Lun Yu – The Analects of Confucius

Confucius refuses to talk on military affairs. [...]
1. The duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." On this, he took his departure the next day. [...]

Legge XV.1.

Duke Ling of Wei asked Confucius about military formations. Confucius answered, 'I have, indeed, heard something about the use of sacrificial vessels, but I have never studied the matter of com- manding troops.' The next day he departed.

Lau [15:1]

Ling, prince de Wei, interrogea Confucius sur l'art de ranger les armées en bataille. Confucius répondit : « On m'a enseigné la manière de ranger les supports et les vases de bois pour les sacrifices ; je n'ai pas appris à commander les armées. » Confucius s'en alla dès le lendemain. [...]

Couvreur XV.1.

[...] In the midst of distress, he shows the disciples how the superior man is above distress.[...] 2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.
3. Tsze-lû, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."

Legge XV.1.

In Ch'en when provisions ran out the followers' had become so weak that none of them could rise to their feet. Tzu-lu, with resentment written all over his face, said, 'Are there times when even gentlemen are brought to such extreme straits?' The Master said, 'It comes as no surprise to the gentleman to find himself in extreme straits. The small man finding himself in extreme straits would throw over all restraint.'

Lau [15:2]

[...] Dans la principauté de Tch'enn, les vivres lui manquèrent1. Ses compagnons étaient affaiblis par la faim ; aucun d'eux n'avait plus la force de se lever. Tzeu lou indigné se présenta devant lui et dit : « L'homme honorable est-il aussi exposé à manquer de tout ? – L'homme honorable, répondit le Maître, demeure constant et courageux dans la détresse. L'homme de peu, dans la détresse, ne connaît plus aucune loi. »

Couvreur XV.1.

How Confucius aimed at the knowledge of an all-pervading unity.
1. The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?"
2. Tsze-kung replied, "Yes, – but perhaps it is not so?"
3. "No," was the answer; "I seek a unity all pervading."

Legge XV.2.

The Master said, 'Ssu, do you think that I am the kind of man who learns widely and retains what he has learned in his mind?' 'Yes, I do. Is it not so?' 'No. I have a single thread binding it all together.'2

Lau [15:3]

Le Maître dit : « Seu, me considères-tu comme un homme qui a beaucoup appris et beaucoup retenu ? – Oui, répondit Tzeu koung. Suis-je dans l'erreur ? – Tu es dans l'erreur, reprit Confucius. J'ai un fil qui relie tout1. »

Couvreur XV.2.

Few really know virtue.
The Master said, "Yû, those who know virtue are few."

Legge XV.3.

The Master said, 'Yu, rare are those who understand virtue.'

Lau [15:4]

Le Maître dit : « Iou, peu d'hommes connaissent la Vertu. » Celui qui ne la possède pas ne peut en connaître ni la réalité ni les charmes. (Tchou Hsi)

Couvreur XV.3.

How Shun was able to govern without personal effort.
The Master said, "May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat."

Legge XV.4.

The Master said, 'If there was a ruler who achieved order without taking any action, it was, perhaps, Shun. There was nothing for him to do but to hold himself in a respectful posture and to face due south.'

Lau [15:5]

Le Maître dit : « Chouenn était un prince qui, presque sans avoir besoin de rien faire, maintenait l'empire dans un ordre parfait. Que faisait-il ? Il veillait attentivement sur lui-même et se tenait gravement le visage tourné vers le midi. »

Couvreur XV.4.

Conduct that will be appreciated in all parts of the world.
1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.
2. The Master said, "Let his words be sincere and truthful and his actions honorable and careful;– such conduct may be practiced among the rude tribes of the South or the North. If his words be not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighborhood?
3. "When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."
4. Tsze-chang wrote these counsels on the end of his sash.

Legge XV.5.

