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would come to a state where true principles predominated.”
XXIII. The Master said, “ A cornered vessel with out corners.-A strange cornered vessel! A strange cornered vessel !"
XXIV. Tsae Go asked, saying, “ A benevolent man, though it be told him,—“There is a man in the well, will go in after him I suppose.” Confucius said, “ Why should he do so ? A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be befooled.”
XXŇ. The Master said, “ The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right."
XXVI. The Master having visited Nan-tsze, Tszeloo was displeased, on which the Master swore, saying, “ Wherein I have done improperly, may Heaven reject me! may Heaven reject me!”
XXVII. The Master said, “ Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.”
XXVIII. 1. Tsze-kung said, “ Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him ? Might he be called perfectly virtuous ?” The Master said “ Why speak only of virtue in connection with him! Must he not have the qualities of a sage ? Even Yaou and Shun were still solicitous about this.
2. “ Now the man of perfect virtue, wishing to be es- . tablished himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. “ To be able to judge of others by what is nigk in ourselves ;—this inay be called the art of virtue.”
BOOK VII. SHUH URH. CHAPTER I. The Master said, “ A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old Pang."
II. The Master said, “ The silent treasuring up of knowledge ; learning without satiety; and instructing others without being wearied :—what one of these things belongs to me ?”
III. The Master said, “ The leaving virtue without proper cultivation ; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained ; and not being able to change what is not good :—these are the things which occasion me solicitude.”
IV. When the Master was unoccupied with business, his manner was easy, and he looked pleased.
V. The Master said, “ Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chow."
VI. 1. The Master said, “ Let the will be set on the path of duty.
2. “ Let every attainment in what is good be firmly grasped.
3. “Let perfect virtue be accorded with.
4. “Let relaxation and enjoyment be found in the polite arts.”
VII. The Master said, “ From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.”
VIII. The Master said, “I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.”
IX. 1. When the Master was eating by the side of a mourier, he never ate to the full.
2. He did not sing on the same day in which he had been weeping.
X. 1. The Master said to Yen Yuen, “ When called to office to undertake its duties; when not so called, to lie retired ;—it is only I and you who have attained to
2. Tsze-loo said, “If you had the conduct of the ar: mies of a great state, whom would you have to act with you ?”
3. 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.”
XI. The Master said, “If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love."
XII. The things in reference to which the Master exercised the greatest caution were—fasting, war, and sickness.
XIII. When the Master was in Ts'e, he heard the Shaou, and for three months did not know the taste of flesh. “I did not think,” he said, “ that music could have been made so excellent as this.”
XIV. 1. Yen Yew said, “Is our Master for the prince of Wei ?” Tsze-kung said, “Oh! I will .sk him."
2. He went in accordingly, and said, “ What soit of men were Pih-e and Shuh-ts'e ?” “They were ancient worthies," said the Master. “Did they have any repinings because of their course?” The Master again replied, “ They sought to act virtuously, and they did so; and what was there for them to repine about ?” On this, Tsze-kung went out and said, “ Our Master is not for him.”
XV. The Master said, “ With cuarse rice to eat, with water to drink, and my bended arm for a pillow ;-I have still joy in the midst of these things. Riches and honours acquired by unrighteousness are to me as a floating cloud.”
XVI. The Master said, “If some years were added to my life, I would give fifty to the study of the YiH, and then I might come to be without great faults.”
XVII. The Master's frequent themes of discourse were—the Odes, the History, and the maintenance of the Rules of propriety. On all these he frequently dis
XVIII. 1. The duke of She asked Tsze-loo about Confucius, and Tsze-loo did not answer him.
2. The Master said, “ Why did you not say to him,He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on ?”
XIX. The Master said, “I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there."
XX. The subjects on which the Master did not talk, were—extraordinary things, feats of strength, disorder, and spiritual beings.
XXI. The Master said, “ When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."
XXII. The Master said, “ Heaven produced the vir tue that is in me. Hwan Tuy—what can he do to me ?"
XXIII. The Master said, “Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples ;—that is my way.”
XXIV. There were four things which the Master taught,--letters, ethics, devotion of soul, and truthfulness.
XXV. l. The Master said, “ A sage it is not mine to see ; could I see a man of real talent and virtue, that would satisfy me.”
2. The Master said, “ A good man it is not mine to see ; could I see a man possessed of constancy, that would satisfy me.
3. “Having not and yet affecting to have, empty and yet affecting to be full, straightened and yet affecting to be at ease:- it is difficult with such characteristics to have constancy."
XXVI. The Master angled,—but did not use a net. He shot,—but not at birds perching.
XXVII. The Master said, “ There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it, seeing much and keeping it in memory; this is the second style of knowledge.”
XXVIII. 1. It was difficult to talk with people of Hoo-heang, and a lad of that place having had an interview with the Master, the disciples doubted.
2. The Master said, “ I admit people's approach to me without committing myself as to what they may do when they liave retired. Why must one be so severe ? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct.”
XXIX. The Master said, “Is virtue a thing remote ? I wish to be virtuous, and lo! virtue is at hand.”