JING–THECLASSICOFXIAO WithEnglishTranslation ѽ຾‫ߵ‬Ⴇᙇ ByZengZi(505-436B.C.E) ಀɿഹ‫ۃ‬yϋ EnglishTranslationbyFengXin-ming(May2007,revisedFebruaryandMay2008) ඹؚ׼‫ߵ‬Ⴇᙇ€ϋʞ˜ᙇdϋɚ˜ʿʞ˜‫ࡌ‬ҷ /Xiao/Xiao_Jing_Transltn_Comp.pdf ComplicatedChineseVersion简体版/Xiao/Xiao_Jing_Transltn.pdf HomePage:/XiaoPage:/xiao.php
2 ։फ໌ٛষୈҰ CHAPTERONE:OPENINGEXPLANATION ΀̵֢dಀɿԲfɿ˛j˜΋ˮϞЇᅃ‫ࠅ‬༸d˸න˂ɨd͏͜ձດdɪɨೌ‫ܤ‬dϧٝʘ˷k™ ZhongNi(Confucius)wasathome,andZhengZiwasinattendance.TheTeachersaid,“TheFormerKingshaveamostimportantvirtueandwayofconduct,tomaketheworldharmonious,thepeoplepracticepeaceandcordiality,andneitherabovenorbelowhaveresentment.Doyouknowwhatitis?
” ಀɿᒒ‫˛ࢩ‬j˜ਞʔઽdОԑ˸ٝʘk™ ZhengZigotoffhismatandsaid,“
I,Shen,amnotclever;howwouldIknowit?
” ɿ˛j˜˃ѽdᅃʘ͉ɰd઺ʘ‫͛͟ה‬ɰfూѬdшႧϧf TheTeachersaid,“Xiaoisthefoundationofvirtue,andiswhatallteachinggrowsoutof.Sitdown;Iwilltellyou. ˜Ԓ᜗ቻᇮdաʘ˨͎dʔ౲์ෆdѽʘ֐ɰf “Thebody,hairandskin,allhavebeenreceivedfromtheparents,andsoonedoesn’tdaredamagethem—thatisthebeginningofxiao. ͭԒБ༸d౮Τ׵Χ˰d˸ᜑ˨͎dѽʘ୞ɰf “Establishingoneself,practicingTheWay,spreadingthefameofone’snametoposterity,sothatone’sparentserenowned—thatistheendofxiao. ˜˃ѽd֐׵ԫፋdʕ׵ԫёd୞׵ͭԒf
3 “Thusxiaostartswithservingone’sparents,progresseswithservingone’slord,andendswithestablishingoneself. ɽඩʛjœೌׂဧख़dЁ‫௺ࡌ‬ᅃf™ “The‘GreatRefinedOdes’say,‘Donotmemorateyourancestors;cultivateyourvirtue1.’” ఱ‫ࢠ‬ষୈೋ CHAPTERTWO:THESONOFHEAVEN ɿ˛j˜ฌፋ٫ʔ౲ె׵ɛdหፋ٫ʔ౲࿔׵ɛfฌหး׵ԫፋdϾᅃ઺̋׵ϵ֑dΑ׵̬ऎfႊ˂ɿʘѽɰf TheTeachersaid,“Hewholoveshisparentsdoesnotdaretodoeviluntoothers;hewhorespectshisparentsdoesnotdaretobearroganttoothers.Loveandrespectareexertedtotheutmostinservingtheparents,andthisvirtueandteachingisextendedtothepeople;theexampleisshowntothewholeworldbeyondChina.ThatisthexiaooftheSonofHeaven. ӱΑ‘ʛjœɓɛϞᅅdΊ͏፠ʘf “ThebookFuonLawsays,‘Onepersonhascausetocelebrate;themultitudesrelyonthat.’ 1ordingtotheTangDynasty(618—907A.D.)annotationsofXiaoJingbyXingBingԜᬎ,theword“wuೌ”inthephrase“wunianerzuೌׂဧख़”means“always”ratherthantheusual“not”.SeeXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,publishedbyZhonghuaShudianʕശֳࣣ,Beijing,1980,Vol.II,p.2,545.I,however,begtodiffer.NowhereelseinXiaoJingis“wu”usedasanythingotherthanitsregularmeaning:“none”or“no”.Ithinkthat“wu”herereallydoesmean“donot”theway“wu”usuallydoes.Thusthesentencemeans,“Donotmemorateyourancestors;cultivateyourvirtue.”
4
ॾިষୈ‫ࡾ‬ CHAPTERTHREE:THEDUKES ˜ίɪʔᛨd৷ϾʔΚfՓືᔫ‫ܓ‬dတϾʔ๐f৷ϾʔΚd‫ڗ˸ה‬ς൮ɰfတϾʔ๐d‫ڗ˸ה‬ςబɰfబ൮ʔᕎՉԒd್Χঐ‫ڭ‬ՉٟᇇdϾձՉ͏ɛfႊመ‫ڨ‬ʘѽɰf “Aboveothersbutnotarrogant,thenonecandwellonhighbutnotbeindanger.Toeconomizeandcalculatecarefully,thenonecanbefullandnotspill.(Translator’snote:beingfullwithoutspillingmeanshavinglotsofwealthbutnotwastingit–
X.F.)Todwellonhighwithoutdanger,thennoblerankcanlongbemaintained.Tobefullwithoutspilling,thenwealthcanlongbemaintained.Withnoblerankandwealthnotleavinghisperson,thenonecanprotectone’sstate2andmakeone’speopleharmonious.Thatisthexiaoofthefeudaldukes. ་‘ʛjœ኷኷ྊྊdνᑗଉ଀dνᄵᑛΏf “TheBookofPoetrysays,‘Apprehensiveandcautious,asifapproachingadeepabyss,asifwalkingonthinice.’ ‫ڢ‬େ෉ষୈ‫࢛‬ CHAPTERFOUR:THEMINISTERS ˜‫ڢ‬΋ˮʘ‫ج‬؂ʔ౲؂d‫ڢ‬΋ˮʘ‫ج‬Ԋʔ౲༸d‫ڢ‬ 2ٟᇇsheji,literally“GodofLandandGodofGrainofaCountry,”theritualsacrificestowhicharethedutiesoftheheadofstateintraditionalChina,isatermnormallyusedtomean“acountry”or“astate.”
