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聖 誣以孰 孰子末掃子可 人也別後君夏也應夏也。 乎有矣倦 倦子聞本對之

始着 焉之之之進門

有子譬道曰則退人

CHAP. XII. I. Tsze-yù said, 'The disciples and followers of Tsze-hsiâ, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential.-How can they be acknowledged as sufficiently taught ?’

2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yû is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?'

Hsi.閑‘a piece of wood, in a doorway,| merely what was external. 洒, read shdi and

obstructing ingress and egress;' then, 'an in-sha, 1st tone, 'to sprinkle the ground before

and confines.

closure’generally, ‘a railing,' whatever limits sweeping.’應, in the 4th tone, to answer 12. TSZE-HSIA'S DEFENCE OF HIS OWN GRADUATED a call! 對, to answer a question.’柳= 小(but,' as in VII. xxxii. 本之 is expanded

METHOD OF TEACHING:-AGAINST TSZE-YÛ. I.

子 is to be taken in apposition with 門人, by the paraphrasts-若本之所在,as

being merely, as we have found it previously, to that in which the root (or, what is essential) an affectionate method of speaking of the dis

ciples. The sprinkling, &c., are the things is. This is, no doubt, the meaning, but the which boys were supposed anciently to be phrase itself is abrupt and enigmatical.

taught, the rudiments of learning, from which

they advanced to all that is inculcated in the 之何如之何其可哉, in opposi大學. But as Tsze-hsia's pupils were not tion to the 則可矣 above. 2. The general

boys, but men, we should understand, I supe

scope of Tsze-hsia's reply is sufficiently plain,

pose, these specifications as but a contemptuous but the old interpreters and new differ in exreference to his instructions, as embracing plaining the several sentences. After dwelling

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CHAP. XIII. Tsze-hsiâ said, 'The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer.'

CHAP. XIV. Tsze-hsiâ said, Mourning, having been carried to

the utmost degree of grief, should stop with that.'

CHAP.XV. Tsze-hsiâ said, 'My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous.'

CHAP. XVI. The philosopher Tsăng said, How imposing is the manner of Chang! It is difficult along with him to practise virtue.' CHAP. XVII. The philosopher Tsang said, I heard this from our Master:-"Men may not have shown what is in them to the full extent, and yet they will be found to do so, on occasion of mourning for their parents.

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long on it, I have agreed generally with the new | to be that the mourner may not endanger his school, and followed Chû Hsî in the translation. health or life by excessive grief and abstinence. 15. TszE-YÚ's OPINION OF TSZE-CHANG, AS MIND

區 is explained in the dictionary by類

‘classes.’

ING HIGH THINGS TOO MUCH.

16. THE PHILOSOPHER TsĂNG'S OPINION OF TszE

13. THE OFFICER AND THE STUDENT SHOULD CHANG, AS TOO HIGH-PITCHED FOR FRIENDSHIP.

ATTEND EACH TO HIS PROPER WORK IN THE FIRST

INSTANCE:–BY TSZE-HSIÂ. 優=有餘力,

堂堂 is explained in the dictionary by 盛

in I. vi.–The saying needs to be much supple. 也正也,‘exuberant,''correct. It is to

mented in translating, in order to bring out its meaning.

14. THE TRAPPINGS OF MOURNING MAY BE DISPENSED WITH :-BY TSZE-YÛ. The sentiment here is perhaps the same as that of Confucius in III. iv, but the sage guards and explains his

be understood of Chang's manner and appearance, keeping himself aloof from other men in his high-pitched course.

17. HOW GRIEF FOR THE LOSS OF PARENTS BRINGS OUT THE REAL NATURE OF MAN:-BYy TsĂNG SHĂN.

is said to indicate the ideas both of 自己, utterance.—K'ung Ân-kwo, following an ex- one's self,' and 自然,‘naturally: 自致,

pression in the, makes the meaning 'to put forth one's self to the utmost, as we

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CHAP. XVIII. The philosopher Tsăng said, 'I have heard this from our Master:-"The filial piety of Măng Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to."'

CHAP. XIX. The chief of the Măng family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsăng. Tsăng said, 'The rulers have failed in their duties, and the people consequently have been disorganised, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability?

CHAP. XX. Tsze-kung said, 'Châu's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell

should say‘to come out fully,' i. e. in one's proper nature and character. On the construc

tion of 必也親喪乎, compare XII.

xiii. 吾聞諸夫子-諸 seems to = 之, so that 諸 and 夫子 are like two

objectives, both governed by 聞

18. THE FILIAL PIETY OF MĂNG CHWANG:——BY

TSANG SHĂN. Chwang was the honorary epithet of Sû (速), the head of the Mäng family, not

long anterior to Confucius. His father, accord.