Tzu-chang asked about going forward without obstruction. The Master said, 'If in word you are conscientious and trustworthy and in deed singleminded and reverent, then even in the lands of the bar- barians you will go forward without obstruction. But if you fail to be conscientious and trustworthy in word or to be singleminded and reverent in deed, then can you be sure of going forward without obstruction even in your own neighbourhood? When you stand you should have this ideal there in front of you, and when you are in your carriage you should see it leaning against the handle-bar. Only then are you sure to go forward without obstruction.' Tzu-chang wrote this down on his sash.

Lau [15:6]

Tzeu tchang demanda comment agir. Le Maître répondit : « Sois loyal et digne de confiance dans tes paroles, sérieux et circonspect dans tes actions, et tu pourras œuvrer, même au milieu des barbares du Sud ou du Nord. Si tu n'es ni loyal ni digne de foi dans tes paroles, ni prudent ni circonspect dans tes actions, que pourras-tu faire, même dans un village ? Debout [prêt à agir], aie ces paroles devant les yeux. En char, applique-les à ton timon. Par ce moyen, tu pourras œuvrer. » Tzeu tchang les inscrivit sur sa ceinture.

Couvreur XV.5.

The admirable characters of Tsze-yû and Chü Po-yü.
1. The Master said, "Truly straightforward was the historiographer Yü. When good government prevailed in his state, he was like an arrow. When bad government prevailed, he was like an arrow.
2. "A superior man indeed is Chü Po-yü! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast."

Legge XV.6.

The Master said, 'How straight Shih YU is! When the Way prevails in the state he is as straight as an arrow, yet when the Way falls into disuse in the state he is still as straight as an arrow. 'How gentlemanly Ch'u Po-yu is! When the Way prevails in the state he takes office, but when the Way falls into disuse in the state he allows himself to be furled and put away safely.'

Lau [15:7]

Le Maître dit : « Quelle rectitude chez [l'historiographe] Iu ! Que le pays marche ou non dans la Voie, il suit toujours le droit chemin, comme une flèche. Quel homme honorable, ce K'iu Pe iu ! Si la Voie est suivie dans un pays, il exerce une charge. Sinon, il sait se retirer et tenir ses talents cachés. » L'historiographe était un annaliste officiel. Iu était grand préfet dans la principauté de Wei ; il s'appelait Ts'iou. Après sa mort, son représentant donna encore des avis à son prince. Malade et sur le point de mourir, il dit à son fils : « À la cour du prince, je n'ai pu obtenir que les charges fussent confiées aux sages et refusées aux incapables. Après ma mort, il ne faudra pas faire les rites funèbres. Il suffira de déposer mon corps dans la salle qui est au nord. » Le prince, étant allé faire les lamentations ordinaires, demanda la raison de cette singularité. Le fils du défunt répondit avec un accent de douleur profonde : « Mon père l'a ainsi ordonné. – Je suis en faute », dit le prince. Aussitôt il ordonna de revêtir le corps du défunt dans l'endroit où l'on rendait cet honneur à ses hôtes. Puis, il mit en charge K'iu Pe iu et éloigna Mi tzeu hia (son indigne ministre). (Tchou Hsi)

Couvreur XV.6.

There are men with whom to speak, and men with whom to keep silence. The wise know them.
The Master said, "When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words."

Legge XV.7.

The Master said, 'To fail to speak to a man who is capable of benefiting is to let a man go to waste. To speak to a man who is incapable of benefiting is to let one's words go to waste. A wise man lets neither men nor words go to waste.'

Lau [15:8]

Le Maître dit : « Si vous refusez d'instruire un homme qui a les dispositions requises, vous perdez un homme. Si vous enseignez un homme qui n'a pas les dispositions nécessaires, vous perdez vos instructions. Un sage ne perd ni les hommes ni ses enseignements. »

Couvreur XV.7.

High natures value virtue more than life.
The Master said, "The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

Legge XV.8.

The Master said, 'For Gentlemen of purpose and men of bene- vOlence while it is inconceivable that they should seek to stay alive at the expense of benevolence, it may happen that they have to accept death in order to have benevolence accomplished.'

