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5. "At sixty, my ear was an obedient organ for the reception of

truth.

6. “At seventy, I could follow what my heart desired, without transgressing what was right".

CHAPTER V. Măng E asked what filial piety was. The Master said,“It is not being disobedient."

2. Soon after, as Fan Ch'e was driving him, the Master told him, saying, 'Mang-sun asked me what filial piety was, and I answered him,‘not being disobedient."

3. Fan Ch'e said, “What did you mean?" The Master replied, “That parents, when alive, should be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.

events. 4. The decrees of Heaven,'=the things | princely descent, and 仲孫叔孫 and

decreed by Heaven, the constitution of things

the families. 仲孫

making what was proper to be so. 5. The, became the respective surnames of ear obedient' is the mind receiving as by was changed into 孫 by the father of Mang E, on a principle

intuition the truth from the ear. 6. 矩,‘an instrument for determining the square.' 不 踰矩, ‘without fransgressing the square.'

5. FILIAL PIETY MUST BE SHOWN ACCORDING TO THE RULES OF PROPRIETY. 1. Mang E was a great officer of the state of Loo, by name

Ho-ke (何忌), and the chief of one of the three great families by which in the time of Conf. the authority of that state was grasped.

Those families were descended from three

brothers, the sons by a concubine of the duke

of humility, as he thereby only claimed to be the eldest of the inferior sons or their representatives, and avoided the presumption of seeming to be a younger full brother of the

reigning duke. 懿 ‘mild and virtuous,' was the posthumous honorary title given to Ho-ke. On 子, see I. 1.1. Fan, by name 須,aud designated 子遲

was a minor disciple of Hwan (B. C. 710-693), who were distinguished | the sage. Conf. repeated his remark to Fan, at first by the prenomens of,, and that he might report the explanation of it to his friend Mang E, or Mang-sun, and thus prevent him from supposing that all the sage intended was disobedience to parents.

To these was subsequently added the character grandson,' to indicate their

以有難關敬 敬於

為酒有子 何 犬孝子 食事夏以馬者游

乎先弟問別皆是問

生子孝乎。能

疾問

饌服子 有能

之孝

會其曰,養養曰憂子 是勞色 不至今 日

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 Master 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. Choo 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 pff 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

al piety. Mang Woo (the hon. epithet,=Bold and of straightforward principle,') wes the son

of Mang E, and by name 1 merely indi

cates that he was the eldest son.

HOW THERE MUST BE REVERENCE IN FILIAL DU

sy. Tsze-yew was the designation of 言偃, 言偃

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

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

tends filial duty to elders generally,―to the

as well as to the 父母. We have in 兄

transl. to supply their respective nom. to the

two 有食, read tsze, ‘rice,' and then, food

on the west among *the wise ones' 養 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. 1st tone,=則,

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人觀

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發退回

囘而

也省
省終

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

said;-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 noun to which the three refer, we must

told, made answer according to the character of

the questioner, as each one needed instruction.

9. THR QUIET RECEPTIVITY OF THE DISCIPLE

go down to in the 4th par. There is a

Hwuy. 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

four assessors in his temples, and with the title of 視觀, and 察. 4, 焉, gen. a final particle, 復聖顔子, The second sage, the philoso- in low. 1st tone, is here in up. 1st., an interroga

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 省(as 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

up 如愚-He was so, and also so.

see I, 15.

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 DEVELOPING THINGS NEW.

温 is exp. in the Dict. by

蟳 and, with ref. to this very pass. it is said,

‘one's old learning being thorough, again constant

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

10. How To DETERMINE THE CHARACTERS OF

that the 'new learning is in the old.' The idea

probably is that of assimilating old acquisitions

MEN. 1. 以 is explained as= 行, or 行用, and new, the mind's harmonizing them. Comp.

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

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人比而不周

子曰君子周而不比小

子比

而不學則殆

子曰學而不思則罔思

因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 supe

rior 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!"

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-k'e,

(周濂溪)

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

tone, 'partial,' 'partizanly.' The sent. is thisWith the Keun-tsze, it is principles not men; with the small man, the reverse.'

15. IN LEARNING, READING AND THOUGHT

MUST BE COMBINED. 罔,‘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;' as in I. 14.

here="doctrines.’也已,

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.

多國

矣。尤

尤行寡悔祿在其中

其餘則寡悔言

則寡尤多見

悔闕

聞闕疑慎言其

因子張學干祿子

爲不知是知也
乎知之爲知之不知
离子日由誨知之

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知之

CHAPTER XVII. The Master said, “ Yew, shall I teach you what knowledge is? When you know a thing, to hold that you

know it; and when you do not know a thing, to allow that you do not know it; this is knowledge.”

CHAPTER XVIII. 1. Tsze-chang was learning with a view to official emolument.

2. "The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: -then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

17. THERE SHOULD BE NO PRETENCE IN THE PROFESSION OF KNOWLEDGE, OR THE DENIAL OF

IGNORANCE.

by surname , and generally known by his designation of Tsze-loo (子路), was one of the most famous disciples of Confucius, and now occupies in the temples the 4th place east in the sage's own hall. He was

noted for his courage and forwardness, a man of impulse rather than reflection. Conf. had foretold that he would come to an untimely end, and so it happened. He was killed through his own rashness in a revolution in the state of Wei. The tassel of his cap being cut off when he received his death-wound, he quoted a saying-The superior man must not die without his cap,' tied on the tassel, adjusted the cap,

and expired. This action一結纓禮全,

any one thing.' 篇=以為, ‘to take to be,' to consider,' 'to allow.', thus marked with a tone, is used for 汝,‘you.

name

was not

18. THE END IN LEARNING SHOULD BE ONE'S oWN IMPROVEMENT, AND NOT EMOLUMENT. 1. Tsze-chang, named 启示, with the double sur顓孫 a native of Chin (陳), undistinguished in the Confucian school. Tszekung praised him as a man of merit without boasting, humble in a high position, and not arrogant to the helpless. From this ch., however, it would appear that inferior mot. did sometimes rule him, 學=‘was learning,' i. ey

at some particular time. 干=求, to seek

-,

is much lauded. Of the six 知, the 1st and for. 2. 闕 is explained in the comm. as in

6th are knowledge subjective, the other four transl.,姑舍置, but this mean. of it is are knowledge objective. The first 知 之= not found in the Dict. 祿在其中,

知之之道. In the other two cases, In the other two cases; <= |.Enolument is herein,' i. e, it will come without

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