The Chinese Classics
Confucius (James Legge translation)
783 passages indexed from The Chinese Classics (Confucius (James Legge translation)) — Page 9 of 16
License: Public Domain
The Chinese Classics, passage 379
There were three Families in it, all connected irregularly with the ducal House, which had long kept the rulers in a condition of dependency. They appear frequently in the Analects as the Chi clan, the Shu, and the Mang; and while Confucius freely spoke of their [Sidebar] He withdraws to Chi and returns to Lu the following year. B.C. 515, 516. usurpations [1], he was a sort of dependent of the Chi family, and appears in frequent communication with members of all the three. In the year B.C.
The Chinese Classics, passage 260
Where the phrase Chung Yung occurs in the quotations from Confucius, in nearly every chapter from the second to the eleventh, we do well to translate it by 'the course of the Mean,' or some similar terms; but the conception of it in Tsze-sze's mind was of a different kind, as the preceding analysis of the first chapter sufficiently shows [1]. 4.
The Chinese Classics, passage 117
1, 十世可知, without 也, for 十世可知也. Book III. vii, in the clause 必也射乎, he makes a full stop at 也; xxi. 1, 主 for 社. Book IV. x, 敵 for 適, and 慕 for 莫. Book V. xxi, he puts a full stop at 子. Book VI. vii, he has not the characters 則吾. Book VII. iv, 晏 for 燕 ; xxxiv, 子疾 simply, for 子疾病. Book IX. ix, 弁 for 冕. Book XI. xxv. 7, 僎 for 撰 , and 饋 for 歸. Book XIII. iii. 3, 于往 for 迂; xviii. 1, 弓 for 躬. Book XIV. xxxi, 謗 for 方; xxxiv. 1, 何是栖栖者與 for 何為是栖栖者與. Book XV. i. a, 粻 for 糧. Book XVI. i. 13, 封 for 邦.
The Chinese Classics, passage 566
Had his idiosyncrasy been different, we might have had expositions of the ancient views on some points, the effect of which would have been more beneficial than the indefiniteness in which they are now left, and it may be doubted so far, whether Confucius was not unfaithful to his guides. But that he suppressed or added, in order to bring in articles of belief originating with himself, is a thing not to be charged against him.
The Chinese Classics, passage 52
The emperor's eldest son, Fu-su, remonstrated with him, saying that such measures against those who repeated the words of Confucius and sought to imitate him, would alienate all the people from their infant dynasty, but his interference offended him father so much that he was sent off from court, to be with the general who was superintending the building of the great wall. 8.
The Chinese Classics, passage 738
On the Great Learning and the Doctrine of the Mean, it contains the comments and glosses of Chang Hsuan, and of K'ung Ying-ta (孔穎達) of the T'ang dynasty. 新刻批點四書讀本, 'A new edition of the Four Books, Punctuated and Annotated, for Reading.' This work was published in the seventh year of Tao-kwang (1827) by a Kao Lin (高琳). It is the finest edition of the Four Books which I have seen, in point of typographical execution. It is indeed a volume for reading.
The Chinese Classics, passage 614
The people would move, according to him, to the virtue of their ruler as the grass bends to the wind, and that virtue 1 Ana. XII. xvii; xviii; xix. 2 中庸, xx. 14. would come to the ruler at his call. Many were the lamentations which he uttered over the degeneracy of his times; frequent were the confessions which he made of his own shortcomings.
The Chinese Classics, passage 436
He was now in his fifty-sixth year, and felt depressed and melancholy. As he went along, he gave expression to his feelings in verse:-- 'Fain would I still look towards Lu, But this Kwei hill cuts off my view. With an axe, I'd hew the thickets through:-- Vain thought! 'gainst the hill I nought can do;' and again,-- 'Through the valley howls the blast, Drizzling rain falls thick and fast. Homeward goes the youthful bride, O'er the wild, crowds by her side.
The Chinese Classics, passage 595
requisite to pursue the old paths, and raise up the old standards. 'The government of Wan and Wu,' he said, 'is displayed in the records,-- the tablets of wood and bamboo. Let there be the men, and the government will flourish; but without the men, the government decays and ceases [1].' To the same effect was the reply which he gave to Yen Hui when asked by him how the government of a State should be administered.
