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Lun Yu Introduction Table of content – The Analects of Confucius

The Master discusses with his disciples and unveil his preoccupations with society. Tr. Legge (en), Lau (en) and Couvreur (fr).

Lunyu VIII. 1. (189)

The exceeding virtue of T'âi-po.
The Master said, "T'âi-po may be said to have reached the highest point of virtuous action. Thrice he declined the kingdom, and the people in ignorance of his motives could not express their approbation of his conduct."

Legge VIII.1.

The Master said, 'Surely T'ai Po can be said to be of the highest virtue. Three times he abdicated his right to rule over the Empire, and yet he left behind nothing the common people could acclaim.'

Lau [8:1]

Le Maître dit : « T'ai pe doit être considéré comme un homme d'une Vertu très parfaite. Par trois fois il a cédé résolument l'empire, et il n'a pas laissé au peuple la possibilité de célébrer son désintéressement. » Anciennement, T'ai wang, prince de Tcheou, eut trois fils, dont l'aîné fut nommé T'ai pe, le second Tchoung ioung, et le troisième Ki li. Ki li eut pour fils Tch'ang, qui devint le roi Wenn. T'ai wang, voyant que Wenn possédait la Vertu, résolut de léguer la dignité de prince à Ki li, afin qu'elle passât à Wenn. T'ai pe ayant connu l'intention de son père, aussitôt, sous prétexte d'aller cueillir des plantes médicinales, s'en alla avec son frère cadet Tchoung ioung, et se retira au milieu des tribus barbares du midi. Alors T'ai wang transmit sa principauté à Ki li. Plus tard, le roi Ou (fils du roi Wenn) gouverna tout l'empire. Si l'on considère la conduite de T'ai pe comme elle parut aux yeux de ses contemporains, il n'a cédé qu'une principauté (la principauté de Tcheou). Mais si on la considère avec les connaissances actuelles, on voit qu'il a réellement refusé l'empire et l'a cédé au fils de son frère. Après l'avoir cédé, il s'est caché, il a disparu, il n'est pas resté trace de lui. Pour cette raison, le peuple n'a pu célébrer ses louanges. T'ai pe a enseveli dans l'ombre sa personne et son nom ; il a fait en sorte d'oublier le monde et d'en être oublié. C'est le plus haut degré de la Vertu. (Tchou Hsi)

Couvreur VIII.1.

1. Nabi bersabda, "Sungguh sempurna Kebajikan Tai-bo ; tiga kali ia rela melepaskan haknya sebagai seorang putera makhkota. Maka rakyat tidak mengerti bagaimana harus memujinya."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 2. (190)

The value of the rules of propriety; and of example in those in high stations.
1. The Master said, "Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.
2. "When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. When old friends are not neglected by them, the people are preserved from meanness."

Legge VIII.2.

The Master said, 'Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forth- right he will become intolerant.1 'When the gentleman feels profound affection for his parents, the common people will be stirred to benevolence. When he does not forget friends of long standing, the common people will not shirk their obligations to other people.'

Lau [8:2]

Le Maître dit : « Sans civilité la politesse devient laborieuse, la circonspection craintive, le courage rebelle, la franchise offensante. Que le prince remplisse avec zèle ses devoirs envers ses proches, et le peuple sera mû par le bien. Que le prince n'abandonne pas ses anciens amis, et le peuple ne sera pas négligent. »

Couvreur VIII.2.

2. a. Nabi bersabda, "Melakukan hormat tanpa tertib Kesusilaan, akan menjadikan orang repot. Berhati-hati tanpa tertib Kesusilaan, akan menjadikan orang serba takut. Berani tanpa tertib Kesusilaan, akan menjadikan orang suka mengacau. Dan jujur tanpa tertib Kesusilaan, akan menjadikan orang berlaku kasar."
b. "Maka seorang pembesar bila benar-benar dapat melakukan tugas di dalam keluarganya, rakyat akan timbul peri Cinta Kasihnya ; bila tidak dilupakan sahabat-sahabat lamanya, rakyat tidak tawar perasaan hatinya."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 3. (191)

The philosopher Tsang's filial piety seen in his care of his person.
The philosopher Tsang being ill, he cared to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice, I and so have I been. Now and hereafter, I know my escape from all injury to my person. O ye, my little children."

