Lun Yu – Les Entretiens de Confucius

Iuen Seu pria Confucius de lui dire de quoi l'on devait avoir honte. Le Maître répondit : « On peut accepter un salaire dans un pays qui suit la Voie ; mais on doit en avoir honte dans un pays qui s'en écarte. »

Couvreur XIV.1.

Iuen Seu dit : « Celui qui ne marche pas dans la rivalité, la vantardise, la rancune et la convoitise, doit-il être considéré comme pleinement humain ? » Le Maître répondit : « Il pratique le plus difficile. Est-ce là être pleinement humain ? Je ne sais. »

Couvreur XIV.2.

It is shameful in an officer to be caring only about his emolument.
Hsien asked what was shameful. The Master said, "When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;– this is shameful."

Legge XIV.1.

The praise of perfect virtue is not to be allowed for the repression of bad feelings.
1. "When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue."
2. The Master said, "This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue."

Legge XIV.2.

Hsien asked about the shameful. The Master said, 'It is shameful to make salary your sole object, irrespective of whether the Way prevails in the state or not.' 'Standing firm against the temptation to press one's advantage, to brag about oneself, to harbour grudges or to be covetous may be called "benevolent"?' The Master said, 'It may be called "difficult", but I don't know about its being benevolent.'

Lau [14:1]

Le Maître dit : « Un gentilhomme qui ne recherche que son bien-être n'est pas digne de ce nom. »

Couvreur XIV.3.

A scholar must be aiming at what is higher than comfort or pleasure.
The Master said, "The scholar who cherishes the love of comfort is not fit to be deemed a scholar."

Legge XIV.3.

The Master said, 'A Gentleman who is attached to a settled home is not worthy of being a Gentleman.'

Lau

Le Maître dit : « Dans un pays qui suit la Voie, parlez franchement et agissez ouvertement1 ; s'il ne la suit pas, agissez ouvertement, mais modérez votre langage. »

Couvreur XIV.4.

What one does must always be right; what one feels need not always be spoken:– a lesson of prudence.
The Master said, "When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve."

Legge XIV.4.

The Master said, 'When the Way prevails in the state, speak and act with perilous high-mindedness; when the Way does not prevail, act with perilous high-mindedness but speak with self-effacing diffidence.'

Lau [14:3]

Le Maître dit : « Qui possède la Vertu ne peut qu'avoir de l'éloquence ; qui possède l'éloquence n'est pas nécessairement doué de Vertu. Qui possède la plénitude humaine ne peut être que courageux ; mais qui est courageux n'est pas nécessairement pleinement humain. »

Couvreur XIV.5.

We may predicate the external from the internal, but not vice versa.
The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

Legge XIV.5.

The Master said, 'A man of virtue is sure to be the author of memorable sayings, but the author of memorable sayings is not necessarily virtuous. A benevolent man is sure to possess courage, but a courageous man does not necessarily possess benevolence.'

Lau [14:4]

Nan Koung kouo dit à Confucius : « I était un archer très habile ; Ngao poussait à lui seul un navire sur la terre ferme. Tous deux1 ont péri de mort violente. Iu et Heou Tsi ont cultivé la terre de leurs propres mains ; cependant2, ils ont obtenu le monde. » Le Maître ne répondit pas ; mais, lorsque Nan Koung kouo se fut retiré, il dit de lui : « Voilà un homme honorable ; il met la Vertu au-dessus de tout. » Chouenn légua l'empire à Iu. Les descendants de Heou Tsi l'obtinrent à leur tour en la personne de Ou Wang, prince de Tcheou. (Tchou Hsi)

Couvreur XIV.6.

Eminent prowess conducting to ruin; eminent virtue leading to dignity. The modesty of Confucius.
Nan-kung Kwo, submitting an inquiry to Confucius, said, "Î was skillful at archery, and Âo could move a boat along upon the land, but neither of them died a natural death. Yü and Chî personally wrought at the toils of husbandry, and they became possessors of the kingdom." The Master made no reply; but when Nan-kung Kwo went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

Legge XIV.6.

Nan-kung K'uo asked Confucius, 'Both Yi who was good at archery and Ao who could push a boat over dry land met violent deaths, while Yu and Chi who took part in planting the crops gained the Empire.' The Master made no reply. After Nan-kung K'uo had left, the Master commented, 'How gentlemanly that man is! How he reveres virtue!'

Lau [14:5]

Le Maître dit : « On trouve des hommes honorables qui sont dépourvus de vertu d'humanité ; on n'a jamais vu un homme de peu qui en fût pourvu. »

Couvreur XIV.7.

The highest virtue not easily attained to, and incompatible with meanness.
The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

Legge XIV.7.

The Master said, 'We may take it that there are cases of gentle- men who are unbenevolent, but there is no such thing as a small man who is benevolent.'

Lau [14:6]

Le Maître dit : « Peut-on ne pas être exigeant envers ceux que l'on aime ? Peut-on ne pas conseiller celui envers lequel on est loyal ? »

Couvreur XIV.8.

A lesson for parents and ministers, that they must be strict and decided.
The Master said, "Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?"

