The Analects of Confucius (from the Chinese Classics)
The Analects of Confucius (from the Chinese Classics)-3
3. 'Moreover, than that I should die in the hands of ministers,
is it not better that I should die in the hands of you, my disciples?
And though I may not get a great burial, shall I die upon the road?'
CHAP. XII. Tsze-kung said, 'There is a beautiful gem here.
Should I lay it up in a case and keep it? or should I seek for a good
price and sell it?' The Master said, 'Sell it! Sell it! But I would wait
for one to offer the price.'
CHAP. XIII. 1. The Master was wishing to go and live among
the nine wild tribes of the east.
2. Some one said, 'They are rude. How can you do such a
thing?' The Master said, 'If a superior man dwelt among them, what
rudeness would there be?'
CHAP. XIV. The Master said, 'I returned from Wei to Lu, and
then the music was reformed, and the pieces in the Royal songs and
Praise songs all found their proper places.'
CHAP. XV. The Master said, 'Abroad, to serve the high
ministers and nobles; at home, to serve one's father and elder
brothers; in all duties to the dead, not to dare not to exert one's self;
and not to be overcome of wine:— which one of these things do I
attain to?'
CHAP. XVI. The Master standing by a stream, said, 'It passes
on just like this, not ceasing day or night!'
CHAP. XVII. The Master said, 'I have not seen one who loves
virtue as he loves beauty.'
CHAP. XVIII. The Master said, 'The prosecution of learning
may be compared to what may happen in raising a mound. If there
want but one basket of earth to complete the work, and I stop, the
stopping is my own work. It may be compared to throwing down
the earth on the level ground. Though but one basketful is thrown
at a time, the advancing with it is my own going forward.'
CHAP. XIX. The Master said, 'Never flagging when I set forth
anything to him;— ah! that is Hui.'
CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his
constant advance. I never saw him stop in his progress.'
CHAP. XXI. The Master said, 'There are cases in which the
blade springs, but the plant does not go on to flower! There are
cases where it flowers, but no fruit is subsequently produced!'
CHAP. XXII. The Master said, 'A youth is to be regarded with
respect. How do we know that his future will not be equal to our
present? If he reach the age of forty or fifty, and has not made
himself heard of, then indeed he will not be worth being regarded
with respect.'
CHAP. XXV. The Master said, 'Can men refuse to assent to the
words of strict admonition? But it is reforming the conduct because
of them which is valuable. Can men refuse to be pleased with words
of gentle advice? But it is unfolding their aim which is valuable. If a
man be pleased with these words, but does not unfold their aim,
and assents to those, but does not reform his conduct, I can really
do nothing with him.'
CHAP. XXIV. The Master said, 'Hold faithfulness and sincerity
as first principles. Have no friends not equal to yourself. When you
have faults, do not fear to abandon them.'
CHAP. XXV. The Master said, 'The commander of the forces of
a large state may be carried off, but the will of even a common man
cannot be taken from him.'
CHAP. XXVI. 1. The Master said, 'Dressed himself in a tattered
robe quilted with hemp, yet standing by the side of men dressed in
furs, and not ashamed;— ah! it is Yu who is equal to this!
2. '"He dislikes none, he covets nothing;— what can he do but
what is good!"'
3. Tsze-lu kept continually repeating these words of the ode,
when the Master said, 'Those things are by no means sufficient to
constitute (perfect) excellence.'
CHAP. XXVII. The Master said, 'When the year becomes cold,
then we know how the pine and the cypress are the last to lose
their leaves.'
CHAP. XXVIII. The Master said, 'The wise are free from
perplexities; the virtuous from anxiety; and the bold from fear.'
CHAP. XXIX. The Master said, 'There are some with whom we
may study in common, but we shall find them unable to go along
with us to principles. Perhaps we may go on with them to
principles, but we shall find them unable to get established in those
along with us. Or if we may get so established along with them, we
shall find them unable to weigh occurring events along with us.'
CHAP. XXX. 1. How the flowers of the aspen-plum flutter and
turn! Do I not think of you? But your house is distant.
