to 觀蓋於加仁 仁仁 有仁乎者 者者 人 觀過斯知仁矣 墨子日人之過也各於其黨 矣乎身 未 能 各見力 仁 者未 一不 使 也不 用 不 足 仁者好仁者無以尙之惡 日我未見好仁者惡不 者力者不 CHAPTER VI. 1. The Master said, "I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow any thing that is not virtuous to approach his person. 2. "Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 3. “Should there possibly be any such case, I have not seen it.” CHAPTER VII. The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous. 6. A LAMENT BECAUSE OF THE RARITY OF THE LOVE OF VIRTUE; AND ENCOURAGEMENT TO PRACTISE VIRTUE. 1. The first four belong to the verbs 好 and惡, and give them the force the sentence wrongly-'He who loves virtue his praise.’3. 蓋 here is 疑辭 ‘a particle of doubt’未之有, a transpos., as in I. 26. 7. A MAN IS NOT TO BE UTTERLY CONDEMNED BECAUSE HE HAS FAULTS. Such is the sentiment found in this ch., in which we may say, however, that Conf, is liable to the charge beyond.' The faults are the excesses of the 興子日朝聞道夕死 2矣。子 恥惡衣惡食者未足 鬍子 日士志於道而 與議也 下也無適也無莫也 离子 日 君子之於天 人 懷子之 土日與 君君 比。 羣 也天 足而 CHAPTER VIII. The Master said, "If a man in the morning hear the right way, he may die in the evening without regret." CHAPTER IX. The Master said, " A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with." CHAPTER X. The Master said, "The superior man, in the world, does not set his mind either for any thing, or against any thing; what is right he will follow." CHAPTER XI. The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive." 8. THE IMPORTANCE OF KNOWING THE RIGHT WAY. One is perplexed to translate here. Choo defines it一事物當然之理 (the truth,' which perhaps is the best translation of the term in places like this. 10. RIGHTEOUSNESS IS THE RULE OF THE principles of what is right in events and things.' KEUN-T8ZE'S PRACTICE. 君子之云云: Better is the expl. in 書翼註一道 卽率性之道道 is the path'i.e of action which is in accordance with our nature.' Man is formed for this, and if he die without coming to the knowledge of it, his death is no better than that of a beast. One would fain recognize, in such sentences as this, a vague apprehension of some higher truth or The relation of the kenn-tsze to the world' i. e., to all things presenting themselves to him. 適, read tein, is explained by 專主 to set the mind exclusively on.' We may take the last clause thus:his is the according with, and keeping near to (e, low.3d tone, = = or 親) righteousness. This gives each char. its 道, than Chi. sages have been able to propound. signification. -Ho An takes a diff. view of the whole ch., and makes it a lament of Confucius that he was likely to die without hearing of right principles 11. THE DIFFERENT MINDINGS OF THE SUPERIOR AND THE SMALL MAN. = 懷 is here emphatic prevailing in the world.-Could I once hear of cherishes and plans about.', 'earth,' ‘the the prevalence of right principles, I could die 之闔也。立 日參 唯。乎 一節 之子日唯子出門人問 喜子日參乎吾道一以貫 禮何 人 不子 子何。有子 子懍 不曰曰惠。 立不患莫已知求爲可 离子日不患無位患所以 問貫 知以 以 能能放 以 禮禮利 如乎怨 CHAPTER XII. The Master said, "He who acts with a constant view to his own advantage will be much murmured against." CHAPTER XIII. The Master said, "Is a prince able to govern “ his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?" CHAPTER XIV. The Master said, " A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.” CHAPTER XV. 1. The Master said, “Sin, my doctrine is that of an all-pervading unity." The disciple Tsang replied, “Yes.” 2. The Master went out, and the other disciples asked, saying, 12. THE CONSEQUENCE OF SELFISH CONDUCT. an official situation.所以立 is to be com放,up. 2d tone,=依,‘to accord with,'‘to pleted 所以立乎其位 lie alongside.'-He who acts along the line of gain.’ 13. THE INFLUENCE IN GOVERNMENT OF CEREMONIES OBSERVED IN THEIR PROPER SPIRIT. 禮讓字是二是一, i. e, they are hendiadys. 讓=禮之實,‘the sincer. and subs. of cer.," the spirit of it, as we should say. Comp. in I. 12. = 'to govern.' 