The Ultimate Master said, “Is it not pleasant to learn by constantly exercising? Is it not delightful to have friends coming from distant quarters? Is he not a decent virtuous man, who feels no discomposure though men may take no note of him?”
(有子: His name was 若. He was born in 曲阜. He was younger than Confucius by thirteen years. He was one of Confucius’s students. 孝=to well serve the parent. 弟=to well serve elder brothers. 鮮=少)
The sage, Yu, said, “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of playing pranks on them. The decent virtuous man endeavors to establish himself on the fundamentals. When the fundamentals are established, the Way comes to being. Filial piety and fraternal compliance ! Are they not the root of all compassions?”
子曰..[巧言令色, 鮮矣仁]
The Ultimate Master said, “Fine words (in hearing) and an insinuating good complexion are seldom associated with true virtue.”
曾子曰..[吾日三省吾身..爲人謀, 而不忠乎? 與朋友交, 而不信乎? 傳, 不習乎?]
(曾子: His name was 參. His alias was 子輿. He was a disciple of Confucius. He was forty six years younger than Confucius)
The sage, Tsang, said, “I daily examine myself on three aspects: Whether, in transacting business for others, I may have been not faithful; Whether, in holding intercourse with friends, I may have been not trustworthy? Whether I may have not practiced the instruction of my teacher.”
子曰..[道千乘*之國, 敬事而信, 節用而愛人, 使民以時o]
The Ultimate Master said, “To rule a country of a thousand chariots, there must be respectfulness in business, credit-trustfulness, frugality in expenditure, love for men and employment of the people at the proper times.
子曰..[弟子入則孝, 出則弟, 謹而信, 汎愛衆, 而親仁o 行有餘力, 則以學文o]
The Ultimate master said, “The students, within home, should be filial, and, out of home, respectful to his elders. He should be discreet and trustful. He should broadly love people, and become intimate with compassionate men. When he has a reserve of energy after the performance of these things, he should use it for studies.
(子夏: His family name was 卜. His name was 商. He was one of Confucius’ disciples)
Hsia, the wise said, “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of virtues, exerts his utmost strength in serving his parents, and can dedicate his life in serving his king, and if his words are sincere in his intercourse with his friends, I will certainly say that he is a learned man even if people say that he has not learned.
子曰..[君子不重則不威, 學則不固o 主忠信, 無友不如已者, 過則勿憚改o]
The Ultimate Master said, “If a gentleman is not grave, he will lack in dignity and his learning will not be solid. Hold faithfulness and sincerity as first principles. Do not make friends with a man who is not equal to yourself. When you have faults, do not fear to correct them.”
曾子曰..[愼終追遠, 民德歸厚矣o]
The sage Tsang said, “Let there be discretion and abstinence in funerals for parents, and hold memorial services retroactively to far distant ancestors. The virtue of the people (who are doing so) will be abundantly rewarded.”
(子禽: His last name was 陳. Someone says that he was a disciple of Confucius, while some others claim that he was a student of 子貢. 子貢: His family name was 端木. He was a disciple of Confucius)
Ch’in, the wise, asked Kung, the wise, saying, “When Confucius comes to a country, he does not fail to learn all about its government. Does he ask the information? Or is it given to him? Kung, the wise, said, “ Our master is warmhearted, decent, polite, temperate, and complaisant. The master’s mode of asking information!--is it not different from that of other men?”
子曰..[父在觀其志, 父沒觀其行o 三年無改於父之道, 可謂孝矣o]
The Ultimate Master said, “While a man’s father is alive, observe the bent of his will; when his father is dead, observe his conduct. If for three years he does not alter from the way of his father, he may be called ’filial’.”
The sage, Yu, said, “In practicing etiquette, harmony is esteemed to be a nobility. In the way of the ancient kings, this is a noble attribute. In things small or great we follow them. Yet it should not to be observed in all cases. If one knows only harmony and, hence, is just in harmony with everyone and in everything, without any limitation in the aspect of etiquette, (this practice is not right and, hence,) one should not behave in such way.
有子曰..[信近於義, 言可復也..恭近於禮, 遠恥辱也o 因不失其親, 亦可宗也o]
(因 means here 依)
The sage, Yu, said, “Trust should be in agreement with righteousness, and words should be practiced. If politeness should be in agreement with etiquette, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”
子曰..[君子食無求飽, 居無求安, 敏於事而愼於言, 就有道而正焉..可謂好學也已o]
The Ultimate Master said, “When the decent virtuous man in his food does not seek to gratify his appetite, nor in his dwelling place does he seek comfort; he is quick-smart in what he is doing, and careful in his speech. He leads himself toward the company of men of principle that he may be rectified:-- such a person may be said indeed to love to lean.”
子貢曰.. [貧而無諂, 富而無驕, 何如?]
子曰.. [可也o 未若貧而樂, 富而好禮者也o]
Kung, the wise, said, “What do you call the poor man who yet does not flatter, and the rich man who is not haughty?”
The Ultimate Master replied, “They are good. However, they are not equal to the man who, though poor, is yet happy, and to the man who, though rich, loves the rules of propriety.”
Kung, the wise, said, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’--The meaning is the same, I apprehend, as that which you have just expressed.” The Ultimate Master said, “Ts’ze! You are such one with whom I can begin to talk about the Odes (the Book of Poetry). (If) I say what happened in the past, then you know what will come.”
子曰.. [不患人之不已知, 患不知人也o]
The Ultimate Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.”
爲政第二
Govern, the Second
子曰..[爲政以德o 譬如北辰, 居其所, 而衆星共之o]
(北辰=北極星, 共=拱)
The Ultimate Master said, “Govern by means of virtue. Then, it will be like the north polar star, which keeps its place whereas all other stars turn toward it.”
子曰.. [詩三百, 一言以蔽之, 曰思無邪o]
The Ultimate Master said, “The three hundred poems (in the Book of Poetry) are summarized into one sentence: ‘Thought (=mind) without any unrighteousness.’”
子曰.. [道之以政, 齊之以刑, 民免而無恥., 道之以德, 齊之以禮, 有恥且格o]
(道 means here 導. 格 means ‘arrive at the ultimate goodness.’)
The Ultimate Master said, “If the people be led by governing, and their uniformity be sought by punishments, the people will try to avoid the punishments, but have no sense of shame. If the people be led by virtue, and uniformity be sought by etiquette, they will have the sense of shame, and moreover will be able to arrive at the ultimate goodness.
