|
CHAP. V.
1. The Master was put in fear in K'wang.
2. He said, 'After the death of King Wan, was not the cause of truth
lodged here in me?
3. 'If Heaven had wished to let this cause of truth perish, then I, a
future mortal, should not have got such a relation to that cause. While
Heaven does not let the cause of truth perish, what can the people of
K'wang do to me?'
CHAP. VI. 1.
A high officer asked Tsze-kung, saying, 'May we not say that your
Master is a sage? How various is his ability!'
2. Tsze-kung said, 'Certainly Heaven has endowed him unlimitedly. He
is about a sage. And, moreover, his ability is various.'
3. The Master heard of the conversation and said, 'Does the high
officer know me? When I was young, my condition was low, and therefore I
acquired my ability in many things, but they were mean matters. Must the
superior man have such variety of ability? He does not need variety of
ability.'
4. Lao said, 'The Master said, "Having no official employment, I
acquired many arts."'
CHAP. VII.
The Master said, 'Am I indeed possessed of knowledge? I am not
knowing. But if a mean person, who appears quite empty-like, ask
anything of me, I set it forth from one end to the other, and exhaust
it.'
CHAP. VIII.
The Master said, 'The FANG bird does not come; the river sends forth
no map:-- it is all over with me!'
CHAP. IX.
When the Master saw a person in a mourning dress, or any one with the
cap and upper and lower garments of full dress, or a blind person, on
observing them approaching, though they were younger than himself, he
would rise up, and if he had to pass by them, he would do so hastily.
CHAP. X.
1. Yen Yuan, in admiration of the Master's doctrines, sighed and
said, 'I looked up to them, and they seemed to become more high; I tried
to penetrate them, and they seemed to become more firm; I looked at them
before me, and suddenly they seemed to be behind.
2. 'The Master, by orderly method, skilfully leads men on. He
enlarged my mind with learning, and taught me the restraints of
propriety.
3. 'When I wish to give over the study of his doctrines, I cannot do
so, and having exerted all my ability, there seems something to stand
right up before me; but though I wish to follow and lay hold of it, I
really find no way to do so.'
CHAP. XI.
1. The Master being very ill, Tsze-lu wished the disciples to act as
ministers to him.
2. During a remission of his illness, he said, 'Long has the conduct
of Yu been deceitful! By pretending to have ministers when I have them
not, whom should I impose upon? Should I impose upon Heaven?
3. 'Moreover, than that I should die in the hands of ministers, is it
not better that I should die in the hands of you, my disciples? And
though I may not get a great burial, shall I die upon the road?'
CHAP. XII.
Tsze-kung said, 'There is a beautiful gem here. Should I lay it up in
a case and keep it? or should I seek for a good price and sell it?' The
Master said, 'Sell it! Sell it! But I would wait for one to offer the
price.'
CHAP. XIII.
1. The Master was wishing to go and live among the nine wild tribes
of the east.
2. Some one said, 'They are rude. How can you do such a thing?' The
Master said, 'If a superior man dwelt among them, what rudeness would
there be?'
CHAP. XIV.
The Master said, 'I returned from Wei to Lu, and then the music was
reformed, and the pieces in the Royal songs and Praise songs all found
their proper places.'
CHAP. XV.
The Master said, 'Abroad, to serve the high ministers and nobles; at
home, to serve one's father and elder brothers; in all duties to the
dead, not to dare not to exert one's self; and not to be overcome of
wine:-- which one of these things do I attain to?'
CHAP. XVI.
The Master standing by a stream, said, 'It passes on just like this,
not ceasing day or night!'
CHAP. XVII.
The Master said, 'I have not seen one who loves virtue as he loves
beauty.'
CHAP. XVIII.
The Master said, 'The prosecution of learning may be compared to what
may happen in raising a mound. If there want but one basket of earth to
complete the work, and I stop, the stopping is my own work. It may be
compared to throwing down the earth on the level ground. Though but one
basketful is thrown at a time, the advancing with it is my own going
forward.'