5 ΋ˮʘᅃБʔ౲Бf݂݊‫جڢ‬ʔԊd‫ڢ‬༸ʔБfɹೌ኿ԊdԒೌ኿БfԊတ˂ɨೌɹཀdБတ˂ɨೌ‫ెܤ‬fɧ٫௪Ӷd್ΧঐςՉ֚ᄽfႊ‫ࡠ‬ɽ˃ʘѽɰf “TheydarenotwearwhatisnotoftheFormerKings’Methodofclothing,orspeakwhatisnotoftheFormerKings’Methodofspeech,orpracticewhatisnotoftheFormerKings’virtuousconduct.ThereforeifnotoftheMethoditisnotspoken;ifnotoftheWayitisnotpracticed.Inspeakingthereisnochoiceinwhattosay;inconductthereisnochoiceinwhattopractice.One’sspeechfillstheworldyettherearenowrongwords;one’sactsfilltheworldyetthereareplaintsofvice.Whenoneisqualifiedinthosethreethings,thenonecanmaintainone’sancestraltemples.ThatisthexiaooftheMinisters. ་‘ʛjœδց‫࡟‬኶d˸ԫɓɛf “TheBookofPoetrysays,‘Neverunprepareddayornight,toserveoneperson.’ ‫࢜‬ষୈ‫ޒ‬ CHAPTERFIVE:THEOFFICERS ˜༟׵ԫ˨˸ԫ͎ϾฌΝd༟׵ԫ˨˸ԫёϾหΝf݂͎՟ՉฌdϾё՟Չหd‫ࡒ‬ʘ٫˨ɰf݂˸ѽԫё‫׀ۆ‬d˸หԫ‫ۆڗ‬නf‫׀‬නʔ̰d˸ԫՉɪd್Χঐ‫ڭ‬ՉສЗdϾςՉୄ٠fႊɻʘѽɰf “Takefromhowoneserveshisfathertoserveone’smotherandtheloveisthesame.Takefromhowoneserveshisfathertoserveone’sLordandtherespectisthesame.Thusthemothertakesthelovewhilethelordtakestherespect;theonewhotakesbothisthefather.Thuswhenservingthelordinordancewithxiaooneisloyal;whenservingeldersinordancewithrespectonepliant.Notlosingloyaltypliancewhenservingone’ssuperiors,onecanpreserveone’spositionand 6 maintainone’ssacrifices.ThatisthexiaooftheOfficers. ་‘ʛjœδጳցమdೌֿဧ‫͛ה‬f “TheBookofPoetrysays,‘Riseearlyandsleeplate;don’tbringshametothosewhohavegivenyoubirth.’ ॸਓষୈ࿡ CHAPTERSIX:THECOMMONPEOPLE ˜͜˂ʘ༸dʱήʘлdᔫԒື͜d˸ቮ˨͎dϤੲɛʘѽɰf “UsingHeaven’sWay,sharinginEarth’sbounties,beingprudentwiththeirpersonsandthriftyintheirexpenditure,inordertosupporttheirparents—thisisthexiaoofmonpeople. ˜݂І˂ɿЇ׵ੲɛdѽೌ୞֐Ͼઃʔʿ٫d͊ʘϞɰf™ “SofromtheSonofHeaventomonperson,thereisnonewhohasbeenconstantinhisxiaoyethastheproblemofnotdoingwhatheshould.”
‫࠽ࡾ‬ষୈࣣ CHAPTERSEVEN:THETHREEMATERIALS3 3TheThreeMaterialsare:Heaven,Earth,andpeople.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.15,undertheentry“ɧʑ”.ordingtoCiHai,thetermisfromtheBookofChange(׸
7 ಀɿ˛j˜‫۔ޟ‬dѽʘɽɰl™ ZhengZisaid,“Extremeindeedisthegreatnessofxiao!
” ɿ˛j˜˃ѽd˂ʘ຾ɰdήʘ່ɰd͏ʘБɰf TheTeachersaid,“Now,xiaoistheprincipleofHeaven,therighteousnessofEarth,andthe(proper)conductofthepeople. ˜˂ήʘ຾Ͼ͏݊‫ۆ‬ʘf‫˂ۆ‬ʘ׼dΪήʘлd˸න˂ɨd݊˸Չ઺ʔഠϾϓdՉ݁ʔᘌϾ‫ط‬f “TheprincipleofHeavenandEarth—people’saffairsshouldfollowthatprinciple.WeshouldstudyHeaven’sbrillianceandtakeadvantageofEarth’sbountiesinordertobringharmonytotheworld;thatwaytheteachingisnotsternandyetitisessful,thegoverningisnotsevereandyetgoodorderreigns. ˜΋ˮԈ઺ʘ̙˸ʷ͏ɰd݂݊΋ʘ˸௹ฌϾ͏୽፲Չፋd௓ʘ˸ᅃ່Ͼ͏ጳБd΋ʘ˸หᜫϾ͏ʔ‫ن‬dኬʘ˸ᓿᆀϾ͏ձດdͪʘ˸λెϾ͏ٝຫf “TheFormerKingsseethat,ifthepeoplearetaughtthus,theycanbeconverted.ThereforewhentheKingssetanexampleofuniversallovethepeopledonotabandontheirparents.WhentheKingsexplainmoralsandrighteousness,suchconductespopularamongthepeople.WhentheKingssetanexampleofrespectandlettingothersgofirstthepeopledonotquarrel.WhentheKingsusecourtesyandmusictoguidethepeopletheyeharmoniousandcordial.WhentheKingsclarifygoodandevilthepeopleknowwhatisforbidden. ຾):“ThereistheWayofHeaven,theWayofMan,andtheWayoftheEarth—takethethreematerialsandmakethemintotwo.(Ϟ˂༸ଓdϞɛ༸ଓdϞή༸ଓd‫ࡒ‬ɧҿϾՇʘf)”
8 ˜་‘ʛjœႺႺ‫ࢪ‬ʙd͏Ոဧᓼf™ “TheBookofPoetrysays,‘Awe-inspiringhighgovernmentofficial5teachers,thepeopleall6lookuptoyou.’”
