Le Maître échange propos, anecdotes, brèves paraboles et maximes avec ses disciples. Tr. Couvreur (fr), Legge (en) et Lau (en).
Le Maître dit : « En ce qui concerne les rites et la musique, les Anciens passent pour des hommes peu civilisés, et les modernes, pour des hommes raffinés. Dans la pratique, j'imite les Anciens. » Confucius appelle Anciens les hommes qui vivaient au temps des rois Wenn, Ou, Tch'eng et K'ang ; et modernes, ceux qui vivaient dans les derniers temps de la dynastie des Tcheou. Chez les Anciens, les rites et la musique étaient parfaits et pour le fond et pour la forme. Au temps de Confucius, ils étaient considérés comme trop simples, et les Anciens eux-mêmes passaient pour des hommes grossiers. Plus tard, les rites et la musique eurent plus d'apparence que de réalité. Néanmoins, au temps de Confucius, ils étaient considérés comme parfaits pour le fond et pour la forme, et les modernes passaient pour des hommes raffinés. (Tchou Hsi)
Couvreur XI.1.
Confucius's preference of the simpler ways of former times.
1. The Master said, "The men of former times in the matters of ceremonies and music were rustics, it is said, while the men of these latter times, in ceremonies and music, are accomplished gentlemen.
2. "If I have occasion to use those things, I follow the men of former times."
Legge XI.1.
The Master said, 'As far as the rites and music are concerned, the disciples who were the first to come to me were rustics while those who came to me afterwards were gentlemen. When it comes to putting the rites and music to use, I follow the former.'
Lau [11:1]
Le Maître dit : « De tous les disciples qui m'ont accompagné dans les principautés de Tch'enn et de Ts'ai, aucun ne fréquente plus mon école. [...]
Couvreur XI.2.
Confucius's regretful memory of his disciples' fidelity:– characteristics of ten of the disciples.
1. The Master said, "Of those who were with me in Ch'an and Ts'âi, there are none to be found to enter my door." [...]
Legge XI.2.
The Master said, 'None of those who were with me in Ch'en and Ts'ai ever got as far as my door.'
Lau [11:2]
[...] Ien Houei, Min Tzeu k'ien, Jen Pe gniou et Tchoung koung étaient remarquables par leurs vertus ; Tsai Ngo et Tzeu koung, par leur habileté à parler ; Jen Iou et Ki Lou, par leur habileté à gouverner ; Tzeu iou et Tzeu hia, par leur habileté dans l'étude. » Les uns étaient dans leurs foyers, les autres, dans les charges ; les uns vivaient encore, les autres étaient morts. (Tchou Hsi)
Couvreur XI.2.
Confucius's regretful memory of his disciples' fidelity:– characteristics of ten of the disciples.
[...] 2. Distinguished for their virtuous principles and practice, there were Yen Yûan, Min Tsze-ch'ien, Zan Po-niû, and Chung-kung; for their ability in speech, Tsâi Wo and Tsze-kung; for their administrative talents, Zan Yû and Chî Lû; for their literary acquirements, Tsze-yû and Tsze-hsiâ.
Legge XI.2.
Virtuous conduct: Yen Yuan, Mm Tzu-ch'ien, Jan Po-niu and chung-kung; speech: Tsai Wo and Tzu-kung; government: Jan Yu and chi-lu; culture and learning: Tzu-yu and Tzu-hsia.
Lau [11:3]
Le Maître dit : « Houei ne me stimulait guère ; il était content de tout ce que je disais. » Il n'avait jamais ni doute ni difficulté et n'interrogeait pas son maître. Comment l'aurait-il excité à discourir ? (Tchou Hsi)
Couvreur XI.3.
Hûi's silent reception of the Master's teachings.
The Master said, "Hûi gives me no assistance. There is nothing that I say in which he does not delight."
Legge XI.3.
The Master said, 'Hui is no help to me at all. He is pleased with everything I say.
Lau [11:4]
Le Maître dit : « Que Min Tzeu k'ien était remarquable par sa piété filiale ! Les étrangers n'en parlent pas autrement que son père, sa mère et ses frères. »
Couvreur XI.4.
The filial piety of Min Tsze-ch'ien.