Legge VIII.3.

When he was seriously ill Tseng Tzu summoned his disciples and said, 'Take a look at my hands. Take a look at my feet. The Odes say,
In fear and trembling,
As if approaching a deep abyss,
As if walking on thin ice.
Only now am I sure of being spared, my young friends.'

Lau [8:3]

Tseng tzeu, sur le point de mourir, appela ses disciples et leur dit : « Découvrez mes pieds et mes mains1. On lit dans le Livre des Odes : “Tremblant et prenant garde, comme au bord d'un gouffre profond, comme marchant sur une glace très mince2.” À présent je sais que j'y ai échappé, ô mes enfants. » Un fils doit rendre entier à la terre ce que ses parents lui ont donné entier, et ne pas les déshonorer en laissant endommager son corps. Sans doute, la principale obligation d'un bon fils est de se bien conduire, de faire honneur à ses parents en rendant son nom illustre ; mais celui qui sait conserver ses membres intacts sait aussi mener une vie irréprochable. S'il n'est pas permis de laisser perdre l'intégrité de son corps, à plus forte raison est-il blâmable de déshonorer ses parents par sa mauvaise conduite. (Tchou Hsi)

1. Et voyez que j'ai conservé tous mes membres dans leur intégrité.
2. C'est ainsi que j'ai pris soin de mon corps. Cf Livre des Odes, n° 195 (MBC).

Couvreur VIII.3.

3. a. Tatkala Zeng-zi sakit, dikumpulkan murid-muridnya, lalu berkata, "Singkaplah selimut kakiku, singkaplah selimut tanganku (lihat baik-baik) !".
b. "Didalam Kitab Sanjak, tertulis, "Hati-hatilah, was-waslah seolah-olah berjalan di tepi jurang yang dalam, seolah-olah berdiri menginjak lapisan es yang tipis." Sekarang dan selanjutnya sudah bebaslah aku dari tanggung jawab atas tubuhku. Ingatlah ini , hai anak-anakku !"
Matakin-Indonesia – 2008/12/07
[Xref] Lunyu VIII. 3. quotes Shijing II. 5. (195)
gbog – Shijing 195 – 2005/12/02

Lunyu VIII. 4. (192)

The philosopher Tsang's dying counsels to a man of high rank.
1. The philosopher Tsang being ill, Meng Chang went to ask how he was.
2. Tsang said to him, "When a bird is about to die, its notes are mournful; when a man is about to die, his words are good.
3. "There are three principles of conduct which the man of high rank should consider specially important:– that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them."

Legge VIII.4.

Tseng Tzu was seriously ill. When Meng Ching Tzu visited him, this was what Tseng Tzu said,
'Sad is the cry of a dying bird;
Good are the words of a dying man. There are three things which the gentleman values most in the Way: to stay clear of violence by putting on a serious countenance, to come close to being trusted by setting a proper expression on his face, and to avoid being boorish and unreasonable by speaking in proper tones. As for the business of sacrificial vessels, there are officials responsible for that.'

Lau [8:4]

Tseng tzeu mourant reçut la visite de Meng King tzeu1. Prenant la parole, il lui dit : « L'oiseau qui va mourir crie d'une voix plaintive ; quand un homme va mourir ses paroles sont authentiques. Un homme honorable a surtout soin de trois choses : éviter la violence et l'insolence dans ses attitudes et dans ses gestes, garder une expression qui inspire confiance, prendre un ton dénué de vulgarité et de bassesse. Pour ce qui est des vases rituels de bambou ou de bois, il y a des officiers pour en prendre soin. »

1. Grand préfet dans la principauté de Lou.

Couvreur VIII.4.