Legge XIV.8.

The Master said, 'Can you love anyone without making him work hard? Can you do your best for anyone without educating him?'

Lau [14:7]

Le Maître dit : « Quand il fallait écrire une lettre au nom du prince, Pi Chenn en composait le brouillon ; Cheu chou en examinait avec soin le contenu ; Tzeu iu, qui présidait à la réception des hôtes, corrigeait et polissait le style ; Tzeu tch'an de Toung li lui donnait une tournure élégante. » Ces quatre hommes étaient grands préfets dans la principauté de Tcheng. Quand le prince de Tcheng avait des lettres à écrire, elles passaient toutes successivement par les mains de ces quatre sages, qui les méditaient et les examinaient avec le plus grand soin, chacun d'eux déployant son talent particulier. Aussi, dans les réponses envoyées aux princes, on trouvait rarement quelque chose à reprendre. (Tchou Hsi)

Couvreur XIV.9.

The excellence of the official notifications of Chang, owing to the ability of four of its officers.
The Master said, "In preparing the governmental notifications, P'î Shan first made the rough draft; Shî-shû examined and discussed its contents; Tsze-yü, the manager of foreign intercourse, then polished the style; and, finally, Tsze-ch'ân of Tung-lî gave it the proper elegance and finish."

Legge XIV.9.

The Master said, 'In composing the text of a treaty, P'i Ch'en would write the draft, Shih Shu would make comments, Tzu-yu, the master of protocol, would touch it up and Tzu-ch'an of Tung Li would make embellishments.'

Lau [14:8]

Quelqu'un ayant demandé à Confucius ce qu'il pensait de Tzeu tch'an, le Maître répondit : « C'est un homme bienfaisant. » Le même lui ayant demandé ce qu'il pensait de Tzeu si, il dit : « Oh ! celui-là ! celui-là ! » Le même lui ayant demandé ce qu'il pensait de Kouan tchoung, il répondit : « C'était un homme si vertueux que, le prince de Ts'i lui ayant donné la ville de P'ien qui comptait trois cents familles, le chef de la famille Pe, dépouillé de ce domaine et réduit à se contenter d'une nourriture grossière, n'eut jamais un mot d'indignation contre lui. » Tzeu si, fils du prince de Tch'ou, s'appelait Chenn. Il refusa la dignité de prince de Tch'ou, la fit donner au prince Tchao, et réforma l'administration publique. Il fut un sage et habile grand préfet. Mais il ne sut pas faire supprimer le titre de roi, Wang, que le prince de Tch'ou s'était arrogé. Le prince Tchao voulut mettre en charge Confucius. Tzeu si l'en détourna et l'en empêcha. (Tchou Hsi)

Couvreur XIV.10.

The judgement of Confucius concerning Tsze-ch'ân, tsze-hsî, and Kwan Chung.
1. Some one asked about Tsze-ch'ân. The Master said, "He was a kind man."
2. He asked about Tsze-hsî. The Master said, "That man! That man!"
3. He asked about Kwan Chung. "For him," said the Master, "the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat."

Legge XIV.10.

Someone asked about Tzu-ch'an. The Master said, 'He was a generous man.' He asked about Tzu-hsi. The Master said, 'That man! That man!' He then asked about Kuan Chung. The Master said, 'He was a man.1 He took three hundred households from the fief of the Po Family in the city of P'ien, and Po, reduced to living on coarse rice, did not utter a single word of complaint to the end of his days.'

Lau [14:9]

Le Maître dit : « Il est plus difficile de se défendre de l'amertume dans la pauvreté que de l'orgueil dans l'opulence. »

Couvreur XIV.11.

It is harder to bear poverty aright than to carry riches.
The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

Legge XIV.11.

The Master said, 'It is more difficult not to complain of injustice when poor than not to behave with arrogance when rich.'

Lau [14:10]

Le Maître dit : « Meng koung Tch'o1 excellerait dans la charge d'intendant de la maison de Tchao ou de Wei ; il ne serait pas capable de remplir la charge de grand préfet dans la principauté de Teng ou de Sie. »

Couvreur XIV.12.

The capacity of Mang Kung-ch'o.
The Master said, "Mang Kung-ch'o is more than fit to be chief officer in the families of Châo and Wei, but he is not fit to be great officer to either of the States Tang or Hsieh."

Legge XIV.12.

The Master said, 'Meng Kung-ch'uo would be more than adequate as steward to great noble families like Chao or Wei, but he would not be suitable as Counsellor even in a small state like T'eng or Hsueh.'

Lau [14:11]

Tzeu lou pria Confucius de lui dire ce qu'est un homme accompli. Le Maître répondit : « Celui qui aurait la prudence de Tsang Ou tchoung, l'intégrité de Koung tch'o, le courage de Tchouang tzeu, [préfet] de Pien, l'habileté de Jen K'iou, et qui de plus cultiverait les rites et la musique, pourrait être regardé comme un homme accompli. » Confucius ajouta : « À présent, pour être un homme accompli, est-il nécessaire de réunir toutes ces qualités ? Celui qui, en présence d'un profit à retirer, se rappelle la justice ; qui, en face du danger, risque sa vie, qui, même après de longues années, n oublie pas ses engagements ; celui-là peut aussi être considéré comme un homme accompli. »

Couvreur XIV.13.

