Le Maître échange propos, anecdotes, brèves paraboles et maximes avec ses disciples. Tr. Couvreur (fr), Legge (en) et Lau (en).
Le Maître parlait rarement du profit, du destin, de la vertu d'humanité. Celui qui cherche sa propre utilité blesse la justice. La question du destin est très subtile. La voie de la vertu d'humanité est immense. Confucius parlait rarement de ces trois choses. Il parlait peu du profit, de peur de porter les hommes à ne désirer que des choses basses, à ne chercher que leurs propres intérêts. Il parlait peu du destin et de la vertu d'humanité, de peur d'exciter les hommes à vouloir faire des choses trop au-dessus de leurs forces. Il parlait peu de profit, de peur que ses disciples ne fussent trop portés à chercher leur propre intérêt. Il parlait peu du destin et de la vertu d'humanité, parce que ses disciples n'auraient pas facilement compris ces hautes questions1. (Tchou Hsi)
Couvreur IX.1.
Subjects seldom spoken of by Confucius.
The subjects of which the Master seldom spoke were – profitableness, and also the appointments of Heaven, and perfect virtue.
Legge IX.1.
The occasions on which the Master talked about profit, Destiny and benevolence were rare.
Lau [9:1]
Un homme du bourg Ta hiang avait dit : « Confucius est certainement un grand homme. Il a beaucoup de science ; mais il n'a pas ce qu'il faut pour se faire un nom1. » Confucius, en ayant été informé, dit : « Quel art exercerai-je ? Exercerai-je l'art de conduire un char ? Exercerai-je l'art du tir à l'arc ? Je me ferai conducteur de char. » Un conducteur de char est le serviteur d'autrui. Son métier est encore plus vil que celui d'archer. Le maître, entendant faire son éloge, répondit en s'abaissant lui-même. Cet homme saint n'avait pas réellement l'intention de se faire conducteur de char. (Tchou Hsi)
Couvreur IX.2.
Amusement of Confucius at the remark of an ignorant man about him.
1. A man of the village of Tâ-hsiang said, "Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing."
2. The Master heard the observation, and said to his disciples, "What shall I practice? Shall I practice charioteering, or shall I practice archery? I will practice charioteering."
Legge IX.2.
A man from a village in Ta Hsiang said, 'Great indeed is Con- fucius! He has wide learning but has not made a name for himself in any field.' The Master, on hearing of this, said, to his disciples, 'What should I make myself proficient in? In driving? or in archery? I think I would prefer driving.'
Lau [9:2]
Le Maître dit : « Le bonnet de chanvre est conforme aux rites anciens. À présent on porte le bonnet de soie, qui coûte moins cher. Je me conforme à l'usage général. Anciennement, un officier saluait son prince au bas des degrés qui conduisaient à la salle. À présent, on le salue au haut des degrés ; c'est de l'orgueil. Contrairement à tout le monde, je m'en tiens à l'ancien usage. »
Couvreur IX.3.
Some common practices indifferent and others not.
1. The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice.
2. "The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."
Legge IX.3.
The Master said, 'A ceremonial cap of linen is what is prescribed by the rites. Today black silk is used instead. This is more frugal and I follow the majority. To prostrate oneself before ascending the steps is what is prescribed by the rites. Today one does so after having ascended them. This is casual and, though going against the majority, I follow the practice of doing so before ascending.'
Lau [9:3]
Le Maître désapprouvait quatre choses : l'opinion personnelle, l'affirmation catégorique, l'opiniâtreté et l'égoïsme.
Couvreur IX.4.
Frailties from which Confucius was free.
There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.
Legge IX.4.
There were four things the Master refused to have anything to do with: he refused to entertain conjectures1 or insist on certainty; he refused to be inflexible or to be egotistical.
Lau [9:4]
Le Maître se trouvant en péril dans le bourg de K'ouang, dit : « Le roi Wenn étant mort, sa culture1 n'est-elle pas ici, en moi ? Si le Ciel avait voulu qu'elle disparût de la terre, il ne me l'aurait pas confiée après la mort du roi Wenn. Le Ciel ne veut pas encore la laisser perdre. Que peuvent contre moi les habitants de K'ouang ? » Iang Hou avait exercé des cruautés dans le bourg de K'ouang. Confucius extérieurement ressemblait à Iang Hou. Les habitants le cernèrent pour le prendre. (Tchou Hsi)
Couvreur IX.5.
Confucius assured in a time of danger by his conviction of a divine mission.
