論 語 Lun Yu – Les Entretiens de Confucius

子張曰‘士見危致命、見得思義、祭思敬、喪思哀、其可已矣’

原文 485

Tzeu tchang dit : « Celui-là est un vrai gentilhomme, qui, en face du péril, expose sa vie, en face d'un avantage à recueillir, se rappelle la justice, dans les sacrifices, a soin d'être respectueux et, dans le deuil, ne pense qu'à sa douleur. »

Couvreur XIX.1.

Tsze-chang's opinion of the chief attributes of a true scholar.
Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

Legge XIX.1.

Tzu-chang said, 'One can, perhaps, be satisfied with a Gentleman who is ready to lay down his life in the face of danger, who does not forget what is right at the sight of gain,' and who does not forget reverence during a sacrifice nor sorrow while in mourning.'

Lau [19:1]

子張曰‘執德不弘、信道不篤、焉能為有、焉能為亡’

原文 486

Tzeu tchang dit : « Celui qui s'en tient à la Vertu, mais dans des limites étroites, qui est fidèle à la Voie, mais avec hésitation, doit-il être compté pour quelque chose, doit-il être compté pour rien1 ? »

Couvreur XIX.2.

Tsze-chang on narrow-mindedness and a hesitating faith.
Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

Legge XIX.2.

Tzu-chang said, 'How can a man be said either to have anything or not to have anything who fails to hold on to virtue with all his might or to believe in the Way with all his heart.'

Lau [19:2]

子夏之門人、問‘交’
於子張。子張曰‘子夏云何’
對曰‘子夏曰“可者與之、其不可者拒之”’
子張曰‘異乎吾所聞“君子尊賢而容眾、嘉善而矜不能”我之大賢與、於人何所不容。我之不賢與、人將拒我、如之何其拒人也’

原文 487

Les disciples de Tzeu hia ayant interrogé Tzeu tchang sur l'amitié, Tzeu tchang leur demanda ce qu'en disait Tzeu hia. « Il dit, répondirent-ils, qu'on doit faire société avec les hommes convenables, et qu'il faut repousser les autres. » Tzeu tchang répliqua : « Ce principe ne s'accorde pas avec les enseignements que j'ai reçus. L'homme honorable honore les sages, et est indulgent envers la multitude ; il encourage par des éloges les excellents et a compassion des faibles. Suis-je un grand sage ? Quel est l'homme que je devrai repousser ? Suis-je dépourvu de sagesse ? Les hommes me repousseront ! Convient-il de repousser quelqu'un ? » Le principe de Tzeu hia est trop étroit. Tzeu tchang a raison de le blâmer. Mais ce qu'il dit lui-même a le défaut d'être trop large. Sans doute le sage ne rejette personne, mais il doit repousser toute amitié nuisible. (Tchou Hsi)

Couvreur XIX.3.

The different opinions of Tsze-Hsiâ and Tsze-chang on the principles which should regulate our intercourse with others.
The disciples of Tsze-hsiâ asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsiâ say on the subject?" They replied, "Tsze-hsiâ says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Tsze-chang observed, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue? – who is there among men whom I will not bear with? Am I devoid of talents and virtue? – men will put me away from them. What have we to do with the putting away of others?"

Legge XIX.3.

Tzu-hsia's disciples asked Tzu-chang about friendship. Tzu-chang said, 'What does Tzu-hsia say?' 'Tzu-hsia says, "You should make friends with those who are adequate and spurn those who are in- adequate." Tzu-chang said, 'That is different from what I have heard. I have heard that the gentleman honours his betters and is tolerant towards the multitude and that he is full of praise for the good while taking pity on the backward. If I am greatly 8uperior, which among men need I be intolerant of? If I am inferior, then others will spurn me, what point is there for me to want to spurn them?'

Lau [19:3]

子夏曰‘雖小道、必有可觀者焉、致遠恐泥、是以君子不為也’

原文 488

Tzeu hia dit : « Les métiers, les arts, même les plus humbles1, ne sont nullement à mépriser. Mais à s'y engager trop loin, il faut craindre de s'y embourber. Pour cette raison l'homme honorable n'exerce pas ces métiers. »

Couvreur XIX.4.

Tsze-hsiâ's opinion of the inapplicability of small pursuits to great objects.
Tsze-hsiâ said, "Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

Legge XIX.4.

