1. Mencius said, "The trees of the New mountain were once beautiful. Being situated, however, in the borders of a large state, they were hewn down with axes and bills;-- and could they retain their beauty?Still through the activity of the vegetative life day and night, and the nourishing influence of the rain and dew, they were not without buds and sprouts springing forth, but then came the cattle and goats and browsed upon them. To these things is owing the bare and stripped appearance of the mountain, and when people now see it, they think it was never finely wooded. But is this the nature of the mountain?
2. "And so also of what properly belongs to man;-- shall it be said that the mind of any man was without benevolence and righteousness?
CHAPTER 8. HOW IT IS THAT THE NATURE PROPERLY GOOD COMES TO APPEAR AS IF IT WERE NOT SO;—FROM NOT RECEIVING ITS PROPER NOURISHMENT.
1. The New Mountain was in the southeast of Ts＇e. It is referred to the present district of Lintsze (临沂) in the department of Ts＇ingchow. 以其郊于大国=以其所生之郊在于大国. 可以为美乎,—"could they be beautiful?" i.e., "could they retain their beauty?" 是其日夜之所息,—the 是 is difficult;—"there is what they grow day and night," the 息 referring to the 气化生物, what we may call "vegetative life." The use of 濯濯 here is peculiar. 材=材木, "trees of materials," fine trees.
2. The connection indicated by 难,
The way in which a man loses his proper goodness of mind is like the way in which the trees are denuded by axes and bills. Hewn down day after day, can it-- themind-- retain its beauty? But there is a development of its life day and night, and in the calm air of the morning, just between night and day, the mind feels in a degree those desires and aversions which are proper to humanity, but the feeling is not strong, and it is fettered and destroyed by what takes place during the day. This fettering taking place again and again, the restorative influence of the night is not sufficient to preserve the proper goodness of the mind; and when this proves insufficient for that purpose, the nature becomes not much different from that of the irrational animals, and when people now see it, they think that it never had those powers which I assert. But does this condition represent the feelings proper to humanity?
"although," may be thus traced:—"Not only is such the case of the New Mountain. Although we speak of what properly belongs to man (存=在), we shall find that the same thing obtains." The next clause is to be translated in the past tense, the question having reference to a mind or nature, which has been allowed to run to waste. 其, "he," ="a man." 放=失. 良心,—"the good mental constitution or nature."平, "even,"indicates the time that lies evenly between the night and day. It is difficult to catch the exact idea conveyed by 气, in this clause, and where it occurs below, the calm of the air, the correspondingcalm of the spirit,and the moral invigoration from the repose of the night, being blended in it. The next clause is difficult.ChaouK＇e makes it:—"The mind is not far removed in its likings and dislikings (好, 恶, both upper 3rd tone) from those which are proper to humanity." The more common interpretation is that which I have given. 几希,—see IV, Pt. II, xix,
3. "Therefore, if it receive its proper nourishment,there is nothing which will not grow. If it lose its proper nourishment, there is nothing which will not decay away.
4. "Confucius said, "Hold it fast, and it remains with you. Let it go, and you lose it. Its outgoing and incoming cannot be defined as to time or place." It is the mind of which this is said!"