(孟懿子=孟孫=Mang I : a minister of the home country of the Ultimate Master, which was named 魯. 樊遲: a disciple of the Ultimate Master. He was younger than the Ultimate Master by thirty six years)
Sir Mang I asked what filial piety was. The Ultimate Master said, “It is not being disobedient.” Soon after, as Fan Ch’ih was driving (the Ultimate Master), the Ultimate Master told him, saying, “Mang-sun asked me what filial piety was, and I answered him, -- ‘not being disobedient’”
Fan Ch’ih said, “What does that word mean? The Ultimate Master replied, “That parents, when alive, be served with propriety; that, when dead, their funeral should be performed with propriety; and that their memorial service should be held with propriety.
孟武伯問孝o 子曰.. [父母唯其疾之憂o]
(孟武伯= the eldest son of 孟懿子, 伯=the eldest son)
Mang Wu asked what filial piety was. The Ultimate Master said, “Parents are worrying that their children may be ill.”
子游問孝o 子曰.. [今之孝者, 是謂能養o 至於犬馬, 皆能有養o 不敬, 何以別乎?]
(子游 = a disciple of the Ultimate Master)
Yu, the wise, asked what filial piety was. The Ultimate Master said. “The filial piety of the present time means to support of one’s parents. However, even dogs and horses likewise are supported (from people). Without reverence, what does make the difference (between the former and the latter)?
子夏問孝o 子曰.. [色難o 有事, 弟子服其勞, 有酒食, 先生饌, 曾是以爲孝乎?]
(色 means making of pleasant and peaceful countenance. 先生 means parents and elder brothers)
Hsia, the wise, asked what filial piety was. The Ultimate Master said, “The difficulty is with making pleasant and peaceful countenance. If, when their elders have any troublesome affairs, the young serves them with labor. And if, when the young have wine and food, they set them before their elders, is this to be considered filial piety?”
子曰.. [吾與回言終日, 不違如愚o 退而省其私, 亦足以發, 回 也, 不愚!]
(回=the name of 顔子 (Ancius) who was the best disciple of the Ultimate master. 足 is interpreted as ‘is found as ’. )
The Ultimate Master said, “I have talked with Hui for a whole day, and he has not have any disagreement (against anything I said) as if he were stupid. He has retired and I have made a scrutiny into him when away from me. Then I found him able to bring forth the understanding of the reasoning of what I said. Hui! He is not stupid.
子曰.. [視其所以, 觀其所由, 察其所安, 人焉수(숨길수)哉! 人焉수(숨길수)哉!]
The Ultimate Master said, “See the means with which a man does. Observe his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?”
子曰.. [溫故而知新, 可以爲師矣o]
The Ultimate Master said, “If one maintains continuously his old knowledge as he acquires new, he may be a teacher of others.”
子曰.. [君子不器o]
(器= a person of a particular capacity and ability)
The Ultimate Master said, “ The decent meritorious man is not a utensil.
子貢問君子o 子曰.. [先行其言, 而後從之o]
Kung, the wise, asked about (the qualities of) the decent meritorious man. The Ultimate Master said, “He acts before he speaks, and afterwards speaks according to his actions.”
子曰.. [君子周而不比, 小人比而不周o]
The Ultimate master said, “The decent meritorious man is widely considerate and no impartial . The man of small capacity is partisan and not widely considerate.”
子曰.. [學而不思則罔, 思而不學則殆o]
The Ultimate Master said, “Learning without thinking is to go astray. Thinking without learning is perilous.”
子曰.. [攻乎異端, 斯害也已o]
The Ultimate Master said, “To study specifically a strange doctrine is indeed to harm himself.”
子曰.. [由, 誨女知之乎! 知之爲知之, 不知爲不知, 是知也o]
(由: a disciple of the Ultimate Master. His alias is 子路. He was 9 years younger than the Ultimate Master. 女 is herein 汝.)
The Ultimate Master said, “Yu, shall I teach what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to admit that you do not know it--this is knowledge.
(子張: a disciple of the Ultimate Master, 干祿=求祿: seek to increase one’s fortune in terms of emolument)
Chang, the wise, was studying how to increase his fortune in terms of emolument. The Ultimate Master said, “Hear much and put aside the points upon which you throw doubt, while you speak prudently to others. Then, you will be less blamed. See much and put aside the things which seem perilous, while you conduct prudently on others. Then, you will need to repent less. When one is less blamed for his words and needs to repent less for his conduct, he is in the way to increase his fortune in terms of emolument!
哀公問曰.. [何爲則民服?] 孔子對曰.. [擧直錯諸枉, 則民服o 擧枉錯諸直, 則民不服o]
(哀公: Duke of Confucius’ native country, which was called 魯. 擧=拔用: 뽑아썬다: select and employ. 錯=廢棄:물리친다: dismiss, discard, set aside.)
The Duke Ai asked, saying, “What should be done to make the people obedient?” Confucius replied, “Select and employ the upright and dismiss the crooked, then people will obey. Select and employ the crooked and dismiss the upright, then the people will disobey.”
(季康子: a minister of 魯, 以* means here ’mutually’. 之* means 人民(the people). 莊=容貌端嚴)
A minister called Chi K’ang asked, “What should be done to cause the people to pay reverence to their ruler, to be loyal to him, and to make the people to exhort mutually such conducts?” The Ultimate master said, “Face the people with tidy countenance;--then, they will pay reverence to him. Let him be filial and compassionate; --then they will be loyal to him. Let him employ the good and teach the incompetent;--then they will exhort each other to do good.
Someone addressed Confucius, saying, “Sir, why are you engaged in the government?” The Ultimate Master said, “What does the Shu-Ching (書經) say of filial piety? The Shu-Ching says that the filial duty is simply to be filial to parents and to exercise brotherly affection to brothers. If we infer as to whether it is also the government, we find that this is also the government. Why couldn’t it be the government?”
The Ultimate Master said, “I do not know how an untrustworthy man is acceptable. How can a large carriage be made to go without the cross-bar for yoking the oxen or a small carriage without a hook-shape curved bar for yoking the horses?”
Chang, the wise, asked, “Can we know (in advance) the affairs of ten ages after.” The Ultimate Master said, “The Yin dynasty inherited the etiquette-regulations of the Hsia.
