The Chinese Classics
Confucius (James Legge translation)
783 passages indexed from The Chinese Classics (Confucius (James Legge translation)) — Page 14 of 16
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The Chinese Classics, passage 87
Much more likely is the view that we owe the work to their disciples. In the note on I. ii. I, a peculiarity is pointed out in the use of the surnames of Yew Zo and Tsang Shan, which 1 See Chu Hsi's commentary, in loc. -- 孟敬子, 魯大夫, 仲孫氏, 名捷. 2 悼公. 3 晉魏斯受經於卜子夏; see the 厤代統紀表, Bk. i. p. 77. has made some Chinese critics attribute the compilation to their followers. But this conclusion does not stand investigation. Others have assigned different portions to different schools.
The Chinese Classics, passage 227
According to this account, the Chung Yung was the work of Tsze-sze's early manhood, and the tradition has obtained a wonderful prevalence. The notice in 'The Sacrificial Canon' says, on the contrary, that it was the work of his old age, when he had finally settled in Lu, which is much more likely [2]. Of Tsze-sze in Pi, which could hardly be said to be out of Lu, we have only one short notice,-- in Mencius, V. Pt. II. iii.
The Chinese Classics, passage 582
These were small matters, but what shall we say to the incident which I have given in the sketch of his Life, p. 79,-- his deliberately breaking the oath which he had sworn, simply on the ground that it had been forced from him? 1 Ana. VII. xxiii. 2 Ana. VI. xx. 3 See above, near the beginning of this paragraph. 4 Ana. VI. xiii. 5 Am. XVII. xx. I should be glad if I could find evidence on which to deny the truth of that occurrence.
The Chinese Classics, passage 98
iii, and in 1 In the continuation of the 'General Examination of Records and Scholars (續文獻通考),' Bk. cxcviii. p. 17, it is said, indeed, on the authority of Wang Ch'ung (王充), a scholar of our first century, that when the Work came out of the wall it was named a Chwan or Record (傳), and that it was when K'ung An-kwo instructed a native of Tsin, named Fu-ch'ing, in it, that it first got the name of Lun Yu:-- 武帝得論語于孔壁中, 皆名曰傳, 孔安國以古論教 晉人扶卿, 始曰論語.
The Chinese Classics, passage 646
A commentator observes, with reference to the inquiry about recompensing injury with kindness, that the questioner was asking only about trivial matters, which might be dealt with in the way he mentioned, while great offences, such as those against a sovereign or a father, could not be dealt with by such an inversion of the principles of justice [5].
The Chinese Classics, passage 281
It sets forth in detail the 'nine standard rules for the administration of government,' which are 'the cultivation by the ruler of his own character; the honouring men of virtue and talents; affection to his relatives; respect towards the great ministers; kind and considerate treatment of the whole body of officers; cherishing the mass of the people as children; encouraging all classes of artisans; indulgent treatment of men from a distance; and the kindly cherishing of the princes of the States [2].' There are these and other equally interesting topics in this chapter; but, as they are in the Work, they distract the mind, instead of making the author's great object more clear to it, and I will not say more upon them here.
The Chinese Classics, passage 669
Zan Kang, styled Po-niu (冉耕, 字白 [al. 百] 牛). He was a native of Lu, and Confucius's junior only by seven years. When Confucius became minister of Crime, he appointed Po-niu to the office, which he had himself formerly held, of commandant of Chung-tu. His tablet is now fourth among 'The Wise Ones,' on the west. 4. Zan Yung, styled Chung-kung (冉雍, 字仲弓). He was of the same clan as Zan Kang, and twenty-nine years younger than Confucius.
The Chinese Classics, passage 584
For every word of falsehood and every act of insincerity, the guilty party must bear his own burden, but we cannot but regret the example of Confucius in this particular. It is with the Chinese and their sage, as it was with the Jews of old and their teachers. He that leads them has caused them to err, and destroyed the way of their paths [1]. But was not insincerity a natural result of the un-religion of Confucius?
The Chinese Classics, passage 105
25-57, and another scholar of the surname Chau [3], less known but of the same time, published Works, containing arrangements of this in chapters and sentences, with explanatory notes. The critical work of K'ung An-kwo on the old Lun Yu has been referred to. That was lost in consequence of suspicions under which An-kwo fell towards the close of the reign of the emperor Wu, but in the time of the emperor Shun, A.D.
