The Chinese Classics
Confucius (James Legge translation)
783 passages indexed from The Chinese Classics (Confucius (James Legge translation)) — Page 7 of 16
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The Chinese Classics, passage 681
To conceal men's excellence is to obscure the worthy; and to proclaim people's wickedness is the part of a mean man. To speak evil of those whom you have not sought the opportunity to instruct is not the way of friendship and harmony.' Subsequently Tsze-kung was high in office both in Lu and Wei, and finally died in Ch'i. We saw how he was in attendance on Confucius at the time of the sage's death.
The Chinese Classics, passage 741
The research in all matters of Geography, History, Biography, Natural History, &c., is immense. 四書諸儒輯要, 'A Collection of the most important Comments of Scholars on the Four Books.' By Li P'ei-lin (李沛霖); published in the fifty-seventh K'ang-hsi year, A.D. 1718. This Work is about as voluminous as the 匯參, but on a different plan. Every chapter is preceded by a critical discussion of its general meaning, and the logical connexion of its several paragraphs.
The Chinese Classics, passage 344
His father's coffin had been for twenty years where it had first been deposited, off the road of The Five Fathers, in the vicinity of Tsau:-- would it be right in him to move it? He was relieved from this perplexity by an old woman of the neighborhood, who told him that the coffin had only just been put into the ground, as a temporary arrangement, and not regularly buried. On learning this, he carried his purpose into execution.
The Chinese Classics, passage 216
A disciple came to him and said, 'Your mother married again into the family of the Shu, and do you weep for her in the temple of the K'ung?' 'I am wrong,' said Tsze-sze, 'I am wrong;' and with these words he went to weep elsewhere [2]. In his own married relation he does not seem to have been happy, and for some cause, which has not been transmitted to us, he divorced his wife, following in this, it has been wrongly said, the example of Confucius.
The Chinese Classics, passage 293
Able to give their full development to the natures of creatures and things, he can assist the transforming and nourishing powers of Heaven and Earth. Able to assist the transforming and nourishing powers of Heaven and Earth, he may with Heaven and Earth form a ternion [2].' Such are the results of sincerity natural. The case below this -- of sincerity acquired, is as follows,-- 'The individual cultivates its shoots. From these he can attain to the possession of sincerity.
The Chinese Classics, passage 42
And, moreover, Yueh only talks of things belonging to the Three Dynasties, which are not fit to be models to you. At other times, when the princes were all striving together, they endeavoured to gather the wandering scholars about them; but now, the empire is in a stable condition, and laws and ordinances issue from one supreme authority.
The Chinese Classics, passage 624
How can you do such a thing?' His reply was, 'If a superior man dwelt among them, what rudeness would there be [5]?' But had he been a ruler-sage, he would not only have influenced them by his instructions, but brought them to acknowledge and submit to his sway, as the great Yu did [6].
The Chinese Classics, passage 14
THE AUTHORITY OF THE CHINESE CLASSICS. 1. This subject will be discussed in connexion with each separate Work, and it is only designed here to exhibit generally the evidence on which the Chinese Classics claim to be received as genuine productions of the time to which they are referred. 2. In the memoirs of the Former Han dynasty (B.C. 202-A.D. 24), we have one chapter which we may call the History of Literature [2].
The Chinese Classics, passage 501
When Tsze-kao saw that matters were desperate he made his escape, but Tsze-lu would not forsake the chief who had treated 1 See the 左傳, 哀公十四年 and Analects XIV. xxii. 2 Ana. XI. xii. 3 子羔, by surname Kao (高), and name Ch'ai (柴). 4 See the 左傳, 哀公十五年. him well. He threw himself into the melee, and was slain. Confucius wept sore for him, but his own death was not far off. It took place on the eleventh day of the fourth month in the same year, B.C. 479 [1].
The Chinese Classics, passage 525
In a hall behind the principal one occupied by himself are the tablets -- in some cases, the images -- of several of his ancestors, and other worthies; while associated with himself are his principal disciples, and many who in subsequent times have signalized themselves as expounders and exemplifiers of his doctrines. On the first day of every month, offerings of fruits and vegetables are set forth, and on the fifteenth there is a solemn burning of incense.
