This Book is especially noticeable in that it always refers to the Sage as 孔子. From this the Commentator 洪氏 suggests that it was adopted from the 齊 edition, and the others from the 魯.

季氏將伐顓臾。冉有季路見於孔子曰：「季氏將有事於顓臾。」孔子曰：「求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」冉有曰：「夫子欲之，吾二臣者，皆不欲也。」孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣！虎兕出於柙，龜玉毀於櫝中，是誰之過與？」冉有曰：「今夫顓臾，固而近於費；今不取，後世必為子孫憂。」孔子曰：「求！君子疾夫舍曰欲之，而必為之辭。丘也，聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也，而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也！」

CHAPTER I. i. The Chief of the House of Chi being about to invade the minor principality of Chuan-yü, 

2. Jan Yu and Chi Lu interviewed Confucius and said: <( Our Chief is about to commence operations against Chuan-yü." 

3. "Ch’iu," said Confucius, “is not this misdeed yours?” 

4. Chuan-yii long ago was appointed by the ancient kings to preside over (the sacrifices to) the Eastern Meng; moreover it is within the boundaries of our State, and its ruler is direct sacrificial Mini ster of the Crown, what business has your Chief with attacking it?" 

5. "It is our master’s wish," said Jan Yu, “neither of us two ministers wishes it." 

6. "Ch’iu," replied Confucius, "Chou Jen had a saying: Let him who is allowed to use his ability retain his position, and let him who cannot retire. Of what use is he as a blind man’s guide, who neither holds him up when tottering, nor supports him when falling? 

7. Moreover, your remark is quite wrong, for when a tiger or a wild bull escapes from its cage, or when tortoise-shell or a precious stone gets injured in its cabinet, whose fault is it?" 

8. "But now," said Jan Yu," Chuan-yü is strongly fortified and near to Pi. If (our Chief) does not take it now it must hereafter become a cause of anxiety to his descen dants." 

9. " Ch’iu," replied Confucius, the man of honour detests those who decline to say plainly that they want a thing and insist on making excuses in regard thereto, i o. I have heard that the ruler of a kingdom, or the Chief of a House, is not concerned about his people being few, but about lack of equitable treat ment; nor is he concerned over poverty, but over the presence of discontent; for where there is equity there is no poverty, where concord prevails there is no lack of people, and where contentment reigns there are no upheavals. 

11. Such a state of things existing, then if any outlying people are still unsubmissive he attracts them by the promo tion of culture and morality, and when he has attracted them he makes them contented. 

12. But here are you two, Yu and Ch iu, as sisting your Chief, yet though an outlying people are unsubmissive, he cannot attract them, and though the State is disorganised and disrupted he cannot preserve it: 

13. and yet he is planning to take up arms within his own State. I myself fear that Chi-sun s cause for anxiety does not lie in Chuan-yii, but within his own gate-screen."

1. For 季氏 see HI I - 顓臾 was a minor State, under 50 li square, of the class called 附庸, from their being under the suzerainty of the prince by whose territory they were surrounded. Though they held directly from the Emperor the feoffees had no approach to the Imperial throne save in the train of their feudal superior. At this time Duke Ji was little more than nominal ruler in Lu, the actual power being held by the house of 季. As 顓臾 was near to 費 the 季 feeof, it had stirred the greed of 季氏, who longed to take possession of it and enjoy its revenues. L. The head of the Chi family was going to attack Chwan Yu. Z. invasura erat. K. preparing to commence hostilities. Couv. Se preparait a envahir. 

2. For 冉有 and 季路 see Introduction V No record exists that these two were in the employ of 季氏 at the same time. C. suggests that Tzu Lu had again temporarily entered the Chi service after his return with the Sage from Wei, and before going back to Wei. 將有事於Is about to have an affair in etc. L. is going to. commence operations against. Z. mox habebit rem cum etc. Couv. prepare une expedition contre. 

3. 無乃 etc. Is it not you, who are the author of this wrong? Confucius addresses his remarks directly to 冉求 who (C.) was Comptroller to 季氏 and had great influence, and lays the blame on him alone. L. is it not you who are in fault here? Z. nonne est tuum hoc crimen? K. Sir, is this not due to your fault? Couv. N’avez-vous pas quelqu’un part à ce crime? 