What was added to or taken from them can be known. The Chau dynasty inherited the etiquette-regulations of the Yin. What was added to or taken from them can be known. Some other may succeed the Chau, but though it may be in the future of hundred ages, its affairs can be known.”
子曰.. [非其鬼而祭之, 諂也o 見義不爲, 無勇也o]
The Ultimate Master said, “For a man to perform a sacrificial rite to a spirit which is not related to him is flattery. To see what is right and not to do it is devoid of courage.
八佾諸三
Dancing of Eight-Rows, the Third
1. 孔子謂季氏..[八佾舞於庭o 是可忍也, 孰不可忍也!]
(八佾: Emperor’s dancing band is consisted of eight rows, duke’ dancing band is consisted of six rows, and minister‘s dancing band is consisted of four rows. The number of dancers in each row is equal to the number of rows; the emperor’s dancing band is consisted of 8x8=64 dancers. 季氏=a minister of 魯 whose family name is Chi. )
Confucius said of a minister whose family name is Chi, “He had dancing of the eight-rows perform in his court (僭用天子之禮樂 : presumptuously use the etiquette and music of the emperor). If he can bear (dare) to do this, what may he not bear (dare) to do?”
2. 三家者以雍徹o 子曰.. [ [[相維벽(임금벽)公, 天子穆穆o]] 奚取於三家之堂!]
(三家:魯大夫인 孟孫 叔孫 季孫. 雍: 周나라때 천자가 제사 지내고 제사상을 철거할때 부르는 노래 책 이름, 徹:제사상을 철거함을 말함. 벽公: 諸侯. 穆穆: 제사지낼때 얼굴이 엄숙한 것을 말함)
The three families used the Yung ode, while the vessels were being removed, at the end of a memorial service. The Ultimate Master said, “‘Dukes marshaled and emperor is profound and grave’--what implication can these words have in the hall of the three families?”
3. 子曰.. [人而不仁, 如禮何? 人而不仁, 如樂何?]
The Ultimate master said, “If a man be not compassionate, what has he to do with etiquette? If a man be not compassionate, what has he to do with music?”
4. 林放問禮之本o 子曰.. [大哉問! 禮, 與其奢也, 寧儉o 喪, 與其易也, 寧戚o]
[林放: 魯人. 易 means 齊備 (두루 갖추다: to furnish extensively). 戚 means deep sorrow (哀痛)]
Lin Fang asked what is the fundamental of propriety. The Ultimate master said. “A great question indeed! In propriety, it is rather better to be frugal than extravagant. In mourning, it is better that there be deep sorrow than extensively furnishing.
5. 子曰.. [夷狄*之有君, 不如諸夏之亡也o]
(*In the ancient time, Chinese called any foreign country 夷 if it is in the east; 蠻 if it is in the south; 戎 if it is in the in the west; 狄 if it is in the north. Chinese call China 夏 in the Confucius’ time. )
The Ultimate Master said, “(Even) the foreigners in the east and north have their own rulers, and are not like Chinese countries which are without them.*”
(At the time of Spring-Autumn Warring-Countries, dukes and ministers were devoid of the Way. There were subordinates who killed their monarchs and sons who murdered their fathers. Confucius saw it and deplored with the above saying.)
(旅: name of a sacrificial rite. 염有: a disciple of Confucius. 女=汝. 曾: a moment ago.)
The chief of the Chi family was about to do a sacrifice rite (which only the emperor should do) to the T’ai mountain. The Ultimate Master said to Zan Yu, “Can you not save him from this?” He answered, “I cannot.” The Ultimate Master said, “Alas! Do you say that the T’ai Mountain is not as good as Lin Fang (in knowing propriety)?
7. 子曰.. [君子無所爭, 必也射乎! 揖讓而升, 下而飮, 其爭也君子o]
The Ultimate Master said, “The decent meritorious man has no contentions (competitions). Yet, is it (the competition) unavoidable in archery? (He has still no contention even in archery competition.) When he ascends the shooting platform, he yields precedence to others and bows to the competitors. After descending (finishing shooting), he drinks with the competitors. This is the manner of contention which a decent meritorious man would assume.
(천:beautiful good face. 盼: It means that the white and black colors of the eyeball are distinctively clear. 素以爲絢: 색갈로 스켔치를 만든후 휜색으로 구분을 만드는 것 을 말하다. 가령 중첩한산을 그릴려면 우선 산들의 전체윤곽을 푸른 색으로 그린다음 산과 산사이는 휜색으로 무뉘를 넣어 중첩됨을 표시하는것을 말한다. 起: motivate. 商: name of 子夏)
Hsia, the wise, asked, saying, “What is it meant by ‘The pretty mouth making artful smile! The distinctively clear black and white of her eye! Adorning by means of whiting (after sketching with colors)’ ? The Ultimate Master said, “It means, ‘Do whiting (as the final touch in drawing) after sketching with colors.’’’ (Tsze-hsia responded,) “Propriety is subsequent to (the beauty of the inner quality)?” The Ultimate master said, “It is Shang who can bring out my meaning. Now I can begin to talk about the ode with him.’
[杞: descendants of 夏 dynasty. 宋: descendants of 殷. 文獻: 文 refers to 典籍(documents and books) and 獻 refers to 賢人(wise men)]
The Ultimate Master said, “I could describe the etiquette of the Hsia dynasty, but Chi cannot sufficiently attest to my words. I could describe the etiquette of the Yin dynasty, but Sung cannot sufficiently attest to my words. This is because their records and wise men were insufficient (to attest to my words). If those were sufficient, I could adduce them to attest to my words.
10. 子曰.. [체(示邊帝)自旣灌而往者, 吾不欲觀之矣o]
(체(示邊帝): the great sacrifices of the kings. 灌:libation)
The Ultimate Master said, “At the great sacrifices, after the libation, I have no wish to look on.”
(The great sacrifices after libation was of too red-tapism. Confucius did not like such red-tapism.)
(체(示邊帝) 之說:체祭的道理=the meaning of the great sacrifice. 示 means 視)
Someone asked the meaning of the great sacrifice. The Ultimate master said, “I do not know. He who knows its meaning would understand the affairs of the world as easy as one sees these (lines of the palm).’ Then, he pointed to his palm.
12. 祭*如在, 祭神如神在o 子曰.. [吾不與祭, 如不祭o]
(祭 refers here to the sacrifice to the dead ancestor.)
He sacrificed to the dead as if they were present. He sacrificed to the spirits, as if they were present.
