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子免邦

子妻之

戮。

邦有道不廢邦無道

戮以其兄之

子謂子賤君子哉

者子

斯哉

would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

CHAPTER II. The Master said, of Tsze-tseen, "Of superior virtue indeed is such a man! If there were not virtuous men in Loo, how could this man have acquired this character?"

CHAPTER III. Tsze-kung asked, "What do you say of me, Tsze? The Master said, "You are an utensil." "What utensil?" "A gemmed sacrificial utensil.”

WITH OTHER KEUN-Tsze. Tsze-tseen, by sur

name

宓(=虚, and said to be i. g. 伏), and

1. CONFUCIUS IN MARRIAGE-MAKING WAS GUIDED BY CHARACTER, AND NOT BY FORTUNE. 1. Of Kung-yay Ch'ang, tho' the son-in-law of Conf., nothing certain is known, and his tablet is named, appears to have been of some only 3d on the west, among the worzi. Silly note among the disci. of Conf., both as an legends are told of his being put in prison from administrator and writer, tho' his tablet is now his bringing suspicion on himself by his knowl. only 2d west, in the outer hall. What chiefly of the language of birds. Choo He approves the disting. him, as appears here, was his cultivation interpr. of 縲 as mean.‘a black rope,' with | of the friendship of men of ability and virtue, which criminals were anciently bound (神)in|若人 is more than this man. It is 若 prison. 妻, and in par. 2, up. 3d tone, to wive’此人, ‘a man such as this.’See the ‘to give to to wife’子, in both par.,=a in loc. The first 斯 is (this man;' the daughter.’2. Nan Yung, another of the dis- | second, 'this virtue.' The paraphrasts complete ciples, is now 4th, east, in the outer hall. The the last clause thus:斯將何所取 discussions about who he was, and whether he,what friends could this is to be identified with 南宮适, and several man have chosen to complete this virtue?' 3. WHERETO TSZE-KUNG HAD ATTAINED. See other aliases, are very perplexing. See 四書 改錯, I 10,11, and 摭餘說,I.24. 廢,to lay, or be laid aside,' here, in e., from office. 戮, to put to death,' has also the lighter meaning

of disgrace. We cannot tell whether Conf. is giving his impress. of Yung's char., or referring to events that had taken place.

2. THE KEUN-TSZE FORMED BY INTERCOURSE

I. 10, II. 12. The瑚璉 were vessels richly

adorned, used to contain grain-offerings in the

Imper. ancestral temples. Under the Hen dyn., they were called 瑚 and 璉 under the Yin.

See the Le Ke, XIV. 27. While the sage did not grant to Tsze that he was a Keun-tsze (II. 12), he made him 'a vessel of honour,' valuable and fit for use on high occasions.

用於禦

桴關信對關用於

子曰子佞人,

日說吾使 不以 子曰 斯漆 知 日雍

海道

從不 之雕

我行

者乘

能仕。

CHAPTER IV. 1. Some one said,

is not ready with his tongue."

其給焉也

仁屢用仁 焉憎佞而

"Yung is truly virtuous, but he

2. The Master said, " What is the good of being ready with the tongue? They who meet men with smartnesses of speech, for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?"

CHAPTER V. The Master was wishing Tseih-teaou K'ae to enter on official employment. He replied, "I am not yet able to rest in the assurance of THIS." The Master was pleased.

CHAPTER VI. The Master said, “My doctrines make no way. I He that will ac

will get upon a raft, and float about on the sea.

company me will be Yew, I dare to say." Tsze-loo hearing this was

4. OF YEN YUNG. READINESS WITH THE was

TONGUE NO PART OF VIRTUE. 1. 冉雍 styled

仲弓, has his tablet the second, on the east

of Conf. own tablet, among the wise ones.' His

啟,changed into 開 on the accession

,

of the Emperor 孝景A.D. 155, whose

name was also. The diff. in the ch. is with

father was a worthless character (see VI. 4),斯what does it refer to ? and with 信一

means

but he himself was the opposite. 佞
'ability,' generally, then ability of speech,
often, though not here, with the bad sense of
artfulness and flattery. 2. Conf. would not
grant that Yung was , but his not being

what is its force? In the ch. about the dis

ciples in the, it is said that K'ae was reading in the Shoo-king, when Conf. spoke to him about taking office, and he pointed to the book, or some particular passage in it, saying, I am not yet able to rest in the assurance of It may have

was in his favour rather than otherwise. 口 (信=眞知確見)this.