Tzu-hsia said, 'Even minor arts are sure to have their worthwhile aspects, but the gentleman does not take them up because the fear of a man who would go a long way is that he should be bogged down.'

Lau [19:4]

子夏曰‘日知其所亡、月無忘其所能、可謂好學也已矣’

原文 489

Tzeu hia dit : « Celui qui chaque jour examine ses manques, et qui chaque mois examine s'il n'a rien oublié de ce qu'il a appris, celui-là désire vraiment apprendre. »

Couvreur XIX.5.

The indications of a real love of learning:– by Tsze-hsiâ.
Tsze-hsiâ said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

Legge XIX.5.

Tzu-hsia said, 'A man can, indeed, be said to be eager to learn who is conscious, in the course of a day, of what he lacks and who never forgets, in the course of a month, what he has mastered.'

Lau [19:5]

子夏曰‘博學而篤志、切問而近思、仁在其中矣’

原文 490

Tzeu hia dit : « Étendez vos connaissances et ayez une volonté ferme ; interrogez avec instance ; et pensez à ce qui vous touche de près. Là se trouve la vertu d'humanité. »

Couvreur XIX.6.

How learning should be pursued to lead to virtue:– by Tsze-hsiâ.
Tsze-hsiâ said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:– virtue is in such a course."

Legge XIX.6.

Tzu-hsia said, 'Learn widely and be steadfast in your purpose, inquire earnestly and reflect on what is at hand, and there is no need for you to look for benevolence elsewhere.'

Lau [19:6]

子夏曰‘百工居肆以成其事、君子學以致其道’

原文 491

Tzeu hia dit : « Les artisans demeurent constamment dans leurs ateliers sur la place publique, afin d'accomplir leur ouvrage. De même, l'homme honorable étudie, afin de se perfectionner dans sa Voie. »

Couvreur XIX.7.

Learning is the student's workshop:– by Tsze-hsiâ.
Tsze-hsiâ said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

Legge XIX.7.

Tzu-hsia said, 'The artisan, in any of the hundred crafts, masters his trade by staying m his workshop; the gentleman perfects his way through learning.'

Lau [19:7]

子夏曰‘小人之過也必文’

原文 492

Tzeu hia dit : « L'homme de peu colore toujours d'une belle apparence les fautes qu'il a commises. »

Couvreur XIX.8.

Glossing his faults the proof of the mean man:– by Tsze-hsiâ.
Tsze-hsiâ said, "The mean man is sure to gloss his faults."

Legge XIX.8.

Tzu-hsia said, 'When the small man makes a mistake, he is sure to gloss over it.'

Lau [19:8]

子夏曰‘君子有三變、望之儼然、即之也溫、聽其言也厲’

原文 493

Tzeu hia dit : « L'apparence de l'homme honorable est sujette à trois changements. Vu de loin, il paraît grave et sérieux ; vu de près, il paraît affable ; quand il parle, il paraît inflexible. »

Couvreur XIX.9.

Changing appearances of the superior man to others:– by Tsze-hsiâ.
Tsze-hsiâ said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

Legge XIX.9.

Tzu-hsia said, 'in the three following situations the gentleman gives a different impression. From a distance he appears formal; when approached, he appears cordial; in speech he appears stern.'

Lau [19:9]

子夏曰‘君子信而後勞其民、未信、則以為厲己也。信而後諫、未信、則以為謗己也’

原文 494

Tzeu hia dit : « Il faut qu'un homme honorable gagne la confiance de ses sujets, avant de leur imposer des charges. Sinon, ils croiront qu'il veut les exploiter. Il faut qu'il se concilie la confiance de son prince, avant de lui adresser des remontrances. Sinon, le prince se considérera outragé. »

Couvreur XIX.10.

The importance of enjoying confidence to the right serving of superiors and ordering of inferiors:– by Tsze-hsiâ.
Tsze-hsiâ said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

Legge XIX.10.

Tzu-hsia said, 'Only after he has gained the trust of the common people does the gentleman work them hard, for otherwise they would feel themselves ill-used. Only after he has gained the trust of the lord does the gentleman advise him against unwise action, for otherwise the lord would feel himself slandered.'