4. The 先王 is said to be 成王 the second Emperor of the Chou dynasty. 東蒙 Name of a mountain in Chuan-yü, now in 沂川府, 辟縣 and called 東 to distinguish it from 西蒙in Shensi. 先王Former king, or kings. The ruler of Chuan-yü, situated at the foot of this mountain, and within the 700 li squ re of Lu, was appointed to perform the sacrifices to the Jf 東蒙 divinity, thus ranking above men like 季氏. C. says 社禝 (altars to the gods of the land and grain) indicates fe公家 the Ducal House, and continues 是時四分魯國,季氏取其二,孟孫叔孫各有其一,獨附庸之國尚為公臣 At this time Lu was quartered up, 季氏 having appiopriated half, Meng-sun and Shu-sun each a fourth, so that Chuan-yii and the other suzerain states were all that remained to the Duke, and 季氏 desired to aggrandise himself with this one. But Confucius points out that being an imperially appointed State, especially appointed for sacrifice, he had no right to invade it, moreover, it was in Lu and so there was no need to invade it. No record exists of invasion. The attitude taken by Confucius may have prevented it. L. long ago, a former king appointed it etc. moreover, it is in the midst of the territory etc. a minister in direct connection with the emperor. What has your chief to do with attacking it? Z. olim a priscis regibus habita est uti orientatis Mung domina estque reguli domui subdita, qui ut invadatur fiet? K. the ruler thereof is a prince of the Empire. What right, then have you to declare war etc. ? Couv. a été choisi par les anciens empereurs pour être le lieu ordinaires des sacrifices et relève de l’autorité de notrc prince. De quel droit etc. 

5. C. Jan Yu had indeed plotted this invasion with his Chief, on whom however he here seeks to throw the blame. L. Our master wishes the thing ; neither of us two Ministers wishes it. Z. dominus vult hoc. K. it is not we two etc. Couv. nous, ses ministres, nous ne le voulons ni l’un ni l’autre. 

6. 陳力 etc. When you can show forth your abilities then keep your rank, when unable cease. C. 周任,古之良史An ancient and worthy Recorder (who left behind other maxims). 陳,布也 To exhibit, show forth. 列, 位也, Post, position 相, 瞽者之相也, 言二子不欲則當諫,諫而不听則當去也. A leader of the blind, the meaning is that if the two objected they should remonstrate, and failing in that retire. L. When he can put forth his ability, he takes his place in the ranks of office, etc. How can he be used as a guide to a blind mnn who does not support him when tottering, nor raise him up when fallen. Z. exertus vires adcat dignitates, qui non possit absistat. K. Let those who can stand the fight fall into the ranks etc. Couv. repétait souvent. Cue celui qui peut se dépenser pour le bien du peuple, entre dans les rangs de la magistrature etc. 

7. C. describes 兕 as a 野牛 wild bull, elsewhere it is described as having one horn, possibly a rhinoceros 柙, 檻也Cage. 櫝匱也 Case, cabinet. The custodians, i.e. Jan Yu and Tzu Lu would be responsible for the outbreak of 季氏. L. And further, you speak wrongly. When a tiger or rhinoceros etc: When a tortoise or gem etc. Whose is the fault? Z. si tigris vel urus chelonium vel jaspis etc. K. tiger or a wild animal a tortoise-shell or a valuable gem etc. Couv. De plus, votre réponse est blamable boeuf sauvageécaille de tortue etc. 

8. C. 固謂城郭完固 means, its walls were thoroughly fortified. 辟,季氏之私邑 Pi was Chi-shih’s own domain. L. Hut at present Chucn-yu is strong etc. be a sorrow to his descendants. Z. bone munita est posterioribus generationibus certo erit filiorum neptumque sollicitudo. K. This principality is very strongly fortified, and is within easy reach of our most important town. Couv. bien fortifié dans les temps à venir, ses descendants scront dins l’embarras. 

9. 疾夫舍曰 Hates casting aside (declining) saying 為之辭 (Cf 為之宰 V. 7) Making excuses for it. L. The superior mm hates that declining to say I want such-and-such a thing, and framing explanations for the conduct. Z. sapiens oclit hujusrnodi renuctem dicere se velle rem, et firmiter praetextentem rei excusationes. K. A good man hates to make excuses when he ought to simply say, I want it. Couv. le sage deteste ces hommes qui ne veulent pas avouer leur cupidité, et inventent des prétextes pour l’excuser. 