(read kee. See Dict.), 'smartnesses of speech.'

is here ‘why,' rather than (how.’The first

been so. Obs. the force of the 之; There is

as yet my want of faith of this.'

用仁 is a gen. statement, not having, like

6. CONFUCIUS PROPOSING TO WITHDRAW FROM THE WORLD:-A LESSON TO TSZE-LOO. the sec., special reference to Yen Yung. In the Tsze-loo supposed his master really meant to

註疏不知其仁焉用佞 is read leave the world, and the idea of floating along

as one sentence;-'I do not know how the

virtuous should also use readiness of speech.'

the coasts, pleased his ardent temper, while he

was delighted with the compliment paid to himself. But Conf. only expressed in this way

This is not so good as the received interpretation. his regret at the backwardness of men to re

5. TSEIH-TEAOU K'AE'S OPINION OF THE | ceive his doctrines. 無所取材 is diff. of

QUALIFICATIONS NECESSARY TO TAKING OFFICE.

Tseih-teaou, now 6th, on the east, in the out. | interpretation. Choo He takes 材 as being for hall, was styled 子若. His name originally | 裁: to cut out clothes,' 'to estimate, discrimi

子宰 室仁之不

也其

也。國
國知孟好由
也武勇與

也知

也使又伯過子

也束其乘何治問問我路 不帶仁之 子無聞

知立也。 家 子賦 路所之 其於赤 日也由 仁 取喜

朝也使求不也乎材。

也可何為 知千子

使如之千其乘日

glad, upon which the Master said, "Yew is fonder of daring than I

am. He does not exercise his judgment upon matters.”

CHAPTER VII. 1. Măng Woo asked about Tsze-loo, whether he

was perfectly virtuous. The Master said, "I do not know." 2. He asked again, when the Master replied, “In a kingdom of a thousand chariots, Yew might be employed to manage the military levies, but I do not know whether he be perfectly virtuous."

3. “And what do you say of K'ew?” The Master replied, “In a city of a thousand families, or a house of a hundred chariots, K'ew might be employed as governor, but I do not know whether he is perfectly virtuous.'

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4. "What do you say of Ch'ih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."

nate,' and hence the mean. in the transl. An old

ex

comm, 鄭, keeping the mean. of 材 plains 無所取於桴材,=my

1. 孟武伯, See II.6.2.千乘之國 see I. 5. 賦, properly, ‘revenues,' 'taxes,' but

the quota of soldiers contributed being regul. meaning is not to be found in the raft.' An-| by the amt. of the rev., the term is used here

other old writer makes 材=哉, and putting

a stop at 勇 expl. -.Yew is fond of daring; He

cannot go beyond himself to find my meaning.' 與 here=‘I dare to say.’

7. OF TszE-Loo, TSZE-YEW, AND TSZE-HWA.

for the forces, or military Levies. 3. 求

see III.

6. 百乘之家, in opp. to千乘之國,

was the secondary fief, the territory appropriated to the highest nobles or officers in a or

state, suppos. also to comprehend 1000 fami

也雕

於也

令人

人子

而信其行今吾於人也

日始吾於人也聽其言

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辛予晝寢子日朽木

弗賜

也聞

愈謂

也對子 以聞日

汝知

二以也

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人其誅牆朽如子知 知何 也言子不木也。白十敢回

CHAPTER VIII. 1. The Master said to Tsze-kung, "Which do

you consider superior, yourself or Hwuy?”

2. Tsze-kung replied, “How dare I compare myself with Hwuy? Hwuy hears one point and knows all about a subject; I hear one point and know a second."

