1. Kung-sun Ch'aou of Wei asked Tsze-kung, saying. "From whom did Chung-ne get his learning?"

2. Tsze-kung replied, "The doctrines of Wa?n and Woo have not yet fallen to the earth. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wa?n and Woo. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?"

21. THE SUPERIOR MAN DOES NOT CONCEAL HIS ERRORS, NOR PERSIST IN THEM:—BY TSZE-KUNG. Such is the lesson of this chapter, a expanded in the 日讲. The sun and the moon being here spoken of together, the 食 must be confined to 'eslipses', but the term is also applied to the ordinary waning of the moon.

22. CONFUCIUS' SOURCES OF KNOWLEDGE WERE THE RECOLLECTIONS AND TRADITIONS OF THE PRINCIPLES ON WAN AND WOO:—BY TSZE-KUNG. 1. Of the questioner here we have no other memorial. His surname indicates that he was a descendant of some of the dukes of Wei. Observe how he calls Confucius by his designation of 仲尼 or 'Ne secundus'. (There was an elder brother, a concubine's son, who was called 伯尼) 仲尼焉学, 'How did Chungne learn?' but the 'how'= 'from whom?' The expression below, however,—夫子焉不学, expounded as in the translation, might suggest, from 'what quarter?' rather than 'from what person' as the proper rendering. The last clause is taken by modern commentators, as asserting Conf. connate knowledge, but Gan-kwo? finds it in only a repetition of the statement that the sage found teachers everywhere.