俟 而七旣 者舍 歸 人 夫浴冠志撰。 會 能 之 者也子你 沂五 日日對 如章 六冀何日 乎人春傷異瑟 童者乎乎希 篇 •春 日能之願學焉宗廟之重 君子赤爾何如對日非 與詠六服 服各子 爾相事非 6. "What are your wishes, Ch'ih," said the Master next to Kung-se Hwa. Ch'ih replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the Princes with the Emperor, I should like, dressed in the dark squaremade robe and the black linen cap, to act as a small assistant.' 7. Last of all, the Master asked Tsang Sih, "Teen, what are your wishes?" Teen, pausing as he was playing on his harpsichord, while it was yet twanging, laid the instrument aside, and rose. “My wishes," he said, are different from the cherished purposes of these three gentlemen.”“What harm is there in that?" said the Master; “do you also, as well as they, speak out your wishes.” Teen then said, " In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the E, enjoy the breeze among the rain-altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Teen." In the Chow Le, 500 men make a 旅, and 5 旅. | Cor 6. 能之一之 refers to the 禮樂 or 2,500 men, make a B. The two terms to- in p. 5. 會 is the name for occasional or ingether have here the meaning given in the transl. cidental interviews of the princes with the em 篇之‘managed it.’比, lower 3d tone, blends its force with the foll. 及方向 , ‘towards’知方,‘know the quarter to which to turn, the way in which to go.’5. At the beginning of this paragraph and the two fol lowing, we must supply子日如=或 peror, what are called 時見同 belongs to together at court. The 端,(and from its occasions when they all presented themselves colour called), was a robe of cere component parts having no gathers nor slanting mony, so called from its straight make, its 章甫 was the name of a cap of cuttings. 為廟 六 唯以 日子晳點 之會者七求禮 夫日日 干貝 子 夫 爲之小孰能爲之大。 L 讓 點也三子者出會 邦 邦 與是 志之會 大何 也 安故曰 已何後 赤與非見 也宗邦方之國 言晳 如會 8. The three others having gone out, Tsang Sih remained behind, and said, "What do you think of the words of these three friends?" The Master replied, "They simply told each one his wishes." 9. Teen pursued, “ Master, why did you smile at Yew?” 10. He was answered, “The management of a state demands the rules of propriety. His words were not humble; therefore I smiled at him.” 11. Teen again said, “But was it not a state which Kew proposed for himself?" The reply was, "Yes; did you ever see a territory of sixty or seventy le, or one of fifty or sixty, which was not a state?” 12. Once niore, Teen inquired, “And was it not a state which Chih proposed for himself?" The Master again replied, " Yes; who but princes have to do with ancestral temples, and audiences with the Emperor? If Ch'ih were to be a small assistant in these services, who could be a great one?” ceremony. It had different names under dif- | month, to put away evil influences. 雪 ferent dynasties. 甫 same as time.' (up. ad tone), 'capped men.' Capping was in China a custom similar to the assuming the toga virilis among the Romans. It took place at 20. 浴 is not ‘to bathe,' but is used with reference to some custom of washing the hands and clothes at some stream in the 3d was the name of a sacrifice, accompanied with pray er, for rain, Dancing movements were em ployed at it, hence the name -舞雲 11. 晳日 is to be supplied before 唯, and 子 日 before 安. Similar supplements must be made in the next paragraph.-It does not appear whether Teen, even at the last, understood why Conf. had laughed at Tsze-loo, and not at the others. It was not,' say the comm.,' 'because Tsze-loo was extravagant in his aims. They were all thinking of great things, yet not greater than they were able for. Tsze-loo's fault was in the levity with which he had proclaimed his wishes. That was his offence against propriety.' BOOK XII. YEN YUEN. 敏勿勿子哉為已已 斯淵禮禮旦 矣。厄 由己而由仁乎 天 下 言視問由歸 雖非非 禮禮 顏顏 已復禮爲仁 淵第十二 顏淵問仁子日克 乎焉克克 CHAPTER I. 1. Yen Yuen asked about perfect virtue. The Master said, “To subdue one's-self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to pro priety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?" 2. Yen Yuen said, " I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen Yuen then said, "Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson. HEADING OF THIS BOOK.-顏淵第十 二, 'The twelfth Book, beginning with Yen Yuen.' It contains 24 chapters, conveying lessons on perfect virtue, government, and other questions of morality and policy. addressed in conversation by Confucius chiefly to his dis ciples. The different answers, given about the same subject to different questioners, show well how the sage suited his instructions to the characters and capacities of the parties with whom he had to do. 1. How To ATTAIN TO PERFECT VIRTUE:-A CONVERSATION WITH YEN YUEN. 1. In Ho An, 克已 is explained by豹身,‘to restrain the body.' Choo He defines 克by勝, (to 身而存故謂為已,已 here is not exactly selfishness, but selfishness is what abides by being attached to the body, and hence it is said that seldshness is 已?And again, 克已非克去其已,乃克 去已中之私欲也,克已 is not subduing and putting away the self, but subduing and putting away the selfish desires in the self" This ‘selfishness in the self' is of a three-fold character:first, 氣禀 said by Morrison to be a person's natural constitution and disposition of mind: it is, I think, very much the fuxinòs ärdgwxes or 'aninal man; second, the desires of the 耳目,口鼻之欲, overcome,' and 已by身之私欲, (the ears, the eyes, the mouth, the nose;' i. ., the dominating influences of the senses; and third, selfish desires of the body. In the合講it 爾我, Thou and I' i. e, the Inst of supe is said−已非卽是私但私卽附riority. More concisely, the 已 is said, in the 子 請 弓怨施 怨怨賓曰 日在 在於已使出仲 斯 人所民門弓 在不如如問 者牛語 其間 不怨欲承見仁 敏仲無勿大大子 CHAPTER II. Chung-kung asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the | country, and none in the family.” Chung-kung said, “Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.' CHAPTER III. 1. Sze-ma New asked about perfect virtue. 