《The Analects》——论语（中英文对照）完结_派派后花园

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[Novel] 《The Analects》——论语（中英文对照）完结

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The Analects express a philosophy, or a moral code, by which Confucius, one of the most humane thinkers of all time, believed everyone should live. Upholding the ideals of wisdom, self-knowledge, courage and love of one's fellow man, he argued that the pursuit of virtue should be every individual's supreme goal. And, while following the Way, or the truth, might not result in immediate or material gain, Confucius showed that it could nevertheless bring its own powerful and lasting spiritual rewards.

　　《论语》是记载中国古代著名思想家孔子及其弟子言行的语录，共四十卷，由孔子的弟子及其再传弟子编写，是我国古代儒家经典著作之一，是首创语录体。汉语文章的典范性也源于此，儒家（在春秋战国时期与墨家对立）创始人孔子的政治思想核心是“仁”、“礼”和“中庸”。《论语》是记录孔子主要弟子及其再传弟子关于孔子言行的一部书。

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Chapter 1
　　The Master "Is it not pleasant to learn with a constant perseveranceand application?
　　"Is it not delightful to have friends coming from distant quarters?
　　"Is he not a man of complete virtue, who feels no discomposure thoughmen may take no note of him?"The philosopher Yu said, "They are few who, being filial and fraternal,are fond of offending against their superiors. There have been none,who, not liking to offend against their superiors, have been fondof stirring up confusion.
　　"The superior man bends his attention to what is radical. That beingestablished, all practical courses naturally grow up. Filial pietyand fraternal submission,-are they not the root of all benevolentactions?"The Master said, "Fine words and an insinuating appearance are seldomassociated with true virtue."The philosopher Tsang said, "I daily examine myself on three points:-whether,in transacting business for others, I may have been not faithful;-whether,in intercourse with friends, I may have been not sincere;-whetherI may have not mastered and practiced the instructions of my teacher."The Master said, "To rule a country of a thousand chariots, theremust be reverent attention to business, and sincerity; economy inexpenditure, and love for men; and the employment of the people atthe proper seasons."The Master said, "A youth, when at home, should be filial, and, abroad,respectful to his elders. He should be earnest and truthful. He shouldoverflow in love to all, and cultivate the friendship of the good.
　　When he has time and opportunity, after the performance of these things,he should employ them in polite studies."Tsze-hsia said, "If a man withdraws his mind from the love of beauty,and applies it as sincerely to the love of the virtuous; if, in servinghis parents, he can exert his utmost strength; if, in serving hisprince, he can devote his life; if, in his intercourse with his friends,his words are sincere:-although men say that he has not learned, Iwill certainly say that he has.
　　The Master said, "If the scholar be not grave, he will not call forthany veneration, and his learning will not be solid.
　　"Hold faithfulness and sincerity as first principles.
　　"Have no friends not equal to yourself.
　　"When you have faults, do not fear to abandon them."The philosopher Tsang said, "Let there be a careful attention to performthe funeral rites to parents, and let them be followed when long gonewith the ceremonies of sacrifice;-then the virtue of the people willresume its proper excellence."Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country,he does not fail to learn all about its government. Does he ask hisinformation? or is it given to him?"Tsze-kung said, "Our master is benign, upright, courteous, temperate,and complaisant and thus he gets his information. The master's modeof asking information,-is it not different from that of other men?"The Master said, "While a man's father is alive, look at the bentof his will; when his father is dead, look at his conduct. If forthree years he does not alter from the way of his father, he may becalled filial."The philosopher Yu said, "In practicing the rules of propriety, anatural ease is to be prized. In the ways prescribed by the ancientkings, this is the excellent quality, and in things small and greatwe follow them.
　　"Yet it is not to be observed in all cases. If one, knowing how suchease should be prized, manifests it, without regulating it by therules of propriety, this likewise is not to be done."The philosopher Yu said, "When agreements are made according to whatis right, what is spoken can be made good. When respect is shown accordingto what is proper, one keeps far from shame and disgrace. When theparties upon whom a man leans are proper persons to be intimate with,he can make them his guides and masters."The Master said, "He who aims to be a man of complete virtue in hisfood does not seek to gratify his appetite, nor in his dwelling placedoes he seek the appliances of ease; he is earnest in what he is doing,and careful in his speech; he frequents the company of men of principlethat he may be rectified:-such a person may be said indeed to loveto learn."Tsze-kung said, "What do you pronounce concerning the poor man whoyet does not flatter, and the rich man who is not proud?" The Masterreplied, "They will do; but they are not equal to him, who, thoughpoor, is yet cheerful, and to him, who, though rich, loves the rulesof propriety."Tsze-kung replied, "It is said in the Book of Poetry, 'As you cutand then file, as you carve and then polish.'-The meaning is the same,I apprehend, as that which you have just expressed."The Master said, "With one like Ts'ze, I can begin to talk about theodes. I told him one point, and he knew its proper sequence."The Master said, "I will not be afflicted at men's not knowing me;I will be afflicted that I do not know men."