CHAP. XIX.
The Master said, 'Never flagging when I set forth anything to him;--
ah! that is Hui.'
CHAP. XX.
The Master said of Yen Yuan, 'Alas! I saw his constant advance. I
never saw him stop in his progress.'
CHAP. XXI.
The Master said, 'There are cases in which the blade springs, but the
plant does not go on to flower! There are cases where it flowers, but no
fruit is subsequently produced!'
CHAP. XXII.
The Master said, 'A youth is to be regarded with respect. How do we
know that his future will not be equal to our present? If he reach the
age of forty or fifty, and has not made himself heard of, then indeed he
will not be worth being regarded with respect.'
CHAP. XXV.
The Master said, 'Can men refuse to assent to the words of strict
admonition? But it is reforming the conduct because of them which is
valuable. Can men refuse to be pleased with words of gentle advice? But
it is unfolding their aim which is valuable. If a man be pleased with
these words, but does not unfold their aim, and assents to those, but
does not reform his conduct, I can really do nothing with him.'
CHAP. XXIV.
The Master said, 'Hold faithfulness and sincerity as first
principles. Have no friends not equal to yourself. When you have faults,
do not fear to abandon them.'
CHAP. XXV.
The Master said, 'The commander of the forces of a large state may be
carried off, but the will of even a common man cannot be taken from
him.'
CHAP. XXVI.
1. The Master said, 'Dressed himself in a tattered robe quilted with
hemp, yet standing by the side of men dressed in furs, and not
ashamed;-- ah! it is Yu who is equal to this!
2. '"He dislikes none, he covets nothing;-- what can he do but
what is good!"' 3. Tsze-lu kept continually repeating these words
of the ode, when the Master said, 'Those things are by no means
sufficient to constitute (perfect) excellence.'
CHAP. XXVII.
The Master said, 'When the year becomes cold, then we know how the
pine and the cypress are the last to lose their leaves.'
CHAP. XXVIII.
The Master said, 'The wise are free from perplexities; the virtuous
from anxiety; and the bold from fear.'
CHAP. XXIX.
The Master said, 'There are some with whom we may study in common,
but we shall find them unable to go along with us to principles. Perhaps
we may go on with them to principles, but we shall find them unable to
get established in those along with us. Or if we may get so established
along with them, we shall find them unable to weigh occurring events
along with us.'
CHAP. XXX.
1. How the flowers of the aspen-plum flutter and turn! Do I not think
of you? But your house is distant.
2. The Master said, 'It is the want of thought about it. How is it
distant?'
BOOK X. HEANG TANG.
CHAP. I.
1. Confucius, in his village, looked simple and sincere, and as if he
were not able to speak.
2. When he was in the prince's ancestorial temple, or in the court,
he spoke minutely on every point, but cautiously.
CHAP II.
1. When he was waiting at court, in speaking with the great officers
of the lower grade, he spake freely, but in a straightforward manner; in
speaking with those of the higher grade, he did so blandly, but
precisely.
2. When the ruler was present, his manner displayed respectful
uneasiness; it was grave, but self-possessed.
CHAP. III.
1. When the prince called him to employ him in the reception of a
visitor, his countenance appeared to change, and his legs to move
forward with difficulty.
2. He inclined himself to the other officers among whom he stood,
moving his left or right arm, as their position required, but keeping
the skirts of his robe before and behind evenly adjusted.
3. He hastened forward, with his arms like the wings of a bird.
4. When the guest had retired, he would report to the prince, 'The
visitor is not turning round any more.'
CHAP. IV.
1. When he entered the palace gate, he seemed to bend his body, as if
it were not sufficient to admit him.
2. When he was standing, he did not occupy the middle of the
gate-way; when he passed in or out, he did not tread upon the
threshold.
3. When he was passing the vacant place of the prince, his
countenance appeared to change, and his legs to bend under him, and his
words came as if he hardly had breath to utter them.
4. He ascended the reception hall, holding up his robe with both his
hands, and his body bent; holding in his breath also, as if he dared not
breathe.