Of the complete man:– a conversation with Tsze-lû.
1. Tsze-lû asked what constituted a COMPLETE man. The Master said, "Suppose a man with the knowledge of Tsang Wû-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iû; add to these the accomplishments of the rules of propriety and music;– such a one might be reckoned a COMPLETE man."
2. He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:– such a man may be reckoned a COMPLETE man."

Legge XIV.13.

Tzu-lu asked about the complete man.
The Master said, 'A man as wise as Tsang Wu-chung, as free from desires as Meng Kung-ch'uo, as courageous as Chuang-tzu of Pien and as accomplished as Jan Ch'iu, who is further refined by the rites and music, may be considered a complete man.' Then he added, 'But to be a complete man nowadays one need not be all these things. If a man remembers what is right at the sight of profit, is ready to lay down his life in the face of danger, and does not forget sentiments he has repeated all his life even after having been in straitened circum- stances for a long time, he may be said to be a complete man.'

Lau [14:12]

Le Maître, parlant de Koung chou Wenn tseu1 à Koung ming Kia2, lui dit : « Est-il vrai que votre maître ne parle pas, ne rit pas et n'accepte rien ? » Koung ming Kia répondit : « Ceux qui lui ont fait cette réputation ont exagéré. Mon maître parle, quand il est temps de parler, et ses paroles ne fatiguent personne. Il rit quand il est temps de se réjouir, et son rire ne déplait a personne. Il accepte, quand la justice le permet, et personne n'y trouve à redire. » Le Maître reprit : « Est-ce vrai ? Cela peut-il être vrai ? »

Couvreur XIV.14.

The character of Kung-shû Wan, who was said neither to speak, nor laugh, nor take.
1. The Master asked Kung-ming Chiâ about Kung-shû Wan, saying, "Is it true that your master speaks not, laughs not, and takes not?"
2. Kung-ming Chiâ replied, "This has arisen from the reporters going beyond the truth. – My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, "So! But is it so with him?"

Legge XIV.14.

The Master asked Kung-ming Chia about Kung-shu Wen-tzu, 'Is it true that your Master never spoke, never laughed and never took anything?'
Kung-ming Chia answered, 'Whoever told you that exaggerated. My Master spoke only when it was time for him to speak. So people never grew tired of his speaking. He laughed only when he was feeling happy. So people never grew tired of his laughing. He took only when it was right for him to take. So people never grew tired of his taking.'
The Master said, 'Can that really be the right explanation for the way he was, I wonder?'

Lau [14:13]

Le Maître dit : « Tsang Ou tchoung, maître du pays de Fang, a demandé au prince de Lou de lui constituer un héritier et un successeur de sa propre famille. Il a beau dire qu'il n'a pas fait violence à son prince ; je n'ajoute pas foi à son affirmation. » Tsang Ou tchoung, nommé Ho, était grand préfet dans la principauté de Lou Fang, domaine ou fief qui avait été constitué par le prince de Lou et donne à Ou tchoung. Ou tchoung, ayant offensé le prince de Lou, se réfugia dans la principauté de Tchou. Mais après, il revint de Tchou à Fang et députa au prince de Lou des envoyés pour lui présenter d'humbles excuses, le prier de lui constituer un successeur de sa propre famille et lui promettre de se retirer ensuite. En même temps il laissait voir que, s'il n'obtenait pas sa demande, redevenu possesseur de son fief il se mettrait en révolte. C'était faire violence à son prince. (Tchou Hsi)

Couvreur XIV.15.

Condemnation of Tsang Wû-chung for forcing a favour from his prince.
The Master said, "Tsang Wû-chung, keeping possession of Fang, asked of the duke of Lû to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was."

Legge XIV.15.

The Master said, 'Tsang Wu-chung used his fief to bargain for a successor to his line. Should it be said that he was not coercing his lord, I would not believe it.'

Lau [14:14]

Le Maître dit : « Wenn, prince de Tsin, était fourbe et manquait de droiture ; Houan, prince de Ts'i, était plein de droiture et sans duplicité. »

Couvreur XIV.16.

The different characters of the dukes Wan of Tsin and Hwan of Ch'î.
The Master said, "The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ch'î was upright and not crafty."

Legge XIV.16.

The Master said, 'Duke Wen of Chin was crafty and lacked integrity. Duke Huan of Ch'i, on the other hand, had integrity and was not crafty.'

Lau [14:15]

Tzeu lou dit : « Houan, prince de Ts'i, tua le prince Kiou1. Chao Hou ne voulut pas survivre au prince Kiou2. Kouan Tchoung ne se donna pas la mort. Il me semble que sa vertu d'humanité n'a pas été parfaite. » Le Maître répondit : « Le prince Houan rassembla neuf fois tous les princes feudataires, sans employer ni armes ni chariots de guerre ; ce fut l'œuvre de Kouan Tchoung. Quel autre fut aussi pleinement humain que lui ? »

Couvreur XIV.17.