2. The Master said, 'It is the want of thought about it. How is
it distant?'
BOOK X. HEANG TANG.
CHAP. I. 1. Confucius, in his village, looked simple and sincere,
and as if he were not able to speak.
2. When he was in the prince's ancestorial temple, or in the
court, he spoke minutely on every point, but cautiously.
CHAP II. 1. When he was waiting at court, in speaking with
the great officers of the lower grade, he spake freely, but in a
straightforward manner; in speaking with those of the higher grade,
he did so blandly, but precisely.
2. When the ruler was present, his manner displayed
respectful uneasiness; it was grave, but self-possessed.
CHAP. III. 1. When the prince called him to employ him in the
reception of a visitor, his countenance appeared to change, and his
legs to move forward with difficulty.
2. He inclined himself to the other officers among whom he
stood, moving his left or right arm, as their position required, but
keeping the skirts of his robe before and behind evenly adjusted.
3. He hastened forward, with his arms like the wings of a
bird.
4. When the guest had retired, he would report to the prince,
'The visitor is not turning round any more.'
CHAP. IV. 1. When he entered the palace gate, he seemed to
bend his body, as if it were not sufficient to admit him.
2. When he was standing, he did not occupy the middle of the
gate-way; when he passed in or out, he did not tread upon the
threshold.
3. When he was passing the vacant place of the prince, his
countenance appeared to change, and his legs to bend under him,
and his words came as if he hardly had breath to utter them.
4. He ascended the reception hall, holding up his robe with
both his hands, and his body bent; holding in his breath also, as if
he dared not breathe.
5. When he came out from the audience, as soon as he had
descended one step, he began to relax his countenance, and had a
satisfied look. When he had got to the bottom of the steps, he
advanced rapidly to his place, with his arms like wings, and on
occupying it, his manner still showed respectful uneasiness.
CHAP. V. 1. When he was carrying the scepter of his ruler, he
seemed to bend his body, as if he were not able to bear its weight.
He did not hold it higher than the position of the hands in making
a bow, nor lower than their position in giving anything to another.
His countenance seemed to change, and look apprehensive, and he
dragged his feet along as if they were held by something to the
ground.
2. In presenting the presents with which he was charged, he
wore a placid appearance.
3. At his private audience, he looked highly pleased.
CHAP. VI. 1. The superior man did not use a deep purple, or a
puce colour, in the ornaments of his dress.
2. Even in his undress, he did not wear anything of a red or
reddish colour.
3. In warm weather, he had a single garment either of coarse
or fine texture, but he wore it displayed over an inner garment.
4. Over lamb's fur he wore a garment of black; over fawn's fur
one of white; and over fox's fur one of yellow.
5. The fur robe of his undress was long, with the right sleeve
short.
6. He required his sleeping dress to be half as long again as
his body.
7. When staying at home, he used thick furs of the fox or the
badger.
8. When he put off mourning, he wore all the appendages of
the girdle.
9. His under-garment, except when it was required to be of
the curtain shape, was made of silk cut narrow above and wide
below.
10. He did not wear lamb's fur or a black cap, on a visit of
condolence.
11. On the first day of the month he put on his court robes,
and presented himself at court.
CHAP. VII. 1. When fasting, he thought it necessary to have
his clothes brightly clean and made of linen cloth.
2. When fasting, he thought it necessary to change his food,
and also to change the place where he commonly sat in the
apartment.
CHAP. VIII. 1. He did not dislike to have his rice finely
cleaned, nor to have his minced meat cut quite small.
2. He did not eat rice which had been injured by heat or damp
and turned sour, nor fish or flesh which was gone. He did not eat
what was discoloured, or what was of a bad flavour, nor anything
which was ill-cooked, or was not in season.
3. He did not eat meat which was not cut properly, nor what
was served without its proper sauce.
4. Though there might be a large quantity of meat, he would
not allow what he took to exceed the due proportion for the rice. It
was only in wine that he laid down no limit for himself, but he did
not allow himself to be confused by it.