5. When he came out from the audience, as soon as he had descended
one step, he began to relax his countenance, and had a satisfied look.
When he had got to the bottom of the steps, he advanced rapidly to his
place, with his arms like wings, and on occupying it, his manner still
showed respectful uneasiness.
CHAP. V.
1. When he was carrying the scepter of his ruler, he seemed to bend
his body, as if he were not able to bear its weight. He did not hold it
higher than the position of the hands in making a bow, nor lower than
their position in giving anything to another. His countenance seemed to
change, and look apprehensive, and he dragged his feet along as if they
were held by something to the ground.
2. In presenting the presents with which he was charged, he wore a
placid appearance.
3. At his private audience, he looked highly pleased.
CHAP. VI.
1. The superior man did not use a deep purple, or a puce colour, in
the ornaments of his dress.
2. Even in his undress, he did not wear anything of a red or reddish
colour.
3. In warm weather, he had a single garment either of coarse or fine
texture, but he wore it displayed over an inner garment.
4. Over lamb's fur he wore a garment of black; over fawn's fur one of
white; and over fox's fur one of yellow.
5. The fur robe of his undress was long, with the right sleeve
short.
6. He required his sleeping dress to be half as long again as his
body.
7. When staying at home, he used thick furs of the fox or the
badger.
8. When he put off mourning, he wore all the appendages of the
girdle.
9. His under-garment, except when it was required to be of the
curtain shape, was made of silk cut narrow above and wide below.
10. He did not wear lamb's fur or a black cap, on a visit of
condolence.
11. On the first day of the month he put on his court robes, and
presented himself at court.
CHAP. VII.
1. When fasting, he thought it necessary to have his clothes brightly
clean and made of linen cloth.
2. When fasting, he thought it necessary to change his food, and also
to change the place where he commonly sat in the apartment.
CHAP. VIII.
1. He did not dislike to have his rice finely cleaned, nor to have
his minced meat cut quite small.
2. He did not eat rice which had been injured by heat or damp and
turned sour, nor fish or flesh which was gone. He did not eat what was
discoloured, or what was of a bad flavour, nor anything which was
ill-cooked, or was not in season.
3. He did not eat meat which was not cut properly, nor what was
served without its proper sauce.
4. Though there might be a large quantity of meat, he would not allow
what he took to exceed the due proportion for the rice. It was only in
wine that he laid down no limit for himself, but he did not allow
himself to be confused by it.
5. He did not partake of wine and dried meat bought in the market. 6.
He was never without ginger when he ate.
7. He did not eat much.
8. When he had been assisting at the prince's sacrifice, he did not
keep the flesh which he received overnight. The flesh of his family
sacrifice he did not keep over three days. If kept over three days,
people could not eat it.
9. When eating, he did not converse. When in bed, he did not
speak.
10. Although his food might be coarse rice and vegetable soup, he
would offer a little of it in sacrifice with a grave, respectful
air.
CHAP. IX.
If his mat was not straight, he did not sit on it.
CHAP. X.
1. When the villagers were drinking together, on those who carried
staffs going out, he went out immediately after. 2. When the villagers
were going through their ceremonies to drive away pestilential
influences, he put on his court robes and stood on the eastern steps.
CHAP. XI.
1. When he was sending complimentary inquiries to any one in another
State, he bowed twice as he escorted the messenger away.
2. Chi K'ang having sent him a present of physic, he bowed and
received it, saying, 'I do not know it. I dare not taste it.'
CHAP. XII.
The stable being burned down, when he was at court, on his return he
said, 'Has any man been hurt?' He did not ask about the horses.
CHAP. XIII.
1. When the prince sent him a gift of cooked meat, he would adjust
his mat, first taste it, and then give it away to others. When the
prince sent him a gift of undressed meat, he would have it cooked, and
offer it to the spirits of his ancestors. When the prince sent him a
gift of a living animal, he would keep it alive.
2. When he was in attendance on the prince and joining in the
entertainment, the prince only sacrificed. He first tasted everything.