1O. 丘也 I, Ch’iu, as to myself, I etc. C. 寡, 謂民少 Small population ; 貧, 謂財乏 poverty; 均, 謂各的其分each obtained his share 安, 謂上下相安 Classes and masses mutually, contented. At this time, deprived of control, the Duke was really without a people, which meant he was done out of his rightful share; and he was weak while 季  was powerful, which produced discontent. L. that rulers of states and chiefs of families are not troubled lest their people should be few, but lest they should not keep their several places 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. Z. Non angi infrequentia subditorum, sed angi non aequa juris distributione. K. Not be concerned that they have not enough possessions, but that possessions are not equally distributed with mutual goodwill there will be no want. Couv. La pauvreté n’est pas à craindre, où la justice est observce; ni le defaut de sujets, ou règne la Concorde ; ni le bouleverse- mcnt de lÉtat, où règne la tranquillité. 

11. 則修 etc. Then let him cultivate refinement and morals in order to attract them. L. So it is. There fore, if remoter people are not submissive, all the influences of civil culture and virtue arc to be cultivated to attract them to be so; and when etc. they must be made contented and tranquil Z. Haec ita se habent ; quapropter si remotiores populi etc. K. This being so, when the people outside etc. Couv. Si les habitants des contrées éloignées ne reconmissent pas l’autorité du prince, qu’il fasse fleurir les vertus civiles afin de les attirer etc. 

12. C. 遠人謂顓臾 The distant people means those of Chuan-yu. 分崩離析謂四分公室家臣屢叛 means, the ducal possessions had been divided, and his ministers were often rising against him. L. Now, here etc. 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. Z. regnum divisum concidit distrahiturque in partes, nec potestis conservare. K. factions, dissensions, outbreaks and dissolutions. Couv. penche vers sa ruine, et se divise en plusieurs parties. Vous ne savez pas lui conserve! son intégrité. 

13. C. 蕭牆,屏也 The screen-wall before the gate. L. And yet he is planning these hostile movements within our state. I am afraid that the sorrow of the Ke-sun family with not be on account of Chuen-yii, but will be found within the screen of their own court. Z. sed inveniantur honorarium diathyrum intra. K. within the walls of your master’s own palace. Couv. Je crains bien ne recontre de grands embarras mais dans l’intérieur même de sa maison. 

孔子曰：「天下有道，則禮樂征伐自天子出；天下無道，則禮樂征伐自諸侯出。自諸侯出，蓋十世希不失矣；自大夫出，五世希不失矣；陪臣執國命，三世希不失矣。天下有道，則政不在大夫。天下有道，則庶人不議。」

CHAPTER II Confucius said: "When good government prevails in the Empire, civil ordinances and punitive expeditions issue from the Emperor. When good government fails in the Empire, civil ordinance and punitive expeditions issue from the nobles. When they issue from a noble, it is rare if his kingdom be not lost within ten generations. When they issue from a noble’s minister it is rare if his kingdom be not lost within five generations. But when a minister’s minister holds command in the kingdom, it is rare if it be not lost within three generations. 2. When there is good government in the Empire its policy is not in the hands of ministers. 3. And when there is good government in the Empire, the people do not even discuss it." 

天下 and天子 Under Heaven, and The Son of Heaven. 蓋 Thereabouts Cf. 中庸 XXVIII C. 先王之制,諸侯不得而變禮樂專征伐 According to the ancient imperial regulations, nobles might not make changes in manners (ritual etc), or music, nor on their own authority enter upon an expedition. 陪臣,家臣也 A steward, or ministcr’s minister. 逆理愈甚則其失之愈速  The further they stray from the right, the quicker they are brought to ruin. L. says: "The Son of Heaven" (at this time) was fast becoming an empty name, the princes of states were in bondage to their great officers, and those again at the mercy of their family ministers. L. When etc. ceremonies, music and punitive military expeditions proceed from the emperor. When bad etc. princes as a rule, the cases will be few in which they do not lose their power in ten generations ...... great office; ...... five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the kingdom etc. Z. ritus, musica, et armis infligendae punitiones etc., si a regulis procedunt circiter decem intra aetates, puici non amittent etc. K. the initiation and final decision in matters of religion, education and declarations of war, form the supreme prerogative of the Emperor. During abnormal conditions etc. that prerogative passes into the hands of the princes seldom that ten generations pass before they lose it. Couv. Quand etc. l’empereur régie lui même les cérémonies, la musique, les expéditions militaires pour soumettre les feudataires désobéisson...... les families des tchou heou conservent ratement. leur autorité au-delà de dix generations. 