4. a Tatkala Zeng-zi sakit. Meng Jing-zi menengoknya.
b. Zeng-zi berkata, "Burung yang akan mati terdengar sedih suaranya ; sedang orang yang akan mati, baik kata-katanya".
c. Seorang Junzi menjunjung tiga syarat hidup di dalam Jalan Suci. Di dalam sikap dan lakunya, ia menjauhkan sikap congkak dan angkuh ; pada wajahnya selalu menunjukkan sikap Dapat Dipercaya dan di dalam percakapannya selalu ramah tamah serta menjauhi kata-kata kasar."
d. "Mengenai alat perlengkapan upacara sembahyang tidak perlu engkau turut campur, karena sudah ada yang mengurus."
Matakin-Indonesia – 2008/12/07
4. a. Tatkala Zeng-zi sakit, Meng Jing-zi menengoknya.
b. Zeng-zi berkata, "Burung yang akan mati terdengar sedih suaranya ; sedang orang yang akan mati, baik kata-katanya."
c. "Seorang Junzi menjunjung tiga syarat hidup di dalam Jalan Suci. Di dalam sikap dan lakunya, ia menjauhkan sikap congkak dan angkuh ; pada wajahnya selalu menunjukkan sikap Dapat Dipercaya dan di dalam percakapannya selalu ramah tamah serta menjauhi kata-kata yang kasar".
Matakin-Indonesia – 2008/12/07
si jin xin xiao should be si jin xin yi. [corrected, thanks]
David – 2004/11/02

Lunyu VIII. 5. (193)

The admirable simplicity and freedom from egotism of a friend of the philosopher Tsang.
The philosopher Tsang said, "Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation; formerly I had a friend who pursued this style of conduct."

Legge VIII.5.

Tseng Tzu said, 'To be able yet to ask the advice of those who are not able. To have many talents yet to ask the advice of those who have few. To have yet to appear to want. To be full yet to appear empty. To be transgressed against yet not to mind. It was towards this end that my friend used to direct his efforts.'

Lau [8:5]

Tseng tzeu dit : « Être habile, et interroger ceux qui ne le sont pas, avoir beaucoup, et interroger ceux qui ont peu, faire passer son acquis pour du non-acquis, et sa plénitude pour du vide ; recevoir des offenses sans les contester, j'avais autrefois un ami qui agissait ainsi1. »

1. Traditionnellement, il s'agirait de Ien Iuen.

Couvreur VIII.5.

5. Zeng-zi berkata, "Cakap, tetapi suka bertanya kepada yang tidak cakap ; berpengetahuan luas tetapi suka bertanya kepada yang kurang pengetahuan ; berkepandaian tetapi kelihatan tidak ; berisi tetapi nampak kosong ; tidak mendendam atas perbuatan orang lain ; dahulu aku mempunyai seorang teman yang dapat melakukan ini."
Matakin-Indonesia – 2008/12/07
自分の才能はひけらかさず、自分より才能のない者にも意見を求める。まは、自分の知識はひけらかさず、自分より知識のない者にも教えを受ける。
Anon. – 2006/12/05

Lunyu VIII. 6. (194)

A combination of talents and virtue constituting a Chün-tsze.
The philosopher Tsang said, "Suppose that there is an individual who can be entrusted with the charge of a young orphan prince, and can be commissioned with authority over a state of a hundred lî, and whom no emergency however great can drive from his principles:– is such a man a superior man? He is a superior man indeed."

Legge VIII.6.

Tseng Tzu said, 'If a man can be entrusted with an orphan six ch'ih tall, and the fate of a state one hundred li square, without his being deflected from his purpose even in moments of crisis, is he not a gentleman? He is, indeed, a gentleman.'

Lau [8:6]

Tseng tzeu dit : « Un homme à qui l'on peut confier la tutelle d'un jeune prince haut de six pieds1 et le gouvernement d'un État ayant cent stades d'étendue, et qui, au moment d'un grand trouble ou d'une révolution, reste fidèle à son devoir, un tel homme n'est-il pas un homme honorable ? Certainement il l'est. »

1. Un mètre quarante-quatre (MBC).

Couvreur VIII.6.

6. Zeng-zi berkata, "Seorang yang dapat diserahi mengasuh anak yatim piatu, dapat menunaikan tugas negara di tempat yang beratus li jauhnya, dan di dalam menjumpai kesulitan tidak goncang hatinya, bukankah ia seorang Junzi ? Sungguh ia seorang Junzi !"
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 7. (195)

The necessity to the officer of compass and vigor of mind.
1. The philosopher Tsang said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.
2. "Perfect virtue is the burden which he considers it is his to sustain;– is it not heavy? Only with death does his course stop;– is it not long?

Legge VIII.7.

Tseng Tzu said, 'A Gentleman must be strong and resolute, for his burden is heavy and the road is long. He takes benevolence as his burden. Is that not heavy? Only with death does the road come to an end. Is that not long?'

