« הקודםהמשך »
formations. It is this which makes heaven and earth so great.
XXXI. 1. It is only he, possessed of all sagely qualities that can exist under heaven, who shows himself quick in apprehension, clear in discernment, of farreaching intelligence, and, all-embracing knowledge, fitted to exercise rule ; magnanimous, generous, benign, and mild, fitted to exercise forbearance; impulsive, energetic, firm, and enduring, fitted to maintain a firm hold; self-adjusted, grave, never swerving from the Mean, and correct, fitted to command reverence; accomplished, distinctive, concentrative, and searching, fitted to exercise discrimination.
2. All-embracing is he and vast, deep and active as a fountain, sending forth in their due seasons his virtues.
3. All-embracing and vast, he is like heaven. Deep and active as a fountain, he is like the abyss. He is seen, and the people all reverence him; he speaks, and the people all believe him ; he acts, and the people all are pleased with him. Therefore his fame overspreads the Middle kingdom, and extends to all barbarous tribes. Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall :-all who have blood and breath unfeignedly honour and love him. Hence it is said,“ He is the equal of Heaven.”
XXXII. 1. It is only the individual possessed of the most entire sincerity that can exist under heaven, who can adjust the great invariable relations of mankind, establish the great fundamental virtues of humanity, and know the transforming and nurturing operations of Heaven and Earth ;shall this individual have any being or anything beyond himself on which he depends ?
2. Call him man in his ideal, how earnest is he! Call him an abyss, how deep is he! Call him Heaven, how vast is he!
3. Who can know him, but he who is indeed quick in apprehension, clear in discernment, of far-reaching intelligence, and all-embracing knowledge, possessing all heavenly virtue ?
XXXIII. 1. It is said in the Book of Poetry,“ Over her embroidered robe she puts a plain, single garment,” intimating a dislike to the display of the elegance of the former. Just so, it is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such an one, we may be sure, will enter into virtue.
2. It is said in the Book of Poetry, “ Although the fish sink and lie at the bottom, it is still quite clearly seen.” Therefore the superior man examines his heart, that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself. That wherein the superior man cannot be equalled is simply this, his work which other men cannot see.
3. It is said in the Book of Poetry,“ Looked at in your apartment, be there free from shame, where you are exposed to the light of heaven.” Therefore, the superior man, even when he is not moving, has a feeling of reverence, and while he speaks not, he has the feeling of truthfulness.
4. It is said in the Book of Poetry, “In silence is the
offering presented, and the spirit approached to; there is not the slighest contention.” Therefore the superior man does not use rewards, and the people are stimulated to virtue. He does not show anger, and the. people are awed more than by hatchets and battleaxes.
5. It is said in the Book of Poetry, " What needs no display is virtue. All the princes imitate it.” Therefore, the superior man being sincere and reverential, the whole world is conducted to a state of happy tranquillity.
6. It is said in the Book of Poetry, “I regard with pleasure your brilliant virtue, making no great display of itself in sounds and appearances.” The Master said, “ Among the appliances to transform the people, sounds and appearances are but trivial influences. It is said in another ode, “His virtue is light as a hair. Still, a hair will admit of comparison as to its size. "The doings of the supreme Heaven have neither sound nor smell.'— That is perfect virtue.”
The above is the thirty-third chapter. Tsze-sze having carried his descriptions to the extremest point in the preceding chapters, turns back in this, and examines the source of his subject; and then again from the work of the learner, free from all seltishness, and watchful over himself when he is alone, he carries out his description, till by easy steps he brings it to the consummation of the whole empire tranquillized by simple and sincere reverentialness. He farther eulogizes its mysteriousness, till he speaks of it at last as without sound or smell. He here takes up the sum of his whole Work, and speaks of it in a compendious manner. Most deep and earnest was he in thus going again over his ground, admonishing and instructing men :-shall the learner not do his utmost in the study of the Work?
SUBJECTS IN THE CONFUCIAN ANALECTS.
The figures before the (:) refer to the Book-after it to the Chapter.
Ability, various of Conf., Book 9, Chap- Antiquity, Conf. fondness for, 7: 19.-
| decay of the monuments of, 3:9.
6.-blended with solid excellence, 6: & 17:17.
Appellations for the wife of a prince,
TAppreciation, what conduct will insure,
Approaches of the unlikely, readily
of Conf. were lessons and laws, 17: Aptitude of the Keun-tsze, 2:12.
Archery, contention in, 3: 7.--a disci-
Yung, &c., 6: 1.-of Tsze-loo, &c., Ardent and cautious disciples, Conf.
obliged to be content with, 13: 21.