3. When he was ill and the prince came to visit him, he had his head
to the east, made his court robes be spread over him, and drew his
girdle across them.
4. When the prince's order called him, without waiting for his
carriage to be yoked, he went at once.
CHAP. XIV.
When he entered the ancestral temple of the State, he asked about
everything.
CHAP. XV.
1. When any of his friends died, if he had no relations who could be
depended on for the necessary offices, he would say, 'I will bury
him.'
2. When a friend sent him a present, though it might be a carriage
and horses, he did not bow.
3. The only present for which he bowed was that of the flesh of
sacrifice.
CHAP. XVI.
1. In bed, he did not lie like a corpse. At home, he did not put on
any formal deportment.
2. When he saw any one in a mourning dress, though it might be an
acquaintance, he would change countenance; when he saw any one wearing
the cap of full dress, or a blind person, though he might be in his
undress, he would salute them in a ceremonious manner.
3. To any person in mourning he bowed forward to the crossbar of his
carriage; he bowed in the same way to any one bearing the tables of
population.
4. When he was at an entertainment where there was an abundance of
provisions set before him, he would change countenance and rise
up.
5. On a sudden clap of thunder, or a violent wind, he would change
countenance.
CHAP. XVII.
1. When he was about to mount his carriage, he would stand straight,
holding the cord.
2. When he was in the carriage, he did not turn his head quite round,
he did not talk hastily, he did not point with his hands.
CHAP. XVIII.
1. Seeing the countenance, it instantly rises. It flies round, and by
and by settles.
2. The Master said, 'There is the hen-pheasant on the hill bridge. At
its season! At its season!' Tsze-lu made a motion to it. Thrice it smelt
him and then rose.
BOOK XI. HSIEN TSIN.
CHAP. I.
1. The Master said, 'The men of former times, in the matters of
ceremonies and music were rustics, it is said, while the men of these
latter times, in ceremonies and music, are accomplished gentlemen. 2.
'If I have occasion to use those things, I follow the men of former
times.'
CHAP. II.
1. The Master said, 'Of those who were with me in Ch'an and Ts'ai,
there are none to be found to enter my door.'
2. Distinguished for their virtuous principles and practice, there
were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their
ability in speech, Tsai Wo and Tsze-kung; for their adminis-trative
talents, Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and
Tsze-hsia.
CHAP. III.
The Master said, 'Hui gives me no assistance. There is nothing that I
say in which he does not delight.'
CHAP. IV.
The Master said, 'Filial indeed is Min Tsze-ch'ien! Other people say
nothing of him different from the report of his parents and
brothers.'
CHAP. V.
Nan Yung was frequently repeating the lines about a white scepter
stone. Confucius gave him the daughter of his elder brother to wife.
CHAP. VI.
Chi K'ang asked which of the disciples loved to learn. Confucius
replied to him, 'There was Yen Hui; he loved to learn. Unfortunately his
appointed time was short, and he died. Now there is no one who loves to
learn, as he did.'
CHAP. VII.
1. When Yen Yuan died, Yen Lu begged the carriage of the Master to
sell and get an outer shell for his son's coffin.
2. The Master said, 'Every one calls his son his son, whether he has
talents or has not talents. There was Li; when he died, he had a coffin
but no outer shell. I would not walk on foot to get a shell for him,
because, having followed in the rear of the great officers, it was not
proper that I should walk on foot.'
CHAP. VIII.
When Yen Yuan died, the Master said, 'Alas! Heaven is destroying me!
Heaven is destroying me!'
CHAP. IX.
1. When Yen Yuan died, the Master bewailed him exceedingly, and the
disciples who were with him said, 'Master, your grief is
excessive?'
2. 'Is it excessive?' said he.
3. 'If I am not to mourn bitterly for this man, for whom should I
mourn?'
CHAP. X.
1. When Yen Yuan died, the disciples wished to give him a great
funeral, and the Master said, 'You may not do so.'
