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如丘之好學也

有忠信如丘者焉不

子日十室之邑必

不必

•suk

公見

者 子懷

也見日之
其他

朋之

過矣 友志勞

而乎

内吾

之曰路

自未

少老日

4. Tsze-lû then said, 'I should like, sir, to hear your wishes.' The Master said, They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young,

to treat them tenderly.'

CHAP. XXVI. The Master said, 'It is all over! I have not yet seen one who could perceive his faults, and inwardly accuse himself.' CHAP. XXVII. The Master said, 'In à hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.'

brings himself before the bar of his conscience.
fucius's view of the nature of man.

The remark affirms a fact, inexplicable on Con-
But per-

haps such an exclamation should not be pressed
too closely.

Chû Hsi's view is better. 4. 信之=與之 以信,‘To be with them with sincerity.' The Master and the disciples, it is said, agreed in being devoid of selfishness. Hûi's, however, was seen in a higher style of mind and object than Yu's. In the sage there was an unconsciousness of self, and without any effort he proposed acting in regard to his classification of men just as they ought severally to be collected together,' and may be applied from

acted to.

27. THE HUMBLE CLAIM OF CONFUCIUS FOR

HIMSELF. 邑(人聚會之稱也) is 'the designation of the place where men are

|a hamlet upwards to a city. 忠忠厚,

26. A LAMENT OVER MEN'S PERSISTENCE IN 'honourable,' 'substantial.' Confucius thus did

ERROR.

The has an exclamatory force. not claim higher natural and moral qualities

than others, but sought to perfect himself by

訟,‘to litigate.’內自訟者, one who learning.

乎。而民敬可

BOOK VI. YUNG YÊY.

簡伯南

以弓子

居臨日子

簡簡其居日弓雍

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雍也第六

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雍之言

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CHAPTER I. 1. The Master said, 'There is Yung!-He might

occupy the place of a prince.'

2. Chung-kung asked about Tsze-sang Po-tsze. The Master said,

'He may pass. He does not mind small matters.'

3. Chung-kung said, ‘If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure

excessive?’

4. The Master said, 'Yung's words are right.' HEADING OF THIS BOOK-雍也第六

‘There is Yung!" commences the first chapter, and stands as the title of the Book. Its sub. jects are much akin to those of the preceding Book, and therefore, it is said, they are in juxtaposition.

1. THE CHARACTERS OF ZAN YUNG AND TSZE.

SANG PO-TSZE, AS REGARDS THEIR APTITUDE

FOR GOVERNMENT.

I. Yung, V. iv, 可使南

are exhibited to one another. It is the dia

gram of the south. The custom of the sages (i.e. monarchs), to sit with their faces to the south, and listen to the representations of all in the kingdom, governing towards the bright region, was taken from this.' 2. Chung-kung was

the designation of Zan Yung, seev.iv. 簡has

here substantially the same meaning as in

V. xxi, =不煩,‘not troubling,' i. e. one's self about small matters. With reference to that place, however, the dict., after the old

, 'might be employed with his face to the south.' In China the sovereign sits facing the south. So did the princes of the States in their several courts in Confucius's time. An expla- comm., explains it by, 'great.' Of Tszenation of the practice is attempted in the Yi- sang Po-tsze we know nothing certain but

wrong in approving the identification of him

ching, 說卦, chap. ix,離也者明也, what is here stated. Chû Hsi seems to be 萬物皆相見南方之卦也,with the Tsze-sang Hù of Chwang-tsze, VI. 聖人南面而聽天下向明 par.11.3. 居敬, (to dwell in respect,' to 而治蓋取此也,‘The diagram Li have the mind imbued with it. 敬 = 敬事

conveys the idea of brightness, when all things as in I. v.

齊之 請其未 未幸好學

也粟 益母子聞 短學

乘五 日請
1.請華

肥秉與粟使學

之 子於

命 不 子

怒曰

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一節

臺哀公問弟子孰

1.庾。曰. 齊也。
也。今不 有子

輕 赤冉與
與世

裘之子之子

吾適與釜篇

亡不者好

CHAP. II. The duke Âi asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hûi; HE loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.'

CHAP. III. 1. Tsze-hwâ being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, 'Give her a fu.' Yen requested more. 'Give her an yü,' said the Master. Yen gave her five ping.

2. The Master said, 'When Ch'ih was proceeding to Ch'î, he had fat horses to his carriage, and wore light furs. I have heard that

RARITY OF A TRUE LOVE TO LEARN. III.ix. 冉子,the disciple Zan;’see III.vi.

2. THE HûI'S SUPERIORITY TO THE OTHER DISCIPLES.

In

有顏囘者者 = 'that.'There was

that Yen Hûi.' 'He did not transfer his

anger,' i. e. his anger was no tumultuary pas

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fu contained 6 tàu (斗)

sion in the mind, but was excited by some and 4 shǎng (升), or 64 shăng.

specific cause, to which alone it was directed.

