子貢問友子日忠告而善道 者 舜者 問見直知。 遠有直知子錯子 天 湯下謂日日 有選也。舉鄉能 矣。 天於子直也使樊 諸見者 於臯富枉於 仁 哉能夫 四節 知子日知人樊遲未達子日舉 而退 2. Fan Ch'ih did not immediately understand these answers. 3. The Master said, 'Employ the upright and put aside all the crooked;-in this way the crooked can be made to be upright.' 4. Fan Ch'ih retired, and, seeing Tsze-hsiâ, he said to him, A little while ago, I had an interview with our Master, and asked him about knowledge. He said, “ Employ the upright, and put aside all the crooked; –in this way, the crooked will be made to be upright.” What did he mean ?’ 5. Tsze-hsiâ said, 'Truly rich is his saying! 6.‘Shun, being in possession of the kingdom, selected from among all the people, and employed Kâo-yâo, on which all who were devoid of virtue disappeared. Tang, being in possession of the kingdom, selected from among all the people, and employed Î Yin, and all who were devoid of virtue disappeared.' CHAP. XXIII. Tsze-kung asked about friendship. The Master said, ‘Faithfully admonish your friend, and skilfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.' virtue.’2. 未,‘not yet,’i. e. not immediately. |—their knowledge of men–in the selection of the ministers who were named. That was their 3. Compare II. xix. 4.鄉, 4th tone, in the dictionary defined by, formerly.' 6. See the names here in the Shu-ching, Parts II, III, and IV. Shun and T'ang showed their wisdom employment of the upright, and therefore all devoid of virtue disappeared. That was their making the crooked upright;-and so their love reached to all. 輔友 日自則之 仁以文君會辱止不 友會子子焉。毋可 CHAP. XXIV. The philosopher Tsang said, 'The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue.' 23. PRUDENCE IN FRIENDSHIP. ✈, read kú, 24. THE FRIENDSHIP OF THE CHÜN-TSZE. as in III. xvii, implying some degree of defer- 以文, (by means of letters,' i. e. common ence. 道-導, as in II. iii. r. 1. literary studies and pursuits. 爲季氏 BOOK XIII TSZE-LÛ. 倦益勞曰問 第 滚 日之先政子叶子 弓 無請之子路三路 CHAPTER I. I. Tsze-lû asked about government. The Master said, 'Go before the people with your example, and be laborious in their affairs.' 2. He requested further instruction, and was answered, 'Be not weary (in these things).' CHAP. II. I. Chung-kung, being chief minister to the Head of the Chî family, asked about government. The Master said, ' Employ HEADING OF THIs Book.子路第十 之(民) in the same way under the regi三,‘Tsze-lû, No. 13.' Here, as in the last men of勞勞之一為他勤勞 Book, we have a number of subjects touched be laborious for them; that is, to set them the upon, all bearing more or less directly on the government of the State, and the cultivation example of diligence in agriculture, &c. It is of the person. The Book extends to thirty better, however, according to the idiom I have several times pointed out, to take as giving chapters. 1. THE SECRET OF SUCCESS IN GOVERNING IS THE UNWEARIED EXAMPLE OF THE RULERS:-A LESSON a sort of neuter and general force to the preTO TSZE-LÛ. I. To what understood antecedents ceding words, so that the expressions are = 'example and laboriousness.'-K'ung Ân-kwo do the refer? For the first, we may sup- understands the meaning differently : 'set the people an example, and then you may 'make them labour.' But this is not so good. pose 民;一先之=率民or道民,them labour 'precede the people,' 'lead the people,' that 2. 無 in the old copies is 田. The mean is, do so by the example of your personal con duct. But we cannot in the second clause bringing comes to be the same. 所曰哉也為圖爾才小宰 不野子正政子听而過問 哉之名子路不舉舉政 蓋 乎將日知之。賢子 闕也也子衞人日才日 路先君其舉日先 也子其日子待舍爾焉有 名於正有日子諸所知司 不其子是必而 知賢赦 first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.' 2. Chung-kung said, 'How shall I know the men of virtue and talent, so that I may raise them to office?' He was answered, 'Raise to office those whom you know. As to those whom you do not know, will others neglect them ?’ CHAP. III. I. Tsze-lû said, 'The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?' 2. The Master replied, 'What is necessary is to rectify names.' 3. ‘So, indeed!’said Tsze-lû. You are wide of the mark ! Why must there be such rectification?' 4. The Master said, 'How uncultivated you are, Yû! A superior man, in regard to what he does not know, shows a cautious reserve. 5. If names be not correct, language is not in accordance with are the various smaller officers. A head minister should assign them their duties, would be neglected. Compare what is said on 'knowing men,' in XII. xxii. 3. THE SUPREME IMPORTANCE OF NAMES BEING CORRECT. 