תמונות בעמוד
PDF
ePub
[ocr errors][merged small]

贊可之

矣。愬

3.

之失富

謂乎內與貴商

明 膚張無皆 人

也受問兄

之明。弟弟而君

不矣
天愬子也也有子死
不 日 君禮敬生
子四而有

可之焉潤 何海無命

"Death and life have their determined appointment; riches

and honours depend upon Heaven.'

4. "Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety: then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no

brothers ?"

CHAFTER VI. Tsze-chang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called far-seeing.'

[ocr errors]

interpr. is that, when a man so acts, other men will love and respect him as a brother. This, no doubt, is the extent of the saying. I have found no satisfactory gloss on the phrase 'the four seas." It is found in the Shoo-king, the She-king, and

the Le-ke. In the 爾雅, a sort of Lexicon, very ancient, which was once reckoned among

the king, it is explained as a territorial designation, the name of the dwelling-place of all the barbarous tribes. But the great Yu is represented as having made the four seas as four ditches, to which he drained the waters inundating the middle kingdom.' Plainly, the ancient conception was of their own country as the great habitable tract, north, south, east, and west of which were four seas or oceans, between whose shores and their own borders the intervening space was not very great, and occupied by wild hordes of inferior races. See the

四書釋地續II.24.-Comm.con

6. WHAT CONSTITUTES INTELLIGENCE:-ADDRESSED TO TszE-CHANG. Tsze-chang, it is said, was always seeking to be wise about things lofty and distant, and therefore Conf. brings him back to things near at hand, which it was more necessary for him to

attend to.浸潤

之讚, soaking, moistening, slander,' which unperceived sinks into the mind. 膚受之

愬(=and interchanged with 訴), 'statements

of wrongs which startle like a wound in the flesh,' to which in the surprise credence is given. He with whom these things 不行,一 -are 'no

go,' is intelligent,yea, far-seeing. 遠=明 之至So, Choo IIe. The old interpr. differ

in their view of 膚受之愬The 註疏

says "The skin receives dust which gradually

sider Tsze-hea's attempt at consolation altoge accumulates.' This makes the phrase synony

ther wide of the mark,

mous with the former.

[graphic]

而已矣何以文

露民日而兵於貢食 去去子撕日足子 貢三必兵貢


子信

成不 自 斯日者不民問 立。 古二必 必何得

文君

子質

皆者不先已之子 有何得日而矣。日

死先已丢丢子足

CHAPTER VII. 1. Tsze-kung asked about government. The Master said, "The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler."

2. Tsze-kung said, "If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?" “The military equipment," said the Master.

3.

Tsze-kung again asked, "If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?” The Master answered, "Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state."

CHAPTER VIII. 1. Kih Tsze-shing said, "In a superior man it is only the substantial qualities which are wanted;-why should we seek for ornamental accomplishments?"

7. REQUISITES IN GOVERNMENT: A CONVER- So shall the people have faith in their ruler, BATION WITH TsZE-CHANG. 1. 兵 primarily means 'weapons.' 'A soldier,' the bearer of such weapons, is a secondary meaning. There were no standing armies in Conf. time. The term is to be taken here, as 'military equipment,'

and will not leave him or rebel' On the d par. he says, If the people be without food, they must die, but death is the inevitable lot of men. If they are without, though they live, they have not wherewith to establish themselves. It is better for them in such case to die. Therefore it is better for the ruler to die, not losing faith to his people, so that the people will prefer death rather than lose faith to

‘preparation for war.’信之一之 refers
to 其上,‘their ruler' 3. The difficulty
‘their ruler.’3. The difficulty
here is with the concluding clause-him.'
不止: Transferring the mean. of 信 from

par. 1, we naturally render as in the transl., and

不立=國立‘the state will not

stand.' This is the view, moreover, of the old interpreters. Choo He and his followers, however, seek to make much more of. On the

1st par. he comments,-"The granaries being

full, and the military preparation complete, then let the influence of instruction proceed.

8. SUBSTANTIAL QUALITIES AND ACCOMPLISHMENTS IN THE KEUN-TSZE. 1. Tsze-shing was an officer of the state of Wei, and, distressed by merely the pursuit in the times of what was external, made this not sufficiently well-consi dered remark, to which Tsze-kung replied, in, acc. to Choo He, an equally one-sided manner.

1. 何以文爲 is thus expanded in the 註疏-何用文章乃君子 why use accomplishments in order to make a

百姓不足君孰與足 日百姓足君孰與不

不對饑關猶子
猶也子貢

君何

日用哀大質 也

公羊

用不足如之何

公問於有若

三節

[ocr errors]

與與徹 二何。
何。若

之文 不

醇。也,及

虎舌子

豹文之

[graphic]

足不也 有日 之

足,對猶若年

鞞質

2. Tsze-kung said, “Alas! Your words, sir, show you to be a

superior man, but four horses cannot overtake the tongue.

3. “Ornament is as substance; substance is as ornament.

The

hide of a tiger or leopard stript of its hair, is like the hide of a dog or goat stript of its hair."

CHAPTER IX 1. The duke Gae inquired of Yew Jo, saying, "The year is one of scarcity, and the returns for expenditure are not sufficient; what is to be done?”

2. Yew Jo replied to him, "Why not simply tithe the people." 3. “With two tenths," said the duke, "I find them not enough; –how could I do with that system of one tenth ?"

