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有亂上犯孝其

有子

道本也者而不 弟為有 篇 生本君未好好者而人

孝子之作犯鮮好也日

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CHAP. II. 1. The philosopher Yû said, 'They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

2. The superior man bends his attention to what is radical. interprets it by, to imitate,' and makes its character. Its opposite is,

results to be 明善而復初, the un- small, mean man. 人不知,

derstanding of all excellence, and the bringing
back original goodness.' Subsequent scholars
profess. for the most part, great admiration of
this explanation. It is an illustration, to my
mind, of the way in which Chû Hsi and his fol-
lowers are continually being wise above what
is written in the classical books. is the
rapid and frequent motion of the wings of a

bird in flying, used for 'to repeat,' 'to practise."
is the obj. of the third pers. pronoun, and
its antecedent is to be found in the pregnant
meaning of
... is ex-
plained by, is it not?' See

To bring out the force of
'also' in, some say thus :-The occasions
for pleasure are many, is this not also one?' But it
is better to consideras merely redundant;
-see Wang Yin-chih's masterly Treatise on
the particles, chap. iii; it forms chaps. 1208 to
1217 of the
read yue, as
always when it has the entering tone marked,
stands for. What is learned becomes by
practice and application one's own, and hence
arises complacent pleasure in the mastering
mind.悦 as distinguished from (oh), in
the next paragraph, is the internal, individual
feeling of pleasure, and the other, its exter-
nal manifestation, implying also companion-
ship. 2., properly fellow-students;' but,
generally, individuals of the same class and
character, like-minded. 3. I trans-
late here -'a man of complete virtue.' Literally,
it is a princely man.' See on , above.
It is a technical term in Chinese moral writers,

6 a

'Men do not know him,' but anciently some explained -'men do not know,' that is, are stupid under his teaching. The interpretation in the text is, doubtless, the correct one.

2. FILIAL PIETY AND FRATERNAL SUBMISSION ARE THE FOUNDATION OF ALL VIRTUOUS PRACTICE. 1. Yû, named, and styled, and a native of was famed among # the other disciples of Confucius for his strong memory, and love for the doctrines of antiquity. In something about him he resembled the sage. See Mencius, III. Pt. I. iv. 13.

is 'Yû, the philosopher,' and he and Tsang Shan are the only two of Confucius's disciples who are mentioned in this style in the Lun Yü. This has led to an opinion on the part of some, that the work was compiled by supported, but I have not found the peculiarity their disciples. This may not be sufficiently pointed out satisfactorily explained. The tablet of Yû's spirit is now in the same apartment of the sage's temples as that of the sage himself, of the wise ones." occupying the 6th place in the eastern range To this position it was promoted in the 3rd year of Ch'ien-lung of the present dynasty. A degree of activity enters into the meaning of in-playing the man,' as men, showing themselves filial,' &c., here, to be submissive as a younger brother,' is in the 4th tone. With its proper signification, it was anciently in the 3rd tone. = 'and yet,' different from its simple conjunctive use' and,' in the preceding chapter., a verb, 'to love,' in the 4th tone, differs from the same character in the 3rd tone, an adjective, 'good.'

C

for which there is no exact correspondency in tone, 'few. On the idiom-✯✯

English, and which cannot be rendered always

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3rd

see

in the same way. See Morrison's Dictionary, Prémare's Grammar, p. 156. 2. # has

乎人

傳交忠為

UNKEK

**

習不 謀省子 日本 乎。信朋而吾日 巧

乎友不身吾仁。言

That being established, all practical courses naturally grow up. Filial piety and fraternal submission!—are they not the root of all benevolent actions?'

CHAP. III. The Master said, 'Fine words and an insinuating appearance are seldom associated with true virtue.'

CHAP. IV. The philosopher Tsăng said, 'I daily examine myself on three points—whether, in transacting business for others, I may have been not faithful;—whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practised the instructions of my teacher.'