The merit of Kwan Chung:– a conversation with Tsze-lû.
1. Tsze-lû said, "The duke Hwan caused his brother Chiû to be killed, when Shâo Hû died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?"
2. The Master said, "The Duke Hwan assembled all the princes together, and that not with weapons of war and chariots:– it was all through the influence of Kwan Chung. Whose beneficence was like his? Whose beneficence was like his?"

Legge XIV.17.

Tzu-lu said, 'When Duke Huan had Prince Chiu killed, Shao Hu died for the Prince but Kuan Chung failed to do so.' He added, 'In that case, did he fall short of benevolence?' The Master said, 'It was due to Kuan Chung that Duke Huan was ab~, without a show of force, to assemble the feudal lords nine times. Such was his bene- volence. Such was his benevolence.'

Lau [14:16]

Tzeu koung dit : « Kouan Tchoung n'a pas été parfait, ce semble. Le prince Houan ayant tué le prince Kiou, Kouan Tchoung n'a pas eu le courage de se donner la mort ; de plus, il a servi le prince Houan. » Le Maître répondit : « Kouan Tchoung aida le prince Houan à établir son autorité sur tous les princes. Il a réformé le gouvernement de tout l'empire, et jusqu'à présent le peuple jouit de ses bienfaits. Sans Kouan Tchoung, nous aurions les cheveux épars et le bord de la tunique fixé au côté gauche1. Devait-il montrer sa fidélité comme un homme de peu, s'étrangler lui-même dans un fossé et se dérober à la connaissance de la postérité ? »

Couvreur XIV.18.

The merit of Kwan Chung:– a conversation with Tsze-kung.
1. Tsze-kung said, "Kwan Chung, I apprehend, was wanting in virtue. When the Duke Hwan caused his brother Chiû to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan."
2. The Master said, "Kwan Chung acted as prime minister to the duke Hwan, made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.
3. "Will you require from him the small fidelity of common men and common women, who would commit suicide in a stream or ditch, no one knowing anything about them?"

Legge XIV.18.

Tzu-kung said, 'I don't suppose Kuan Chung was a benevolent man. Not only did he not die for Prince Chiu, but he lived to help Huan who had the Prince killed.'
The Master said, 'Kuan Chung helped Duke Huan to become the leader of the feudal lords and to save the Empire from collapse. To this day, the common people still enjoy the benefit of his acts. Had it not been for Kuan Chung, we might well be wearing our hair down and folding our robes to the left.2 Surely he was not like the com- mon man or woman who, in their petty faithfulness, commit suicide in a ditch without anyone taking any notice.

Lau [14:17]

Koung chou Wenn fit élever son intendant, Ch'ouan, à la charge de ministre en même temps qu'il le fut lui-même [par le prince de Wei]1. Le Maître l'ayant appris, dit : « Koung chou mérite bien son surnom de Wenn. “le Civilisé”. »

Couvreur XIV.19.

The merit of Kung-shû Wan in recommending to high office, while in an inferior position, a man of worth.
1. The great officer, Hsien, who had been family minister to Kung-shû Wan, ascended to the prince's court in company with Wan.
2. The Master, having heard of it, said, "He deserved to be considered WAN (the accomplished)."

Legge XIV.19.

Counsellor Chuan who had been an official in the household of Kung-shu Wen-tzu was promoted to high office in the state, serving side by side with Kung'shu Wen-tzu. On hearing of this, the Master commented, 'Kung-shu Wen-tzu deserved the epithet "wen"'

Lau [14:18]

Le Maître ayant dit que Ling, prince de Wei, n'était pas dans la [bonne] Voie, Ki K'ang tzeu demanda comment il n'avait pas encore causé la perte de son pays. Confucius répondit : « Tchoung chou Iu est chargé de recevoir les hôtes et les étrangers ; T'ouo dirige les rites et prend la parole dans le temple des ancêtres ; Wang suenn Kia s'occupe de l'armée. Comment causerait-il la perte de son pays ? »

Couvreur XIV.20.

The importance of good and able ministers:– seen in the State of Wei.
1. The Master was speaking about the unprincipled course of the duke Ling of Wei, when Ch'î K'ang said, "Since he is of such a character, how is it he does not lose his state?"
2. Confucius said, "The Chung-shû Yü has the superintendence of his guests and of strangers; the litanist, T'o, has the management of his ancestral temple; and Wang-sun Chiâ has the direction of the army and forces:– with such officers as these, how should he lose his state?"

Legge XIV.20.

When the Master spoke of the total lack of moral principle on the part of Duke Ling of Wei, K'ang Tzu commented, 'That being the case, how is it he did not lose his state?'
Confucius said, 'Chung-shu Yu was responsible for foreign visitors, Priest T'uo for the ancestral temple and Wang-sun Chia for military affairs. That being the case, why should he have lost his state?'

Lau [14:19]

Le Maître dit : « Celui qui ne craint pas de promettre de grandes choses a de la peine à les exécuter. »

Couvreur XIV.21.