4. Yew Jǒ answered, "If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone."

Keun-tsze?' 2. We may interpret this par., as the farmers, and one tenth being reserved as a in the transl, putting a comma after 說. So, contribution to the state. This was called the Choo He. But the old interpr. seem to have law of 徹, which term=2 通,‘pervading,’‘genread right on, without any comma, to, ineral,' with ref., apparently, to the system of which case the par. would be-'alas! sir, for the way in which you speak of the superior man!" And this is the most natural construction. 3. The mod. comm. seem hypercritical in condemning Tsze-kung's language here. He shows the desirableness of the ornamental accomplishments, but does not necessarily put them on the same level with the substantial qualities.

9. LIGHT TAXATION THE BEST WAY TO SECURE THE GOVERNMENT FROM EMBARRASSMENT

FOR WANT OF FUNDS. 2. By the statutes of the Chow dynasty, the ground was divided into allotments cultivated in common by the families located upon them, and the produce was divided equally, nine tenths being given to

The

common labour. 3. A former duke of Loo,
Seuen (B. C. 608-590), had imposed an addi~
tional tax of another tenth from each family's
portion. 4. The meaning of this par. is given
in the transl. Literally rendered, it is,
people having plenty, the prince-with whom
not plenty? The people not having plenty,
with whom can the prince have plenty?' Yew
Jo wished to impress on the duke that a sym-
pathy and common condition should unite him
and his people. If he lightened his taxation to
the regular tithe, then they would cultivate
their allotments with so much vigour, that his
receipts would be abundant. They would be
able, moreover, to help their kind ruler in any
emergency.

[graphic]

有臣子子

有粟吾得而食諸

臣不臣父不父子不子

公對

不其欲主

日 日

君公亦欲

以死

如臣於異

不君

雖君子孔

異。是

[ocr errors]
[ocr errors]

CHAPTER X. 1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, "Hold faithfulness and sincerity as first principles, and be moving continually to what is right; this is the way to exalt one's virtue.

2. “You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion.

3. "It may not be on account of her being rich, yet you come to make a difference."

CHAPTER XI. 1. The duke King, of Ts'e, asked Confucius about government.

2. Confucius replied, “ There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son."

3. “Good!” said the duke; “if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?”

[merged small][merged small][ocr errors]

1. 主忠信,sce I. 8.2. The Master says nothing about the 辨, discriminating,’or‘discovering,' of delusions, but gives

an instance of a twofold delusion. Life and death, it is said, are independent of our wishes. To desire for a man either the one or the other, therefore, is one delusion. And on the change of our feelings to change our wishes in reference

the sage. 3. See the She-king, II. iv. 4. st. 3. I have translated according to the meaning in

the She-king. The quotation may be twisted ing par., as a case of delusion, but the comm, Ching(程) is probably correct in supposing

into some sort of accordance with the preced.

that it should be transferred to XVI. 12.

11. GOOD GOVERNMENT OBTAINS ONLY WHEN 1. ALL THE RELATIVE DUTIES ARE MAINTAINED.

Conf. went to Ts'e in his 36th year, and finding the reigning duke-styled King after his death

to the same person, is another. 之=此人. overshadowed by his ministers, and thinking

-But in this Confucius hardly appears to be of setting aside his eldest son from the succes

[ocr errors]

無宿諾

無子必子
日 倦張也日 諾。其
進行問使聽

可學之政。無訟
以於以子訟吾
弗文忠。曰乎。

畔約

国予日片言可以折

也言

典。

[ocr errors]

路折

CHAPTER XII, 1. The Master said, "Ah! it is Yew, who could

with half a word settle litigations!"

2. Tsze-loo never slept over a promise.

CHAPTER XIII, The Master said, "In hearing litigations, I am like any other body. What is necessary, is to cause the people to have no litigations,

CHAPTER XIV, Tsze-chang asked about government, The Master said, "The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency."

CHAPTER XV, The Master said, "By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right."

rion, he shaped his answer to the question about | plained by 豫, beforehand.'' Tsze-loo made government accordingly. 3 雖有粟,‘al

though I have the grain,' i, e., my revenue, the

no promises beforehand,'

13, TO PREVENT BETTER THAN TO DETERMINE

tithe of the produce of the country, LITIGATIONS. See the 而食諸(食諸comp.行諸.XI.

21), ‘shall I be able to eat it?’-intimating a sense of the danger he was exposed to from his insubordinate officers,

12. WITH WHAT EASE T8ZE-LOO COULD SET

TLE LITIGATIONS, 1, We translate here-'could,' and not-can, because Couf. is not referring to facts, but simply praising the disciple's

character. 片言=半言,“half a word

2. This par. is a note by the compilers, stating a fact about Tze-loo, to illustrate what the Master said of him. is explained by Choo He by, 'to leave,' 'to let remain.' Its prim. mean, is--to pass a night.' We have in English,

as given in the transl, a corresponding idiom. In Ho An, 片言 is taken as= 偏言,oneaided words,' mean. that Tsze-loo could judge

rightly on hearing half a case. 宿 again is ex

[ocr errors]

oppos. to 獄(prec. ch.) is used of civil causes

(爭財日訟), and the other of criminal 爭罪日獄). Little stress is to be laid

on the ‘I' 吾猶人 simply = One man is

as good as another,' Much stress is to be laid asto influence to,'

on

使

14, THE ART OF GOVERNING,, as oppos. to, must be an active verb, and is explained by Choo He as in the translation. refers to政,or, rather, that aspect of govern

ment about which Tsze-chang was inquiring.

and last the 無倦=始終如一,‘first same;" 以忠=表裏如一, 'externally and internally the same.

15. HARDLY DIFFERENT FROM VI. 15.

« הקודםהמשך »