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.'
Chapter 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?'
Chapter 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?'
Chapter 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.'
Chapter 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.'
Chapter 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.'
Chapter 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.'
Chapter VIII.
Tsze-hsia said, 'The mean man is sure to gloss his faults.'
Chapter 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.'
Chapter 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.'
Chapter 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.'
Chapter XII.
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?'
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?'
Chapter 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.'
Chapter XIV.
Tsze-hsia said, 'Mourning, having been carried to the utmost degree of grief, should stop with that.'
Chapter XV.
Tsze-hsia said, 'My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous.'
Chapter XVI.
The philosopher Tsang said, 'How imposing is the manner of Chang! It is difficult along with him to practise virtue.'
Chapter 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."'
Chapter 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."'
Chapter 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.'
Chapter 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.'
Chapter 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.'
Chapter XXII.
Kung-sun Ch'ao of Wei asked Tsze-kung, saying, 'From whom did Chung-ni get his learning?'
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?'
Chapter XXIII.
Shu-sun Wu-shu observed to the great officers in the court, saying, 'Tsze-kung is superior to Chung-ni.'
Tsze-fu Ching-po reported the observation to Tsze-kung, who said, 'Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.'
'The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.'
'But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?'
Chapter XXIV.
Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.
Chapter XXV.
Ch'an Tsze-ch'in, addressing Tsze-kung, said, 'You are too modest. How can Chung-ni be said to be superior to you?'
Tsze-kung said to him, 'For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.'
'Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.'
'Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:-- he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?'