Lau [15:9]

Le Maître dit : « Un gentilhomme d'idéal, un homme pleinement humain ne cherche jamais à sauver sa vie aux dépens de la vertu d'humanité. Il est des circonstances où il sacrifie sa vie, pour que s'accomplisse cette vertu. »

Couvreur XV.8.

How intercourse with the good aids the practice of virtue.
Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

Legge XV.9.

Tzu-kung asked about the practice of benevolence. The Master said, 'A craftsman who wishes to practise his craft well must first sharpen his tools. You should, therefore, seek the patronage of the most distinguished Counsellors and make friends with the most benevolent Gentlemen in the state Where you happen to be staying.'

Lau [15:10]

Tzeu koung demanda ce qu'il fallait faire pour agir en pleine humanité. Le Maître répondit : « L'ouvrier qui veut bien faire son travail doit commencer par aiguiser ses instruments. Dans la contrée où il demeure, qu'il se mette au service des grands préfets les plus sages ; qu'il contracte amitié avec les gentilshommes les plus parfaits. »

Couvreur XV.9.

Certain rules, exemplified in the ancient dynasties, to be followed in governing:– a reply to Yen Yüan.
1. Yen Yüan asked how the government of a country should be administered.
2. The Master said, "Follow the seasons of Hsiâ.
3. "Ride in the state carriage of Yin.
4. "Wear the ceremonial cap of Châu.
5. "Let the music be the Shâo with its pantomimes.
6. "Banish the songs of Chang, and keep far from specious talkers. The songs of Chang are licentious; specious talkers are dangerous."

Legge XV.10.

Yen Yuan asked about the government of a state. The Master said, 'Follow the calendar of the Hsia, ride in the carriage of the Yin, and wear the ceremonial cap of the Chou, but, as for music, adopt the shao and the wu. Banish the tunes of Cheng and keep plausible men at a distance. The tunes of Cheng are wanton and plausible men are dangerous.'

Lau [15:11]

Ien Iuen demanda à Confucius ce qu'il fallait faire pour bien gouverner un État. Le Maître répondit : « L'empereur doit suivre le calendrier des Hia1. Il doit adopter la voiture des [Chang-]In2 et porter dans les cérémonies le bonnet des Tcheou3. Il doit faire exécuter les chants de Chouenn. Il doit bannir les chants de la principauté de Tcheng et écarter les beaux parleurs. Les chants de Tcheng sont obscènes ; les beaux parleurs sont dangereux. »

Couvreur XV.10.

The necessity of forethought and precaution.
The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."

Legge XV.11.

The Master said, 'He who gives no thought to difficulties in the future is sure to be beset by worries much closer at hand.'

Lau [15:12]

Le Maître dit : « Celui dont la prévoyance ne s'étend pas loin sera bientôt dans l'embarras. »

Couvreur XV.11.

The rarity of a true love of virtue.
The Master said, "It is all over! I have not seen one who loves virtue as he loves beauty."

Legge XV.12.

The Master said, 'I suppose I should give up hope. I have yet to meet the man who is as fond of virtue as he is of beauty in women.'

Lau [15:13]

Le Maître dit : « Faut-il donc désespérer ? Je n'ai pas encore vu un homme qui aimât la Vertu autant qu'on aime une belle apparence. »

Couvreur XV.12.

Against jealousy of others' talents:– the case of Tsang Wan, and Hûi of Liû-hsiâ.
The Master said, "Was not Tsang Wan like one who had stolen his situation? He knew the virtue and the talents of Hûi of Liû-hsiâ, and yet did not procure that he should stand with him in court."

Legge XV.13.

The Master said, 'Has Tsang Wen-chung not occupied a position he is not entitled to? He knew the excellence of Liu Hsia Hui and yet would not yield to him his position.'