The Ultimate Master said, “ If my mind were not occupied with the sacrifice, it would be the same as if I did not sacrifice.”
(王孫賈: a influential minister of the country called 衛. 奧: the spirit residing in the south-west corner of the room.)
Wang Sun-Chia asked, saying, “What is the meaning of the saying, ‘It is better to flatter to the kitchen spirit than to the spirit of the south-west corner’?” The Ultimate Master said, “It is not so. If one offends against the Heaven, he has none to whom he can pray.”
14. 子曰.. [周監於二代, 郁郁乎文哉! 吾從周o]
(二代: the 夏dynasty and the 商 dynasty)
The Ultimate Master said, “Chau had the advantage of viewing the two past dynasties. How flourish are its literatures! I follow Chau.”
(大廟 is pronounced as 泰廟 and means 周公廟 (shrine dedicated to the Duke of Chau). 추(=鄒):Confucius’ home town.)
The Ultimate Master, when he entered the grand shrine, asked about everything. Someone said, “Who did say that the son of the man of Tsau knew the manners of propriety? He has entered the grand shrine and asks about everything.” The Ultimate heard the remark, and said, This is a manner of propriety.”
16. 子曰.. [射不主皮, 爲力不同科, 古之道也o]
(同果 means 同等.)
The Ultimate master said, “The main thing in archery is not to pierce through the leather target. It is because people’s strength is not equal. This was the old way.”
(In the time of Spring-Autumn, countries fought each other. Competition was rather oriented in piercing through the leather target than just hitting the target. Confucius sighed over this practice.)
17. 子貢欲去告朔之희(食邊氣)羊o 子曰.. [賜也! 爾愛其羊, 我愛其禮o]
(賜: name of 子貢)
Kung, the wise, wanted to dispense with the offering of a sheep which was practiced on the first day of each new moon. The Ultimate master said, “Ts’ze, you value the sheep; I value the rites.
18. 子曰.. [事君盡禮, 人以爲諂也o]
To serve the lord with the full observance of the manners of propriety is accounted by the people to be debased flattery.
19. 定公問.. [君使臣, 臣事君, 如之何?] 孔子對曰.. [君使臣以禮, 臣事君以忠o]
(定公: the lord of the native country of the Ultimate Master. He said this question because the lord-subject relationship was unstable.)
The Duke Ting asked, “What do you say about how the lord should employ his ministers and, and how ministers should serve their lord?” Confucius replied, “A lord should employ his ministers in accordance with the manners of propriety. Ministers should serve their lord with loyalty.”
20. 子曰.. [關雎, 樂而不淫, 哀而不傷o]
(關雎: The first chapter of the Odes (詩經))
The Ultimate Master said, “The Kwan Tsu is amusing without being licentious, and of sad without having heart-stricken.
(社: altar of the spirit of the land. 宰我: a disciple of the Ultimate Master. 夏后氏 means the dynasty of Hsia. 戰栗: fearful appearance.)
The Duke Ai asked Tsai Wo about the altar of the god of the land. Tsai Wo replied, “The Hsia sovereign used the pine, the Yin used the cypress, and the Chau used the Chester nut tree, said to have been selected to infuse people with fear.”
On hearing this, the Ultimate Master said, “What has been done, do not discuss. What is in progress, do not remonstrate about. What is past, do not blame.
(三歸: three households. 攝:兼任(hold additional tasks). 塞門: A screen to prevent the view at the gate. 反점: Stand on which the empty cups are placed as being inverted.)
The Ultimate Master said, “Small indeed was the capacity of Kwan Chung!” Someone said, “Was Kwan Chung frugal?” (The Ultimate Master) replied, “ Kwan had three households, with attendants having no double duties. How could that be frugality?” “Then, did Kwan Chung know the rules of propriety? (The Ultimate Master) said, “Lords have wooden screens at their gates. Kwan too had a screen at his gate. The lords of states on any friendly meeting between two of them had a stand on which to place their inverted cups. Kwan too had such a stand. If Kwan knew the rules of propriety, who does not know them?”
Talking of music with the grand music master of Lu, the Ultimate master said, “Music can be appreciated. At the commencement, all the parts sound in unison. As it proceeds, how harmonious, how clear, and how consistent without break, and thus onto its finale.”
(鐸: Bell used in ancient times to herald an official proclaim.)
The border warden at Yi requested to be introduced to the master, saying, “When men of superior virtue have come to this, I have never missed to meet them.” The followers of the Master presented him to the Master. When he came out from the interview, he said, “My friends, why are you distressed by your Master’ loss of office? All under heaven have long been without the Way. Heaven is going to use your Master as a wooden bell.”
25. 子謂韶, [盡美矣, 又盡善也o] 謂武, [ 盡美矣, 未盡善也o]
(韶: Music made by Emperor 舜. 武: Music made by King Wu.)
The Ultimate Master said of the Shao as perfectly beautiful and also perfectly good. He said of the Mu as perfectly beautiful yet not perfectly good.
26. 子曰.. [居上不寬, 爲禮不敬, 臨喪不哀, 吾何以觀之哉?]
The Ultimate Master said, “When being placed above, without tolerance; when practicing the rites, without respect; when mourning, without sorrow. How should I view such things?
里仁第四
To neighbor with Compassionate-and-Wise People, the Fourth
1. 子曰.. [里仁爲美o 擇不處仁, 焉得知?]
The Ultimate Master said, “To neighbor with compassionate-and-wise people is good. If one does not choose such a good place as his residence, how can he be wise?
2. 子曰.. [不仁者, 不可以久處約, 不可以長處樂o 仁者安仁, 知者利仁o]
(約:窮困的意思: means ‘ of poverty and hardship.’ )
The Ultimate Master said, “Thos who are not compassionate-and-wise cannot abide long either in an environment of poverty and hardship, or in an environment of enjoyment. The compassionate-and-wise is at ease with being compassionate-and-wise. The wise benefits with being compassionate-and-wise.”
3. 子曰.. [唯仁者, 能好人, 能惡人o]
The Ultimate master said, “Only the compassionate-and-wise can love or hate men.”
4. 子曰.. [荀志於仁矣, 無惡也o]
The Ultimate Master said, “If the will be set on being compassionate-and-wise, there will be free from vices.”