‫࣏޹‬ষୈീ CHAPTEREIGHT:GOVERNINGTHROUGHXIAO ɿ˛j˜׷٫׼ˮʘ˸ѽ‫˂ط‬ɨɰdʔ౲፲ʃ਷ʘЅdϾ‫ر‬׵ʮe‫ڨ‬eЬeɿeӲ˷k݂੻ຬ਷ʘ㓨ːd˸ԫՉ΋ˮf TheTeachersaid,“BackwhentheEnlightenedKingsusexiaotogoverntheworld,theydonotdareneglecteventhesubjectsofsmallstates;howmuchmoresowhenit 4Theword“Ո”(pronouncedju)hereisusedastheword“‫”ࡆ‬(alsopronouncedju)meaning“all”,asin̦াjධϻ‫¨:ߏ‬Ԅ€ੵԄɗɝdՈѓӒʮf”SeeCiHai(ᗘऎ),Shanghai,1989,p.326,undertheentry“Ո”.5Insteadof“highgovernmentofficialteachers”,thewords‫ࢪ‬ʙcanalsobetakentomean“TeacherYin”,asJamesLeggehasdone.SeeTheHsiaoKing,translatedbyJamesLegge,2nded.,Oxford,1899,pp.465-488,onthewebat.TeacherYinreferstoYiYin(ͺʙ)dprimeministertothefirstemperoroftheShang(ਠ)Dynasty(1600B.C.E.to1046B.C.E.),EmperorTang(ಷ).AfterTangdiedhissonascendedthethronebutwaslicentious,soYiYinexiledtheyoungemperor.Threeyearslater,whentheyoungemperorhadlearnedhislesson,hewasbroughtbacktothecapitalandresumedhisrule.ThereforeYiYinhadbeenconsideredagreatteacher,becausehehadtaughtalicentiousemperorhowtobevirtuous.Ithink,however,thatthewords‫ࢪ‬ʙshouldinsteadbetakentomeanhighgovernmentofficialswhoareteachers,takingtheword“yin”(ʙtomean“highgovernmentofficial”,becausethisinterpretationcorrelateswiththeprecedingpassagewhereConfuciusdescribeshowthepeoplefollowtheKings’teachings,andnothowtheKings(emperors)aretaughtbysomeoutstandingteacher.WhentheKingsteachthepeople,thehighgovernmentofficialswouldbetheintermediariestransmittingtheteachingstothepeople.6Theword“Ո”hereisusedastheword“‫”ࡆ‬meaning“all”.Seefootnote4. 9 comestothedukesandthenoblesofvariousranks?
ThustheKingsobtainallthestates’affection,withwhichtheKingsservetheirancestralkings. ˜‫ط‬਷٫ʔ౲‫ڴ‬׵ᚰྺdϾ‫ر‬׵ɻ͏˷k݂੻ϵ֑ʘ㓨ːd˸ԫՉ΋ёf “Therulerofthestatedoesnotdaretobullythewifelessandthewidowed,sohowcanhebullytheofficersandthepeople?
Thushegetstheaffectionofallthefamilies,withwhichheserveshisancestrallords. ˜‫࢕ط‬٫ʔ౲̰׵ЅևdϾ‫ر‬׵ֈɿ˷k݂੻ɛʘ㓨ːd˸ԫՉፋf “Therulerofthefamilydoesnotdaretooffendhisservantsandconcubines,sohowcanheoffendhiswifeandsons?
Thushegetspeople’saffection,withwhichheserveshisparents. ˜˃್d݂͛‫ۆ‬ፋτʘdୄ‫ۆ‬৺Ԯʘd݊˸˂ɨձ̻dӨ‫࢔‬ʔ͛d၆඾ʔЪf݂׼ˮʘ˸ѽ‫˂ط‬ɨɰνϤf “Thisway,whenaliveone’sparentscanrelax;whendeceasedtheirspiritscanenjoytheofferings.Thustheestobeatpeace,naturaldisastersdon’thappen,andrebellionsanddisordersdon’tarise.ThatishowtheEnlightenedKingsusexiaotoruletheworld. ˜་‘ʛjœϞᙂᅃБd̬਷නʘf™ “TheBookofPoetrysays,‘Whenthereisgreatvirtue7,statesfromallfourply.’” 7“ᙂ”isusedfortheword“ἥ”,meaningtallandbig(৷ɽorupright(͍ٜ)inthisquotationfortheBookofPoetry.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.1,627,undertheentry“ᙂ”. 10 ੟࣏ষୈ۝ CHAPTERNINE:SAGEGOVERNING ಀɿ˛j˜౲ਪ໋ɛʘᅃdೌ˸̋׵ѽ˷k™“ ZengZisaid,“MayIaskwhether,oftheSages’virtues,thereisanygreaterthanxiao?
” ɿ˛j˜˂ήʘ‫׌‬dɛ‫މ‬൮fɛʘБd୽ɽ׵ѽff TheTeachersaid,“Ofallthespeciesintheworld,humansarethemostprecious.Ofallhumanconduct,nothingisgreaterthanxiao. ˜ѽ୽ɽ׵ᘌ˨f “Inxiaonothingisgreaterthanrevering8thefather. ˜ᘌ˨୽ɽ׵ৣ˂f “InreveringthefathernothingisgreaterthanassociatinghimwithHeaven. ˜‫ۆ‬մʮՉɛɰf “LetusstudytheDukeofZhou. ˜׷٫մʮ‫ࠚ‬٠Χᇇ˸ৣ˂d֚٠˖ˮ׵׼ੀ˸ৣ 8Theᘌ
in
ᘌ˨
isaverbhere. 11 ɪ‫܎‬d݊˸̬ऎʘʫ΢˸ՉᔖԸпୄf˃໋ɛʘᅃ dɦО˸̋׵ѽ˷k “FormerlytheDukeofZhoumakesCountrysideSacrifices9toHouJi(theAncestorOfAllZhouPeople10—
X.F.)inordertoassociatehimwithHeaven,andmakesAncestralSacrificestoKingWen(theSonofHeaven’sandtheDuke’sdeceasedfather—
X.F.)intheGreatPalaceHallinordertoassociatehimwithGodonHigh.Thereforeall(nobles—
X.F.)withinthee,eachinhispost,tohelpwiththesacrifices.So,oftheSages’virtues,whatisgreaterthanxiao?