Lau [15:14]

Le Maître dit : « Tsang Wenn tchoung1 n'usa-t-il pas de sa dignité comme un voleur2 ? Il connut la sagesse de Houei de Liou hia et ne le demanda pas pour collègue [à la cour du prince]. » Houei de Liou hia était Tchen Houe, nommé K'in, grand préfet de Lou. Il tirait ses appointements de la ville de Liou hia. Il reçut le nom posthume de Houei, qui signifie « Bienfaisant ». (Tchou Hsi)

Couvreur XV.13.

The way to ward off resentments.
The Master said, "He who requires much from himself and little from others, will keep himself from being the object of resentment."

Legge XV.14.

The Master said, 'If one sets strict standards for oneself and makes allowances for others when making demands on them, one will stay clear of ill will.'

Lau [15:15]

Le Maître dit : « Celui qui est sévère envers lui-même et indulgent envers les autres évite les mécontentements. »

Couvreur XV.14.

Nothing can be made of people who take things easily, not giving themselves the trouble to think.
The Master said, "When a man is not in the habit of saying – 'What shall I think of this? What shall I think of this?' I can indeed do nothing with him!"

Legge XV.15.

The Master said, 'There is nothing I can do with a man who is not constantly saying, "What am I to do? What am I to do?"'

Lau [15:16]

Le Maître dit : « Je n'ai rien à faire pour celui qui ne demande pas : comment ferai-je ceci ? comment ferai-je cela1 ? »

Couvreur XV.15.

Against frivolous talkers and superficial speculators.
The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;– theirs is indeed a hard case."

Legge XV.16.

The Master said, 'It is quite a remarkable feat for a group of men who are together all day long merely to indulge themselves in acts of petty cleverness without ever touching on the subject of morality in their conversation!'

Lau [15:17]

Confucius dit : « Qu'ils sont pénibles ceux qui se réunissent et demeurent ensemble toute la journée, qui ne disent rien de juste et se plaisent à faire de piètres jeux d'esprit ! » Ils ne peuvent pas atteindre la Vertu ; ils auront des chagrins et des peines. (Tchou Hsi)

Couvreur XV.16.

The conduct of the superior man is righteous, courteous, humble, and sincere.
The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."

Legge XV.17.

The Master said, 'The gentleman has morality as his basic stuff and by observing the rites puts it into practice, by being modest gives it expression, and by being trustworthy in word brings it to comple- tion. Such is a gentleman indeed!'

Lau [15:18]

Le Maître dit : « L'équité est l'essence même de l'homme honorable. Il la pratique d'après les rites, la manifeste avec humilité, et l'accomplit en toute sincérité. Un tel homme mérite le nom d'homme honorable. »

Couvreur XV.17.

Our own incompetency, and not our reputation, the proper business of concern to us.
The Master said, "The superior man is distressed by his want of ability. He is not distressed by men's not knowing him."

Legge XV.18.

The Master said, 'The gentleman is troubled by his own lack of ability, not by the failure of others to appreciate him. '6

Lau [15:19]

Le Maître dit : « L'homme honorable s'afflige de son incompétence ; il ne s'afflige pas de n'être pas connu des hommes1. »

Couvreur XV.18.

The superior man wishes to be had in remembrance.
The Master said, "The superior man dislikes the thought of his name not being mentioned after his death."

Legge XV.19.

The Master said, 'The gentleman hates not leaving behind a name when he is gone.'

Lau [15:20]

Le Maître dit : « L'homme honorable ne veut pas mourir qu'il ne se soit rendu digne d'éloge. »

Couvreur XV.19.

His own approbation is the superior man's rule. The approbation of others is the mean man's.
The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."

Legge XV.20.

The Master said, 'What the gentleman seeks, he seeks within himself; what the small man seeks, he seeks in others.'

Lau [15:21]

Le Maître dit : « L'homme honorable attend tout de lui-même ; l'homme de peu attend tout des autres. »

Couvreur XV.20.

The superior man is dignified and affable, without the faults to which those qualities often lead.
The Master said, "The superior man is dignified, but does not wrangle. He is sociable, but not a partisan."

