恥惡灰惡食者未足 劉子日士志於道而 子議 人懷土君子懷刑小 義之與比 盂子日君子懷德 小小 著 未道 足而 CHAP. VIII. The Master said, 'If a man in the morning hear the right way, he may die in the evening without regret.' CHAP. IX. The Master said, 'A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.' CHAP. X. The Master said, 'The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow.' CHAP. XI. The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive,' 8. THE IMPORTANCE OF KNOWING THE RIGHT|‘truth,' which perhaps is the best translation WAY. One is perplexed to translate here. of the term in places like this. 10. RIGHTEOUSNESS IS THE RULE OF THE CHUN Chd deines it-事物當然之理,the szE'S PRACTICE principles of what is right in events and things.' · TSZE'S 君子之云云,The | relation of the Chin-taze to the world,' i. e. to Better is the explanation in 四書翼註, | all things presenting themselves to him. 適, 一道卽率性之道,道 is the path' read ti, in explained by 專主, to set the i.e. of action -' which is in accordance with our nature. Man is formed for this, and if he mind exclusively on.' We may take the last die without coming to the knowledge of it, his clause thus:-'his is the according with, and death is no better than that of a beast. Cne keeping near to(比, the 4th tone, =從 would fain recognise in such sentences a vague apprehension of some higher truth than Chi-righteousness. This gives each character nese sages have been able to propound.-Ho its signification, the blending its meaning Yen takes a different view. and makes the with 比. whole chapter a lament of Confucius that he was likely to die without hearing of right| principles prevailing in the world.-'Could I once hear of the prevalence of right principles, I could die the same evening! Other views of the meaning have been proposed. 9. THE PURSUIT OF TRUTH SHOULD RAISE A MAN AROVE BEING ASHAMED OF POVERTY. fil 議 ,一to be discoursed with, i.e. about道, 11. THE DIFFERENT MINDINGS OF THE SUPERIOR AND THE SMALL MAN. Hwái is here emphatic, 'cherishes and plans about.', 'earth,' the (ground,' is here defined-所處之安,the rest or comforts one dwells amidst. May it not be used somewhat in our sense of earthly? or 'thinks of what is earthly.’ or = 之。圈也。立靈禮 禮何 會子 子日參乎吾道一 人 園 不子何有子子懷 莫不 能能数 已患 知無 禮禮利 問貫 知以 CHAP. XII. The Master said, He who acts with a constant view to his own advantage will be much murmured against.' CHAP. XIII. The Master said, 'Is a prince able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?' CHAP. XIV. The Master said, 'A man should say, I am not concerned that I have no place, I am concerned how I may fit myself I am not concerned that I am not known, I seek to be worthy to be known.. for one. CHAP.XV. 1. The Master said, 'Shăn, my doctrine is that of an all-pervading unity.' The disciple Tsang replied, 'Yes.' 2. The Master went out, and the other disciples asked, saying, 12. THE CONSEQUENCE OF SELFISH CONDUCT. i.e. an official situation. is to be 放, the 3rd tone, =依, to accord with,'cto completed 所以乎其位. keep along.'-'He who acts along the line of gain,' 18. THE INFLUENCE IN GOVERNMENT OF CERE MONIES OBSERVED IN THEIR PROPER SPIRIT. 15. CONFUCIUS'S DOCTRINE THAT OF A PERVAD ING UNITY. This chapter is said to be the most profound in the Lun Yü. I. 禮 吾道一 讓字是二是一, ie. they are a hen- doctrines have one thing which goes through a hen--to myself it occurs to translate, 'my diadya 讓-禮之質, the sincerity them, but such an exposition has not been and substance of ceremony,' the spirit of it. approved by any Chinese writer. 一以貫 Comp. in L-xii. -, 'to govern are made to contain the copula and pre This meaning is found in the dictionary. | dicate of 吾道; and 之, it is said, (refers to 14. ADVISING TO SELF-CULTIVATION. Comp. I. all affairs and all things. The one thing or unity xvi. Here, as there, 不 not being imperative, intended by Confucius was the hearty man's we must supply a nominative., 'a place, nature, of which all the relations and duties of life are only the development and outgoings. 'What do his words mean?' Tsăng said, 'The doctrine of our mas ter is to be true to the principles of our nature and the benevolent exercise of them to others,-this and nothing more. CHAP. XVI. The Master said, 'The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain." CHAP. XVII. The Master said, 'When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.' CHAP. XVIII. The Master said, 'In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.’ 