˜݂ፋ͛ʘdᇬɨ˸ቮdՉ˨͎˚ᘌf໋ɛΪᘌ˸ ઺หdΪፋ˸઺ฌf “Thusparentsgivebirthtothechildandraisehimattheirknees,thenestricterasthedayspass12.TheSagesfollowthisstrictnesstoteachrespect,andfollowthecloseness13toteachlove. 9Anancientrite,makingsacrificesinthecountrysidetoHeavenorEarth.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.512,undertheentry“‫ࠚ‬٠”.10TheancestoroftheZhoupeople,bornfromthedaughterofYouTai-shi(Ϟᩔˤ)whobecamepregnantwithHouJi(Χᇇ)whenshesteppedintothefootprintleftbyagiant.HouJibecameanexpertatagricultureandtaughtpeoplehowtoplant.TheZhoupeopleconsideredhimtheoriginatorofagriculture.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.304,undertheentry“Χᇇ(HouJi)”.11IntheversionofXiaoJingasannotatedbytheTangDynastyXingBingԜᬎ,thispassageispunctuateddifferently:˜݂ፋ͛ʘᇬɨd˸ቮՉ˨͎˚ᘌf™SeeXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,553.Thatwayofpunctuatingwouldchangethemeaningtothis:“Thustheparentsgivebirthtohimattheirknees,inordertosupporthisparentsmorestrictlydaybyday.”I,however,don’tthinkthatmakesmuchsense,nordoIthinkthatisconsistentinmeaningwiththesubsequentsentence,“Thesagesfollowthestrictnesstoteachrespect,andfollowtheclosenesstoteachlove.”Itisobvioustomethatthestrictnessfollowingwhichthesagesteachrespectreferstothestrictnessoftheparentstowardtheiroffspring,andnotthestrictnessoftheoffspringinsupportingtheparents.12Seefootnote7.13I’vetranslatedthewordqinፋ
inthephraseΪፋ˸઺ฌtomean“closeness”insteadof“parents.”Thiswayofusingthewordqinፋdoesexistmoreorlesscontemporaneouslyasinthechapter“LovingMinisters”inHanFeiZi(ᒵ‫ڢ‬ɿfฌЅ)circa280B.C.E.:“Lovingone’sministerstoocloselyalwaysendangersone’sperson(ฌЅ˄ፋd̀ΚՉԒ).”See 12 ˜໋ɛʘ઺dʔഠϾϓdՉ݁ʔᘌϾ‫ط‬dՉ‫ה‬Ϊ٫͉ɰf “TheteachingsoftheSageseedwithoutbeingstern;theirgoverningbringsgoodorderwithoutbeingsevere.That’sbecausetheyfollowwhatisnatural. ˜˨ɿʘ༸d˂‫׌‬ɰdёЅʘ່ɰf “TheWaybetweenthefatherandthesonisProvidence-given(i.e.God-given–
F.X.)natureandistherelationshipbetweentheLordandhisMinisters. ˜˨͎͛ʘdᚃ୽ɽଓiёፋᑗʘd‫ࠠ୽ێ‬ଓf “One’sparentsgivebirthtoone—thereisnocontinuitygreaterthanthis.One’sLordpersonally14assumestheroleofbeingthesuperioroverone15—thereisnogenerositygreaterthanthis. ˜݂ʔฌՉፋϾฌ˼ɛ٫dፗʘ‫ࣁ‬ᅃfʔหՉፋϾห˼ɛ٫dፗʘ‫ࣁ‬ᓿf ̚ဏႧ੬͜οοՊ‘(DictionaryofCommonlyUsedWordsinAncientChinese),ShangwuPublishing(ਠਕΙࣣ᎜),Beijing,2007,p.311.14XingBingԜᬎinterpretsthispassagedifferentlyfromme:“Thefather,whoistheLord,assumeslordshipoverone.”SeeXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,554.XingBingandIdifferintranslatingthewordQinፋjwhileXingBingconsidersittomean“parents”,Iconsiderittomean“personally”asinthepoem“HanYi”inthe“GreatRefinedOdes”inTheBookofPoetry(་຾fɽඩfᒵ‫“:(‘ۯ‬TheKingpersonallyorderedit(ˮፋնʘ.”SeeDictionaryofCommonlyUsedWordsinAncientChinese(̚ဏႧ੬͜οοՊ‘),ShangwuPublishing(ਠਕΙࣣ᎜),Beijing,2007,p.311.15Theword“ᑗ(lin)”Itranslateas“toassumetheroleofbeingthesuperiorover”—seeCiHai,(ᗘऎ),1989ed.,Shanghai,p.68,undertheentry“ᑗ”:“It’sextendedtomeanthesuperiordealingwiththeinferior:‘Assumebeingthesuperiorwithdignity,thenpeoplewillberespectful.’”(“ˏ͡‫މ‬ɪ࿁ɨʘ၈f˜ሞႧgϜᓿɪ™:’ᑗʘ˸୿‫ۆ‬หf’”) 13 “Thusforhewhodoesnotlovehisparentsbutlovesothers,wecallthatperversevirtue.Forhewhodoesnotrespecthisparentsbutrespectsothers,wecallthatperversecourtesy. ˜˸න‫ۆ‬৕d͏ೌ‫ۆ‬ଓfʔί׵ഛϾޫί׵Ήᅃfᒱ੻ʘdёɿʔ൮ɰf “Ifonemakesrightfollowwrong,thenthepeoplewillhavenoprincipletofollow.Theywilletogoodbutetoavilevirtue.EvenifaNoblePersongetsit,hewillnotvalueit. ˜ёɿ‫ۆ‬ʔ್fԊ‫̙ܠ‬༸dБ‫̙ܠ‬ᆀiᅃ່̙యdЪԫ̙‫ج‬d‫̙˟࢙‬ᝈdආৗ̙‫ܓ‬d˸ᑗՉ͏f݊˸Չ͏‫ޡ‬Ͼฌʘd‫ۆ‬Ͼ൥ʘf݂ঐϓՉᅃ઺dϾБՉ݁˿f “TheNoblePersonisnotlikethat.Whenspeakinghethinkswhetherthewordscanbespoken;whenactinghethinkswhethertheactionbringshappiness.Hisvirtueandrighteousnesscanberevered;hishandlingofmatterscanbeemulated;hismannercanimpress;hisinteractionswithpeoplecanbehelduptowhatisright.Withthatheassumestheroleofbeingthesuperiorover16,17hispeople.Thushispeoplefearandlovehim,studyandemulatehim.Thereforehecaneedinhisteachingofmoralsandexecutionofgovernance. ་‘ʛjœૺɛёɿdՉᄃʔ᡽f™ “TheBookofPoetrysays,‘ThevirtuousNoblePerson,hisdemeanorhasnofaults.’” 