦愿而恭則樸願而不専尚乎質亂治也亂而敬則整治而不徒事乎文蓋恭著於外敬守於中也馴擾而毅則擾不至於隨勁直而溫則直不至於訐簡大者或規矩之不立今有亷隅則簡不至於疎剛者或傷於果斷今塞實而篤厚則剛不至於虐強力者或徇血氣之勇今有勇而義則強不至於暴蓋遊氣紛擾萬有不齊其生人也有氣稟之拘自非聖人至清至厚至中至正渾然天理無所偏雜蓋自中人以下未有不滯於一偏者惟能就其氣質之偏窮理克己矯揉以歸於正則偏者可全矣是知學問之道在理虞之際其論德已如是之密矣】

Master Cheng said: "Giving up one's own view to follow others is the hardest thing. The self is what one possesses, and even if one resolutely gives it up, one still fears that one holds to oneself too firmly and follows others too lightly. [Zhu Xi said: Master Cheng said this for students; it is not so in the case of a sage.] The nine virtues are best. [Gao Yao said: there are also nine virtues in conduct: being generous yet strict, gentle yet firm of purpose, sincere yet respectful, capable of ordering yet reverent, docile yet resolute, straightforward yet warm, easy-going yet discerning, strong yet substantial, brave yet righteous. Being broad-minded yet dignified and strict, one's generosity does not become laxity; being gentle yet standing out, one's gentleness does not become weakness; being sincere and respectful, one's plainness does not become mere simplicity. 'Ordering' means governing, and being capable of ordering yet reverent means being orderly without merely pursuing outward form, with respect shown outside and reverence kept within. Being docile and resolute, docility does not become going along; being forthright and warm, directness does not become harsh exposure. One who is easy-going about great matters may fail to establish rules, but with discernment his ease does not become carelessness; the firm may err by rash decisions, but with solidity and depth his firmness does not become cruelty; the strong may follow the courage of blood and breath, but with courage that is righteous his strength does not become violence. The floating vital force is scattered and its myriad things are unequal, so in giving birth to people it constrains them by their endowment; unless one is a sage who is utterly pure and thick, central and upright, wholly Heavenly principle and without any bias or admixture, then from the average person downward there is none who is not stuck on one side. Only by working on the bias of one's endowment, investigating principle, mastering the self, and straightening what is crooked back to rectitude, can the partial be made whole. Thus we know that the way of learning lies in the boundary between principle and desire, and his discussion of virtue was already this precise.]"

飢食渴飲冬裘夏葛若致些私吝心在便是廢天職【食飲衣服各有當然之則是天賦之職分也有一毫私己貪吝之意即是廢天職】

Master Cheng said: "In eating when hungry and drinking when thirsty, wearing furs in winter and linen in summer, if one lets a bit of selfishness or stinginess be present, it is abandoning one's Heaven-given duty. [Food, drink and clothing each have their proper measure, which is the duty Heaven assigns; the slightest selfish or greedy thought is abandoning that Heaven-given duty.]"

獵自謂今無此好周茂叔曰何言之易也但此心潛隱未發一日萌動復如前矣後十二年因見果知未也【本注云明道年十六七時好田獵十二年暮歸在田野間見田獵者不覺有喜心○周子用功之深故知不可易言程子治心之密故能隨寓加察在學者警省克治之力尤不可以不勉也】

Master Cheng said: "As for hunting, I said that I no longer had that fondness. Zhou Maoshu said: how lightly you say it! Your mind is merely hidden and unstirred, and one day it will sprout again as before. Twelve years later, on seeing a hunt, I found that he was right, and it had not gone. [Original note: Mingdao liked hunting at sixteen or seventeen; twelve years later, returning at dusk, he saw hunters in the fields and felt, without realizing it, a stir of joy. Master Zhou worked so deeply that he knew it should not be said lightly; Master Cheng governed his mind so carefully that he could examine himself wherever he was. For students, the effort of vigilance and self-discipline must especially not be neglected.]"

伊川先生曰大抵人有身便有自私之理宜其與道難一【人有耳目鼻口四肢自然有私己之慾惟能克己然後合天理之公】

Master Yichuan said: "In general, once a person has a body there is the principle of self-interest, so it is no wonder that it is hard to be one with the Way. [A person has ears, eyes, nose, mouth and four limbs, and naturally has selfish desires; only by mastering oneself can one join the public good of Heavenly principle.]"

罪己責躬不可無然亦不當長留在心胷為悔【有過自責乃羞惡之心然已徃之失長留愧怍應酬之間反為繫累】

Master Cheng said: "Blaming and reproaching oneself cannot be absent, but it should not remain long in the chest as regret. [Blaming oneself for a fault is the sense of shame and dislike; but if one keeps shame and remorse for a past mistake for long, it becomes an entanglement when dealing with affairs.]"

所欲不必沉溺只有所向便是欲【一念外馳所向旣差即是欲也】明道先生曰子路亦百世之師【本注云人告之以有過則喜○聞過而喜則好善也誠改過也速子路以兼人之勇而用之於遷善改過其進德也庸可既乎是足為百世師矣】人語言緊急莫是氣不定否曰此亦當習習到言語自然緩時便是氣質變也學至氣質變方是有功

Master Cheng said: "What one desires need not be an indulgence; merely having a direction in which the mind leans is desire. [When one thought races outward and the direction is already off, that is desire.]" Master Mingdao said: "Zilu too was a teacher for a hundred generations. [Original note: he was glad when people told him of his faults. Being glad to hear of faults shows that one sincerely loves the good and corrects faults quickly. Zilu used his courage, which could overcome two men, to move toward the good and correct his faults; how could his advance in virtue be exhausted? He is enough to be a teacher for a hundred generations.] When people speak urgently, is it not that their vital force is unsettled?" He said: "This too should be practiced. When practice reaches the point that speech is naturally slow, that is a change of temperament. Only when learning changes one's temperament is there real achievement."