The Master said, "Filial indeed is Min Tsze-ch'ien! Other people say nothing of him different from the report of his parents and brothers."
Legge XI.4.
The Master said, 'What a good son Mm Tzu-ch'ien is! No one can find fault with what his parents and brothers have to say about him.'
Lau [11:5]
Nan loung répétait souvent ces vers de l'ode La Tablette de jade blanc : « Le défaut d'une tablette de jade blanc peut toujours être effacé, mais une parole malheureuse ne peut être rectifiée1. » Confucius lui donna en mariage la fille de son frère.
Couvreur XI.5.
Confucius's approbation of Nan Yung.
Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his elder brother to wife.
Legge XI.5.
Nan Jung repeated over and over again the lines about the white jade sceptre. Confucius gave him his elder brother's daughter in marriage.
Lau [11:6]
Ki K'ang tzeu demanda à Confucius lequel de ses disciples s'appliquait de tout son cœur à l'étude. Le Maître répondit : « Ien Houei s'y appliquait de tout son pouvoir. Malheureusement il a peu vécu. À présent personne ne l'égale. »
Couvreur XI.6.
How Hûi loved to learn.
Chî K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hûi; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did."
Legge XI.6.
Chi K'ang Tzu asked which of his disciples was eager to learn. Confucius answered, 'There was one Yen Hui who was eager to learn, but unfortunately his allotted span was a short one and he died. Now there is no one.'
Lau [11:7]
À la mort de Ien Iuen, Ien Lou1 demanda le char de Confucius, pour en faire un cercueil extérieur. Le Maître répondit : « Aux yeux d'un père, un fils est toujours un fils, qu'il ait du talent ou non. Quand mon fils Li est mort, il a eu un cercueil, mais pas de cercueil extérieur [pour contenir et protéger le premier]. Je ne suis pas allé à pied, pour lui en procurer un. Comme je viens immédiatement après les grands préfets, il ne convient pas que j'aille à pied. » Li, nommé aussi Pe iu, était le fils de Confucius. Il mourut avant son père. Confucius dit que Li, bien qu'inférieur à Ien Iuen en talents, était cependant son fils, comme Ien Iuen était le fils de Ien Lou. À cette époque, Confucius n'exerçait plus aucune charge ; mais il avait encore rang parmi les grands préfets. Par modestie, il dit qu'il vient après eux. (Tchou Hsi)
Couvreur XI.7.
How Confucius would not sell his carriage to buy a shell for Yen Yüan.
When Yen Yüan died, Yen Lû begged the carriage of the Master to sell and get an outer shell for his son's coffin.
The Master said, "Every one calls his son his son, whether he has talents or has not talents. There was Lî; when he died, he had a coffin but no outer shell. I would not walk on foot to get a shell for him, because, having followed in the rear of the great officers, it was not proper that I should walk on foot."
Legge XI.7.
Yen Yuan died, Yen Lu asked the Master to give him his carriage to pay for an outer coffin for his son. The Master said, 'Everyone speaks up for his own son whether he is talented or not. When Li died, he had a coffin but no outer coffin, I did not go on foot in order to provide him with an outer coffin, because it would not have been proper for me to go on foot, seeing that I took my place the Counsellors.'
Lau [11:8]
Ien Iuen étant mort, le Maître dit : « Hélas ! le Ciel m'a ôté la vie ! le Ciel m'a anéanti ! »
Couvreur XI.8.
Confucius felt Hûi's death as if it had been his own.
When Yen Yüan died, the Master said, "Alas! Heaven is destroying me! Heaven is destroying me!"
Legge XI.8.
When Yen Yuan died, the Master said, 'Alas! Heaven has bereft Heaven has bereft me!'
Lau [11:9]
Le Maître pleura amèrement la mort de Ien Iuen. Ses disciples lui dirent : « Maître, votre douleur est excessive. » Il répondit : « Ma douleur est-elle excessive ? S'il y a lieu d'éprouver jamais une grande affliction, n'est-ce pas après la perte d'un tel homme ? »
Couvreur XI.9.
Confucius vindicates his great grief for the death of Hûi.
1. When Yen Yüan died, the Master bewailed him exceedingly, and the disciples who were with him said, "Master, your grief is excessive!"
2. "Is it excessive?" said he.
