The Analects of Confucius (from the Chinese Classics)-5

said, 'Here is the mat.' When all were seated, the Master informed

him, saying, 'So and so is here; so and so is here.'

2. The Music-master, Mien, having gone out, Tsze-chang

asked, saying. 'Is it the rule to tell those things to the Music-

master?'

3. The Master said, 'Yes. This is certainly the rule for those

who lead the blind.'

BOOK XVI. KE SHE.

CHAP. I. 1. The head of the Chi family was going to attack

Chwan-yu.

2. Zan Yu and Chi-lu had an interview with Confucius, and

said, 'Our chief, Chi, is going to commence operations against

Chwan-yu.'

3. Confucius said, 'Ch'iu, is it not you who are in fault here?

4. 'Now, in regard to Chwan-yu, long ago, a former king

appointed its ruler to preside over the sacrifices to the eastern

Mang; moreover, it is in the midst of the territory of our State; and

its ruler is a minister in direct connexion with the sovereign:—

What has your chief to do with attacking it?'

5. Zan Yu said, 'Our master wishes the thing; neither of us two

ministers wishes it.'

6. Confucius said, 'Ch'iu, there are the words of Chau Zan,—

"When he can put forth his ability, he takes his place in the ranks of

office; when he finds himself unable to do so, he retires from it.

How can he be used as a guide to a blind man, who does not

support him when tottering, nor raise him up when fallen?"

7. 'And further, you speak wrongly. When a tiger or

rhinoceros escapes from his cage; when a tortoise or piece of jade is

injured in its repository:— whose is the fault?'

8. Zan Yu said, 'But at present, Chwan-yu is strong and near to

Pi; if our chief do not now take it, it will hereafter be a sorrow to

his descendants.'

9. Confucius said. 'Ch'iu, the superior man hates that declining

to say— "I want such and such a thing," and framing explanations

for the conduct.

10. 'I have heard that rulers of States and chiefs of families

are not troubled lest their people should be few, but are troubled

lest they should not keep their several places; that they are not

troubled with fears of poverty, but are troubled with fears of a

want of contented repose among the people in their several places.

For when the people keep their several places, there will be no

poverty; when harmony prevails, there will be no scarcity of

people; and when there is such a contented repose, there will be no

rebellious upsettings.

11. 'So it is.— Therefore, if remoter people are not submissive,

all

the influences of civil culture and virtue are to be cultivated to

attract them to be so; and when they have been so attracted, they

must be made contented and tranquil.

12. 'Now, here are you, Yu and Ch'iu, assisting your chief.

Remoter people are not submissive, and, with your help, he cannot

attract them to him. In his own territory there are divisions and

downfalls, leavings and separations, and, with your help, he cannot

preserve it.

13. 'And yet he is planning these hostile movements within

the State.— I am afraid that the sorrow of the Chi-sun family will

not be on account of Chwan-yu, but will be found within the screen

of their own court.'

CHAP. II. 1. Confucius said, 'When good government prevails

in the empire, ceremonies, music, and punitive military expeditions

proceed from the son of Heaven. When bad government prevails in

the empire, ceremonies, music, and punitive military expeditions

proceed from the princes. When these things proceed from the

princes, as a rule, the cases will be few in which they do not lose

their power in ten generations. When they proceed from the Great

officers of the princes, as a rule, the cases will be few in which they

do not lose their power in five generations. When the subsidiary

ministers of the great officers hold in their grasp the orders of the

state, as a rule, the cases will be few in which they do not lose their

power in three generations.

2. 'When right principles prevail in the kingdom, government

will not be in the hands of the Great officers.

3. 'When right principles prevail in the kingdom, there will be

no discussions among the common people.'

CHAP. III. Confucius said, 'The revenue of the state has left

the ducal House now for five generations. The government has been

in the hands of the Great officers for four generations. On this

account, the descendants of the three Hwan are much reduced.'

CHAP. IV. Confucius said, 'There are three friendships which

are advantageous, and three which are injurious. Friendship with

the upright; friendship with the sincere; and friendship with the

man of much observation:— these are advantageous. Friendship

with the man of specious airs; friendship with the insinuatingly

soft; and friendship with the glib-tongued:— these are injurious.'