問不遷怒不貳過何也語錄有怒甲不遷乙之說是否伊川曰是曰若此則甚易何待顔子而後能曰只被說得麤了諸君便道易此莫是最難須是理防得因何不遷怒【怒甲而不遷其怒於乙槩而觀之則稟性和平者若皆可能然以身驗其實而求其所以不遷怒之由則非此心至虛至明喜怒各因乎物舉無一毫之私意者殆未易勉強而能也○朱子曰顔子見得道理透故怒於甲者雖欲遷於乙亦不可得遷也】如舜之誅四凶怒在四凶舜何與焉蓋因是人有可怒之事而怒之聖人之心本無怒也譬如明鏡好物來時便見是好惡物來時便見是惡鏡何嘗有好惡也【聖人之心因事當怒者而怒之是怒因物而生不自我而作也又豈有之於己耶譬明鏡照物妍媸在物鏡未嘗自有妍媸也】世之人固有怒於室而色於市且如怒一人對那人說話能無怒色否有能怒一人而不怒別人者能忍得如此已是煞知義理者若聖人因物而未嘗有怒此莫是甚難【怒氣易發而難制世固有怒於其室而作色於市人者其遷怒也甚矣有能自禁持怒此人而不以餘怒加辭色於他人者已不易得況乎物各付物而喜怒不有於我者豈非甚難者耶】君子役物小人役於物今見可喜可怒之事自家著一分陪奉他此亦勞矣聖人之心如止水【役物者我常定役於物者逐物而往聖人之心常湛然如止水無有一毫作好作惡】

Someone asked: What does it mean to 'not transfer anger and not repeat a fault'? The Yulu has the saying that being angry with A one does not transfer it to B; is that right? Yichuan said: "Yes." Asked: If so, that seems very easy, so why wait for Yan Zi to be able to do it? He said: "It is only because it is put coarsely that you all say it is easy. This may be the hardest of all. One must understand (the original reads a corrupted character here) why one does not transfer anger. [Being angry with A without transferring the anger to B: viewed roughly, anyone of mild temperament might seem able to do it; but if one tests it in oneself and seeks the reason why anger is not transferred, then unless the mind is utterly empty and clear, so that joy and anger each follow from the thing itself with not a hair of selfishness, it can hardly be achieved by effort. Zhu Xi said: Yan Zi saw principle so thoroughly that even if he wished to move his anger at A over to B, he could not.] Like Shun's execution of the Four Villains: the anger was at the Four Villains, so what had it to do with Shun? Because those people had done something that deserved anger, he was angry; the Sage's mind has originally no anger. It is like a bright mirror: when a good thing comes it shows it as good, when a bad thing comes it shows it as bad; does the mirror itself have likes and dislikes? [The Sage's mind is angry only when the matter calls for anger; the anger arises from the thing and not from himself, so how could he possess it in himself? It is like a bright mirror reflecting things: beauty and ugliness are in the things, and the mirror has no beauty or ugliness of its own.] There are certainly people in the world who are angry at home and show it in the marketplace. Take being angry with one person: can one speak to that person without showing anger? To be angry at one person and not at others, with such forbearance, is already to know principle well. As for the Sage, who responds to things and never has anger of his own, how hard that must be! [The energy of anger is easily roused and hard to control. In the world there are people angry with their household who show it to strangers in the market, so their transfer of anger is great. One who can restrain himself, angry at this person yet not letting the leftover anger color his words and expression toward others, is already rare; how much more one who lets each thing be what it is, with joy and anger not belonging to himself, is that not very hard?] The noble person commands things; the petty person is commanded by things. If, on seeing something to rejoice or be angry about, one gives it a bit of attendance, that is already toil. The Sage's mind is like still water. [One who commands things is always settled; one commanded by things chases after things. The Sage's mind is always clear like still water, without the slightest making of likes or dislikes.]"

人之視最先非禮而視則所謂開目便錯了次聽次言次動有先後之序人能克己則心廣體胖仰不愧俯不怍其樂可知有息則餒矣【外書下同○朱子曰此數語極有味又曰當初亦知是好語謾錄於此今看來直是恁地好○身心無私慾之累自然安舒俯仰無所愧怍自然快樂少有間斷則自視欿然矣】

Master Cheng said: "Of a person's senses, seeing comes first. Looking at what is contrary to ritual means that the moment one opens one's eyes one is already wrong; next comes listening, then speaking, then acting, in a sequence of priority. If one can master oneself, the mind is broad and the body at ease; looking up one is not ashamed, looking down one has no remorse, and the joy of it can be imagined; but if one rests, one is starved. [From the Waishu; likewise below. Zhu Xi said: these few sentences have a great deal of flavor. He also said: at first I knew they were good words and copied them here casually, but looking at them now they are truly this good. When body and mind are free from the burden of selfish desire, one is naturally at ease; with nothing to be ashamed of above or below, one is naturally joyful. If there is the slightest break, one feels deficient.]"

聖人責己感也處多責人應也處少【聖人所謂厚於責己而薄於責人者非若後世欲為長厚之意蓋有感而後有應責人之應而不自反其感之之道則是薄於本而厚望於末無是理也】

Master Cheng said: "The Sage blames himself more for what he stirs up, and blames others less for what they respond. [What the Sage means by being strict with oneself and lenient with others is not like the later idea of wanting to be kindly and generous. For there is first a stimulus and then a response; to blame others for their response without reflecting on how one stirred it is to be lenient about the root and demand much of the branch, and there is no such principle.]"

謝子與伊川別一年往見之伊川曰相別一年做得甚工夫謝曰也只去個矜字曰何故曰子細檢防得來病痛盡在這裡若按伏得這個罪過方有向進處伊川點頭因語在坐同志者曰此人為學切問近思者也【按胡文定公問上蔡矜字罪過何故恁地大謝曰今人做事只管要誇耀別人耳目渾不闗自家受用事有底人食前方丈便向人前吃只蔬食菜羹卻去房裡吃為甚恁地愚謂充謝子為己之學則一切外物皆不足以動其心矣】思叔詬詈僕伕伊川曰何不動心忍性思叔慙謝【說見孟子○朱子曰動心忍性謂悚動其心堅忍其性然所謂性者亦指氣稟而言耳】

Master Xie went to see Yichuan after a year's separation. Yichuan said: "After a year apart, what effort have you made?" Xie said: "Only getting rid of the word 'pride'." He asked why. He said: "When I examined myself carefully (the original reads a corrupted character here), the fault lay entirely here. Only if I can subdue this fault will there be room to advance." Yichuan nodded, and said to his fellow students present: "This man studies by asking earnestly and thinking of what is near. [Note: Hu Wending asked Shangcai: why is the fault of pride so grave? Xie said: people today act only to show off to the eyes and ears of others, which has nothing to do with their own benefit. A man with means who has a feast of ten dishes eats it in front of others, but when he has only vegetable soup he goes and eats it in his room; why is that? Ye Cai comments: if one fills out Master Xie's learning for oneself, then no outer thing can move his mind.]" Sishu cursed at a servant. Yichuan said: "Why not stir your mind and endure your nature?" Sishu was ashamed and apologized. [The saying is in the Mencius. Zhu Xi said: to stir the mind and endure the nature is to startle the mind and harden the nature; but 'nature' here also refers to one's endowment of vital force.]