3. "If I am not to mourn bitterly for this man, for whom should I mourn?"
Legge XI.9.
When Yen Yuan died, in weeping for him, the Master showed under sorrow. His followers said, 'You are showing undue sorrow.' 'Am I? Yet if not for him, for whom should I show undue sorrow?'
Lau [11:10]
À la mort de Ien Iuen, les disciples de Confucius voulurent faire de grandes funérailles. Le Maître dit : « Cela ne convient pas. » Les disciples l'enterrèrent néanmoins en grande pompe. Le Maître dit : « Houei1 me considérait comme son père ; moi je n'ai pu le traiter comme mon fils [c'est-à-dire l'enterrer pauvrement comme mon fils Li]. Ce n'est pas moi qui en suis la cause, mais vous, mes disciples. »
Couvreur XI.10.
Confucius's dissatisfaction with the grand way in which Hûi was buried.
1. When Yen Yüan died, the disciples wished to give him a great funeral, and the Master said, "You may not do so."
2. The disciples did bury him in great style.
3. The Master said, "Hûi behaved towards me as his father. I have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples."
Legge XI.10.
When Yen Yuan died, the disciples wanted to give him a lavish burial. The Master said, 'It would not be proper.' All the same, they gave him a lavish burial. The Master said, 'Hui treated me as a father, yet I have been prevented from treating him as a son. This was none of my choice. It was the doing of these others.'
Lau [11:11]
Tzeu lou interrogea Confucius sur la manière d'honorer les esprits. Le Maître répondit : « Celui qui ne sait pas remplir ses devoirs envers les hommes, comment saura-t-il honorer les esprits ? » Tzeu lou reprit : « Permettez-moi de vous interroger sur la mort. » Le Maître répondit : « Celui qui ne sait pas ce qu'est la vie, comment saura-t-il ce qu'est la mort ? » Maître Tch'eng dit : « Celui qui sait ce qu'est la vie, sait ce qu'est la mort. Celui qui remplit parfaitement ses devoirs envers autrui, remplit parfaitement ses devoirs envers les esprits. » (Tchou Hsi)
Couvreur XI.11.
Confucius avoids answering questions about serving spirits, and about death.
Chî Lû asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Chî Lû added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"
Legge XI.11.
Chi-lu asked how the spirits of the dead and the gods should be served. The Master said, 'You are not able even to serve man. How can you serve the spirits?'
'May I ask about death?'
'You do not understand even life. How can you understand death?'
Lau [11:12]
Un jour Min tzeu se tenait auprès de Confucius avec un air ferme et digne, Tzeu lou, avec l'air d'un homme brave et audacieux, Jen Iou et Tzeu koung, avec un air affable. Le Maître était content. « Un homme comme Iou dit-il, ne peut mourir de mort naturelle1. »
Couvreur XI.12.
Confucius happy with his disciples about him.
1. The disciple Min was standing by his side, looking bland and precise; Tsze-lû, looking bold and soldierly; Zan Yû and Tsze-kung, with a free and straightforward manner. The Master was pleased.
2. He said, "Yû there! – he will not die a natural death."
Legge XI.12.
When in attendance on the Master, Min Tzu looked respectful and upright; Tzu-lu looked unbending; Jan Yu and Tzu-kung looked affable. The Master was happy.
'A man like Yu will not die a natural death.'
Lau [11:13]
Les ministres de la principauté de Lou voulaient reconstruire à neuf le magasin appelé Tch'ang fou. Min Tzeu k'ien dit : « Si l'on réparait l'ancien bâtiment, ne serait-ce pas bien ? Est-il nécessaire d'élever une nouvelle construction ? » Le Maître dit : « Cet homme ne parle pas à la légère ; quand il parle, il parle juste. »
Couvreur XI.13.
Wise advice of Min Sun against useless expenditure.
1. Some parties in Lû were going to take down and rebuild the Long Treasury.
2. Min Tsze-ch'ien said, "Suppose it were to be repaired after its old style;– why must it be altered and made anew?"
3. The Master said, "This man seldom speaks; when he does, he is sure to hit the point."
Legge XI.13.
The people of Lu were rebuilding the treasury. Min Tzu-ch'ien said,'Why not simply restore it? Why must it be totally rebuilt?'
