XXII
Kung-sun Ch’âo of Wei asked Tsze-kung, saying, “From whom did Chung-nî get his learning?”
Tsze-kung replied, “The doctrines of Wǎn and Wû have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wǎn and Wû. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?”
XXIII
Shû-sun Wû-shû observed to the great officers in the court, saying, “Tsze-kung is superior to Chung-nî.”
Tsze-fû Ching-po reported the observation to Tsze-kung, who said, “Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.
“The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.
“But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?”
XXIV
Shû-sun Wû-shû having spoken revilingly of Chung-nî, Tsze-kung said, “It is of no use doing so. Chung-nî cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-nî is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.”
XXV
Ch’ǎn Tsze-ch’in, addressing Tsze-kung, said, “You are too modest. How can Chung-nî be said to be superior to you?”
Tsze-kung said to him, “For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.
“Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.
“Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage’s rule:—he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?”
Book XX
Yâo Yüeh
I
Yâo said, “Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end.”
Shun also used the same language in giving charge to Yü.
T’ang said, “I, the child Lî, presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person.”
Châu conferred great gifts, and the good were enriched.
“Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man.”
He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course.
He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him.
What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices.
By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.
II
Tsze-chang asked Confucius, saying, “In what way should a person in authority act in order that he may conduct government properly?” The Master replied, “Let him honour the five excellent, and banish away the four bad, things;—then may he conduct government properly.” Tsze-chang said, “What are meant by the five excellent things?” The Master said, “When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.”
Tsze-chang said, “What is meant by being beneficent without great expenditure?” The Master replied, “When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;—is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;—is not this to maintain a dignified ease without