2. C. 言不得專政 It means they might not act on their own initiative. L. When right principles prevail etc. government will not be in the hands of the great officers. K. in the hands of a nobility or of a ruling class. Couv. la haute administration n’est pas etc. 

3. C. 上無失政則下無私議, 非箝其口使不敢言 When a ruler has not lost control, the lower people will have no secret discussions, but not because their mouths are muzzled that they dare not speak. L. no discussions among the common people. Z. tune plebis hommes non disceptabunt. K. not meddle with the government. Couv. les particuliers ne sont pas admis à délibérer sur les affaires d’État. 

孔子曰：「祿之去公室，五世矣。政逮於大夫，四世矣。故夫三桓之子孫，微矣。」

CHAPTER III. Confucius said: “The revenue has departed from the Ducal House for five generations, and the government has devolved on ministers for four generations. That, alas! is why the descendants of the three brothers Huan are so reduced ! " 

This is a concrete instance of the principles laid down in last section. C. On the death (in KG. 638) of Duke 文, his heir 子赤 was slain by 公子遂, and 宣公 son of a concubine enthroned, but he lost the reigns of government. The four who followed him were puppets in the hands of the three families, descendants of Duke 桓. Their titles were 成, 襄, 昭, and 定 in the reign of which last these words must have been uttered. The four ministers were 文, 武 平 and 桓; and at this time one of their (the 季 family) employees, named 陽虎 (XVII. i) was the real ruling power. The older Commentators interpret 祿by 爵祿 i.e. the gift of rank and office. The later commentators by 貢賦 tribute and levies. L. left the ducal house, now for etc. The government has been in the hands of the Great Officers etc. On this account the descendants etc. are much reduced. Z. vectigalia abierunt etc. attenuati sunt. K. It is now etc. since the appointments to offices in the State have been taken away etc. lost all power and are now living in obscurity. Couv. Les revenues publics out passé de etc. la puissance de ces tiois grands seigneurs louche à son terme. 

孔子曰：「益者三友，損者三友：友直，友諒，友多聞，益矣；友便辟，友善柔，友便佞，損矣。」.

CHAPTER IV. Confucius said: "There are three kinds of friends that are beneficial, and three that are harmful. To make friends with the upright, with the faithful, with the well-informed, is beneficial. To make friends with the plausible, with the insinuating, with the glib, is harmful" 

益者 etc. There are three friendships which are beneficial ...... injurious, 友直 etc. 友 is verbal, To make a friend of the upright C. 友直則聞其過,友諒則進於誠,友多聞則進於多聞 He who makes friends with the straight learns his faults, with the faithful grows in sincerity, with the experienced in creases his intelligence, 便辟,謂習於威儀而不直;善柔,謂工於媚說而不諒;便佞,謂習於口語而無聞見之實 Well up in strict politeness but not straight ; skilled in pleasing flattery, but not sincere ; practised in empty talk, but with no solid information. L. There are etc, advantageous, injurious. Friendship with the upright; friendship with the sincere, much observation etc. the man of specious airs; the insinuatingly soft ; the glib-tongued etc. Z. congredi rectum, conjugi sincere, sociari multorum scio, utililati erit; congredi expertum fucandi, peritum blandiendi, pronum garrulitati, clamno erit. K. upright, faithful, much information; plausible men, insinuating manners, glib-tongued. Couv. l’amitié avec un homme qui parle sans detours ; sincère; de grand savoir ...... sont utilcs. Habitué à tromper par une fausse apparence d’honnetêté; habite à flatter; grand parleur ...... sont nuisibles. 

孔子曰：「益者三樂，損者三樂：樂節禮樂，樂道人之善，樂多賢友，益矣；樂驕樂，樂佚遊，樂宴樂，損矣。」

CHAPTER V. Confucius said: “There are three ways of pleasure seeking that are beneficial, and there are three that are harmful. To seek pleasure in the refinements of manners and music, to seek pleasure in discussing the excellences of others, to seek pleasure in making many worthy friends, these are beneficial. To seek pleasure in unbridled enjoyment, to seek pleasure in looseness and gadding, to seek pleasure in conviviality, these are harmful.