The Chinese Classics, passage 679
'I have all my life had the heaven over my head, but I do not know its height, and the earth under my feet, but I do not know its thickness.
The Chinese Classics, passage 759
孔子家語, 'Sayings of the Confucian Family.' Family is to be taken in the sense of Sect or School. In Liu Hsin's Catalogue, in the subdivision devoted to the Lun Yu, we find the entry:-- 'Sayings of the Confucian Family, twenty-seven Books,' with a note by Yen Sze-ku of the T'ang dynasty,-- 'Not the existing Work called the Family Sayings.' The original Work was among the treasures found in the wall of Confucius's old house, and was deciphered and edited by K'ung An-kwo.
The Chinese Classics, passage 169
The State being governed, the whole empire will become peaceful and happy. There is even less of connexion, however, in the treatment of this theme, between the premiss and the conclusion, than in the two previous chapters. Nothing is said about the relation between the whole kingdom, and its component States, or any one of them.
The Chinese Classics, passage 711
Tsze-tsang and Tsze-yu] (冉孺 [al. 儒] 字*子魯 [al. 子曾 * Digitizer's note: This is 宇 in the source text; I have corrected what is an obvious misprint. and 子魚]), a native of Lu, and fifty years younger than Confucius. 33. Yen Hsing is followed on the east by Ts'ao Hsu, styled Tsze-hsun (曹 卹, 字子循), a native of Ts'ai, fifty years younger than Confucius. 34. Next on the west is Po Ch'ien, styled Tsze-hsi, or, in the current copies of the 'Narratives of the School,' Tsze-ch'iai (伯虔, 字子皙 [al.
The Chinese Classics, passage 508
I had taken many notes of the manifest errors in regard to chronology and other matters in the 'Narratives of the School,' and the chapter of Sze-ma Ch'ien on the K'ung family, when the digest of Chiang Yung, to which I have made frequent reference, attracted my attention. Conclusions to which I had come were confirmed, and a clue was furnished to difficulties which I was seeking to disentangle. I take the opportunity to acknowledge here my obligations to it.
The Chinese Classics, passage 492
For whom have you come?' His tears flowed freely, and he added, 'The course of my doctrines is run [3].' Notwithstanding the appearance of the lin, the life of Confucius was still protracted for two years longer, though he took occasion to terminate with that event his history of the Ch'un Ch'iu. This Work, according to Sze-ma Ch'ien, was altogether the production of this year, but we heed not suppose that it was so.
The Chinese Classics, passage 248
ing and examining; whereas Tsze-sze proceeds directly and reaches to Heavenly virtue. His was a mysterious power of discernment, approaching to that of Yen Hui [1].' We must take the Book and the author, however, as we have them, and get to their meaning, if we can, by assiduous examination and reflection. 2. 'Man has received his nature from Heaven. Conduct in accordance with that nature constitutes what is right and true,-- is a pursuing of the proper Path.
The Chinese Classics, passage 750
The book is beautifully printed, and in small type, so that it is really a multum in parvo, with considerable freshness. 日講四書義解, 'A Paraphrase for Daily Lessons, Explaining the Meaning of the Four Books.' This work was produced in 1677, by a department of the members of the Han-lin college, in obedience to an imperial rescript. The paraphrase is full, perspicuous, and elegant. 御製周易折中; 書經傳說彙纂; 詩經傳說彙纂; 禮記義疏; 春秋傳說彙纂.
The Chinese Classics, passage 461
Again did he communicate with the duke, but as ineffectually, and disgusted at being questioned by him about military tactics, he left and went back to Ch'an. He resided in Ch'an all the next year, B.C. 491, without anything occurring there which is worthy of note [2]. Events had transpired in Lu, however, which were to issue in his return to his native State. The duke Ting had deceased B.C. 494, and Chi Hwan, the chief of the Chi family, died in this year.
The Chinese Classics, passage 236
If they do not treat them as their greatest enemies, it is well.-- How can you expect the ancient practice to be observed in such circumstances [1]?' These instances may suffice to illustrate the character of Tsze-sze, as it was displayed in his intercourse with the princes of his time. We see the same independence which he affected in private life, and a dignity not unbecoming the grandson of Confucius. But we miss the reach of thought and capacity for administration which belonged to the Sage.