16Op.cit.9.17Thewaythetermjunzior“NoblePerson”isusedhereassumesthatheisofnoblebirth:heruleshissubjects.Ofcourse,aspointedoutintheprecedingtranslator’ment,laterinChinesehistorytheNoblePersoncanbeapersonofnomatterhowlowlyabirth,aslongashehashighmorals. 14 ‫ߦ޹ل‬ষୈे CHAPTERTEN:CONDUCTTHATCONSTITUTESXIAO ɿ˛j˜ѽɿʘԫፋɰd֢‫ߧۆ‬Չหdቮ‫ߧۆ‬Չᆀdष‫ߧۆ‬Չᅊdఄ‫ߧۆ‬Չ‫ۑ‬dୄ‫ߧۆ‬Չᘌfʞ٫௪Ӷd್‫ܝ‬ঐԫፋf TheTeachersaid,“Thisishowthexiaosonserveshisparents:duringdailylivinghepresentsrespect,whenprovidingforthemhepresentshappiness,duringtheirillnesseshepresentsworry,duringmourninghepresentsgrief,whenmakingofferings(tohisdeceasedparentsandancestors—
F.X.)hepresentsreverence.Whenheispreparedinthesefivethings,thenheisabletoservehisparents. ˜ԫፋ٫d֢ɪʔᛨd‫މ‬ɨʔ඾dίᒛʔ‫ن‬f֢ɪϾᛨ‫ۆ‬ɳd‫މ‬ɨϾ඾‫ۆ‬ΑdίᒛϾ‫ۆن‬жf “Hewhoserveshisparentsisnotarrogantwhenabove,notrebelliouswhenasubordinate,andnotquarrelsomewhenwithpeers.Beingarrogantasasuperiorleadstoperishment;beingrebelliousasasubordinateleadstobeingsentenced;beingquarrelsomewhenwithpeersleadstodueling. ˜ɧ٫ʔৰdᒱ˚͜ɧ‫ޒ‬ʘቮd೓‫މ‬ʔѽɰf™ “Ifthesethreethingsarenotrejected,theneventhoughoneprovidesforone’sparentssosumptuouslyastoservetheThreeAnimals(beef,pork,mutton—
F.X.)daily,oneisstillun-xiao.” ‫ܐޒ‬ষୈेҰ CHAPTERELEVEN:THEFIVEPUNISHMENTS 15 ɿ˛j˜ʞΑʘ᙮ɧɷdϾໆ୽ɽ׵ʔѽf™ TheTeachersaid,“TheFivePunishments18areappliedtothreethousandoffenses19,butnoneofthemisgreaterthanthatofbeingun-xiao20. 18InConfucius’day,theFivePunishments,extantsincetheXiaDynastyorfrom2,070B.C.E.onward,consistsof:tattooingtheface(mo`ኈ),cuttingoffthenose(yi`ና),castration(gong-‫,(ࢗ‬cuttingoffthefeet(yue`Δ),anddeath(sha-૨).Later,fromtheSuiDynastyor581C.E.onward,theFivePunishmentsarechangedto:beatingwithawhiporabamboostrip(chi-୎),beatingwitharod(zhang`ӂ),imprisonment(tu’‫,(ࢯ‬exile(liu’‫,(ݴ‬anddeath(si^ϥ). 19ordingtoXingBing’sannotationsofXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,556,originally,earlyintheZhouDynasty(1,122B.C.E.–256B.C.E.)therehasbeenonlyfivehundredoffensesforeachoftheFivePunishments,makingatotalofonly2,500offenses.LaterintheZhouDynasty,however,thelistofoffensesisexpandedtosixhundredforeachoftheFivePunishment,makingatotalof3,000. 20InXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,556,XingBingdescribestwodifferentinterpretationsofthispassage.Thefirstinterpretation,advancedbytheoldannotatorspriortoXingBing’stime,isthatbeingun-xiaoisnotincludedasoneofthethreethousandoffensespunishablebytheFivePunishmentsandthatConfuciusisjustsayingrhetoricallythatbeingun-xiaoismorallyevenmoreseriousthananyofthoseoffenses.Thesecondinterpretationisthatbeingun-xiaoisindeedincludedamongthethreethousandancientoffensespunishablebytheFivePunishmentsandthatConfuciusiscallingittheworstoffense,deservingofthemostseverepunishment.XingBingdismissesthefirstinterpretationandadvocatesthesecondone. I,however,considerthefirstinterpretationmuchmorereasonableandpresentitasmytranslation.First,XingBinginmentaryseemtohavehadnoesstothelistofthethreethousandancientoffenses,itprobablyhavingbeenlonglost,whereastheoldannotatorsbeforeXingBingprobablystillhadesstothelist.Moreimportant,tolegislatebeingunxiaoasthegreatestofallcrimes,i.e.institutingthedeathpenaltyfortheoffense,wouldnotonlyfailtoremedytheinjurydonetotheparentsbytheiroffspringbeingun-xiaobutwouldalso,perversely,addgreatlytotheinjury.Deprivingtheparentsforeveroftheiroffspringisamuchgreaterinjuryandlossthananypossibleinjuryorlosscausedbytheiroffspringbeingun-xiao.Isitnotcruelandperverseforthestatetoinflict,inthenameofjustice,amuchgreaterinjuryupontheveryvictimsofamuchsmallerinjury?
