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以有難题敬於之園 為酒有子何大孝子 孝食事夏以馬者

馬者游唯 乎先弟問別皆是問

子孝乎。能謂孝

服子 着能享之 會其日 養養日憂。

勞色 不至今

子游問孝子曰
父母唯其疾之憂
孟武伯問孝子曰

复赛

6. THE ANXIETY OF PARENTS ABOUT THEIR CHILDREN AN ARGUMENT FOR FILIAL PIETY.

日 CHAPTER VI. Măng Woo asked what filial piety was. The Master said, “Parents are anxious leat their children should be sick."

CHAPTER VII. Tsze-yew asked what filial piety was. The Mas ter said, “The filial piety of now-a-days means the support of one's parents. But dogs and horses likewise are able to do something in the way

of

support;-without reverence, what is there to distinguish the one support given from the other?"

CHAPTER VIII. Tsze-hea asked what filial piety was. The Mas. ter said, “The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is this to be consdered filial piety?"

inferior to a superior. In low. 2d tone, it='to

nourish,' 'bring up,' Choo lle gives a different This engmatical sentence has been interpreted turn to the sentiment.--. But dogs and horses in two ways. Choo He takes 唯(一) not in

likewise manage to get their support. The the sense of “only,' but of thinking anxiously. - other and older interpr. is better. , Parents have the sorrow of thinking anxiously Coming to,'=as to, quoad. ŞI), up. 4th tone, to Therefore children should take care of their discriminate,” • distinguish.' In low. tone, persons.' The old conum. again take pfe in the ='to leave,' separate from.' sense of 'only'-'Let parents have only the sor

8. THE DUTIBH OF FILIAL PIETY MUBT RR PERrow of their children's illness. Let them have

色, no other occasion for gorrow. This will be filial piety. Mang Woo (the hon. epithet,="Bold here, nearly analogous to I. 3. followed by and of straightforward principle,') was the son

=the "troublesome affairs' in the transl. * of Mang E, and by name tot 1 merely indicates that he was the eldest son.

子 as in I. 6. The use of the phrase here ex HOW THERE BUST BE REVERENCE IN FILIAL DU. tendo filial duty to elders generally,—to the 父

. Teze-yew was the designazion of z 15 e as well as to the W. We have in a native of , and distinguished among the transl. to supply their respective nom. to the disciples of Conf. for his knowl, of the rules of

#. , read tsze, “rice,' and then, food propriety, and for his learning. He is now 4th on the west among the wise ones.' it is in low. generally. # # # # # earlier 8d tone,='to minister support to,' the act of an bornzellers) Zlow. Ist tone, = W,

FORMED WITH A CHEERFUL COUNTEXAXCE.

two

可以為師突

其 雷 不

子愚。私不
已哉

哉由 日 亦違日

察視

足如 矣。故 為

以患 而度所所

發退回 知 歲。安以

。 新 人觀

也省終

第九子日吾與回言故

CHAPTER IX. The Master said, “I have talked with Hwuy for a whole day, and he has not made any objection to any thing I suid;-as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hwuy!-He is not stupid.” CHAPTER X. 1. The Master said, “See what a man does. 2. “Mark his motives. 3. “Examine in what things he rests. 4. “How can a man conceal his character! 5. “How can a man conceal his character!"

CHAPTER XI. The Master said, “If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others." 'then,' a transition particle. To these diff. in- is the first given to it in the Dict. For the terrogatories about filial duty, the sage, we are told, made answer according to the character of

noun to which the three | refer, we must the questioner, as each one needed instruction.

go down to 人 in the 4th par. There is a 9. TIB QUIET RECEPTIVITY OF THE DISCIPLE Hwcy. Yen Hway (Bi le] ), styled F .

climax in 所以,所由(what from), and Was Confucius' favourite disciple, and is now 所安, and a corresponding one in the verbe fonr assessors in his temples, and with the title of me and . 4, , gen. a final particle, EHF, “The second sage, the philoso- in low. Ist tone, is here in up. 1st., an interroga

tive,=how? Its interrog. force blends with the pher Yen. At 29 his hair was entirely white,

at the end. aud at 33 he died to the excessive griet of the exclamatory of the

11. TO BE ABLE TO TEACH OTHERS ONE MUST sage. The subject of illis lej, and that of 省(as in 1.4.) is 吾其私, his privacy, orise rulysis NEW 温 is exp.in the Dict.by not meaning his conduct in secret, but only his way when not with the master. TK also, takes , and, with ref. to this very pass. it is said,

*one's old learning being thorough, again constantup to -He was so, les te, ly to practise it, is called Modcomm. say see I, 15.

FROM HIS OLD STORES BE CONTINCALLY DRVEL

that the “new learning is in the old. The idea 10. HOW TO DETERMINE TIIE CHARACTERS OF

probably is that of assimilating old acquisitions mex. 1. U is explained as=-11, or TT H and new, the mind's harmonizing them. Comp. * does. The same, tho' not its comm. meaning, W, XXVII. 1.

and also 0.

已。


日而
君後問

從君

天子日攻乎異端斯害也
而不學則殆

人比而不周
孟子日學而不思則罔思
子曰君子周而不比小

子貢問君子子日先行 子曰君子不器

ti

CHAPTER XII. The Master said, “The accomplished scholar is not an utensil."

CHAPTER XIII. Tsze-kung asked what constituted the superior man.

The Master said, “He acts before he speaks, and afterwards speaks according to his actions.

CHAPTER XIV. The Master said, “The superior man is catholic and no partizan. The mean man is a partizan and not catholic.”

CHAPTER XV. The Master said, “Learning without thought is labour lost; thought without learning is perilous.”

CHAPTER XVI. The Master said, “The study of strange doctrines is injurious indeed !”

AND

THOUGHT

MUST BE COMBINED.

ARE

NOT

TO

BE

12. THE GENERAL APTITUDE OF THE Kecn- , tone, 'partial,' \partizanly.' The sent, is this, TSZE. This is not like our Eng. saying, that With the Keun-tsze, it is principles not men; "such a man is a machine,'-a blind instrument. with the small man, the reverse.' A utensil has its particular use. It answers 15. IN LEARNING, READING for that and no other. Not so with the superi

, 'a net,' used also in or man, who is ad omnia paratus. 13. How WITH THE SUPERIOR MAN WORDS

the sense of ‘not,' as an adverb, and here as FOLLOW ACTIONS. The reply is literally; He an adj. The old comm. makes the perilous,' first acts his words and afterwards follows them.' simply='wearisome to the body.' A translator's diffic. is with the latter clause.

16. STRANGE DOCTRINES What is the antecedent to Ź? It would seem

It, often 'to attack,' as an enemy, to be , but in that case there is no room here='to apply one's-self to,' 'to study. Lite for words at all. Nor is there according to the

*correct;' then, beginnings,' 'first principles;' old comm.

In the interpretation I have given, Choo He follows the famous Chow Leen-k-e, here='doctrines. We as in I. 14. M (周濂溪)

Conf. time Buddhism was not in China, and we THE DIFFERENCE BETWEEN THE KEUN

can hardly suppose him to intend Taouism.

Indeed, we are ignorant to what doctrines he ne tk. here low. 3d ferred, but his maxim is of gen, application.

STUDIED.

14

TSZE AND THE SMALL MAN,

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