5. He did not partake of wine and dried meat bought in the
market.
6. He was never without ginger when he ate.
7. He did not eat much.
8. When he had been assisting at the prince's sacrifice, he did
not keep the flesh which he received overnight. The flesh of his
family sacrifice he did not keep over three days. If kept over three
days, people could not eat it.
9. When eating, he did not converse. When in bed, he did not
speak.
10. Although his food might be coarse rice and vegetable
soup, he would offer a little of it in sacrifice with a grave, respectful
air.
CHAP. IX. If his mat was not straight, he did not sit on it.
CHAP. X. 1. When the villagers were drinking together, on
those who carried staffs going out, he went out immediately after.
2. When the villagers were going through their ceremonies to
drive away pestilential influences, he put on his court robes and
stood on the eastern steps.
CHAP. XI. 1. When he was sending complimentary inquiries to
any one in another State, he bowed twice as he escorted the
messenger away.
2. Chi K'ang having sent him a present of physic, he bowed
and received it, saying, 'I do not know it. I dare not taste it.'
CHAP. XII. The stable being burned down, when he was at
court, on his return he said, 'Has any man been hurt?' He did not
ask about the horses.
CHAP. XIII. 1. When the prince sent him a gift of cooked meat,
he would adjust his mat, first taste it, and then give it away to
others. When the prince sent him a gift of undressed meat, he
would have it cooked, and offer it to the spirits of his ancestors.
When the prince sent him a gift of a living animal, he would keep it
alive.
2. When he was in attendance on the prince and joining in the
entertainment, the prince only sacrificed. He first tasted everything.
3. When he was ill and the prince came to visit him, he had
his head to the east, made his court robes be spread over him, and
drew his girdle across them.
4. When the prince's order called him, without waiting for his
carriage to be yoked, he went at once.
CHAP. XIV. When he entered the ancestral temple of the
State, he asked about everything.
CHAP. XV. 1. When any of his friends died, if he had no
relations who could be depended on for the necessary offices, he
would say, 'I will bury him.'
2. When a friend sent him a present, though it might be a
carriage and horses, he did not bow.
3. The only present for which he bowed was that of the flesh
of sacrifice.
CHAP. XVI. 1. In bed, he did not lie like a corpse. At home, he
did not put on any formal deportment.
2. When he saw any one in a mourning dress, though it might
be an acquaintance, he would change countenance; when he saw
any one wearing the cap of full dress, or a blind person, though he
might be in his undress, he would salute them in a ceremonious
manner.
3. To any person in mourning he bowed forward to the
crossbar of his carriage; he bowed in the same way to any one
bearing the tables of population.
4. When he was at an entertainment where there was an
abundance of provisions set before him, he would change
countenance and rise up.
5. On a sudden clap of thunder, or a violent wind, he would
change countenance.
CHAP. XVII. 1. When he was about to mount his carriage, he
would stand straight, holding the cord.
2. When he was in the carriage, he did not turn his head quite
round, he did not talk hastily, he did not point with his hands.
CHAP. XVIII. 1. Seeing the countenance, it instantly rises. It
flies round, and by and by settles.
2. The Master said, 'There is the hen-pheasant on the hill
bridge. At its season! At its season!' Tsze-lu made a motion to it.
Thrice it smelt him and then rose.
BOOK XI. HSIEN TSIN.
CHAP. I. 1. The Master said, 'The men of former times, in the
matters of ceremonies and music were rustics, it is said, while the
men of these latter times, in ceremonies and music, are
accomplished gentlemen.
2. 'If I have occasion to use those things, I follow the men of
former times.'
CHAP. II. 1. The Master said, 'Of those who were with me in
Ch'an and Ts'ai, there are none to be found to enter my door.'
2. Distinguished for their virtuous principles and practice,
there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung;
for their ability in speech, Tsai Wo and Tsze-kung; for their
adminis-
trative talents, Zan Yu and Chi Lu; for their literary acquirements,
Tsze-yu and Tsze-hsia.