Lau [19:10]

子夏曰‘大德不踰閑、小德出入可也’

原文 495

Tzeu hia dit : « Celui qui dans les grands principes ne dépasse pas les limites, peut dans les petits se permettre quelques libertés. »

Couvreur XIX.11.

The great virtues demand the chief attention, and the small ones may be somewhat violated:– Tsze-hsiâ.
Tsze-hsiâ said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

Legge XIX.11.

Tzu-hsia said, 'If one does not overstep the bounds in major matters, it is of no consequence if one is not meticulous in minor matters.'

Lau [19:11]

子游曰‘子夏之門人小子、當洒掃、應對、進退、則可矣。抑末也、本之則無、如之何’
子夏聞之曰‘噫、言游過矣、君子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣。君子之道、焉可誣也、有始有卒者、其惟聖人乎’

原文 496

Tzeu iou dit : « Les disciples de Tzeu hia savent très bien arroser et balayer la terre, répondre à ceux qui les appellent ou les interrogent, avancer ou se retirer. Mais ce sont des choses accessoires. Ils ignorent les plus importantes. Comment en est-il ainsi ? »
Ces paroles ayant été rapportées à Tzeu hia, il dit : « Ah ! Ien Iou1 est dans l'erreur. Dans la Voie de l'homme honorable, qu'est-il transmis d'abord ? Qu'est-il relégué au second plan ? [Les disciples] sont comme les plantes, dont chaque espèce exige une culture particulière. La Voie de l'homme honorable peut-elle être mensongère2 ? Pour respecter le début et la fin, est-il nécessaire d'être un saint ? »

Couvreur XIX.12.

Tsze-hsiâ's defence of his own graduated methos of teaching:– against Tsze-yû.
1. Tsze-yû said, "The disciples and followers of Tsze-hsiâ, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential. – How can they be acknowledged as sufficiently taught?"
2. Tsze-hsiâ heard of the remark and said, "Alas! Yen Yû is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

Legge XIX.12.

Tzu-yu said, 'The disciples and younger followers of Tzu-hsia can certainly cope with sweeping and cleaning, with responding to calls and replying to questions put to them, and with coming forward and withdrawing, but these are only details. On what is basic they are ignorant. What is one to do with them?'
When Tzu-hsia heard this, he said, 'Oh! how mistaken Yen Yu is! In the way of the gentleman, what is to be taught first and what is to be put last as being less urgent? The former is as clearly distinguish- able from the latter as grasses are from trees. It is futile to try to give such a false picture of the way of the gentleman. It is, perhaps, the sage alone who, having started something, will always see it through to the end.'

Lau [19:12]

子夏曰‘仕而優則學、學而優則仕’

原文 497

Tzeu hia dit : « Que celui qui excelle dans sa charge se mette à l'étude. Que celui qui excelle dans l'étude exerce une charge. » Celui qui se livre à une occupation doit d'abord faire parfaitement tout ce qui s'y rapporte, et il peut ensuite étendre ses soins à d'autres choses. Pour un officier, l'exercice de sa charge est la chose importante, et l'étude n'est pas absolument nécessaire ; il doit donc avant tout remplir les devoirs de sa charge. Pour un étudiant, l'étude est la chose principale, et l'exercice d'une charge n'est pas nécessaire ; il doit donc avant tout étudier parfaitement. Toutefois, un officier trouve dans l'étude un moyen d'établir ses ouvres plus solidement ; et un étudiant trouve dans l'exercice d'une charge un moyen de confirmer et d'étendre ses connaissances. (Tchou Hsi)

Couvreur XIX.13.

The officer and the student should attend each to his proper work in the first instance:– by Tsze-hsiâ.
Tsze-hsiâ said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

Legge XIX.13.

Tzu-hsia said, 'When a man in office finds that he can more than cope with his duties, then he studies; when a student finds that he can more than cope with his studies, then he takes office.'

Lau [19:13]

子游曰‘喪致乎哀而止’

原文 498

Tzeu iou dit : « Le deuil va jusqu'à l'affliction, mais sans plus. »

Couvreur XIX.14.

The trappings of mourning may be dispensed with:– by Tsze-yû.
Tsze-hsiâ said, "Mourning, having been carried to the utmost degree of grief, should stop with that."

Legge XIX.14.

Tzu-yu said, 'When mourning gives full expression to grief nothing more can be required.'

