полная версия

Конфуций
Chinese Literature

BOOK VI
More Characteristics—Wisdom—Philanthropy

Of Yen Yung, a disciple, the Master said, "Yung might indeed do for a prince!"

On being asked by this Yen Yung his opinion of a certain individual, the Master replied, "He is passable. Impetuous, though."

"But," argued the disciple, "if a man habituate himself to a reverent regard for duty—even while in his way of doing things he is impetuous—in the oversight of the people committed to his charge, is he not passable? If, on the other hand, he habituate himself to impetuosity of mind, and show it also in his way of doing things, is he not then over-impetuous?"

"You are right," said the Master.

When the Duke Ngai inquired which of the disciples were devoted to learning, Confucius answered him, "There was one Yen Hwúi who loved it—a man whose angry feelings towards any particular person he did not suffer to visit upon another; a man who would never fall into the same error twice. Unfortunately his allotted time was short, and he died, and now his like is not to be found; I have never heard of one so devoted to learning."

While Tsz-hwa, a disciple, was away on a mission to Ts'i, the disciple Yen Yu, on behalf of his mother, applied for some grain. "Give her three pecks," said the Master. He applied for more. "Give her eight, then." Yen gave her fifty times that amount. The Master said, "When Tsz-hwa went on that journey to Ts'i, he had well-fed steeds yoked to his carriage, and was arrayed in light furs. I have learnt that the 'superior man' should help those whose needs are urgent, not help the rich to be more rich."

When Yuen Sz became prefect under him, he gave him nine hundred measures of grain, but the prefect declined to accept them.¹⁴ "You must not," said the Master. "May they not be of use to the villages and hamlets around you?"

Speaking of Yen Yung again, the Master said, "If the offspring of a speckled ox be red in color, and horned, even though men may not wish to take it for sacrifice, would the spirits of the hills and streams reject it?"

Adverting to Hwúi again, he said, "For three months there would not be in his breast one thought recalcitrant against his feeling of good-will towards his fellow-men. The others may attain to this for a day or for a month, but there they end."

When asked by Ki K'ang whether Tsz-lu was fit to serve the government, the Master replied, "Tsz-lu is a man of decisionwhat should prevent him from serving the government?"

Asked the same question respecting Tsz-kung and Yen Yu he answered similarly, pronouncing Tsz-kung to be a man of perspicacity, and Yen Yu to be one versed in the polite arts.

When the head of the Ki family sent for Min Tsz-k'ien to make him governor of the town of Pi, that disciple said, "Politely decline for me. If the offer is renewed, then indeed I shall feel myself obliged to go and live on the further bank of the Wan."

Peh-niu had fallen ill, and the Master was inquiring after him. Taking hold of his hand held out from the window, he said, "It is taking him off! Alas, his appointed time has come! Such a man, and to have such an illness!"

Of Hwúi, again"A right worthy man indeed was he! With his simple wooden dish of rice, and his one gourd-basin of drink, away in his poor back lane, in a condition too grievous for others to have endured, he never allowed his cheery spirits to droop. Aye, a right worthy soul was he!"

"It is not," Yen Yu once apologized, "that I do not take pleasure in your doctrines; it is that I am not strong enough." The Master rejoined, "It is when those who are not strong enough have made some moderate amount of progress that they fail and give up; but you are now drawing your own line for yourself."

Addressing Tsz-hiá, the Master said, "Let your scholarship be that of gentlemen, and not like that of common men."

When Tsz-yu became governor of Wu-shing, the Master said to him, "Do you find good men about you?" The reply was, "There is Tan-t'ai Mieh-ming, who when walking eschews by-paths, and who, unless there be some public function, never approaches my private residence."

"Mang Chi-fan," said the Master, "is no sounder of his own praises. During a stampede he was in the rear, and as they were about to enter the city gate he whipped up his horses, and said, 'Twas not my daring made me lag behind. My horses would not go.'"

Obiter dicta of the Master:—

"Whoever has not the glib utterance of the priest T'o, as well as the handsomeness of Prince Cháu of Sung, will find it hard to keep out of harm's way in the present age.

"Who can go out but by that door? Why walks no one by these guiding principles?

"Where plain naturalness is more in evidence than polish, we have—the man from the country. Where polish is more in evidence than naturalness, we have—the town scribe. It is when naturalness and polish are equally evident that we have the ideal man.

"The life of a man is—his rectitude. Life without it—such may you have the good fortune to avoid!

"They who know it are not as those who love it, nor they who love it as those who rejoice in it—that is, have the fruition of their love for it.

"To the average man, and those above the average, it is possible to discourse on higher subjects; to those from the average downwards, it is not possible."