見賢便思齊有為者亦若是見不賢而內自省蓋莫不在已【說見論語○見人有善即思自勉則誰不可及見人不善惟當自省亦無非反己之地】橫渠先生曰湛一氣之本攻取氣之慾口腹於飲食鼻舌於臭味皆攻取之性也知德者屬厭而已不以嗜慾累其心不以小害大末喪本焉耳【正防下同○湛而不動一而不雜者氣之本體也飲食臭味之嗜而營求攻取於外者氣之動於欲者也攻取之性即氣質之性屬足也屬厭猶飫足也君子知德之本故凡飲食臭味才取足而已不以嗜好之末而累此心之本也孟子所謂不以口腹累心毋以小害大賤害貴是也】

Master Cheng said: "On seeing a worthy, think of equaling him; those who act do likewise; on seeing the unworthy, examine yourself inwardly; it all rests in oneself. [The saying is in the Analects. On seeing goodness in others, think at once of striving oneself, and then who cannot be matched; on seeing badness in others, one should only reflect on oneself, which is also a ground for turning back to oneself.]" Master Hengqu said: "Limpid unity is the root of vital force, while grasping and seizing are the desires of vital force. The mouth and belly for food and drink, the nose and tongue for smells and tastes, are all the nature of grasping and seizing. One who knows virtue merely has enough and is satisfied, and does not let appetites burden his mind, nor lets the small harm the great or the branch destroy the root. [From the Zhengmeng (the original reads a corrupted character here); likewise below. Limpid and unmoving, one and unmixed, is the original substance of vital force; craving food, drink, smell and taste and seeking and seizing outward is vital force moved by desire. The nature of grasping and seizing is the nature of temperament. 'Having enough' means being satisfied, like being full. The noble person knows the root of virtue, so with food, drink and smells he takes only enough and does not let the branch of cravings burden the root of the mind. This is what Mencius means by not letting the mouth and belly burden the mind, not letting the small harm the great, the lowly harm the noble.]"

纖惡必除善斯成性矣察惡未盡雖善必麤矣【成性者全其本然之天】

Master Hengqu said: "If even the slightest evil is surely removed, goodness becomes one's nature; if one's examination of evil is not yet exhaustive, even one's goodness is coarse. [Completing nature means making whole one's original Heavenly endowment.]"

惡不仁故不善未嘗不知徒好仁而不惡不仁則習不察行不著【人能惡不仁則其察已也精有不善必知之矣苟徒知仁之可好而不知不仁之可惡則所習者或未之察所行者或未之明雖有好仁之心而卒陷於不仁而莫之覺矣】是故徒善未必盡義徒是未必盡仁好仁而惡不仁然後盡仁義之道【徒好仁而不惡不仁則雖有向善之意而無斷制之明故曰未必盡義徒惡不仁而不好仁則雖有去非之意而無樂善之誠故曰未必盡仁】

Master Hengqu said: "Because one hates inhumaneness, one never fails to know what is not good. One who merely loves humaneness and does not hate inhumaneness fails to examine his habits and fails to make his conduct manifest. [If a person can hate inhumaneness, his examination of himself is fine, and whatever is not good he will surely know. But if he only knows that humaneness is lovable and does not know that inhumaneness is hateful, then what he practices may be unexamined and what he does may be unclear, and though he has a mind to love humaneness he may in the end fall into inhumaneness without noticing.] So merely being good does not necessarily exhaust righteousness, and merely being right does not necessarily exhaust humaneness; only by loving humaneness and hating inhumaneness does one exhaust the way of humaneness and righteousness. [One who only loves humaneness and does not hate inhumaneness may have the intent to turn to goodness but lacks the clarity of decisive judgment, so it is said he does not necessarily exhaust righteousness; one who only hates inhumaneness and does not love humaneness may have the intent to get rid of wrong but lacks the sincerity of delight in goodness, so it is said he does not necessarily exhaust humaneness.]"

責己者當知無天下國家皆非之理故學至於不尤人學之至也【處世有乖違豈在人者皆非在我者皆是以此存心則惟務盡已不必咎人也】有潛心於道忽忽為他慮引去者此氣也舊習纒繞未能脫灑畢竟無益但樂於舊習耳【舊習未除志不勝氣則心慮紛雜】古人慾得朋友與琴瑟簡編常使心在於此惟聖人知朋友之取益為多故樂朋友之來【橫渠論語說○朋友有講習責善之義琴瑟有調適性情之用簡編有前言往行之識朝夕於是則心有所養而習俗放僻之念不作矣然三者之中朋友之益尤多故有朋自遠方來所以樂也】

Master Hengqu said: "One who blames himself should know there is no such principle that 'the whole world and every state are all wrong'. So learning that reaches the point of not blaming others is the utmost of learning. [When there is discord in one's dealings with the world, can it be that everyone else is wrong and I am right? Keeping this in mind, one only strives to do one's utmost and need not blame others.] If one is absorbed in the Way and is suddenly drawn away by other thoughts, this is vital force. Old habits entangle one and one cannot shake free, and in the end it is of no benefit, one merely delights in the old habits. [When old habits are not removed and will does not overcome vital force, the mind's thoughts are scattered and mixed.] The ancients wished to have friends, the zither and lute, and books always at hand, so that the mind would be kept on these. Only the Sage knew how much one gains from friends, and so was glad when friends came. [From Hengqu's Commentary on the Analects. Friends have the meaning of discussing, practicing and urging one another to good, the zither and lute have the use of harmonizing one's nature and feelings, and books give knowledge of earlier words and deeds; spending morning and evening on these, the mind has something to nourish it, and vulgar, loose thoughts do not arise. Yet among the three, the benefit of friends is greatest, which is why it is a joy to have friends come from afar.]"

矯輕警惰【語錄下同○輕則浮躁惰則弛慢二者為學之大患然輕者必惰雖二病而實相因其進銳者其退速輕與惰之謂也】

Master Hengqu said: "Correct frivolity and warn against laziness. [From the Yulu; likewise below. Frivolity is floating and restless, laziness is slack and sluggish, and these are two great ills of learning. But the frivolous will surely be lazy, so though they are two ills, they are really linked: one who advances sharply retreats quickly, and this is frivolity and laziness.]"