The Chinese Classics, passage 452
inches of the height of Yu, and altogether having the disconsolate appearance of a stray dog.' Tsze-kung knew it was the master, hastened to him, and repeated to his great amusement the description which the man had given. 'The bodily appearance,' said Confucius, 'is but a small matter, but to say I was like a stray dog,-- capital! capital!' The stay they made at Chang was short, and by the end of B.C. 495, Confucius was in Ch'an.
The Chinese Classics, passage 339
Mencius adduces these employments in illustration of his doctrine that the superior man may at times take office on account of his poverty, but must confine himself in such a case to places of small emolument, and aim at nothing but the discharge of their humble duties. According to him.
The Chinese Classics, passage 642
Though a man go among the rude uncultivated tribes, these qualities may not be neglected [1].' Still Confucius delivered his rule to his countrymen only, and only for their guidance in their relations of which I have had so much occasion to speak. The rule of Christ is for man as man, having to do with other men, all with himself on the same platform, as the children and subjects of the one God and Father in heaven.
The Chinese Classics, passage 560
A reflection of the honour done to him falls upon themselves. And the powers that be, and the multitudes of the people, fall in with the judgment. Confucius is thus, in the empire of China, the one man by whom all possible personal excellence was exemplified, and by whom all possible lessons of social virtue and political wisdom are taught. 6.
The Chinese Classics, passage 107
Not long after his death, there ensued a period of anarchy, when the empire was divided into three governments, well known from the celebrated historical romance, called 'The Three Kingdoms.' The strongest of them, the House of Wei, patronized literature, and three of its high officers and scholars, Ch'an Ch'un, Wang Su, and Chau Shang-lieh [5], in the first half, and probably the second quarter, of the third century, all gave to the world their notes on the Analects.
The Chinese Classics, passage 15
It commences thus: 'After the death of Confucius [3], there was an end of his exquisite words; and when his seventy disciples had passed away, violence began to be done to their meaning. It came about that there were five different editions of the Ch'un Ch'iu, four of the Shih, and several of the Yi. Amid the disorder and collisions of the warring States (B.C. 481-220), truth and falsehood were still more in a state of warfare, and a sad confusion marked the words of the various scholars.
The Chinese Classics, passage 126
The only difference between them was, that whereas the Classics had been cut in the first instance only in one form, the characters in the slabs of Wei were in three different forms. Amd the changes of dynasties, the slabs both of Han and Wei had perished, or nearly so, before the rise of the T'ang dynasty, A.D. 624; but under one of its emperors, in the year 836, a copy of the Classics was again cut on stone, though only in one form of the character.
The Chinese Classics, passage 406
When she died, at a period subsequent to the present, Li kept on weeping aloud for her after the period for such a demonstration of grief had expired, when Confucius sent a message to him that his sorrow must be subdued, and the obedient son dried his tears [2]. We are glad to know that on one occasion the death of his favourite disciple, Yen Hui -- the tears of Confucius himself would flow over and above the measure of propriety [3]. 7. We come to the short period of Confucius's official life.
The Chinese Classics, passage 160
fifth paragraphs, we see that if the lessons of the treatise be learned and carried into practice, the result will be that 'illustrious virtue will be illustrated throughout the nation,' which will be brought, through all its length and breadth, to a condition of happy tranquillity. This object is certainly both grand and good; annd if a reasonable and likely method to secure it were proposed in the Work, language would hardly supply terms adequate to express its value. 4.
The Chinese Classics, passage 252
When those feelings have been moved, and they all act in the due degree, we have what may be called the state of harmony. This equilibrium is the great root of the world, and this harmony is its universal path.' What is here called 'the state of equilibrium,' is the same as the nature given by Heaven, considered absolutely in itself, without deflection or inclination.
The Chinese Classics, passage 603
The grounds for divorce are disobedience to her husband's parents; not giving birth to a son; dissolute conduct; jealousy-- (of her husband's attentions, that is, to the other inmates of his harem); talkativeness; and thieving.
