也月 焉衞人 有夫其 人貢 子 公皆 者文於 識武子 其之貢 有大道日 亦文者未仲 食 之。過 之食焉過也人皆見之更 子貢曰君子之過也如日 惡居下流天下之惡皆歸焉 更日 焉。 in a low-lying situation, where all the evil of the world will flow in upon him.' CHAP. XXI. Tsze-kung said, 'The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.' CHAP.XXII. 1. Kung-sun Ch'âo of Wei asked Tsze-kung, saying, ‘From whom did Chung-ni get his learning?’ 2. Tsze-kung replied, The doctrines of Wăn and Wû have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wan and Wû. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?' 義,‘cruel and unmerciful, injurious to right-| here spoken of together, the 食 must be con eousness.' If the does not in this way refer to the name, the remark would seem to have occurred in a conversation about the wickedness of Châu. 下流 is a low-lying situation, to which the streams flow and waters drain, representing here a bad reputation, which gets the credit of every vice. 21. THE SUPERIOR MAN DOES NOT CONCEAL HIS ERRORS, NOR PERSIST IN THEM:-BY TsZE-KUNG. Such is the lesson of this chapter, as expanded in the. The sun and the moon being fined to 'eclipses,' but the term is also applied to the ordinary waning of the moon. 22. CONFUCIUS'S SOURCES OF KNOWLEDGE WERE THE RECOLLECTIONS AND TRADITIONS OF THE PRIN- or Ni secundus.' (There was an elder brother, a concubine's son, who was called 乎。 不得其門而入不見宗廟 室家之好夫子之牆數仞 寡矣夫子之云不亦宜 宜者廟仞見之景朝 館 CHAP. XXIII. I. Shû-sun Wû-shû observed to the great officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' 2. Tsze-fù Ching-po reported the observation to Tsze-kung, who said, 'Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. 3. The wall of my master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. , 4. ‘But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?' 尼)仲尼焉學,How did Chung-ni 顔囘篇 we may conclude that he was learn ?' but the ‘how' =‘from whom ?" The ex- given to envy and detraction. 賢-used here pression, however, in par. 2, -夫子焉不 as in XI. xv. I. 2. Tsze-fû Ching-po,學, expounded as in the translation, mightsug. gest, from‘what quarter ?' rather than from what person ?' as the proper rendering. The last clause is taken by modern commentators, as asserting Confucius's connate knowledge, but Ân-kwo finds in it only a repetition of the state ment that the sage found teachers everywhere. 23. TSZE-KUNG REPUDIATES BEING THOUGHT XIV. xxxviii. 譬之宮牆-宮 is to be taken generally for a house or building, and not in its now common acceptation of a palace.' and a ducal mansion as representing his master. It is a poor house, as representing the disciple, Many commentators make the wall to be the sole object in the comparison, and宮牆 宮之牆. It is better, with the 合講, SUPERIOR TO Confucius, and, by THE COMPARISON to take both the house and the wall as members OF A HOUSE AND WALL, SIHOws How onDany of the comparison, and宮牆-宮與牆 ORDINARY PEOPLE COULD NOT UNDERSTAND THE MASTER. 1. 武 was the honorary epithet of Châu Ch'âu The wall is not a part of the house, but one enclosing it. 3. 仞 means 7 cubits. I have (州仇) one of the chiefs of the Shu-sun translated it fathoms. 4. The 夫子 here. family. From a mention of him in the 家語, refers to Wù-shù. 不君也 麥雖仲人無 子 陳晛欲尼之以 言愷禽不 月者 以賢請知 慎知 也。一平 言 子貢 貢為 之為日恭 無陵 也傷得也不 叔孫武叔毁仲尼子貢日 日踰可毁子 月焉踰也貢 乎人也他曰 CHAP. XXIV. Shû-sun Wû-shû having spoken revilingly of Chung-ni, Tsze-kung said, It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds, which may be stepped over. Chung-nî is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.' CHAP. XXV. I. Ch'ăn Tsze-ch'in, addressing Tsze-kung, said, 'You are too modest. How can Chung-nî be said to be superior to you?’ 2. Tsze-kung said to him, 'For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say. 3. Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair. 24. CONFUCIUS IS LIKE THE SUN OR MOON, HIGH | Hsing Ping, however, supplies from the sun and ABOVE THE REACH OF DEPRECIATION :-BY TSZE- moon.' The meaning comes to the same. Chù KUNG. 無以為 is explained by Chù Hsi Hsi says that 多 here is the same with 祗, (and the gloss of Hsing Ping is the same) as = 'only;' and Hsing Ping takes it as= 適 無用為此,‘it is of no use to do this: ‘just.’This meaning of the character is not 他人之賢者—他人 is to be under stood, according to the, as embracing all other sages. 自絶-I have supplied given in the dictionary, but it is necessary here; –see supplement to Hsing Ping's疏 in loc. 25. CONFUCIUS CAN NO MORE BE EQUALLED THAN THE HEAVENS CAN BE CLIMBED:-BY TSZE-KUNG. We find it difficult to conceive of the sage's dis 'from the sage,' after most modern paraphrasts. ciples speaking to one another, as Tsze-ch'in does 4. 'Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:-he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?' here to Tsze-kung, and Hsing Ping says that the translation, is quite as much as it denotes. this was not the disciple Tsze-ch'in, but another Compare its use in I. viii, et al. 4. man of the same surname and designation. 夫子之 But this is inadmissible, especially as we find 得那家者 must be understood hypothe same parties, in I. x, talking about the thetically, because he never was in the position character of their Master. I. 子為恭,here assigned to him. 斯 -as in X. X. I. ‘you are doing the modest.’2. 君子hus 道 is for 導, as in I v. here its lightest meaning. The備合makes rr. II. 來 動之一 -as in XV. xxxii. 3. -as in XVI. i. it= 學者, 'a student,' but a man,' as in the people' being always understood. Ź, them, B00K XX. YÀO YÜEH. 簡罪 以 告子 四 數 數堯堯 終。中、曆 萬 于履亦海 在 方心赦皇敢以困 萬朕帝皇用命窮 方躬臣后玄禹天 天允舜 有有不帝曰祿 執 罪 有敢予 其之 CHAPTER I. 1. Yao said, Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.' 2. Shun also used the same language in giving charge to Yü. 3. T'ang said, I, the child Li, presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person." HEADING OF THIS BooK.-堯日第二 verbal accuracy, or, possibly, the Shi-ching, as 十,‘Yão said, No. 20.’ Hsing Ping says: This Book records the words of the two sovereigns, the three kings, and of Confucius, throwing light on the excellence of the ordinances of Heaven, and the transforming power of government. Its doctrines are all those of sages, worthy of being transmitted to posterity. On this account, it brings up the rear of all the other Books, without any particular relation to the one immediately preceding.' 1. PRINCIPLES AND WAYS OF YÂO, Sun, YÜ, TANG, AND Wt. The first five paragraphs here are mostly compiled from different parts of the language. The compiler may have thought it | it was in his days, may have contained the passages as he gives them, and the variations be owing to the burning of most of the classical books by the founder of the Ch'in dynasty, and their recovery and restoration in a mutilated state. 1. We do not find this address of Yao to Shun in the Shû-ching, Pt. I, but the different sentences may be gathered from Pt. II. ii. 14, 15, where we have the charge of Shun to Yü. Yao's reign commenced B.c. 2357, and istration to Shun. He died B.c. 2257, and, two after reigning 73 years, he resigned the adminyears after, Shun occupied the throne, in obe Shû-ching. But there are many variations of dience to the will of the people. 天之曆 sufficient, if he gave the substance of the original, literally, the represented and calculated in his quotations, without seeking to observe a numbers of heaven,' i. e. the divisions of the |