The three pronunciations and meanings of 樂 all occur in this aphorism, 三樂 Yao, To enjoy; 禮樂 Yo, Music; 驕樂 and 宴樂; Lo; Joy, delight. C. 節,謂辨其制度聲容之節, To discriminate the niceties of the regulations and of the musical tones. 驕樂,則侈肆而不知節 results in extravagance and in ignoring restraint; 佚遊,則惰慢而惡聞善 results in remissness and dislike of hearing good (things said of others), 宴樂,則淫溺而狎小人 results in profligacy and hobnobbing with low class people. L. There are three things men find enjoyment in which are advantageous; injurious ...... discriminating study of ceremonies and music, ...... speaking of the goodness of others, ...... having many worthy friends etc. extravagant pleasures; idleness and sauntering; pleasures of feasting etc. Z. delectari effreni voluptate, licentioribus vagationibus, epularum deliciis, intertrimento sunt. K. Pleasure derived from the study and criticism of the polite arts etc. Pleasure in dissipation, in extravagance, in mere conviviality etc. Couv. Aimer à donner libre cours à ses convoitises, aimer à perdre son temps et à courir ça et là, aimer les festines ct les plaisirs déshonnetes etc. 

孔子曰：「侍於君子有三愆：言未及之而言，謂之躁；言及之而不言，謂之隱；未見顏色而言，謂之瞽。」

CHAPTER VI. Confucius said: “There are three errors to be avoided when in the presence of a superior: to speak before being called upon, which may be termed forwardness; not to speak when called upon, which may be termed reticence; and to speak before noting his superior’s expression, which may be called blindness." 

Or, When attending upon a man of rank there are three errors. His word not having come to one, yet to speak etc. C. 君子有德位之通稱 General name for a man of character and position. 瞽無目,不能察言觀色 Having no eyes, that is unable to discriminate either address or looks, want of discernment. 時然後言則無三者之過矣 To speak at the right time is the way to avoid these faults. L. 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. concealment without looking at the countenance etc. blindness. Z. assistentisad insignem virum dantur tria errata. Si ejus sermo nondum te attigerit et loquaris, vocatur praecipitantia ; occultatio ; coecitas. K. To speak out when one is not called upon to speak etc. foward; disingenuous; blindness Couv. Quand vous êtes en presence d’un homme distingue par etc Si vous lui addressez la parole, avant qu’il vous interroge, c’est precipitation; dissimulation ; aveuglement. 

孔子曰：「君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬥；及其老也，血氣既衰，戒之在得。」

CHAPTER VII. - - Confucius said: “There are three things the higher type of man is on his guard against. In the period of youth, before his physical nature has settled down, he guards against lust. Having reached his prime, when his physical nature has now attained its mature strength, he guards against combattveness. When he has reached old age, and his physical nature is already decaying, he guards against acqui sitiveness."

Or, The wise man has three prohibitions. 未定 may mean, Immature, or, not yet under control, 剛 Mature, or, under control. C. 血氣者形之所恃以生者 What organic form depends upon for existence. 隨時知戒,以理勝之,則不為血氣所使也 To know to beware of these impulses according to their respective periods and to govern them by high principle, is to avoid becoming their servant, 聖人同於人者血氣也,異於人者志氣 What the Sage has in common with other men is physical force ; wherein he differs from others is his will force, 血氣有時而衰,志氣則無時而衰也,少未定血氣也,戒於色志氣也,君子養其志氣,是以年彌高而德彌邵也His physical powers sometime or other decay, his will power never decays. Youthful lack of control is the assertion of the physical, abstention from lust the assertion of the will. The wise man nurtures his will power, conse quently the older he grows the loftier becomes his moral tone. Youth is understood as till 30, middle age till 50, and old age follows. L. In youth when the physical powers are not yet settled etc strong physical powers full of vigour etc. quarrelsomeness old, animal powers are decayed etc. covetousness. Z. sanguine et spiritibus nondum confirmatis, quod cavere est, impudicitia continentur etc. K. In youth, when the constitution of his body is not yet formed etc. lust; strife; greed. Couv. lorsque le sang et les esprits vitaux sont toujours en mouvcment etc. les plaisirs des sens ; les querelles ; la passion d’acquérir. 