CHAP. III. The Master said, 'Hui gives me no assistance. There
is nothing that I say in which he does not delight.'
CHAP. IV. The Master said, 'Filial indeed is Min Tsze-ch'ien!
Other people say nothing of him different from the report of his
parents and brothers.'
CHAP. V. Nan Yung was frequently repeating the lines about a
white scepter stone. Confucius gave him the daughter of his elder
brother to wife.
CHAP. VI. Chi K'ang asked which of the disciples loved to
learn. Confucius replied to him, 'There was Yen Hui; he loved to
learn. Unfortunately his appointed time was short, and he died.
Now there is no one who loves to learn, as he did.'
CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the
carriage of the Master to sell and get an outer shell for his son's
coffin.
2. The Master said, 'Every one calls his son his son, whether
he has talents or has not talents. There was Li; when he died, he
had a coffin but no outer shell. I would not walk on foot to get a
shell for him, because, having followed in the rear of the great
officers, it was not proper that I should walk on foot.'
CHAP. VIII. When Yen Yuan died, the Master said, 'Alas!
Heaven is destroying me! Heaven is destroying me!'
CHAP. IX. 1. When Yen Yuan died, the Master bewailed him
exceedingly, and the disciples who were with him said, 'Master,
your grief is excessive?'
2. 'Is it excessive?' said he.
3. 'If I am not to mourn bitterly for this man, for whom
should I mourn?'
CHAP. X. 1. When Yen Yuan died, the disciples wished to give
him a great funeral, and the Master said, 'You may not do so.'
2. The disciples did bury him in great style.
3. The Master said, 'Hui behaved towards me as his father. I
have not been able to treat him as my son. The fault is not mine; it
belongs to you, O disciples.'
CHAP. XI. Chi Lu asked about serving the spirits of the dead.
The Master said, 'While you are not able to serve men, how can you
serve their spirits?' Chi Lu added, 'I venture to ask about
death?' He was answered, 'While you do not know life, how can you
know about death?'
CHAP. XII. 1. The disciple Min was standing by his side,
looking bland and precise; Tsze-lu, looking bold and soldierly; Zan
Yu and Tsze-kung, with a free and straightforward manner. The
Master was pleased.
2. He said, 'Yu, there!— he will not die a natural death.'
CHAP. XIII. 1. Some parties in Lu were going to take down
and rebuild the Long Treasury.
2. Min Tsze-ch'ien said, 'Suppose it were to be repaired after
its old style;— why must it be altered and made anew?'
3. The Master said, 'This man seldom speaks; when he does,
he is sure to hit the point.'
CHAP. XIV. 1. The Master said, 'What has the lute of Yu to do
in my door?'
2. The other disciples began not to respect Tsze-lu. The
Master said, 'Yu has ascended to the hall, though he has not yet
passed into the inner apartments.'
CHAP. XV. 1. Tsze-kung asked which of the two, Shih or
Shang, was the superior. The Master said, 'Shih goes beyond the due
mean, and Shang does not come up to it.'
2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I
suppose.'
3. The Master said, 'To go beyond is as wrong as to fall short.'
CHAP. XVI. 1. The head of the Chi family was richer than the
duke of Chau had been, and yet Ch'iu collected his imposts for him,
and increased his wealth.
2. The Master said, 'He is no disciple of mine. My little
children, beat the drum and assail him.'
CHAP. XVII. 1. Ch'ai is simple.
2. Shan is dull.
3. Shih is specious.
4. Yu is coarse.
CHAP. XVIII. 1. The Master said, 'There is Hui! He has nearly
attained to perfect virtue. He is often in want.
2. 'Ts'ze does not acquiesce in the appointments of Heaven,
and his goods are increased by him. Yet his judgments are often
correct.'
CHAP. XIX. Tsze-chang asked what were the characteristics of
the GOOD man. The Master said, 'He does not tread in the footsteps
of others, but moreover, he does not enter the chamber of the sage.'