2. be dwelt on, and may be compared with the 1. 忠 and 恕, which seem to be two things |喩 = 曉, to understand. 於 in here to are both formed from, the heart,' Hebrew eth. being compounded of, 'middle,' 'centre,' 17. THE LESSONS TO BE LEARNED FROM OBSERVand 心, and 恕 of 如‘as,’and 心.The f centre heart 1, the go; and the 'as heart particles 焉 and 也, it is mid, 二字頗 = the I in sympathy with others 忠is duty. 有抑揚警醒意, the two characters ING MEN OF DIFFERENT CHARACTERS. Of the final doing, on a consideration, or from the impulse, have something of a repressive, expansive, of one's own self; 恕 is duty-doing, on the warning force.' Ho Yen's text has a 者 after principle of reciprocity. The chapter shows the second which is not necessary. that Confucius only claimed to enforce duties indicated by man's mental constitution. He was simply a moral philosopher. Observe P is 3rd tone, = 'yes.' Some say that 18. How A SON MAY REMONSTHATE WITH HIS PARENTS ON THEIR FAULTS. See the 禮記 XI. i. 15., the 1st tone, 'mildly,'-the must mean Tsăng's own disciples, and that, 下氣怡色,柔聲 of the 內則 had they been those of Confucius, we should have read 弟子. The criticism cannot be 志 is the will of the parenta 又敬-更 depended on 而已矣 is a very emphatic 加孝敬,‘again increasing his linl reveronce,' the 起敬起孝 of the 內則 'and nothing more." 16. HOW RIGHTEOUSNESS AND SELFISHNESS DIS TINGUISH THE SUPERIOR MAN AND THE SMALL MAN. 不違 is not abandoning his purpose of re 道可謂孝矣 知也一則以喜一 墨子日古者言之不出恥 巴子日父母之年不可不 扇子日三年無改於父之 日不 以逮 約也。 蓋子日以約失之者鮮矣 出场 恥懼不 CHAP. XIX. The Master said, 'While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.' CHAP. XX. The Master said, If the son for three years does not alter from the way of his father, he may be called filial.' CHAP. XXI. The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.' CHAP. XXII. The Master said, : The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.' CHAP. XXIII. The Master said, 'The cautious seldom err.' monstrance, and not as 包咸 says in the com. | veys here 念念不忘意, the meaning ment given by Ho Yen, 不敢違父母 of unforgetting thoughtfulness." 22. THE VIRTUE OF THE ANCIENTS SEEN IN THEIR , 'not daring to go against the mind of his SLOWNESS TO SPEAK. Observe the force of the parente’勞 = toiled and pained, what the 內則 Jay撻之流血,‘should they beat him till the blood flows.' two 之The not coming forth of the words of the ancients was shame about the not com. ing up to them of their actions, 28. ADVANTAGE OF CAUTION. Collie's version, 19. A SON OUGHT NOT TO GO TO A DISTANCE which I have adopted, is here happy., WHERE HE WILL NOT BE ABLE TO PAY THE DUE see chap. ii. The ‘binding' here is of one's SERVICES TO HIS PARENTS. 方一定向,self, self-restraint, = ‘caution: 失之 loses ‘a fixed direction or quarter,' whence he may 话' 之 referring to whatever business the cau be recalled, if necessary. 20. A REPETITION OF PART OF I. xi. tious may be engaged in. Ź, after an active 21. WHAT EFFECT THE AGE OF PARENTS SHOULD verb, often makes it neuter; at least, a neuter HAVE ON THEIR CHILDREN. 知, it is said, con-verb renders the expression best in English. CHAP. XXIV. The Master said, 'The superior man wishes to be slow in his speech and earnest in his conduct.' CHAP. XXV. The Master said, 'Virtue is not left to stand alone. He who practises it will have neighbours.' CHAP. XXVI. Tsze-yd said, In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.' 24. RULE OF THE CHÜN-TSZE ABOUT HIS WORDs | see chap. i; hero, generally used for friendan associates of like mind. AND ACTIONS. 25. THE VIRTUOUS ARE NOT LEFT ALONE :-AN 26. A LESSON TO COUNSELLORS AND FRIENDS. ENCOURAGEMENT TO VIRTUE. 孤,‘fatherless;’數,the 4th tone, read sho, frequently,' under here = solitary, friendless.stood here in reference to remonstrating or 德無孤立之理, it is not the na- reproving. 斯=‘this,' (this leads toy' or ture of virtue to be left to stand alone.' 'thereon is,' BOOK V. KUNG-YÊ CHANG. 子其其線也冶 謂子之雖長子= 南妻也。中在可謂 容之以非粿妻公 CHAPTER I. 1. The Master said of Kung-yê Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife. 2. Of Nan Yung he said that if the country were well-governed, HEADING OF THIS BOOK.-A frequently turns on their being possessed of 五. Kung-ye Ch'ang, the surname and name spicuous in the last Book, this is the reason, |