The yü con

短命死矣 = the died an early death, tained 160 shăng, and the ping 16 hö (斛)。

or

1600 shǎng. A shäng of the present day is about but conveys also the idea in the transla- one-fourth less than an English pint. 2. The

tion. The two last clauses are completed thus : 之in吾聞之 refers to what follows. 一今也,則亡(read as, and = 無)是 3. In Ho Yen's edition, another chapter com人未聞如是之好學者也

3. DISCRIMINATION OF CONFUCIUS IN REWARD. ING OR SALARYING OFFICERS. Kung-hsî Ch'ih,

I.

styled Tsze-hwa;–see V. vii.3. 1.使, in 4th

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death of Confucius, he withdrew into retiretone, 'to commission,' or 'to be commissioned." ment in Wei. It is related by Chwang-tsze Chû Hsi says the commission was a private that Tsze-kung, high in official station, came one from Confucius, but this is not likely. one day in great style to visit him. Sze received The old interpretation makes it a public one him in a tattered coat, and Tsze-kung asking

from the court of Lû; see 四書改錯, him if he were ill, he replied, I have heard

至不子

以之繼聞 粟 富之

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焉違 川騂謂爾九原也 而仁囘其且仲鄰百思君 包其也舍角弓里辭為子 天餘其諸。雖日子之周 則 欲犂黨日宰急 勿牛乎。母與不

a superior man helps the distressed, but does not add to the wealth of the rich.'

3. Yüan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.

4. The Master said, 'Do not decline them. May you not give them away in the neighbourhoods, hamlets, towns, and villages ?’

CHAP. IV. The Master, speaking of Chung-kung, said, 'If the calf of a brindled cow be red and horned, although men may not wish to use it, would the spirits of the mountains and rivers put it

aside?’

CHAP. V. The Master said, 'Such was Hûi that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.'

that to have no money is to be poor, and that to study truth and not be able to find it is to be ill.' This answer sent Tsze-kung away in confusion. The 900 measures (whatever they were) was the proper allowance for an officer in

,

good horns. An animal with those qualities, though it might spring from one not possess ing them, would certainly not be unacceptable on that account to the spirits sacrificed to. I translate by 'calf,' but it is not implied

Sze's station. 為之宰 see V. vii, though | that the victim was young.舍,the 3rd it is not easy to give the the same refer- tone, =捨, (to lay aside,' to put away.’其 ancient statutes, a lin, a li, a hstang, and a tong, 舍諸-其舍之乎

ence here as in that passage. 4. According to

had each their specific number of component

5. THE SUPERIORITY OF HI TO THE OTHER

families, but the meaning is no more than- DISCIPLES, It is impossible to say whether we 'the poor about you.' makes the remark should translate here about Hui in the past or =‘may you not, &c. present tense. 違 is not 違背,‘to oppose,’ 4. THE VICES OF A FATHER SHOULD NOT DIS- but 違去, 'to depart from.’日月至,

CREDIT A VIRTUOUS SON. The father of Chung

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kung (see V. ii) was a man of bad character, ‘come to it,' i.e. the line of perfect virtue, 'in

and some would have visited this upon his the course of a day, or a month.' 日月

son, which drew forth Confucius's remark.

The rules of the Châu dynasty required that may also be, 'for a day or a month.' So in the sacrificial victims should be red, and have 註疏

ik

藝求 日 何

也有

可也日

善使政使達賜
從於也

我者則吾必在汶上矣

子騫日善爲我辭焉如有

於從政乎何有

季氏使閔子騫為費宰

辭騫

chie

復閔

從可也

使果

乎從於

求有也

也日

季康子問仲由可使從政

從使

CHAP. VI. Chi K'ang asked about Chung-yû, whether he was fit to be employed as an officer of government. The Master said, 'Yû is a man of decision; what difficulty would he find in being an officer of government?' Kang asked, 'Is Ts'ze fit to be employed as an officer of government?' and was answered, 'Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?' And to the same question about Chiû the Master gave the same reply, saying, 'Ch'iû is a man of various ability.'

CHAP. VII. The chief of the Chî family sent to ask Min Tszech'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wăn.'

6. THE QUALITIES OF TsZE-LÚ, TSZE-KUNG, AND | his filial piety, and we see here, how he could TSZE-YO, AND THEIR COMPETENCY TO ASSIST IN GOV-stand firm in his virtue, and refuse the proffers ERNMENT. The prince is called, the of the powerful but unprincipled families of his

doer of government : his ministers and officers time. 使=使人來召, in the translaare styled 從政者, the followers of govern-tion, and in 復 (fiu, 4th tone) 我者, ment.'也與and何有 are set, the one must similarly understand 復來召我 expression against the other, theformerindicat- 者.費, read Pi, was a place belonging to

ing a doubt of the competency of the disciples,

the latter affirming their more than competency. the Chi family. Its name is still preserved in

7. MIN TSZE-CHIEN REFUSES TO SERVE THE CHm2 費縣 in the department of 沂州, in Shan

FAMILY. The tablet of Tsze-ch'ien (his name

was

tung. The Wăn stream divided Ch'i and Lû.

損) is now the first on the east among Tsze-ch'ien threatens, if he should be troubled

(the wise ones' of the temple. He was among

the foremost of the disciples. Confucius praises

again, to retreat to Ch'i, where the Chi faniily

could not reach him.

we

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