CHAP. V. Confucius said, 'There are three things men find

enjoyment in which are advantageous, and three things they find

enjoyment in which are injurious. To find enjoyment in the

discriminating study of ceremonies and music; to find enjoyment in

speaking of the goodness of others; to find enjoyment in having

many worthy friends:— these are advantageous. To find enjoyment

in extravagant pleasures; to find enjoyment in idleness and

sauntering; to find enjoyment in the pleasures of feasting:— these

are injurious.'

CHAP. VI. Confucius said, 'There are three errors to which

they who stand in the presence of a man of virtue and station are

liable. They may speak when it does not come to them to speak;—

this is called rashness. They may not speak when it comes to them

to speak;— this is called concealment. They may speak without

looking at the countenance of their superior;— this is called

blindness.'

CHAP. VII. Confucius said, 'There are three things which the

superior man guards against. In youth, when the physical powers

are not yet settled, he guards against lust. When he is strong and

the physical powers are full of vigor, he guards against

quarrelsomeness. When he is old, and the animal powers are

decayed, he guards against covetousness.'

CHAP. VIII. 1. Confucius said, 'There are three things of which

the superior man stands in awe. He stands in awe of the ordinances

of Heaven. He stands in awe of great men. He stands in awe of the

words of sages.

2. 'The mean man does not know the ordinances of Heaven,

and consequently does not stand in awe of them. He is disrespectful

to great men. He makes sport of the words of sages.'

CHAP. IX. Confucius said, 'Those who are born with the

possession of knowledge are the highest class of men. Those who

learn, and so, readily, get possession of knowledge, are the next.

Those who are dull and stupid, and yet compass the learning, are

another class next to these. As to those who are dull and stupid and

yet do not learn;— they are the lowest of the people.'

CHAP. X. Confucius said, 'The superior man has nine things

which are subjects with him of thoughtful consideration. In regard

to the use of his eyes, he is anxious to see clearly. In regard to the

use of his ears, he is anxious to hear distinctly. In regard to his

countenance, he is anxious that it should be benign. In regard to his

demeanor, he is anxious that it should be respectful. In regard to

his speech, he is anxious that it should be sincere. In regard to his

doing of business, he is anxious that it should be reverently careful.

In regard to what he doubts about, he is anxious to question others.

When he is angry, he thinks of the difficulties (his anger may

involve him in). When he sees gain to be got, he thinks of

righteousness.'

CHAP. XI. 1. Confucius said, 'Contemplating good, and pursuing

it, as if they could not reach it; contemplating evil, and shrinking

from it, as they would from thrusting the hand into boiling water:—

I have seen such men, as I have heard such words.

2. 'Living in retirement to study their aims, and practising

righteousness to carry out their principles:— I have heard these

words, but I have not seen such men.'

CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams,

each of four horses, but on the day of his death, the people did not

praise him for a single virtue. Po-i and Shu-ch'i died of hunger at

the foot of the Shau-yang mountain, and the people, down to the

present time, praise them.

2. 'Is not that saying illustrated by this?'

CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you

heard any lessons from your father different from what we have all

heard?'

2. Po-yu replied, 'No. He was standing alone once, when I

passed below the hall with hasty steps, and said to me, "Have you

learned the Odes?" On my replying "Not yet," he added, "If you do

not learn the Odes, you will not be fit to converse with." I retired

and studied the Odes.

3. 'Another day, he was in the same way standing alone, when

I passed by below the hall with hasty steps, and said to me, 'Have

you learned the rules of Propriety?' On my replying 'Not yet,' he

added, 'If you do not learn the rules of Propriety, your character

cannot be established.' I then retired, and learned the rules of

Propriety.

4. 'I have heard only these two things from him.'

5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked one

thing, and I have got three things. I have heard about the Odes. I

have heard about the rules of Propriety. I have also heard that the

superior man maintains a distant reserve towards his son.'