The Chinese Classics, passage 417
The principal officer on the part of Ch'i, however, despising Confucius as 'a man of ceremonies, without courage,' had advised his sovereign to make the duke of Lu a prisoner, and for this purpose a band of the half-savage original inhabitants of the place advanced with weapons to the stage where the two dukes were met. Confucius understood the scheme, and said to the opposite party, 'Our two princes are met for a pacific object.
The Chinese Classics, passage 727
Hsin], styled Tsze-shang (樂欬, [al. 欣], 字子聲), a native of Lu. His tablet is the 25th, east. 70. Lien Chieh, styled Yung and Tsze-yung [al. Tsze-ts'ao] (廉潔, 字 庸 and 子庸 [al. 子曹), a native of Wei, or of Ch'i. His tablet is next to that of No. 68. 71. Shu-chung Hui [al. K'wai], styled Tsze-ch'i (叔仲會 [al. 噲], 字子期), a native of Lu, or, according to Chang Hsuan, of Tsin. He was younger than Confucius by fifty-four years.
The Chinese Classics, passage 478
The duke Ch'u was conscious how much his cause would be strengthened by the support of Confucius, and hence when he got to Wei, Tsze-lu could say to him, 'The prince of Wei has been waiting for you, in order with you to administer the government;-- what will you consider the first thing to be done [1]?' The opinion of the philosopher, however, was against the propriety of the duke's course [2], and he declined taking office with him, though he remained in Wei for between five and six years.
The Chinese Classics, passage 641
required its observance in dealings even with the rude tribes, which were the only specimens of mankind besides his own countrymen of which he knew anything, for on one occasion, when asked about perfect virtue, he replied, 'It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere.
The Chinese Classics, passage 459
But is it not said that if a thing be really hard, it may be ground without being made thin; and if it be really white, it may be steeped in a dark fluid without being made black? Am I a bitter gourd? Am I to be hung up out of the way of being eaten [1]?' These sentiments sound strangely from his lips.
The Chinese Classics, passage 184
Verily this would be learning not for adults only, but even Methuselahs would not be able to compass it. Yet for centuries this has been accepted as the orthodox exposition of the Classic. Lo Chung-fan does not express himself too strongly when he says that such language is altogether incoherent. The author would only be 'imposing on himself and others.' 9.
The Chinese Classics, passage 599
With regard to the relation of husband and wife, he was in no respect superior to the preceding sages who had enunciated their views of 'propriety' on the subject. We have a somewhat detailed exposition of his opinions in the 'Narratives of the School.'-- 'Man,' said he, 'is the representative of Heaven, and is supreme over all things. Woman yields obedience to the instructions of man, and helps to carry out his principles [4].
The Chinese Classics, passage 466
Escaped from this strait, he remained in Ts'ai over B.C. 489, and in the following year we find him in Sheh, another district of Ch'u, the chief of which had taken the title of duke, according to the usurping policy of that State. Puzzled about his visitor, he asked Tsze-lu what he should think of him, but the disciple did not venture a reply. When Confucius heard of it, he said to Tsze-lu.
The Chinese Classics, passage 153
philosophy a system of social perfectionating, which, we venture to say, has never been equalled.' Very different is the judgment passed upon the treatise by a writer in the Chinese Repository: 'The Ta Hsio is a short politico-moral discourse. Ta Hsio, or "Superior Learning," is at the same time both the name and the subject of the discourse; it is the summum bonum of the Chinese.
The Chinese Classics, passage 109
The preface of the five compilers, in the form of a memorial to the emperor, so called, of the House of Wei, is published with it, and has been of much assistance to me in writing these sections. Ho 1 包咸. 2 光武. 3 周氏. 4 至順帝時, 南郡太守, 馬融, 亦為之訓說. 5 司農, 陳群; 太常, 王肅; 博士, 周生列. 6 光祿大夫, 關內侯, 孫邕; 光祿大夫, 鄭沖; 散騎常侍, 中領軍, 安鄉亭侯, 曹羲; 侍中, 荀 顗; 尚書, 駙馬都尉, 關內侯, 何晏. 7 論語集解. I possess a copy of this work, printed about the middle of our fourteenth century.
The Chinese Classics, passage 334
He is followed by Chu Hsi in the short sketch of Confucius's life prefixed to the Lun Yu, and by 'The Annals of the Empire' (歷代統紀表), published with imperial sanction in the reign of Chia-ch'ing. (To this latter work I have generally referred for my dates.) The year assigned in the text above rests on the authority of Ku-liang and Kung- yang, the two commentators on the Ch'un-Ch'iu. With regard to the month, however, the tenth is that assigned by Ku-liang, while Kung-yang names the eleventh.