Legge XV.21.

The Master said, 'The gentleman is conscious of his own superiority without being contentious, and comes together with other gentlemen without forming cliques.'

Lau [15:22]

Le Maître dit : « L'homme honorable est maître de lui-même et n'a de contestation avec personne ; il est sociable, mais n'est pas homme de parti. »

Couvreur XV.21.

The superior man is discriminating in his employment of men and judging of statements.
The Master said, "The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man."

Legge XV.22.

The Master said, 'The gentleman does not recommend a man on account of what he says, neither does he dismiss what is said on account of the speaker.'

Lau [15:23]

Le Maître dit : « L'homme honorable n'élève pas quelqu'un sur ses [simples] propos, ni ne rejette un propos parce qu'il vient d'un quidam. »

Couvreur XV.22.

The great principle of reciprocity is the rule of life.
Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."

Legge XV.23.

Tzu-kung asked, 'Is there a single word which can be a guide to conduct throughout one's life?' The Master said, 'It is perhaps the word "shu". Do not impose on others what you yourself do not desire.'

Lau [15:24]

Tzeu koung demanda s'il existait un mot qu'on pût observer toute la vie. Le Maître répondit : « N'est-ce pas celui de tolérance ? Ne faites pas à autrui ce que vous ne voudriez pas qu'on vous fasse à vous-même. »

Couvreur XV.23.

Confucius showed his respect for men by strict truthfulness in awarding praise or censure.
1. The Master said, "In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.
2. "This people supplied the ground why the three dynasties pursued the path of straightforwardness."

Legge XV.24.

The Master said, 'Whom have I ever praised or condemned? If there is anyone I praised, you may be sure that he had been put to the test. These common people are the touchstone by which the Three Dynasties were kept to the straight path.'

Lau [15:25]

Le Maître dit : « Quel est celui que j'ai blâmé ou loué avec excès ? Si je loue trop quelqu'un, c'est que j'ai reconnu qu'il se rendra digne des éloges que je lui donne. Notre peuple est celui qui permit aux [empereurs des] Trois Dynasties de marcher dans la Voie droite. »

Couvreur XV.24.

Instances of the degeneracy of Confucius's times.
The Master said, "Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things."

Legge XV.25.

The Master said, 'I am old enough to have seen scribes who lacked refinement. Those who had horses would permit others to drive them. Nowadays, there are, I suppose, no longer such cases.'

Lau [15:26]

Le Maître dit : « Dans mon enfance, j'ai encore pu voir des historiographes qui n'écrivaient rien dont ils ne fussent certains, des hommes riches qui prêtaient à d'autres leurs chevaux. A présent on n'en voit plus1. »

Couvreur XV.25.

The danger of specious words, and of impatience.
The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."

Legge XV.26.

The Master said, 'Artful words will ruin one's virtue; the lack of self-restraint in small matters will bring ruin to great plans..'

Lau [15:27]

Le Maître dit : « Les discours madrés se font passer pour la Vertu. Une légère impatience ruine de grands projets. »

Couvreur XV.26.

In judging of a man, we must not be guided by his being generally liked or disliked.
The Master said, "When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case."

Legge XV.27.

The Master said, 'Be sure to go carefully into the case of the man who is disliked by the multitude. Be sure to go carefully into the case of the man who is liked by the multitude.'9

Lau [15:28]

Le Maître dit : « Quand la haine ou la faveur de la multitude s'attache à un homme, il faut examiner pourquoi. »

Couvreur XV.27.

Priciples of duty an instrument in the hand of man.
The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man."

Legge XV.28.

The Master said, 'It is Man who is capable of broadening the Way. It is not the Way that is capable of broadening Man.'

Lau [15:29]

Le Maître dit : « L'homme peut développer la Voie ; mais ce n'est pas la Voie qui développe l'homme1. »

Couvreur XV.28.

The culpability of not reforming known faults.
The Master said, "To have faults and not to reform them, – this, indeed, should be pronounced having faults."