The Master said, 'Either this man does not speak or he says something to the point.'
Lau [11:14]
Le Maître dit : « Pourquoi la cithare de Iou1 est-elle chez moi ? » Les disciples de Confucius, ayant entendu ces paroles, conçurent du mépris pour Tzeu lou. Le Maître leur dit : « Iou est déjà monté à la salle ; mais il n'a pas encore pénétré dans la chambre. » Tzeu lou était d'un caractère raide et impétueux. Les sons de sa cithare imitaient les cris que poussent les habitants des contrées septentrionales au milieu des combats et des massacres. Le Maître l'en reprit, en disant : « Dans mon école, le milieu juste et l'harmonie forment la base de l'enseignement. La cithare de Iou manque tout à fait d'harmonie. Pourquoi se fait-elle entendre chez moi ? » Les disciples de Confucius, ayant entendu ces paroles, ne témoignèrent plus aucune estime à Tzeu lou. Le Maître, pour les tirer d'erreur, leur dit : « Tzeu lou, dans l'étude, a déjà atteint une région pure, spacieuse, élevée, lumineuse ; seulement, il n'a pas encore pénétré profondément dans les endroits les plus retirés et les plus secrets. Parce qu'il lui manque encore une chose, on ne doit pas le mépriser. » (Tchou Hsi)
Couvreur XI.14.
Confucius's admonition and defence of Tsze-lû.
1. The Master said, "What has the lute of Yû to do in my door?"
2. The other disciples began not to respect Tsze-lû. The Master said, "Yû has ascended to the hall, though he has not yet passed into the inner apartments."
Legge XI.14.
The Master said, 'What is Yu's lute doing inside my door?' The disciples ceased to treat Tzu-lu with respect. The Master said, 'Yu may not have entered the inner room, but he has ascended the hall.'
Lau [11:15]
Tzeu koung demanda lequel des deux était le plus sage, de Cheu ou de Chang. Le Maître répondit : « Cheu va au-delà des limites ; Chang reste en deçà. » Tzeu koung reprit : « D'après cela, Cheu l'emporte-t-il sur Chang ? » Le Maître répondit : « Dépasser les limites n'est pas un moindre défaut que de rester en deçà. »
Couvreur XI.15.
Comparison of Shih and Shang. Excess and defect equally wrong.
1. Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, "Shih goes beyond the due mean, and Shang does not come up to it."
2. "Then," said Tsze-kung, "the superiority is with Shih, I suppose."
3. The Master said, "To go beyond is as wrong as to fall short."
Legge XI.15.
Tzu-kung asked, 'Who is superior, Shih or Shang?' The Master said, 'Shih overshoots the mark; Shang falls short.'
'Does that mean that Shih is in fact better?'
The Master said, 'There is little to choose between overshooting the mark and falling short.'
Lau [11:16]
Ki était devenu plus riche que ne l'avait été Tcheou koung. Cependant, K'iou1 levait pour lui des taxes, et augmentait encore son opulence. Le Maître dit : « Jen Iou n'est plus mon disciple. Mes amis, battez le tambour2 et attaquez-le, vous ferez bien. »
Couvreur XI.16.
Confucius's indignation at the support of usurpation and extortion by one of his disciples.
1. The head of the Chî family was richer than the duke of Châu had been, and yet Ch'iû collected his imposts for him, and increased his wealth.
2. The Master said, "He is no disciple of mine. My little children, beat the drum and assail him."
Legge XI.16.
The wealth of the Chi Family was greater than that of the Duke of Chou, and still Ch'iu helped them add further to that wealth by raking in the taxes. The Master said, 'He is no disciple of mine. You, my young friends, may attack him openly to the beating of drums.'
Lau [11:17]
Confucius dit : « Tch'ai est stupide, Chenn peu perspicace, Cheu plus soucieux de paraître ; Iou est brutal1. »
Couvreur XI.17.
Characters of the four disciples – Ch'âi, Shan, Shih, and Yû.
1. Ch'âi is simple.
2. Shan is dull.
3. Shih is specious.
4. Yû is coarse.
Legge XI.17.
[The Master said,] 'Ch'ai is stupid; Ts'an is slow; Shih is one sided; Yu is forthright.'