Lau [19:14]

子游曰‘吾友張也、為難能也、然而未仁’

原文 499

Tzeu iou dit : « Mon compagnon Tchang fait des choses qu'un autre ferait difficilement. Cependant, il n'est pas encore pleinement humain. »

Couvreur XIX.15.

Tsze-yû's opinion of Tsze-chang, as minding high things too much.
Tsze-hsiâ said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous."

Legge XIX.15.

Tzu-yu said, 'My friend Chang is difficult to emulate. All the same he has not, as yet, attained benevolence.'

Lau [19:15]

曾子曰‘堂堂乎張也、難與並為仁矣’

原文 500

Tseng tzeu dit : « Que Tchang est admirable [dans les choses extérieures] ! Mais il est difficile de pratiquer avec lui la vertu d'humanité. » Tzeu tchang donnait son principal soin aux choses extérieures. Hautain dans ses manières, il ne pouvait ni être aidé ni aider les autres dans la pratique de la vertu d'humanité. (Tchou Hsi)

Couvreur XIX.16.

The philosopher Tsang's opinion of Tsze-chang, as too high-pitched for friendship.
The philosopher Tsang said, "How imposing is the manner of Chang! It is difficult along with him to practice virtue."

Legge XIX.16.

Tseng Tzu said, 'Grand, indeed, is Chang, so much so that it is difficult to work side by side with him at the cultivation of bene- volence.'

Lau [19:16]

曾子曰‘吾聞諸夫子“人未有自致者也必也、親喪乎”’

原文 501

Tseng tzeu dit : « J'ai entendu dire à notre Maître que, quand même les hommes n'auraient pas encore tout donné d'eux-mêmes, ils devraient le faire à la mort de leurs parents. »

Couvreur XIX.17.

How grief for the loss of parents brings out the real nature of man:– by Tsang Shan.
The philosopher Tsang said, "I heard this from our Master:– 'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on the occasion of mourning for their parents."

Legge XIX.17.

Tseng Tzu said, 'I have heard the Master say that on no occasion does a man realize himself to the full, though, when pressed, he said that mourning for one's parents may be an exception.'

Lau [19:17]

曾子曰‘吾聞諸夫子“孟莊子之孝也、其他可能也、其不改父之臣與父之政、是難能也”’

原文 502

Tseng tzeu dit : « Au sujet de la piété filiale de Meng Tchouang tzeu, j'ai entendu dire à notre Maître qu'on pouvait aisément imiter [tous les exemples de ce grand préfet], hormis celui qu'il a donné en ne changeant ni les serviteurs ni l'administration de son père. »

Couvreur XIX.18.

The filial piety of Mang Chwang:– by Tsang Shan.
The philosopher Tsang said, "I have heard this from our Master:– 'The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

Legge XIX.18.

Tseng Tzu said, 'I have heard the Master say that other men could emulate everything Meng Chuang Tzu did as a good son with the exception of one thing: he left unchanged both in his father's officials and his father's policies, and this was what was difficult to emulate.'

Lau [19:18]

孟氏使陽膚為士師、問於曾子。曾子曰‘上失其道、民散久矣、如得其情、則哀矜而勿喜’

原文 503

Iang Fou, ayant été nommé directeur des tribunaux par le chef de la famille Meng, demanda des conseils à son maître Tseng tzeu. Tseng tzeu lui dit : « Ceux qui dirigent la société, s'écartant du droit chemin, depuis longtemps le peuple se divise1. Si tu élucides [une affaire], fais-le avec compassion pour les coupables, et ne te réjouis pas2. »

Couvreur XIX.19.

How a criminal judge should cherish compassion in his administration of justice:– by Tsang Shan.
The chief of the Mang family having appointed Yang Fû to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, "The rulers have failed in their duties, and the people consequently have been disorganized, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

Legge XIX.19.

The Meng Family appointed Yang Fu as judge and he sought the advice of Tseng Tzu. Tseng Tzu said, 'Those in authority have lost the Way and the common people have, for long, been rootless. If you succeed in extracting the truth from them, do not congratulate yourself on this but have compassion on them.'