1. The Master was put in fear in K'wang.
2. He said, "After the death of King Wan, was not the cause of truth lodged here in me?
3. "If Heaven had wished to let this cause of truth perish, then I, a future mortal, should not have got such a relation to that cause. While Heaven does not let the cause of truth perish, what can the people of K'wang do to me?"
Legge IX.5.
When under siege in K'uang, the Master said, 'With King Wen dead, is not culture (wen) invested here in me? If Heaven intends culture to be destroyed, those who come after me will not be able to have any part of it. If Heaven does not intend this culture to be destroyed, then what can the men of K'uang do to me?'
Lau [9:5]
Le Premier ministre dit à Tzeu koung : « Votre Maître est-il un saint ? Comment possède-t-il tant de talents ? » Tzeu koung répondit : « Certainement le Ciel l'a destiné à la sainteté et, de plus, l'a doté de nombreuses capacités. » Le Maître en ayant été informé, dit : « Le Premier ministre me connaît-il ? Quand j'étais jeune, j'étais d'une condition humble, j'ai appris plusieurs choses de peu d'importance. L'homme honorable en apprend-il beaucoup ? Pas beaucoup. » [...]
Couvreur IX.6.
On the various ability of Confucius:– his sagehood not therein.
1. A high officer asked Tsze-kung, saying, "May we not say that your Master is a sage? How various is his ability!"
2. Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various."
3. The Master heard of the conversation and said, "Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability." [...]
Legge IX.6.
The t'ai tsai asked Tzu-kung, 'Surely the Master is a sage, is he not? Otherwise why should he be skilled in so many things?' Tzu- kung said, 'It is true, Heaven set him on the path to sagehood. However, he is skilled in many things besides.' The Master, on hearing of this, said, 'How well the t'ai tsai knows me! I was of humble station when young. That is why I am skilled in many menial things. Should a gentleman be skilled in many things? No, not at all.'
Lau [9:6]
[...] Lao1 dit : « Confucius disait : “J'ai cultivé les arts, faute d'occuper une charge publique.” »
Couvreur IX.6.
On the various ability of Confucius:– his sagehood not therein.
[...] 4. Lâo said, "The Master said, 'Having no official employment, I acquired many arts.'"
Legge IX.6.
Lao said, 'The Master said, "I have never been proved in office. That is why I am a Jack of all trades."'
Lau [9:7]
Le Maître dit : « Est-ce que j'ai beaucoup de science ? Je n'ai pas de science. Mais quand un homme de la plus humble condition m'interroge, je discute la question sans préjugés, d'un bout à l'autre, sans rien omettre. »
Couvreur IX.7.
Confucius disclaims the knowledge attributed to him, and declares his earnestness in teaching.
The Master said, "Am I indeed possessed of knowledge? I am not knowing. But if a mean person, who appears quite empty-like, ask anything of me, I set it forth from one end to the other, and exhaust it."
Legge IX.7.
The Master said, 'Do I possess knowledge? No, I do not. A rustic put a question to me and my mind was a complete blank. I kept hammering at the two sides of the question until I got everything out of it.'
Lau [9:8]
Le Maître dit : « Je ne vois ni phénix arriver, ni dessin sortir du fleuve. C'en est fait de moi. » Le phénix est un oiseau qui annonce les choses futures. Au temps de Chouenn, il a été apporté et offert en présent à ce prince. Au temps du roi Wenn, il a chanté sur le mont K'i. Le dessin du fleuve est un dessin qui est sorti du fleuve Jaune sur le dos d'un cheval-dragon au temps de Fou hi1. Le phénix et le dessin du fleuve ont annoncé les règnes d'empereurs saints. Confucius dit : « Il ne paraît aucun présage annonçant le règne d'un empereur saint ; un tel empereur ne viendra donc pas. Quel empereur se servira de moi pour enseigner le peuple ? C'en est fait de ma Voie ; elle ne sera pas suivie. » (Tchou Hsi)
Couvreur IX.8.
For want of auspicious omens, Confucius gives up the hope of the triumph of his doctrines.
The Master said, "The FANG bird does not come; the river sends forth no map:– it is all over with me!"
Legge IX.8.
The Master said, 'The Phoenix does not appear nor does the River offer up its Chart. I am done for.'
Lau [9:9]
Lorsque le Maître voyait un homme en deuil, ou en costume de cérémonie, ou un aveugle, fût-ce un homme moins âgé que lui, aussitôt1 il se levait, ou pressait le pas [en les croisant].
Couvreur IX.9.