学而第一
1、1子曰：“学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”
1、2有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”
1、3子曰：“巧言令色，鲜矣仁！”
1、4曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”
1. 5子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
1.6 子曰：“弟子，入则孝，出则悌，谨而信，泛爱众，而亲仁。行有馀力，则以学文。”
1.7 子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。”
1.8 子曰：“君子不重，则不威；学则不固。主忠信，无友不如已者。过则勿惮改。”
1.9 曾子曰：“慎终追远，民德归厚矣。”
1.10 子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？抑与之与？”子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”
1.11 子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”
1.12 有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”
1.13 有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，亦可宗也。”
1.14 子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。”
1.15 子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也。未若贫而乐，富而好礼者也。”子贡曰：“《诗》云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，始可与言《诗》已矣，告诸往而知来者。”
1.16 子曰：“不患人之不己知，患不知人也。”
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Chapter 2
    The Master said, "He who exercises government by means of his virtuemay be compared to the north polar star, which keeps its place andall the stars turn towards it."The Master said, "In the Book of Poetry are three hundred pieces,but the design of them all may be embraced in one sentence 'Havingno depraved thoughts.'"The Master said, "If the people be led by laws, and uniformity soughtto be given them by punishments, they will try to avoid the punishment,but have no sense of shame.
　　"If they be led by virtue, and uniformity sought to be given themby the rules of propriety, they will have the sense of shame, andmoreover will become good."The Master said, "At fifteen, I had my mind bent on learning.
　　"At thirty, I stood firm.
　　"At forty, I had no doubts.
　　"At fifty, I knew the decrees of Heaven.
　　"At sixty, my ear was an obedient organ for the reception of truth.
　　"At seventy, I could follow what my heart desired, without transgressingwhat was right."Mang I asked what filial piety was. The Master said, "It is not beingdisobedient."Soon after, as Fan Ch'ih was driving him, the Master told him, saying,"Mang-sun asked me what filial piety was, and I answered him,-'notbeing disobedient.'"Fan Ch'ih said, "What did you mean?" The Master replied, "That parents,when alive, be served according to propriety; that, when dead, theyshould be buried according to propriety; and that they should be sacrificedto according to propriety."Mang Wu asked what filial piety was. The Master said, "Parents areanxious lest their children should be sick."Tsze-yu asked what filial piety was. The Master said, "The filialpiety nowadays means the support of one's parents. But dogs and horseslikewise are able to do something in the way of support;-without reverence,what is there to distinguish the one support given from the other?"Tsze-hsia asked what filial piety was. The Master said, "The difficultyis with the countenance. If, when their elders have any troublesomeaffairs, the young take the toil of them, and if, when the young havewine and food, they set them before their elders, is THIS to be consideredfilial piety?"The Master said, "I have talked with Hui for a whole day, and he hasnot made any objection to anything I said;-as if he were stupid. Hehas retired, and I have examined his conduct when away from me, andfound him able to illustrate my teachings. Hui!-He is not stupid."The Master said, "See what a man does.
　　"Mark his motives.
　　"Examine in what things he rests.
　　"How can a man conceal his character? How can a man conceal his character?"The Master said, "If a man keeps cherishing his old knowledge, soas continually to be acquiring new, he may be a teacher of others."The Master said, "The accomplished scholar is not a utensil."Tsze-kung asked what constituted the superior man. The Master said,"He acts before he speaks, and afterwards speaks according to hisactions."The Master said, "The superior man is catholic and not partisan. Themean man is partisan and not catholic."The Master said, "Learning without thought is labor lost; thoughtwithout learning is perilous."The Master said, "The study of strange doctrines is injurious indeed!"The Master said, "Yu, shall I teach you what knowledge is? When youknow a thing, to hold that you know it; and when you do not know athing, to allow that you do not know it;-this is knowledge."Tsze-chang was learning with a view to official emolument.
