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貢.

情其問
問國 能

也莊

甚日矜散子

子膚能交也聞

也紂而久會陽難改

是之勿

◎會子日吾聞諸夫

以不喜如 為也之其諸 得上士 臣他夫

其失師

與可子

CHAPTER 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."

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

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

as we should say 'to come out fully,' i. e., in | and that it was this which constituted his exone's proper nature and character. On the concellence.

struction of 必也親喪乎, comp. XII.

13. 吾聞諸夫子—諸

seems to=

之i, so that 諸 and 夫子 are like two

1

objectives, both governed by 聞.

18. THE FILIAL PIETY OF MANG CHwaNG:——

BY TSANG SIN. Chwang was the honorary epithet of Suh (速), the head of the Mäng family, not long anterior to Confucius. His father, acc. to Choo He, had been a man of great merit, nor was he inferior to him, but his virtue especially appeared in what the text mentions.-Ho An 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, during the three years of mourning,

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不墜

於 焉

有夫其 人,貢

武之道焉夫子焉不學而亦

不賢者識其小者莫不有文

何常師之有

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著文於

識武

其之貢

有大道日

亦文者未仲

皆過

見也

之如歸

更日焉

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

CHAPTER 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." CHAPTER XXII. 1. Kung-sun Ch'aou of Wei asked Tsze-kung, saying, “From whom did Chung-ne get his learning?”

2. Tsze-kung replied, “The doctrines of Wăn and Woo have not yet fallen to the earth. 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 Woo. 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

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 Chow. 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 TszEKUNG.

Such is the lesson of this chapter, as

moon being here spoken of together, the must be confined to 'eclipses,' but the term is also applied to the ordinary waning of the moon.

22. CONFUCIUS' SOURCES OF KNOWLEDGE WERE THE RECOLLECTIONS AND TRADITIONS OF THE PRINCIPLES ON WAN AND WOO:-BY TSZE-KCNG. 1. Of the questioner here we have no other mee morial. His surname indicates that he was a descendant of some of the dukes of Wei. Observe how he calls Confucius by his designation of or 'Ne secundus.' (There was an elder

expanded in the The sun and the brother, a concubine's son, who was called (É

1

乎。

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不得其門而入不見宗廟

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之美百官之富得其門

寡矣夫子之云不亦宜

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亦門票數窺譬服於

宜者廟仞見之景朝

CHAPTER XXIII. 1. Shuh-sun Woo-shuh observed to the great officers in the court, saying, “Tsze-kung is superior to Chung-ne.” 2. Tsze-fuh King-pih 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.

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?”

尼)仲尼焉學,How did Chung-ne | 顏囘篇 we may conclude that he was learn ?. but the ‘how'='from whom ?' The given to envy and detraction. 賢一 used here expression below, however,夫子焉不 學, expounded as in the translation, might |

auggest, from‘what quarter ?' rather than 'from | 「 what person?'as the proper rendering. The last clause is taken by modern commentators, as asserting Conf. connate knowledge, but Gankwo finds in it only a repetition of the statement that the sage found teachers everywhere.

23. TszE-KUNG REPUDIATES BEING THOUGHT SUPERIOR TO CONFUCIUS, AND, BY THE COMPARISON OF A HOUSE AND WALL, SHOWS HOW ORDINARY PEOPLE COULD NOT UNDERSTAND THE MAS

one of the chiefs of the Shuh-sun

as in XI. 15, 1. 2. Tsze-fuh King-pih,—see

XIV.38. 譬之宮牆宮 is to be

taken generally for a house or building, and not in its now. common acceptation of ‘a palace.. It is a poor house, as representing the disciple, and a ducal mansion as representing his master. Many commen. make the wall to be the sole ob

ject in the comparison, and 宮牆=宮之 牆. It is better, with the 合講, to take both

the house and the wall as members of the comp.,

and 宮牆=宮與牆. The wall is not a
part of the house, but one inclosing it. 3. 仞

TER. 1. 武 was the hon. epithet of Chow Kew
(州仇),
family. From a mention of him in the 家語, 4. The 夫子 here refers to Woo-shuh.

means 7 cubits. I have translated it-fathoms.'

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不君也蓋 多雖仲人

一節

欲 尼之

尼子其 自日 賢

不言禽不絕月 者也

以賢謂知 也听

不為於子量

無以爲也仲尼不可毁也他

叔孫武叔毁仲尼子貢日

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慎知子貢也傷得也不 於而猶

也。一平。曰

天言子子

子以貢為 之為日恭

日踰可雙子

月焉踰也貢 乎人也他日

CHAPTER XXIV. Shuh-sun Woo-shuh having spoken revilingly. of Chung-ne, Tsze-kung said, "It is of no use doing so. Chung-ne cannot be reviled. The talents and virtue of other men are hillocks and mounds, which may be stept over. Chung-ne is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.”

CHAPTER XXV. 1. Tsze-k'in, addressing Tsze-kung, said, "You are too modest. How can Chung-ne be said to be superior to you?"

2. Tsze-kung said to him, “ For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

3. "Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.

24. CONFUCIUS IS LIKE THE SUN OR MOON, The meaning comes to the same. Choo He

HIGH ABOVE THE REACH OF DEPRECIATION:-BY

T8ZE-KUNG. 無以爲 is explained by Choo

He (and the gloss of Hing Ping is the same) as

=無用為此, it is of no use to do this, 他人之賢者—他人 is to be understood, acc. to the 備合, as embracing all other sages. I have supplied from the sage,' crter most modern paraphrasts. Hing Ping, however, supplies 'from the sun and moon.

P

says that 多 here is the same with 祇 only. Hing Ping takes it as=滴,just. This meaning of the char. is not given in the dictionary,

but it is necessary here; see supplement to Hing

loc. ing's疏in

25. CONFUCIUS CAN NO MORE BE EQUALLED THAN THE HEAVENS CAN BE CLIMBED-BY

TSZE-KUNG. We find it difficult to conceive of the sage's disciples speaking to one another, as Tsze-kin does here to Tsze-kung, and Hing

4.

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也其斯

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綏之斯來動之

斯立道之斯

家者所謂立之

也夫子之得邦

及袁生來
也如也動斯

之邦

升天

"Were our Master in the position of the prince of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:-he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"

Ping says that this was not the disciple Tsze- | transl., is quite as much as it denotes. Comp. its

kin, but another man of the same surname and designation. But this is inadmissible, especially as we find the same parties, in I. 10, talking about

use in I. 8, et al. 3. 夫子之得那家

must be understood hypothetically, because he never was in the position here assigned to

the character of their master. 1. 子爲恭 him. 斯,一as in X. 10, 1.道 is for 導 ‘you are doing the modest. 2. 君子 has in I. 5. 來-as in XVI. 1, 11. 動之一。 here its lightest meaning. The makes in XV. 32, 3. Z, them, 'the people' being alit=學者, ‘a student,' but ‘a man,' as in the | ways understood.

as

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