The Chinese Classics, passage 222
'you are not able to appreciate them.' 'Nevertheless,' was the reply, 'I should like to hear whom you consider deserving that name.' Tsze-sze replied, 'Do you wish to select your officers for the name they may have or for their reality?' 'For their reality, certainly,' said the duke. His guest then said, 'In the eastern borders of your State, there is one Li Yin, who is a man of real worth.' 'What were his grandfather and father?' asked the duke.
The Chinese Classics, passage 757
The author apologizes for the inappropriateness of their titles by saying that he could not help calling them Supplements to the Topography, which was his 'first love.' 皇清經解, 'Explanations of the Classics, under the Imperial Ts'ing Dynasty.' See above, p. 20.
The Chinese Classics, passage 192
This is what is called the principle with which, as with a measuring square, to regulate one's conduct [1].' The Work which contains those principles cannot be thought meanly of. They are 'commonplace,' as the writer in the Chinese Repository calls them, but they are at the same time eternal verities. l Comm. x. a. CHAPTER IV. THE DOCTRINE OF THE MEAN.
The Chinese Classics, passage 502
Early one morning, we are told, he got up, and with his hands behind his back, dragging his staff, he moved about by his door, crooning over,-- 'The great mountain must crumble; The strong beam must break; And the wise man wither away like a plant.' After a little, he entered the house and sat down opposite the door. Tsze-kung had heard his words, and said to himself, 'If the great mountain crumble, to what shall I look up?
The Chinese Classics, passage 725
63: Chang Kwo, styled Tsze-t'u (鄭國, 字子徒), a native of Lu. This is understood to be the same with the Hsieh Pang, styled Tsze-ts'ung (薛邦, 字 子從), of the 'Narratives of the School.' His tablet follows No. 61. 64. Ch'in Fei, styled Tsze-chih (秦非, 字子之), a native of Lu, having his tablet the 31st, west. 65. Shih Chih-ch'ang, styled Tsze-hang [al. ch'ang] (施之常, 字子恆 [al. 常]), a native of Lu. His tablet is the 30th, east. 66. Yen K'wai, styled Tsze-shang (顏噲, 字子聲), a native of Lu.
The Chinese Classics, passage 272
What you do not like when done to yourself, do not do to others.' 'In the way of the superior man there are four things, to none of which have I as yet attained.-- To serve my father as I would require my son to serve me: to this I have not attained; to serve my elder brother as I would require my younger brother to serve me: to this I have not attained; to serve my ruler as I would require my minister to serve me: to this I have not attained; to set the example in behaving to a friend as I would require him to behave to me: to this I have not attained.
The Chinese Classics, passage 383
'You weep, as if you had experienced sorrow upon sorrow,' said Tsze-lu. The woman replied, 'It is so. My husband's father was killed here by a tiger, and my husband also; and now my son has met the same fate.' Confucius asked her why she did not remove from the place, and on her answering,' There is here no oppressive government,' he turned to his disciples, and said, 'My 1 See Analects, III. i. ii, et al. 2 景公. 3 Ana. XVI. xii. 4 晏嬰. This is the same who was afterwards styled 晏平仲. 5 陳.
The Chinese Classics, passage 367
In the fifth Book of the Li Chi, which is headed 'The philosopher Tsang asked,' Confucius refers four times to the views of Lao-tsze on certain points of funeral ceremonies, and in the 'Narratives of the School,' Book XXIV, he tells Chi K'ang what he had heard from him about 'The Five Tis,' but we may hope their conversation turned also on more important subjects.
The Chinese Classics, passage 538
I have repeatedly quoted the statement that during his life-time he had three thousand disciples. Hundreds of millions are his disciples now. It is hardly necessary to make any allowance in this statement for the followers of Taoism and Buddhism, for, as Sir John Davis has observed, 'whatever the other opinions or faith of a Chinese may be, he takes good care to treat Confucius with respect [2].' For two thousand years he has reigned supreme, the undisputed teacher of this most populous land. 3.