3. The Master said, "You are not equal to him. I grant you, you are not equal to him."

CHAPTER IX. 1. Tsae Yu being asleep during the day time, the Master said, "Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu!-what is the use of my reproving him?"

2. The Master said, " At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change."

lien. 為之宰, To be its governor.’This is a pec. idion. 4. Chih, surnamed 公西, and

styled 子華, having now the 14th place,

west, in the out. hall, was famous among the disciples for his knowl. of rules of cer., and those especially relating to dress and inter

course. 朝, low. 1st tone. 賓 and 客 may be

mean. of 聞一以知, as in the transl. 3. 與許, to allow,cto grant to.' Ho An gives here the comm. of 包咸:(about A. D.50),

who interprets strangely, I and you are both not equal to him,' saying that Conf. thus comforted Tsze-kung.

9. THE IDLENESS OF TSAE YU AND ITS RE

distinguished, the former indicating neighbour-| PROOF. 1. 1. 於子與,‘In the case of Yu!"

ing princes visiting the court, the lat. ministers

and officers of the state present as guests.

8. SUPERIORITY OF YEN HwUY TO TszE

KUNG. 2., 'to look to,' 'to look up to,' here

=比,‘to compare with.'‘One' is the begin. of

與 has here the force of an exclan.; so, below.

誅 a strong term, to mark the severity of the

reproof. 2.子曰is superduous. The char.

were probably added by a transcriber. If not,

numbers, and ‘ten' the, completion; hence the they should head another chapter.

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墜子貢日夫子之文章

子我剛申

曰也曰,棖。吾
賜吾我 子未

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其言而觀其行於予

至鬍子日吾未見剛者或

也亦不 曰,見

非欲欲 棖

爾無人

加之

折加

CHAPTER X, The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shin Ch'ang."

"Ch'ang," said the Master, "is under the influence of his passions;

how can he be pronounced firm and unbending?"

CHAPTER XI. Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men,' The Master said, "Tsze, you have not attained to that."

CHAPTER XII. Tsze-kung said, “The Master's personal displays of his principles, and ordinary descriptions of them may be heard, His discourses about man's nature, and the way of Heaven, cannot be heard."

10. UNBENDING VIRTUE CANNOT COEXIST WITH INDULGENCE OF THE PASSIONS, Shin Chang (there are several aliuses, but they are disputed,) was one of the minor disciples, of whom little

or nothing is known. He was styled 子周

and his place is 31st, east, in the out. ranges, is to be understood with reference to vir

tue.

d

慾情所好 ‘what the passions love,' 'lusts,' are said to= luste焉得 不是,

and not

不能. I have transl. accordingly.

11. THE DIFFICULTY OF ATTAINING TO THE NOT WISHING TO DO TO OTHERS

THEM NOT TO

AS WE WISH

DO TO Us. It is said- -此章見 無我之不易及,‘this ch, shows that

the sent, here is said to be that of 恕 ‘reci procity,' and E, 'benevolence,' or the highest virtue, appar, in the adv. and纸, the one prohibitive, and the other a simple, unconstrained, negation, The golden rule of the Gospel is higher than both,-'Do ye unto others as ye would that others should do unto you,'

諸=於:加諸,or加於,‘to add upon,’ to do to.

12. THE GRADUAL WAY IN WHICH CONFUCIUS COMMUNICATED HIS DOCTRINES, So the lesson of this ch. is summed up, but there is hardly

another more perplexing to a transl, 文章 is

the comm, name for essays, elegant literary compositions, Of course that mean, is out of the

question. Whatever is figured and brilliant is

the no I (freed. from selfishness) is not easily. whatever is orderly and defined is . The

reached' In the 中庸, XIII. 3, it is said——

施諸己而不願亦勿施諸人

what you do not like when done to yourself,

comm., accordingly, make 文 to be the deport

ment and manners of the sage, and his

not do to others. The diff between it and ordin. discourses, but 聞 is an inapprop. term

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