The Wisdom of Confucius with Critical and Biographical Sketches. ConfuciusЧитать онлайн книгу.
he will be a party.
"The masterly man has an eye to virtue, the common man, to earthly things; the former has an eye to penalties for error—the latter, to favor.
"Where there is habitual going after gain, there is much ill-will.
"When there is ability in a ruler to govern a country by adhering to the Rules of Propriety, and by kindly condescension, what is wanted more? Where the ability to govern thus is wanting, what has such a ruler to do with the Rules of Propriety?
"One should not be greatly concerned at not being in office; but rather about the requirements in one's self for such a standing. Neither should one be so much concerned at being unknown; but rather with seeking to become worthy of being known."
Addressing his disciple Tsang Sin, the Master said, "Tsang Sin, the principles which I inculcate have one main idea upon which they all hang." "Aye, surely," he replied.
When the Master was gone out the other disciples asked what was the purport of this remark. Tsang's answer was, "The principles of our Master's teaching are these—whole-heartedness and kindly forbearance; these and nothing more."
Other observations of the Master:—
"Men of loftier mind manifest themselves in their equitable dealings; small-minded men in their going after gain.
"When you meet with men of worth, think how you may attain to their level; when you see others of an opposite character, look within, and examine yourself.
"A son, in ministering to his parents, may (on occasion) offer gentle remonstrances; when he sees that their will is not to heed such, he should nevertheless still continue to show them reverent respect, never obstinacy; and if he have to suffer, let him do so without murmuring.
"Whilst the parents are still living, he should not wander far; or, if a wanderer, he should at least have some fixed address.
"If for three years he do not veer from the principles of his father, he may be called a dutiful son.
"A son should not ignore the years of his parents. On the one hand, they may be a matter for rejoicing (that they have been so many), and on the other, for apprehension (that so few remain).
"People in olden times were loth to speak out, fearing the disgrace of not being themselves as good as their words.
"Those who keep within restraints are seldom losers.
"To be slow to speak, but prompt to act, is the desire of the 'superior man.'
"Virtue dwells not alone: she must have neighbors."
An observation of Tsz-yu:—
"Officiousness, in the service of princes, leads to disgrace; among friends, to estrangement."
BOOK V
A Disciple and the Golden Rule—Miscellaneous
The Master pronounced Kung-ye Ch‘ang, a disciple, to be a marriageable person; for although lying bound in criminal fetters he had committed no crime. And he gave him his own daughter to wife.
Of Nan Yung, a disciple, he observed, that in a State where the government was well conducted he would not be passed over in its appointments, and in one where the government was ill conducted he would evade punishment and disgrace. And he caused his elder brother's daughter to be given in marriage to him.
Of Tsz-tsien, a disciple, he remarked, "A superior man indeed is the like of him! But had there been none of superior quality in Lu, how should this man have attained to this excellence?"
Tsz-kung asked, "What of me, then?" "You," replied the Master—"You are a receptacle." "Of what sort?" said he. "One for high and sacred use," was the answer.
Some one having observed of Yen Yung that he was good-natured towards others, but that he lacked the gift of ready speech, the Master said, "What need of that gift? To stand up before men and pour forth a stream of glib words is generally to make yourself obnoxious to them. I know not about his good-naturedness; but at any rate what need of that gift?"
When the Master proposed that Tsi-tiau K‘ai should enter the government service, the latter replied, "I can scarcely credit it." The Master was gratified.
"Good principles are making no progress," once exclaimed the Master. "If I were to take a raft, and drift about on the sea, would Tsz-lu, I wonder, be my follower there?" That disciple was delighted at hearing the suggestion; whereupon the Master continued, "He surpasses me in his love of deeds of daring. But he does not in the least grasp the pith of my remark."
In reply to a question put to him by Mang Wu respecting Tsz-lu—as to whether he might be called good-natured towards others, the Master said, "I cannot tell"; but, on the question being put again, he answered, "Well, in an important State [10] he might be intrusted with the management of the military levies; but I cannot answer for his good nature."
"What say you then of Yen Yu?"
"As for Yen," he replied, "in a city of a thousand families, or in a secondary fief, [11] he might be charged with the governorship; but I cannot answer for his good-naturedness."
"Take Tsz-hwa, then; what of him?"
"Tsz-hwa," said he, "with a cincture girt upon him, standing as attendant at Court, might be charged with the addressing of visitors and guests; but as to his good-naturedness I cannot answer."
Addressing Tsz-kung, the Master said, "Which of the two is ahead of the other—yourself or Hwúi?" "How shall I dare," he replied, "even to look at Hwúi? Only let him hear one particular, and from that he knows ten; whereas I, if I hear one, may from it know two."
"You are not a match for him, I grant you," said the Master. "You are not his match."
Tsai Yu, a disciple, used to sleep in the daytime. Said the Master, "One may hardly carve rotten wood, or use a trowel to the wall of a manure-yard! In his case, what is the use of reprimand?
"My attitude towards a man in my first dealings with him," he added, "was to listen to his professions and to trust to his conduct. My attitude now is to listen to his professions, and to watch his conduct. My experience with Tsai Yu has led to this change.
"I have never seen," said the Master, "a man of inflexible firmness." Some one thereupon mentioned Shin Ch‘ang, a disciple. "Ch‘ang," said he, "is wanton; where do you get at his inflexibleness?"
Tsz-kung made the remark: "That which I do not wish others to put upon me, I also wish not to put upon others." "Nay," said the Master, "you have not got so far as that."
The same disciple once remarked, "There may be access so as to hear the Master's literary discourses, but when he is treating of human nature and the way of Heaven, there may not be such success."
Tsz-lu, after once hearing him upon some subject, and feeling himself as yet incompetent to carry into practice what he had heard, used to be apprehensive only lest he should hear the subject revived.
Tsz-kung asked how it was that Kung Wan had come to be so styled Wan (the talented). The Master's answer was, "Because, though a man of an active nature, he was yet fond of study, and he was not ashamed to stoop to put questions to his inferiors."
Respecting Tsz-ch‘an, [12] the Master said that he had four of the essential qualities of the 'superior man':—in his own private