The Chinese Classics, passage 81
They are not many, and their importance is but trifling. 8. On the whole, the above statements will satisfy the reader of the care with which the text of the Lun Yu was fixed during the dynasty of Han. SECTION II. AT WHAT TIME, AND BY WHOM, THE ANALECTS WERE WRITTEN; THEIR PLAN; AND AUTHENTICITY. 1. At the commencement of the notes upon the first Book, under the heading, 'The Title of the Work,' I have given the received account of its authorship, which precedes the catalogue 1 張侯論. 2 文獻通考, Bk.
The Chinese Classics, passage 706
Kung-hsi Ch'ih, styled Tsze-hwa (公西赤, 字子華), a native of Lu, younger than Confucius by forty-two years, whose place is the fourth, west, in the outer court. He was noted for his knowledge of ceremonies, and the other disciples devolved on him all the arrangements about the funeral of the Master. 29. Wu-ma Shih [or Ch'i], styled Tsze-Ch'i (巫馬施 [al. 期], 字子期 [al. 子旗]), a native of Ch'an, or, according to Chang Hsuan, of Lu, thirty years younger than Confucius.
The Chinese Classics, passage 656
Of the greater number it will be seen that we know nothing more than their names and surnames. My principal authorities will be the 'Historical Records,' the 'Narratives of the School,' 'The Sacrificial Canon for the Sage's Temple, with Plates,' and the chapter on 'The Disciples of Confucius' prefixed to the 'Four Books, Text and Commentary, with Proofs and Illustrations.' In giving a few notices of the better-known individuals, I will endeavour to avoid what may be gathered from the Analects.
The Chinese Classics, passage 682
Many of the disciples built huts near the master's grave, and mourned for him three years, but Tsze-kung remained sorrowing alone for three years more. 9. Yen Yen, styled Tsze-yu (言偃, 字子游), now the fourth in the western range of 'The Wise Ones.' He was a native of Wu (吳), forty-five years younger than Confucius, and distinguished for his literary acquirements. Being made commandant of Wu-ch'ang, he transformed the character of the people by 'proprieties' and music, and was praised by the master.
The Chinese Classics, passage 376
When he speaks, he praises the ancient kings. He moves along the path of humility and courtesy. He has heard of every subject, and retains with a strong memory. His knowledge of things seems inexhaustible.-- Have we not in him the rising of a sage [4]?' I have given these notices of Confucius at the court of Chau, more as being the only ones I could find, than because I put much faith in them. He did not remain there long, but returned the same year to Lu, and continued his work of teaching.
The Chinese Classics, passage 616
He has not explicitly stated, indeed, wherein lies the ground of the great relation of the governor and the governed, but his views on the subject were, we may assume, in accordance with the language of the Shu-ching:-- 'Heaven and Earth are the parents of all things, and of all things men are the most intelligent.
The Chinese Classics, passage 321
Doubtless he could trace his descent in the way which has been indicated up to the imperial house of Yin, nor was there one among his ancestors during the rule of Chau to whom he could not refer with satisfaction. They had been ministers and soldiers of Sung and Lu, all men of worth, and in Chang K'ao, both for his humility and literary researches, Confucius might have special complacency. 2. Confucius was the child of Shu-liang Heh's old age.
The Chinese Classics, passage 167
It is assumed that the regulation of the family will necessarily flow from this. Two short paragraphs are all that are given to the illustration of the point, and they are vague generalities on the subject of men's being led astray by their feelings and affections. The family being regulated, there will result from it the government of the State. First, the virtues taught in the family have their correspondencies in the wider sphere. Filial piety will appear as loyalty.
The Chinese Classics, passage 116
2 邢昺. 3 論語正義. 4 論語集義. 5 論語集註. 6 論語或問. 7 毛奇齡. 8 西河. 9 西河全集. 10 皇清經解. SECTION IV. OF VARIOUS READINGS. In 'The Collection of Supplementary Observations on the Four Books [1],' the second chapter contains a general view of commentaries on the Analects, and from it I extract the following list of various readings of the text found in the comments of Chang Hsuan, and referred to in the first section of this chapter. Book II. i, 拱 for 共; viii, 餕 for 饌; xix, 措 for 錯; xxiii.
The Chinese Classics, passage 531
The rulers of China are not singular in this matter, but in entire sympathy with the mass of their people. It is the distinction [Sidebar] General appreciation of Confucius. of this empire that education has been highly prized in it from the earliest times. It was so before the era of Confucius, and we may be sure that the system met with his approbation.
