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乎者也子作何端願 喟沂五日日對如章學爾 然風六莫何日鼓甫焉何 歎乎人春傷異瑟願宗如, 者乎乎希為廟對

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6. 'What are your wishes, Ch'ih,' said the Master next to Kung-hsi Hwd. Chih replied, 'I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant.'

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7. Last of all, the Master asked Tsǎng Hst, Tien, what are your wishes?' Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and rose. My wishes,' he said, are different from the cherished purposes of these three gentlemen.' What harm is there in that ?' said the Master; 'do you also, as well as they, speak out your wishes.' Tien then said, ‘In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the Î, enjoy the breeze among the rain altars, and return home singing.' The Master heaved a sigh and said, 'I give my approval to Tien.'

Chau Li, 5oo men make a 旅, and 5 旅 , or in par. 5. is the name for occasional or 2,500 men, make a . The two terms together incidental interviews of the princes with the

have here the meaning given in the translation. sovereign, what are called 時見同 be爲之‘managed it.’比, 3rd tone, blends longs to occasions when they all presented its force with the following 及方向, The 端 (and ‘towards.’知方,‘know the quarter to from its colour called端) was a robe of

themselves together at court.

ceremony, so called from its straight make, its which to turn, the way in which to go. 5. At component parts having no gathers nor slanting

the beginning of this paragraph and the two cuttings. 章甫 was the name of a cap of following, we must supply子曰如=或,ceremony. It had different names under dif*for:’6. 能之一之 refers to the 禮樂,ferent dynasties. 甫

means a MAN.

The cap

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日子晳點

為廟也六

之會者七

禮夫 日日
禮夫

小同唯 十則其子亦夫

孰非赤如 言何各三子

邦不 哂 言子者

也讓由其者

邦 與是也志之會

大。

赤與非見

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也宗邦方之國

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8. The three others having gone out, Tsang Hsi remained behind,

and said, 'What do you think of the words of these three friends?'

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The Master replied, They simply told each one his wishes.'

9. Hst pursued, Master, why did you smile at Yû ?’

10. He was answered, 'The management of a State demands the rules of propriety. His words were not humble; therefore I smiled at him.'

11. Hst again said, 'But was it not a State which Ch'iû proposed for himself ?? The reply was, 'Yes; did you ever see a territory of sixty or seventy la, or one of fifty or sixty, which was not a State ??

12. Once more, Hst inquired, And was it not a State which Ch'ih proposed for himself?' The Master again replied, ‘Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?’

was so named, as 'displaying the MAN. 7. summer sacrifice for rain (Lî Chî, IV. ii. Pt. ii,

II.

希=止,‘pausing,’‘stopping.’鋰, an ad-18). Dancing movements were employed at it, verb, expressing the twanging sound of the hence the name- -舞雩 11. 會皙日 instrument.莫 read mû, 4th tone, the same is to be supplied before 唯, and 子日 before 暮 ‘sunset,' (the close of a period of time.. 安. Similar supplements must be made in the 冠(4th tone)者,(capped men.' Capping was next paragraph. It does not appear whether

as

20.

in China a custom similar to the assuming the Hsî, even at the last, understood why Confucius toga virilis among the Romans. It took place at had laughed at Tsze-lû, and not at the others. is not 'to bathe,' but is used with refer-It was not,' say the commentators, because Tsze-lû was extravagant in his aims. They were all thinking of great things, yet not greater than they were able for. Tsze-lû's fault was his levity. That was his offence against propriety.'

ence to a custom of washing the hands and clothes at some stream in the 3rd month, to put

away evil influences.雱 was the name of the

BOOK XII. YEN YUAN.

敏勿勿子哉為己已

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敏請事斯語矣

動 动R聽

顏仁復復 復顏顏

非非淵

斯淵禮禮日已天

日勿勿請而

囘言視問由 歸

雖非非其人仁

顏淵第十二

顏淵問仁子日克

不禮禮目。乎焉克克

The

CHAPTER I. I. Yen Yian asked about perfect virtue. Master said, 'To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?'

2. Yen Yüan said, 'I beg to ask the steps of that process.' The Master replied, 'Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety.' Yen Yüan then said, 'Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.

HEADING OF THIS BOOK.顏淵第十身而存故謂私為已,已 here

'The twelfth Book, beginning with "Yen is not exactly selfishness, but selfishness is what abides by being attached to the body, and Yüan.” It contains 24 chapters, conveying lessons on perfect virtue, government, and other hence it is said that selfishness is . And

questions of morality and policy, addressed in again, 克已非克去其已,乃克

conversation by Confucius chiefly to his dis

same subject to different questioners, show well

ciples, The different answers, given about the 去已中之私欲也克已 is not how the sage suited his instructions to the subduing and putting away the self, but subcharacters and capacities of the parties with duing and putting away the selfish desires in the | self.' This ' selfishness in the self' is of a three

whom he had to do.

1. How To ATTAIN TO PERFECT VIRTUE :-A CONVERSATION WITH YEN YUAN. 1. In Ho Yen,

fold character:first,氣禀, said by Mor

rison to be a person's natural constitution and disposition of mind: it is, I think, very much

克已 is explained by約身,(to restrain the yuxunds dvdpunos or ‘animal man ;' second, the body.' Chû Hsi defines 克by勝,cto耳目口鼻之欲(the desires of the overcome,' and 已by身之私欲,(the gars, the eyes, the mouth, the nose;' i.e. the selfish desires of the body. In the合講,it爾我, (Thou and I'’i. e. the lust of supeis said−已非卽是私,但私卽附 riority. More concisely, the 已 is said, in the

dominating influences of the senses; and third,

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日在於已 使

斯雍家 人所民

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在不

不怨邦 邦承

出門如見」

仲弓問仁子

敏仲無勿大大子

CHAP. II. Chung-kung asked about perfect virtue. The Master said, 'It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family.' Chung-kung said, 'Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.’