Extravagant speech hard to be made good.
The Master said, "He who speaks without modesty will find it difficult to make his words good."

Legge XIV.21.

The Master said, 'Claims made immodestly are difficult to live up to.'

Lau [14:20]

Tch'enn Tch'eng tzeu avait mis à mort le prince Kien. Confucius, après s'être purifié, alla au palais informer Ngai, prince de Lou. « Tch'enn Heng, dit-il, a tué son prince ; je vous prie de le faire châtier. » Le prince répondit : « Adressez-vous aux trois grands seigneurs. » Confucius se dit en lui-même : « Parce que j'ai encore rang parmi les grands préfets, je n'aurais pas osé me dispenser de l'avertir. Le prince me répond de m'adresser à ces trois seigneurs ! » Confucius alla faire son rapport aux trois grands seigneurs, qui rejetèrent sa demande. Il leur dit : « Parce que j'ai encore rang parmi les grands préfets, je n'aurais pas osé ne pas vous avertir. » Trois ministres, chefs de trois grandes familles, s'étaient arrogé tout le pouvoir et gouvernaient en maîtres la principauté de Lou. Le prince n'était pas libre de décider par lui-même. (Tchou Hsi)Il répondit à Confucius : « Vous pouvez vous adresser à ces trois grands seigneurs. » C'étaient les chefs des trois grandes familles Meng suenn, Chou suenn et Ki suenn. (Tchou Hsi)

Couvreur XIV.22.

How Confucius wished to avenge the murder of the duke of Ch'î:– his righteous and public spirit.
1. Chan Ch'ang murdered the duke Chien of Ch'î.
2. Confucius bathed, went to court and informed the duke Âi, saying, "Chan Hang has slain his sovereign. I beg that you will undertake to punish him."
3. The duke said, "Inform the chiefs of the three families of it."
4. Confucius retired, and said, "Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, 'Inform the chiefs of the three families of it.'"
5. He went to the chiefs, and informed them, but they would not act. Confucius then said, "Following in the rear of the great officers, I did not dare not to represent such a matter."

Legge XIV.22.

Ch'en Ch'eng Tzu killed Duke Chien. After washing himself ceremonially, Confucius went to court and reported to Duke Ai, saying, 'Ch'en Heng has killed his lord. May I request that an army be sent to punish him?' The Duke answered, 'Tell the three noble lords.' Confucius said, 'I have reported this to you simply because I have a duty to do so, seeing that I take my place after the Coun- sellors, and now you say "Tell the three noble lords."'
He went and reported to the three noble lords, and they refused his request. Confucius said, 'I have reported this to you simply because I have a duty to do so, seeing that I take my place after the Counsellors.'

Lau [14:21]

Tzeu lou demanda comment servir son prince. Le Maître répondit : « Ne le trompe jamais, quitte à le contrarier. »

Couvreur XIV.23.

How the minister of a prince must be sincere and boldly upright.
Tsze-lû asked how a ruler should be served. The Master said, "Do not impose on him, and, moreover, withstand him to his face."

Legge XIV.23.

Tzu-lu asked about the way to serve a lord. The Master said, 'Make sure that you are not being dishonest with him when you stand up to him.'

Lau [14:22]

Le Maître dit : « Le sage tend vers le haut ; l'homme de peu tend vers le bas. »

Couvreur XIV.24.

The different progressive tendencies of the supeior man and the mean man.
The Master said, "The progress of the superior man is upwards; the progress of the mean man is downwards."

Legge XIV.24.

The Master said, 'The gentleman gets through to what is up above; the small man gets through to what is down below.'

Lau [14:23]

Le Maître dit : « Anciennement, on s'appliquait à l'étude pour soi-même ; à présent, on s'y livre pour [acquérir l'estime] des autres. »

Couvreur XIV.25.

The different motives of learners in old times, and in the times of Confucius.
The Master said, "In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others."

Legge XIV.25.

The Master said, 'Men of antiquity studied to improve themselves; men today study to impress others.'

Lau [14:24]

K'iu Pe iu envoya saluer Confucius. Le Maître invita le messager à s'asseoir1 et lui demanda à quoi son maître s'appliquait. « Mon maître, répondit-il, désire diminuer le nombre de ses fautes, et il n'y parvient pas. » Quand l'envoyé se fut retiré, le Maître dit : « Quel messager ! Quel messager ! » K'iu Pe iu, nommé Iuen, était grand préfet dans la principauté de Wei. Confucius avait reçu l'hospitalité dans sa maison, Lorsqu'il fut de retour dans le pays de Lou, Pe iu lui envoya un messager. Pe iu s'examinait lui-même et travaillait à soumettre ses passions, comme s'il craignait sans cesse de ne pouvoir y parvenir. On peut dire que l'envoyé connaissait à fond le cœur de cet homme honorable, et qu'il remplit bien son mandat. Aussi Confucius dit deux fois : « Quel messager ! » pour marquer son estime. (Tchou Hsi)

Couvreur XIV.26.

