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馬 行。 懼。 子者 貢力 日憂子 夫知道 子者者 方

三不

學日君子道者三我無能

子日君子恥其言而過其 兩人會子日君子思不出其

子日不在其位不謀其防 也使者出子日使乎使乎 對日夫子欲寡其過而未能

也。

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master is anxious to make his faults few, but he has not yet succeeded." He then went out, and the Master said, “A messenger indeed! A messenger

A messenger indeed!” CHAPTER XXVII. The Master said, “He who is not in any particular office, has nothing to do with plans for the administration of its duties.'

CHAPTER XXVIII. The philosopher Tsăng said, “The superior man, in his thoughts, does not go out of his place.”

CHAPTER XXIX. The Master said, “The superior man is modest in his speech, but exceeds in his actions.”

CHAPTER XXX. 1. The Master said, “The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear."

2. Tsze-kung said, “Master, that is what you yourself say.” officer of the state of Wei, and a disciple of the , serted here, from its analogy with the preceding. sage. His place is now 1st east in the outer 29. THE SUPERIOR MAN MORE IN DEEDS TILAS court of the temples. Conf. had lodged with him when in Wei, and it was after his return to

IN WORDS. HE -lit.

, “is ashamed of Loo that Pih-yuh sent to inquire for bim.

his words. Comp. ch. 21, and IV. 22. 27. A repetition of VII. 14.

30. CONFUCIUS' HUMBLE ESTIMATE OF HIMSELT, 28. THE THOUGHTS OF A SUPERIOR MAN IN

WHICH TSZE-KUNG DENIES. 1. We have the HARMONY WITH HIS POSITION. Tsăng here quotes greatest part of this par. in IX. 28, but the

translation must be somewhat different, as from the 象 or illustration, of the 520 dia

仁者,知者勇者 here in apposition gram of the Yih-king, but he leaves out one character,一以 before 思,and thereby alters with 君子 君子道者一

君子 the meaning somewhat, what is said in the Yili, FIT what the superior was

does not go out of his place.'— The ch., it is said, is in takes to be his path. 2. Í=tomy.

are

安為何 信 知
也為微
微抑子患子

患子牙子 疾乎是 生亦日主

日哉

日哉 固孔栖先不不 不 夫方 也。子栖謂覺逆能患我 //

日者孔者許也人則 1、 非與子是不 之不日 敢無日賢食 不暇。 為乃丘乎

丘。 已 也,

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CHAPTER XXXI. Tsze-kung was in the habit of comparing men together. The Master said, “Tsóze must have reached a high pitch of excellence! Now, I have not leisure for this.

CHAPTER XXXII. The Master said, “I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

CHAPTER XXXIII. The Master said, “He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily when they occur ;—is he not a man of superior worth ?”

CHAPTER XXXIV. 1. We-shang Mow said to Confucius, “K'ew, how is it that you keep roosting about? Is it not that you are an insinuating talker?”

2. Confucius said, “I do not dare to play the part of such a talker, but I hate obstinacy."

be disobedient,''to rebel ;' also, to meet,' and AGAINST MAKING COMPARISONS.

There to anticipate,' i. e., in judgment. En Ha! is he not superior ?' The remark is see XIII. 19, but the meaning is there .perhaps,'

while here the pin is adversative, and="but.'

先覺者 is used in oposition to 後覺 OTHERS. See I. 16, et al. A critical canon is laid down here by Choo He: All passages, and='a quick apprehender, one who underthe same in meaning and in words, are to be stands things before others.' So, Choo He. Kóung understood as having been spoken only once, and their recurrence is the work of the compilers: Gan-kwð, however, takes pop as conjunctive, and waere the meaning is the same and the lan. in apposition with the two preceding having been repeated by Confucius Thimself

, characteristics, and interprets the conclusion with the variations. According to this rule, the 'Is such a man of superior worth ? On Choo sentiment in this chapter was repeated by the He's view, the is exclamatory. 33. QUICK DISCRIMINATION WITHOUT SUSPI

V,'to SELF FROM THE CHARGE OF AN AGED REPROVER. 1.

31. ONE'S WORK

IS

WITH ONE'S-SELF:

ironical.

32. CONCERN SHOULD BE ABOUT OUR PERSONAL ATTAINMENT, AND NOT ABOUT THE ESTIMATION OF

master in four different utterances.

34. CONFUCIUS NOT SELF-WILLED, AND YET NO GLIB-TONGUED TALKER :-DEFENCE OF HIM

CIOUSNESS 18 HIGHLY MERITORIOUS.

怨莫 夫。團報德。何

園何國力 天 子子德。以如。或 稱 不 貢 直子日 其 尤也 1。 報日以德 人子何我 怨何德也不 下日爲知 以以 報 學其也

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日莫我知也

五量子日曬不稱其

德報怨

CHAPTER XXXV. The Master said, “A horse is called a ke, not because of its strength, but because of its other good qualities.

CHAPTER XXXVI. 1. Some one said, “What do you say concerning the principle that injury should be recompensed with kindness ?”

2. The Master said, “With what then will you recompense kindness?

3. Recompense injury with justice, and recompense kindness with kindness.'

CHAPTER XXXVII. 1. The Master said, “Alas! there is no one that knows me."

2. Tsze-kung said, “What do you mean by thus saying-that no one knows you?” The Master replied, “I do not murmur against From We-shang's addressing Conf. by his name, tice.-How far the ethics of Confucius fall be it is presumed that he was an old man. Such a low the Christian standard is evident from this liberty in a young man would have been im- chapter. The same expressions are attributed pudence. It is presumed also, that he was one of to Confucius in the Le-ke, XXXII. 11, and it those men who kept themselves retired from is there added FEVEREN the world in disgust. as a bird, used contemptuously with ref. to ZE=1)

, which is explained, -" He Conf.going about among the princes and wishing who returns good for evil is a man who is careto be called to office. 2. Etih, from himmelf by such'a course. The author of holding to one idea without intelligence.' 35. VIRTUE, AND NOT STRENGTH, THE TIT

the X it says, that the injuries intended by

the questioner were only trivial matters, which was the name of a

perhaps might be dealt with in the way be famous horse of antiquity who could run 1000 mentioned, but great offences, as those against le in one day. See the dict. in voc. It is here a sovereign, a father, may not be dealt with by used generally for a good horse'

such an inversion of the principles of justice. 36. Good is NOT TO BE RETURNED FOR EVIL; The Master himself, however, does not fence

1. his deliverance in any way. 德恩惠,kindoness 怨, resentment, 37. ConfuciUS, LAMENTING THAT MES DID hatred,' here put for what awakens resentment,

NOT KNOW HIM, RESTS IN THB THOUGHT THAT (Wrong; injury. The phrase 以德報怨| HEAVEN RESEW IN. 1.

KNEW HIM. 1. 11–the inis found in the KK of Laou-tsze, II. 63, version for does not know me.' but it is likely that Conf

. questioner simply He referred, comm. say, to the way in which consulted him about it as a saying which he he pursued his course, simply me, out of had heard and was inclined to approve himself.

his own conviction of duty, and for his own in2. W 1 with straightness,' i. c., with jus- provement, without regard to success, or the

SUBJECT OF PRAISE,

EVIL TO BE MET SIMPLY WITH JUSTICE,

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