Confucius's sympathy with sorrow, respect for rank, and pity for misfortune.
When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily.
Legge IX.9.
When the Master encountered men who were in mourning or in ceremonial cap and robes or were blind, he would, on seeing them, rise to his feet, even though they were younger than he was, and, on passing them, would quicken his step.
Lau [9:10]
Ien Iuen disait avec un soupir d'admiration : « Plus je considère la Voie du Maître, plus je la trouve élevée ; plus je la scrute, plus il me semble impossible de la comprendre entièrement ; je crois la voir devant moi, et soudain je m'aperçois qu'elle est derrière moi. Heureusement le Maître me guide pas à pas. Il m'a élargi l'esprit par la culture, et m'a discipliné par les rites. Quand même je voudrais m'arrêter, je ne le pourrais. Mais, après que j'ai épuisé toutes mes forces, il reste toujours quelque chose qui semble se dresser devant moi, qu'il m'est impossible de gravir, malgré tout le désir que j'en ai. »
Couvreur IX.10.
Yen Yüan's admiration of his master's doctrines; and his own progress in them.
1. Yen Yüan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind.
2. "The Master, by orderly method, skillfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety.
3. "When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so."
Legge IX.10.
Yen Yuan, heaving a sigh, said, 'The more I look up at it the higher it appears. The more I bore into it the harder it becomes. I see it before me. Suddenly it is behind me.
'The Master is good at leading one on step by step. He broadens me with culture and brings me back to essentials by means of the rites. I cannot give up even if I wanted to, but, having done all I can, it seems to rise sheer above me and I have no way of going after it, however much I may want to.'
Lau [9:11]
Le Maître étant gravement malade, Tzeu lou engagea les disciples à lui servir d'intendants1. Le mal ayant un peu diminué, Confucius dit : « Il y a longtemps, Iou, que tu uses de faux-semblants. Je n'ai pas d'intendants, et cependant je suis comme si j'en avais. Puis-je tromper quelqu'un par cette ruse ? Espéré-je tromper le Ciel ? D'ailleurs, ne m'est-il pas préférable de mourir entre les mains de mes disciples qu'entre les mains d'intendants ? Et quand même je n'aurais pas un pompeux enterrement, je peux être sûr de ne pas mourir au bord d'un chemin ! »
Couvreur IX.11.
Confucius's dislike of pretension, and contentment with his condition.
1. The Master being very ill, Tsze-lû wished the disciples to act as ministers to him.
2. During a remission of his illness, he said, "Long has the conduct of Yû been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven?
3. "Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"
Legge IX.11.
The Master was seriously ill. Tzu-lu told his disciples to act as retainers. During a period when his condition had improved, the Master said, 'Yu has long been practising deception. In pretending that I had retainers when I had none, who would we be deceiving? Would we be deceiving Heaven? Moreover, would I not rather die in your hands, my friends, than in the hands of retainers? And even if I were not given an elaborate funeral, it is not as if I was dying by the wayside.' I
Lau [9:12]
Tzeu koung dit à Confucius : « S'il y avait ici une belle pierre précieuse, la garderiez-vous cachée dans un coffret, ou bien chercheriez-vous un acheteur qui en donnât un prix élevé ? » Le Maître répondit : « Je la vendrais, certainement je la vendrais ; mais j'attendrais qu'on m'en offrît un prix convenable. » Tzeu koung adressa à Confucius cette double question, parce qu'il voyait un homme doué de tant de talents n'exercer aucune charge. Confucius répondit qu'il fallait vendre la Pierre précieuse, mais qu'il ne convenait pas d'aller chercher les acheteurs. L'homme honorable désire toujours exercer une charge ; mais il veut que les convenances soient observées. Il attend une invitation régulière, comme la pierre précieuse attend les offres d'un acheteur. (Tchou Hsi)
Couvreur IX.12.
How the desire for office should be qualified by self-respect.
Tsze-kung said, "There is a beautiful gem here. Should I lay it up in a case and keep it? or should I seek for a good price and sell it?" The Master said, "Sell it! Sell it! But I would wait for one to offer the price."
Legge IX.12.
Tzu-kung said, 'If you had a piece of beautiful jade here, would you put it away safely in a box or would you try to sell it for a good price?' The Master said, 'Of course I would sell it. Of course I would sell it. All I am waiting for is the right offer.'
