No More Learning

2. No hates, no greeds, how can he use evil means?
3. Tze-lu kept repeating this to himself. Confucius said : How can that be enough for complete goodness?
XXVII
1. He said: When the year goes a-cold we know pine
and cypress, then you can carve them.
XXVIII
1. He said : The wise are not flustered, the humane
'are not melancholy, the bold are not anxious. *
XXIX
1. He said : There are some we can study with, but
cannot accompany in their mode of action; there are some
we can collaborate with, but cannot build sound con-
-struction with, some we can construct with but not agree
with as to the significance of what we are doing.
xxx
I. The flowers of the prunus japonica deflect and turn, do I not think of you dwelling afar?
2. He said : It is not the thought, how can there be distance in that?
*These are definitions of words.
58
BOOK TEN
Heang Tang (villeggiatura)
I
------------
? Kung-tze in his village, looking as if he were too 2. In the dynastic temple, or court, speaking with
1.
simple-hearted to utter.
easy pertinence; answering with prompt respect.
II
1. At court with the Lower-great officers straight from the shoulder; with the Upper-great officials with gentle courtesy.
2. With the sovran present, level alertness, grave readiness.
III
1. On the Prince calling him to receive a visitor, his
face registered a change and his legs flexed.
2. He saluted (the officers whom he was standing with), left and right hand, his robe fore and aft evenly
adjusted.
3. Swiftly advanced as if winged.
4. The visitor gone, it was his duty to report saying :
the guest does not look back.
IV
1. Entering the ducal gate he hunched up like a ball
as if there wasn't room.
2. Did not stand in the middle of the gateway, nor tread on the threshold-stone door-sill in going out.
3. Passing the sovran's standing place his expression
changed and his legs seemed to flex, he spoke as if short of breath.
59
? ? ? ? ? ? CONFUCIAN ANALECTS
4. He went up the hall, he held his breath as if not breathing.
5. Coming out, when he had descended one step, his
face relaxed to a pleasant expression, from the bottom of
the steps he moved quickly, as if winged, to his place, still cagey on his feet.
v
1. Carrying the sceptre his body was bent as if it were too heavy to lift, the upper part at the level of the salute, the lower as when handing over som,ething. His face grim, and his feet as if tethered.
BOOK TEN
VII
When fasting insisted on bright linen clothes.
For fasting had to change his diet, sit in a different
VIII
Couldn't get rice too clean or mince too fine for him.
3. Did not eat meat badly cut or with the wrong sauce.
4. When there was a lot of meat he would not take
more than what properly went with the rice, only in matter
of wine was no blue nose (set no limit) but didn't get fuddled.
5. Did not take wine or eat dried meat from the
n1arket.
6. Always had ginger at table.
7. Didn't eat a great deal [or a lot of different things
at a time? ].
8. Did not keep the meat from the ducal sacrifices
over night ; nor that of the domestic sacrifice more thara. three days. It is not eaten after three days.
9. Did not talk while eating nor in bed. ?
10. Although but coarse rice or vegetable broth he wonld offer decorously a gourd (ladle-full) in sacrifice.
2.
3.
1.
Giving the ceremonial gifts, his face placid.
In private audience, as if enjoying it.
VI
Gentlemen do not (or the gentleman did not) wear
dark purple puce ornaments.
2. Nor red purple in undress [can also niean u mourn-
ing clothes"].
3. Approximately in hot weather an unlined dress of
linen or grass cloth must show and appear [L. over his
underwear] .
4. Black silk dress, lambskin; white dress fawn-skin;
yellow dress fox fur.
5. Undress fur coat long with short sleeve [L. short
right sleeve].
6. body.
7.
8.
Had to have night gown half again as long as his
At home thick fox and badger fur.
Discarding mourning put all the gadgets on his belt.
1.
1.
IX
Not sit on a mat aske'llr.
x
With villagers drinking, when the old fellows with
9. Lower garments, except aprons, cut in (to the
waist).
10. Lamb skin and black cap not used on visits of
condolence.
11. At beginning of the month would always go to
canes went out, he followed.
2. When the villagers drive out the devils in winter,
he put on court robes _and stood on his east steps.
61
court in court dress.
60
-----------. . --
? 1.
2: place.
1.
Would not eat mouldy rice or fish or meat that had
2.
gone off, nor would he eat anything that had changed colour, stank, was ill cooked: or out of season.
? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
XI
1. On occasion of messengers from an. other state (or to it) he bowed twice and escorted the messenger out.
2. Chi K'ang made him a present of medicine, he bowed and accepted it, saying : I don't know how far it goes, I don't dare take it.
XII
1. The stable burned while he was away at court, he said : Any of the men hurt? not asking about the horses.
XIII
1. On the prince sending food, he would adjust his
mat and taste it before anyone else; the prince sending
raw food he would cook it and set it before the spirits
inviting them; if the prince sent him a live animal he
would put it to pasture.