CHAP. XIV. The wife of the prince of a state is called by him

FU ZAN. She calls herself HSIAO T'UNG. The people of the State call

her CHUN FU ZAN, and, to the people of other States, they call her

K'WA HSIAO CHUN. The people of other states also call her CHUN FU

ZAN.

BOOK XVII. YANG HO.

CHAP. I. 1. Yang Ho wished to see Confucius, but Confucius

would not go to see him. On this, he sent a present of a pig to

Confucius, who, having chosen a time when Ho was not at home,

went to pay his respects for the gift. He met him, however, on the

way.

2. Ho said to Confucius, 'Come, let me speak with you.' He then

asked, 'Can he be called benevolent who keeps his jewel in his

bosom, and leaves his country to confusion?' Confucius replied, 'No.'

'Can he be called wise, who is anxious to be engaged in public

employment, and yet is constantly losing the opportunity of being

so?' Confucius again said, 'No.' 'The days and months are passing

away; the years do not wait for us.' Confucius said, 'Right; I will go

into office.'

CHAP. II. The Master said, 'By nature, men are nearly alike;

by practice, they get to be wide apart.'

CHAP. III. The Master said, 'There are only the wise of the

highest class, and the stupid of the lowest class, who cannot be

changed.'

CHAP. IV. 1. The Master, having come to Wu-ch'ang, heard

there the sound of stringed instruments and singing.

2. Well pleased and smiling, he said, 'Why use an ox knife to

kill a fowl?'

3. Tsze-yu replied, 'Formerly, Master, I heard you say,—

"When the man of high station is well instructed, he loves men;

when the man of low station is well instructed, he is easily ruled."'

4. The Master said, 'My disciples, Yen's words are right. What

I said was only in sport.'

CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and in

an attitude of rebellion, invited the Master to visit him, who was

rather inclined to go.

2. Tsze-lu was displeased, and said, 'Indeed, you cannot go!

Why must you think of going to see Kung-shan?'

3. The Master said, 'Can it be without some reason that he has

invited ME? If any one employ me, may I not make an eastern

Chau?'

CHAP. VI. Tsze-chang asked Confucius about perfect virtue.

Confucius said, 'To be able to practise five things everywhere under

heaven constitutes perfect virtue.' He begged to ask what they

were, and was told, 'Gravity, generosity of soul, sincerity,

earnestness, and kindness. If you are grave, you will not be treated

with disrespect. If you are generous, you will win all. If you are

sincere, people will repose trust in you. If you are earnest, you will

accomplish much. If you are kind, this will enable you to employ

the services of others.

CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master was

inclined to go.

2. Tsze-lu said, 'Master, formerly I have heard you say,

"When a man in his own person is guilty of doing evil, a superior

man will not associate with him." Pi Hsi is in rebellion, holding

possession of Chung-mau; if you go to him, what shall be said?'

3. The Master said, 'Yes, I did use these words. But is it not

said, that, if a thing be really hard, it may be ground without being

made thin? Is it not said, that, if a thing be really white, it may be

steeped in a dark fluid without being made black?

4. 'Am I a bitter gourd! How can I be hung up out of the way

of being eaten?'

CHAP. VIII. 1. The Master said, 'Yu, have you heard the six

words to which are attached six becloudings?' Yu replied, 'I have

not.'

2. 'Sit down, and I will tell them to you.

3. 'There is the love of being benevolent without the love of

learning;— the beclouding here leads to a foolish simplicity. There is

the love of knowing without the love of learning;— the beclouding

here leads to dissipation of mind. There is the love of being sincere

without the love of learning;— the beclouding here leads to an

injurious disregard of consequences. There is the love of

straightforwardness without the love of learning;— the beclouding

here leads to rudeness. There is the love of boldness without the

love of learning;— the beclouding here leads to insubordination.

There is the love of firmness without the love of learning;— the

beclouding here leads to extravagant conduct.'

CHAP. IX. 1. The Master said, 'My children, why do you not

study the Book of Poetry?

2. 'The Odes serve to stimulate the mind.

3. 'They may be used for purposes of self-contemplation.