CHAP. XX. The Master said, 'If, because a man's discourse
appears solid and sincere, we allow him to be a good man, is he
really a superior man? or is his gravity only in appearance?'
CHAP. XXI. Tsze-lu asked whether he should immediately
carry into practice what he heard. The Master said, 'There are your
father and elder brothers to be consulted;— why should you act on
that principle of immediately carrying into practice what you hear?'
Zan Yu asked the same, whether he should immediately carry into
practice what he heard, and the Master answered, 'Immediately
carry into practice what you hear.' Kung-hsi Hwa said, 'Yu asked
whether he should carry immediately into practice what he heard,
and you said, "There are your father and elder brothers to be
consulted." Ch'iu asked whether he should immediately carry into
practice what he heard, and you said, "Carry it immediately into
practice." I, Ch'ih, am perplexed, and venture to ask you for an
explanation.' The Master said, 'Ch'iu is retiring and slow; therefore,
I urged him forward. Yu has more than his own share of energy;
therefore I kept him back.'
CHAP. XXII. The Master was put in fear in K'wang and Yen
Yuan fell behind. The Master, on his rejoining him, said, 'I thought
you had died.' Hui replied, 'While you were alive, how should I
presume to die?'
CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and Zan
Ch'iu could be called great ministers.
2. The Master said, 'I thought you would ask about some
extraordinary individuals, and you only ask about Yu and Ch'iu!
3. 'What is called a great minister, is one who serves his
prince according to what is right, and when he finds he cannot do
so, retires.
4. 'Now, as to Yu and Ch'iu, they may be called ordinary
ministers.'
5. Tsze-zan said, 'Then they will always follow their chief;—
will they?'
6. The Master said, 'In an act of parricide or regicide, they
would not follow him.'
CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor of Pi.
2. The Master said, 'You are injuring a man's son.'
3. Tsze-lu said, 'There are (there) common people and officers;
there are the altars of the spirits of the land and grain. Why must
one read books before he can be considered to have learned?'
4. The Master said, 'It is on this account that I hate your
glib-tongued people.'
CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa
were sitting by the Master.
2. He said to them, 'Though I am a day or so older than you,
do not think of that.
3. 'From day to day you are saying, "We are not known." If
some ruler were to know you, what would you like to do?'
4. Tsze-lu hastily and lightly replied, 'Suppose the case of a
State of ten thousand chariots; let it be straitened between other
large States; let it be suffering from invading armies; and to this let
there be added a famine in corn and in all vegetables:— if I were
intrusted with the government of it, in three years' time I could
make the people to be bold, and to recognise the rules of righteous
conduct.' The Master smiled at him.
5. Turning to Yen Yu, he said, 'Ch'iu, what are your wishes?'
Ch'iu replied, 'Suppose a state of sixty or seventy li square, or one
of fifty or sixty, and let me have the government of it;— in three
years' time, I could make plenty to abound among the people. As to
teaching them the principles of propriety, and music, I must wait
for the rise of a superior man to do that.'
6. 'What are your wishes, Ch'ih,' said the Master next to Kung-
hsi 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
sovereign, I should like, dressed in the dark square-made robe and
the black linen cap, to act as a small assistant.'
7. Last of all, the Master asked Tsang Hsi, 'Tien, what are your
wishes?' Tien, pausing as he was playing on his lute, 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.' Tien 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 I, enjoy the breeze among
the rain altars, and return home singing.' The Master heaved a sigh
and said, 'I give my approval to Tien.'
8. The three others having gone out, Tsang Hsi 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. Hsi pursued, 'Master, why did you smile at Yu?'
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. Hsi again said, 'But was it not a State which Ch'iu proposed
for himself?' The reply was, 'Yes; did you ever see a territory of
sixty or seventy li or one of fifty or sixty, which was not a State?'
12. Once more, Hsi inquired, 'And was it not a State which
Ch'ih proposed for himself?' The Master again replied, 'Yes; who but
princes have to do with ancestral temples, and with audiences but
the sovereign? If Ch'ih were to be a small assistant in these
services, who could be a great one?
