CHAPTER VI.

MAXIMS.

The Master said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."

"When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."

Tsze-loo said, "If you had the conduct of the armies of a great State, whom would you have to act with you?"

The Master said, "I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution."

"The people may be made to follow a path of action, but they may not be made to understand it.”

"The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to an extreme."

of the duke of Chow, yet if he be proud and niggardly, those other things are really not worth being looked at."

"He who is not in any particular office, has nothing to do with plans for the administration of its duties."* "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."

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"Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished."

Tsze-Kung asked, saying, "What do you say of a man who is loved by all the people of his village?" The Master replied, "We may not for that accord our approval of him.” "And what do you say of him who is hated by all the people of his village?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the village love him, and the bad hate him.”†

The Master said, “To lead an uninstructed people to war, is to throw them away."

"To be poor without murmuring is difficult. To be rich without being proud is easy."

"He who speaks without modesty will find it difficult to make his words good."

“If a man take no thought about what is distant, he will find sorrow near at hand."

"He who requires much from himself and little from

* Every man should mind his own business.

† To judge of a man from the likings and dislikings of others, we must know the character of those others.

others, will keep himself from being the object of resentment."

"When the multitude hate a man, it is necessary to When the multitude like a man,

examine into the case.

it is necessary to examine into the case.”

"To have faults and not to reform them—this, indeed, should be pronounced having faults.”

"Those whose courses are different cannot lay plans for one another."

"Why use an ox-knife to kill a fowl?" (Disproportioned effort.)

"It is according to the rules of propriety,' they say. 'It is according to the rules of propriety' they say: Are gems and silk, all that is meant by propriety? 'It is Music,' they say. 'It is Music,' they say: Are bells and drums, all that is meant by music? "*

“When a man at forty is the object of dislike, he will always continue what he is."

"The mean man is sure to gloss his faults.

"When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

"The superior man hates to dwell in a low lying situation, where all the evil of the world will flow in upon him."

"For one word, a man is often deemed to be wise, and

* It is not the external appurtenances which constitute propriety; nor the sound of instruments, which constitutes music.

"A low lying situation," to which the streams flow and waters drain, representing here a bad reputation, which gets the credit of every vice.

for one word he is often deemed to be foolish. We ought to be careful indeed in what we say."

DETACHED SENTENCES.

The Master said, "The reason why the ancients did not readily give utterance to their words was, that they feared lest their actions should not come up to them."

"The cautious seldom err."

"What is the good of being ready with the tongue? They who meet men with smartness of speech, for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show -readiness of the tongue?"

may

do."

Ke Wăn thought twice, and then acted. When the Master was informed of it, he said, "Twice The Master asked Kung-ming Kea about Kung-shuh Wăn, saying, “Is it true that your Master speaks not, laughs not, and takes not?”

Kung-ming Kea replied, "This has arisen from the reporters going beyond the truth. My Master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking."†

*Think twice before you speak once.

†There is a time for all things.

BOOK II.

TAI HOH, OR THE GREAT LEARNING.

My master, the philosopher Ch'ing, says: "The Great Learning is a book left by Confucius, and forms the gate by which first learners enter into virtue. That we can now perceive the order in which the ancients pursued their learning is solely owing to the preservation of this work, the Analects and Mencius coming after it. Learners must commence their course with this, and then it may be hoped they will be kept from error."

What the Great Learning teaches is, to illustrate illustrious virtue, to renovate the people, and to rest in the highest excellence.

The point where to rest being known, the object of pursuit is then determined; and that being determined, a calm and unperturbedness may be attained. To that calmness there will succeed a tranquil repose. In that repose there may be careful deliberation, and that deliberation will be followed by the attainment of the desired end.