The Chinese Classics, passage 286
And to this attainment there are requisite the extensive study of what is good, accurate inquiry about it, careful reflection on it, the clear discrimination of it, and the earnest practice of it [3].' In these passages Confucius unhesitatingly enunciates his belief that there are some men who are absolutely perfect, who come into the world as we might conceive the first man was, when he was created by God 'in His own image,' full of knowledge and righteousness, and who grow up as we know that Christ did, 'increasing in wisdom and in stature.' He disclaimed being considered to be such an one himself [4], but the sages of China were such.
The Chinese Classics, passage 404
I have also heard that the superior man maintains a distant reserve towards his son [1].' I can easily believe that this distant reserve was the rule which Confucius followed generally in his treatment of his son. A stern dignity is the quality which a father has to maintain upon his system. It is not to be without the element of kindness, but that must never go beyond the line of propriety. There is too little room left for the play and development of natural affection.
The Chinese Classics, passage 292
The sincere, or perfect man of Confucius, is he who satisfies completely all the requirements of duty in the various relations of society, and in the exercise of government; but the sincere man of Tsze-sze is a potency in the universe. 'Able to give its full development to his own nature, he can do the same to the nature of other men. Able to give its full development to the nature of other men, he can give their full development to the natures of animals and things.
The Chinese Classics, passage 692
He was followed by about three hundred disciples, to whom he laid down rules for their guidance in their intercourse with the princes. When Confucius heard of his success, he confessed how he had been led by his bad looks to misjudge him. He, with nearly all the disciples whose names follow, first had a place assigned to him in the sacrifices to Confucius in A.D. 739. The place of his tablet is the second, east, in the outer court, beyond that of the 'Assessors' and 'Wise Ones.' 14.
The Chinese Classics, passage 348
Some writers have represented Confucius as teaching his disciples important lessons from the manner in which he buried his mother, and having a design to correct irregularities in the ordinary funeral ceremonies of the time. These things are altogether 'without book.' We simply have a dutiful son paying the last tribute of affection to a good parent.
The Chinese Classics, passage 654
I hope I have not done him injustice; the more I have studied his character and opinions, the more highly have I come to regard him. He was a very great man, and his influence has been on the whole a great benefit to the Chinese, while his teachings suggest important lessons to ourselves who profess to belong to the school of Christ. 1 禮記, I. Sect. I. Pt. v. 10. 2 周禮, 卷之十四, pp. 14-18. 3 禮記, II. Sect. I. Pt. ii. 24. See also the 家語, 卷四, 子貢問. 4 The Chinese, vol. ii. p. 41. SECTION III.
The Chinese Classics, passage 645
His morality was the result of the balancings of his intellect, fettered by the decisions of men of old, and not the gushings of a loving heart, responsive to the promptings of Heaven, and in sympathy with erring and feeble humanity. This subject leads me on to the last of the opinions of Confucius which I shall make the subject of remark in this place.
The Chinese Classics, passage 194
But while it was thus made to form a part of the great collection of Treatises on Ceremonies, it maintained a separate footing of its own. In Liu Hsin's Catalogue of the Classical Works, we find 'Two p'ien of Observations on the Chung Yung [l].' In the Records of the dynasty of Sui (A.D.
The Chinese Classics, passage 223
'They were husbandmen,' was the reply, on which the duke broke into a loud laugh, saying, ' I do not like husbandry. The son of a husbandman cannot be fit for me to employ. I do not put into office all the cadets of those families even in which office is hereditary.' Tsze-sze observed, 'I mention Li Yin because of his abilities; what has the fact of his forefathers being husbandmen to do with the case? And moreover, the duke of Chau was a great sage, and K'ang-shu was a great worthy.
The Chinese Classics, passage 411
Amid the general gravity of his intercourse with his followers, there gleam out a few instances of quiet pleasantry, when he amused himself by playing with their notions about him. This was probably one of them. As magistrate of Chung-tu he produced a marvellous reformation of the manners of the people in a short time. According to the 'Narratives of the School,' he enacted rules for the nourishing of the living and all observances to the dead.