Lau [11:18]
Le Maître dit : « Houei avait presque atteint la plus haute perfection. Il était ordinairement dans l'indigence1. Seu n'accepte pas son sort ; il amasse des richesses ; mais il est judicieux. »
Couvreur XI.18.
Hûi and Ts'ze contrasted.
1. The Master said, "There is Hûi! He has nearly attained to perfect virtue. He is often in want.
2. "Ts'ze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are often correct."
Legge XI.18.
The Master said, 'Hui is perhaps difficult to improve upon; he allows himself constantly to be in dire poverty. Ssu refuses to accept his lot and indulges in money making, and is frequently right in his conjectures.'
Lau [11:19]
Tzeu tchang interrogea Confucius sur la Voie de l'homme excellent. Le Maître répondit : « Il ne marche pas sur les traces des Anciens ; il n'entrera pas dans la chambre intérieure. »
Couvreur XI.19.
The good man.
Tsze-chang asked what were the characteristics of the good man. The Master said, "He does not tread in the footsteps of others, but moreover, he does not enter the chamber of the sage."
Legge XI.19.
Tzu-chang asked about the way of the good man. The Master said, 'Such a man does not follow in other people's footsteps; neither does he gain entrance into the inner room.'
Lau [11:20]
Le Maître dit : « Il est vrai qu'il parle avec sérieux. Mais est-il vraiment un homme honorable, ou n'en a-t-il que l'apparence ? »
Couvreur XI.20.
We may not hastily judge a man to be good from his discourse.
The Master said, "If, because a man's discourse appears solid and sincere, we allow him to be a good man, is he really a superior man? or is his gravity only in appearance?"
Legge XI.20.
The Master said, 'is one who simply sides with tenacious opinions a gentleman? or is he merely putting on a dignified appearance?'
Lau [11:21]
Tzeu lou dit à Confucius : « Dois-je mettre en pratique immédiatement ce que je viens d'apprendre ? » Le Maître répondit : « Tu as encore ton père et des frères plus âgés que toi1. Conviendrait-il de mettre aussitôt à exécution tout ce que tu apprends d'utile ? » Jen Iou demanda aussi s'il devait mettre en pratique sans retard tout ce qu'il apprenait. Le Maître répondit : « Fais-le tout de suite. »
Koung si Houa dit : « Iou a demandé s'il devait mettre aussitôt à exécution tout ce qu'il apprenait d'utile à faire. Vous lui avez répondu qu'il avait encore son père et des frères plus âgés que lui. K'iou a adressé la même question dans les mêmes termes. Vous avez répondu qu'il devait mettre en pratique sur-le-champ tout ce qu'il apprenait. Quant à moi, je suis perplexe ; j'ose vous prier de me l'expliquer. » Confucius dit : « K'iou n'ose pas avancer ; je l'ai poussé. Iou a autant d'ardeur et de hardiesse que deux ; je l'ai freiné. »
Couvreur XI.21.
An instance in Tsze-lû and Zan Yû of how Confucius dealt with his disciples according to their characters.
Tsze-lû asked whether he should immediately carry into practice what he heard. The Master said, "There are your father and elder brothers to be consulted;– why should you act on that principle of immediately carrying into practice what you hear?" Zan Yû asked the same, whether he should immediately carry into practice what he heard, and the Master answered, "Immediately carry into practice what you hear." Kung-hsî Hwâ said, "Yû asked whether he should carry immediately into practice what he heard, and you said, 'There are your father and elder brothers to be consulted.' Ch'iû asked whether he should immediately carry into practice what he heard, and you said, 'Carry it immediately into practice.' I, Ch'ih, am perplexed, and venture to ask you for an explanation." The Master said, "Ch'iû is retiring and slow; therefore I urged him forward. Yû has more than his own share of energy; therefore I kept him back."
Legge XI.21.
Tzu-lu asked, 'Should one immediately put into practice what one has heard?' The Master said, 'As your father and elder brothers are still alive, you are hardly in a position immediately to put into practice what you have heard.'
Jan Yu asked, 'Should one immediately put into practice what one has heard?' The Master said, 'Yes. One should.'
Kung-hsi Hua said, 'When Yu asked whether one should im- mediately put into practice what one had heard, you pointed out that his father and elder brothers were alive. Yet when Ch'iu asked whether one should immediately put into practice what one had heard, you answered that one should. I am puzzled. May I be elightened?'
