[BronzeDing_ZhouTN.JPG] CHINAKNOWLEDGE - a universal guide for China studies | [1]HOME | [2]About | [3]Guestbook | Encoding: Unicode (UTF-8) [Location: [4]HOME > [5]Literature > [6]Masters category > [7]Confucian treatises > Kongzi jiayu] Chinese Literature Kongzi jiayu ¶ "The School Sayings of Confucius" * [8]Confucian Classics * [9]Historiography * [10]Masters and Philosophers ° [11]Rujia Confucian treatises ° [12]Bingjia Military treatises ° [13]Fajia Legist or legalist treatises ° [14]Nongjia Agricultural treatises ° [15]Yijia Medical treatises ° [16]Tianwen suanfa Astronomical and mathematical treatises ° [17]Shushu Divination books ° [18]Yishu Treatises on art ° [19]Pulu Scientific treatises ° [20]Zajia Miscellaneous treatises ° [21]Leishu Encyclopedias ° [22]Xiaoshuojia Novels and stories ° [23]Shijia Buddhists ° [24]Daojia Daoists * [25]Anthologies and Collected Works [26][chineseartat.JPG] [27][chinesehistoryat.JPG] [28][chinesereligionat.JPG] [imagelit.JPG] Some scholars stated this book to be a complement of the Confucian Analects [29]Lunyu . It is an early [30]Han period ¢ collection of parables centering around [31]Confucius and his disciples (Zilu ¯, Zixia , Yan Hui ), laying stress upon his teachings about ethical human conduct. A part of the collection was probably added by the late Han scholar Wang Su . Chapters of the Kongzi jiayu 1.¸¯ Xiang Lu 2. Shizhu 3.£ Wangyan 4.§£ Dahun 5.£ Ruxing 6.® Wenli 7.£ Wuyi 8. Guansi 9. Sanxu 10.½ Haosheng 11.¨ Guan Zhou 12. Dizixing 13.¢ Xianjun 14.¯¿ Bianzheng 15.­¬ Liuti 16.¯© Bianwu 17.¬¿ Aigong wen zheng 18. Yan Hui 19.¯ Zilu chu jian 20.¨ Zai wei 21.¥ Ruguan 22.° Kunshi 23.· Wudide 24. Wudi 25.·¡ ZhiXXX 26.¬½£ Benxing 27.® Lunli 28. Guanxiangshe 29. Jiaowen 30.£ Wuxing 31.¿ Xingzheng 32.® Liyun 33.  Guansong 34.¶ Miaozhi 35.¯£ Bianyue 36. Wenyu 37.£ Qujie 38.£ Qishier dizi 39.¬£ Benxing 40.£ Zhongji 41.££ Zhenglun 42.²®¢ Quli Zigong wen 43.¢ Zigong wen 44.¬¿¤ Gongxi Chi wen [imagelit.JPG] Exemplarious translation: 1.¸¯ 1.1. º­½°,¶º»,_·¼°,_·±°»,_·³¥,_¯¡¾º,_¨½,_º¸º,_¸,_  µº³,_,_¹,´,¿¹¸¯._¬°:<'¸¤,¥»¯?>'°:<'©¯,¯²?>' ¼¯´,¬¥º¸º._¥«º§,©¶,¸¥._£¬­¬,¸._£°:<'¶¥°±ª,®._,¥«£._>'±¸ºº¯§¸._¨,¡¦._ Being Councillor in Lu When Confucius first held the office of Governor of Zhongtu, he established rules regarding the nourishing of the living and the burying of the dead: old and young ate different food; strong and weak performed different tasks; men and women walked separately; on the road lost objects were not picked up; utensils were not carved and pretentious; the market did not have two standards of prices; people made inner coffins 4 inches thick and outer coffins 5 inches; they utilized natural knolls and hills as tumuli; they did not raise barrows or plant trees on the graves. When this had been practised for one year, the feudal lords of the western regions took it as their model. Duke Ding said to Confucius: "What do you think of imitating these laws of your to govern the state of Lu?" Confucius replied: "Albeit the whole world, it can be done! Why stop at the state of Lu only?" Thereupon the next year, duke Ding made Confucius Director of Public Works. Then Confucius made a distinction between the nature of the five kinds of soil, and the living things each got the proper place to grow: all got their places. Some time before, the head of the Ji family had buried duke Zhao south of the road to the tombs of the former dukes. Confucius connected this tomb with the other tombs by means of a ditch. He said to Ji Huanzi: "To blame one's ruler, thereby manifesting one's own guilt, is not in accordance with the rites. Now, by connecting the tombs I concealed your father's disloyalty." From Superintendant of Works he was promoted to Great Director of Crimes of Lu; he established laws, but did not have to make use of them, for there were no criminals. 9. 9.1.°:<'._½,£¶,._ª½,¶±,._½¬,¶,._«½¼¬,¯¯«£._>' Three Ways of Reciprocity Confucius said: "A noble man has three ways of reciprocity. When you have a ruler whom you cannot serve, yet to expect your servant to serve you, this is no reciprocity. When you hava a father towards whom you cannot be filial, yet to expect your son to requite your with filial piety, this in no reciprocity.When you have an elder brother whom you cannot respect, yet to expect from your younger brother to be compliant, this in no reciprocity. If a knight is able to have an insight into the roots of these three ways of reciprocity, then he may be said to have corrected himself." 10.½ 10.1.¯¬¼°:<'  ?>'._¬°:<'¡º¼¡,._>'°:<' ¥¶§,¹¥º._>'¬°:<'¶§?>'°:<'º,¶¿½¡º,¶»¢¿,_·¥©° ,_¥©,¯¥·¿¨,_¢¼°,_³³,_¥¸´·,¡,½._¤, ¯,¯¥©._>' Loving Life Duke Ai the Mournful of Lu asked Confucius: "Formerly, what cap did the holy emperor Shun wear?" Confucius did not answer. The duke said: ""I asked you a question, master; why do you say nothing?" Confucius answered: "Because my Lord in questioning does not put the great matters first; therefore I am just thinking how to make a reply." The duke said: "What are the great matters?" Confucius said: "When Shun was a ruler, in his government he loved life and hated to kill. In entrusting offices, he gave them to the worthy and dismissed the unworthy. His spiritual power was as tranquil and void as Heaven and Earth. His transforming power was as effective in changing all things as the four seasons. Therefore all within the four seas underwent his influence and it spread even among the foreign peoples. Phoenixes flew back and forth, unicorns came, birds and beasts were tamed by his spiritual power. This was for no other reason than that he loved life. But, leaving untouched the Way of Shun, it was about his cap that my Lord asked. Therefore I delayed in answering." 10.3.¸ª®¶¦,<">",¶³?·²°:<'«<">"¦,._«²³,._>' °:<'¥¶<"¢>"¶._¨<+¨>+<"±«<'>'._>"£²¦._«ª,½£,<">",¾._¾¹,_½,?ª¾._>' Confucius once divined for himself by achillea stalks. Of the hexagrams he obtained bi from it. He changed colour and had an uneasy countenance. Zizhang came forward and said: "I, Shi, have heard that he who divines obtains the hexagram bi, is favourable; why then is your countenance uneady, Master?" Confucius answered: "Because li is present in it. In the Book of Changes it is said: 'Under the mountain there is fire; this is called bi.' It is not a hexagram representing a plain aspect. Now as to the natural state of a thing, black or white ought to be plain in it. When I now obtain bi, it is not a lucky omen. I have heard that vermilion lacquer does not need refinement, and white jade does nt need polishig. Why? Because, when the natural state is abundant, it does not need to receive embellishment." ' Translated by R. P. 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