The Chinese Classics, passage 326
It was somewhere within the limits of the present department of Yen-chau in Shan-tung, but the honour of being the exact spot is claimed for two places in two different districts of the department. The notices which we have of Confucius's early years are very scanty. When he was in his third year his father died. It is related of him, that as a boy he used to play at the arrangement of 1 名邱, 字仲尼.
The Chinese Classics, passage 58
We may believe, indeed, that vigorous efforts to carry the edict into effect would not be continued longer than the life of its author,-- that is, not for more than about three years. The calamity inflicted upon the ancient Books of China by the House of Ch'in could not have approached to anything like a complete destruction of them.
The Chinese Classics, passage 579
It will not be supposed that I wish to advocate or to defend the practice of sacrificing to the dead. My object has been to point out how Confucius recognised it, without acknowledging the faith from which it must have originated, and how he enforced it as a matter of form or ceremony. It thus connects itself with the most serious charge that can be brought against him,-- the charge of insincerity.
The Chinese Classics, passage 720
Tsze- chieh and Tsze-ch'ieh] (系容蒧 [or 點], 字子皙 [al. 子偕 and 子楷]), a native of Wei, having his tablet the 18th, east. 51. Kung Chien-ting [al. Kung Yu], styled Tsze-chung (公肩 [al. 堅] 定 [al. 公有], 字子仲 [al. 中 and 忠]). His nativity is assigned to Lu, to Wei, and to Tsin (晉). He follows No. 46. 52. Yen Tsu [al. Hsiang], styled Hsiang and Tsze-hsiang (顏祖 [al. 相], 字襄, and 子襄), a native of Lu, with his tablet following that of No. 50. 53. Chiao Tan [al. Wu], styled Tsze-kea (鄡單 [al.
The Chinese Classics, passage 174
This brief review of the writer's treatment of the concluding steps of his method will satisfy the reader that the execution is not equal to the design; and, moreover, underneath all the reasoning, and more especially apparent in the eighth and ninth chapters of commentary (according to the ordinary arrangement of the work), there lies the assumption that example is all but omnipotent. We find this principle pervading all the Confucian philosophy.
The Chinese Classics, passage 319
5 正考甫; 甫 is used in the same way as 父; see note 3. 6 戴, 武, 宣, 三公. 7 See the 魯語, and 商頌詩序; quoted in Chiang Yung's (工永) Life of Confucius, which forms a part of the 鄉黨圖考. 8 孔父嘉. 9 華督. 10 殤公. 11 防. in history by the name of Fang-shu [1]. Fang-shu gave birth to Po-hsia [2], and from him came Shu-liang Heh [3], the father of Confucius. Heh appears in the history of the times as a soldier of great prowess and daring bravery. In the year B.C.
The Chinese Classics, passage 201
As Chi, spoken of chiefly by his designation of Tsze-sze, thus occupies a distinguished place in the classical literature of China, it 1 中庸章句. 2 子思作中庸; see the 史記,四十七,孔子世家. 3 This K'ung Fu (孔鮒) was that descendant of Confucius, who hid several books in the wall of his house, on the issuing of the imperial edict for their burning. He was a writer himself, and his Works are referred to under the title of 孔叢子. I have not seen them, but the statement given above is found in the 四書拓餘說;-- art. 中庸.
The Chinese Classics, passage 158
The object is stated definitely enough in the opening paragraph: 'What the Great Learning teaches, is -- to illustrate illustrious virtue; to love the people; and to rest in the highest excellence.' The political aim of the writer is here at once evident.
The Chinese Classics, passage 374
Confucius surveyed the scene with silent delight, and then said to his followers, 'Here you see how Chau became so great. As we use a glass to examine the forms of things, so must we study antiquity in order to understand the present time [2].' In the hall of the ancestral temple, there was a metal statue of a man with three clasps upon his mouth, and his back covered over with an enjoyable homily on the duty of keeping a watch upon the lips.