仁之難成乆矣人人失其所好蓋人人有利慾之心與學正相背馳故學者要寡慾【仁者天理之公利慾者人心之私故背馳】君子不必避他人之言以為太柔太弱至於瞻視亦有節視有上下視高則氣髙視下則心柔故視國君者不離紳帶之中學者先須去其客氣其為人剛行【音項】終不肯進堂堂乎張也難與併為仁矣【學者當去輕傲之氣存恭謹之心剛行麤暴也其為人麤暴必不肯遜志務學而亦終不能深造於道子張氣貌高亢而無收斂誠實之意故曽子以為難與併為仁】蓋目者人之所常用且心常托之視之上下且試之已之敬傲必見於視所以欲下其視者欲柔其心也柔其心則聽言敬且信【心之神寓於目故目視高下而心之敬傲可見心柔者聴人之言必敬且信而不敢怠慢矣】人之有朋友不為燕安所以輔佐其仁今之朋友擇其善柔以相與拍肩執袂以為氣合一言不合怒氣相加朋友之際欲其相下不倦故於朋友之間主其敬者日相親與得效最速【始則氣輕而苟於求合終則負氣而不肯相下若是者其果有益於己乎故朋友之間以謙恭為主則其相親之意無厭相觀之效尤速】仲尼嘗曰吾見其居於位也與先生並行也非求益者欲速成者則學者先須溫柔溫柔則可以進學【闕里童子居則當位行則與先生並蓋輕傲而不循禮故夫子以為非能求益者但欲速於成人而已故學者當以和順為先則謙虛恭謹有以為進學之地】詩曰溫溫恭人維德之基蓋其所益之多【詩大雅抑篇溫和恭敬為德之本】

Master Hengqu said: "Humaneness has long been hard to accomplish, and everyone has lost what they should love. This is because everyone has a mind of profit and desire, which runs directly counter to learning, so the student must lessen desire. [Humaneness is the public good of Heavenly principle; profit and desire are the selfishness of the human mind, and so they run counter.] The noble person need not avoid others' words for fear of being too soft or weak. Even in glancing there is a measure: the gaze can be high or low, and a high gaze means high-flown vital force while a low gaze means a soft mind, so those who look at their ruler do not let the gaze go above the collar or below the belt. A student must first remove his external vital force. One who is stiff and obstinate in character (pronounced 'xiang') will never be willing to advance. 'Imposing, indeed, was Zhang,' who is hard to join in humaneness. [Students should rid themselves of frivolous arrogance and keep a respectful and careful mind. 'Stiff and obstinate' means coarse and violent. A person who is coarse and violent surely will not humble his will to attend to learning, and in the end cannot go deep into the Way. Zizhang's vital force and bearing were lofty, with no restraint or sincerity, so Master Zeng said it was hard to join with him in humaneness.] The eyes are what a person uses constantly, and the mind constantly rests on them. As for the height of the gaze, try it: one's reverence or arrogance will certainly show in the gaze. So wanting to lower one's gaze is wanting to soften one's mind; with a softened mind, one listens to words with reverence and trust. [The spirit of the mind lodges in the eyes, so whether the gaze is high or low shows whether the mind is reverent or arrogant. One whose mind is soft will surely listen to what others say with reverence and trust, and not dare be careless.] A person has friends not for comfort and ease, but to assist his humaneness. Today people choose as friends those who are glib and pliant, slap shoulders and clasp sleeves and call it harmony of spirit, and with a single disagreeable word they turn angry. In friendship one should wish to defer to each other without tiring, so those who put reverence first among friends grow close daily and see the quickest results. [At first they are light in spirit and carelessly seek agreement, and in the end they are proud of their spirit and unwilling to defer; can that really benefit oneself? So among friends, putting modesty and respect first, one's affection for each other never wearies, and the effect of observing one another is especially swift.] Confucius once said: 'I saw him sitting in the seat of an adult and walking side by side with his elders; he is not one seeking improvement, but wants to complete himself quickly.' So the student must first be gentle, and gentleness makes advance in learning possible. [The boy of Que Li sat in the place of honor at home and walked alongside his elders on the road, which is light and arrogant and not following ritual, so the Master considered him not one who sought improvement but one who only wished to become an adult quickly. So students should put mildness and compliance first, so that humility and respectfulness serve as the ground for advancing in learning.] The Odes say: 'Gentle and respectful is the person, the foundation of virtue.' This is because of how much it benefits. [From the Odes, Greater Odes, the ode 'Yi'. Gentleness and respect are the root of virtue.]"

世學不講男女從幼便驕惰壞了到長益兇很只為未嘗為子弟之事則於其親己有物我不肯屈下病根常在又隨所居而長至死只依舊為子弟則不能安灑掃應對在朋友則不能下朋友有官長則不能下官長為宰相則不能下天下之賢甚則至於徇私意義理都喪也只為病根不去隨所居所接而長人須一事事消了病則義理常勝【後世小學既廢父母愛逾於禮恣之驕惰而莫為禁止病根既立隨寓隨長卒至盡失其良心蓋有自來學者所當察其病源力加克治則舊習日消而道心日長矣】

Master Hengqu said: "The learning of the world is not taught, and boys and girls are spoiled by arrogance and laziness from childhood, growing more fierce and harsh as they grow up, merely because they never did the work of sons and younger brothers, and so toward their parents they already make a distinction of self and other, and are unwilling to bow down. The root of the illness remains, and grows with where they live, until at death they are still the same. As sons and younger brothers they cannot be content with sweeping and answering; among friends they cannot defer to friends; with a superior they cannot defer to a superior; as chief minister they cannot defer to the worthy of the world; and in the worst case they follow private desire and lose all righteousness and principle. This is only because the root of the illness is not removed and grows with each place they live and each person they meet. A person must dissolve the illness thing by thing, so that righteousness and principle always prevail. [Since the elementary schooling of later ages was abandoned, parents love their children beyond what ritual allows, indulge arrogance and laziness and do not stop it; once the root of the illness is established, it grows wherever they go, until in the end they wholly lose their good mind, and this has a cause. Students should examine the source of their illness and work hard to master it, so that old habits dissolve daily and the mind of the Way grows daily.]"

此卷論齊家蓋克己之功旣至則施之家而家可齊矣

This chapter discusses regulating the family. Once the work of mastering oneself has been accomplished, applying it to the family allows the family to be regulated.

伊川先生曰弟子之職力有餘則學文不修其職而學非為己之學也【經解說見論語為弟為子者其職在於孝弟而已行之有餘力而後可學詩書六藝之文職有未盡而急於學文則是徒欲人之觀美非為己之學也】

Master Yichuan said: "The duty of a younger person is to study the arts only when he has energy to spare. To study without fulfilling one's duty is not learning for the sake of oneself. [From the Jingjie. The saying is in the Analects. For one who is a younger brother or a son, the duty lies only in filial piety and brotherly respect; only after having energy to spare from practicing these may one study the Odes, the Documents and the six arts. If one's duty is not yet fulfilled and one hurries to study culture, one merely wants others to admire it and is not learning for oneself.]"

孟子曰事親若曽子可也未嘗以曽子之孝為有餘也蓋子之身所能為者皆所當為也【易傳下同○師卦九二傳可者僅足而無餘之稱竭其所當為無過外也】

Master Yichuan said: "Mencius said: serve your parents as Zengzi did, and that will do. He never considered Zengzi's filial piety to be in excess. For all that a son's person can do is what he ought to do. [From the Commentary on the Changes; likewise below. From the commentary on the second line of the hexagram Army. 'Will do' is a term for just enough with nothing to spare, exhausting what one ought to do, with nothing beyond it.]"