The Master said, 'Ch'iu holds himself back. It is for this reason that I tried to urge him on. Yu has the energy of two men. It is for this reason that I tried to hold him back.'
Lau [11:22]
Le Maître avait couru un grand danger dans le bourg de K'ouang. Ien Iuen était resté en arrière. Confucius lui dit : « Je te croyais mort. » Ien Iuen répondit : « Vous, vivant, comment me serais-je permis de m'exposer à la mort ? »
Couvreur XI.22.
Yen Yûan's attachment to Confucius, and confidence in his mission.
The Master was put in fear in K'wang and Yen Yûan fell behind. The Master, on his rejoining him, said, "I thought you had died." Hûi replied, "While you were alive, how should I presume to die?"
Legge XI.22.
When the Master was under siege in K'uang, Yen Yuan fell behind. The Master said, 'I thought you had met your death.' 'While you, Master, are alive, how would I dare die?'
Lau [11:23]
Ki Tzeu jen demanda à Confucius si Tzeu lou et Jen Iou avaient les talents nécessaires pour être de grands ministres. Le Maître répondit : « Je pensais que vous alliez me parler d'hommes extraordinaires, et vous me parlez de Iou et de K'iou. Un grand ministre est celui qui sert son prince selon la Voie juste, et qui se retire dès qu'il ne peut plus le faire. Iou et K'iou feraient des ministres ordinaires. » Ki Tzeu jen ajouta : « Seraient-ils obéissants ? » Confucius répondit : « Leur obéissance n'irait pas jusqu'à tremper dans un parricide ou un régicide. » Ki Tzeu jen était fils de Ki P'ing tzeu et frère puîné de Ki Houan tzeu. Il croyait que sa famille avait beaucoup gagné en attirant à son service Tzeu fou et Jen fou. Ki Houan tzeu était le chef de la famille Ki. (Voir chap. III, 1, 2 et 6.) (Tchou Hsi)
Couvreur XI.23.
A great minister. Chung-yû and Zan Ch'iû only ordinary ministers.
1. Chî Tsze-zan asked whether Chung Yû and Zan Ch'iû could be called great ministers.
2. The Master said, "I thought you would ask about some extraordinary individuals, and you only ask about Yû and Ch'iû!
3. "What is called a great minister, is one who serves his prince according to what is right, and when he finds he cannot do so, retires.
4. "Now, as to Yû and Ch'iû, they may be called ordinary ministers."
5. Tsze-zan said, "Then they will always follow their chief;– will they?"
6. The Master said, "In an act of parricide or regicide, they would not follow him."
Legge XI.23.
Chi Tzu-jan asked, 'Can Chung Yu and Jan Ch'iu be called great ministers?'
The Master said, 'I had expected a somewhat different question. It never occurred to me that you were going to ask about Yu and Ch'iu. The term "great minister" refers to those who serve their lord according to the Way and who, when this is no longer possible, relinquish office. Now men like Yu and Ch'iu can be described as ministers appointed to make up the full quota.'
'In that case, are they the kind that will always do as they are told?'
'No. They will not do so when it comes to patricide or regicide.'
Lau [11:24]
Tzeu lou avait nommé Tzeu kao gouverneur de la ville de Pi. Le Maître dit : « C'est faire grand tort à ce jeune homme et à son père1. » Tzeu lou répondit : « Il est chargé de diriger le peuple et les officiers, d'honorer les esprits qui président à la terre et aux moissons. Pour qu'il soit censé être instruit, est-il nécessaire qu'il étudie les livres ? » Le Maître répliqua : « Je hais les beaux parleurs. »
Couvreur XI.24.
How preliminary study is necessary to the exercise of government:– a reproof of Tsze-lû.
1. Tsze-lû got Tsze-kâo appointed governor of Pî.
2. The Master said, "You are injuring a man's son."
3. Tsze-lû said, "There are (there) common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?"
4. The Master said, "It is on this account that I hate your glib-tongued people."
Legge XI.24.
On the occasion Tzu-lu made Tzu-kao the prefect of Pi, the Master said, 'He is ruining another man's son.'