Fan Ch'i put a query about wisdom. The Master replied, "To labor for the promoting of righteous conduct among the people of the land; to be serious in regard to spiritual beings, and to hold aloof from them;—this may be called wisdom."

To a further query, about philanthropy, he replied, "Those who possess that virtue find difficulty with it at first, success later.

"Men of practical knowledge," he said, "find their gratification among the rivers of the lowland, men of sympathetic social feeling find theirs among the hills. The former are active and bustling, the latter calm and quiet. The former take their day of pleasure, the latter look to length of days."

Alluding to the States of Ts'i and Lu, he observed, that Ts'i, by one change, might attain to the condition of Lu; and that Lu, by one change, might attain to good government.

An exclamation of the Master (satirizing the times, when old terms relating to government were still used while bereft of their old meaning):—"A quart, and not a quart! quart, indeed! quart, indeed!"

Tsai Wo, a disciple, put a query. Said he, "Suppose a philanthropic person were told, 'There's a fellow-creature down in the well!' Would he go down after him?"

"Why should he really do so?" answered the Master. "The good man or, a superior man might be induced to go, but not to go down. He may be misled, but not befooled."

"The superior man," said he, "with his wide study of books, and hedging himself round by the Rules of Propriety, is not surely, after all that, capable of overstepping his bounds."

Once when the Master had had an interview with Nan-tsz, which had scandalized his disciple Tsz-lu, he uttered the solemn adjuration, "If I have done aught amiss, may Heaven reject me! may Heaven reject me!"

"How far-reaching," said he, "is the moral excellence that flows from the Constant Mean!¹⁵ It has for a long time been rare among the people."

Tsz-kung said, "Suppose the case of one who confers benefits far and wide upon the people, and who can, in so doing, make his bounty universally felt—how would you speak of him? Might he be called philanthropic?"

The Master exclaimed, "What a work for philanthropy! He would require indeed to be a sage! He would put into shade even Yau and Shun!—Well, a philanthropic person, desiring for himself a firm footing, is led on to give one to others; desiring for himself an enlightened perception of things, he is led on to help others to be similarly enlightened. If one could take an illustration coming closer home to us than yours, that might be made the starting-point for speaking about philanthropy."

BOOK VII
Characteristics of Confucius—An Incident

Said the Master:—

"I, as a transmitter¹⁶ and not an originator, and as one who believes in and loves the ancients, venture to compare myself with our old P'ang.

"What find you indeed in me?—a quiet brooder and memorizer; a student never satiated with learning; an unwearied monitor of others!

"The things which weigh heavily upon my mind are these—failure to improve in the virtues, failure in discussion of what is learnt, inability to walk according to knowledge received as to what is right and just, inability also to reform what has been amiss."

In his hours of recreation and refreshment the Master's manner was easy and unconstrained, affable and winning.

Once he exclaimed, "Alas! I must be getting very feeble; 'tis long since I have had a repetition of the dreams in which I used to see the Duke of Chow.¹⁷

"Concentrate the mind," said he, "upon the Good Way.

"Maintain firm hold upon Virtue.

"Rely upon Philanthropy.

"Find recreation in the Arts.¹⁸

"I have never withheld instruction from any, even from those who have come for it with the smallest offering.

"No subject do I broach, however, to those who have no eager desire to learn; no encouraging hint do I give to those who show no anxiety to speak out their ideas; nor have I anything more to say to those who, after I have made clear one corner of the subject, cannot from that give me the other three."

If the Master was taking a meal, and there were any in mourning beside him, he would not eat to the full.

On one day on which he had wept, on that day he would not sing.

Addressing his favorite disciple, he said, "To you only and myself it has been given to do this—to go when called to serve, and to go back into quiet retirement when released from office."

Tsz-lu, hearing the remark said, "But if, sir, you had the handling of the army of one of the greater States,¹⁹ whom would you have associated with you in that case?"

The Master answered:—

 
  "Not the one 'who'll rouse the tiger,'
   Not the one 'who'll wade the Ho;'
 

not the man who can die with no regret. He must be one who should watch over affairs with apprehensive caution, a man fond of strategy, and of perfect skill and effectiveness in it."

As to wealth, he remarked, "If wealth were an object that I could go in quest of, I should do so even if I had to take a whip and do grooms' work. But seeing that it is not, I go after those objects for which I have a liking."

Among matters over which he exercised great caution were times of fasting, war, and sickness.

When he was in the State of Ts'i, and had heard the ancient Shau music, he lost all perception of the taste of his meat. "I had no idea," said he, "that music could have been brought to this pitch."

In the course of conversation Yen Yu said, "Does the Master take the part of the Prince of Wei?" "Ah yes!" said Tsz-kung, "I will go and ask him that."