The Chinese Classics, passage 663
He replied, 'I came from the midst of my reeds and sedges into the school of the master. He trained my mind to filial piety, and set before me the examples of the ancient kings. I felt a pleasure in his instructions; but when I went abroad, and saw the people in authority, with their umbrellas and banners, and all the pomp and circumstance of their trains, I also felt pleasure in that show. These two things assaulted each other in 1 I have referred briefly, at p. 91, to the temples of Confucius.
The Chinese Classics, passage 522
492, to-- 'The venerable Ni, the accomplished Sage [2].' Other titles have supplanted this. Shun-chih [3], the first of the Man-chau dynasty, adopted, in his second year, A.D. 1645, the style, 'K'ung, the ancient Teacher, accomplished and illustrious, all- complete, the perfect Sage [4];' but twelve years later, a shorter title was introduced,-- 'K'ung, the ancient Teacher, the perfect Sage [5].' Since that year no further alteration has been made.
The Chinese Classics, passage 76
'tadpole characters.' They were, it is said, the original forms devised by Ts'ang-chieh, with large heads and fine tails, like the creature from which they were named. See the notes to the preface to the Shu-ching in 'The Thirteen Classics.' 2 孔安國. 3 論語訓解. See the preface to the Lun Yu in 'The Thirteen Ching.' It has been my principal authority in this section. 4 安昌侯, 張禹.
The Chinese Classics, passage 667
I could not determine which to prefer, and so I wore that look of distress. But now the lessons of our master have penetrated deeply into my mind. My progress also has been helped by the example of you my fellow-disciples. I now know what I should follow and what I should avoid, and all the pomp of power is no more to me than the dust of the ground. It is on this account that I have that look of fulness and satisfaction.' Tsze- ch'ien was high in Confucius's esteem.
The Chinese Classics, passage 85
Parts of it, as chapters iii, xii, and xviii, carry us down to a time when the disciples had schools and followers of their own, and were accustomed to sustain their teachings by referring to the lessons which they had learned from the sage. Thirdly, there is the second chapter of Book XI, the second paragraph of which is evidently a note by the compilers of the Work, enumerating ten of the principal disciples, and classifying them according to their distinguishing characteristics.
The Chinese Classics, passage 310
Among the relatives of the tyrant Chau, the last emperor of the Yin dynasty, was an elder brother, by a concubine, named Ch'i [2], who is celebrated by Confucius, Ana. XVIII. i, under the title of the viscount of Wei.
The Chinese Classics, passage 372
From the whole he received a profound 1 According to Sze-ma Ch'ien, Tan was the posthumous epithet of this individual, whose surname was Li (李), name R (耳), and designation Po-yang (伯陽). 2 逸態與淫志. 3 See the 史記, 列傳第三, and compare the remarks attributed to Lao-tsze in the account of the K'ung family near the beginning. impression.
The Chinese Classics, passage 528
Reverently have the sacrificial vessels been set out. Full of awe, we sound our drums and bells [1].' The spirit is supposed now to be present, and the service proceeds through various offerings, when the first of which has been set forth, an officer reads the following [2], which is the prayer on the occasion:-- 'On this ... month of this ...
The Chinese Classics, passage 43
Let those of the people who abide in their homes give their strength to the toils of husbandry, while those who become scholars should study the various laws and prohibitions. Instead of doing this, however, the scholars do not learn what belongs to the present day, but study antiquity. They go on to condemn the present time, leading the masses of the people astray, and to disorder.
The Chinese Classics, passage 65
Born probably in the year B.C. 371, he reached, by the intervention of Kung Chi, back to the sage himself, and as his death happened B.C. 288, we are brought down to within nearly half a century of the Ch'in dynasty. From all these considerations we may proceed with confidence to consider each separate Work, believing that we have in these Classics and Books what the great sage of China and his disciples gave to their country more than 2000 years ago. 1 道家者流. 2 墨家者流. 3 See Mencius, V. Pt. II.
The Chinese Classics, passage 476
had last parted from him, and the reigning duke, known to us by the title of Ch'u [5], was his grandson, and was holding the principality against his own father. The relations 1 Ana. XVIII. vi. 2 Ana XVII. v. 3 襄陽府宜城縣. 4 See the 史記, 孔子世家, p. 10. 5 出公. between them were rather complicated. The father had been driven out in consequence of an attempt which he had instigated on the life of his step-mother, the notorious Nan-tsze, and the succession was given to his son.