Lau [9:13]
Le Maître aurait voulu aller vivre au milieu des neuf tribus barbares de l'Est1. Quelqu'un lui dit : « Ils sont grossiers ; convient-il de vivre parmi eux ? » Il répondit : « Si un homme honorable demeurait au milieu d'eux, le resteraient-ils encore ? » Confucius, voyant que ses enseignements étaient infructueux, aurait désiré quitter l'empire chinois et se retirer dans une contrée étrangère. Il lui échappait, malgré lui, des gémissements par lesquels il manifestait comme le désir de vivre au milieu des neuf tribus barbares de l'Est. Il disait de même qu'il aurait désiré se confier à la mer sur un radeau (et se retirer dans une île déserte). Il n'avait pas réellement le dessein d'aller habiter au milieu des barbares dans l'espoir de les civiliser. (Tchou Hsi)
Couvreur IX.13.
How barbarians can be civilized.
1. The Master was wishing to go and live among the nine wild tribes of the east.
2. Some one said, "They are rude. How can you do such a thing?" The Master said, "If a superior man dwelt among them, what rudeness would there be?"
Legge IX.13.
The Master wanted to settle amongst the Nine Barbarian Tribes of the east. Someone said, 'But could you put up with their uncouth ways?' The Master said, 'Once a gentleman settles amongst them, what uncouthness will there be?'
Lau [9:14]
Le Maître dit : « Depuis que je suis revenu de la principauté de Wei dans celle de Lou, la musique a été corrigée, les Odes de Cour et les Odes aux Ancêtres1 ont été remises en ordre. »
Couvreur IX.14.
Confucius's services in correcting the music of his native State and adjusting the Book of Poetry.
The Master said, "I returned from Wei to Lû, and then the music was reformed, and the pieces in the Royal songs and Praise songs all found their proper places."
Legge IX.14.
The Master said, 'It was after my return from Wei to Lu that the music was put right, with the ya and the sung9 being assigned their proper places.'
Lau [9:15]
Le Maître dit : « Hors de la maison, je remplis mes devoirs envers le prince et ses ministres ; à la maison, je le fais envers mes parents et mes frères aînés ; j'observe le mieux possible toutes les prescriptions du deuil ; j'évite l'ivresse. Où est la difficulté pour moi ? » Le Maître, pour instruire les autres en s'abaissant lui-même, dit : « C'est à force de persévérance que j'accomplis cela. » (Tchou Hsi)
Couvreur IX.15.
Confucius's very humble estimate of himself.
The Master said, "Abroad, to serve the high ministers and nobles; at home, to serve one's father and elder brothers; in all duties to the dead, not to dare not to exert one's self; and not to be overcome of wine:– which one of these things do I attain to?"
Legge IX.15.
The Master said, 'To serve high officials when abroad, and my elders when at home, in arranging funerals not to dare to spare myself, and to be able to hold my drink~these are trifles that give me no trouble.'
Lau [9:16]
Le Maître se trouvant au bord d'un cours d'eau dit : « Tout passe comme cette eau ; rien ne s'arrête ni jour ni nuit. » L'homme honorable imite ce mouvement continuel de l'eau et de toute la nature. Il ne cesse de s'efforcer d'atteindre sa perfection. (Tchou Hsi)
Couvreur IX.16.
How Confucius was affected by a running stream.
The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!"
Legge IX.16.
While standing by a river, the Master said, 'What passes away is, perhaps, like this. Day and night it never lets up.'
Lau [9:17]
Le Maître dit : « Je n'ai pas encore rencontré un homme qui aimât la Vertu autant que l'éclat extérieur1. » Les Mémoires historiques racontent que, Confucius se trouvant dans la principauté de Wei, le prince Ling, porté sur une même voiture avec sa femme, fit monter Confucius sur une seconde voiture, et, pour frapper les regards, lui fit traverser la place publique. Le maître trouva ce procédé de très mauvais goût et dit à cette occasion les paroles qui viennent d'être citées. (Tchou Hsi)
Couvreur IX.17.
The rarity of a sincere love of virtue.
The Master said, "I have not seen one who loves virtue as he loves beauty."
Legge IX.17.
The Master said, 'I have yet to meet the man who is as fond of virtue as he is of beauty in women.'
Lau [9:18]
Le Maître dit : « Si, après avoir entrepris d'élever un monticule, j'abandonne mon travail, quand il ne manquerait qu'un panier de terre, il sera vrai de dire que j'ai abandonné mon entreprise. Si, après avoir commencé à faire un remblai, je continue mon travail, quand même je ne mettrais qu'un panier de terre, mon entreprise avancera. » Si l'étudiant fait sans cesse des efforts, même en recueillant peu à la fois, il amassera beaucoup ; mais s'il s'arrête à mi-chemin, il perdra tout le fruit du travail qu'il a déjà accompli. (Tchou Hsi)
Couvreur IX.18.