The Chinese Classics, passage 327
The legends say that Chang-tsai fearing lest she should not have a son, in consequence of her husband's age, privately ascended the Ni-ch'iu hill to pray for the boon, and that when she had obtained it, she commemorated the fact in the names -- Ch'iu and Chung-ni. But the cripple, Mang-p'i, had previous been styled Po-ni. There was some reason, previous to Confucius's birth, for using the term ni in the family.
The Chinese Classics, passage 671
Tsze-kung said of him, 'Respectful to the old, and kind to the young; attentive to guests and visitors; fond of learning and skilled in many arts; diligent in his examination of things:-- these are what belong to Zan Ch'iu." It has been noted in the life of Confucius that it was by the influence of Tsze-yu that he was finally restored to Lu. He occupies the third place, west, among 'The Wise Ones.' 6. Chung Yu, styled Tsze-lu and Chi-lu (仲由, 字子路, 又字季路).
The Chinese Classics, passage 229
The duke indeed wanted to raise him to the highest office, but he declined this, and would only occupy the position of a 'guide, philosopher, and friend.' Of the attention which he demanded, however, instances will he found in Mencius, II. Pt. II. xi. 3; V. Pt. II. vi. 4, and vii. 4. In his intercourse with the duke he spoke the truth to him fearlessly.
The Chinese Classics, passage 157
Such 'strong meat' is not adapted for the nourishment of youthful minds. But the evidence adduced for the existence of such educational institutions in ancient times is unsatisfactory, and from the older interpretation of the title we advance more easily to contemplate the object and method of the Work. 3.
The Chinese Classics, passage 299
Wherever ships and carriages reach; wherever the strength of man penetrates; wherever the heavens overshadow 1 唐陸德明釋文謂孔子之孫,子思,作此以昭明祖德; see the 中庸唐說一, p. 1. and the earth sustains; wherever the sun and moon shine; wherever frosts and dews fall;-- all who have blood and breath unfeignedly honour and love him.
The Chinese Classics, passage 31
In fine, the evidence is complete that the Classical Books of China have come down from at least a century before our Christian era, substantially the same as we have them at present. 6. But it still remains to inquire in what condition we may suppose the Books were, when the scholars of the Han dynasty commenced their labors upon them. They acknowledge that the tablets -- we cannot here speak of manuscripts -- were mutilated and in disorder.
The Chinese Classics, passage 215
Poor as I am, I cannot think of my body as a ditch, and do not presume to accept your gift [1]." 'Tsze-sze's mother married again, after Li's death, into a family of Wei. But this circumstance, which is not at all creditable in Chinese estimation, did not alienate his affections from her. He was in Lu when he heard of her death, and proceeded to weep in the temple of his family.
The Chinese Classics, passage 770
Beyond that date, it ascends to nearly the commencement of the cycles in the sixty-first year of Hwang-ti, giving -- not every year, but the years of which anything has been mentioned in history. From Hwang-ti also, it ascends through the dateless ages up to P'an-ku, the first of mortal sovereigns.
The Chinese Classics, passage 428
But he was a 相 only in the sense of an assistant of ceremonies, as at the meeting in Chia-ku, described above. 3 See the 家語, Bk. II. kings. Confucius had their destruction very much at heart, and partly by the influence of persuasion, and partly by the assisting counsels of Tsze-lu, he accomplished his object in regard to Pi [1], the chief city of the Chi, and Hau [2], the chief city of the Shu.
The Chinese Classics, passage 230
In the 'Cyclopaedia of Surnames [4],' I find the following conversations, but I cannot tell from what source they are extracted into that Work.-- 'One day, the duke said to Tsze-sze, "The officer Hsien told me that you do good without 1 This is the Work so often referred to as the 四書集證, the full title being 四書經註集證. The passage here translated from it will be found in the place several times referred to in this section. 2 The author of the 四書拓餘說 adopts the view that the Work was composed in Sung.
The Chinese Classics, passage 185
The orthodox doctrine of China concerning the connexion between intelligence and virtue is most seriously erroneous, but I will not lay to the charge of the author of the Great Learning the wild representations of the commentator of our twelfth century, nor need I make here any remarks on what the doctrine really is.