幹母之蠱不可貞子之於母當以柔巽輔導之使得於義不順而致敗蠱則子之罪也【蠱卦九二傳幹治也蠱事之弊也人子事親皆當以承順為主使事得於理而已然婦人柔暗有難以遽曉尤當以柔巽行之比之事父又有間矣但為矯拂而反害其所治之事則子之過也】從容將順豈無道乎若伸已剛陽之道遽然矯拂則傷恩所害大矣亦安能入乎在乎屈己下意巽順將承使之身正事治而已剛陽之臣事柔弱之君義亦相近【以剛直之資遽為矯拂內則傷恩而有害天倫之重外則敗事而卒廢幹蠱之功剛陽之臣事柔弱之君若孟子於齊宣王諸葛孔明於蜀後主是也】

Master Yichuan said: "In managing the mother's spoilage, one must not be rigid. A son toward his mother should guide and assist her with gentleness and deference so that she comes to accord with righteousness; if he does not comply and the spoilage is made worse, it is the son's fault. [From the commentary on the second line of the hexagram Spoilage. 'Manage' means to regulate, and 'spoilage' means the ills of affairs. Children serving their parents should all take compliance as the main principle, so that things come to accord with principle. But a woman's nature is soft and obscure and she may not easily understand, so one should especially proceed gently and deferentially, which is somewhat different from serving a father. If one only forces and defies, and so harms the matter one is managing, that is the son's fault.] Calmly guiding and following along, is there no way? If one asserts the way of one's own firmness and abruptly forces and defies, it damages affection, and the harm is great; how could she be won over? It lies in humbling oneself, lowering one's mind, and following and supporting her with deference, so that she herself becomes upright and the matter is managed. A firm minister serving a weak ruler is similar in meaning. [If one with a firm and straight nature abruptly forces and defies, then inwardly it damages affection and harms the weight of the bonds of kin, and outwardly it ruins the affair and in the end abolishes the work of managing spoilage. A firm minister serving a weak ruler is like Mencius toward King Xuan of Qi, or Zhuge Liang toward the last ruler of Shu.]"

蠱之九三以陽處剛而不中剛之過也故小有悔然在巽體不為無順順事親之本也又居得正故無大咎然有小悔已非善事親也【九爻陽而三位剛位又不中剛過乎中者也事親而過剛不能無悔矣然蠱之下卦為巽巽者順也又陽爻居陽位居得其正則亦不至大過故無大咎也但謂之小悔則於事親之道已非盡善者矣】

Master Yichuan said: "The third line of Spoilage places yang in a firm position without being central, which is excess of firmness, so there is a little regret. But as it is within the Xun trigram, it is not without compliance, and compliance is the root of serving parents; and being in its proper place, there is no great blame. Yet to have even a little regret is already not the best way of serving parents. [A nine line is yang, and the third place is a firm place and not central, so the firmness passes beyond the mean. If one is too firm in serving parents, one cannot be without regret. But the lower trigram of Spoilage is Xun, which is compliance, and a yang line in a yang place is in its correct position, so it does not go to great excess and there is no great blame. Yet to speak of a little regret means that in the way of serving parents it is not perfect.]"

正倫理篤恩義家人之道也【家人卦彖傳正倫理則尊卑之分明篤恩義則上下之情合二者並行而後處家之道得矣然必以正倫理為先未有倫理不正而恩義可篤者也】

Master Yichuan said: "Setting right the human relations and deepening kindness and righteousness is the way of the family. [From the Commentary on the Judgment of the hexagram Family. Setting right the relations makes clear the distinction of high and low; deepening kindness and righteousness joins the feelings of those above and below; only when both go together is the way of ordering a family achieved. But setting right the relations must come first, for there has never been a case where relations are not right and yet kindness and righteousness can be deepened.]"

人之處家在骨肉父子之間大率以情勝禮以恩奪義惟剛立之人則能不以私愛失其正理故家人卦大要以剛為善【家人卦六二傳相親附猶骨之於肉】

Master Yichuan said: "Where people deal with the family, among flesh and blood, fathers and sons, for the most part feeling overcomes ritual and affection overrides righteousness. Only one with firm resolve can avoid losing the correct principle through private love, so the hexagram Family takes firmness as the main good. [From the commentary on the second line of the hexagram Family. 'Close and attached' is like bone to flesh.]"

家人上九爻辭謂治家當有威嚴而夫子又復戒雲當先嚴其身也威嚴不先行於己則人怨而不服【上九威如終吉象曰威如之吉反身之謂也所貴治家之威者非徒繩治之嚴蓋必正己為本使在我持身謹嚴而無少縱弛則家人自然有所嚴憚而不敢逾越有所觀感而率歸於正凡御下之道皆然齊家本於修身則尤為切近】歸妹九二守其幽貞未失夫婦常正之道世人以媟狎為常故以貞靜為變常不知乃常久之道也【正靜乃相處可久之道媟狎則玩侮乖離所自生】

Master Yichuan said: "The top line of the hexagram Family says that in managing the family there should be dignity and strictness, and the Master further cautioned that one must first be strict with oneself. If dignity does not first operate in oneself, people will resent and not submit. [The top nine says: 'Dignified, in the end good fortune.' The Image says: the good fortune of dignity means turning back to oneself. What is valued in the dignity of managing a family is not mere strictness of control, but rectifying oneself as the root; if I hold myself carefully and strictly without the least laxity, the household will naturally have something to fear and not dare to overstep, and something to observe and be moved, and will all return to rectitude. All ways of governing subordinates are thus; regulating the family being rooted in cultivating the person, this is especially close.] The second line of Marrying Maiden keeps to quiet constancy in seclusion, not losing the constant and correct way of husband and wife. People of the world take familiarity and levity as normal, so they see correct stillness as an abnormality, not knowing it is the way of lasting constancy. [Correctness and stillness are the way of living together for the long term; familiarity and levity are where contempt and estrangement arise.]"

世人多愼於擇壻而忽於擇婦其實壻易見婦難知所繫甚重豈可忽哉【遺書下同】

Master Yichuan said: "People of the world are mostly careful in choosing a son-in-law and careless in choosing a wife for their son. In fact a son-in-law is easy to see and a wife is hard to know, and much depends on it; how can one be careless? [From the Yishu; likewise below.]"

人無父母生日當倍悲痛更安忍置酒張樂以為樂若具慶者可矣【具慶謂父母俱存】

Master Yichuan said: "One who has no parents should be doubly sorrowful on his birthday; how could he bear to set out wine and music for pleasure? If both parents are alive, it is acceptable. [To 'have both blessings' means both parents are still living.]"