The Ultimate master said, “Riches and nobility are what men desire. If they cannot be obtained by being in accordance with the Way, they should not be held. Poverty and lowliness are what men dislike. If they cannot be avoided by being out of accordance with the Way, they should not be avoided. If a decorous meritorious man abandons compassion-and-virtue, how is he to live up to his reputation! The decorous meritorious man does not deviate from compassion-and-virtue even during a time to finish his meal. In moments of haste, he cleaves to it. In turbulent seasons, he cleaves to it.
The Ultimate Master said, “I have not seen a person who loved compassion-and-virtue, or one who hated what was not compassion-and-virtue. Nothing can be added to a man who loves compassion-and-virtue to make him more virtuous. The man who hates what is not compassionate-and-virtuous is himself compassionate-and-virtuous, for he would not allow anything that is not compassionate-and-virtuous to attach to him. Is anyone able for one day to apply his strength to be compassionate-and-virtuous? I have not seen anyone whose strength is insufficient. If there be such a man, I have yet to meet him.
7. 子曰.. [人之過也, 各於其黨o 觀過, 斯知仁矣o]
(黨:類)
The Ultimate master said, “The faults of men differ according to the classes to which they belong. Observing (or contemplating) the fault is to know the compassion-and-virtue.
8. 子曰.. [朝聞道, 夕死可矣!]
The Ultimate Master said, “If a man in the morning hears the Way, he may die in the evening without regret.”
9. 子曰.. [士志於道, 而恥惡衣惡食者, 未足與議也!]
The Ultimate Master said, “A scholar, whose mind is set on the Way, and who is ashamed of bad clothes and bad food, is not worthy to be discoursed with.
10. 子曰.. [君子之於天下也, 無適也, 無莫也, 義之與比o]
The Ultimate Master said, “The decorous meritorious man does not consider any practice as being absolutely justified. He does not view any practice as being absolutely unjustified. Righteousness is what he will follow.
11. 子曰.. [君子懷德, 小人懷土o 君子懷刑, 小人懷惠o]
The Ultimate Master said, “The decorous meritorious man thinks of virtue; the petty man thinks of land (=property). The decorous meritorious man thinks of law; the petty man thinks of benefit (=what benefit he will get).
12. 子曰.. [放於利而行, 多怨o]
(放 means 依着(rely and attach to)
The Ultimate master said, “Conduct to pursue after profit will bring about much complaint.
13. 子曰.. [能以禮讓爲國乎, 何有? 不能以禮讓爲國, 如禮何?]
(爲國:治國=to govern nation, 何有?: 言何難之有=What difficulty is there?)
The Ultimate master said, “If a state is governed with the rules of propriety and the deference, what difficulty could there be? If a state is not governed with the rules of propriety and the deference, then of what use will be the rules of propriety?
14. 子曰.. [不患無位, 患所以立o 不患莫己知, 求爲可知也o]
The Ultimate Master said, “Do not worry about having not an official position; be concerned with how I may establish myself. Do not worry about being not appreciated; seek what can be worthy of being appreciated.
The Ultimate Master said, “Shan, my Way has one principle running through all.
The master Tsang said, “Yes.”
The Ultimate Master went out, and the other disciples asked, saying, “What did his words mean?”
The master Tsang said, “The way of our master is to be sincere to the principles of our nature and to forgive the faults of others,-- this and nothing more.”
16. 子曰.. [君子喩於義, 小人喩於利o]
The decorous virtuous man lucidly understands righteousness; the petty man lucidly understands profit.
17. 子曰.. [見賢思齊焉, 見不賢而內自省也o]
The Ultimate master said, “When we see the virtuous, think how to be their match; when we see those not virtuous, turn inwards and examine ourselves.”
18. 子曰.. [事父母幾諫, 見志不從, 又敬不違, 勞而不怨o]
The Ultimate Master said, “In serving his parents, a son may gently expostulate with them. Even when he sees that his intention is not inclined to follow, still respect and do not disobey, bear burdens and do not complain.
19. 子曰.. [父母在, 不遠遊o 遊必有方]
The Ultimate Master said, “While his parents are alive, the son may not journey afar. If a journey has to be made, the place to which he goes must be told.
20. 子曰.. [三年無改於父之道, 可謂孝矣o]
The Ultimate Master said, “If the son for three years does not alter the way of his father, he may be called filial.”
21. 子曰.. [父母之年, 不可不知也..一則以喜, 一則以懼o]
The Ultimate Master said, “The parents’ ages should be known for joy on one hand, for fear (that they may not long live) on the other.
22. 子曰.. [古者言之不出, 恥躬之不逮也o]
The Ultimate Master said, “In ancient times, men did not readily give utterance to their words for they would be
ashamed of themselves if their conduct were not come up to their words.
23. 子曰.. [以約失之者, 鮮矣!]
The Ultimate Master said, “It is seldom indeed that a man with temperance goes astray.”
24. 子曰.. [君子欲訥於言, 而敏於行o]
The Ultimate Master said, “The decorous virtuous man wishes to be slow to speak but quick to act.”
25. 子曰.. [德不孤, 必有인(隣同)o]
The Ultimate Master said, “Virtue is not left to stand alone. It always has company.
26. 子游曰.. [事君數, 斯辱矣o 朋友數, 斯疎矣o]
(子游: a disciple of Confucius. 數: frequent remonstrations or reproofs)
Yu, the sage, said, “In serving the lord, frequent remonstrations lead to disgrace. Between friends, frequent reproofs make the friendship drift apart.
(公冶長:a disciple of Confucius. 류설:검은 밧줄로 묶임. Being tied with the black rope= To serve a prison term. 子:daughter. 男容: a disciple of Confucius.)
The Ultimate Master said of Kung -Ye Ch’ang, “He can have the wife. Although he was tied with the black rope, he had not been guilty of the crime.” He married his daughter to Kung-Ye Ch’anng.
The Ultimate master said of Nan Yung, “When the state is with the Way, he is not abandoned (=is out of office). When it is without the Way, he is free of punishment and execution.” He married his elder brother’s daughter to Nan Yung.
2. 子謂子賤, [君子哉若人! 魯無君子者, 斯焉取斯?]
(子賤: a disciple of Confucius. 焉 =何)
The Ultimate Master said of Chien, the wise, “This man is indeed a decorous virtuous man! If there were not decorous virtuous men in Lu, how could this man take this character?”
Someone said, “Yung is wise-and-virtuous but not eloquent.” The Ultimate Master said, “Of what use is eloquent speech?” Manipulating people by means of eloquent speech may often cause others’ abhorrence. I do not know if he is wise-and-virtuous, but of what use is eloquent speech?”