4. 'They teach the art of sociability.

5. 'They show how to regulate feelings of resentment.

6. 'From them you learn the more immediate duty of serving

one's father, and the remoter one of serving one's prince.

7. 'From them we become largely acquainted with the names

of birds, beasts, and plants.'

CHAP. X. The Master said to Po-yu, 'Do you give yourself to

the Chau-nan and the Shao-nan. The man who has not studied the

Chau-nan and the Shao-nan, is like one who stands with his face

right against a wall. Is he not so?'

CHAP. XI. The Master said, '"It is according to the rules of

propriety," they say.— "It is according to the rules of propriety,"

they say. Are gems and silk all that is meant by propriety? "It is

music," they say.— "It is music," they say. Are bells and drums all

that is meant by music?'

CHAP. XII. The Master said, 'He who puts on an appearance of

stern firmness, while inwardly he is weak, is like one of the small,

mean people;— yea, is he not like the thief who breaks through, or

climbs over, a wall?'

CHAP. XIII. The Master said, 'Your good, careful people of the

villages are the thieves of virtue.'

CHAP. XIV. The Master said, 'To tell, as we go along, what we

have heard on the way, is to cast away our virtue.'

CHAP. XV. 1. The Master said, 'There are those mean

creatures! How impossible it is along with them to serve one's

prince!

2. 'While they have not got their aims, their anxiety is how to

get them. When they have got them, their anxiety is lest they

should lose them.

3. 'When they are anxious lest such things should be lost,

there is nothing to which they will not proceed.'

CHAP. XVI. 1. The Master said, 'Anciently, men had three

failings, which now perhaps are not to be found.

2. 'The high-mindedness of antiquity showed itself in a

disregard of small things; the high-mindedness of the present day

shows itself in wild license. The stern dignity of antiquity showed

itself in grave reserve; the stern dignity of the present day shows

itself in quarrelsome perverseness. The stupidity of antiquity

showed itself in straightforwardness; the stupidity of the present

day shows itself in sheer deceit.'

CHAP. XVII. The Master said, 'Fine words and an insinuating

appearance are seldom associated with virtue.'

CHAP. XVIII. The Master said, 'I hate the manner in which

purple takes away the luster of vermilion. I hate the way in which

the songs of Chang confound the music of the Ya. I hate those who

with their sharp mouths overthrow kingdoms and families.'

CHAP. XIX. 1. The Master said, 'I would prefer not speaking.'

2. Tsze-kung said, 'If you, Master, do not speak, what shall

we, your disciples, have to record?'

3. The Master said, 'Does Heaven speak? The four seasons

pursue their courses, and all things are continually being produced,

but does Heaven say anything?'

CHAP. XX. Zu Pei wished to see Confucius, but Confucius

declined, on the ground of being sick, to see him. When the bearer

of this message went out at the door, (the Master) took his lute and

sang to it, in order that Pei might hear him.

CHAP. XXI. 1. Tsai Wo asked about the three years' mourning

for parents, saying that one year was long enough.

2. 'If the superior man,' said he, 'abstains for three years from

the observances of propriety, those observances will be quite lost.

If for three years he abstains from music, music will be ruined.

3. 'Within a year the old grain is exhausted, and the new grain

has sprung up, and, in procuring fire by friction, we go through all

the changes of wood for that purpose. After a complete year, the

mourning may stop.'

4. The Master said, 'If you were, after a year, to eat good rice,

and wear embroidered clothes, would you feel at ease?' 'I should,'

replied Wo.

5. The Master said, 'If you can feel at ease, do it. But a

superior man, during the whole period of mourning, does not enjoy

pleasant food which he may eat, nor derive pleasure from music

which he may hear. He also does not feel at ease, if he is

comfortably lodged. Therefore he does not do what you propose.

But now you feel at ease and may do it.'

6. Tsai Wo then went out, and the Master said, 'This shows

Yu's want of virtue. It is not till a child is three years old that it is

allowed to leave the arms of its parents. And the three years'

mourning is universally observed throughout the empire. Did Yu

enjoy the three years' love of his parents?'