Legge XV.29.

The Master said, 'Not to mend one's ways when one has erred is to err indeed.'

Lau [15:30]

Le Maître dit : « Ne pas se corriger après une faute, c'est là qu'est la faute. »

Couvreur XV.29.

The fruitlessness of thinking, without reading.
The Master said, "I have been the whole day without eating, and the whole night without sleeping:– occupied with thinking. It was of no use. The better plan is to learn."

Legge XV.30.

The Master said, 'I once spent all day thinking without taking food and all night thinking without going to bed, but I found that I gained nothing therefrom. It would have been better for me to have spent the time in learning.'

Lau [15:31]

Le Maître dit : « Autrefois je passais des jours entiers sans manger et des nuits entières sans dormir, afin de me livrer à la méditation. J'en ai retiré peu de fruit. Il vaut mieux étudier. »

Couvreur XV.30.

The superior man should not be mercenary, but have truth for his object.
The Master said, "The object of the superior man is truth. Food is not his object. There is plowing;– even in that there is sometimes want. So with learning;– emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."

Legge XV.31.

The Master said, 'The gentleman devotes his mind to attaining the Way and not to securing food. Go and till the land and you will end up by being hungry, as a matter of course; study, and you will end up with the salary of an official, as a matter of course. The gentleman worries about the Way, not about poverty.'

Lau [15:32]

Le Maître dit : « L'homme honorable recherche la Voie, et non les biens matériels. Au sein même du labourage [guette] la disette. Au sein même de l'étude [réside] la faveur. L'homme honorable se préoccupe de la Voie, non de la pauvreté. »

Couvreur XV.31.

How knowledge without virtue is not lasting, and to knowledge and virtue a ruler should add dignity and the rules of propriety.
1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again.
2. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.
3. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:– full excellence is not reached."

Legge XV.32.

The Master said, 'What is within the reach of a man's under- standing but beyond the power of his benevolence to keep is some- thing he will lose even if he acquires it. A man may be wise enough to attain it and benevolent enough to keep it, but if he does not rule over them with dignity, then the common people will not be reverent. A man may be wise enough to attain it, benevolent enough to keep it and may govern the people with dignity, but if he does not set them to work in accordance with the rites, he is still short of perfection.'

Lau [15:33]

Le Maître dit : « Ayant la connaissance pour l'atteindre, mais une plénitude humaine inapte à la garder, bien qu'on l'ait obtenue, on la perd immanquablement. Ayant la connaissance pour l'atteindre, et la plénitude humaine capable de la garder, si l'on ne s'y maintient pas avec sérieux, le peuple, dans ce cas, n'est plus respectueux. Ayant la connaissance pour l'atteindre, et la plénitude humaine capable de la garder, que l'on s'y maintienne avec sérieux, mais qu'on la mette en œuvre sans rites, ce n'est pas excellent1. »

Couvreur XV.32.

How to know the superior man and the mean man; and their capacities.
The Master said, "The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters."

Legge XV.33.

The Master said, 'The gentleman cannot be appreciated in small things but is acceptable in great matters. A small man is not acceptable in great matters but can be appreciated in small things.'

Lau [15:34]

Le Maître dit : « On ne peut apprécier le sage dans une petite chose1, mais on peut lui en confier de grandes. On ne peut confier de grandes choses à l'homme de peu ; mais on peut l'apprécier dans les petites2. »

Couvreur XV.33.

Virtue more to man than water or fire, and never hurtful to him.
The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."

Legge XV.34.

The Master said, 'Benevolence is more vital to the common people than even fire and water. In the case of fire and water, I have seen men die by stepping on them, but I have never seen any man die by stepping on benevolence.'

Lau [15:35]

Le Maître dit : « La vertu d'humanité est plus nécessaire au peuple que l'eau et le feu1. J'ai vu des hommes périr en marchant dans l'eau ou dans le feu ; je n'ai jamais vu personne périr en marchant dans la voie de cette vertu. »

Couvreur XV.34.