5. 子使漆雕開仕o 對曰.. [吾斯之未能信o] 子說o
(漆雕開: a disciple of Confucius. 說=悅)
The Ultimate Master advised Ch’i Tiao-K’ai to take an official job. He replied, “I am not yet able to be confident of myself for THIS (=taking an official job).” The Ultimate Master was pleased.
The Ultimate Master said, “If the Way were not practiced, and I would get upon a raft and float about on the sea, Yu would be the one accompanying me.” Upon hearing this, Lu, the wise, was glad.
The Ultimate Master said, “Yu is more fond of courage than I am.
But from where would the materials be obtained?
(孟武伯: an official of the state of Lu. 由: a name of 子路. 求 : Disciple. 赤: Disciple)
Mang Wu Po asked if Lu, the wise, was wise-and-benevolent. The Ultimate Master said, “I do not know.” When he asked again, the Ultimate Master replied, “Yu could be employed to manage the military levies in a state of a thousand chariots, but I do not know if he is wise-and-benevolent.”
“And what about Ch’iu?” The Ultimate Master said, “In a county of a thousand households or a clan of a hundred chariots, Ch’iu could be employed as governor, but I do not know if he is wise-and-benevolent.”
“And what about Ch’ih?” The Ultimate Master said, “With his sash girt and standing in the Royal court, Ch’ih could be employed to converse with important guests, but I do not know if he is wise-and-benevolent.”
(女=汝, 回=顔子, 聞一以知十=卽始而能見終: One and ten are the beginning and the last of the ten counting numbers, respectively. If he (回) sees the beginning, he knows from the beginning to the last. 聞一以知二: Because of this, I (賜) know that. 與: grant = 取=accept)
The Ultimate Master said to Kung, the wise, “Which do you consider better, yourself or Hui?” The reply was, “How dare I compare myself with Hui? When Hui hears one point of a subject, he knows all about that subject. When I hear one point, I know another one point.”
The Ultimate Master said, “You are not equal to him. I grant that you are not equal him.”
Tsai Yu napped during the daytime. The Ultimate Master said, “Rotten wood cannot be carved nor a wall of dried dung trowelled. How would I rebuke Yu?” The Ultimate Master said, “At first, my regard for other men was to hear their words and to trust they would act accordingly. Now my regard was to hear their words and to observe their conduct. It is due to Yu that I have made such change.”
The Ultimate Master said, “I have not seen a man with a resolute will.” Some one replied, “There is Shan Ch’ang.” The Ultimate Master said, “Ch’ang is under the influence of his passions. How could he be a man with a resolute will?”
11. 子貢曰.. [我不欲人之可諸我也, 吾亦欲無加諸人。]
子曰.. [賜也, 非爾所及也!]
Kung, the wise, said “I do not wish to be imposed upon by others, nor do I wish to impose upon others.”
The Ultimate Master said, “Ts’ze, you have not attained to that.”
12. 子貢曰 .. [夫子之文章, 可得而聞也。 夫子之言性與天道, 不可得而聞也。]
Kung, the wise, said, “The Master’s literary discourses may be heard. But his words about the nature and the way of heaven cannot be heard.
13. 子路有聞, 未之能行, 唯恐有聞。
When Lu, the wise, heard a teaching, he was only afraid lest he should hear more teachings before he could carry out the practice based on what he had heard.
Kung, the wise, asked, saying, “On what ground did 孔文子 get the title of 文?” The Ultimate Master said, “He was quick (=smart) and yet fond of learning, and he was not ashamed to ask and learn of his inferiors. On these grounds he was conferred a title which included 文.
15. 子謂子産, [有君子之道四焉..其行已也恭, 其事上也敬, 其養民也惠, 其使民也義。]
( 子産: Official of the state of 鄭)
The Ultimate Master said of Tsze-Ch’an, “He has four characteristics of a decorous virtuous man. He is courteous in his conduct. He is respectful in serving his superiors. He is kind in nourishing his people and righteous in putting his people to work.
16. 子曰.. [晏平仲善與人交, 久而敬之。]
(晏平仲: Official of the state of 齊.)
The Ultimate Master said, “Yen P’ing Chung is good in holding intercourse with people. He showed respect for the persons whom he had been keeping acquaintance with for long.
17. 子曰.. [臧文仲擧蔡, 山節藻절(동자기둥절), 何如其知也!]
(臧文仲: Official of the state of 魯, 節:arch, 절: beam supporting the rafter)
The Ultimate Master said, :Tsang Wan Chung kept a large tortoise in a house whose arches had landscape scenes and whose beams had seaweed patterns. Of what sort was his wisdom?
( 子張: Disciple. 令尹: Title of high official of the state of 楚 in charge of all policy matters. 已: be dismissed. 崔子: Official of the state of 齊. 十乘:四十匹. 違 means 走去)
Chang, the wise, asked, saying, “Tsang Wan thrice took the public office of ling yin, and manifested no joy in his countenance. Thrice he was dismissed from office, and manifested no displeasure. He always briefed the new ling yin on the governing way which he had conducted. What do say of him?”
The Ultimate Master replied, “He was loyal.”
Chang, the wise, said, “Was that benevolence-and-wisdom?”
The Ultimate master said, “I do not know. How can that be called benevolence-and-wisdom.”
When 최자 killed the lord of 제, 진문자 who had forty horses, abandoned his office and departed. Arriving in another state, he then said, “The officials here are the same as our 최자.” He departed. Arriving in a second state, he said again, “The officials here are the same as our 최자.” And he departed. What do you say of him? The Ultimate Master said, “He was pure.” Chang, the wise said, “Was that benevolence-and-wisdom?”
The Ultimate master said, “I do not know. How can that be called benevolence-and-wisdom.”
19. 季文子三思而後行。 子聞之, 曰.. [再, 斯可矣!]
(季文子: Official of the state of 魯)
계문자 thought thrice, and then acted. Hearing of this, the Ultimate Master said, “Twice is enough.”
20. 子曰.. [녕武子, 邦有道, 則知., 邦無道, 則愚。 其知可及也, 其愚不可及也]
(녕武子: Offical of the state of 衛)
The Ultimate Master said, “녕무자 was wise when the Way prevailed in the state, but stupid when the Way did not prevail in the state. His wisdom could be equaled, but his stupidity could not be equaled.”