The Chinese Classics, passage 196
502-549) of the Liang dynasty, in one chuan ; and the third, 'A Private Record, Determining the Meaning of the Chung Yung,' in five chuan, the author, or supposed author, of which is not mentioned [3]. It thus appears, that the Chung Yung had been published and commented on separately, long before the time of the Sung dynasty. The scholars of that, however, devoted special attention to it, the way being led by the famous Chau Lien-ch'i [4].
The Chinese Classics, passage 360
tell Ho-chi to go and study proprieties under him [1].' In consequence of this charge, Ho-chi [2], Mang Hsi's son, who appears in the Analects under the name of Mang I [3], and a brother, or perhaps on]y a near relative, named Nan-kung Chang-shu [4], became disciples of Confucius.
The Chinese Classics, passage 465
when he is in want, gives way to unbridled license [1].' According to the 'Narratives of the School,' the distress continued seven days, during which time Confucius retained his equanimity, and was even cheerful, playing on his lute and singing [2]. He retained, however, a strong impression of the perils of the season, and we find him afterwards recurring to it, and lamenting that of the friends that were with him in Ch'an and Ts'ai, there were none remaining to enter his door [3].
The Chinese Classics, passage 762
十子全書, 'The Complete Works of the Ten Tsze.' See Morrison's Dictionary, under the character 子. I have only had occasion, in connexion with this Work, to refer to the writings of Chwang-tsze (莊子) and Lieh-tsze (列子). My copy is an edition of 1804. 歷代名賢列女氏姓譜, 'A Cyclopædia of Surnames, or Biographical Dictionary, of the Famous Men and Virtuous Women of the Successive Dynasties.' This is a very notable work of its class; published in 1793, by 蕭 智漢, and extending through 157 chapters or Books.
The Chinese Classics, passage 382
According to the 'Narratives of the School,' an incident occurred on the way to Ch'i, which I may transfer to these pages as a good specimen of the way in which Confucius turned occurring matters to account, in his intercourse with his disciples. As he was passing by the side of the Tai mountain, there was a woman weeping and wailing by a grave. Confucius bent forward in his carriage, and after listening to her for some time, sent Tsze-lu to ask the cause of her grief.
The Chinese Classics, passage 197
He was followed by the two brothers Ch'ang, but neither of them published upon it. At last came Chu Hsi, who produced his Work called 1 中庸說二篇. 2 隋書,卷三十二,志第二十七,經籍,一, p. 12. 3 禮記中庸專,二卷,宋散騎常侍戴顒撰;中庸講疏,一卷,梁武帝撰;私記制旨中庸;五卷. 4 周濂溪. 'The Chung Yung, in Chapters and Sentences [1],' which was made the text book of the Classic at the literary examinations, by the fourth emperor of the Yuan dynasty (A.D. 1312-1320), and from that time the name merely of the Treatise was retained in editions of the Li Chi.
The Chinese Classics, passage 369
I have heard that a good merchant, though he has rich treasures deeply stored, appears as if he were poor, and that the superior man whose virtue is complete, is yet to outward seeming stupid. Put away your proud air and many desires, your insinuating habit and wild will [2]. These are of no advantage to you. This is all which I have to tell you.' On the other hand, Confucius is made to say to his disciples, 'I know how birds can fly, how fishes can swim, and how animals can run.
The Chinese Classics, passage 267
But the view which I have adopted is maintained convincingly by Mao Hsi-ho in the second part of his 'Observations on the Chung Yung.' With this chapter commences the third part of the Work, which embraces also the eight chapters which follow. 'It is designed,' says Chu Hsi, 'to illustrate what is said in the first chapter that "the path may not be left."' But more than that one sentence finds its illustration here.
The Chinese Classics, passage 523
At first, the worship of Confucius was confined to the country of Lu, but in A.D. 57 it was enacted that sacrifices should be offered to him in the imperial college, and in all the colleges of the principal territorial divisions throughout the empire. In those sacrifices he was for some centuries associated with the duke of Chau, the legislator to whom Confucius made frequent reference, but in A.D.