1. This conversation is assigned by Chû Hsi to the 11th year of the duke Âi of from his wanderings to his native State. TszeLû, when Confucius was 69, and he returned and not be interfering in them himself. His lû had then been some time in the service of business is to examine into the manner in the duke Ch'û of Wei, who, it would appear, he should overlook small faults. 2. himself, and the disciple did not think that his which they discharge them. And in doing so, had been wishing to get the services of the sage 人其 舍諸,-compare 山川其舍諸, in Master would refuse to accept office, as he had not objected to his doing so. 2. 名 must have VI. iv, though the force of here is not so here a special reference, which Tsze-lû did not great as in that chapter. Confucius's meaning apprehend. Nor did the old interpreters, for is, that Chung-kung need not trouble himself Ma Yung explains the 正名 正百事 about all men of worth. Let him advance those he knew. There was no fear that the others, to rectify the names of all things.' the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. 6. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. 7. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.' CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. The Master said, 'I am not so good for that as an old husbandman.' He On this view, the reply would indeed be (wide better the climax that follows, though its sucof the mark.' The answer is substantially the cessive steps are still not without difficulty. same as the reply to duke Ching of Ch'î about government in XII. xi, that it obtains when 正名乎,一乎 may be taken as an exclathe prince is prince, the father father, &c.: mation, or as = 'is it not?’4- 關如一關 that is, when each man in his relations is what The phrase = is putting-aside-like,' i. e. the superior man reserves and revolves what he is in doubt about, and does not rashly speak. 6. 'Proprieties' here are not ceremonial rules, but 'order,' what such rules are designed to display and secure. So, 'music' is equivalent to (harmony.’中, 4th tone, is the verb. the name of his relation would require. Now, is used in the same sense as in II. xviii. The the duke Ch'û held the rule of Wei against kai is the introductory hypothetical particle. his father; see VII.xiv. Confucius, from the necessity of the case and peculiarity of the circumstances, allowed his disciples, notwithstanding that, to take office in Wei; but at the time of this conversation, Ch'û had been duke for nine years, and ought to have been so established that he could have taken the course of a filial son without subjecting the State to 4. A RULER HAS NOT TO OCCUPY HIMSELF WITH any risks. On this account, Confucius said he would begin with rectifying the name of the WHAT IS PROPERLY THE BUSINESS OF THE PEOPLE. duke, that is, with requiring him to resign the It is to be supposed that Fan Ch'ih was at this dukedom to his father, and be what his name time in office somewhere, and thinking of the Master, as the villager and high officer did, IX. of son required him to be. See the 翼註, ii and vi, that his knowledge embraced almost in loc. This view enables us to understand every subject, he imagined that he might get 對政 雖不 多達 不達使於四方不能專 子日誦詩三百授之以 requested also to be taught gardening, and was answered, 'I am not so good for that as an old gardener.' 2. Fan Ch'ih having gone out, the Master said, 'A small man, indeed, is Fan Hsü! 3. If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs; what need has he of a knowledge of husbandry ?’ CHAP. V. The Master said, 'Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?' lessons from him on the two subjects he speci fies, which he might use for the benefit of the people. I. 称 is properly the seed-sowing,' and 圃, a kitchen-garden,' but they are used generally, as in the translation. 3.情,the feelings,' 'desires,' but sometimes, as here, in the sense of 'sincerity.’襁, often joined with páo (made of the classifier 衣 and 保), is cloth with strings by which a child is strapped upon the back of its mother or nurse. This paragraph shows what people in office should a j is a mere expletive,一是語助詞 Soo learn. Confucius intended that it should be in Wang Yan-chih's Treatise on the Particles repeated to Fan Ch'ih. under the heading 為語助也; chap. ii. |