An admirable messenger.
1. Chü Po-yü sent a messenger with friendly inquiries to Confucius.
2. Confucius sat with him, and questioned him. "What," said he! "is your master engaged in?" The messenger replied, "My master is anxious to make his faults few, but he has not yet succeeded." He then went out, and the Master said, "A messenger indeed! A messenger indeed!"

Legge XIV.26.

Ch'u Po-yu sent a messenger to Confucius. Confucius sat with him and asked him, 'What does your master do?' He answered, 'My master seeks to reduce his errors but has not been able to do so.'
When the messenger had left, the Master commented, 'What a messenger! What a messenger!'

Lau [14:25]

Le Maître dit : « Ne vous mêlez pas des affaires publiques dont vous n'avez pas la charge1. »

Couvreur XIV.27.

Tseng tzeu dit : « [On lit dans le Livre des Mutations] : L'homme honorable, même en pensée, ne déroge pas de son rang. »

Couvreur XIV.28.

See Book VIII Chapter XIV
The Master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

Legge XIV.27.

The thoughts of a superior man in harmony with his position.
The philosopher Tsang said, "The superior man, in his thoughts, does not go out of his place."

Legge XIV.28.

The Master said, 'Do not concern yourself with matters of government unless they are the responsibility of your office. ' Tseng Tzu commented, 'The gentleman does not allow his thoughts to go beyond his office.'

Lau [14:26]

Le Maître dit : « L'homme honorable aurait honte de laisser ses paroles outrepasser ses actions. »

Couvreur XIV.29.

The superior man more in deeds than in words.
The Master said, "The superior man is modest in his speech, but exceeds in his actions."

Legge XIV.29.

The Master said, 'The gentleman is ashamed of his word out- stripping his deed.'

Lau [14:27]

Le Maître dit : « La Voie de l'homme honorable est triple – que je ne peux quant à moi réaliser : la plénitude humaine sans obsession ; la connaissance sans scepticisme ; le courage sans peur. » Tzeu koung dit : « Mais vous parlez de vous, Maître. »

Couvreur XIV.30.

Confucius's humble estimate of himself, which Tsze-kung denies.
1. The Master said, "The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear.
2. Tsze-kung said, "Master, that is what you yourself say."

Legge XIV.30.

The Master said, 'There are three things constantly on the lips of the gentleman none of which I have succeeded in following: "A man of benevolence never worries; a man of wisdom is never in two minds; a man of courage is never afraid,"' Tzu-kung said, 'What the Master has just quoted is a description of himself.'

Lau [14:28]

Tzeu koung s'occupait à juger les autres. Le Maître dit : « Seu1 est donc déjà un grand sage ! Moi, je n'ai pas le temps2. »

Couvreur XIV.31.

One's work is with one's self:– against making comparisons.
Tsze-kung was in the habit of comparing men together. The Master said, "Tsze must have reached a high pitch of excellence! Now, I have not leisure for this."

Legge XIV.31.

Tzu-kung was given to grading people. The Master said, 'How superior Ssu is! For my part I have no time for such things.'

Lau [14:29]

Le Maître dit : « Ne t'afflige pas d'être méconnu des hommes, mais plutôt d'être incompétent. »

Couvreur XIV.32.

Concern should be about our personal attainment, and not about the estimation of others.
The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

Legge XIV.32.

The Master said, 'It is not the failure of others to appreciate your abilities that should trouble you, but rather your own lack of them.'

Lau [14:30]

Le Maître dit : « Celui-là n'est-il pas vraiment sage, qui ne présume pas d'avance que les hommes ou chercheront à le tromper ou seront en défiance contre lui, mais qui cependant en a la prescience ? »

Couvreur XIV.33.

Quick discrimination without suspiciousness is highly meritorious.
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?"

Legge XIV.33.

The Master said, 'is a man not superior who, without anticipating attempts at deception or presuming acts of bad faith, is, nevertheless, the first to be alerted to such behaviour?'

Lau [14:31]

Wei cheng Meou dit à Confucius : « Eh ! K'iou ! pourquoi vas-tu de-ci, de-là ? Est-ce pour faire le beau parleur ? » Confucius répondit : « Je n'ai aucune prétention d'éloquence, mais je déteste l'entêtement1. »

Couvreur XIV.34.

Confucius not self-willed, and yet no glib-tongued talker:– defence of himself from the charge of an aged reprover.
1. Wei-shang Mâu said to Confucius, "Ch'iû, how is it that you keep roosting about? Is it not that you are an insinuating talker?
2. Confucius said, "I do not dare to play the part of such a talker, but I hate obstinacy."

Legge XIV.34.

Wei-sheng Mu said to Confucius, 'Ch'iu, why are you so restless? Are you, perhaps, trying to practise flattery?'
Confucius answered, 'I am not so impertinent as to practise flattery. It is just that I so detest inflexibility.'

Lau [14:32]

Le Maître dit : « Le cheval Ki1 était estimé, non pas tant pour sa force physique que pour sa force de caractère. »

Couvreur XIV.35.

Virtue, and not strength, the fit subject of praise.
The Master said, "A horse is called a ch'î, not because of its strength, but because of its other good qualities."