孔子曰：「君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏也，狎大人，侮聖人之言。」

CHAPTER VIII i. Confucius said: “The man of noble mind holds three things in awe. He holds the Divine Will in awe; he holds the great in awe; and he holds the precepts of the Sages in awe. 2. The baser man, not knowing the Divine Will, does not stand in awe of it; he takes liberties with the great; and makes a mock of the precepts of the Sages." 

i. Or, The chün-tzu has three objects of deep respect. 大人 is said to be有德有位者 men of character and position ; probably " his superiors " would be the best translation. C. 畏者, 嚴憚之意也 Hold in awe and dread. 天命者天所賦之正理 The correct law bestowed by Heaven on man, moral obligation. 知其可畏則其戒慎恐懼自有不能已者而付畀之重可以不失矣 Knowing the awe of Heaven’s Law, he is unremittingly guarded and anxious that this weighty gift of Heaven be not lost. L. stand in awe of the ordinances of Heaven etc., of great men etc., of the words of the sages. Z. veretur coeli numen; magnos viros; Sanctorum verba. K. he holds in awe the Laws of God, persons in authority, and the words of wisdom of holy men. Couv. Il respect la volonté du Ciel (la loi naturelle) ; les hommes éminents en vertu et en dignité; les maximes des sages. 

2. 狎 Improperly familiar, 侮,戲玩也 Make fun of, deride. L. The mean man does not know etc.; disrespectful to great men ; etc. Z. parvifacit magnos viros, ludificatur etc. K. disrespectful to those in authority, and contemns etc. Couv. traite sans respect etc. ; tourne en derision etc. 

孔子曰：「生而知之者，上也；學而知之者，次也；困而學之，又其次也。困而不學，民斯為下矣！」

CHAPTER IX. Confucius said: “Those who have innate wisdom take highest rank. Those who acquire it by study rank next. Those who learn despite natural limitations come next. But those who are of limited ability and yet will not learn, these form the lowest class of men."

生而知之 possessed of inborn wisdom, is the sign of the 聖人 in which rank Confucius declined to class himself, see VII. 19. C. 困, 謂有所不通 Limited ability, or perception. 生知,學知,以致困學,雖其質不同,然及其知之ㄧ也,故君子惟學之為貴 Although the innately wise, the wise by study, and even the wise despite limited ability, differ in natural gifts, yet their wisdom is one and the same, hence the wise man only values learning. L. 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 etc. Z. Oui nativa sapiunt sapientia, prima sunt ordinis ; qui studio addiscunt cam etc. ; qui obtusi student ei etc. K. The highest class of men are those born with a natural understanding. The next acquire by study and application. There are others born naturally dull elc. Couv. Ceux en qui la connaissance des principes de la sagesse est innée, sont des hommes tout-à-fait supérieurs ; acquierent par l’etude ; malgre leur peu d’intelligence, travaillent etc., ni intelligence ni volonté d’apprendre, ferment la derniere classe d’hommes. 

孔子曰：「君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義。」

CHAPTER X. Confucius said: "The Wise man has nine points of thoughtful care. In looking, his care is to observe distinctly; in listening, his care is to apprehend clearly; in his appearance, his care is to be kindly; in his manner, his care is to be respectful; in speaking, his care is to be conscientious; in his duties, his care is to be earnest; in doubt, his care is to seek information; in anger, he has a care for the consequences; and when he has opportunity for gain, his care is whe ther it be right ? 

Or, When looking he thinks of clearness, when hearing he thinks of comprehending etc. 思, means thought, or care for. L. translates by “thoughtful consideration," “anxious to” and “thinks of." Z. by "curas," "intendit” "attendit," and "cogitat" K. by "aims at," and "his object was," Couv. by " donne une attention speciale," " s’applique," " a soin," " pense " and " consulte," C. 視無所蔽則明無不見; When nothing obscures the vision (physical or mental) all is distinct and visible. 聽無所壅則聰無所不聞 when nothing obstructs all is clear and audible. 色,見於面者what shows in his face. 貌,舉身而言 his movements, manner. 思開則疑不畜 with enquiry he does not harbour doubts. 思難則忿必懲thinking of the subsequent difficulties his anger is brought under control. L. 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; ears, hear distinctly; countenance, benign; demeanour, respectful; speech, sincere , doing of business, reverently careful; doubts about, questions others; angry, difficulties his anger will involve him in; sees gain to be got, righteous ness. Z. Sapiens habet no vein curas; in visu intendit claritati, sagacitati, comitati, modestiae, fidelitate, sedulitati, interrogare, secutura incommoda, justitiam. K. Nine objects which a wise man aims at. In the use of his eyes his object is to see clearly; distinctly; gracious; serious; sincere; earnest, etc. Couv. à bien voir ee qu’il regarde; à bien entendre ce qu’il écoute; un air affable; unc tenue irréprochable; sincère; diligent; d’interroger; aux suites facheuses de la colère; la justice. 