Virtue personal and obligatory on every man.
The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."

Legge XV.35.

The Master said, 'When faced with the opportunity to practise benevolence do not give precedence even to your teacher.'

Lau [15:36]

Le Maître dit : « Dans la poursuite de la vertu d'humanité, ne cédez pas la place à votre maître. »

Couvreur XV.35.

The superior man's firmness is based on right.
The Master said, "The superior man is correctly firm, and not firm merely."

Legge XV.36.

The Master said, 'The gentleman is devoted to principle but not inflexible in small matters.'

Lau [15:37]

Le Maître dit : « L'homme honorable est ferme sans être opiniâtre. »

Couvreur XV.36.

The faithful minister.
The Master said, "A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration."

Legge XV.37.

The Master said, 'In serving one's lord, one should approach one's duties with reverence and consider one's pay as of secondary importance.'

Lau [15:38]

Le Maître dit : « Celui qui est au service de son prince doit remplir sa charge avec grand soin, et ne penser à son salaire qu'en dernier lieu. »

Couvreur XV.37.

The comprehensiveness of teaching.
The Master said, "In teaching there should be no distinction of classes."

Legge XV.38.

The Master said, 'In instruction there is no separation into categories.'

Lau [15:39]

Le Maître dit : « Dans mon école tous les hommes sont admis, sans distinction. » La nature humaine profonde est excellente en elle-même. La différence entre les bons et les méchants est due à la différence des habitudes qu'ils ont contractées. Lorsqu'un homme honorable tient école, tous les hommes peuvent, sous sa direction, recouvrer l'excellence, et mériter de n'être plus rangés dans la classe des méchants. (Tchou Hsi)

Couvreur XV.38.

Agreement in principle necessary to concord in plans.
The Master said, "Those whose courses are different cannot lay plans for one another."

Legge XV.39.

The Master said, 'There is no point in people taking counsel together who follow different ways.'

Lau [15:40]

Le Maître dit : « Deux hommes qui suivent des voies différentes ne peuvent se rencontrer. »

Couvreur XV.39.

Perspicuity the chief virtue of language.
The Master said, "In language it is simply required that it convey the meaning."

Legge XV.40.

The Master said, 'It is enough that the language one uses gets the point across.'

Lau [15:41]

Le Maître dit : « Le langage doit porter, c'est tout. »

Couvreur XV.40.

Consideration of Confucius for the blind.
1. The music master, Mien, having called upon him, when they came to the steps, the Master said, "Here are the steps." When they came to the mat for the guest to sit upon, he said, "Here is the mat." When all were seated, the Master informed him, saying, "So and so is here; so and so is here."
2. The music master, Mien, having gone out, Tsze-chang asked, saying. "Is it the rule to tell those things to the music master?"
3. The Master said, "Yes. This is certainly the rule for those who lead the blind."

Legge XV.41.

Mien, the Master Musician, called. When he came to the steps, the Master said, 'You have reached the steps,' and when he came to the mat, the Master said, 'You have reached the mat.' When everyone was seated, the Master told him, 'This is So-and-so here and that is So-and-so over there.'
After the Master Musician had gone, Tzu-chang asked, 'Is that the way to talk to a musician?' The Master said, 'Yes. That is the way to assist a musician.'

Lau [15:42]

Le maître de musique Mien1 étant allé faire visite à Confucius, lorsqu'il fut arrivé au bas des marches, le Maître lui dit : « Voici les marches » ; lorsqu'il fut arrivé auprès de la natte, le Maître lui dit : « Voici votre natte. » Quand tout le monde fut assis, le Maître dit au préfet de la musique : « Un tel est ici ; un tel est là. » Lorsque le maître Mien se fut retiré, Tzeu tchang demanda si c'était un devoir de l'avertir ainsi. « Certainement, répondit le Maître, c'est un devoir d'aider ainsi les directeurs de la musique2. »

Couvreur XV.41.