Tzu-lu said, 'There are the common people and one's fellow men, and there are the altars to the gods of earth and grain. Why must one have to read books before one is said to learn?'
The Master said, 'It is for this reason that I dislike men who are plausible.'
Lau [11:25]
Le Maître dit à Tzeu lou, à Tseng Si, à Jen Iou et Koung si Houa, qui étaient assis à ses cotés : « Parlez-moi : franchement, sans considérer que je suis un peu plus âgé que vous. Laissés dans la vie privée, vous vous dites : “Les hommes ne reconnaissent pas mes mérites”. Si les hommes les reconnaissaient, que feriez-vous ? » Tseu lou se hâta de répondre : « Supposons qu'une principauté, possédant mille chariots de guerre, soit tenue en servitude entre deux principautés voisines très puissantes, que, de plus, elle soit envahie par une armée nombreuse ; qu'ensuite les grains et les légumes viennent à lui manquer ; si j'étais chargé de la gouverner, en trois ans, je pourrais inspirer du courage au peuple ; et leur faire connaître l'orientation à prendre. » Le Maître sourit.
« Et toi, K'iou, dit-il, que ferais-tu ? » Jen Iou répondit : « Si j'avais à gouverner un petit pays de soixante a soixante-dix stades, ou de cinquante à soixante, en trois ans, je pourrais mettre le peuple dans l'aisance. Pour ce qui concerne les rites et la musique, j'attendrais la venue d'un homme honorable. »
Confucius dit : « Toi, Tch'eu, que ferais-tu ? » Koung si Houa répondit : « Je ne dis pas que j'en sois capable, mais je désirerais l'apprendre. Je désirerais, portant la tunique noirâtre et le bonnet noir, remplir l'office de petit aide dans les cérémonies en l'honneur des ancêtres, et, dans les réunions des vassaux. »
Confucius dit : « Toi, Tien, que ferais-tu ? » Tseng Si cesse de jouer de la cithare dont les cordes vibrent encore. Il la dépose, se lève, et répond : « Je ne partage pas les aspirations des trois autres disciples. » Le Maître dit : « Quel mal y a-t-il ? Chacun peut exprimer ses intentions. » Tseng Si reprit : « À la fin du printemps, quand les vêtements de la saison sont achevés, aller avec cinq ou six jeunes gens en âge de porter le bonnet viril, avec six ou sept jeunes garçons, me baigner dans la rivière I, respirer l'air frais sur la terrasse des Danses pour la Pluie, puis revenir en chantant des vers, voilà ce que j'aimerais. » Le Maître dit en soupirant : « J'approuve le sentiment de Tien. » Quand les trois autres disciples se furent retirés, Tseng Si, resté seul, dit : « Que faut-il penser de ce qu'ont dit ces trois disciples ? » Le Maître répondit : « Chacun d'eux a exprimé son intention, et voilà tout. » Tseng Si dit : « Pourquoi le Maître a-t-il souri, après avoir entendu Iou ? » Le Maître répondit : « On gouverne un État selon les bienséances. Le langage de Iou n'a pas été modeste. Voilà pourquoi j'ai souri. » Tseng Si dit, : « K'iou n'a-t-il pas aussi parlé du gouvernement d'un État1 ? » Confucius répondit : « Existe-t-il un territoire de soixante à soixante-dix stades, ou de cinquante à soixante stades qui ne soit pas un État2 ? » Tseng Si dit : « Tch'eu n'a-t-il pas aussi parlé du gouvernement d'un État ? » Confucius répondit : « Les offrandes aux ancêtres, les réunions des vassaux, qui concernent-elles, si ce n'est les princes3 ? Si Tch'eu n'est qu'un petit assistant, qui pourra être grand assistant ? »
Couvreur XI.25.
The aims of Tsze-lû, Tsang Hsî, Zan Yû, and Kung-hsû Hwâ, and Confucius's remarks about them.
1. Tsze-lû, Tsang Hsî, Zan Yû, and Kung-hsû Hwâ were sitting by the Master.
2. He said to them, "Though I am a day or so older than you, do not think of that.
3. "From day to day you are saying, 'We are not known.' If some ruler were to know you, what would you like to do?"