On going in to him, that disciple began, "What sort of men were Peh-I and Shuh Ts'i?" "Worthies of the olden time," the Master replied. "Had they any feelings of resentment?" was the next question. "Their aim and object," he answered, "was that of doing the duty which every man owes to his fellows, and they succeeded in doing it;—what room further for feelings of resentment?" The questioner on coming out said, "The Master does not take his part."

"With a meal of coarse rice," said the Master, "and with water to drink, and my bent arm for my pillow—even thus I can find happiness. Riches and honors without righteousness are to me as fleeting clouds."

"Give me several years more to live," said he, "and after fifty years' study of the 'Book of Changes' I might come to be free from serious error."

The Master's regular subjects of discourse were the "Books of the Odes" and "History," and the up-keeping of the Rules of Propriety. On all of these he regularly discoursed.

The Duke of Shih questioned Tsz-lu about Confucius, and the latter did not answer.

Hearing of this, the Master said, "Why did you not say, He is a man with a mind so intent on his pursuits that he forgets his food, and finds such pleasure in them that he forgets his troubles, and does not know that old age is coming upon him?"

"As I came not into life with any knowledge of it," he said, "and as my likings are for what is old, I busy myself in seeking knowledge there."

Strange occurrences, exploits of strength, deeds of lawlessness, references to spiritual beings—such-like matters the Master avoided in conversation.

"Let there," he said, "be three men walking togetherfrom that number I should be sure to find my instructors; for what is good in them I should choose out and follow, and what is not good I should modify."

On one occasion he exclaimed, "Heaven begat Virtue in me; what can man do unto me?"

To his disciples he once said, "Do you look upon me, my sons, as keeping anything secret from you? I hide nothing from you. I do nothing that is not manifest to your eyes, my disciples. That is so with me."

Four things there were which he kept in view in his teaching—scholarliness, conduct of life, honesty, faithfulness.

"It is not given to me," he said, "to meet with a sage; let me but behold a man of superior mind, and that will suffice. Neither is it given to me to meet with a good man; let me but see a man of constancy, and it will suffice. It is difficult for persons to have constancy, when they pretend to have that which they are destitute of, to be full when they are empty, to do things on a grand scale when their means are contracted!"

When the Master fished with hook and line, he did not also use a net.

When out with his bow, he would never shoot at game in cover.

"Some there may be," said he, "who do things in ignorance of what they do. I am not of these. There is an alternative way of knowing things, viz.—to sift out the good from the many things one hears, and follow it; and to keep in memory the many things one sees."

Pupils from Hu-hiang were difficult to speak with. One youth came to interview the Master, and the disciples were in doubt whether he ought to have been seen. "Why so much ado," said the Master, "at my merely permitting his approach, and not rather at my allowing him to draw back? If a man have cleansed himself in order to come and see me, I receive him as such; but I do not undertake for what he will do when he goes away."

"Is the philanthropic spirit far to seek, indeed?" the Master exclaimed;

"I wish for it, and it is with me!"

The Minister of Crime in the State of Ch'in asked Confucius whether Duke Ch'an, of Lu was acquainted with the Proprieties; and he answered, "Yes, he knows them."

When Confucius had withdrawn, the minister bowed to Wu-ma K'i, a disciple, and motioned to him to come forward. He said, "I have heard that superior men show no partiality; are they, too, then, partial? That prince took for his wife a lady of the Wu family, having the same surname as himself, and had her named 'Lady Tsz of Wu, the elder,' If he knows the Proprieties, then who does not?"

The disciple reported this to the Master, who thereupon remarked, "Well for me! If I err in any way, others are sure to know of it."

When the Master was in company with any one who sang, and who sang well, he must needs have the song over again, and after that would join in it.

"Although in letters," he said, "I may have none to compare with me, yet in my personification of the 'superior man' I have not as yet been successful."

"'A Sage and a Philanthropist?' How should I have the ambition?" said he. "All that I can well be called is this—An insatiable student, an unwearied teacher;—this, and no more."—"Exactly what we, your disciples, cannot by any learning manage to be," said Kung-si Hwa.

Once when the Master was seriously ill, Tsz-lu requested to be allowed to say prayers for him. "Are such available?" asked the Master. "Yes," said he; "and the Manual of Prayers says, 'Pray to the spirits above and to those here below,'"

"My praying has been going on a long while," said the Master.

"Lavish living," he said, "renders men disorderly; miserliness makes them hard. Better, however, the hard than the disorderly."

Again, "The man of superior mind is placidly composed; the small-minded man is in a constant state of perturbation."

The Master was gentle, yet could be severe; had an over-awing presence, yet was not violent; was deferential, yet easy.

BOOK VIII
Sayings of Tsang—Sentences of the Master

Speaking of T'ai-pih the Master said that he might be pronounced a man of the highest moral excellence; for he allowed the empire to pass by him onwards to a third heir; while the people, in their ignorance of his motives, were unable to admire him for so doing.