孔子曰：「『見善如不及，見不善如探湯。』吾見其人矣，吾聞其語矣。『隱居以求其志，行義以達其道。』吾聞其語矣，未見其人也。」

CHAPTER XI- -i. Confucius said: “They look upon the good as if fearing not to reach it, and upon evil as if testing scalding water, I have seen such men, as I have heard such sayings. 2. They dwell in seclusion to think out their aims, and prac tise right living in order to extend their principles, I have heard such sayings, but I have never seen such men." 

1. 探湯 To test scalding water by putting in the hand, i e. to shrink from. C, 真知善惡而誠好惡之,顏曾閔冉之徒蓋能之矣 Truly to recognise good and evil, and sincerely love or hate it, was possible only to disciples like Yen, Tseng, Min and Jan. 語蓋古語也 The two sayings were probably ancient ones quoted by Confucius. L. 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 etc. Z. aspicientes bonum quasi nequeant assequi; ego audivi hujusmodi proverbium. K. Men who, when they see what is good and honest, try to act up to it, avoid it as if avoiding scalding water etc. Couv. A la vue d’un mal à éviter, se retirer conime si l’on avait mis la main dans l’eau bouillante; c’est un principe que ......j’ai appris des anciens. 

2. Or, Secluding themselves to excogitate their ideas, (then) in the practice of right living exhibiting and expanding their Way. C, 當時若顏子亦庶乎此,然隱而未見,又不幸而蚤死 In those days only one like Yen-tzu approached to this, but he only succeeded in its private not in its public manifestation, for unfortunately he died young. L. Living in retirement to study their aims etc. Z. At latitantes clomi ad rimandas suas notiones, et exercentes acquitatun ad proclendam suain doctrinani etc. K. But men who live in retirement etc. Couv. Se préparer dans la retraite etc. etc. (et dans la vie publique) pratiqucr la justice, afin d’étendre an loin l’influenee de sa vertu etc. 

（『誠不以富，亦祇以異。』）齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓於首陽之下，民到於今稱之。其斯之謂與？

CHAPTER XII. i. Duke Ching of Ch’i had a thousand team of horses, but on the day of his death, his people knew of no virtue for which to praise him. Po-I and Shu-Ch i starved to death at the foot of Mount Shou-Yang, and down to the present the people still praise them. 2. Does not that illustrate this ? 

This chapter is a fragment. The usual 孔子曰 is absent and the last clause is disconnected, hence the last clause of XII, 10 is usually read here. See below. i. 駟, A team of four horses. For Duke Ching see XII. II. Po-I and Shu-Ch’i see V. 22: VII. 14. L. The duke King etc. the people did not praise him for a single virtue. Po-I etc. died of hunger etc. Z. mortis die, populus nullani invenit virtutem quam celebraret etc. K. but on the day of his death the people had not a good word to say of him. Couv. A sa mort le peuple ne trouva aucune vertu à loner en lui. Pe-i etc. Le peuple n a pas encore cesse de celebrer leurs louanges, etc. 

2. The clause already translated in XII. 10 q. v. is believed to belong to and is generally read here, 誠不以富, 亦祗以異, 其斯之謂與 C. says: 人之稱不再於富而在於異也 Men do not praise mere wealth, but exceptional (virtue and talent) Z. ‘Vere non pensat divitias, sed solum pensat excellentiani, illud nonne de his dictum? Couv. ‘non à cause de leurs richesses, mais seulement à cause de leur rare vertu.’ Ces deux vers de Cheu king ne peuvent-ils pas leur etre appliques justement? 

陳亢問於伯魚曰：「子亦有異聞乎？」對曰：「未也。嘗獨立，鯉趨而過庭。曰：『學《詩》乎？』對曰：『未也。』『不學《詩》，無以言。』鯉退而學《詩》。他日，又獨立，鯉趨而過庭。曰：『學禮乎？』對曰：『未也。』『不學禮，無以立！』鯉退而學禮。聞斯二者。」陳亢退而喜曰：「問一得三：聞《詩》，聞禮，又聞君子之遠其子也。」

CHAPTER XIII.--I. Ch’en K’ang once asked Po Yü: "Have you ever had any lesson different from the rest?" 