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4. HOW THE PHILOSOPHER TSANG DAILY EXAMINED HIMSELF, TO GUARD AGAINST HIS BEING GUILTY OF ANY IMPOSITION. Tsăng, whose name was (Shăn`, and his designation,

a less intense signification here than in the last chapter. I translate-The superior man,' for want of a better term. the root,' 'what is radical,' is here said of filial and fraternal duties, and, 'ways' or 'courses,' the principal disciples of Confucius. A follower of all that is intended by (-), of the sage from his 16th year, though inferior

below. The particles

was one of

in natural ability to some others, by his filial resume the dis- piety and other moral qualities, he entirely won the Master's esteem, and by persevering atten course about, and introduce some tion mastered his doctrines. Confucius, it is further description of them. See Prémare, said, employed him in the composition of the p. 158. fil, in the 2nd tone, is half interroga-, or Classic of Filial Piety.' tive, an answer in the affirmative being im- authorship of the, The Great Learnplied. is explained here as 'the principle ing,' is also ascribed to him, though incorrectly, of love,' 'the virtue of the heart.' Mencius says as we shall see. Portions, moreover, of his

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-F⇓⇓, is man,' in accordance with which, Julien translates it by humanitas. Benevolence often comes near it, but,

as has been said before of 君子,

we can.

not give a uniform rendering of the term.

3. FAIR APPEARANCES ARE SUSPICIOUS. IT 言令色‚—see Shû-ching, II. iii. 2. 1,

'skill in workmanship;' then, 'skill,' 'clever

The

composition are preserved in the Li Chi. His

spirit tablet among the sage's four assessors, occupying the first place on the west, has precedence of that of Mencius., read hsing, 'to examine.' is naturally understood of 'three times,' but the context and consent of commentators make us assent to the interpreta

tion 'on three points.', 'the body,' 'one's

=

ness,' generally, and sometimes with a bad personality; myself. is in the

meaning, as here, = 'artful,' 'hypocritical.' 'a law,' 'an order,' also 'good, and here like I, with a bad meaning, = 'pretending to be good.', 'the manifestation of the feelings made in the colour of the countenance,' is here used for the appearance generally.

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君夏力 能母日則

子愛 則曰

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日人事 弟弟使而道

致能賢 親謹子民信子 其竭賢學 而入以節乘 身其易文行信則時用之

CHAP. V. The Master said, 'To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.'

CHAP. VI. The Master said, 'A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.'

CHAP. VII. Tsze-hsia said, 'If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; when together, (friends' 傳不習 is very 以時,

means that the people should not be

enigmatical. The translation follows Chû Hsî. called from their husbandry at improper seasons, to do service on military expeditions and 何晏 explained quite differently: whether I public works.

have given instruction in what I had not studied

and practised?' It does seem more correct to

take 傳 actively, to give instruction,’ rather

6. RULES FOR THE TRAINING OF THE YOUNG:

DUTY FIRST AND THEN ACCOMPLISHMENTS. 弟子

younger brothers and sons,' taken together, :

=

than passively, ‘to receive instruction. See youths, a youth. The and 弟 is for 悌, as in

Mao Hsi-ho's 四書改錯,XV.article 17. chap. ii. 入出, coming in, going out,' =

入出,‘coming

5. FUNDAMENTAL PRINCIPLES FOR THE GOVERN at home, abroad. 汎 is explained by Chû Hsi 道 is used for 導 by 廣, ‘wide, widely; its proper meaning is

MENT OF A LARGE STATE.

'to rule,' 'to lead,' and is marked in the 4th tone,

to distinguish it from 道, the noun, which was the rush oroverflow of water.' 力,‘strength,'

anciently read with the 3rd tone. It is different from, which refers to the actual business of government, while 導 is the duty and pur. pose thereof, apprehended by the prince. The standpoint of the principles is the prince's mind. 乘, in 4th tone, 'a chariot,' different from its meaning in the 2nd tone, 'to ride.' A country of rooo chariots was one of the largest fiefs of the

empire, which could bring such an armament

into the field. The last principle,

here embracing the idea of leisure. 學文, not literary studies merely, but all the accomplish|ments of a gentleman also : ceremonies, music, archery, horsemanship, writing, and numbers.

7. TSZE-HSIA'S VIEWS OF THE SUBSTANCE OF LEARNING. Tsze-hsia was the designation of

商, another of the sage's distinguished disciples, and now placed 5th in the eastern range of the wise ones.' He was greatly famed for his learning, and his views on the Shih-ching and the Ch'un Ch'iú are said to be preserved in the com

已主則

會者忠

過信。威

遠民德歸厚

幽會子日

已者過則勿憚

無學君矣

厚慎
慎勿友則子
矣。 終憚不不不

追如固重

信與

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旧雖日未學吾必

與朋友交言而有

謂之學

if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere :-although men say that he

has not learned, I will certainly say that he has."

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CHAP. VIII. I. The Master said, If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. 'Hold faithfulness and sincerity as first principles.

3. ‘Have no friends not equal to yourself.

4. 'When you have faults, do not fear to abandon them.'