4. Tsze-lû hastily and lightly replied, "Suppose the case of a state of ten thousand chariots; let it be straitened between other large states; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables:– if I were intrusted with the government of it, in three years' time I could make the people to be bold, and to recognize the rules of righteous conduct." The Master smiled at him.
5. Turning to Yen Yû, he said, "Ch'iû, what are your wishes?" Ch'iû replied, "Suppose a state of sixty or seventy lî square, or one of fifty or sixty, and let me have the government of it;– in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that."
6. "What are your wishes, Ch'ih," said the Master next to Kung-hsî Hwâ. Ch'ih replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant."
7. Last of all, the Master asked Tsang Hsî, "Tien, what are your wishes?" Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and "My wishes," he said, "are different from the cherished purposes of these three gentlemen." "What harm is there in that?" said the Master; "do you also, as well as they, speak out your wishes." Tien then said, "In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the Î, enjoy the breeze among the rain altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Tien."
8. The three others having gone out, Tsang Hsî remained behind, and said, "What do you think of the words of these three friends?" The Master replied, "They simply told each one his wishes."
9. Hsî pursued, "Master, why did you smile at Yû?"
10. He was answered, "The management of a state demands the rules of propriety. His words were not humble; therefore I smiled at him."
11. Hsi again said, "But was it not a state which Ch'iû proposed for himself?" The reply was, "Yes; did you ever see a territory of sixty or seventy lî or one of fifty or sixty, which was not a state?"
12. Once more, Hsî inquired, "And was it not a state which Ch'ih proposed for himself?" The Master again replied, "Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one
Legge XI.25.
When Tzu-lu, Tseng Hsi, Jan Yu and Kung-hsi Hua were seated in attendance, the Master said, 'Do not feel constrained simply because I am a little older than you are. Now you are in the habit of saying, "My abilities are not appreciated," but if someone did appreciate your abilities, do tell me how you would go about things.'
Tzu-lu promptly answered, 'If I were to administer a state of a thousand chariots, situated between powerful neighbours, troubled by armed invasions and by repeated famines, I could, within three years, give the people courage and a sense of direction.'
The Master smiled at him.
'Ch'iu, what about you?'
'If I were to administer an area measuring sixty or seventy li square, or even fifty or sixty Ii square, I could, within three years, bring the size of the population up to an adequate level. As to the rites and music, I would leave that to abler gentlemen.' 'Ch'ih, how about you?' 'I do not say that I already have the ability, but I am ready to learn. On ceremonial occasions in the ancestral temple or in diplo- matic gatherings, I should like to assist as a minor official in charge of protocol, properly dressed in my ceremonial cap and robes.' 'Tien, how about you?' After a few dying notes came the final chord, and then he stood up from his lute. 'I differ from the other three in my choice.' The Master said, 'What harm is there in that? After all each man is stating what he has set his heart upon.' 'In late spring, after the spring clothes have been newly made, I should like, together with five or six adults and six or seven boys, to go bathing in the River Yi and enjoy the breeze on the Rain Altar, and then to go home chanting poetry.' The Master sighed and said, '1 am all in favour of Tien.' When the three left, Tseng Hsi stayed behind. He said, 'What do you think of what the other three said?'
'They were only stating what they had set their hearts upon.' 'Why did you smile at Yu?' 'It is by the rites that a state is administered, but in the way he spoke Yu showed a lack of modesty. That is why I smiled at him.' 'In the case of Ch'iu, was he not concerned with a state?' 'What can justify one in saying that sixty or seventy ii square or indeed fifty or sixty h square do not deserve the name of "state"?' 'In the case of Ch'ih, was he not concerned with a state?' 'What are ceremonial occasions in the ancestral temple and diplomatic gatherings if not matters which concern rulers of feudal states? If Ch'iu plays only a minor part, who would be able to play a major role?'
Lau [11:26]
Les Entretiens de Confucius – Lun Yu XI – Chinois off/on – Français/English
Alias the Lunyu, the Lun Yü, the Analects, les Entretiens du maître avec ses disciples.
Le Canon des Poèmes, Les Entretiens, La Grande Étude, Le Juste Milieu, Les Trois Caractères, Le Livre des Mutations, De la Voie et la Vertu, 300 poèmes Tang, L'Art de la guerre, Trente-six stratagèmes
Bienvenue, aide, notes, introduction, table.
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