CHAP.X. 1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold faithfulness and sincerity as first principles, and be moving con tinually to what is right; this is the way to exalt one's virtue. 6 2. You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 3. "It may not be on account of her being rich, yet you come to make a difference.' CHAP. XI. I. The duke Ching, of Ch'i, asked Confucius about government. 2. Confucius replied, There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.' 3. 'Good!” said the duke; 'if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it ?’ Shih-ching. The quotation may be twisted into some sort of accordance with the preceding paragraph, as a case of delusion, but the com 10. How TO EXALT VIRTUE AND DISCOVER translated according to the meaning in the DELUSIONS. I. Tsze-chang, see chap. vi. The Master says nothing about the, 'discriminating,'or ‘discovering,' ofdelusions, but gives an instance of a twofold delusion. Life and death, is another. 之=此人-But mentator Chäng() is probably correct in supposing that it should be transferred to XVI. xii. Then should be in the text, not 11. GooD GOVERNMENT OBTAINS ONLY WHEN ALL THE RELATIVE DUTIES ARE MAINTAINED. I. Conà fucius went to Ch'i in his 36th year, B. c. 517, and finding the reigning duke-styled ching after his death-overshadowed by his ministers, and thinking of setting aside his eldest son from the 之 之 也 無獄 必 宿 夫。以 子無 禮日倦張 也曰諾。 可學之政 以於以子訟 畔 弗文忠。曰乎。猶 路折 CHAP. XII. I. The Master said, Ah! it is Yû, who could with half a word settle litigations!' 2. Tsze-ld never slept over a promise. CHAP. XIII. The Master said, 'In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.’ CHAP. XIV. Tsze-chang asked about government. The Master said, 'The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.' CHAP. XV. The Master said, 'By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.' succession, he shaped his answer to the ques. | a case. 宿 again is explained by n before tion about government accordingly. 3. ‘Al though I have the grain,' i. e. my revenue, the hand.'-'Tsze-lû made no promises beforehand.’ tithe of the produce of the country. 吾得 而食諸(食諸, compare 行諸,XI. xxi), 'shall I be able to eat it?'-intimating 13. To PREVENT BETTER THAN TO DETERMINE LITIGATIONS. See the 大學傳,IV. 訟, a opposed to (preceding chapter), is used of the danger the State was exposed to from in- civil causes subordinate officers. (爭財日訟), and the other 12. WITH WHAT EASE TSZE-LU COULD SETTLE of criminal (爭罪日獄) Little stress LITIGATIONS. 1. We translate here-'could,' and not-can,' because Confucius is simply is to be laid on the 'I;' much on it, a praising the disciple's character. Tsze-lû, see II. xvii. 片言=半言 (half a word.' 2. This paragraph is from the compilers, stating a fact about Tsze-lû, to illustrate what the Master said of him.is explained by Chû Hsi by, to leave,' 'to let remain.' Its to influence to.' as = 14. THE ART OF GOVERNING. 居, as opposed to, must be used as an active verb, and is explained by Chû Hsî as in the translation. refers to that aspect of government about primary meaning is-'to pass a night.' We which Tsze-chang was inquiring. 無倦= have in English, as given in the translation,始終如 'first and last the same;' a corresponding idiom.-In Ho Yen,片言is 以忠-表裏如 taken as = 偏言,'one-sided words,' meaning internally the same' 'externally and that Tsze-lû could judge rightly on hearing half | 15. HARDLY DIFFERENT FROM VI. XXV. CHAP.XVI. The Master said, 'The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.' CHAP. XVII. Chî K'ang asked Confucius about government. Confucius replied, 'To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?' CHAP.XVIII. Chi K'ang, distressed about the number of thieves in the State, inquired of Confucius how to do away with them. Confucius said, ‘If you, sir, were not covetous, although you should reward them to do it, they would not steal.' CHAP.XIX. Chi Kang asked Confucius about government, saying, What do you say to killing the unprincipled for the good of the principled?' Confucius replied, Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation 16. OPPOSITE INFLUENCE UPON OTHERS OF THE of your not being ambitious.' SUPERIOR MAN AND THE MEAN MAN. 17. GOVERNMENT MORAL IN ITS END, AND EF FICIENT BY EXAMPLE. 