The Chinese Classics, passage 670
He had a bad father, but the master declared that was not to be counted to him, to detract from his admitted excellence. His place is among 'The Wise Ones,' the second, east. 5. Zan Ch'iu, styled Tsze-yu (冉求, 字子有). He was related to the two former, and of the same age as Chung-kung. He was noted among the disciples for his versatile ability and many acquirements.
The Chinese Classics, passage 108
Very shortly after, five of the great ministers of the Government of Wei, Sun Yung, Chang Ch'ung, Tsao Hsi, Hsun K'ai, and Ho Yen [6], united in the production of one great Work, entitled, 'A Collection of Explanations of the Lun Yu [7].' It embodied the labors of all the writers which have been mentioned, and, having been frequently reprinted by succeeding dynasties, it still remains.
The Chinese Classics, passage 500
The master was pleased, but he observed, "Yu there!-- he will not die a natural death [2]."' This prediction was verified. When Confucius returned to Lu from Wei, he left Tsze-lu and Tsze-kao [3] engaged there in official service. Troubles arose. News came to Lu, B.C. 479, that a revolution was in progress in Wei, and when Confucius heard it, he said, 'Ch'ai will come here, but Yu will die [4].' So it turned out.
The Chinese Classics, passage 343
When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson [3].' His mother died in the year B.C. 527, and he resolved that her body should lie in the same grave with that of his father, and that their common resting-place should be in Fang, the first home of the K'ung in Lu. But here a difficulty presented itself.
The Chinese Classics, passage 34
It was only the 9th year after he had been acknowledged Sovereign of the empire, coinciding with B.C. 213], the emperor, returning from a visit to the south, which had extended 1 孝靈皇帝. 2 I have thought it well to endeavour to translate the whole of the passages. Father de Mailla merely constructs from them a narrative of his own; see L'Histoire Générale de La China, tome ii. pp. 399-402. The 通鑑網目 avoids the difficulties of the original by giving an abridgment of it.
The Chinese Classics, passage 220
We are told that the prince of Wei received him with great distinction and lodged him honourably. On one occasion he said to him, 'An officer of the State of Lu, you have not despised this small and narrow Wei, but have bent your steps hither to comfort and preserve it; vouchsafe to confer your benefits upon me.' Tsze-sze replied. 'If I should wish to requite your princely favour with money and silks, your treasuries are already full of them, and I am poor.
The Chinese Classics, passage 60
In the third catalogue, the first subdivision contained the orthodox writers [2], to the number of fifty-three, with 836 Works or portions of their Works. Between Mencius and 1 凡書六略, 三十八種, 五百九十六家, 萬三千二百六九卷. 2 儒家者流. K'ung Chi, the grandson of Confucius, eight different authors have place. The second subdivision contained the Works of the Taoist school [1], amounting to 993 collections, from thirty-seven different authors.
The Chinese Classics, passage 112
An edition of the Classics was published by imperial authority, about the beginning of the eleventh century, with the title of 'The Correct Meaning.' The principal scholar engaged in the undertaking was Hsing P'ing [2]. The portion of it on the Analects [3] is commonly reprinted in 'The Thirteen Classics,' after Ho Yen's explanations. But the names of the Sung dynasty are all thrown into the shade by that of Chu Hsi, than whom China has not produced a greater scholar.
The Chinese Classics, passage 261
I may return to this point of the proper title for the Work again, but in the meantime we must proceed with the analysis of it.-- The ten chapters from the second to the eleventh constitute the second part, and in them Tsze-sze quotes the words of Confucius, 'for the purpose,' according to Chu Hsi, 'of illustrating the meaning of the first chapter.' Yet, as I have just intimated, they do not to my mind do this.
The Chinese Classics, passage 431
Let us propitiate it by a surrender of territory.' One of his ministers proposed that they should first try to separate between the sage and his sovereign, and to effect this, they hit upon the following scheme. Eighty beautiful girls, with musical and dancing accomplishments, and a hundred and twenty of the finest horses that could be found, were selected, and sent as a present to duke Ting.