2. In service of the prince at a feast, the prince sacrificed, first tasting.
Not clear, but L. evidently correct that confucius acted as taster, evther for prince, or for the spwits.
3. Being ill, the prince came to see him, he set his head to the east and had his court robes spread over him, his belt across them.
4. When summoned by sovran order, he did not wait for the team to be hitched, he went on foot.
XIV
l. Entering the great dynastic temple he asked about all details of the service.
xv
1. When a friend died with no one to return (the body to its home for burial) he said : I will see to the funeral.
62
BOOK TEN
- . . . . . . -------
? 2. If a friend sent a present, though it were a carriage
and pair, he did not bow, but only for a present of
sac:rificial 1neat.
XVI
1. In bed did not lie in the pose of a Cbrpse; at home
no formal manners.
2. Seeing anyone in mourning, although a familiar, he
would change (his expression); seeing anyone in cere-
monial cap, or blind, although he himself were in slops,
he would salute \vith ceremony.
3. To a person in mourning he would bow over the
dash-board. He would bow over the dash-board to anyone carrying the census tablets.
4. He would rise and bow with different expression at a feast with a loaded table.
S. He would change expression at sudden thunder or a keen gust of wind.
XVII
1. To get into the carriage he would stand plumb and take hold of the cord.
2. In the carriage he did not twist his head around, gabble, or point.
XVIII
1. "Beauty: That which arises, hovers, then comes to nest. "
2. He said : Mountain ridge, the hen pheasant, the
ringed pheasant the season, how! It is the season!
Tze-lu [? ? ] showed respect [3709 a? ], thrice smelled and rose. [? thrice inhaled the mountain air? ]
Ui. fficult as t<1 the number of times the hen
pheasant "hsiu" scented. Commentators in general give it up.
P. apparffltly tries to connect the verse with the yellow bird that knows where to rest. Great Learning III, 2.
63
? ? ? ? BOOK ELEVEN Hsien Tsin
The Earlier Approach
I
I. He said : Earlier approach to the rites and to the music was the countryman's, the latter the gentleman's; ] eome at 'em the earlier way.
II
1. He said: None of those who followed rrte to Ch'an and Ts'ai now come to my door.
2. Showing virtu in act: Yen Yuan, Min Tze-ch'ien, Zan Po-niu, Chung-King; valued for their conversation : Tsai Wo, Tze-Kung; for administrative services: Zan Yu, Chi Lu; for their literary studies: Tze-yu, Tze-hsia.
III
1. He said : Hui's no help, he's pleased with every- thing I say.
IV
I.
He said : Min Tze-ch'ien most certainly filial, no 0ne disagrees with what his father, mother and all his brothers say (differs from what they say of him).
v
I. Nan Yung thrice came back to (quoting) " The White Sceptre"; Kung-tze gave him his elder brother's daughter to wife.
VI
I. Chi K'ang asked which of the disciples loved study. Kung-tze answered : There was Y en Hui who lovecl study, unfortunately he died young, and the model's lost.
64
BOOK ELEVEN VII
I. Yen Yuan died and (his father) Yen Lu wanted Co~fucius to sell his carriage to pay for the coffin.
2. Confucius said : Talents or no talents every man . 1calls his son, son. Li died and had a coffin but no outer shell. I did not go on foot to get him an outer shell; having ranked just below the Great Officers, it was not
fitting to go on foot.
VIII
1. Yen Yuan died, Confucius said : Heaven destroys n1e, destroys me.
IX
1. Yen Yuan died, and He mourned greatly; disciples said : rfhis is excessive.
2. H. e said : Excessive?
3. If I do not greatly lament him, whom should I?
Y uan
1. Y en
Confucius said : You may not.
wanted a big
funeral.
died, the
disciples
2. The disciples gave a great funeral.
x
3. Confucius said : Hui treated me as a father. I have not managed to treat him as a son, not my fault but yours.
XI
1. Chi Lu asked about the service for ghosts and spirits. Confucius said : Y ou cannot be useful to the living, how can you be useful to (serve) ghosts?
"Venture to ask about death. "
Said : Not understanding life, how can you understand death? [Or "the living, how understand the dead? "]
65
? ? ? ? ? ? ? ? , - . - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - . . . \. ! . - - - - - - - - - - - - - -
? CONFUCIAN ANALECTS
XII
I. Min-tze was waiting on him looking respectful,
Tze-Lu looking active, Zan Yu and Tze-Kung frank and easy. He was pleased.
2. (Said): The Sprout, there, (Yu) won't die a natural death.
XIII
1. Lu folk in the matter of the new long Treasury
building:
2. Min Tze-ch'ien said : What about repairing the
old one? Why change and build?
