XXXII
The Master said, “I will not be concerned at men’s not knowing me; I will be concerned at my own want of ability.”
XXXIII
The Master said, “He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily (when they occur);—is he not a man of superior worth?”
XXXIV
Wei-shǎng Mâu said to Confucius, “Ch’iû, how is it that you keep roosting about? Is it not that you are an insinuating talker?”
Confucius said, “I do not dare to play the part of such a talker, but I hate obstinacy.”
XXXV
The Master said, “A horse is called a ch’i, not because of its strength, but because of its other good qualities.”
XXXVI
Someone said, “What do you say concerning the principle that injury should be recompensed with kindness?”
The Master said, “With what then will you recompense kindness?
“Recompense injury with justice, and recompense kindness with kindness.”
XXXVII
The Master said, “Alas! there is no one that knows me.”
Tsze-kung said, “What do you mean by thus saying—that no one knows you?” The Master replied, “I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;—that knows me!”
XXXVIII
The Kung-po Liâo, having slandered Tsze-lû to Chî-sun, Tsze-fû Ching-po informed Confucius of it, saying, “Our master is certainly being led astray by the Kung-po Liâo, but I have still power enough left to cut Liâo off, and expose his corpse in the market and in the court.”
The Master said, “If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liâo do where such ordering is concerned?”
XXXIX
The Master said, “Some men of worth retire from the world.
“Some retire from particular states.
“Some retire because of disrespectful looks.
“Some retire because of contradictory language.”
XL
The Master said, “Those who have done this are seven men.”
XLI
Tsze-lû happening to pass the night in Shih-mǎn, the gatekeeper said to him, “Whom do you come from?” Tsze-lû said, “From Mr. K’ung.” “It is he—is it not?”—said the other, “who knows the impracticable nature of the times and yet will be doing in them.”
XLII
The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door of the house where Confucius was, and said, “His heart is full who so beats the musical stone.”
A little while after, he added, “How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. ‘Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up.’ ”
The Master said, “How determined is he in his purpose! But this is not difficult!”
XLIII
Tsze-chang said, “What is meant when the Shû says that Kâo-tsung, while observing the usual imperial mourning, was for three years without speaking?”
The Master said, “Why must Kâo-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.”
XLIV
The Master said, “When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.”
XLV
Tsze-lû asked what constituted the superior man. The Master said, “The cultivation of himself in reverential carefulness.” “And is this all?” said Tsze-lû. “He cultivates himself so as to give rest to others,” was the reply. “And is this all?” again asked Tsze-lû. The Master said, “He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:—even Yâo and Shun were still solicitous about this.”
XLVI
Yüan Zang was squatting on his heels, and so waited the approach of the Master, who said to him, “In youth not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:—this is to be a pest.” With this he hit him on the shank with his staff.
XLVII
A youth of the village of Ch’üeh was employed by Confucius to carry the messages between him and his visitors. Someone asked about him, saying, “I suppose he has made great progress.”
The Master said, “I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.”
Book XV
Wei Ling Kung
I
The Duke Ling of Wei asked Confucius about tactics. Confucius replied, “I have heard all about sacrificial vessels, but I have not learned military matters.” On this, he took his departure the next day.
When he was in Chǎn, their provisions were exhausted, and his followers became so ill that they were unable to rise.
Tsze-lû, with evident dissatisfaction, said, “Has the superior man likewise to endure in this way?” The Master said, “The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license.”
II
The Master said, “Ts’ze, you think, I suppose, that I am one who learns many things 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.”
III
The Master
