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led astray by the Kung-pih, Leaou, but I have still
power enough left to cut Leaou off, and expose luis
corpse in the market and in the court.

2. The Master said, “If my principles are to advance,
it is so ordered. If they are to fall to the ground, it is
so ordered. What can the Kung-pih, Leaou, do, where
such ordering is concerned ?

XXXIX. 1. The Master said, “ Some men of worth
retire from the world.

2. “ Some retire from particular countries.
3. “Some retire because of disrespectful looks.
4. “Some retire because of contradictory language."

XL. The Master said, “ Those who have done this
are seven men.”

XLI. Tsze-loo happening to pass the night in Shihmun, the gate-keeper said to him, “ Whom do you come from ?” Isze-loo said, “ From Mr. Kóung.” “ It is he,

-is it not?”—said the other, “who knows the impracticable nature of the times, and yet will be doing in them.”

XLII. 1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door of the house where Confucius was, and said, “ His heart is full who so beats the musical stone.”

2. A little while after, he added, “ How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. •Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.”

3. The Master said, “How determined is he in his purpose! But this is not difficult.”

XLIII. 1. Tsze-chang said, “ What is meant when the stoo says that Kaou-tsung, while observing the usual imperial mourning, was for three years without speaking ?”

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2. The Master said, “Why must Kaou-tsung be re ferred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

XLIV. The Master said, “ When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.”

XLV. Tsze-loo asked what constituted the superior man. The Master said, “ The cultivation of himself in reverential carefulness.” “And is this all ?” said Tszeloo. “He cultivates himself so as to give rest to others,” was the reply. “And is this all ?” again asked Tszeloo. The Master said, “ He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people :—even Yaou and Shun were still solicitous about this.”

XLVI. Yuen Jang was squatting on his heels, and so waited the approach of the Master, who said to him, “In youth, not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age :-this is to be a pest.” With this he hit him on the shank with his staff.

XLVII. 1. A youth of the village of Kíeueh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, “ I suppose he has made great progress.”

2. The Master said, “I observe that he is fond of ocupying the seat of a full-grown man ; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning He wishes quickly to become a man.”

BOOK XV. WEI LING KUNG.

CHAPTER I. 1. The duke. Ling of Wei asked Confu cius about tactics. Confucius replied, “I have heard all about sacrificial vessels, but I have not learned military matters.” On this, he took his departure the next day.

2. When he was in Ch'in, their provisions were exhausted, and his followers became so ill that they were unable to rise.

3. Tsze-loo, with evident dissatisfaction, said, “ Has the superior man likewise to endure in this way?The Master said, “ The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.”

II. 1. The Master said, “ Tsʻze, you think, I suppose, that I am one who learns many things and keeps them

in memory ?• 2. Tsze-kung replied, “ Yes,but perhaps it is not so ?''

3. "No," was the answer; “I seek a unity all-pervading."

III. The Master said, “ Yew, those who know virtue are few.”

IV. The Master said, “ May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his imperial seat."

V. 1. Tsze-chang asked how a man might conduct himself, so as to be everywhere appreciated.

2. The Master said, “ Let his words be sincere and truthful, and his actions honorable and careful ;—such conduct may be practiced among the rude tribes of the

South or the North. If his words be not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighbourhood ?

3. “When he is standing, let him see those two things, as it were fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.”

4. Tsze-chang wrote these counsels on the end of his sash.

VI. 1. The Master said, “Truly straightforward was the historiographer Yu. When good government prevailed in his state, he was like an arrow. When bad government prevailed, he was like an arrow.

2. “A superior man indeed is Keu Pih-yuh! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keeps them in his breast.”

VII. T'he Master said, “ When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."

VIII. The Master said, “The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.”

IX. Tsze-kung asked about the practice of virtue. The Master said, “ The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars”

X. 1. Yen Yuen asked how the government of a country should be administered.

2. The Master said, “ Follow the seasons of Hea.

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3. " Ride in the state carriage of Yin. 4. “Wear the ceremonial cap of Chow. 5. “ Let the music be the Shaou with its pantomimes.

6. “ Banish the songs of Chéing, and keep far from specious talkers. The songs of Ch‘ing are licentious; specious talkers are dangerous.”

XI. The Master said, “ If a man take no thought about what is distant, he will find sorrow near at hand.”

XII. The Master said, “It is all over! I have not seen one who loves virtue as he loves beauty.”

XIII. The Master said, “Was not Tsang Wan like one who had stolen his situation ? He knew the virtue and the talents of IIwuy of Lew-hea, and yet did not procure that he should stand with him in court.

XIV. The Master said, “Ile who requires much from himself and little from others, will keep himself from being the object of resentment. ”

XV. I'he Master said, “When a man is not in the habit of saying—“What shall I think of this ? What shall I think of this? I can indeed do nothing with him!”

XVI. The Master said, “ When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness; — theirs is indeed a hard case.”

XVII. The Master said, “ The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. Ile brings it forth in humility. Ile completes it with sincerity. This is indeed a superior man.”

XVIII. The Master said, " The superior man is distressed by his want of ability. He is not distressed by men's not knowing him.”

XIX. The Master said, “ The euperior man dislikes

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