Lau [8:7]

Tseng tzeu dit : « Un gentilhomme doit être robuste et courageux. Le fardeau est lourd, et le voyage long. Son fardeau, c'est la pratique de la vertu d'humanité ; n'est-ce pas lourd ? Son voyage ne finira qu'après la mort ; n'est-ce pas long ? »

Couvreur VIII.7.

7. a. Zeng-zi berkata, "Seorang siswa tidak boleh tidak berhati luas dan berkemauan keras, karena beratlah bebannya dan jauhlah perjalanannya."
b. "Cinta Kasih itulah bebannya, bukankah berat ? Sampai mati barulah berakhir, bukankah jauh ?"
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 8. (196)

The effects of poetry, proprieties, and music.
1. The Master said, "It is by the Odes that the mind is aroused.
2. "It is by the Rules of Propriety that the character is established.
3. "It is from Music that the finish is received."

Legge VIII.8.

The Master said, 'Be stimulated by the Odes, take your stand on the rites and be perfected by music.'

Lau [8:8]

Le Maître dit : « S'éveiller par la lecture des Odes, s'affermir par les rites, et s'accomplir par la musique. »

Couvreur VIII.8.

8. a. Nabi bersabda, "Bangunkan hatimu dengan Sanjak."
b. "Tegakkan pribadimu dengan Kesusilaan."
c. "Sempurnakan dirimu dengan Musik."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 9. (197)

What may, and what may not be attained to with the people.
The Master said, "The people may be made to follow a path of action, but they may not be made to understand it."

Legge VIII.9.

The Master said, 'The common people can be made to follow a path but not to understand it.'

Lau [8:9]

Le Maître dit : « On peut amener le peuple à faire ce qu'il doit ; mais on ne peut lui en faire connaître le pourquoi. »

Couvreur VIII.9.

9. Nabi bersabda, Apa yang boleh bagi rakyat, biarlah dilaksanakan, yang tidak boleh, biarlah diketahui."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 10. (198)

Different causes of insubordination;– a lesson to rulers.
The Master said, "The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to an extreme."

Legge VIII.10.

The Master said, 'Being fond of courage while detesting poverty will lead men to unruly behaviour. Excessive detestation of men who are not benevolent will provoke them to unruly behaviour.'

Lau [8:10]

Le Maître dit : « Celui qui aime à montrer de la bravoure et supporte avec peine sa pauvreté causera du désordre. Si un homme, qui n'est pas pleinement humain, se voit trop détesté, il tombera dans le désordre. »

Couvreur VIII.10.

10. Nabi bersabda, "Seorang yang menyukai keberanian tetapi takut sengsara, akan menjadi pengacau. Yang tidak berperi Cinta Kasih bila terlalu dibenci iapun akan menjadi pengacau."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 11. (199)

The worthlessness of talent without virtue.
The Master said, "Though a man have abilities as admirable as those of the duke of Châu, yet if he be proud and niggardly, those other things are really not worth being looked at."

Legge VIII.11.

The Master said, 'Even with a man as gifted as the Duke of Chou, if he was arrogant and miserly, then the rest of his qualities would not be worthy of admiration.'

Lau [8:11]

Le Maître dit : « Un homme eût-il les belles qualités de Tcheou koung, s'il est orgueilleux et avare, rien en lui ne mérite d'être regardé. »

Couvreur VIII.11.

11. Nabi bersabda, "Biar mempunyai kepandaian seperti Pangeran Zhou, bila ia sombong dan tamak, sesungguhnya belum patut dipandang."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 12. (200)

How quickly learning makes men good.
The Master said, "It is not easy to find a man who has learned for three years without coming to be good."

Legge VIII.12.

The Master said, 'It is not easy to find a man who can study for three years without thinking about earning a salary.'

Lau [8:12]

Le Maître dit : « Il est rare de trouver un homme qui se livre trois ans à l'étude, sans avoir en vue un salaire. » Maître Iang dit : « Tzeu tchang, malgré toute sa sagesse, fut convaincu de convoiter les revenus attachés aux charges ; à plus forte raison, ceux qui lui sont inférieurs. » (Tchou Hsi)

Couvreur VIII.12.