3. He said: Great man for not talking, when he does
BOOK ELEVEN
2. Confucius said : No disciple of mine. The kids can beat drums and go after him (for all I care).
[" Ta! :res" is from Legge, Mathews follows it, but with no other illustration to back it up. (Lien [M. 3999] is Ml among the different sorts ? Of legalised tax mentioned by Mencius
III. 1, iii. 6. Han' (2052) must be a misprint in some editions. ) Could be: went on raking it in, piling it up, supplementing his profits, his increase. ]
it's mid target.
[Chung, the middle, what it's all about. ] XIV
1. Ch'ai is simple.
2. Shan is coarse.
3. Shih, deflected.
1. He said: What's Yu's lute doing at my door? [Com1nentator's guess that "Sprout's" music was too warlike. Might distingu. Vsh "cam- pmign" lute from scholar's lute? Must-lute
and Now-lute. ]
2. The disciples did not revere Tzu-lu (Yu). He said : The Sprout has come up the hall, but not entered the inner compartm,ent.
xv
1. Tze-Kung asked: Who's the better man, Shih or Shang? He said : Shih goes past the mark, Shang don't get there.
(Tze-Kung) said: "So Shih's the better? "
He said : It's as bad to overdo as not to get there.
XVI
1. The Chi chief was richer than the Duke of Chau, yet Ch'iu went on raking in taxes and piling up wealth for him.
66
[All these adjectives unsatisfactory. Prob- ably defined by the quality of the men described when they were used. It is assumed by (L. etc. ) that they are pejorative. I cannot feel that the assumption is proved. ]
XVIII
4.
Y u
("the Sprout") is
unkempt.
XVII
1. He said : Hui's not far from it, frequently hard
up. [K'ung can meian alw: blank. ]
2. Ts'zc docs not receive (accept) destiny (? take
orders) [L. : accept the decrees of Heaven], his riches
fatten, his calculations are often correct.
XIX
1. Tze-Chang asked : How does a "shan4" man
[dictionary: good man] act? He said : He does not trample footsteps [note 502. 7 combine, as "feelings"]. he does not enter the (inner) apartment.
[This verse can . only be taken as a definition of the word shan,4 which pictogrammvcally
67
? ? ? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
suggests symmetry, over a niouth. Goodness of the solar Ram, or what will you? L. takes it "inner chamber of the sage. "]
xx
1. He said: Firm orderly discourse, we accept a fel- low, but is he the real thing, or is it just gravity? *
XXI
1. Tze-Lu asked if he should act [L. immediately] on
what he heard.
He said : Your father and elder brother are alive, why
should you act on what you hear?
Zan Yu asked if he should act on what he heard. He
said : When you hear it, do it.
Kung-hsi Hwa said: (Tze-Lu) Yu asked if he shou1d
act when he heard a thing, and you said : Y our father and brother are alive. Ch'iu asked if he should act on what he heard, you said : Go to it. I am perplexed and venture . . . Confucius said: Ch'iu is slow, therefore I prodded him; " the Sprout " too active, so I tried to slo\v him down.
BOOK ELEVEN
2. He said : I thought you would ask about someone out of the ordinary, and you ask about Yu and Ch'iu.
'3. You call a man a great minister when he serves his prince honestly, and retires \vhen he cannot.
4. You can call Yu and Ch'iu "ministers" and that's all.
[Or perhaps better "tool-ministers," 1556. b. J Pauthier with neat irony "considere. s comme ayant augmente le nombres des ministres. "
5. (Tze-zan) said: Aye, they'll always follow along.
6. He said : They would not follow along to parricide or regicide.
XXIV
1. Tze-Lu got Tze-Kao made governor of Pi.
2. He said: You are injuring somebody's son.
3. Tze-Lu said: There are men of the people, there
are land altars and altars of the grain spirits, why do we need to read books and go on with study?
4. He said: That's why I hate big smart talk [fluency, L. glib-tongued people].
xxv
1. Tze-Lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa were sitting with him.
2. He said: I am a day older than you, but pay no attention to that.
3. You sit round saying: We are unknown, if some- body should recognise you, what would you do [L. like to do]?
4. Tze-Lu replied straight off the bat: "Thousand chariots' state. Shut in between large states, and armies of invasion, grain and provision famine, I could give the people courage if I had three years' run, and teach 'em the rules, put 'em on the square. " The big man smiled (or grinned).
69
1. him.
XXII
He was in dread in Kwang, Yen Yuan came after He said : I thought you were dead.
(Yen) said : You are alive, how should I venture to die?
XXIII
1. Chi Tze-zan asked whether Chung Yu and Zan Ch'iu could he called great ministers.
*Sterne: a mysterious carriage of the body, to conceal the defects of the mind. Chur1ngl, sedateness, dressed-up-Hess.
68
? ? ? ? ? ? ? ? CONFUCIAN ANALECTS
5. "Ch'iu, how about you? "
Replied: "Give me the job of a sixty, seventy or fifty
Ii square district. I could give 'em abundant crops in three years.