2. The disciples did bury him in great style. 3. The Master said, 'Hui
behaved towards me as his father. I have not been able to treat him as
my son. The fault is not mine; it belongs to you, O disciples.'
CHAP. XI.
Chi Lu asked about serving the spirits of the dead. The Master said,
'While you are not able to serve men, how can you serve their spirits?'
Chi Lu added, 'I venture to ask about death?' He was answered, 'While
you do not know life, how can you know about death?'
CHAP. XII.
1. The disciple Min was standing by his side, looking bland and
precise; Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with
a free and straightforward manner. The Master was pleased.
2. He said, 'Yu, there!-- he will not die a natural death.'
CHAP. XIII.
1. Some parties in Lu were going to take down and rebuild the Long
Treasury.
2. Min Tsze-ch'ien said, 'Suppose it were to be repaired after its
old style;-- why must it be altered and made anew?'
3. The Master said, 'This man seldom speaks; when he does, he is sure
to hit the point.'
CHAP. XIV.
1. The Master said, 'What has the lute of Yu to do in my door?'
2. The other disciples began not to respect Tsze-lu. The Master said,
'Yu has ascended to the hall, though he has not yet passed into the
inner apartments.'
CHAP. XV.
1. Tsze-kung asked which of the two, Shih or Shang, was the superior.
The Master said, 'Shih goes beyond the due mean, and Shang does not come
up to it.'
2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I
suppose.'
3. The Master said, 'To go beyond is as wrong as to fall
short.'
CHAP. XVI.
1. The head of the Chi family was richer than the duke of Chau had
been, and yet Ch'iu collected his imposts for him, and increased his
wealth.
2. The Master said, 'He is no disciple of mine. My little children,
beat the drum and assail him.'
CHAP. XVII.
1. Ch'ai is simple.
2. Shan is dull.
3. Shih is specious.
4. Yu is coarse.
CHAP. XVIII.
1. The Master said, 'There is Hui! He has nearly attained to perfect
virtue. He is often in want.
2. 'Ts'ze does not acquiesce in the appointments of Heaven, and his
goods are increased by him. Yet his judgments are often correct.'
CHAP. XIX.
Tsze-chang asked what were the characteristics of the GOOD man. The
Master said, 'He does not tread in the footsteps of others, but
moreover, he does not enter the chamber of the sage.'
CHAP. XX.
The Master said, 'If, because a man's discourse appears solid and
sincere, we allow him to be a good man, is he really a superior man? or
is his gravity only in appearance?'
CHAP. XXI.
Tsze-lu asked whether he should immediately carry into practice what
he heard. The Master said, 'There are your father and elder brothers to
be consulted;-- why should you act on that principle of immediately
carrying into practice what you hear?' Zan Yu asked the same, whether he
should immediately carry into practice what he heard, and the Master
answered, 'Immediately carry into practice what you hear.' Kung-hsi Hwa
said, 'Yu asked whether he should carry immediately into practice what
he heard, and you said, "There are your father and elder brothers
to be consulted." Ch'iu asked whether he should immediately carry
into practice what he heard, and you said, "Carry it immediately
into practice." I, Ch'ih, am perplexed, and venture to ask you for
an explanation.' The Master said, 'Ch'iu is retiring and slow;
therefore, I urged him forward. Yu has more than his own share of
energy; therefore I kept him back.'
CHAP. XXII.
The Master was put in fear in K'wang and Yen Yuan fell behind. The
Master, on his rejoining him, said, 'I thought you had died.' Hui
replied, 'While you were alive, how should I presume to die?'
CHAP. XXIII.
1. Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called
great ministers.
2. The Master said, 'I thought you would ask about some extraordinary
individuals, and you only ask about Yu and Ch'iu!
3. 'What is called a great minister, is one who serves his prince
according to what is right, and when he finds he cannot do so, retires.
4. 'Now, as to Yu and Ch'iu, they may be called ordinary ministers.'
5. Tsze-zan said, 'Then they will always follow their chief;-- will
they?' 6. The Master said, 'In an act of parricide or regicide, they
would not follow him.'
|