問行狀雲儘性至命必本於孝弟不識孝弟何以能儘性至命也伊川曰後人便將性命別作一般說了性命孝弟只是一統底事就孝弟中便可儘性至命【伊川先生所作明道先生行狀孝弟者人道之本百行之原仁民愛物皆由是推之人能盡孝弟之道擴而充之至於極致則可以儘性至命矣朱子曰此與孝弟也者其為仁之本與一意又曰若是聖人如舜之孝王季之友便是儘性至命事】如灑掃應對與儘性至命亦是一統底事無有本末無有精粗卻被後來人言性命者別作一般高逺說故舉孝弟是於人切近者言之【天下無理外之事亦無事外之理即其末而本已存即其粗而精實具本末精粗非二致也】然今時非無孝弟之人而不能儘性至命者由之而不知也【今之孝弟者未必能儘性至命蓋行不著習不察故亦不能擴充之以抵作聖之極功】

Someone asked: The Xingzhuang says that exhausting nature and reaching the decree must be rooted in filial piety and brotherly respect; I do not understand how filial piety and brotherly respect can exhaust nature and reach the decree. Yichuan said: "Later people have taken nature and decree as something separate. Nature and decree, and filial piety and brotherly respect, are all one thing, and within filial piety and brotherly respect one can exhaust nature and reach the decree. [The Xingzhuang was written by Master Yichuan for Master Mingdao. Filial piety and brotherly respect are the root of the human way and the source of all conduct, from which one extends to loving the people and cherishing things. If a person fully carries out the way of filial piety and brotherly respect and expands it to the utmost, he can exhaust nature and reach the decree. Zhu Xi said: this is the same thought as 'filial piety and brotherly respect are the root of humaneness'. He also said: in the case of a sage, such as Shun's filial piety or Wang Ji's brotherly love, this is precisely the work of exhausting nature and reaching the decree.] Sweeping and answering likewise are one thing with exhausting nature and reaching the decree, with no root and branch, no fine and coarse. It is only that later people, speaking of nature and decree, make it something lofty and remote, so I cite filial piety and brotherly respect as what is close to people. [There is nothing in the world outside principle, and no principle outside things. In the branch the root already lies, and in the coarse the fine is fully present; root and branch, fine and coarse, are not two. ] Yet today it is not that there are no filial and respectful people who cannot exhaust nature and reach the decree; it is that they follow it without knowing it. [Today's filial and respectful people cannot necessarily exhaust nature and reach the decree, because their conduct is not manifest and their habits not examined, so they also cannot expand it to reach the highest achievement of becoming a sage.]"

問第五倫視其子之疾與兄子之疾不同自謂之私如何伊川曰不待安寢與不安寢只不起與十起便是私也父子之愛本是公才著些心做便是私也【後漢第五倫傳或問倫曰公有私乎對曰吾兄子嘗病一夜十起退而安寢吾子有疾雖不省視而竟夕不眠若是者豈可謂無私乎人知安寢與不眠為私愛其子而不知十起與不起亦私意也蓋事事物物各有自然之理不容安排父子之愛天性今子疾不視而十起於兄子豈人情哉著意安排卽是私矣】又問視己子與兄子有間否曰聖人立法曰兄弟之子猶子也是欲視之猶子也【視兄弟之子亦如己子】又問天性自有輕重疑若有間然曰只為今人以私心看了孔子曰父子之道天性也此只就孝上說故言父子天性若君臣兄弟賓主朋友之類亦豈不是天性只為今人小看卻不推其本所由來故爾己之子與兄之子所爭幾何是同出於父者也只為兄弟異形故以兄弟為手足人多以異形故親己之子異於兄弟之子甚不是也又問孔子以公冶長不及南容故以兄之子妻南容以己之子妻公冶長何也曰此亦以己之私心看聖人也凡人避嫌者皆內不足也聖人至公何更避嫌凡嫁女各量其才而求配或兄之子不甚美必擇其相稱者為之配己之子美必擇其才美者為之配豈更避嫌耶若孔子事或是年不相若或時有先後皆不可知以孔子為避嫌則大不是如避嫌事賢者且不為況聖人乎【聖人所為至公無私安行乎天理何嫌之可避凡人避嫌者皆內有不足而不能自信者也】

Someone asked: Di Wulun regarded his son's illness and his brother's son's illness differently and called it selfishness; how is that? Yichuan said: "It is not a matter of sleeping soundly or not; getting up not at all versus getting up ten times is already selfish. The love of father and son is originally impartial, but the moment one puts a bit of deliberate thought in it, it is selfish. [In the Later Han Book, the biography of Di Wulun: someone asked Wulun: 'Do you have any selfishness?' He replied: 'When my brother's son once fell ill, I got up ten times in one night and then went back and slept soundly; when my own son was ill, though I did not go and look, I did not sleep all night. How can that be called without selfishness?' People know that sleeping soundly and not sleeping show selfish love of one's own son, but do not know that getting up ten times and not getting up are also selfish intent. For each thing has its natural principle, which allows no arrangement. The love of father and son is by nature; now if one does not look in on one's own son but gets up ten times for a nephew, how is that human feeling? Deliberately arranging it is just selfishness.]" He was asked further: Is there a difference between treating one's own son and one's brother's son? He said: "The Sage laid down the rule: the children of one's brothers are like one's own children. This means one should see them as one's own children. [Treat the children of one's brothers as one's own.]" He was asked further: Nature surely has heavier and lighter ties, so it seems there is a difference. He said: "It is only because people today look at it with selfish minds. Confucius said: the way of father and son is Heaven-given nature. This was said only with regard to filial piety, so he spoke of the nature between father and son; but are the relations of ruler and minister, elder and younger brothers, host and guest, friends and so on not also natures from Heaven? It is just that people today make little of them and do not trace back where they came from. How much does one's own son differ from a brother's son? They come from the same father. It is only because brothers have different bodies that brothers are called hands and feet; people often, because of the different bodies, are closer to their own sons than to a brother's sons, which is very wrong." He was asked further: Confucius judged Gongye Chang to be inferior to Nan Rong, so he married his brother's daughter to Nan Rong and his own daughter to Gongye Chang; why? He said: "This too is looking at the Sage with one's own selfish mind. Those who avoid suspicion are all lacking inside; the Sage is utterly impartial, so why would he avoid suspicion? In marrying off a daughter, each is considered by talent and a match sought: if a brother's daughter is not very fine, one must pick a match fitting her; if one's own daughter is fine, one must pick someone of fine talent; so what suspicion is there to avoid? As for Confucius's case, perhaps the ages were not alike, or the timing differed in earlier and later; none of this can be known. To think Confucius was avoiding suspicion is a great mistake. Even a worthy would not do something to avoid suspicion, let alone a Sage. [What the Sage does is utterly impartial and without selfishness, acting at ease in Heavenly principle; what suspicion is there to avoid? All who avoid suspicion are lacking within and cannot trust themselves.]"

