直或乞醯焉乞諸其鄰 子日巧言令色足恭 CHAPTER XXIV. The Master said, "Fine words, an insinuating appearance, and excessive respect;-Tso-k'ew Ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;– Tso-k'ew Ming was ashamed of such conduct. I also am ashamed of it." CHAPTER XXV. 1. Yen Yuen and Ke Loo being by his side, the Master said to them, “Come, let each of you tell his wishes.. 2. Tsze-loo said, "I should like, having chariots and horses, and light fur dresses, to share them with my friends, and though they should spoil them, I would not be displeased." 3. Yen Yuen said, "I should like not to boast of my excellence, nor to make a display of my meritorious deeds." 4. Tsze-loo then said, “I should like, sir, to hear your wishes.” The Master said, "They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly." 24. PRAISE OF SINCERITY, AND OF TSO-K'EW 25. THE DIFFERENT WISHES OF YEN YUEN, MING. 巧言令色 see I. 3. 足恭 ‘excessive respect,'足 being in 3d tone, read tseu. Some of the old comm., keeping the usual tone and meaning of 足, interpret the phrase of movements of the 'feet' to indicate respect. The discussions about Tso-k'ew Ming are end less. See 摭餘說, I. 20. It is sufficient for us to rest in the judgment of the comm. 程 that he was an ancient of reputation.' It is not to be received that he was a disciple of Conf. was the name of Conf. The Chinese decline pronouncing it, always substituting mow (某), such an one,' for it. 願伐 四節 者安之朋友信之少 願聞子之志子日老 伐善無施勞子路日 之信 日也。見曰之。 如丘之好學也 有忠信如丘者焉不 墨子日十室之邑必 焉邑 不必 自未 路 少老日 CHAPTER XXVI. The Master said, “ It is all over! I have not yet seen one who could perceive his faults, and inwardly accuse himself." CHAPTER XXVII. The Master said, "In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.” I. ii. 10. 4. 信之=與之以信, To | brings himself before the bar of his conscience, be with them with sincerity.'-The Master and the disci., it is said, agreed in being devoid of selfishness. Hwuy's, however, was seen in a higher style of mind and object than Yew's. The remark affirms a fact, inexplicable on Conf. view of the nature of man. But perhaps such an exclamation should not be pressed too closely. 27. THE HUMBLE CLAIM OF CONFUCIUS FOR In the sage, there was an unconsciousness of self, HIMSELF. 邑(人聚會之稱也 and without any effort, he propos, acting in regard to his classification of men just as they ought severally to be acted to. 26. A LAMENT OVER MEN'S PERSISTENCE IN ERROR. is the designation of the place where men are collected together,' and may be applied from a hamlet upwards to a city. 忠=忠厚 'honourable,'' substantial.' Confucius thus did The has an exclamat. force., not claim higher natural and moral qualities than others, but sought to perfect himself by to litigate' 內自訟者, one who learning. CHAPTER I. 1. The Master said, "There is Yung!-He might occupy the place of a prince." 2. Chung-kung asked about Tsze-sang Pih-tsze. The Master said, “He may pass. He does not mind small matters." 3. Chung-kung said, "If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters, in his government of the people, that may be al lowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive ?" 4. The Master said, " Yung's words are right.” HEADING OF THIS BOOK.雍也第六 "There is Yung!' commences the first ch., and stands as the title of the book Its subjects are much akin to those of the preceding book, and therefore, it is said, they are in juxtaposition, 1. THE CHARACTERS OF YEN YUNG AND TSZESANG PIH-TSZE, AS REGARDS THEIR ADAPTATION FOR GOVERNMENT. 1. 可使南面, might be employed with his face to the south. In China, the emperor sits facing the south, So did the princes of the states in their several courts in Conf. time. An explan, of the practice brightness, when all things are exhibited to one another. It is the diagram of the south. The custom of the sages (i. e., monarchs) to sit with their faces to the south, and listen to the repres sentations of the empire, governing towards the bright region, was taken from this.? 2. Obs. Chung-kung was the designation of Yen Yung, see V. 4. 