Book XIX
Tsze-Chang
I
Tsze-chang said, “The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.”
II
Tsze-chang said, “When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or nonexistence?”
III
The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, “What does Tsze-hsiâ say on the subject?” They replied, “Tsze-hsiâ says:—‘Associate with those who can advantage you. Put away from you those who cannot do so.’ ” Tsze-chang observed, “This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?—who is there among men whom I will not bear with? Am I devoid of talents and virtue?—men will put me away from them. What have we to do with the putting away of others?”
IV
Tsze-hsiâ said, “Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them.”
V
Tsze-hsiâ said, “He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.”
VI
Tsze-hsiâ said, “There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:—virtue is in such a course.”
VII
Tsze-hsiâ said, “Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.”
VIII
Tsze-hsiâ said, “The mean man is sure to gloss his faults.”
IX
Tsze-hsiâ said, “The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.”
X
Tsze-hsiâ said, “The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him.”
XI
Tsze-hsiâ said, “When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues.”
XII
Tsze-yû said, “The disciples and followers of Tsze-hsiâ, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential.—How can they be acknowledged as sufficiently taught?”
Tsze-hsiâ heard of the remark and said, “Alas! Yen Yû is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?”
XIII
Tsze-hsiâ said, “The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer.”
XIV
Tsze-hsiâ said, “Mourning, having been carried to the utmost degree of grief, should stop with that.”
XV
Tsze-hsiâ said, “My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous.”
XVI
The philosopher Tsǎng said, “How imposing is the manner of Chang! It is difficult along with him to practise virtue.”
XVII
The philosopher Tsǎng said, “I heard this from our Master:—‘Men may not have shown what is in them to the full extent, and yet they will be found to do so, on occasion of mourning for their parents.’ ”
XVIII
The philosopher Tsǎng said, “I have heard this from our Master:—‘The filial piety of Mǎng Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father’s mode of government, it is difficult to be attained to.’ ”
XIX
The chief of the Mǎng family having appointed Yang Fû to be chief criminal judge, the latter consulted the philosopher Tsǎng. Tsǎng said, “The rulers have failed in their duties, and the people consequently have been disorganised, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability.”
XX
Tsze-kung said, “Châu’s wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him.”
XXI
Tsze-kung said, “The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men