CHAP. XXII. The Master said, 'Hard is it to deal with him, who

will stuff himself with food the whole day, without applying his

mind to anything good! Are there not gamesters and chess players?

To be one of these would still be better than doing nothing at all.'

CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem

valour?' The Master said, 'The superior man holds righteousness to

be of highest importance. A man in a superior situation, having

valour without righteousness, will be guilty of insubordination; one

of the lower people having valour without righteousness, will

commit robbery.'

CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his

hatreds also?' The Master said, 'He has his hatreds. He hates those

who proclaim the evil of others. He hates the man who,

being in a low station, slanders his superiors. He hates those who

have valour merely, and are unobservant of propriety. He hates

those who are forward and determined, and, at the same time, of

contracted understanding.'

2. The Master then inquired, 'Ts'ze, have you also your

hatreds?' Tsze-kung replied, 'I hate those who pry out matters, and

ascribe the knowledge to their wisdom. I hate those who are only

not modest, and think that they are valourous. I hate those who

make known secrets, and think that they are straightforward.'

CHAP. XXV. The Master said, 'Of all people, girls and servants

are the most difficult to behave to. If you are familiar with them,

they lose their humility. If you maintain a reserve towards them,

they are discontented.'

CHAP. XXVI. The Master said, 'When a man at forty is the

object of dislike, he will always continue what he is.'

BOOK XVIII. WEI TSZE.

CHAP. I. 1. The Viscount of Wei withdrew from the court. The

Viscount of Chi became a slave to Chau. Pi-kan remonstrated with

him and died.

2. Confucius said, 'The Yin dynasty possessed these three men

of virtue.'

CHAP. II. Hui of Liu-hsia being chief criminal judge, was

thrice dismissed from his office. Some one said to him, 'Is it not yet

time for you, sir, to leave this?' He replied, 'Serving men in an

upright way, where shall I go to, and not experience such a thrice-

repeated

dismissal? If I choose to serve men in a crooked way, what

necessity is there for me to leave the country of my parents?'

CHAP. III. The duke Ching of Ch'i, with reference to the

manner in which he should treat Confucius, said, 'I cannot treat him

as I would the chief of the Chi family. I will treat him in a manner

between that accorded to the chief of the Chi, and that given to the

chief of the Mang family.' He also said, 'I am old; I cannot use his

doctrines.' Confucius took his departure.

CHAP. IV. The people of Ch'i sent to Lu a present of female

musicians, which Chi Hwan received, and for three days no court

was held. Confucius took his departure.

CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by

Confucius, singing and saying, 'O FANG! O FANG! How is your

virtue degenerated! As to the past, reproof is useless; but the future

may still be provided against. Give up your vain pursuit. Give up

your vain pursuit. Peril awaits those who now engage in affairs of

government.'

2. Confucius alighted and wished to converse with him, but

Chieh-yu hastened away, so that he could not talk with him.

CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the field

together, when Confucius passed by them, and sent Tsze-lu to

inquire for the ford.

2. Ch'ang-tsu said, 'Who is he that holds the reins in the

carriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not K'ung

Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the other

rejoined, 'He knows the ford.'

3. Tsze-lu then inquired of Chieh-ni, who said to him, 'Who

are you, sir?' He answered, 'I am Chung Yu.' 'Are you not the

disciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied he,

and then Chieh-ni said to him, 'Disorder, like a swelling flood,

spreads over the whole empire, and who is he that will change its

state for you? Than follow one who merely withdraws from this

one and that one, had you not better follow those who have

withdrawn from the world altogether?' With this he fell to covering

up the seed, and proceeded with his work, without stopping.

4. Tsze-lu went and reported their remarks, when the Master

observed with a sigh, 'It is impossible to associate with birds and

beasts, as if they were the same with us. If I associate not with

these people,— with mankind,— with whom shall I associate? If

right principles prevailed through the empire, there would be no

use for me to change its state.'