That learners should not cease nor intermit their labours.
The Master said, "The prosecution of learning may be compared to what may happen in raising a mound. If there want but one basket of earth to complete the work, and I stop, the stopping is my own work. It may be compared to throwing down the earth on the level ground. Though but one basketful is thrown at a time, the advancing with it is my own going forward."
Legge IX.18.
The Master said, 'As in the case of making a mound, if, before the very last basketful, I stop, then I shall have stopped. As in the case of levelling the ground, if, though tipping only one basketful, I am going forward, then I shall be making progress.'
Lau [9:19]
Le Maître dit : « Il n'y avait que [Ien] Houei pour m'écouter sans se laisser disperser. »
Couvreur IX.19.
Hûi the earnest student.
The Master said, "Never flagging when I set forth anything to him;– ah! that is Hûi."
Legge IX.19.
The Master said, 'If anyone can listen to me with unflagging attention, it is Hui, I suppose.'
Lau [9:20]
Le Maître parlant de Ien Iuen, disait : « Oh ! Que sa perte est regrettable ! Je l'ai toujours vu progresser, jamais s'arrêter. »
Couvreur IX.20.
Confucius's fond recollection of Hûi as a model student.
The Master said of Yen Yüan, "Alas! I saw his constant advance. I never saw him stop in his progress."
Legge IX.20.
The Master said of Yen Yuan, 'I watched him making progress, but I did not see him realize his capacity to the full. What a pity!'
Lau [9:21]
Le Maître dit : « Il est parfois des moissons qui n'arrivent pas à fleurir ; il en est aussi qui, après avoir fleuri, n'ont pas de grain. » Ainsi en est-il des hommes qui s'adonnent à l'étude, s'ils ne sont pas persévérants. (Tchou Hsi)
Couvreur IX.21.
It is the end which crowns the work.
The Master said, "There are cases in which the blade springs, but the plant does not go on to flower! There are cases where it flowers but no fruit is subsequently produced!"
Legge IX.21.
The Master said, 'There are, are there not, young plants that fail to produce blossoms, and blossoms that fail to produce fruit?'
Lau [9:22]
Le Maître dit : « Nous devons prendre garde que les jeunes gens n'arrivent à nous surpasser. Qui sait s'ils ne parviendront pas à égaler les hommes de notre temps ? À l'âge de quarante ou cinquante ans, s'ils n'ont pas encore fait parler d'eux, il n'y aura plus lieu d'avoir la même crainte. »
Couvreur IX.22.
How and why a youth should be regarded with respect.
The Master said, "A youth is to be regarded with respect. How do we know that his future will not be equal to our present? If he reach the age of forty or fifty, and has not made himself heard of, then indeed he will not be worth being regarded with respect."
Legge IX.22.
The Master said, 'It is fitting that we should hold the young in awe. How do we know that the generations to come will not be the equal of the present? Only when a man reaches the age of forty or fifty without distinguishing himself in any way can one say, I suppose, that he does not deserve to be held in awe.'
Lau [9:23]
Le Maître dit : « Comment ne pas approuver des préceptes exemplaires ? Mais le plus précieux est de se corriger dans leur sens. Comment ne pas acquiescer à des conseils habiles ? Mais le plus précieux est d'y réfléchir. Je n'ai que faire d'un homme qui acquiesce sans réfléchir, qui approuve sans se corriger. »
Couvreur IX.23.
The hopelessness of the case of those who assent and approve without reformation or serious thought.
The Master said, "Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him."
Legge IX.23.
The Master said, 'One cannot but give assent to exemplary words, but what is important is that one should rectify oneself. One cannot but be pleased with tactful words, but what is important is that one should reform oneself. I can do nothing with the man who gives assent hut does not rectify himself or the man who is pleased but does not reform himself;'
Lau [9:24]
Le Maître dit : « [Que l'homme honorable] mette au premier rang la loyauté et la sincérité ; qu'il ne lie pas amitié avec des hommes qui ne lui ressemblent pas ; s'il tombe dans un défaut, qu'il ait le courage de s'en corriger. »
Couvreur I.8.
See Book I, Chapter VIII
The Master said, "Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them."
Legge IX.24.
The Master said, 'Make it your guiding principle to do your best for others and to be trustworthy in what you say. Do not accept as friend anyone who is not as good as you. When you make a mistake do not be afraid of mending your ways.'
