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為酒有一 犬

离子 游問孝子日ˇ

父母唯其疾之憂

孟武伯問孝子

孝食事 夏 以 馬 者
乎。先弟問別皆是問
生子孝乎能謂孝
饌服子 有能子
會其日 養養曰憂。
不至今

是勞色

CHAPTER VI. Măng Woo asked what filial piety was. The Master said, "Parents are anxious lest 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 Master 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?”

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

This engmatical sentence has been interpreted in two ways. Chco He takes 唯(=惟)not in the sense of conly,' but of thinking anxiously. Parents have the sorrow of thinking anxiously about their−i.e their children's-being unwell.

Therefore children should take care of their

persons.' The old comm. again take in the sense of 'only.'-'Let parents have only the sorrow of their children's illness. Let them have

no other occasion for sorrow. This will be fili

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inferior to a superior. In low.2d tone, it='to nourish,' bring up,' Choo He gives a different turn to the sentiment. But dogs and horses likewise manage to get their support.' The other and older interpr, is better. 至於 Coming to,' '—as to, quoad. IJ, up. 4th tone, ‘to discriminate,' ‘distinguish In low.tone, 別

'to leave,' 'separate from.'

8. THE DUTIES OF FILIAL PIETY MUST BE PER

FORMED WITH A CHEERFUL COUNTENANCE. 色

al piety, Mang Woo (the hon. epithet,=Bold | here, nearly analogous to I. 3. 事 followed by

and of straightforward principle,') was the son

of Mang E, and by name ·瑊伯 merely indi

cates that he was the eldest son.

7. How THERE MUST BE REVERENCE IN FILIAL DU

TY.

==the 'troublesome affairs' in the transl.弟

子, as in I. 6. The use of the phrase here ex

tends filial duty to elders generally,—to the

ry. Taze-yew was the designation of 言偃,兄 as well as to the 父母. We have in

a native of, and distinguished among the

disciples of Conf. for his knowl. of the rules of

propriety, and for his learning. He is now 4th

transl. to supply their respective nom. to the 有食, read tsze, ‘rice,' and then, food

two

on the west among 'the wise ones.' is in low. generally. 先生饌與先生(earlier

3d tone,'to minister support to,' the act of an

born=elders)饌之會: low. let tone,則

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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."

"See

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 nan 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. interrogatories about filial duty, the sage, we are told, made answer according to the character of the questioner, as each one needed instruction. 9. THE QUIET RECEPTIVITY OF THE DISCIPLE

is the first given to it in the Dict. For the noun to which the three refer, we must go down to in the 4th par. There is a

Hwer. Yen Hwuy (顏囘) styled子淵,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

honoured with the first place east among his

fonr asessors in his temples, and with the title of 復聖顔子, The second sage, the philoso

pher Yen. At 29 his hair was entirely white, and at 33 he died to the excessive grief of the

sage. The subject of 退 is 囘, and that of (aw in 1.4.) is 吾其私,‘his privacy,'

not meaning his conduct in secret, but only his way when not with the master. 亦 ‘also,' takes 即如愚~He was so, and also so. 回也,

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10. How To DETERMINE THE CHARACTERS OF

MEN. 1. is explained as== 行, or 行用,

視觀, and察. 4,焉, gen. a final particle,

in low. Ist tone, is here in up. 1st., an interroga

tive,=how? Its interrog. force blends with the exclamatory of at the end.

11. TO BE ABLE TO TEACH OTHERS ONE MUST FROM HIS OLD STORES BE CONTINUALLY DEVEL

oPING THINGS NEW. 温 is exp. in the Dict. by 蟳 and, with ref. to this very pass. it is said,

Fone's old learning being thorough, again constant

ly to practise it, is called 泪,Mod. comm. say 温’Mod.

that the new learning is in the old.' The idea probably is that of assimilating old acquisitions and new, the mind's harmonizing them. Comp.

'does.' The same, tho' not its comm. meaning,, XXVII. 1.

子貢問君子子日先行 太子 日君子不器

後問

而不學則殆

人比而不周
子曰君子周而不比小

子曰學而不思則罔思

其言而後從之

离子日攻乎異端斯害也

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.'

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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!”

12. THH GENERAL APTITUDE OF THE KEUNTSZE. This is not like our Eng. saying, that ‘such a man is a machine,'–a blind instrument. A utensil has its particular use. It answers for that and no other. Not so with the superior man, who is ad omnia paratus.

13. How WITH THE SUPERIOR MAN WORDS FOLLOW ACTIONS. The reply is literally;-'He first acts his words and afterwards follows them.'

A translator's diffic. is with the latter clause.
What is the antecedent to? It would seem

to be, but in that case there is no room
for words at all. Nor is there according to the
old comm. In the interpretation I have given,

Choo He follows the famous Chow Leen-ke, (周濂溪)

14. THE DIFFERENCE BETWEEN THE KEUNTSZE AND THE SMALL MAN.

tone, 'partial,' 'partizanly.' The sent. is this

"With the Keun-tsze, it is principles not men;

with the small man, the reverse.'

15. IN LEARNING, READING AND THOUGHT

MUST BE COMBINED.

岡,‘a net,’used also in

the sense of ‘not,' as an adverb, and here as

an adj. The old comm. makes 殆, ‘perilous,' simply= wearisome to the body."

16. STRANGE DOCTRINES ARE NOT TO BE

STUDIED.

攻, often ‘to attack,' as an enemy,

here=‘to apply one's-self to, to study: 端 correct; then, (beginnings,' 'first principles? here='doctrines' 也已 as in I. 14. In

Conf. time Buddhism was not in China, and we can hardly suppose him to intend Taouism. Indeed, we are ignorant to what doctrines he re

比. here low. 3d | ferred, but his maxim is of gen, application.

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