Legge XIV.35.

The Master said, 'A good horse is praised for its virtue, not for its strength.'

Lau [14:33]

Quelqu'un dit : « Que faut-il penser de celui qui répond à l'inimitié par la Vertu ? » Le Maître répondit ; « Que rendrez-vous pour la Vertu ? Répondez à l'inimitié par la rectitude, et à la Vertu par la Vertu. »

Couvreur XIV.36.

Good is not to be returned for evil; evil to be met simply with justice.
1. Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?"
2. The Master said, "With what then will you recompense kindness?"
3. "Recompense injury with justice, and recompense kindness with kindness."

Legge XIV.36.

Someone said, 'Repay an injury with a good turn. What do you think of this saying?'
The Master said, 'What, then, do you repay a good turn with? "Repay an injury with straightness, but repay a good turn with a good turn."'

Lau [14:34]

Le Maître dit : « Personne ne me connaît. » Tzeu koung dit : « Maître, pourquoi dites-vous que personne ne vous connaît ? » Le Maître reprit : « Je ne me plains pas du Ciel et n'accuse pas les hommes, En étudiant ce qui est en bas, je pénètre les hauteurs. Celui qui me connaît n'est-ce pas le Ciel1 ? »

Couvreur XIV.37.

Confucius, lamenting that men did not know him, rests in the thought that Heaven knew him.
1. The Master said, "Alas! there is no one that knows me."
2. 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!"

Legge XIV.37.

The Master said, 'There is no one who understands me.' Tzu-kung said, 'How isit that there is no one who understands you?' The Master said, 'I do not complain against Heaven, nor do I blame Man. In my studies, I start from below and get through to what is up above. If I am understood at all, it is, perhaps, by Heaven.'

Lau [14:35]

Koung pe Leao avait dénoncé Tzeu lou auprès de Ki suenn. Tzeu fou King pe en informa Confucius et lui dit : « Ki suenn a conçu des soupçons contre Tzeu lou par suite des accusations de Koung pe Leao. Je suis assez puissant pour obtenir que le cadavre de ce dernier soit exposé sur la place publique. » Le Maître répondit : « Que 1'on suive la Voie c'est le destin. Qu'on la néglige, c'est le destin. Que peut faire Koung pe Leao contre le destin ? »

Couvreur XIV.38.

How Confucius rested, as to the progress of his doctrines, on the ordering of Heaven:– on occassion of Tsze-lû's being slandered.
1. 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."
2. 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?"

Legge XIV.38.

Kung-po Liao spoke ill of Tzu4u to Chi-Sun. Tz~fu Ching-po reported this, saying, 'My master shows definite signs of being swayed by Kung-po Liao, but I still have enough influence to have his carcass exposed in the market place.'
The Master said, 'it is Destiny if the Way prevails; it is equally Destiny if the Way falls into disuse. What can Kung-po Liao do in defiance of Destiny?'

Lau [14:36]

Le Maître dit : « Le sage évite le monde, puis évite certaines contrées, puis certaines attitudes, enfin certaines paroles. »

Couvreur XIV.39.

Le Maître dit : « De nos jours, sept sages se sont retirés dans la vie privée1. »

Couvreur XIV.40.

Different causes of why men of worth withdraw from public life, and different extents to which they so withdraw themselves.
1. The Master said, "Some men of worth retire from the world.
2. "Some retire from particular states.
3. "Some retire because of disrespectful looks.
4. "Some retire because of contradictory language."

Legge XIV.39.

The number of men of worth who has withdrawn from public life in Confucius's time.
The Master said, "Those who have done this are seven men."

Legge XIV.40.

The Master said, 'Men who shun the world come first; those who shun a particular place come next; those who shun a hostile look come next; those who shun hostile words come last.'
The Master said, 'There were seven who arose.'

Lau [14:37]

Tzeu lou passa une nuit à la Porte de Pierre. Le gardien de la porte lui dit : « D'où venez-vous ? – De l'école de Confucius », répondit Tzeu lou. « C'est, reprit le gardien, un homme qui s'applique à faire une chose qu'il sait être impossible1. »

Couvreur XIV.41.

Condemnation of Confucius's course in seeking to be employed, by one who had withdrawn from public life.
Tsze-lû happening to pass the night in Shih-man, 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."

Legge XIV.41.

Tzu-lu put up for the night at the Stone Gate. The gatekeeper said, 'Where have you come from?' Tzu-lu said, 'From the K'ung family.' 'Is that the K'ung who keeps working towards a goal the realization of which he knows to be hopeless?'

Lau [14:38]

Le Maître, dans la principauté de Wei, jouait d'un instrument de musique composé de pierres sonores1. Un homme venant à passer devant sa porte, avec une corbeille sur les épaules, dit : « Que de cœur dans cette musique ! » Peu après il ajouta : « Fi donc ! ce martèlement qui persiste ! Il suffit ! puisque personne ne vous entend. [Le Livre des Odes dit2] : “Si le gué est profond, traverse le tout habillé ; s'il ne l'est pas, retrousse ton vêtement3”. » Le Maître dit : « En effet, ce serait mettre fin à mes difficultés. »

Couvreur XIV.42.