12. Nabi bersabda, "Orang yang setelah belajar tiga tahun tanpa sedikitpun mengingat akan hadiahnya, sesungguhnya jarang didapat."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 13. (201)

The qualifications of an officer, who will always act right in accepting and declining office.
1. The Master said, "With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course.
2. "Such a one will not enter a tottering state, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed.
3. "When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of."

Legge VIII.13.

The Master said, 'Have the firm faith to devote yourself to learning, and abide to the death in the good way. Enter not a state that is in peril; stay not in a state that is in danger. Show yourself when the Way prevails in the Empire, but hide yourself when it does not. It is a shameful matter to be poor and humble when the Way prevails in the state. Equally, it is a shameful matter to be rich and noble when the Way falls into disuse in the state.'

Lau [8:13]

Le Maître dit : « Adonnez-vous à l'étude avec une foi profonde, conservez [la bonne voie] jusqu'à la mort ; n'entrez pas dans un pays troublé ; ne demeurez pas dans un État en rébellion. Si le monde suit la Voie, montrez-vous1, sinon cachez-vous. Si le pays suit la Voie, ayez honte de n'avoir ni richesses ni honneurs. Mais s'il ne la suit pas, ayez honte d'en avoir. »

1. On peut et on doit accepter une charge, dans l'intérêt de l'empereur et du peuple.

Couvreur VIII.13.

13. a. Nabi bersabda, "Hanya orang yang benar-benar dengan penuh kepercayaan suka belajar, baharulah ia dapat memuliakan Jalan Suci hingga matinya."
b. "Ia tidak masuk ke tempat yang berbahaya. Ia tidak mau berdiam di tempat yang kacau balau. Bila dunia dalam Jalan Suci ia keluar menunaikan tugas ; bila dunia ingkar dari Jalan Suci, ia menyembunyikan diri."
c. "Bila negara di dalam Jalan Suci, ia merasa malu hidup sengsara dan hina ; tetapi bila negara ingkar dari Jalan Suci, ia merasa malu hidup kaya dan mulia."
Matakin-Indonesia – 2008/12/07
O Mestre disse « quando a uma fé sincera se unifica o amor pelo aprender mantendo-se firme(1) até à morte, desta forma o ser se aperfeiçoa na maravilha do caminhar na Via.

Um ser como este nunca entra num estado em perigo(2) nem se mantém num país desorganizado. Quando os princípios correctos de governo prevalecem no reino, o ser surge, ao contrário o melhor é esconder-se. É matéria de vergonha ser-se pobre e sem honras num país que segue a Via do mesmo modo que é matéria de vergonha ser-se rico e nobre quando a Via está ausente do governo desse país. »

Notas:
(1) ausente da idéia da morte.
(2) titubeante, periclitante.

Yonathan Hayash
krark_org@netcabo.pt
Yonathan Hayash – 2003/12/04

Lunyu VIII. 14. (202)

Every man should mind his own business.
The Master said, "He who is not in any particular office has nothing to do with plans for the administration of its duties."

Legge VIII.14.

The Master said, 'Do not concern yourself with matters of government unless they are the responsibility of your office.'

Lau [8:14]

Le Maître dit : « Ne cherchez pas à vous immiscer dans les affaires dont vous n'avez pas la charge. »

Couvreur VIII.14.

14. Nabi bersabda, "Kalau tiada atas hal yang berhubungan dengan kedudukanmu, janganlah ikut campur tangan."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 15. (203)

The praise of the music-master Chih.
The Master said, "When the music master Chih first entered on his office, the finish of the Kwan Tsu was magnificent;– how it filled the ears!"

Legge VIII.15.

The Master said, 'When Chih, the Master Musician, begins to play and when the Kuan chu comes to its end, how the sound fills the ear!'

Lau [8:15]

Le Maître dit : « Lorsque le grand maître de musique Tcheu attaquait le chant final, Les Mouettes, quels flots mélodieux emplissaient les oreilles ! »

Couvreur VIII.15.

15. Nabi bersabda, "Guru musik Zhi pada waktu mulai memangku jabatan, telah memainkan lagu Guan Sui denagan akhiran yang sangat megah, merdu memenuhkan telinga."
Matakin-Indonesia – 2008/12/07
雎, not 睢
yves – 2007/12/02

Lunyu VIII. 16. (204)

A lamentation over moral error added to natural defect.
The Master said, "Ardent and yet not upright, stupid and yet not attentive; simple and yet not sincere:– such persons I do not understand."