Lau [19:19]

子貢曰‘紂之不善、不如是之甚也。是以君子惡居下流、天下之惡皆歸焉’

原文 504

Tzeu koung dit : « La scélératesse de l'empereur Tcheou n'a pas été si extrême qu'on le dit. L'homme honorable craint beaucoup de demeurer en aval du courant, là où les miasmes du monde se déversent. »

Couvreur XIX.20.

The danger of a bad name:– by Tsze-kung.
Tsze-kung said, "Châu's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him."

Legge XIX.20.

Tzu-kung said, 'Chou was not as wicked as all that. That is why the gentleman hates to dwell downstream for it is there that all that is sordid in the Empire finds its way.'

Lau [19:20]

子貢曰‘君子之過也、如日月之食焉。過也、人皆見之、更也、人皆仰之’

原文 505

Tzeu koung dit : « Les fautes d'un homme honorable sont comme les éclipses du soleil et de la lune. Quand il s'égare, tous les yeux le voient. Quand il se corrige, tous les regards le contemplent. » ,

Couvreur XIX.21.

The superior man does not conceal his errors, nor persist in them:– by Tsze-kung.
Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

Legge XIX.21.

Tzu-kung said, 'The gentleman's errors are like an eclipse of the sun and moon in that when he errs the whole world sees him doing so and when he reforms the whole world looks up to him.'

Lau [19:21]

衛公孫朝問於子貢曰‘仲尼焉學’
子貢曰‘文武之道、未墜於地、在人。賢者識其大者、不賢者識其小者、莫不有文武之道焉。夫子焉不學、而亦何常師之有’

原文 506

Koung suenn Tch'ao1 de Wei demanda à Tzeu koung de quel maître Confucius tenait ses connaissances. Tzeu koung répondit : « Les institutions des rois Wenn et Ou ne sont pas encore tombées dans l'oubli ; elles vivent toujours dans la mémoire des hommes. Les sages en ont appris les grands principes. Les moins sages en ont appris quelques principes mineurs. Les enseignements des rois Wenn et Ou subsistent encore partout. Comment mon Maître ne les aurait-il pas étudiés ? Et quel besoin aurait-il de s'attacher à un maître déterminé ? »

Couvreur XIX.22.

Confucius's sources of knowledge were the recollections and traditions of the priciples of Wan and Wû:– by Tsze-kung.
1. Kung-sun Ch'âo of Wei asked Tsze-kung, saying. "From whom did Chung-nî get his learning?"
2. Tsze-kung replied, "The doctrines of Wan 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 Wan 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?"

Legge XIX.22.

Kung-sun Ch'ao of Wei asked Tzu-kung, 'From whom did Chung- ni learn?' Tzu-kung said, 'The way of King Wen and King Wu has not yet fallen to ground but is still to be found in men. There is no man who does not have something of the way of Wen and Wu in him. Superior men have got hold of what is of major significance while inferior men have got hold of what is of minor significance. From whom, then, does the Master not learn? Equally, how could there be such a thing as a constant teacher for him?'

Lau [19:22]

叔孫武叔語大夫於朝曰‘子貢賢於仲尼’
子服景伯以告子貢。子貢曰‘譬之宮牆、賜之牆也及肩、窺見屋家之好、夫子之牆數仞、不得其門而入、不見宗廟之美、百官之富。得其門者或寡矣、夫子之云、不亦宜乎’

原文 507

Chou suenn Ou chou1 dit aux grands préfets réunis dans le palais du prince : « Tzeu koung est plus sage que Confucius. » Tzeu fou King pe2 rapporta cette parole a Tzeu koung. Tzeu koung répondit : « Permettez-moi de nous comparer aux murs d'enceinte d'une maison. Mon mur ne s'élève qu'à la hauteur des épaules d'un homme. Chacun peut regarder et voir du dehors tout ce que la maison a de beau. Le mur du Maître est plusieurs fois plus haut que la taille d'un homme. À moins de trouver la porte du palais et d'y entrer, on ne voit pas la magnificence du temple des ancêtres ni l'appareil pompeux des officiers. Peu savent en trouver la porte. L'assertion de Chou suenn Ou chou n'est-elle pas contraire à la vérité ? »

Couvreur XIX.23.

Tsze-kung repudiates being thought superior to Confucius, and, by the comparison of a house and wall, shows how ordinary people could not understand the Master.
1. Shû-sun Wû-shû observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-nî."
2. 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.
3. "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.
4. "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?"

Legge XIX.23.