The judgement of a retired worthy on Confucius's course, and remark of Confucius thereon.
1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed door of the house where Confucius was, and said, "His heart is full who so beats the musical stone."
2. 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.'"
3. The Master said, "How determined is he in his purpose! But this is not difficult!"

Legge XIV.42.

While the Master was playing the stone chimes in Wei, a man who passed in front of the door, carrying a basket, said, 'The way he plays the stone chimes is fraught with frustrated purpose.' Presently he added, 'How squalid this stubborn sound is. If no one understands him, then he should give up, that is all.
When the water is deep, go across by wading;
When it is shallow, lift your hem and cross.'
The Master said, 'That would be resolute indeed. Against such resoluteness there can be no argument.'

Lau [14:39]

Tzeu tchang dit : « Le Livre des Documents rapporte que l'empereur Kao tsoung se retira dans une cabane1 où il demeura sans parler durant trois ans. Que signifie cette cérémonie ? » Le Maître répondit : « Qu'est-il besoin de citer Kao tsoung ? Tous les Anciens faisaient la même chose. Quand un souverain mourait, les officiers remplissaient leurs fonctions sous la direction du Premier ministre pendant trois ans. » La cabane où l'empereur passait les trois années de deuil s'appelait leang in, parce qu'elle était tournée au nord et ne recevait pas les rayons du soleil. (Tchou Hsi)

Couvreur XIV.43.

How government was caried on during the three years of silent mourning by the sovereign.
1. 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?"
2. 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."

Legge XIV.43.

Tzu-chang said, 'The Book of History says,
Kao Tsung confmed himself to his mourning hut, and for three years
remained silent. What does this mean?'
The Master said, 'There is no need to go to Kao Tsung for an example. This was always so amongst men of antiquity. When the ruler died, all the officials joined together and placed themselves under the prime minister and, for three years, accepted his command.'

Lau [14:40]

Le Maître dit : « Si le prince aime à garder l'ordre fixé par les lois et les usages, le peuple est facile à diriger. »

Couvreur XIV.44.

How a love of the rules of propriety in rulers facilitates government.
The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

Legge XIV.44.

The Master said, 'When those above are given to the observance of the rites, the common people will be easy to command.'

Lau [14:41]

Tzeu lou demanda ce qu'est un homme honorable. Le Maître répondit : « Un homme qui se perfectionne en veillant attentivement sur lui-même. – Cela suffit-il ? » reprit Tzeu lou. Confucius répondit : « Il se perfectionne lui-même en vue d'apporter la paix à autrui. – Est-ce tout ? » demanda Tzeu lou. Confucius dit : « Il se perfectionne lui-même en vue d'apporter la paix au peuple. Se perfectionner soi-même, en vue d'apporter la paix au peuple, c'est en cela que Iao et Chouenn ont eux-mêmes souffert. »

Couvreur XIV.45.

Reverent self-cultivation the distinguishing characteristic of the Chün-tsze.
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."

Legge XIV.45.

Tzu-lu asked about the gentleman. The Master said, 'He cultivates himself and thereby achieves reverence.'
'Is that all?'
'He cultivates himself and thereby brings peace and security to his fellow men.'
'Is that all?'
'He cultivates himself and thereby brings peace and security to the people. Even Yao and Shun would have found the task of bringing peace and security to the people taxing.'

Lau [14:42]

Iuen Jang1 attendait Confucius en se tenant accroupi. Le Maître lui dit : « Quand vous étiez jeune, vous ne respectiez pas ceux qui étaient plus âgés que vous. Devenu grand, vous n'avez rien fait de louable. Devenu vieux, vous ne mourez pas. Vos exemples sont très nuisibles. » Confucius avec son bâton lui frappa légèrement les jambes.

Couvreur XIV.46.

Confucius's conduct to an unmannerly old man of his acquaintance.
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.

Legge XIV.46.

Yjian Jang sat waiting with his legs spread wide. The Master said, 'To be neither modest nor deferential when young, to have passed on nothing worthwhile when grown up, and to refuse to die when old, that is what I call a pest.' So saying, the Master tapped him on the shin with his stick.

Lau [14:43]

Confucius employait au service des hôtes et des visiteurs un enfant du village de K'iue tang. Quelqu'un demanda s'il faisait des progrès1. Le Maître répondit : « Je le vois prendre place parmi les hommes faits, et marcher côte à côte avec ceux qui sont plus âgés que lui. Il ne cherche pas à progresser peu à peu, mais il voudrait être parfait tout de suite ! »

Couvreur XIV.47.

Confucius's employment of a forward youth.
1. A youth of the village of Ch'üeh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, "I suppose he has made great progress."
2. 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."

Legge XIV.47.

After a boy of Ch'ueh Tang had announced a visitor, someone asked about him, saying, 'Is he one who is likely to make progress?' The Master said, 'I have seen him presume to take a seat and to walk abreast his seniors. He does not want to make progress. He is after quick results.'

Lau [14:44]