Lau [9:25]
Le Maître dit : « On peut enlever de force à une armée de trois légions son général en chef ; il est impossible d'arracher de force au moindre particulier sa détermination de pratiquer la Vertu. »
Couvreur IX.24.
The will unsubduable.
The Master said, "The commander of the forces of a large state may be carried off, but the will of even a common man cannot be taken from him."
Legge IX.25.
The Master said, 'The Three Armies can he deprived of their commanding officer, but even a common man cannot be deprived of his purpose.'
Lau [9:26]
Le Maître dit : « Iou est homme à ne pas rougir de se trouver vêtu d'une tunique de toile usée au milieu d'hommes vêtus de fourrures de renard et de martre : “Qui ne jalouse pas et ne convoite pas, n'est-il pas irréprochable1 ?” » Dès lors, Tzeu Iou répétait sans cesse ces deux vers [du Livre des Odes]. Confucius dit : « Cela suffit-il pour être irréprochable ? »
Couvreur IX.25.
Tsze-Lû's brave contentment in poverty, but failure to seek the highest aims.
1. The Master said, "Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;– ah! it is Yû who is equal to this!
2. "He dislikes none, he covets nothing;– what can he do but what is good!"
3. Tsze-lû kept continually repeating these words of the ode, when the Master said, "Those things are by no means sufficient to constitute perfect excellence."
Legge IX.26.
The Master said, 'If anyone can, while dressed in a worn-out gown padded with old silk floss, stand beside a man wearing fox or badger fur without feeling ashamed, it is, I suppose, Yu.
Neither envious nor covetous,
How can he be anything but good?'
Thereafter, Tzu-lu constantly recited these verses. The Master commented, 'The way summed up in these verses will hardly enable one to be good.'
Lau [9:27]
Le Maître dit : « C'est seulement quand le froid de l'hiver est arrivé qu'on s'aperçoit que le pin et le cyprès perdent leurs feuilles après tous les autres arbres. » Le froid de l'hiver est l'image d'une époque de trouble. La persistance du feuillage est l'image de la volonté ferme et constante du sage. Quand la tranquillité règne, l'homme de peu pourra ne pas se distinguer de l'homme honorable. C'est seulement au milieu des avantages ou des désavantages apportés par une révolution qu'on reconnaît la constance de l'homme honorable. (Tchou Hsi)
Couvreur IX.26.
Men are known in times of adversity.
The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves."
Legge IX.27.
The Master said, 'Only when the cold season comes is the point brought home that the pine and the cypress are the last to lose their leaves.'
Lau [9:28]
Le Maître dit : « Un homme éclairé n'hésite pas ; un homme honorable est exempt de soucis ; un homme courageux n'a pas peur. »
Couvreur IX.27.
The sequences of wisdom, virtue, and bravery.
The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."
Legge IX.28.
The Master said, 'The man of wisdom is never in two minds; the man of benevolence never worries; the man of courage is never afraid.'
Lau [9:29]
Le Maître dit : « Il est des personnes avec lesquelles on peut étudier, mais non tendre vers la Voie. Il en est d'autres avec lesquelles on peut tendre vers la Voie, mais non s'y affermir. D'autres encore avec lesquelles on peut s'affermir, mais dont on ne peut partager le jugement. »
Couvreur IX.28.
How different individuals stop at different stages of progress.
The Master said, "There are some with whom we may study in common, but we shall find them unable to go along with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us."
Legge IX.29.
The Master said, 'A man good enough as a partner in one's studies need not be good enough as a partner in the pursuit of the Way; a man good enough as a partner in the pursuit of the Way need not be good enough as a partner in a common stand; a man good enough as a partner in a common stand need not be good enough as a partner in the exercise of moral discretion.'
Lau [9:30]
« Le cerisier sauvage lui-même agite ses fleurs. Comment ne penserais-je pas à vous ? Mais vous demeurez loin d'ici. » Le Maître dit : « S'il pensait vraiment à elle, qu'importerait la distance1 ? »
Couvreur IX.29.
The necessity of reflection.
1. "How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your house is distant."
2. The Master said, "It is the want of thought about it. How is it distant?"
Legge IX.30.
The flowers of the cherry tree,
How they wave about!
It's not that I do not think of you,
But your home is so far away.
The Master commented, 'He did not really think of her. If he did, there is no such thing as being far away.
Lau [9:31]
Les Entretiens de Confucius – Lun Yu IX – Chinois on/off – 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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