CHAP. VII. 1. Tsze-lu, following the Master, happened to fall

behind, when he met an old man, carrying across his shoulder on a

staff a basket for weeds. Tsze-lu said to him, 'Have you seen my

master, sir!' The old man replied, 'Your four limbs are

unaccustomed to toil; you cannot distinguish the five kinds of

grain:— who is your master?' With this, he planted his staff in the

ground, and proceeded to weed.

2. Tsze-lu joined his hands across his breast, and stood before

him.

3. The old man kept Tsze-lu to pass the night in his house,

killed a fowl, prepared millet, and feasted him. He also introduced

to him his two sons.

4. Next day, Tsze-lu went on his way, and reported his

adventure. The Master said, 'He is a recluse,' and sent Tsze-lu back

to see him again, but when he got to the place, the old man was

gone.

5. Tsze-lu then said to the family, 'Not to take office is not

righteous. If the relations between old and young may not be

neglected, how is it that he sets aside the duties that should be

observed between sovereign and minister? Wishing to maintain his

personal purity, he allows that great relation to come to confusion.

A superior man takes office, and performs the righteous duties

belonging to it. As to the failure of right principles to make

progress, he is aware of that.'

CHAP. VIII. 1. The men who have retired to privacy from the

world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, Hui of

Liu-hsia, and Shao-lien.

2. The Master said, 'Refusing to surrender their wills, or to

submit to any taint in their persons;— such, I think, were Po-i and

Shu-ch'i.

3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that

they surrendered their wills, and submitted to taint in their

persons,

but their words corresponded with reason, and their actions were

such as men are anxious to see. This is all that is to be remarked in

them.

4. 'It may be said of Yu-chung and I-yi, that, while they hid

themselves in their seclusion, they gave a license to their words;

but, in their persons, they succeeded in preserving their purity,

and, in their retirement, they acted according to the exigency of the

times.

5. 'I am different from all these. I have no course for which I

am predetermined, and no course against which I am

predetermined.'

CHAP. IX. 1. The grand music master, Chih, went to Ch'i.

2. Kan, the master of the band at the second meal, went to

Ch'u. Liao, the band master at the third meal, went to Ts'ai. Chueh,

the band master at the fourth meal, went to Ch'in.

3. Fang-shu, the drum master, withdrew to the north of the

river.

4. Wu, the master of the hand drum, withdrew to the Han.

5. Yang, the assistant music master, and Hsiang, master of the

musical stone, withdrew to an island in the sea.

CHAP. X. The duke of Chau addressed his son, the duke of Lu,

saying, 'The virtuous prince does not neglect his relations. He does

not cause the great ministers to repine at his not employing them.

Without some great cause, he does not dismiss from their offices

the members of old families. He does not seek in one man talents

for every employment.'

CHAP. XI. To Chau belonged the eight officers, Po-ta, Po-

kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and Chi-kwa.

BOOK XIX. TSZE-CHANG.

CHAP. I. Tsze-chang said, 'The scholar, trained for public duty,

seeing threatening danger, is prepared to sacrifice his life. When

the opportunity of gain is presented to him, he thinks of

righteousness. In sacrificing, his thoughts are reverential. In

mourning, his thoughts are about the grief which he should feel.

Such a man commands our approbation indeed.'

CHAP. II. Tsze-chang said, 'When a man holds fast to virtue,

but without seeking to enlarge it, and believes right principles, but

without firm sincerity, what account can be made of his existence

or non-existence?'

CHAP. III. The disciples of Tsze-hsia asked Tsze-chang about

the principles that should characterize mutual intercourse. Tsze-

chang asked, 'What does Tsze-hsia say on the subject?' They

replied, 'Tsze-hsia says:— "Associate with those who can advantage

you. Put away from you those who cannot do so."' Tsze-chang

observed, 'This is different from what I have learned. The superior

man honours the talented and virtuous, and bears with all. He

praises the good, and pities the incompetent. Am I possessed of

great talents and virtue?— who is there among men whom I will

not bear with? Am I devoid of talents and virtue?— men will put

me away from them. What have we to do with the putting away of

others?'