15. CONFUCIUS' DOCTRINE THAT OF A PERVAD ING UNITY. This chap. is said to be the most profound in the Lun Yu. 1. 吾道一以 a 貫之;-To myself it occurs to translate, my doctrines have one thing which goes thro. them,' but such an expos. has not been approved by any Chin. comm. 以貫之 made to contain the copula and predicate of are This mean. is found in the Dict. 如禮何,吾道, and it is said, 指萬事萬物 see III. 3. ‘refers to all affairs and all things.' The 2d par. shows us clearly enough what the one thing or unity intended by Conf. was. It was the heart, 14. ADVISING TO SELF-CUTIVATION. Comp. I. 16. Here, as there, 不 not being imper. we must supply a nominative. 位,‘a place,’ie.lties of life are only the development and outgo man's nature, of which all the relations and du 省焉 義國已 也。見子小子矣。 賢見喻君 而賢於子 夫子之道忠恕而 日何謂也曾子曰 利R喩 自齊 於 而日 'What do his words mean?" Tsăng said, "The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,-this and nothing more.' CHAPTER XVI. The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.” CHAPTER XVII. The Master said, “When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.' CHAPTER XVIII. The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur." ings. 忠 and 恕, which seem to be two things, | MAN. 喩= (to understand.' 於 is here are both formed from, the heart,' being to be dwelt on and may be compared with the tre heart'=I, the eyo, and the 'as heart'=the I in sympathy' with others. 忠 is duty-doing, on a consideration, or from the inpulse, of one's own self; is duty doing, on the principle of reciprocity. The ch. is important, showing that Conf. only claimed to unfold and enforce duties indicated by man's mental constitution. He Hebrew eth. 17. THE LESSONS TO BE LEARNED FROM OBSERVING MEN OF DIFFERENT CHARACTERS. Of the final particles焉 and 也, it is said, 字頗有抑揚警醒意 they have something of a repressive, expansive, warning force.' 18. How A SON MAY REMONSTRATE WITH HIS PARENTS ON THEIR FAULTS. See the 禮記 was simply a moral philosopher. Obs. PE, up. XII. i. 15. 幾up. 1st tone, ‘mildly,'=the 2d tone,='yes' Sone say that 門人 must 下氣 怡色柔聲 of the 內則 mean Tsang's own disciples, and that had they 志 is the will of the parents. 又敬=更 been those of Conf, we should have read 弟 子. The criticism can't be depended on. 而已 is a very emphatic—‘and nothing more.' ‘again increasing his filial rever加孝敬, ence, the 起敬起孝 of the 內則 不違 is not abandoning his purpose of re 包咸 in the DISTINGUISH THE SUPERIOR MAN AND THE SMALL m monstrance, and not assays 国必國 ̇子違 日方。曰勞 道可謂孝矣 蠶子日古者言之不出恥 知也一則以喜一則 子日父母之年不可 国日三年無改於父之 之 以逮古 約也。 墨子日以約失之者鮮矣 矣。 以 恥懼不 而 在怨。 遠 遊 35 CHAPTER XIX. The Master said, “While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes." CHAPTER XX. The Master said, "If the son for three years does not alter from the way of his father, he may be called filial." CHAPTER XXI. The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear." CHAPTER XXII. The Master said, "The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them." CHAPTER XXIII. The Master said, “The cautious seldom err." comment given by Ho An,不敢違父母| meaning of unforgetting thoughtfulness." 意 not daring to go against the mind of his parents'勞=‘toiled and pained,' what the 22. THE VIRTUE OF THE ANCIENTS SEEN IN the two The not coming forth of the 內則 Says, 撻之流血,‘should they words of the ancients was shame about the beat him till the blood flows.' 19. A SON OUGHT NOT TO GO TO A DISTANCE WHERE HE WILL NOT BE ABLE TO PAY THE DUE 方=一定向,a fixed direction or quarter,' whence he may be recalled, if necessary. 20. A REPETITION OF PART OF I. 11. 21. WHAT EFFECT THE AGE OF PARENTS SHOULD HAVE ON THEIR CHILDREN. 知,it is ferring to whatev. bus. the cautious may be engaged in. 之, foll. an act. verb, often makes it neuter; at least, a neuter verb renders the ex #aid, conveys here 金念不忘意 the pression best in English. |