21. 子在陳曰.. [歸與! 歸與! 吾黨之小子狂簡, 斐然成章, 不知所以裁之!]
(陳:state)
When the Ultimate Master was in a state named by 진, he said, “Let us return. Let us return. Our young people in my school are unrestrained and deal with the real matters in the oversimplified way. Indeed they are literally accomplished but they do not know how to tailor themselves to perfection.
22. 子曰.. [伯夷、 叔齊, 不念舊惡, 怨是用希。]
The Ultimate Master said, “백이 and 숙제 bore no former grudges, and hence resentments directed toward them were few.”
23. 子曰.. [孰謂微生高直? 或乞醯焉, 乞諸其隣而與之。]
(微生高: a man of the state of 노)
The Ultimate Master said, “Who said that 미생고
is upright. When someone asked him for vinegar, he in turn asked his neighbor for it, and then gave it as if it were his own.”
(左丘明: Official of the state of 노, 足恭: too artful politeness. 丘:Confucius)
The Ultimate Master said, “Shrewd talk, an insinuating appearance, and too artful politeness were shameful to 좌구명. 구 too considers them shameful. To conceal resentment against a person and yet befriend him was shameful to 좌구명. 구 too considers it shameful.”
When 안연 and 계로 were in attendance, the Ultimate Master said, “Why doesn’t each of you tell me your aspirations?”
자로 said, “I would like to share my horses, chariots and light fur clothes with my friends, and not to regret it when they become worn out.”
안연 said, “I would like not to boast my excellence, nor to make a display of my meritorious deeds.”
자로 said, “I would like to hear what the Master aspires.”
The Ultimate Master said, “Comforting the aged, being trustworthy to friends, and treating tenderly the young.”
26. 子曰.. [已矣乎! 吾未見能見其過, 而內自訟者也。]
The Ultimate Master said, “It is all over! I have not yet seen one who could see his faults and inwardly censure himself.”
27. 子曰.. [十室之邑, 必有忠信如丘者焉, 不如丘之好學也。]
The Ultimate Master said, “In a town of ten households, there must be men as loyal and trustworthy as 구 but they may not be so fond of learning.”
(雍:Disciple also called 仲弓. 子桑伯子: A man from the state of 魯. Some people identifies him as 莊周 (Taoist).)
南面: The lord traditionally faced to the south when he seated at court.)
The Ultimate Master said, “Yung can be employed at the position (the position of a prince) who faces to the south when he seats at court.”
Chung-kung asked about Tsze-sang Po-tsze. The Ultimate Master said, “He too can, for he is a man of simplicity and easiness in treating matters (= a man who avoids complicate manners ).
Chung-kung said, “ Is it not then appropriate for anyone to go in governing of the people with simplicity and easiness in treating matters and respectfulness in living? Would there not be excessive simplicity and easiness if there is simplicity and easiness in living and simplicity and easiness in carrying out his policies?”
The Ultimate master said, “Yung’s words are right.”
The Duke Ai asked, “Which disciple loves to learn?”
Confucius replied to him, “There was Yen Hui, who loved to learn. He did not vent his angler on others nor make the same mistake twice. Unfortunately, he lived a short life and died. Now, there is none like him. I have not yet heard of any one who loves to learn as he did.
(子華:Disciple, also called 公西赤. 齊:a state. 염子:Disciple. 釜:6斗4升≒20.46 litres. 庾:16斗≒51.15 litres. 秉:16斛≒511.5 litres. 原思:Disciple, also called 子思.)
Tzu Hwa went on a mission to Chi. When the disciple Zan requested grain for his mother, the Ultimate master said, “Give her one fu.” When Zan asked for more, the master said, “Give her one you.” The disciple Zan gave her five ping of grain.
The Ultimate Master said, “Ch’ih went to Ch’ih wearing light furs and riding a carriage drawn by fat horses. I have heard that a meritorious sagacious man helps the needy, but does not add to the wealth of the rich.”
Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures off grain, but Sze declined it. The Ultimate master said, “Do not decline Distribute it among your neighborhoods, hamlets, towns, and villages.”
4. 子謂仲弓曰.. [리(얼룩소리)牛之子, 성(붉은소성)且角, 雖欲勿用, 山川其舍諸?]
(仲弓:Disciple, also called 염雍. He was a son of 염伯牛 also called 염耕. 牛 means ‘cow’ and 耕 does ‘plough’. The brindled cow (얼룩소) is believed to refer to 염伯牛. 舍諸:捨棄)
The Ultimate Master said of Chung Kung, “If the calf of a brindled cow has a coat of one red color and neat horns, although men may not wish to use it, would the spirits of mountains and rivers put it aside?”
5. 子曰.. [回也, 其心三月不違仁。 其餘, 則日月至焉而已矣。]
The Ultimate Master said, “Hui in his heart does not deviate from benevolence-and-sagaciousness for three months. The others may keep benevolence-and-sagaciousness in their hearts for a day or a month, but no longer than that.
(季康子: Official of the state of 魯. 仲由: Disciple, also called 由 (字 子路). 從政: 大夫. 管政事. 何有: 何難. 果: 有決斷 賜: Disciple, also called 子貢. 求: Disciple, also called 염求 or 염有)
Chi K’ang Tsu asked, “Is Chung Yu suited to be employed as a public officer?” The Ultimate Master said, “Yu is a man of determined character. What difficulty would he find in being a public officer?”
Chi K’ang Tsu asked, “Is Ts’ze suited to be employed as a public officer?” The Master said, “Ts’ze is a conversant man in the reasoning of human affairs. What difficulty would he find in being a public officer?”
Chi K’ang Tsu asked, “Is Ch’iu suited to be employed as a public officer?” The Master said, “Ch’iu is a very talented man. What difficulty would he find in being a public officer?”
7. 季氏使閔子騫爲費宰。 閔子騫.. [善爲我辭焉, 如有復我者, 則吾必在汶上矣。]
(季氏: Official of the state of 魯. 閔子騫: Disciple. 費: County privately owned by 季氏. 汶: Name of a lake or river (?) located in the border area between 魯 and 齊)
The chief of the Chi family sent (an envoy) to ask Min Tsze-Ch’ien to be a governor of Fei. Min Tsze-Ch’ien said, “Decline politely the offer in my behalf. If any one come again to me with the same offer, I will be at the River Wan.
