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he would not be out of ofiice, and if it were ill-governed, he Would escape unishment and disgrace. He gave him the daughter of his own e] er brother to wife.
CHAP. II. The Master said of Tsze-chien, ‘ Of superior virtue indeed is such a man! If there were not virtuous men in L0, how could this man have acquired this character ?’
CHAP. III. Tsze-kung asked, ‘ What do you say of me, Ts‘ze’! The Master said, ‘You are a utensil.’ ‘What utensil ’4’ ‘Agemmed
CHAP. 1V. 1. Some one said, is not ready with his tongue.’
2. The Master said, ‘ What is the good of being ready with the
be truly virtuous, but why should
They who encounter men with smartnesses of speech for the most part procure themselves hatred.
I know not whether he he show readiness of the tongue '2 ’
oflicial employment. assurance of THIS.’
‘ I am not yet able to rest in the
The Master was pleased.
CHAP. VI. The Master said, ‘My doctrines make no way. I will
get upon a raft, and float about on the sea.
He that will accom
pany me will be Yd, I dare to say.’ Tsze-ltl hearing this was glad,
u on which the Master said, ‘ Yfl is fonder of daring than I am. e does not exercise his judgment upon matters.’
CHAP. VII. 1. Mang Wfl asked about Tsze-lfi, whether he was perfectly virtuous. The Master said, ‘ I do not know.’
2. He asked again, when the Master replied, ‘ In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.’
3. ‘ And what do you say of Ch‘iu ?’ The Master replied, ‘In a city of a thousand families, or a clan of a hundred chariots, Ch'ifi might be employed as governor, but I do not know whether he is perfectl virtuous.’
4. ‘ hat do you say of Ch‘ih ?’ The Master replied, ‘ With his sash girt and standing in a court, Ch‘ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.’
criminate,’ and hence the meaning in the i ,see II. vi. a. :F- i z E,
translation. as j“, keeping the meaning see LE my properly wevenues’» ,mxes,.but of ex lains—flE the quota of soldiers contributed being regu
M, p ““ )5)? m % w M, lated by the amount of the revenue, the term =‘my meaning is not to be found in the rafi.’ is used here for the forces, or military levies.
CHAP. VIII. 1. The Master said to Tsze-kung, ‘Which do you
consider su erior, yourself or Hui ’€’ ng replied, ‘ How dare
2. TszeHfli hears one point and knows point and know a second.’
3. The Master said, ‘You are you are not equal to him.’
CHAP. IX. I. Tsai Yii being
I compare myself with Hui all about a subject; I hear one
not equal to him. I grant you,
asleep during the day time, the
Master said, ‘Rotten wood cannot be carved; a wall of dirty earth
will not receive the trowel. provin him '2 ’ 2. i
is to hear their words, and look
he Master said, ‘At first, their words, and give them credit for their conduct.
This Yii l—what is the use of my re~
my way with men was to hear Now my way
at their conduct. It is from Yii
CHAP. X. The Master said, ‘ I have not seen a firm and unbendin man.’ Some one replied, ‘There is Shan Ch'ang.’ ‘Ch‘ang,’ said the Master, ‘is under the influence of his passions; how can
he be pronounced firm and unbending 7. ’ CHAP. XI. Tsze-kung said, ‘What I do not wish men to do to
me, I also wish not to do to men.’
have not attained to that.’
CHAP. XII. Tsze-kung said, ‘ The Master’s personal displays of his
principles and ordinary descriptions of them may be heard.
courses about man's nature, and the way of Heaven, cannot be heard.’