15 the duke ling of wei asked confucius about tactics. confucius replied, "ihave heard all about sacrificial vessels, but i have not learned militarymatters." on this, he took his departure the next day. when he was in chan, their provisions were exhausted, and his followersbecame so in that they were unable to rise. tsze-lu, with evident dissatisfaction, said, "has the superior man likewiseto endure in this way?" the master said, "the superior man may indeed have toendure want, but the mean man, when he is in want, gives way to unbridledlicense." the master said, "ts'ze, you think, i suppose, that i am one who learns manythings and keeps them in memory?" tsze-kung replied, "yes,-but perhaps it is not so?" "no," was the answer; "i seek a unity all pervading." the master said, "yu i those who know virtue are few." the master said, "may not shun be instanced as having governed efficientlywithout exertion? what did he do? he did nothing but gravely and reverentlyoccupy his royal seat." tsze-chang asked how a man should conduct himself, so as to be everywhereappreciated. the master said, "let his words be sincere and truthful and his actionshonorable and careful;-such conduct may be practiced among the rude tribes ofthe south or the north. if his words be not sincere and truthful and his actionsnot honorable and carefull will he, with such conduct, be appreciated, even inhis neighborhood? "when he is standing, let him see those two things, as it were, fronting him.when he is in a carriage, let him see them attached to the yoke. then may hesubsequently carry them into practice." tsze-chang wrote these counsels on the end of his sash. the master said, "truly straightforward was the historiographer yu. whengood government prevailed in his state, he was like an arrow. when badgovernment prevailed, he was like an arrow. a superior man indeed is chu po-yu!when good government prevails in his state, he is to be found in office. whenbad government prevails, he can roll his principles up, and keep them in hisbreast." the master said, "when a man may be spoken with, not to speak to him is toerr in reference to the man. when a man may not be spoken with, to speak to himis to err in reference to our words. the wise err neither in regard to their mannor to their words." the master said, "the determined scholar and the man of virtue will not seekto live at the expense of injuring their virtue. they will even sacrifice theirlives to preserve their virtue complete." tsze-kung asked about the practice of virtue. the master said, "the mechanic,who wishes to do his work well, must first sharpen his tools. when you areliving in any state, take service with the most worthy among its great officers,and make friends of the most virtuous among its scholars." yen yuan asked how the government of a country should be administered. the master said, "follow the seasons of hsia. "ride in the state carriage of yin. "wear the ceremonial cap of chau. "let the music be the shao with its pantomimes. banish the songs of chang,and keep far from specious talkers. the songs of chang are licentious; specioustalkers are dangerous." the master said, "if a man take no thought about what is distant, he willfind sorrow near at hand." the master said, "it is all over! i have not seen one who loves virtue as heloves beauty." the master said, "was not tsang wan like one who had stolen his situation?he knew the virtue and the talents of hui of liu-hsia, and yet did not procurethat he should stand with him in court." the master said, "he who requires much from himself and little from others,will keep himself from being the object of resentment." the master said, "when a man is not in the habit of saying-'what shall ithink of this? what shall i think of this?' i can indeed do nothing with him!" the master said, "when a number of people are together, for a whole day,without their conversation turning on righteousness, and when they are fond ofcarrying out the suggestions of a small shrewdness;-theirs is indeed a hardcase." the master said, "the superior man in everything considers righteousness tobe essential. he performs it according to the rules of propriety. he brings itforth in humility. he completes it with sincerity. this is indeed a superiorman." the master said, "the superior man is distressed by his want of ability. heis not distressed by men's not knowing him." the master said, "the superior man dislikes the thought of his name notbeing mentioned after his death." the master said, "what the superior man seeks, is in himself. what the meanman seeks, is in others." the master said, "the superior man is dignified, but does not wrangle. he issociable, but not a partisan." the master said, "the superior man does not promote a man simply on accountof his words, nor does he put aside good words because of the man." tsze-kung asked, saying, "is there one word which may serve as a rule ofpractice for all one's life?" the master said, "is not reciprocity such a word?what you do not want done to yourself, do not do to others." the master said, "in my dealings with men, whose evil do i blame, whosegoodness do i praise, beyond what is proper? if i do sometimes exceed in praise,there must be ground for it in my examination of the individual. "this people supplied the ground why the three dynasties pursued the path ofstraightforwardness." the master said, "even in my early days, a historiographer would leave ablank in his text, and he who had a horse would lend him to another to ride. now,alas! there are no such things." the master said, "specious words confound virtue. want of forbearance insmall matters confounds great plans." the master said, "when the multitude hate a man, it is necessary to examineinto the case. when the multitude like a man, it is necessary to examine intothe case." the master said, "a man can enlarge the principles which he follows; thoseprinciples do not enlarge the man." the master said, "to have faults and not to reform them,-this, indeed,should be pronounced having faults." the master said, "i have been the whole day without eating, and the wholenight without sleeping:-occupied with thinking. it was of no use. better plan isto learn." the master said, "the object of the superior man is truth. food is not hisobject. there is plowing;-even in that there is sometimes want. so withlearning;-emolument may be found in it. the superior man is anxious lest heshould not get truth; he is not anxious lest poverty should come upon him." the master said, "when a man's knowledge is sufficient to attain, and hisvirtue is not sufficient to enable him to hold, whatever he may have gained, hewill lose again. "when his knowledge is sufficient to attain, and he has virtue enough tohold fast, if he cannot govern with dignity, the people will not respect him. "when his knowledge is sufficient to attain, and he has virtue enough tohold fast; when he governs also with dignity, yet if he try to move the peoplecontrary to the rules of propriety:-full excellence is not reached." the master said, "the superior man cannot be known in little matters; but hemay be intrusted with great concerns. the small man may not be intrusted withgreat concerns, but he may be known in little matters." the master said, "virtue is more to man than either water or fire. i haveseen men die from treading on water and fire, but i have never seen a man diefrom treading the course of virtue." the master said, "let every man consider virtue as what devolves on himself.he may not yield the performance of it even to his teacher." the master said, "the superior man is correctly firm, and not firm merely." the master said, "a minister, in serving his prince, reverently dischargeshis duties, and makes his emolument a secondary consideration." the master said, "in teaching there should be no distinction of classes." the master said, "those whose courses are different cannot lay plans for oneanother." the master said, "in language it is simply required that it convey themeaning." the music master, mien, having called upon him, when they came to the steps,the master said, "here are the steps." when they came to the mat for the guestto sit upon, he said, "here is the mat." when all were seated, the masterinformed him, saying, "so and so is here; so and so is here." the music master, mien, having gone out, tsze-chang asked, saying. "is itthe rule to tell those things to the music master?" the master said, "yes. this is certainly the rule for those who lead theblind." |
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