PoNieu was seriously ill (was dying due to a kind of leprosy). The Ultimate Master visited him to ask the state of his ill. (The sick man moved his position near to the south wall where windows were installed, so as to ensure that the Ultimate Master would be facing south as rulers do. However, the Ultimate Master, who was ever humble, went out the room, ) took hold of his hand through the window, and said, “He is dying. His death will be due to his destiny. Such man, such a serious illness! Such man, such a serious illness!”
The Ultimate Master said, “Virtuous indeed is Hui! One bamboo basket of rice, one gourd of water, and live in a shabby alley. While others could not have endured his hardship, he did not allow his happiness to be affected by it. Virtuous indeed is Hui!”
10. 염求曰.. [非不說子之道, 力不足也。] 子曰.. [力不足者, 中道而廢, 今女畵。]
(說:=悅)
Yen Ch’iu said, “It is not that I am not pleased with the Master’s Way. But that my strength is insufficient.” The Ultimate master said, “Those whose strength is insufficient give over in the middle of the way. Now you are drawing the line (=now you limit yourself).
11. 子謂子夏曰.. [女爲君子儒, 無爲小人儒。]
The Ultimate Master said to Tsze-Hsia. “You should be a gentleman scholar, not be a petty scholar.”
(子遊: Disciple also called Yen (偃). 武城: a county in the state of 魯. 澹臺滅明: Later became a disciple. 徑:小路)
TszeYu became governor of Wu-Ch’ang. The Ultimate Master said, “Have you got good men there?” Tsze Yu answered, “There is Tan-T’ai Mieh-Ming who does not take side paths. He has never come to Yen’ office (=my office), except on public matters.”
13. 子曰.. [孟之反不伐, 奔而殿, 將入門, 策其馬, 曰.. [[非敢後也, 馬不進也!]] ]
(孟之反 :Official of the state of 魯. 伐=誇功: to boast of one’s merit. 殿=居於軍後: Being in the rear of a military unit )
The Ultimate Master said: “Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of hurry retreat, when they were about to enter the gate, he spurred his horse, saying, `It is not that I dare to be the last. My horse did not advance’”
14. 子曰.. [不有祝鮑之영 (재주영.아첨할영), 而有宋朝之美, 難乎免於今之世矣。]
(祝鮑: Official of the state of 宋. :宋朝: Son of a lord of the state of 宋)
The Ultimate Master said, “Without the artfulness in speech of Chu T’o and the beauty of Song Ch’au, it is difficult to escape in the present age.”
15. 子曰.. [誰能出不由戶? 何莫由斯道也!]
The Ultimate Master said, “Who can go out without through the door? How is it that men do not walk in accordance with the Way?
16. 子曰.. [質勝文則野, 文勝質則史。 文質彬彬, 然後君子。]
The Ultimate Master said, “If one’s quality overshadows his literature-learning, he is an uncultivated man. If one’s literature overshadows his quality, he is a man adhered to the sentences. When one’s literature-learning and quality are equally blended, he is a man of meritorious virtue.”
17. 子曰.. [人之生也直, 罔之生也幸而免。]
The Ultimate Master said, “Men live with honesty. If a man lived with dishonesty, he could merely have escaped from death by a good fortune.”
18. 子曰.. [知之者不如好之者, 好之者不如樂之者。]
The Ultimate master said, “Those know (the Way) is not equal to Those who are fond of (the Way). Those who are fond of (the Way) is not equal to those who delight in it.
19. 子曰.. [中人以上, 可以語上也。 中人以下, 不可以語上也。]
The Ultimate Master said, “To those who are above the average, lofty subjects may be elucidated. To those who are below the average, lofty subjects may not be elucidated.
Fan Ch’ih asked about wisdom. The Ultimate Master said, [To work devotedly for what is right for people, and, while respecting spirits and gods, to keep aloof from them, may be called wisdom. He asked about meritorious benevolence. The Ultimate Master said, “The man of meritorious benevolence is the first to face difficulties and the last to leap benefits---this may be called meritorious benevolence.”
21. 子曰.. [知者樂水, 仁者樂山。 知者動, 仁者靜。 知者樂, 仁者壽。]
The Ultimate Master said, “The wise enjoy the waters; the meritorious benevolent enjoy the mountains. The wise are active; the meritorious benevolent are tranquil. The wise are happy; the meritorious benevolent live long.”
22 子曰.. [齊一變, 至於魯。 魯一變, 至於道。]
The Ultimate Maser said, “Ch’I, with a single change, could be Lu. Lu, with a single change, could be with the Way.”
23 子曰.. [고 (술잔고)不고, 고哉고哉!]
(고: a cornered drinking cup used in rituals. Its size and shape had been altered to facilitate drinking. The Ultimate Master laments the predominance of drinking over rituals.
The Ultimate Master said, “A cornered vessel that is no longer a cornered vessel. A strange cornered vessel! A strange cornered vessel!”
Tsai Wo asked, “If a meritorious benevolent man were told, that there was a man in the well, would he go in after him?” The Ultimate Master said, “Why should he do so?” The meritorious benevolent man may be made to go there, but he cannot be made to go down into it. He might be deceived, but he cannot be deluded.”
25. 子曰.. [君子博學於文, 約之以禮, 亦可以弗畔矣夫!]
The Ultimate Master said, “The meritorious benevolent man, extensively studying literatures, and tempering himself with propriety, is unlikely to go astray.”
26. 子見南子。 子路不說。 夫子矢之曰.. [予所否者, 天厭之! 天厭之!]
(南子: A wife of Duke 靈 of the state of 衛. She was of lewd behavior. 矢:發誓)
The Ultimate Master met with Nan-tsze. Tsze-lu was displeased. Confucius swore, saying, “If I have done anything improper, may heaven forsake me, may heaven forsake me!”
27. 子曰.. [中庸之爲德也, 其至矣乎! 民鮮久矣!]
The Ultimate Master said, “The Constant Mean as a virtue is supreme indeed! Its practice among the people has been rare for a long time.”
Tse-kung said, “Suppose the case of a man extensively bestowing benefits to the people, and able to deliver the masses, what would you say of him? Might he be called meritorious benevolent? The Ultimate Master said, “Why speak only of meritorious benevolence in connection with him? He must be a sage. Even Yau and Shun were still short of it! As a rule, the meritorious benevolent man establishes others on the ground where he wishes to establish, and brings others to reach where he wishes to reach himself. To be able to extend the principles obtained from the cultivation of himself to others may be called the art of meritorious benevolence.”