2. The Master said, “The man of perfect virtue is cautious and slow in his speech." 翼註 to be the 人心 as opposed to the 道心 ‘the mind of man'in opposition to the (mind of reason. See the Shoo-king II. ii. 9. This refractory ‘mind of man,' it is said, 與生俱生, (is innate,' or, perhaps, con- | nate.' In all these statements, there is an acknowledgment of the fact-the morally abnormal condition of human nature-which underlies the Christian doctrine of original sin. With ref. to the above three-fold classification of selfish desires, the second par. shows that it was the second order of them--the influence of the Benses, which Conf. specially intended. 復禮 -see note on 禮VIII. 2. It is not here ceremonies. Choo He defines it一天理之節 文‘the specific divisions and graces of hea venly principle or reason.' This is continually being departed from, on the impulse of selfish 'the empire will return to perfect virtue,' sup posing the exemplifier to be a prince. In the next sentence, which is designed to teach that every man may attain to this virtue for himself, 而='or' 2. 其 refers to克已復禮 目=條目,‘a list' or 'index.’事 is used as an active verb;-I beg to make my business these words.’ 2. WHEREIN PERFECT VIRTUE IS REALIZED: –A CONVERSATION WITH CHUNG-KUNG. From this ch., it appears that reverence (敬) and reciprocity (), on the largest scale, are perfect virtue. 使民,‘ordering the people,' is apt to be done with haughtiness. This part of the answer may be compared with the apostle's Honour all men, only the ‘all men, |ccept is much more comprehensive there. 已所云 云-comp. V.11.在那在家,="abroad," at home.' Paou Heen, in Ho An, however, takes the former as denoting the prince of a state,' and the lat., 'the chief of a great offcer's establishment.' This is like the interpr. of in last ch.-The answer, the same as that of ness, but there is an ideal of it as proper to man, which is to be sought-returned to '–by overcoming that. is explained by Choo He by 與, ‘to allow. The gloss of the 備合 is— 稱其仁,‘will praise his perfect virtue, Hwuy in last ch, seems to betray the hand of The whole sentence thus seems to become a mere platitude. Perhaps 天下 is only= our 'every body,' or any body.' In Ho An, kwei is taken in the sense of to return, the compiler. 3. CAUTION IN SPEAKING A CHARACTERISTIC OF PERFECT VIRTUE:-A CONVERSATION WITH TSZE-NEW. 1. Tsze-new was the designation of 有關 兄司 弟馬 子不日關之 平 獨憂 憂君 牛之 謂之已乎子 也詞曰其言也詠能 日期 斯憂問得乎。 亡。曰懼。內為不君無子 省之懼子。訒 日 夏皆 也 不君曰子乎為斯 日 3. “Cautious and slow in his speech !" said New ;“is this what is meant by perfect virtue?" The Master said, "When a man feels the difficulty of doing, can he be other than cautious and slow in speaking ?” CHAPTER IV. 1. Sze-ma New asked about the superior man. The Master said, "The superior man has neither anxiety nor fear." 2. “ Being without anxiety or fear!” said New;“ does this constitute what we call the superior man? 3. The Master said, "When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?” CHAPTER V. 1. Sze-na New, full of anxiety, said, " Other men all have their brothers, I only have not.” 2. Tsze-hea said to him, “There is the following saying which I have heard :--- now the 7th east in the outer ranges of the disciples. He belonged to Sung, and was a brother of Hwan Tuy, VII. 22. Their ordinary surnaine| was Heang ([]), but that of Hwan could also be used by them, as they were descented from the duke so called. The office of Master of the horse'(司馬) had long been in the family, and that title appears here as if it were New's 2. 訊=言難出,‘the words surname. coming forth with dificulty: 3. 為之言 之-comp. on 之 in the note on VII. 10, et al. – Doing being difficult, can speaking be with out difficulty of utterance,' 4. How THE KEUN-T8ZE HAS NEITHER AN XIETY NOR FEAR, AND CONSCIOUS RECTITUDE chronic illness' here it is understood with ref. to the mind, that displaying no symptom of disease. 5. CONSOLATION OFFERED BY TSZE-HEA TO BROTHER. TsZE-NEW ANXIOUS ABOUT THE PERIL OF HIS by the conduct of his eldest brother Hwan Tuy, 1. Tsze-new's anxiety was occasioned who, he knew, was contemplating rebellion, which would probably lead to his death. 弟: elder brothers' and ‘younger brothers,' but Tsze-new was himself the youngest of his family. The phrase simply = brothers.'All have their brothers,' ie, all can rest quietly without anxiety in their relation. 2. It is naturally Supposed that the author of the observation was Conf. 4. The 翼註 says that the expr:‘all 1. 憂 is our ‘anxiety, within the four sens are brothers, 不是通 trouble about coming troubles; is fear,’天譜 ‘does not mean that all under heaven when the troubles have arrived. 2. 状, is‘a have the same genealogical register., Choo He's |