Whyisthestatechoosingtopunishtheveryvictimsthemselves?
Andsoseverely?
IholdthatitisdefinitelyagainstConfucius’naturetoadvocatesuchacruelandperverse“justice”—remember,heconsiderslookingafterone’sbodypartofbeingxiao,partofbeinggoodtoone’sparents.Confuciustotallyunderstandsthegreatloveandcherishmentbyparentsfortheiroffspring.Readingtheclassics,Confuciusesacrossasakind,reasonableandinsightfulman.Ifirmlybelievethat,bysayingthatbeingun-xiaoisworsethananyofthecriminaloffenses,eventhosepunishablebydeath,Confuciusismerely 16 ˜‫ࠅ‬ё٫ೌɪi‫໋ڢ‬ɛ٫ೌ‫ج‬i‫ڢ‬ѽ٫ೌፋdϤɽ඾ʘ༸ɰf™ “Thosewhocoercetheirlordshavenoregardforsuperiors;thosewhorejecttheSageshavenoregardforlaw;thosewhorejectxiaohavenoregardforparents.Thatistheroadtogreatchaos.” ኍཁಓষୈेೋ CHAPTERTWELVE:BROADANDCRUCIALDOCTRINE ɿ˛j˜઺͏ፋฌd୽ഛ׵ѽi઺͏ᓿනd୽ഛ׵‫ࢿ‬i୅ࠬ׸‫ڳ‬d୽ഛ׵ᆀiτɪ‫͏ط‬d୽ഛ׵ᓿf TheTeachersaid,“Forteachingthepeopletoloveoneanotherthereisnothingbetterthanxiao;forteachingthepeopletobecourteousandharmoniousthereisnothingbetterthanti(beingrespectfultoelders—
F.X.);forchangingthecustomsandtraditionsthereisnothingbetterthanmusic;formakingtherulersateaseandthepeopleorderlythereisnothingbetterthanetiquette. ˜ᓿ٫dหϾʊӶf݂หՉ˨‫ۆ‬ɿ‫ࣀ‬dหՉ̃‫ۆ‬Ҕ‫ࣀ‬dหՉё‫ۆ‬Ѕ‫ࣀ‬fหɓɛϾɷຬɛ‫ࣀ‬f‫ה‬ห٫ྺϾ‫ࣀ‬٫଺dϤʘፗ‫ࠅ‬༸ɰf™ “Etiquetteisnothingmorethanrespect.Thereforerespectthefatherandthesonsarehappy;respecttheolderbrotherandtheyoungerbrothersarehappy;respectthelordandthesubjectsarehappy.Respectonepersonandthousandsofpeoplearehappy.Respectthefewandthemanyarehappy—thatiswhyitiscalledacrucialdoctrine.” emphasizingthatbeingun-xiaoistheroadtogreatchaosandanarchyfortheentiresociety.Heisonlypointingouttheimportanceofxiaoandthemoralrepugnancyofbeingun-xiao;heisnotcallingforthemostseverejudicialpunishmentofthedeathpenalty. 17 ኍ‫℄ࢸ‬ষୈे‫ࡾ‬ CHAPTERTHIRTEEN:BROADANDHIGHESTVIRTUE ɿ˛j˜ёɿʘ઺˸ѽɰd‫࢕ڢ‬ЇϾ˚Ԉʘɰf઺˸ѽd‫˸ה‬ห˂ɨʘ‫މ‬ɛ˨٫ɰf TheTeachersaid,“TheteachingofxiaobyNoblePersonsisnot(just–
F.X.)forwhatoneseesdailyonarrivinghome21.Xiaoistaughtsothatallwhoarefatherswillberespected. ˜઺˸‫ࢿ‬d‫˸ה‬ห˂ɨʘ‫މ‬ɛ̃٫ɰi઺˸Ѕd‫ה‬˸ห˂ɨʘ‫މ‬ɛё٫ɰf “Tiorbeingrespectfultoeldersistaughtsothatallwhoareelderbrotherswillberespected.Beingagoodsubjectistaughtsothatallwhoarelordswillberespected. ˜་‘ʛjœน‫ࢿ‬ёɿd͏ʘ˨͎f‫ڢ‬ЇᅃdՉੑঐන͏νϤՉɽ٫˷k™ TheBookofPoetrysays,‘Thehappyandkind22NoblePersonistheparentofthepeople.’Ifitisnotthehighestvirtue,howcanitmakethepliantinsuchabigway?