The Chinese Classics, passage 455
The spirits do not hear such [6].' 'The duke Ling received him with distinction, but paid no more attention to his lessons than before, and Confucius is said then to have uttered his complaint, 'If there were any of the princes who would employ me, in the course of twelve months I should have done something considerable.
The Chinese Classics, passage 709
The following story is told in connexion with him.-- When he was thirty, being disappointed that he had no son, he was minded to put away his wife. 'Do not do so,' said Shang Chu to him. 'I was thirty-eight before I had a son, and my mother was then about to take another wife for me, when the Master proposed sending me to Ch'i. My mother was unwilling that I should go, but Confucius said, 'Don't be anxious.
The Chinese Classics, passage 723
These are probably the same person mentioned in the Analects as Shin Ch'ang (申棖). Prior to the Ming dynasty they were sacrificed to as two, but in A.D. 1530, the name Tang was expunged from the sacrificial list, and only that of Ch'ang left. His tablet is the 31st, east. 58. Yen Chih-p'o, styled Tsze-shu [or simply Shu] (顏之僕, 字子叔 [or simply 叔]), a native of Lu, who occupies the 29th place, east. 59. Yung Ch'i, styled Tsze-ch'i [al. Tsze-yen] (榮旂 [or 祈], 字子旗 or 子祺 [al.
The Chinese Classics, passage 187
We shall find them in the announcement of certain seminal principles, which, if recognised in government and the regulation of conduct, would conduce greatly to the happiness and virtue of mankind. I will conclude these observations by specifying four such principles. First. The writer conceives nobly of the object of government, that it is to make its subjects happy and good.
The Chinese Classics, passage 166
But they elong to rhetoric, and not to logic. 6. In offering some observations on these steps, and the writer's treatment of them, it will be well to separate them into those preceding the cultivation of the person, and those following it; and to 1 Cl. Text, par. 6. 2 Cl. Text, pars. 4. 5. deal with the latter first. -- Let us suppose that the cultivation of the person is fully attained, every discordant mental element having been subdued and removed.
The Chinese Classics, passage 644
Recompense injury with justice, and recompense kindness with kindness [2].' The same deliverance is given in one of the Books of the Li Chi, where he adds that 'he who recompenses injury with kindness is a man who is careful of his person [3].' Chang Hsuan, the commentator of the second century, says that such a course would be 'incorrect in point of propriety [4].' This 'propriety' was a great stumbling-block in the way of Confucius.
The Chinese Classics, passage 687
Tsze-kung said, 'Not to boast of his admirable merit; not to signify joy on account of noble station; neither insolent nor indolent; showing no pride to the dependent:-- these are the characteristics of Chwan-sun Shih.' When he was sick, he called (his son) Shan-hsiang to him, and said, 'We speak of his end in the case of a superior man, and of his death in the case of a mean man. May I think that it is going to be the former with me to-day?' 12.
The Chinese Classics, passage 580
Among the four things which it is said he taught, 'truthfulness' is specified [3], and many sayings might be quoted from him, in which 'sincerity' is celebrated as highly and demanded as stringently as ever it has been by any Christian moralist; yet he was not altogether the truthful and true man to whom we accord our highest approbation.
The Chinese Classics, passage 450
The disciples were much alarmed, but Confucius observed, 'Heaven has produced the virtue that is in me; what can Hwan T'ui do to me [6]?' They all made their escape, but seem to have been driven westwards to the State of Chang [7], on arriving at the gate conducting into which from the east, Confucius found himself separated from his followers.
The Chinese Classics, passage 739
It contains the ordinary 'Collected Comments' of Chu Hsi on the Analects, and his 'Chapters and Sentences' of the Great Learning and Doctrine of the Mean. The editor's own notes are at the top and bottom of the page, in rubric. 四書朱子本義匯參, 'The Proper Meaning of the Four Books as determined by Chu Hsi, Compared with, and Illustrated from, other Commentators.' This is a most voluminous work, published in the tenth year of Ch'ien-lung, A.D.
The Chinese Classics, passage 451
Tsze-kung had arrived before him, and was told by a native of Chang that there was a man standing by the east gate, with a forehead like Yao, a neck like Kao- yao, his shoulders on a level with those of Tsze-ch'an, but wanting, below the waist, three 1 Ana. XIV. xxvi; XV. vi. 2 See the account in the 史記, 孔子世家, p. 6. 3 Ana. VI. xxvi. 4 Ana. IX. xvii. 5 曹. 6 ana. IX. xxii. 7 鄭.