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[Ch’en Hao alludes to Li Kuang-pi’s night ride to Ho-yang at the head of 500 mounted men; they made such an imposing display with torches, that though the rebel leader Shih Ssu-ming had a large army, he did not dare to dispute their passage.]

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.'

The Master said, 'Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?'

Thus, to take a long and circuitous route, after enticing the enemy out of the way, and though starting after him, to contrive to reach the goal before him, shows knowledge of the artifice of deviation.

When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, 'I will bury him.' 2. When a friend sent him a present, though it might be a carriage and horses, he did not bow. 3. The only present for which he bowed was that of the flesh of sacrifice.

The Master said, 'The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.'

“Nimirum hac die Una plus vixi mihi, quam vivendum fuit.”

[Meng Shih’s note contains an excellent example of the idiomatic use of: "cause them to forget pien (the reasons for acting otherwise than on their first impulse), and hasten in our direction."]

The Duke of Sheh asked about government. 2. The Master said, 'Good government obtains, when those who are near are made happy, and those who are far off are attracted.'

When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, 'I will bury him.' 2. When a friend sent him a present, though it might be a carriage and horses, he did not bow. 3. The only present for which he bowed was that of the flesh of sacrifice.

Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold faithfulness and sincerity as first principles, and be moving continually to what is right;-- this is the way to exalt one's virtue. 2. 'You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 3. '"It may not be on account of her being rich, yet you come to make a difference."'

[Always provided, I suppose, that he has had breakfast. At the battle of the Trebia, the Romans were foolishly allowed to fight fasting, whereas Hannibal’s men had breakfasted at their leisure. See Livy, XXI, liv. 8, lv. 1 and 8.]

If, on the other hand, in the midst of difficulties we are always ready to seize an advantage, we may extricate ourselves from misfortune.

The Master said, 'When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.'

Country in which there are precipitous cliffs with torrents running between, deep natural hollows,

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.'

A youth of the village of Ch'ueh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, 'I suppose he has made great progress.' 2. The Master said, 'I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.'

The subjects of which the Master seldom spoke were-- profitableness, and also the appointments of Heaven, and perfect virtue.

[Wang Hsi explains "undefended places" as "weak points; that is to say, where the general is lacking in capacity, or the soldiers in spirit; where the walls are not strong enough, or the precautions not strict enough; where relief comes too late, or provisions are too scanty, or the defenders are variance amongst themselves."]

The Art of War — Chapter 8: Chapter 7: Variation Of Tactics