” 21XiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,557:intheTangDynasty(618—907A.D.)annotationsbyXingBingԜᬎ,thispassageistakentomeandifferently,asfollows:“TheteachingofxiaobyNoblePersonsisnotnecessarilytaughtbygoingtoeveryfamily,everyhouse,andspeakingeveryday.”IpresentadifferentinterpretationbecauseIthinkXingBing’sinterpretationdoesnotleadlogicallytothesentencesthatfollowaboutextendingtherespectuniversally.22SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.304,undertheentry“KaiTi(น‫.”(ࢿ‬ 18 ኍ༲໊ষୈे‫࢛‬ CHAPTERFOURTEEN:WIDELYSPREADINGONE’SNAME ɿ˛j˜ёɿʘԫፋѽd݂‫̙׀‬୅׵ёiԫ̃‫ࢿ‬d݂න̙୅׵‫ڗ‬i֢‫࢕‬ଣd݂‫̙ط‬୅׵֜f TheTeachersaid,“TheNoblePersonisxiaoinservinghisparents,andsohisloyaltycanbetransferredtohislord.Heisti(respectfultoelders—
X.F.)inservinghisbigbrothers,andsopliancecanbetransferredtohissuperiors.Heeffectsorderwhenathome,andsohisgoverningabilitycanbetransferredtohispositionasanofficial. ˜݊˸Бϓ׵ʫdϾΤͭ׵Χ˰Ӷf™ “Yes,thatiswhy,one’sconducteedsinsidethehomeandone’sestobeestablishedamongposterity.” ᨠ᨝ষୈे‫ޒ‬ CHAPTERFIFTEEN:DISSUADINGANDDISPUTING ಀɿ˛j˜߰˃ฉฌe‫ࢷ‬หeτፋe౮Τd‫ၲۆ‬նӶf౲ਪjɿ੽˨ʘ˿d̙ፗѽ˷k™ ZhengZisaid,“ifit’saboutbeingkindandloving,beingrespectful,bringingpeacetothemindsofparents,andspreadingone’sname—thoseinstructionshavealreadybeenheard.MayIask:ifthesonobeys23theordersofthefather,canthatbecalledxiao?
”23Ithinktheimpliedmeaningis“blindlyobeying”. 19 ɿ˛j˜݊ОԊၾk݊ОԊၾk TheTeachersaid,“Whatkindoftalkisthat?
Whatkindoftalkisthat?
׷٫˂ɿϞ‫ن‬Ѕɖɛdᒱೌ༸ʔ̰˂ɨfመ‫ڨ‬Ϟ‫ن‬Ѕʞɛdᒱೌ༸ʔ̰Չ਷fɽ˃Ϟ‫ن‬Ѕɧɛdᒱೌ༸ʔ̰Չ‫࢕‬fɻϞ‫ن‬ʾ‫ۆ‬Ԓʔᕎ׵˿Τf “FormerlywhenaSonofHeavenhassevensubordinateswhowilldisputehim,eventhoughhehasnovirtuehewillnotloseAllUnderHeaven(theEmpire).WhenaDukehasfivesubordinateswhowilldisputehim,eventhoughhehasnovirtuehewillnotlosehisstate.WhenaMinisterhasthreesubordinateswhowilldisputehim,eventhoughhehasnovirtuehewillnotlosehisclan.Withafriendwhowilldisputehim,anOfficerwillnotlosehisgoodname. ˨Ϟ‫ن‬ɿ‫ۆ‬Ԓʔ௘׵ʔ່f݂຅ʔ່d‫ۆ‬ɿʔ̙˸ʔ‫ن‬׵˨dЅʔ̙˸ʔ‫ن‬׵ёf “Withasonwhowilldisputehim,afatherwillnotfallintounrighteousness.Sowhenthereisunrighteousness,thenthesonmustnotrefrainfromdisputinghisfatherandthesubordinatemustnotrefrainfromdisputinghislord. ݂຅ʔ່‫نۆ‬ʘf੽˨ʘ˿dɦଓ੻‫މ‬ѽ˷k™ “Sowhenthereisunrighteousnessonemustdisputeit.Howcanobeying24thefather’sordersbeconsideredxiao?
” ‫ײ‬ጯষୈे࿡ CHAPTERSIXTEEN:FEELINGANDRESPONDING(BYTHESPIRITS) 24Seethepreviousfootnote. 20 ɿ˛j˜׷٫׼ˮԫ˨ѽd݂ԫ˂׼iԫ͎ѽd݂ԫή࿀f TheTeachersaid,“FormerlytheEnlightenedKingsservetheirfatherswithxiao,andthereforeserveHeavenwithclarity.TheKingsservetheirmotherswithxiao,andthereforeserveEarthwithperceptiveness25. ˜‫̼ڗ‬නd݂ɪɨ‫ط‬f “Theeldersandthejuniorsareharmoniouswitheachother,andthereforebothpeopleaboveandpeoplebelowareorderlyandwellgoverned. ˜˂ή׼࿀dग़׼࿎Ӷf “WhentheKingsareclearandperceptivewithregardtoHeavenandEarth,thegods26willmakeevidenttheirblessings. ˜݂ᒱ˂ɿd̀ϞయɰdԊϞ˨ɰf̀Ϟ΋ɰdԊϞ̃ɰf “ThuseventheSonofHeavenmustreveresomeone,thatistosaythereisafather;andmustdefertosomeone,thatistosaythereareolderbrothers. ˜֚ᄽ‫ߧ‬หdʔҙፋɰf‫ࡌ‬ԒฐБd‫ࢵ‬৓΋ɰf “OnepaysrespectsintheAncestralTemplebecauseonedoesnotetone’sparents.Onecultivatesone’scharacterandiscarefulinone’sconductbecauseonefearsbringingshametoone’sancestors. 25ItakethispassagetomeanthattheEnlightenedKingslearnenlightenmentfromtheirfathersandperceptivenessfromtheirmothers.26TheChinesetextisambiguousastowhetherthisisthepluralcaseorthesingularcase,butinviewofthefactthatbothHeavenandEartharementionedasbeingworshipped,itshouldbeinferredthatthepluralcaseismeant. 21 ˜֚ᄽ‫ߧ‬หd৺ग़ഹӶfѽ‫ࢿ‬ʘЇdஷ׵ग़׼dΈɲ̬ऎdೌ‫ה‬ʔஷf “PayingrespectsintheAncestralTemplecausesthespiritsandgodstomanifestthemselves.Whenxiaoandti(beingrespectfultoelders)arrives,oneconnectswiththedivine.Thisleadstoilluminationofthewholeworld,withnoplacenotopeningup. ˜་‘ʛjœІГІ؇dІ‫ی‬І̏dೌ‫ܠ‬ʔ؂f™ “TheBookofPoetrysays,‘Fromwesttoeast,fromsouthtonorth,noonethinksofinsubordination.’”