CHAP. III. 1. Sze-mâ Niû asked about perfect virtue.

2. The Master said, " The man of perfect virtue is cautious and slow in his speech.'

2.

翼註, to be the 人心 as opposed to the that every man may attain to this virtue for 道心,‘the mind of man’in opposition to himself, 而 is equivalent to our ‘or,' and 'the mind of reason;'- -see the Shu-ching, II. ii. implies a strong denial of what is asked. 15. This refractory mind of man,' it is said, 其refers to克己復禮目-條件, 與生俱生,‘is innate,' or, perhaps, con- a list of particulars. 事 is used as an active

nate.’ In all these statements there is an acknowledgment of the fact-the morally abnormal condition of human nature-which underlies the Christian doctrine of original sin. With reference to the above threefold classification of selfish desires, the second paragraph

verb;-'I beg to make my business these words.' 2. WHEREIN PERFECT VIRTUE IS REALIZED:—A CONVERSATION WITH CHUNG-KUNG. Chung-kung, see VI. i. From this chapter it appears that

reverence

(敬) and reciprocity(恕), on the

shows that it was the second order of them- largest scale, constitute perfect virtue. the influence of the senses-which Confucius

specially intended. 復禮,一see note on 禮

曲民,一‘ordering the people,' is apt to be done

with haughtiness. This part of the answer

VIII. ii. It is not here ceremonies. Chû Hsi may be compared with the apostle's precept

defines it—天理之節文,‘the specifie divisions and graces of heavenly principle or from, on the impulse of selfishness, but there

reason.' This is continually being departed

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Honour all men,' only the ‘all men’is much more comprehensive there. 已所云云, -comparev.xi. 在那,在家,=‘abroad,'

at home.' Pao Hsien, in Ho Yen, however, takes the former as denoting the prince of a State,' and the latter, the chief of a great officer's

establishment.' This is like the interpretation

is an ideal of it as proper to man, which is to be sought-returned to'-by overcoming that. is explained by Chû Hsi by fil, 'to allow.' The gloss of the 備合 is一稱其仁, will of in last chapter. The answer, the same praise his perfect virtue.' Perhaps T as that of Hûi in last chapter, seems to betray is only = our ‘everybody,' or 'anybody. Some the hand of the compiler.

editors take kwei in the sense of 'to return,'

'the empire will return to perfect virtue ;'

3. CAUTION IN SPEAKING A CHARACTERISTIC OF PERFECT VIRTUE:-A CONVERSATION WITH TSZE

supposing the exemplifier to be a prince. In NIÛ. I. Tsze-niû was the designation of Sze

the next sentence, which is designed to teach må Kăng, alias Li Kăng (犂耕), whose

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6

3. Cautious and slow in his speech !’said Niû;'is this what is

meant by perfect virtue?' The Master said, 'When a man feels the

difficulty of doing, can he be other than cautious and slow in speaking?’

CHAP. IV. 1. Sze-mâ Nid asked about the superior man. The Master said, 'The superior man has neither anxiety nor fear.' 2. ' Being without anxiety or fear!’said Niû;

tute what we call the superior man?'

does this consti

3. The Master said, 'When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear ?’ CHAP. V. 1. Sze-mâ Niû, full of anxiety, said, 'Other men all have their brothers, I only have not.'

2. Tsze-hsiâ said to him, 'There is the following saying which I have heard:

tablet is now the 7th east in the outer ranges | illness;' here it is understood with reference of the disciples. He belonged to Sung, and to the mind, that displaying no symptom of was a brother of Hwan T'ûi, VII. xxii. Their disease.

ordinary surname was Hsiang(向), but that

of Hwan could also be used by them, as they were descended from the duke so called. The

office of Master of the horse' (司馬) had long been in the family, and that title appears 訒言

here as if it were Niû's surname. 2.

, the words coming forth with diffi-
為之言之-comp. on

culty.’3.

in the note on VII. x, et al.-'Doing being difficult, can speaking be without difficulty of utterance.'

4. How THE CHÜN-TSZE HAS NEITHER ANXIETY NOR FEAR, AND CONSCIOUS RECTITUDE FREES FROM THESE. I.

憂 is

coming troubles;

is our ‘anxiety,' trouble about

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is fear,' when the

状 is ‘a chronic

5. CONSOLATION OFFERED BY TSZE-HSIA TO TSZENIÛ, ANXIOUS ABOUT THE WAYS OF HIS BROTHER. I. Tsze-niû's anxiety was occasioned by the conduct of his eldest brother Hwan Tûi, who,

he knew, was contemplating rebellion, which would probably lead to his death. 兄弟, elder.brothers' and 'younger brothers,' but

Tsze-niû was himself the youngest of his family. The phrase simply = 'brothers.' 'All have their brothers,i.e. all can rest quietly without anxiety in their relation. 2. It is naturally supposed that the author of the observation was

|Confucius. Tsze-hsia, see I. vii. 4. The 翼

says that the expression, 'all within the

four seas are brothers,' 不是通天譜,

'does not mean that all under heaven have the

|same genealogical register. Chû Hsi's inter

pretation is that, when a man so acts, other

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