CHAP. IX. The philosopher Tsang said, 'Let there be a careful

attention to perform the funeral rites to parents, and let them be

followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence.'

mentaries of 毛, and of 公羊高 and 穀 to pleasure, but simply signifies the sincerity 梁赤. He wept himself blind on the death of his love for the virtuous.

of his son, but lived to a great age, and was much to give to,' 'to devote.'
esteemed by the people and princes of the time.
With regard to the scope of this chapter, there is

some truth in what the commentator Wü,
says,—that Tsze-hsia'swords may be wrested to

depreciate learning, while those of the Master
in the preceding chapter hit exactly the due

medium. The end 賢 is a concrete noun.

致here=委

8. PRINCIPLES OF SELF-CULTIVATION.

has here its lightest meaning,

I.

=a student,

one who wishes to be a Chin-tsze. 孔安國,

2.

as a

of the Han dynasty, in the 2nd century B.c., took, in the sense of 'obscured,' 'dulled,' and interprets-'Let him learn, and he will Written in full, it is composed of the charac- not fall into error. The received interpretaters for a minister, loyal, and a precious shell. It conveys the ideas of talents and worth in the concrete, but it is not easy to render it uniformly by any one term of another language. The 1st is a verb, = 'to treat as a hsien.' has a different meaning from that in the 3rd chapter. selfish maxim. Here it means 'sensual pleasure.' Literally rendered, the first sentence would be, 'esteem- oF SUPERIORS TO THE OFFICES TO THE DEAD :-AN ing properly the virtuous, and changing the

tion, as in the transl. is better.
verb, 'to hold to be chief.' It is often used
thus. 3. The object of friendship, with Chinese
moralists, is to improve one's knowledge and
virtue;-hence, this seemingly, but not really,

9. THE GOOD EFFECT OF ATTENTION ON THE PART

love of woman,' and great fault is found by ADMONITION OF TSANG SHĂN. *, 'the end,' some, as in 四書改錯,XIII. i, with = death, and 遠, distant,'have both the force

Chû Hsi's interpretation which I have fol- of adjectives, = 'the dead,' and 'the departed,’ lowed; but there is force in what his adherents say, that the passage is not to be understood as if the individual spoken of had ever been given

or

‘the long gone.' 慎 and 追 mean, to be

careful of,' 'to follow," but their application is

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其諸異乎人之求之與

以得之夫子之求之也

貢曰夫子溫良恭儉讓

政求之與抑與之與子

父之道可謂孝矣

觀其行三年無改於

孝年 矣。無

Kwai

於禽

與也

之必

與聞

與。也讓
讓子

其夫

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CHAP. X. I. Tsze-ch'in asked Tsze-kung, saying, 'When our master comes to any country, he does not fail to learn all about its government. Does he ask his information ? or is it given to him ?’ 2. Tsze-kung said, 'Our master is benign, upright, courteous, temperate, and complaisant, and thus he gets his information. The master's mode of asking information !—is it not different from that of other men ?’

CHAP. XI. The Master said, 'While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.'

as in the translation., 'thick,' in opposi- displayed on several occasions practical and

tion to 薄‘thin;’metaphorically, = good,
excellent. The force of, 'to return,' is to show for males,'

that this virtue is naturally proper to the people.

10. CHARACTERISTICS OF CONFUCIUS, AND THEIR I. Tsze

INFLUENCE ON THE PRINCES OF THE TIME.

political ability.夫, ‘a general designation 夫子。

=a man.

-a common

designation for a teacher or master. 是那 'this country' = any country. 必‘must,’ ch'in and Tsze-k'ang(亢) are designations does not fail to. The antecedent to both the is of 陳亢, one of the minor disciples of Con- the whole clause 聞其政,與, with

fucius. His tablet occupies the 28th place, on no tone marked 'to give to,' 'with,' 'to'; the west, in the outer part of the temples. fil, as in chap. ii.

2.

The forco of 其諸 On the death of his brother, his wife and major-domo wished to bury some living persons well enough expressed by the dash in English, with him, to serve him in the regions below. the previous indicating a pause in the Tsze-ch'in proposed that the wife and steward discourse, which the 其, ‘it,' resumes. See

should themselves submit to the immolation,

which made them stop the matter. Tsze-kung, Wang Yin-chih's Treatise, chap. ix.

with the double surname 端木, and named

11. ON FILIAL DUTY. 行 is, in the 4th tone, 賜, occupies a higher place in the Confucian explained by 行迹,‘traces of walking,’

ranks. He is conspicuous in this work for = conduct. It is to be understood that the way his readiness and smartness in reply, and of the father had not been very bad. An

=

is

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