‫܅ࣄ‬ষୈेࣣ CHAPTERSEVENTEEN:SERVINGONE’SLORD ɿ˛j˜ёɿʘԫɪɰdආ‫ܠ‬း‫׀‬dৗ‫ܠ‬໾ཀdਗ਼නՉ‫ߕ‬dΗહՉెf݂ɪɨঐ‫޴‬ፋɰf TheTeachersaid,“WhenaNoblePersonserveshissuperiors,inadvancinghethinksoffulfillingdutytotheutmost,inretreatinghethinksofremedyingerrors.Hesupportsandhelpsalongthegood,andcorrectsandlessenstheconsequencesofthebad.Thereforethesuperiorandtheinferiorcanbeclosewitheachother. ˜་‘ʛjœː˷ฌӶd༽ʔፗӶiʕːᔛʘdО˚ҙʘf™ “TheBookofPoetrysays,“Theheartisengagedinlove;whynotsayit?
27,28Storeitin 27CiHai,(ᗘऎ),1989ed.,Shanghai,p.1,197,undertheentry“༽(xia)”:hereCiHaitakestheword༽tomean“why”,andquotesthispassagefromXiaoJingastheexample.Ontheotherhand,inXingBing’sTangDynastyannotationstoXiaoJingѽ຾(“TheThirteen 22 themiddleoftheheart,andneveretit.” ૕਌ষୈेീ CHAPTEREIGHTEEN:THEPASSINGOFAPARENT ɿ˛j˜ѽɿʘఄፋɰd‫࡯‬ʔ਍dᓿೌ‫࢙‬dԊʔ˖d؂‫ߕ‬ʔτdၲᆀʔᆀd‫࠮‬ϙʔ͚dϤ‫ۑ‬ગʘઋɰf TheTeachersaid,“Whenaxiaosonloseshisparent,hecrieswithouttryingtohimself29,hispolitenessiswithoutpleasantry,hiswordsarewithoutadornment,whenhedressesinfineclotheshefeelsfortable,whenhehearsmusichedoesnotfeeljoy,andwhenheeatsdeliciousfooditisnottasty.Thisissadnessandgrief. ˜ɧ˚Ͼ‫࠮‬d઺͏ೌ˸ϥෆ͛d์ʔ๘‫׌‬fϤ໋ɛʘ݁ɰfఄʔཀɧϋdͪ͏Ϟ୞ɰf “Eatingafterthreedaysistoteachthepeoplenottoletdyinginjuretheliving,suchthatthedamage(fromthedeath)doesnotdestroypeople’snature.SuchisthepolicyoftheSages.Mourningisnottoexceedthreeyears;thisistoshowthepeoplethatithasanend. Classicsɤɧ຾”,Beijing,1980,p.2,560),hetakesthesamewordtomean“faraway”andgeneratesthisinterpretation,pletelydifferentfromthatofCiHai:“Thoughfaraway,theNoblePersondoesnotspeakof(i.e.considerimportant)hisdistancefromhislord…”29਍(yi`)
means“thetypeofwhimperingthatursascryings.”Thusinastrictwordfor-wordtranslation,thispassagewouldberenderedas:“…hecrieswithoutthetypeofwhimperingthatursascryings.”ThereforeItakethewholepassagetomean:“…hecrieswithouttryingtohimself.” 23 ˜‫މ‬ʘ಄ᅷВḅϾᑘʘf௓Չ⽹ⷠϾ‫ۑ‬ગʘf˜⭎፣‫ؠ࡯‬d‫˸ۑ‬৔ʘfɥՉσΊϾτણʘf “Prepareforthedeceasedparentinnerandoutercoffins,30burialclothesandburialblankets,andraisethecoffin.Setouttheofferingvessels31andmournhim.Beatthebreast,jumpupanddown,andcry.Withgriefseehimofftotheburialground.Divineagoodgravesiteandplacehimtheretorestinpeace. ˜‫މ‬ʘ֚ᄽ˸৺Ԯʘd݆‫ୄ߇‬٠˸ࣛ‫ܠ‬ʘf “Makeashrinetempletomakeofferingstohisspirit.Conductsacrificialceremoniesinthespringandautumntoregularlythinkofhim. ˜͛ԫฌหdϥԫ‫ۑ‬ગd͛͏ʘ͉းӶdϥ͛ʘ່௪Ӷdѽɿʘԫፋ୞Ӷf™ “Whenalive,servehimwithloveandrespect;whendead,servehimwithgriefandsorrow.Thepeople’s32dutyisfulfilled,theobligationsbothduringlifeandafterdeatharefulfilled,andthexiaoson’sservicetohisparentsisatanend.” -ENDXIAOJINGTEXT- 30Thetwowordsinthetexthere,guanguo಄ᅷnormallymeanstodayinnercoffin(guan಄andoutercoffin(guo^ᅷ.ordingtotheTangDynastyannotatorXingBing,however,duringConfucius’timethewordguan಄meansnotcoffinbutbody,andthewordguoᅷmeansnotoutercoffinbutcoffiningeneral.Thusthetwowordsinthetexthere,guanguo಄ᅷ,ordingtoXingBing,actuallymeansbodyandcoffin.SeeXiaoJingѽ຾,“TheThirteenClassicsɤɧ຾”,Beijing,1980,p.2,561. 31Thefu^⽹isthebronzerectangularofferingvessel,andthegui`ⷠisthebronzeroundofferingvessel.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.2,128,undertheentries“⽹(fu^)”and“ⷠ(gui`)”.32ordingtoCiHai,thetermshengmin͛͏simplymeans“thepeople”andnotsomeconstructionlike“livepeople”or“people,whenalive”.SeeCiHai,(ᗘऎ),1989ed.,Shanghai,p.1,944,undertheentry“͛͏shengmin)”. 24 REFERENCES
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