Legge VIII.16.

The Master said, 'Men who reject discipline and yet are not straight, men who are ignorant and yet not cautious, men who are devoid of ability and yet not trustworthy are quite beyond my understanding.'

Lau [8:16]

Le Maître dit : « L'ambition sans droiture, l'ignorance sans prudence, la naïveté sans bonne foi, cela dépasse mon entendement ! »

Couvreur VIII.16.

16. Nabi bersabda, "Seorang yang hanya berani dan tidak jujur, yang tidak cakap dan tidak hati-hati, yang tidak pandai dan tidak dapat dipercaya. Aku tidak tahu apa yang akan terjadi atas dirinya."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 17. (205)

With what earnestness and continuousness learning should be pursued.
The Master said, "Learn as if you could not reach your object, and were always fearing also lest you should lose it."

Legge VIII.17.

The Master said, 'Even with a man who urges himself on in his studies as though he was losing ground, my fear is still that he may not make it in time.'

Lau [8:17]

Le Maître dit : « Étudiez, comme si vous aviez toujours à acquérir ; et craignez de perdre ce que vous avez acquis. » Celui qui ne progresse pas chaque jour recule chaque jour. (Tchou Hsi)

Couvreur VIII.17.

17. Nabi bersabda, "Di dalam belajar hendaklah seperti engkau tidak dapat mengejar dan khawatir seperti engkau akan kehilangan pula."
Matakin-Indonesia – 2008/12/07
17. Nabi bersabda, "Di dalam belajar hendaklah seperti engkau tidak dapat mengejar dan khawatir seperti engkau akan kehilangan pula."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 18. (206)

The lofty character of Shun and Yü.
The Master said, "How majestic was the manner in which Shun and Yü held possession of the empire, as if it were nothing to them!"

Legge VIII.18.

The Master said, 'How lofty Shun and Yu were in holding aloof from the Empire when they were in possession of it.'

Lau [8:18]

Le Maître dit : « Oh ! suprême grandeur ! Chouenn et Iu ont possédé le monde sans y être attachés. »

Couvreur VIII.18.

18. Nabi bersabda, "Sungguh tinggi dan mulia Raja Shun dan Yu. Meski dunia menjadi miliknya, sedikitpun tidak untuk kesenangan diri sendiri."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 19. (207)

The praise of Yâo.
1. The Master said, "Great indeed was Yâo as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yâo corresponded to it. How vast was his virtue! The people could find no name for it.
2. "How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!"

Legge VIII.19.

The Master said, 'Great indeed was Yao as a ruler! How lofty! It is Heaven that is great and it was Yao who modelled himself upon it. He was so boundless that the common people were not able to put a name to his virtues. Lofty was he in his successes and brilliant was he in his accomplishments!'

Lau [8:19]

Le Maître dit : « Que Iao a été un grand prince ! Quelle suprême grandeur ! Seul le Ciel est grand ; seul Iao l'égalait. Sa majesté était telle que le peuple ne pouvait lui donner de nom. Quelle suprême grandeur dans l'accomplissement de son œuvre ! Quelle splendeur émanait de la culture et des institutions ! »

Couvreur VIII.19.

19. a. Nabi bersabda, "Sungguh besar pribadi Yao sebagai raja, sungguh mulia dia, Hanya Tian Tuhan Yang Maha Esa dan Maha Besar, dan hanya Yao yang dapat mengikutiNya. Sungguh besarlah (Kebajikannya). Maka rakyat tidak tahu bagaimana harus memujinya."
b. "Betapa mulia jasa-jasanya dan adat susila yang diciptakan, sesungguhnya sangat cemerlang."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 20. (208)

The scarcity of men of talent, and praise of the house of Châu.
1. Shun had five ministers, and the empire was well governed.
2. King Wû said, "I have ten able ministers."
3. Confucius said, "Is not the saying that talents are difficult to find, true? Only when the dynasties of T'ang and Yü met, were they more abundant than in this of Châu, yet there was a woman among them. The able ministers were no more than nine men.
4. "King Wan possessed two of the three parts of the empire, and with those he served the dynasty of Yin. The virtue of the house of Châu may be said to have reached the highest point indeed."

Legge VIII.20.