2. " No," was the reply, " but he was once standing alone, and as I hastened across the hall, he remarked : Have you studied the Odes? No, I replied. If you do not study the Odes, he said, you will have nothing to use in conversation. On going out I set myself to study the Odes. 3. Another day, he was again standing alone, and as I hastened across the hall, he asked: Have you studied the Rules of Ceremony? No, I replied. If you do not study the Ceremonies, you will have no standing. On going out I set myself to study the Ceremonies. 

4. These are the two lessons I have received." 

5. When Chen K’ang came away he remarked with delight, " I asked one thing and obtained three, I have learnt about the Odes, I have learnt about the Ceremonies, and I have learnt that the Wise man keeps his son at a distance." 

1. Ch’en K’ang is the 子禽 of I 10, 伯魚was 鲤 the son of Confucius. Sec Intro. V. 子亦 etc. And have you, sir, had any special lesson? C. 亢以私意窺聖人,疑必陰厚其子 K’ang spied on the Sage for selfish motives, surmising that he certainly in private favoured his son. L. Have you heard any lessons from your father different etc. Z. extraordinariam auclitionem. K. any special lesson from your father? Couv. des enseignements particuliers qu’il ne communiquait pas à ses disciples. 

2. The quickened steps were in token of respect. 無亦言 Nothing with which to talk, no refinement of conversation. L. No. He was standing alone once etc. If you do not learn the Odes, you will not be fit to converse with. Z. Nisi studeas Versions, non habebis uncle loquaris. K. If you do not study poetry, you cannot make yourself agreeable in conversation. Couv. Un jour qu’il se trouvait seul, comme je traversais la salle d’un pas rapide, Avez-vous étudié le Chen King? Pas encore. ......n’aurez pas de sujets de conversation. 

3- 無以立 Nothing on which to stand. L. If you do not learn the Rules of Propriety, your character cannot be established. Z. Nisi studeas Ritibus, non habebis undo consistas. K. If you do not study the arts, you will lack judgment and taste. Couv. Si vous n’étudiez pas le Li-Ki, votre vertu n’aura pas de fondement solide. 

4. L. I have heard only these two things from him. Z. Audivi hæc duo. Couv. Voila les deux ensegmements que jai reçcus. 

5. C. 孔子之教其子無異於門人, 故陳亢以為遠其子 Confucius taught his son no differently from his disciples, so Ch’en K’ang thought he kept his son at a distance. L. quite delighted, said, I asked etc. I have heard about the Odes; rules of Propriety; the superior man maintains a distant reserve towards his son. Z. abstrahi a suo filio. K. does not treat even his son with familiarity. Couv. le sage no donne pas d’enseignements secrets et particuliers à son fils. 

邦君之妻，君稱之曰「夫人」，夫人自稱曰「小童」；邦人稱之曰「君夫人」，稱諸異邦曰「寡小君」；異邦人稱之，亦曰「君夫人」。

CHAPTER XIV. The wife of the Prince of a State is called by the Prince himself Fu-ren. The fu ren calls herself, (Hsiao Tung. The people of the State call her, 1 Chun Fu-ren. When speaking of her to one of another State they call her, Kua Hsiao Chün; but one of another State would also call her, Chiin Fu-ren. 

C. In clauses of this description there is no evidence to show by whom they were uttered, whether they were ancient sayings, or the utterances of the Sage himself. L. suggests that it may have been spoken to rectify some disorder of the times. 妻者齊也  Wife means equality (with the husband). In 夫人 a Consort, the 夫 is said to mean 扶 i.e. helpmeet. She modestly styles herself 小童 Little maid, i.e. handmaiden. As to 君夫人 the Commentators generally interpret it as Prince’s Consort. An unaccepted interpretation takes 君 as 主 an adjective, the directing Consort, referring to her position as controlling the household. 寡君 Our prince of little virtue was the way they spoke of their own prince, hence 寡夫人 was Our Consort etc. K. Madame; Madame, my lady; Our good little princess; Madame, your princess. Couv. Son aide; petite fille ; Dame qui aide le prince ; leur petite Dame ; Dame qui aide le prince.