問孀婦於理似不可取如何伊川曰然凡取以配身也若取失節者以配身是己失節也【婦人從一而終者也再嫁為失節】又問或有孤孀貧窮無托者可再嫁否曰只是後世怕寒餓死故有是說然餓死事極小失節事極大【餓死事極小所惡有甚於死也】

Someone asked: "It seems that, in principle, one should not marry a widow. What about it?" Yichuan said: "Right. One marries to take a spouse for oneself; if one marries a woman who has lost her chastity to be one's own spouse, then one has lost one's own chastity. [A woman follows one husband until death; to remarry is to lose chastity.]" The man asked again: "But if there is a lonely, impoverished widow with no one to rely on, may she remarry?" He said: "That idea only arose in later ages out of fear of freezing and starving to death. But starving to death is a very small matter, while losing one's chastity is a very great one. [Starving to death is a very small matter; there are things to be hated more than death.]"

病臥於床委之庸醫比之不慈不孝事親者亦不可不知醫【外書下同】

Master Yichuan said: "If one lies sick in bed and entrusts oneself to a mediocre doctor, this is comparable to being unloving and unfilial. One who serves his parents must also know medicine. [From the Outer Writings; the same applies below.]"

程子葬父使周恭叔主客客欲酒恭叔以告先生曰勿陷人於惡【周行已字恭叔臨喪飲酒非禮也】

When Master Cheng buried his father, he had Zhou Gongshu act as host to the guests. The guests wanted wine, and Gongshu reported this. The Master said: "Do not lead people into wrongdoing. [Zhou Xingji's courtesy name was Gongshu. Drinking wine during mourning is contrary to ritual propriety.]"

買乳婢多不得已我不能自乳必使人然食己子而殺人之子非道必不得已用二子乳食三子足備他虞或乳母病且死則不為害又不為己子殺人之子但有所費若不幸致誤其子害孰大焉【幼吾幼以及人之幼其慮之周蓋如此】先公太中諱珦字伯溫前後五得任子以均諸父子孫嫁遣孤女必盡其力所得俸錢分贍親戚之貧者伯母劉氏寡居公奉養甚至其女之夫死公迎從女兄以歸敎養其子均於子侄旣而女兄之女又寡公懼女兄之悲思又取甥女以歸嫁之時小官祿薄克己為義人以為難【任子謂保任使之入仕諸父謂從父也】公慈恕而剛斷平居與幼賤處惟恐有傷其意至於犯義理則不假也左右使令之人無日不察其飢飽寒燠娶侯氏侯夫人事舅姑以孝謹稱與先公相待如賓客先公賴其內助禮敬尤至而夫人謙順自牧雖小事未嘗專必稟而後行仁恕寛厚撫愛諸庶不異己出從叔幼孤夫人存視常均己子治家有法不嚴而整不喜笞撲奴婢視小臧獲如兒女【男僕曰臧女僕曰獲】諸子或加呵責必戒之曰貴賤雖殊人則一也汝如是大時能為此事否先公凡有所怒必為之寛解唯諸兒有過則不掩也常曰子之所以不肖者由母蔽其過而父不知也夫人男子六人所存惟二其愛慈可謂至矣然於敎之之道不少假也才數歲行而或踣家人走前扶抱恐其驚啼夫人未嘗不呵責曰汝若安徐寧至踣乎飲食常置之坐側嘗食絮羹即叱止之曰幼求稱欲長當何如【絮羹調羹也禮不絮羹為其詳於味也】雖使令輩不得以惡言罵之故頤兄弟平生於飲食衣服無所擇不能惡言罵人非性然也敎之使然也與人爭忿雖直不右曰患其不能屈不患其不能伸及稍長常使從善師友遊雖居貧或欲延客則喜而為之具夫人七八歲時誦古詩曰女子不夜出夜出秉明燭自是日暮則不復出房閤既長好文而不為辭章見世之婦女以文章筆札傳於人者則深以為非【文集】

Master Yichuan said: "Hiring a wet nurse is mostly done out of necessity. I cannot nurse the child myself, so I must employ someone; yet to feed my own child while causing another person's child to die is contrary to the Way. If there is no alternative, let two women nurse three children, which is enough to guard against other mishaps; or if a wet nurse falls ill and dies, no harm is done, and one has not caused another's child to die for the sake of one's own, though it costs some expense. If, unfortunately, one's own child comes to harm by mistake, what harm could be greater? [Treating the young of others as one treats one's own young: his consideration was this thorough.] My late father, the Grand Master of the Palace, whose personal name was Xun and courtesy name Bowen, five times received the privilege of recommending a son for office, and he distributed these equally among his brothers' sons and his own descendants. In marrying off orphaned girls he always spared no effort; the salary he received he divided to support poor relatives. His elder sister-in-law, Madam Liu, lived as a widow, and he supported her with the utmost care; when his cousin's husband died, he brought her home, educated and raised her son as he did his own sons and nephews. Later, when the cousin's daughter also became a widow, he feared that her mother would grieve and worry, so he took his niece home as well and arranged her remarriage. He was then a minor official with a slender salary, yet he restrained himself for the sake of righteousness, and people thought it difficult. ["Recommending a son" means guaranteeing him and enabling him to enter office. "Brothers" here means paternal uncles' generation relatives.] He was kind and forgiving, yet resolute in judgment. In ordinary life, when dealing with the young and lowly, he feared only that he might hurt their feelings; but when it came to violations of righteousness and principle, he made no allowance. For the attendants and servants around him, there was no day when he did not observe whether they were hungry or full, cold or warm. He married Lady Hou. Lady Hou was praised for serving her parents-in-law with filial piety and care, and she and my late father treated each other as honored guests. My father relied on her help in the household, and his ritual respect for her was especially deep; yet she cultivated herself with modesty and compliance, and would not decide even small matters on her own, but always consulted him before acting. She was benevolent, forgiving and generous, and cared for and loved the children of the concubines no differently from her own; when her husband's younger cousin was orphaned in childhood, she looked after him just as she did her own sons. She governed the household by rules, and it was orderly without being harsh. She did not like to beat servants and maids, and regarded the young servants as if they were her own children. [A male servant was called a zang, a female servant a huo.] When any of her sons scolded them, she would always admonish him: "Though high and low differ, they are the same as human beings. Would you be able to do such a thing if you were in their place at that age?" Whenever my father was angry with a servant, she always soothed him; only when her own children made mistakes did she not cover for them. She often said: "The reason children turn out worthless is that the mother hides their faults and the father does not know." Madam bore six sons, of whom only two survived; her love and tenderness could be called utmost, yet in the way of teaching them she made no concessions at all. When they were only a few years old, if one stumbled while walking and the household rushed forward to lift and hold him for fear he would be frightened and cry, Madam always scolded, saying: "If you were calm and unhurried, how would you have fallen?" She always kept their food by her side at the table; once, when a child was seasoning his soup, she stopped him sharply, saying: "If you demand to have your wishes met when young, what will you be like when grown?" [To "season soup" means to add condiments to the soup. The Book of Rites says one should not season the soup, since it shows one is picky about flavor.] She did not allow even the servants to curse at them with foul language. This is why Yi and his brother have, all their lives, been indifferent about food and clothing and unable to curse others with harsh words; it is not our nature, it is because of how we were taught. When we quarreled with others, even if we were in the right she would not take our side, saying: "Worry that you cannot yield, not that you cannot have your say." When we were a little older, she always had us associate with good teachers and friends; though we lived in poverty, if we wished to invite guests she gladly prepared everything for them. When Madam was seven or eight, she recited an old poem: "A woman does not go out at night; if she goes out at night, she holds a bright candle." From then on, once dusk fell she never again left her chamber. When grown, she loved literature but did not write ornate compositions, and when she saw women of her day who became known to others through their writing, she deeply disapproved. [From the Collected Works.]"