Shun had five officials and the Empire was well governed. King Wu said, 'I have ten capable officials.'
Confucius commented, 'How true it is that talent is difficult to find! The period of T'ang and Yu was rich in talent. With a woman amongst them, there were, in fact, only nine. The Chou continued to serve the Yin when it was in possession of tw0-thirds of the Empire. Its virtue can be said to have been the highest.'

Lau [8:20]

Chouenn n'avait que cinq ministres d'État, et l'empire était bien gouverné. Le roi Ou1 disait : « Je n'ai que dix ministres2. »
Confucius ajoute : « Les hommes de talent sont rares, n'est-il pas vrai ? L'époque de Iao et de Chouenn a été plus florissante que la nôtre3. Cependant elle ne paraît pas l'emporter par le nombre des hommes de talent [car Chouenn n'a trouvé que cinq ministres capables] ; le roi Ou n'a trouvé que neuf hommes, puisque l'un des dix était une femme. Posséder les deux tiers de l'empire, et employer sa puissance au service de la dynastie des [Chang-]In, ce fut la Vertu [suprême] des Tcheou ; ce mérite a été très grand. »

1. Fondateur de la dynastie des Tcheou.
2. Parmi eux il comptait sa femme, l'impératrice I kiang, qui gouvernait la ville impériale.
3. Celle de la dynastie des Tcheou.

Couvreur VIII.20.

20. a. Ada lima orang menteri Raja Shun untuk mengatur dunia.
b. Raja Wu berkata, "Ada 10 orang menteriku yang cakap."
c. Nabi Kongzi bersabda, "Memang sukar mencari orang yang cakap. Bukankah begitu ? Bukankah pada jaman Tang dan Yu merupakan jaman banyak orang pandai ?" (Di antara 10 orang menteri yang dikatakan Raja Wu itu) adalah seorang wanita, jadi hanya ada 9 orang laki-laki yang cakap."
d. "Pada waktu itu Raja Wen (ayah Raja Wu) telah menguasai dua per tiga dunia, tetapi ia tetap mengabdi setia kepada Kerajaan Yin. Kebajikan yang dilaksanakan Kerajaan Zhou (oleh Raja Wen) sesungguhnya sudah mencapai puncak Kebajikan."
Matakin-Indonesia – 2008/12/07

Lunyu VIII. 21. (209)

The praise of Yü.
The Master said, "I can find no flaw in the character of Yü. He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low, mean house, but expended all his strength on the ditches and water channels. I can find nothing like a flaw in Yü."

Legge VIII.21.

The Master said, 'With Yu I can find no fault. He ate and drank the meanest fare while making offerings to ancestral spirits and gods with the utmost devotion proper to a descendant. He wore coarse clothes while sparing no splendour in his robes and caps on sacrificial occasions. He lived in lowly dwellings while devoting all his energy to the building of irrigation canals. With Yu I can find no fault.'

Lau [8:21]

Le Maître dit : « Je ne découvre aucune faille chez l'empereur Iu. Sa nourriture et sa boisson étaient fort simples, mais ses offrandes aux esprits manifestaient la plus parfaite piété filiale. Ses vêtements ordinaires étaient grossiers, mais sa robe et son bonnet de cérémonie étaient magnifiques. Son habitation et ses chambres étaient humbles, mais il donnait tous ses soins aux canaux d'irrigation. Je ne trouve aucune faille chez l'empereur Iu. »

Couvreur VIII.21.

21. Nabi bersabda, "Tentang Raja Yu sesungguhnya tiada yang dapat Kucela. Makan minumnya sangat sederhana, tetapi di dalam sembahyang kepada leluhur dan Tuhan Yang Maha Rokh dapat berlaku bakti benar. Pakaiannya sangat sederhana, tetapi waktu menjalankan upacara sembahyang, ia mengenakan pakaian dan topi yang sangat indah. Istananya sangat sederhana, tetapi dengan sepenuh tenaga ia mengatur saluran-saluran air. Sesungguhnyalah tiada yang dapat Kucela tentang Raja Yu."
Matakin-Indonesia – 2008/12/07
Chinese landscape on plate (56)

The Analects of Confucius – Lun Yu VIII – Chinese on/offFrançais/English
Alias the Lunyu, the Lun Yü, the Analects, les Entretiens du maître avec ses disciples.

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