"Without the Proprieties," said the Master, "we have these resultsfor deferential demeanor, a worried one; for calm attentiveness, awkward bashfulness; for manly conduct, disorderliness; for straightforwardness, perversity.

"When men of rank show genuine care for those nearest to them in blood, the people rise to the duty of neighborliness and sociability. And when old friendships among them are not allowed to fall off, there will be a cessation of underhand practices among the people."

The Scholar Tsang was once unwell, and calling his pupils to him he said to them, "Disclose to view my feet and my hands. What says the Ode?—

 
  'Act as from a sense of danger,
    With precaution and with care,
  As a yawning gulf o'erlooking,
    As on ice that scarce will bear,'
 

At all times, my children, I know how to keep myself free from bodily harm."

Again, during an illness of his, Mang King, an official, went to ask after him. The Scholar had some conversation with him, in the course of which he said—

 
  "'Doleful the cries of a dying bird,
      Good the last words of a dying man,'
 

There are three points which a man of rank in the management of his duties should set store upon:—A lively manner and deportment, banishing both severity and laxity; a frank and open expression of countenance, allied closely with sincerity; and a tone in his utterances utterly free from any approach to vulgarity and impropriety. As to matters of bowls and dishes, leave such things to those who are charged with the care of them."

Another saying of the Scholar Tsang"I once had a friend who, though he possessed ability, would go questioning men of none, and, though surrounded by numbers, would go with his questions to isolated individuals; who also, whatever he might have, appeared as if he were without it, and, with all his substantial acquirements, made as though his mind were a mere blank; and when insulted would not retaliate;—this was ever his way."

Again he said"The man that is capable of being intrusted with the charge of a minor on the throne, and given authority over a large territory, and who, during the important term of his superintendence cannot be forced out of his position, is not such a 'superior man'? That he is, indeed."

Again:—"The learned official must not be without breadth and power of endurancethe burden is heavy, and the way is long.

"Suppose that he take his duty to his fellow-men as his peculiar burden, is that not indeed a heavy one? And since only with death it is done with, is not the way long?"

Sentences of the Master:—

"From the 'Book of Odes' we receive impulses; from the 'Book of the Rules,' stability; from the 'Book on Music,' refinement.²⁰

"The people may be put into the way they should go, though they may not be put into the way of understanding it.

"The man who likes bravery, and yet groans under poverty, has mischief in him. So, too, has the misanthrope, groaning at any severity shown towards him.

"Even if a person were adorned with the gifts of the Duke of Chow, yet if he were proud and avaricious, all the rest of his qualities would not indeed be worth looking at.

"Not easily found is the man who, after three years' study, has failed to come upon some fruit of his toil.

"The really faithful lover of learning holds fast to the Good Way till death.

"He will not go into a State in which a downfall is imminent, nor take up his abode in one where disorder reigns. When the empire is well ordered he will show himself; when not, he will hide himself away. Under a good government it will be a disgrace to him if he remain in poverty and low estate; under a bad one, it would be equally disgraceful to him to hold riches and honors.

"If not occupying the office, devise not the policy.

"When the professor Chi began his duties, how grand the finale of the First of the Odes used to be! How it rang in one's ears!

"I cannot understand persons who are enthusiastic and yet not straightforward; nor those who are ignorant and yet not attentive; nor again those folks who are simple-minded and yet untrue.

"Learn, as if never overtaking your object, and yet as if apprehensive of losing it.

"How sublime was the handling of the empire by Shun and Yu!—it was as nothing to them!

"How great was Yau as a prince! Was he not sublime! Say that Heaven only is great, then was Yau alone after its pattern! How profound was he! The people could not find a name for him. How sublime in his achievements! How brilliant in his scholarly productions!"

Shun had for his ministers five men, by whom he ordered the empire.

King Wu (in his day) stated that he had ten men as assistants for the promotion of order.

With reference to these facts Confucius observed, "Ability is hard to find. Is it not so indeed? During the three years' interregnum between Yau and Shun there was more of it than in the interval before this present dynasty appeared. There were, at this latter period, one woman, and nine men only.

"When two-thirds of the empire were held by King Wan, he served with that portion the House of Yin. We speak of the virtue of the House of Chow; we may say, indeed, that it reached the pinnacle of excellence."

"As to Yu," added the Master, "I can find no flaw in him. Living on meagre food and drink; yet providing to the utmost in his filial offerings to the spirits of the dead! Dressing in coarse garments; yet most elegant when vested in his sacrificial apron and coronet! Dwelling in a poor palace; yet exhausting his energies over those boundary-ditches and watercourses! I can find no flaw in Yu."