Art of governing, 12: 14.
Attainments of Hwuy, like those of
Attributes of the true scholar, 19: 1.
for want of, 9:8.
Avenge murder, how Conf., wished to,
Bad name, the danger of a, 19: 20.
Becloudings of the mind, 17: 8.
Bed, manner of Conf, in, 10:16.
Idence, 6: 24.-and wisdom, 12: 22.
Blind, consideration of Conf. for the, Concealment, not practised by Conf. 15: 41.
T with his disciples, 7: 23. Boldness, excessive of Tsze-loo. 7: 10. Concubines, difficult to treat, 17: 25. Burial, Confucius dissatisfaction with Condemnation of Tsang Woo-chung, Hwuy's, 11:10.
| 14: 15.-of Conf. for seeking employBusiness, every man should mind his ment, 14: 41. own, 8: 14., & 14: 27.
Condition, only virtue adapts a man to Calmness of Conf. in danger, 7:22. his, 4: 2. Capacity of Mang Kung-ch'o, 14:12. Conduct that will be everywhere apCapacities of the superior and inferior preciated, 15:5. man, 15: 33.
Confidence, enjoying, necessary to Careful, about what things Conf. was, serving and to ruling, 19:10. 7:12.
Connate, Conf. knowledge not, 7: 19. Carriage, Conf. at and in his, 10:17.- Consideration, of Conf. for the blind,
Conf. refuses to sell his, to assist a 15:41.—a generous, of others, recneedless expenditure, 11:7.
ommended, 18; 10. Caution, advantages of, 4: 23.-repent- Consolation to Tsze-new, when anxious
ance avoided by, 1:13.-in speaking, about his brother, 12:5. 12:3, and 15: 7.
Constancy of mind, importance of, 13; Ceremonies and music, 11:1.-end of, 22.
1:12.-impropriety in, 3: 10.-intiu- Constant Mean, the, 6:27. ence of in government, 4: 13.-regu- Contemporaries of Conf. described, 16: lated according to their object, 3: 4. 11. -secondary and ornamental, 3: 8.- Contention, the superior man avoids, vain without virtue, 3: 3.
3:7. Character, (s), admirable, of Tsze-yu, Contentment in poverty of Tsze-loo,9;
&c., 15: 6.-differences in, owing to 26.--of Conf. with his condition, 9: habit, 17:2.-different, of two dukes, 11.-of the officer King, 13:8. 14:16.-disliked by Conf., and Tsze- Contrast of Hwuy and Tsze, 11: 18. kung, 17: 24.-how Conf, dealt with Conversation, with Chung-kung, 12: 2. different, 11:21.-how to determine, -with Tsze-chang, 12: 6, 7; 20: 2.2: 10.-losty, of Shun and Yu, 8:18. with Tsze-kung, 14:18.-with Tsze- ·
-of four disciples, 11:17.—of Kung- loo, 14:13, 17.—with Tsze-new, 12: Shuh Wan, 14: 14. — of Tan-tíae 3.—with Yen Yuen, 12: 1. Meen-ming, 6:12.-various elements Countenance, the, in filial piety, 1:8. of, in Conf., 7: 37. — what may be Courage, not doing right from want of, learnt from, 4:17.
| 2: 24. Characteristics, of perfect virtue, 13: Criminal judge, should cherish com19.- of ten disciples, 11: 2.
passion, 19: 19. Claimed, what Coni., 7: 33.
Culpability of not reforming known Classes of men, in relation to knowl- faults, 15: 29.
edge, four, 16: 9.- only two whom Danger, Conf. assured in time of, 9:5.
practice cannot change, 17:3. Dead, offices to the, 1: 9. Climbing the heavens, equalling Conf. Death, Conf. evades a question about, like, 19 : 25.
| 11:11.-how Conf. felt Hwuy's, 11: Common practices, some indifferent| 8, 9.-without regret, 4:8. and others not, 9:3.
Declined, what Conf., to be reckoned, Communications to be proportioned to 7:33, susceptibility, 6: 19.
Defects of former times become modComparison of Sze and Shang, 11: 15. ern vices, 17: 16. Comparisons, against making, 14:31. Defence, of himself by Conf., 14:36.Compass and vigour of mind necessary of his own method of teaching, by to a scholar, 8:7.
Tsze-hea, 19:12. — of Tsze-loo, by Compassion, how a criminal-judge Conf., 11:14. should cherish, 18: 19.
Degeneracy, of Conf. age, 6: 14.-inComplete man, of the, 14: 13.-virtue, stance of, 15: 25. 1:14, and 6:16.
Delusions, how to discover, 12:10, 21.