橫渠先生嘗曰事親奉祭豈可使人為之【行狀○使人代為孝敬之心安在】

Master Hengqu once said: "In serving one's parents and conducting the sacrifices, how can one have others do it for him? [From the Account of Conduct. Note: if one has others act on his behalf, where is the heart of filial reverence?]"

舜之事親有不悅者為父頑母嚚不近人情若中入之性其愛惡略無害理姑必順之【事親以順為主非甚不得已者固不可輕為矯拂也】親之故舊所喜者當極力招致以悅其親凡於父母賓客之奉必極力營辦亦不計家之有無然為養又須使不知其勉強勞苦苟使見其為而不易則亦不安矣【橫渠記說○所謂養志者也】

Master Hengqu said: "When Shun served his parents there were times they were displeased with him, because his father was stubborn and his mother was deceitful and unreasonable. As for people of ordinary character, if their likes and dislikes do no real harm to principle, one should for the time being always comply with them. [In serving parents, compliance is the main thing; unless it is absolutely unavoidable, one should not lightly oppose or thwart them.] The old friends and acquaintances whom one's parents like should be invited with all one's effort, so as to please one's parents. For all that is offered to one's parents and their guests, one must exert oneself to provide, without counting whether the household has means or not. Yet in providing for them one must also make sure they do not perceive one's strain and toil; for if they see that one is doing it with difficulty, they too will be uneasy. [From Hengqu's Notes and Sayings. Note: this is what is meant by nourishing the parents' will.]"

斯干詩言兄及弟矣式相好矣無相猶矣言兄弟宜相好不要相學猶似也人情大抵患在施之不見報則輟故恩不能終不要相學己施之而已【詩說下同○兄弟友愛盡其在我不可視報以為施兄友而弟不恭不可學弟而廢其友弟恭而兄不友不可學兄而廢其恭】

Master Hengqu said: "The poem Si Gan says: 'Brothers, may you be on good terms with one another; do not imitate one another's faults.' This means brothers should be fond of each other, and should not copy each other. ('Imitate' means to resemble.) The trouble with human feelings is generally this: if kindness is given and not repaid, people stop, so their kindness cannot last to the end. 'Do not copy each other' means simply that you give your own part and nothing more. [From the Explanation of the Poems; the same applies below. Note: in affection between brothers one should do one's own part and not give in expectation of return. If the elder brother is kind but the younger is disrespectful, the elder should not imitate the younger and abandon his kindness; if the younger is respectful but the elder is unkind, the younger should not imitate the elder and abandon his respect.]"

人不為周南召南其猶正牆面而立常深思此言誠是不從此行甚隔著事向前推不去蓋至親至近莫甚於此故須從此始【宜其家人而後可以敎國人不然猶正牆面隔礙而不可通行也】婢僕始至本懷勉勉敬心若到所提掇更謹則加謹慢則棄其本心便習以成性故仕者入治朝則德日進入亂朝則德日退只觀在上者有可學無可學耳【語錄提掇謂提起警防之也】

Master Hengqu said: "One who does not study the Zhounan and Shaonan is like a person standing with his face right against a wall. I have often reflected deeply on this saying, and it is indeed true. If one does not proceed from here, one will be greatly blocked in affairs, and cannot move forward. For nothing is nearer or dearer than family, so one must begin here. [Only after one has brought harmony to one's household can one teach the people of the state; otherwise it is like facing a wall, blocked and unable to pass.] When a maid or servant first arrives, she has a diligent, respectful heart; if the one who guides her is the more careful, she becomes more careful, and if he is lax, she abandons her original heart and soon this becomes her habit. This is why an official who enters a well-governed court grows daily in virtue, while one who enters a disordered court declines daily in virtue; it all depends on whether those above offer anything worth learning from. [From the Recorded Sayings. 'Guiding' means lifting up and warning.]"

此卷論出處之道蓋身旣修家旣齊則可以仕矣然去就取捨惟義之從所當審處也

This chapter discusses the way of taking office or withdrawing. Once one's person is cultivated and one's household is ordered, one may enter office. Yet in leaving or staying, taking or declining, one follows only righteousness, and this must be carefully considered.

伊川先生曰賢者在下豈可自進以求於君苟自求之必無能信用之理古之人所以必待人君致敬盡禮而後徃者非欲自為尊大蓋其尊德樂道之心不如是不足與有為也【易傳下同○防卦彖傳賢者之進將以行其道也自非人君有好賢之誠心則諫不行言不聽豈足以有為哉】

Master Yichuan said: "When a worthy man is in a lowly position, how could he push himself forward to seek an appointment from the ruler? If he seeks it himself, there is certainly no chance of being trusted and employed. This is why the ancients always waited until the ruler showed them respect and observed full ritual before they went; it was not that they wished to make themselves grand, but that unless the ruler honored virtue and delighted in the Way to this degree, he could not be a partner in accomplishing anything. [From the Commentary on the Changes; the same applies below. Note: on the Judgment of the hexagram Meng. A worthy man advances in order to put his Way into practice; unless the ruler has a sincere heart for loving worthy men, then remonstrance will not be carried out and words will not be heeded, so how could anything be achieved?]"

君子之需時也安靜自守志雖有須而恬然若將終身焉乃能用常也雖不進而志動者不能安其常也【需卦初九象傳靜退以待時而終至於失常者蓋其身雖退而志則動也】

Master Yichuan said: "When a noble man is waiting for the right time, he remains calm and keeps to himself; though he has aspirations while he waits, he is at ease as if he would remain so for his whole life, and only then can he act constantly. If he does not advance but his will is stirred and restless, he cannot be at peace in his constancy. [Commentary on the Image of the first nine of the hexagram Xu. If one withdraws in stillness to await the time yet finally loses constancy, then the body has withdrawn but the will is still moving.]"