民 賞之=賞 19. KILLING NOT TO BE TALKED OF BY RULERS 18. THE PEOPLE ARE MADE THIEVES BY THE THE EFFECT OF THEIR EXAMPLE. EXAMPLE OF THEIR RULERS. This is a good in In 就有道 stance of Confucius's boldness in reproving 就 is an active verb, =成or成就,(to men in power. Chi K'ang (II. xx) had made himself head of the Chi family, and entered into all its usurpations, by taking off the infant nephew, who should have been its rightful complete,' 'to perfect.' it is used in a vague sense, not positive virtue, but = 'nature,''cha racter' Some for 上 would read尙=加 chief. 不欲=不貪, did not covet,' i. e. a position and influence to which you have no 'to add upon,' but itself must here have right. 荀子之不欲='given the fact | substantially that meaning. 草上之風 必色也聞。子達国小欲孔 達慮者子張子人善 矣子 子 夫以質日對子張之而對 聞下 下直是日日問德民日 必達夫聞也者色取而行 人,而在何士草善子 好也邦 何草 弗義非 必察達間 斯 達言也 風之用 天家達謂必 家觀達必者之偃風 between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.' CHAP.XX. 1. Tsze-chang asked, 'What must the officer be, who may be said to be distinguished?' 2. The Master said, What is it you call being distinguished ?’ 3. Tsze-chang replied, It is to be heard of through the State, to be heard of throughout his clan.' 4. The Master said, That is notoriety, not distinction. 5. Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan. 6. ‘As to the man of notoriety, he assumes the appearance of -草加之風, the grass, having the If, however, t be understood of 'a scholar,. 邦 will =州里, 'the country,' 'people wind upon it.’ 20. THE MAN OF TRUE DISTINCTION, AND THE MAN OF NOTORIETY. I. The ideas of ‘a scholar' generally,' and 家 will =族黨(the circle and an ‘officer' blend together in China. 達=通達(to reach all round;'—being of relatives and neighbours.’5. 下人,一 influential, and that influence being acknow. is the verb. The dictionary explains it ledged. 3. If 士 be an officer,' then 在那by (to descend. From being on high to be come low.' assumes him to be the minister of a prince of a But it is here rather more still, =‘to come down below other men. 6. The State, and that he is only the minister condemnation here might be more fully and of a great officer, who is the head of a clan. clearly expressed. 違居之不疑在邦必聞在 ]] 仁子日愛人問 身以及其親非惑與 修恩與一朝之忿忘其 德與攻其惡無攻人之惡 virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan.’ CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the trees about the rain altars, said, 'I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.’ 2. The Master said, 'Truly a good question! 3. If doing what is to be done be made the first business, and success a secondary consideration;-is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others; -is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;— is not this a case of delusion?’ CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master said, 'It is to love all men.' He asked about knowledge. The Master said, 'It is to know all men.' 21. How To EXALT VIRTUE, CORRECT VICE, AND a conversation with Fan Ch'ih. 其惡as there, under the last point of the inquiry, 其=已, himself, his own.’‘A morning's DISCOVER DELUSIONS. Compare chap.x. Here, Confucius simply indicates a case of delusion, and perhaps that is the best way to teach how to discover delusions generally. 1. Fan Ch'ih, see II. v. 舞雲 see XI. xxv. 7; followed here by, there must be reference to the anger' must be a small thing, but the conse quences of giving way to it are very terrible. The case is one of great delusion. 22. ABOUT BENEVOLENCE AND WISDOM;–HOW KNOWLEDGE SUBSERVES BENEVOLENCE. Fan Ch'ih might well deem the Master's replies enig matical, and, with the help of Tsze-hsia's ex trees growing about the altars. formedplanations, the student still finds it difficult to from‘heart'and ‘to conceal,' = secret vice. understand the chapter. I. 仁 here, being 3. 先事後得- -compare with先難 opposed to, or distinct from,知, is to be taken 後獲, in VI. xx, which also is the report of as meaning ‘benevolence,' and not as‘perfect |