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日系精致美女的漂亮生活照2

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The Master said, “A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P’ang.”

The Master said, “The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-which one of these things belongs to me?”The Master said, “The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude.”

When the Master was unoccupied with business, his manner was easy, and he looked pleased.

The Master said, “Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau.”The Master said, “Let the will be set on the path of duty.

“Let every attainment in what is good be firmly grasped.

“Let perfect virtue be accorded with.

“Let relaxation and enjoyment be found in the polite arts.”

The Master said, “From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.”The Master said, “I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.”

When the Master was eating by the side of a mourner, he never ate to the full.

He did not sing on the same day in which he had been weeping.

The Master said to Yen Yuan, “When called to office, to undertake its duties; when not so called, to he retired;-it is only I and you who have attained to this.”

Tsze-lu said, “If you had the conduct of the armies of a great state, whom would you have to act with you?”

The Master said, “I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.”

The Master said, “If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love.”

The things in reference to which the Master exercised the greatest caution were-fasting, war, and sickness.

When the Master was in Ch’i, he heard the Shao, and for three months did not know the taste of flesh. “I did not think’” he said, “that music could have been made so excellent as this.”Yen Yu said, “Is our Master for the ruler of Wei?” Tsze-kung said, “Oh! I will ask him.”

He went in accordingly, and said, “What sort of men were Po-i and Shu-ch’i?” “They were ancient worthies,” said the Master. “Did they have any repinings because of their course?” The Master again replied, “They sought to act virtuously, and they did so; what was there for them to repine about?” On this, Tsze-kung went out and said, “Our Master is not for him.”

The Master said, “With coarse rice to eat, with water to drink, and my bended arm for a pillow;-I have still joy in the midst of these things. Riches and honors acquired by unrighteousness, are to me as a floating cloud.”

The Master said, “If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults.”The Master’s frequent themes of discourse were-the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.

The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him.

The Master said, “Why did you not say to him,-He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?”

The Master said, “I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.”

The subjects on which the Master did not talk, were-extraordinary things, feats of strength, disorder, and spiritual beings.

The Master said, “When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.”

The Master said, “Heaven produced the virtue that is in me. Hwan T’ui-what can he do to me?”

The Master said, “Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples; that is my way.”There were four things which the Master taught,-letters, ethics, devotion of soul, and truthfulness.The Master said, “A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me.”

The Master said, “A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me.

“Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease:-it is difficult with such characteristics to have constancy.”

The Master angled,-but did not use a net. He shot,-but not at birds perching.The Master said, “There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory: this is the second style of knowledge.”

It was difficult to talk profitably and reputably with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.The Master said, “I admit people’s approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct.”

The Master said, “Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.”

The minister of crime of Ch’an asked whether the duke Chao knew propriety, and Confucius said, “He knew propriety.”

Confucius having retired, the minister bowed to Wu-ma Ch’i to come forward, and said, “I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of WU, of the same surname with himself, and called her,-’The elder Tsze of Wu.’ If the prince knew propriety, who does not know it?”

Wu-ma Ch’i reported these remarks, and the Master said, “I am fortunate! If I have any errors, people are sure to know them.”When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

The Master said, “In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.”

The Master said, “The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.” Kung-hsi Hwa said, “This is just what we, the disciples, cannot imitate you in.”

The Master being very sick, Tsze-lu asked leave to pray for him. He said, “May such a thing be done?” Tsze-lu replied, “It may. In the Eulogies it is said, ’Prayer has been made for thee to the spirits of the upper and lower worlds.’” The Master said, “My praying has been for a long time.”

The Master said, “Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.”

The Master said, “The superior man is satisfied and composed; the mean man is always full of distress.”

The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.

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The Master said, “There is Yung!-He might occupy the place of a prince.”

Chung-kung asked about Tsze-sang Po-tsze. The Master said, “He may pass. He does not mind small matters.”

Chung-kung said, “If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easymode of procedure excessive?”

The Master said, “Yung’s words are right.”

The Duke Ai asked which of the disciples loved to learn.

Confucius replied to him, “There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.”

Tsze-hwa being employed on a mission to Ch’i, the disciple Zan requested grain for his mother. The Master said, “Give her a fu.” Yen requested more. “Give her a yi,” said the Master. Yen gave her five ping.The Master said, “When Ch’ih was proceeding to Ch’i, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich.”

Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.

The Master said, “Do not decline them. May you not give them away in the neighborhoods, hamlets, towns, and villages?”

The Master, speaking of Chung-kung, said, “If the calf of a brindled cow be red and homed, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?”

The Master said, “Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.”

Chi K’ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, “Yu is a man of decision; what difficulty would he find in being an officer of government?” K’ang asked, “Is Ts’ze fit to be employed as an officer of government?” and was answered, “Ts’ze is a man of intelligence; what difficulty would he find in being an officer of government?” And to the same question about Ch’iu the Master gave the same reply, saying, “Ch’iu is a man of various ability.”The chief of the Chi family sent to ask Min Tsze-ch’ien to be governor of Pi. Min Tszech’ien said, “Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan.”

Po-niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, “It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!”

The Master said, “Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!”

Yen Ch’iu said, “It is not that I do not delight in your doctrines, but my strength is insufficient.” The Master said, “Those whose strength is insufficient give over in the middle of the way but now you limit yourself.”

The Master said to Tsze-hsia, “Do you be a scholar after the style of the superior man, and not after that of the mean man.”

Tsze-yu being governor of Wu-ch’ang, the Master said to him, “Have you got good men there?” He answered, “There is Tan-t’ai Miehming, who never in walking takes a short cut, and never comes to my office, excepting on public business.”

The Master said, “Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, “It is not that I dare to be last. My horse would not advance.”

The Master said, “Without the specious speech of the litanist T’o and the beauty of the prince Chao of Sung, it is difficult to escape in the present age.”

The Master said, “Who can go out but by the door? How is it that men will not walk according to these ways?”

The Master said, “Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue.”

The Master said, “Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.”

The Master said, “They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.”

The Master said, “To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.”

Fan Ch’ih asked what constituted wisdom. The Master said, “To give one’s self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.” He asked about perfect virtue. The Master said, “The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;-this may be called perfect virtue.”

The Master said, “The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived.”The Master said, “Ch’i, by one change, would come to the State of Lu. Lu, by one change, would come to a State where true principles predominated.”

The Master said, “A cornered vessel without corners-a strange cornered vessel! A strange cornered vessel!”

Tsai Wo asked, saying, “A benevolent man, though it be told him,-’There is a man in the well” will go in after him, I suppose.” Confucius said, “Why should he do so?” A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be fooled.”

The Master said, “The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.”

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master swore, saying, “Wherein I have done improperly, may Heaven reject me, may Heaven reject me!”

The Master said, “Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.”

Tsze-kung said, “Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?” The Master said, “Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this.

“Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

“To be able to judge of others by what is nigh in ourselves;-this may be called the art of virtue.”

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