CHAP. IV. Tsze-hsia said, 'Even in inferior studies and

employments there is something worth being looked at; but if it be

attempted to carry them out to what is remote, there is a danger of

their proving inapplicable. Therefore, the superior man does not

practise them.'

CHAP. V. Tsze-hsia said, 'He, who from day to day recognises

what he has not yet, and from month to month does not forget what

he has attained to, may be said indeed to love to learn.'

CHAP. VI. Tsze-hsia said, 'There are learning extensively, and

having a firm and sincere aim; inquiring with earnestness, and

reflecting with self-application:— virtue is in such a course.'

CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to

dwell in, in order to accomplish their works. The superior man

learns, in order to reach to the utmost of his principles.'

CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his

faults.'

CHAP. IX. Tsze-hsia said, 'The superior man undergoes three

changes. Looked at from a distance, he appears stern; when

approached, he is mild; when he is heard to speak, his language is

firm and decided.'

CHAP. X. Tsze-hsia said, 'The superior man, having obtained

their confidence, may then impose labours on his people. If he have

not gained their confidence, they will think that he is oppressing

them. Having obtained the confidence of his prince, one may then

remonstrate with him. If he have not gained his confidence, the

prince will think that he is vilifying him.'

CHAP. XI. Tsze-hsia said, 'When a person does not transgress

the boundary line in the great virtues, he may pass and repass it in

the small virtues.'

CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of

Tsze-hsia, in sprinkling and sweeping the ground, in answering and

replying, in advancing and receding, are sufficiently accomplished.

But these are only the branches of learning, and they are left

ignorant of what is essential.— How can they be acknowledged as

sufficiently taught?'

2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu is

wrong. According to the way of the superior man in teaching, what

departments are there which he considers of prime importance, and

delivers? what are there which he considers of secondary

importance, and allows himself to be idle about? But as in the case

of plants, which are assorted according to their classes, so he deals

with his disciples. How can the way of a superior man be such as to

make fools of any of them? Is it not the sage alone, who can unite

in one the beginning and the consummation of learning?'

CHAP. XIII. Tsze-hsia said, 'The officer, having discharged all

his duties, should devote his leisure to learning. The student, having

completed his learning, should apply himself to be an officer.'

CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried to

the utmost degree of grief, should stop with that.'

CHAP. XV. Tsze-hsia said, 'My friend Chang can do things

which are hard to be done, but yet he is not perfectly virtuous.'

CHAP. XVI. The philosopher Tsang said, 'How imposing is the

manner of Chang! It is difficult along with him to practise virtue.'

CHAP. XVII. The philosopher Tsang said, 'I heard this from

our Master:— "Men may not have shown what is in them to the full

extent, and yet they will be found to do so, on occasion of mourning

for their parents."'

CHAP. XVIII. The philosopher Tsang said, 'I have heard this

from our Master:— "The filial piety of Mang Chwang, in other

matters, was what other men are competent to, but, as seen in his

not changing the ministers of his father, nor his father's mode of

government, it is difficult to be attained to."'

CHAP. XIX. The chief of the Mang family having appointed

Yang Fu to be chief criminal judge, the latter consulted the

philosopher Tsang. Tsang said, 'The rulers have failed in their

duties, and the people consequently have been disorganised, for a

long time. When you have found out the truth of any accusation, be

grieved for and pity them, and do not feel joy at your own ability.'

CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so great

as that name implies. Therefore, the superior man hates to dwell

in a low-lying situation, where all the evil of the world will flow in

upon him.'

CHAP. XXI. Tsze-kung said, 'The faults of the superior man are

like the eclipses of the sun and moon. He has his faults, and all men

see them; he changes again, and all men look up to him.'

CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung,

saying, 'From whom did Chung-ni get his learning?'

2. Tsze-kung replied, 'The doctrines of Wan and Wu have not

yet fallen to the ground. They are to be found among men. Men of

talents and virtue remember the greater principles of them, and

others, not possessing such talents and virtue, remember the

smaller. Thus, all possess the doctrines of Wan and Wu. Where

could our Master go that he should not have an opportunity of

learning them? And yet what necessity was there for his having a

regular master?'