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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.'

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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,'

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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

Chû defines it—事物當然之理,(the rszE'S PRACTICE.

principles of what is right in events and things.' relation of the Chin-tsze to the world,' i. e. to 君子之云云,The

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, is explained by 專主,cto set the

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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. One keeping near to(比, the 4th tone, =從。

would fain recognise in such sentences a vague

with 比.

or

apprehension of some higher truth than Chi-righteousness. This gives each character nese sages have been able to propound.-Ho its signification, the fil blending its meaning Yen takes a different view, and makes the 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 ABOVE BEING ASHAMED OF POVERTY. fil 議,一to be discoursed with, i.e. about道,

or

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11. THE DIFFERENT MINDINGS OF THE SUPERIOR

=

AND THE SMALL MAN. Hwai is here emphatic,
'cherishes and plans about.', 'earth,' 'the
ground,' is here defined-所處之安

,

rest or comforts one dwells amidst.' May it not be used somewhat in our sense of earthly? -'thinks of what is earthly.'

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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 for one. I am not concerned that I am not known, I seek to be worthy to be known.'

CHAP. XV.

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I. The Master said, Shăn, my doctrine is that of an all-pervading unity.' The disciple Tsăng 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,' to completed 所以立乎其位.

keep along.'-'He who acts along the line of gain.’

13. THE INFLUENCE IN GOVERNMENT OF CEREMONIES OBSERVED IN THEIR PROPER SPIRIT.

15. CONFUCIUS'S DOCTRINE THAT OF A PERVADING UNITY. This chapter is said to be the most | profound in the Lun Yu. I. 吾道一 讓字是二是一, i.e. they are a hen- doctrines have one thing which goes through 貫之; to myself it occurs to translate, 'my them,' but such an exposition has not been approved by any Chinese writer. 一以貫

diadys. 讓 = 禮之實, the sincerity

and substance of ceremony, the spirit of it. Comp. in I. xii. -, 'to govern.' 和

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 heart, man's we must supply a nominative. 位,‘a place,’| of life are only the development and outgoings.

nature, of which all the relations and duties

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What do his words mean?' Tsang said, ' The doctrine of our master 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.

,

忠 and 恕, which seem to be two things, |喩 => 'to understand.’ 於 is here to are both formed from (the heart,’忠 be dwelt on, and may be compared with the

The

Hebrew eth.

being compounded of, 'middle,' 'centre,' 17. THE LESSONS TO BE LEARNED FROM OBSERVING MEN OF DIFFERENT CHARACTERS. Of the final and 心, and 恕 of 如‘as,’and ※centre heart'=1, the ego; and the 'as heart) particles 焉 and 也, it is said, 二字頗 = the I in sympathy with others. 忠 is duty- 有抑揚警醒意,‘the two characters

doing, on a consideration, or from the impulse, have something of a repressive, expansive, of one's own self; # is duty-doing, on the warning force.' Ho Yen's text has a 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 Some say that XI. i. 15. Some say that 門XI. i. 15. 幾, the Ist tone, 'mildly,' = the must mean Tsăng's own disciples, and that,下氣怡色,柔聲 of the 內則

is 3rd tone, = 'yes.'

had they been those of Confucius, we should

18. How A SON MAY REMONSTRATE WITH HIS PARENTS ON THEIR FAULTS.

See the 禮記

have read 弟子. The criticism cannot be 忎 is the will of the parents. 又敬-更 depended on. 而已矣 is a very emphatic 加孝敬,‘again increasing his ilial reverence,' 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

違勞而不怨

子日父母在不遠遊遊

方。曰

必有方

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一日

墨子日古者言之不出恥

知也一則以喜一

約也。

墨子日以約失之者鮮

矣。

fie

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

意,‘not daring to go against the mind of his SLOWNESS TO SPEAK. Observe the force of the parents’勞 = toiled and pained, what the two 之The not coming forth of the words

內則 says, 撻之流血,
,權之流血,‘should they

beat him till the blood flows.'

of the ancients was shame about the not com

ing up to them of their actions..

23. ADVANTAGE OF CAUTION. Collie's version,

19. A SON OUGHT NOT TO GO TO A DISTANce which I have adopted, is here happy.約

WHERE HE WILL NOT BE ABLE TO PAY THE DUE

SERVICES TO HIS PARENTS.

see chap. ii. The‘binding' here is of one's

方=一定向,self, self-restraint, = (caution. 失之 loses

'a fixed direction or quarter,' whence he may it, referring to whatever business the cau

be recalled, if necessary.

20. A REPETITION OF PART OF I. xi.

tious may be engaged in., after an active

21. WHAT EFFECT THE AGE OF PARENTS SHOULD verb, often makes it neuter; at least, a neuter 知, it is said, con-verb renders the expression best in English.

HAVE ON THEIR CHILDREN.

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朋君圈孤敏

友數子必

於訥

hai

數斯游 R
游有日行。於日

斯辱 日鄰德

圈子日君子

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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-yû 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; here, generally used for friends, 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,' underhere = solitary, friendless. 德不孤 = stood here in reference to remonstrating or 德無 孤立之理, it is not the na- reproving. 斯 = this,' this leads to,' or

ture of virtue to be left to stand alone.'

‘thereon is.’

BOOK V. KUNG-YÊ CHANG.

子其其也冶

罪之雖長子 第公 妻也。中在可謂 五

容之以非粿妻公

公冶長

CHAPTER I. I. 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. 公冶長第 frequently turns on their being possessed of |that zǎn, or perfect virtue, which is so con五. Kung-yê Ch'ang, the surname and name spicuous in the last Book, this is the reason, of the first individual spoken of in it, heads it is said, why the one immediately follows

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this Book, which is chiefly occupied with the

judgment of the sage on the character of several

of his disciples and others. As the decision

the other. As Tsze-kung appears in the Book several times, some have fancied that it was compiled by his disciples.

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