BOOK XII. YEN YUAN.
CHAP. I. 1. Yen Yuan 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 propriety,
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 Yuan 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
Yuan then said, 'Though I am deficient in intelligence and vigour, I
will make it my business to practise this lesson.'
CHAP. 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.'
CHAP. III. 1. Sze-ma Niu asked about perfect virtue.
2. The Master said, 'The man of perfect virtue is cautious and
slow in his speech.'
3. 'Cautious and slow in his speech!' said Niu;— '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?'
CHAP. IV. 1. Sze-ma Niu asked about the superior man. The
Master said, 'The superior man has neither anxiety nor fear.'
2. 'Being without anxiety or fear!' said Nui;— '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?'
CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men all
have their brothers, I only have not.'
2. Tsze-hsia said to him, 'There is the following saying which I
have heard:—
3. '"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?'
CHAP. 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 farseeing.'
CHAP. 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.'
CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it is
only the substantial qualities which are wanted;— why should we
seek for ornamental accomplishments?'
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 a leopard stripped of its hair, is like the hide of a
dog or a goat stripped of its hair.'
CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The year
is one of scarcity, and the returns for expenditure are not
sufficient;— what is to be done?'
2. Yu Zo replied to him, 'Why not simply tithe the people?'
3. 'With two tenths, said the duke, 'I find it not enough;— how
could I do with that system of one tenth?'
4. Yu Zo 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.'
CHAP. 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."'
CHAP. XI. 1. The Duke Ching, of Ch'i, 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?'
CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could with
half a word settle litigations!'
2. Tsze-lu never slept over a promise.
CHAP. XIII. The Master said, 'In hearing litigations, I am like
any other body. What is necessary, however, is to cause the people
to have no litigations.'
CHAP. 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.'
CHAP. 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.'
CHAP. XVI. The Master said, 'The superior man seeks to
perfect the admirable qualities of men, and does not seek to perfect
their bad qualities. The mean man does the opposite of this.'
CHAP. XVII. Chi K'ang asked Confucius about government.
Confucius replied, 'To govern means to rectify. If you lead on the
people with correctness, who will dare not to be correct?'
CHAP. XVIII. Chi K'ang, distressed about the number of
thieves in the state, inquired of Confucius how to do away with
them. Confucius said, 'If you, sir, were not covetous, although you
should reward them to do it, they would not steal.'
CHAP. XIX. Chi K'ang asked Confucius about government,
saying, 'What do you say to killing the unprincipled for the good of
the principled?' Confucius replied, 'Sir, in carrying on your
government, why should you use killing at all? Let your evinced
desires be for what is good, and the people will be good. The
relation
between superiors and inferiors, is like that between the wind and
the grass. The grass must bend, when the wind blows across it.'
CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who
may be said to be distinguished?'
2. The Master said, 'What is it you call being distinguished?'
3. Tsze-chang replied, 'It is to be heard of through the State,
to be heard of throughout his clan.'
4. The Master said, 'That is notoriety, not distinction.
5. 'Now the man of distinction is solid and straightforward,
and loves righteousness. He examines people's words, and looks at
their countenances. He is anxious to humble himself to others. Such
a man will be distinguished in the country; he will be distinguished
in his clan.
6. 'As to the man of notoriety, he assumes the appearance of
virtue, but his actions are opposed to it, and he rests in this
character without any doubts about himself. Such a man will be
heard of in the country; he will be heard of in the clan.'
CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the
trees about the rain altars, said, 'I venture to ask how to exalt
virtue, to correct cherished evil, and to discover delusions.'
2. The Master said, 'Truly a good question!
3. 'If doing what is to be done be made the first business, and
success a secondary consideration;— is not this the way to exalt
virtue? To assail one's own wickedness and not assail that of
others;— is not this the way to correct cherished evil? For a
morning's anger to disregard one's own life, and involve that of his
parents;— is not this a case of delusion?'
CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master
said, 'It is to love all men.' He asked about knowledge. The Master
said, 'It is to know all men.'