Shu-sun Wu-shu said to the Counsellors at court, 'Tzu-kung is superior to Chung-ni.' This was reported to Tzu-kung by Tzu-fu Ching-po.
Tzu-kung said, 'Let us take outer walls as an analogy. My walls are shoulder high so that it is possible to peer over them and see the beauty of the house. But the Master's walls are twenty or thirty feet high so that, unless one gains admittance through the gate, one cannot see the magnificence of the ancestral temples or the sumptuousness of the official buildings. Since those who gain admittance through the gate are, shall we say, few, is it any wonder that the gentleman should have spoken as he did?'

Lau [19:23]

叔孫武叔毀仲尼。子貢曰‘無以為也、仲尼不可毀也。他人之賢者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉。人雖欲自絕、其何傷於日月乎、多見其不知量也’

原文 508

Chou suenn Ou chou dépréciait Confucius. Tzeu koung dit : « Toutes ses paroles n'auront aucun effet. La détraction ne saurait diminuer la réputation de Tchoung gni. La sagesse des autres hommes est comme une colline ou un monticule qu'il est possible de gravir. Tchoung gni est comme le soleil et la lune ; personne ne peut s'élever au-dessus de lui. Quand même on se séparerait de lui en rejetant sa doctrine, quel tort ferait-on à celui qui brille comme le soleil et la lune ? On montrerait seulement qu'on ne se connaît pas soi-même. »

Couvreur XIX.24.

Confucius is like the sun or moon, high above the reach of depreciation:– by Tsze-kung.
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.

Legge XIX.24.

Shu-sun Wu-shu made defamatory remarks about Chung-m. Tzu- kung said, 'He is simply wasting his time. Chung-ni cannot be defamed. In other cases, men of excellence are like hills which one can climb over. Chung-ni is like the sun and the moon which one has no way of climbing over. Even if someone wanted to cut himself off from them, how could this detract from the sun and the moon? It would merely serve the more to show that he did not know his own measure.'

Lau [19:24]

陳子禽謂子貢曰‘子為恭也、仲尼豈賢於子乎’
子貢曰‘君子一言以為知、一言以為不知、言不可不慎也、夫子之不可及也、猶天之不可階而升也。夫子之得邦家者。所謂“立之斯立、道之斯行、綏之斯來、動之斯和。其生也榮、其死也哀”、如之何其可及也’

原文 509

Tch'enn Tzeu k'in dit à Tzeu koung : « C'est par modestie que vous mettez Tchoung gni au-dessus de vous. Est-ce qu'il est plus sage que vous ? » Tzeu koung répondit : « L'homme honorable peut, d'une parole, manifester son savoir ou révéler son ignorance. Ainsi ne peut-il parler sans circonspection. Personne ne peut égaler notre Maître, de même que personne ne peut s'élever jusqu'au ciel avec une échelle. Si notre Maître avait eu un État à gouverner, il aurait, comme on dit, relevé [le peuple], et [le peuple] se serait levé. Il l'aurait mené sur la Voie, et celui-ci aurait marché ; il lui aurait procuré la paix, et celui-ci l'aurait rejoint ; il l'aurait mis à l'œuvre, et celui-ci lui aurait répondu ; il aurait été honoré pendant sa vie, et pleuré après sa mort. Qui peut l'égaler ? »

Couvreur XIX.25.

Confucius can be no more equalled than the heavens can be climbed:– by Tsze-kung.
1. Ch'an Tsze-ch'in, addressing Tsze-kung, said, "You are too modest. How can Chung-nî be said to be superior to you?"
2. 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.
3. "Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.
4. "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?"

Legge XIX.25.

Ch'en Tzu-ch 'in said to Tzu-kung, 'You are just being respectful, aren't you? Surely Chung-ni is not superior to you.
Tzu-kung said, 'The gentleman is judged wise by a single word he utters; equally, he is judged foolish by a single word he utters. That is why one really must be careful of what one says. The Master cannot be equalled just as the sky cannot be scaled. Were the Master to become the head of a state or a noble family, he would be like the man described in the saying: he only has to help them stand and they will stand, to guide them and they will walk, to bring peace to them and they will turn to him, to set them tasks and they will work in harmony. In life he is honoured and in death he will be mourned. How can he be equalled?'

Lau [19:25]