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ing to Chû Hsi, had been a man of great merit, KUNG. 如是之甚 'so very bad as this;' especially appeared in what the text mentions. -the this () is understood by Hsing Ping as

nor was he inferior to him, but his virtue

-Ho Yen gives the comment of Ma Yung, that though there were bad men among his father's ministers, and defects in his government, yet Chwang made no change in the one or the other,

referring to the epithet-, which cannot be called honorary in this instance. According to the rules for such terms, it means

何常師之有

武不墜尼

也、月 也

之賢於焉 衞人
地學公皆

焉識在子孫仰 有夫其人朝之 賢日問

焉者者文於 人
不莫識武子
其之

惡居下流天下之惡皆歸焉

更日 焉。

Rung

子貢日君子之過也如

之女如

亦文者未仲

in a low-lying situation, where all the evil of the world will flow in upon him.'

CHAP. XXI. Tsze-kung said, 'The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.' CHAP. XXII. I. Kung-sun Ch'ão of Wei asked Tsze-kung, saying, ‘From whom did Chung-ni get his learning?’

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2. Tsze-kung replied, The doctrines of Wăn and Wû have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wăn and Wû. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?' 義,‘cruel and unmerciful, injurious to right. | here spoken of together, the 食 must be con

eousness.’ If the does not in this way refer to the name, the remark would seem to have occurred in a conversation about the

wickedness of Chau. 下流 is a low-lying

situation, to which the streams flow and waters drain, representing here a bad reputation, which gets the credit of every vice.

21. THE SUPERIOR MAN DOES NOT CONCEAL HIS ERRORS, NOR PERSIST IN THEM :-BY TSZE-KUNG.

fined to 'eclipses,' but the term is also applied to the ordinary waning of the moon.

22. CONFUCIUS'S SOURCES OF KNOWLEDGE WERE

THE RECOLLECTIONS AND TRADITIONS OF THE PRINCIPLES OF WĂN AND WO:-BY TSZE-KUNG. I.Of the questioner here we have no other memorial. His surname indicates that he was a descendant of some of the dukes of Wei. Observe how he calls Confucius by his designation of

Such is the lesson of this chapter, as expanded in the. The sun and the moon being brother, a concubine's son, who was called

14Æ or 'Ni secundus.' (There was an elder

I.

乎。

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至家之好夫子之牆數

不得其門而入不見宗廟

C四節

或寡矣夫子之云不亦宜

之美百官之富得其門者

CHAP. XXIII.

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數 窥譬服於

廟仞見之景朝

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I. Shû-sun Wû-shû observed to the great officers

in the court, saying, 'Tsze-kung is superior to Chung-ni.'

2. Tsze-fû Ching-po reported the observation to Tsze-kung, who

said, 'Let me use the comparison of a house and its encompassing

wall. My wall only reaches to the shoulders. One may peep over

it, and see whatever is valuable in the apartments.

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3. The wall of my master is several fathoms high. If one do

not find the door and enter by it, he cannot see the ancestral temple

with its beauties, nor all the officers in their rich array.

4. ‘But I may assume that they are few who find the door. Was

not the observation of the chief only what might have been expected?

,

,

we may conclude that he was

尼)仲尼焉學 How did Chung-ni 顔囘篇 learn ?’but the ‘how' =‘from whom ?" The ex- given to envy and detraction. 賢, used here pression, however, in par.2,夫子焉不 as in XI. xv. I. 2. Tsze-fu Ching-po,一 學, expounded as in the translation, mightsug-| XIV. xxxvii.譬之宮牆-宮 is to be

gest, from‘what quarter ?' rather than from taken generally for a house or building, and not what person ?' as the proper rendering. The in its now common acceptation of 'a palace.” last clause is taken by modern commentators, as and a ducal mansion as representing his master. It is a poor house, as representing the disciple, asserting Confucius's connate knowledge, but Many commentators make the wall to be the

Ân-kwo finds in it only a repetition of the state- sole object in the comparison, and宮牆=

ment that the sage found teachers everywhere.

23. TSZE-KUNG REPUDIATES BEING THOUGHT

宮之牆 It is better, with the 合講,

SUPERIOR TO Confucius, and, BY THE COMPARISON to take both the house and the wall as members

OF A HOUSE AND WALL, SHOWS HOW ORDINARY of the comparison, and宮牆-宮與牆

PEOPLE COULD NOT UNDERSTAND THE MASTER.

The wall is not a part of the house, but one

1. 武 was the honorary epithet of Chau Ch'au enclosing it. 3. 仞 means 7 cubits. I have (州) one of the chiefs of the Shû-sun translated it(fathoms' 4. The 夫子here family. From a mention of him in the 家語, refers to Wû-shû.

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