簡 has here substantially the same meaning as in V.21,=不煩 ‘not troubling," i. e, one's self about small matters. With ref. to that place, however, the Dict., after the old comm., explains it by, 'great.' 3. Of Tszesang Pih-tsze, we know nothing certain but in approving the identifica, of him with a Tsze is attempted in the Yih-King, 說卦 ch. 9, what is here stated. Choo He seems to be wrong sang Hoo. 居敬, to dwell in respect,’to have the mind imbued with it. 敬=敬事 未 ·學 齊之 其 也粟 母子聞短 乘五日語 肥秉與 粟使學死 對 子於 矣 怒曰 哀公問弟子孰爲好 CHAPTER II. The duke Gae asked which of the disciples loved to learn. Confucius replied to him, “There was Yen Hwuy; He loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did." CHAPTER III. 1. Tsze-hwa being employed on a mission to Ts'e, the disciple Yen requested grain for his mother. The Master said, "Give her a foo." Yen requested more. "Give her an yu," said the Master, Yen gave her five ping. 2. The Master said, "When Ch'ih was proceeding to Ts'e, he had fat horses to his carriage, and wore light furs. I have heard 2. THE RARITY OF A TRUE LOVE TO LEARN. HWUY'S SUPERIORITY TO THE OTHER DISCIPLES. In 有顏回者,者 =‘that.' There was that Yen Hwuy. He did not transfer hi anger,' i. e., his anger was no tumultuary g passion in the mind, but was excited by some specific cause, to which alone it was directed. 短命死矣,="He died an early death,' but conveys also the idea in the transl. The two last clauses are completed thus:一气 也,則亡(read as, and=無)是人未 聞如是之好學者也 3. DISCRIMINATION OF CONFUCIUS IN REWARDING OR SALARYING OFFICERS. 1., up. 3d tone, 'to commission,' or 'to be commissioned.' Choo He says the commission was a private one from Confucius, but this is not likely. The old interpretation makes it a public one from the court of Loo; see 四書改錯,III. 9. 再子, "The disciple Yen'; see III. 6. Yen is here styled like 有子, in I. 2, but only in narrative, 子, not as introducing any wise utterance. A foo contained 6 tow (斗), and 4 shing (升), or 64 east, in the outer hall of the temples. He was 用之 以 之 焉違 1. 川 謂爾 月至焉而已矣 而仁囘其且仲鄰百思君 也舍角弓里辭為子 矣。飯 餘其諸。雖曰子之周 欲犂黨 宰急 勿牛乎。母與不 that a superior man helps the distressed, but does not add to the wealth of the rich." 3. Yuen Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them. 4. The Master said, “ Do not decline them. May you not give them away in the neighbourhoods, hamlets, towns, and villages?” CHAPTER IV. The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be red and horned, although man may not wish to use it, would the spirits of the mountains and rivers put it aside?" CHAPTER V. The Master said, "Such was Hwuy that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.” mal with those qual., tho' it might spring from one not possessing them, would certainly not be unacceptable on that account to the spirits sacrificed to. I translate by 'calf,' but it is not implied that the victim was young. him if he were ill, he replied, I have heard that | to have no money is to be poor, and that to study truth and not be able to find it is to be ill.' This answer sent Tsze-kung away in confusion. The 900 measures (whatever they were) was the proper allowance for an officer of Sze's station. 為之宰, See V. 7, though up. 2d tone,=捨, (to lay aside,' to put away. it is not easy to give the the same reference here as in that passage. 4. According to ancient-142 statutes, a lin, a le, a heang, and a tang, have each their specific number of component families, but the meaning is no more than the poor about you. 平 makes the remark=‘may 5. THE SUPERIORITY OF HWUY TO THE OTHER DISCIPLES. It is impossible to say whether we should translate here about Hwuy in the past or present tense. 違 here is not 違背,cto oppose,' but 違去, ‘to depart from. 日月 至,‘come to it,' i. e, the line of perfect virtue, in the course of a day, or a month. 日月may also be, for a day or a month.' So in the should be red, and have good horns. An ani- 疏 |