　　The Master said, "Hear much and put aside the points of which youstand in doubt, while you speak cautiously at the same time of theothers:-then you will afford few occasions for blame. See much andput aside the things which seem perilous, while you are cautious atthe same time in carrying the others into practice: then you willhave few occasions for repentance. When one gives few occasions forblame in his words, and few occasions for repentance in his conduct,he is in the way to get emolument."The Duke Ai asked, saying, "What should be done in order to securethe submission of the people?" Confucius replied, "Advance the uprightand set aside the crooked, then the people will submit. Advance thecrooked and set aside the upright, then the people will not submit."Chi K'ang asked how to cause the people to reverence their ruler,to be faithful to him, and to go on to nerve themselves to virtue.
　　The Master said, "Let him preside over them with gravity;-then theywill reverence him. Let him be final and kind to all;-then they willbe faithful to him. Let him advance the good and teach the incompetent;-thenthey will eagerly seek to be virtuous."Some one addressed Confucius, saying, "Sir, why are you not engagedin the government?"The Master said, "What does the Shu-ching say of filial piety?-'Youare final, you discharge your brotherly duties. These qualities aredisplayed in government.' This then also constitutes the exerciseof government. Why must there be THAT-making one be in the government?"The Master said, "I do not know how a man without truthfulness isto get on. How can a large carriage be made to go without the crossbarfor yoking the oxen to, or a small carriage without the arrangementfor yoking the horses?"Tsze-chang asked whether the affairs of ten ages after could be known.
　　Confucius said, "The Yin dynasty followed the regulations of the Hsia:
　　wherein it took from or added to them may be known. The Chau dynastyhas followed the regulations of Yin: wherein it took from or addedto them may be known. Some other may follow the Chau, but though itshould be at the distance of a hundred ages, its affairs may be known."The Master said, "For a man to sacrifice to a spirit which does notbelong to him is flattery.
　　"To see what is right and not to do it is want of courage."
为政篇第二
2.1 子曰：“为政以德，譬如北辰，居其所而众星共之。”
2.2 子曰：“《诗》三百，一言以蔽之，曰：‘思无邪。’”
2.3 子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”
2.4 子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”
2.5 孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝于我，我对曰，无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”
2.6 孟武伯问孝。子曰：“父母唯其疾之忧。”
2.7 子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”
2.8 子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”
2.9 子曰：“吾与回言终日，不违，如愚。退而省其私，亦足以发，回也不愚。”
2.10 子曰：“视其所以，观其所由，察其所安。人焉瘦哉？人焉瘦哉？”
2.11 子曰：“温故而知新，可以为师矣。”
2.12 子曰：“君子不器。”
2.13 子贡问君子。子曰：“先行其言而后从之。”
2.14 子曰：“君子周而不比，小人比而不周。”
2.15 子曰：“学而不思则罔，思而不学则殆。”
2.16 子曰：“攻乎异端，斯害也已。”
2.17 子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”
2.18 子张学干禄。子曰：“多闻阙疑，慎言其馀，则寡悔。言寡尤，行寡悔，禄在其中矣。”
2.19 哀公问曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”
2.20 季康子问：“使民敬、忠以劝，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则劝。”
2.21 或谓孔子曰：“子奚不为政？”子曰：“《书》云：‘孝乎！惟孝，友于兄弟，施于有政。’是亦为政，奚其为为政？”
2.22 子曰：“人而无信，不知其可也。大车无 ，小车无 ，其何以行之哉？”
2.23 子张问：“十世可知也？”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。其或继周者，虽百世，可知也。”
2.24 子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”
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Chapter 3
    Confucius said of the head of the Chi family, who had eight rows ofpantomimes in his area, "If he can bear to do this, what may he notbear to do?"The three families used the Yungode, while the vessels were beingremoved, at the conclusion of the sacrifice. The Master said, "'Assistingare the princes;-the son of heaven looks profound and grave';-whatapplication can these words have in the hall of the three families?"The Master said, "If a man be without the virtues proper to humanity,what has he to do with the rites of propriety? If a man be withoutthe virtues proper to humanity, what has he to do with music?"Lin Fang asked what was the first thing to be attended to in ceremonies.
　　The Master said, "A great question indeed!
　　"In festive ceremonies, it is better to be sparing than extravagant.
　　In the ceremonies of mourning, it is better that there be deep sorrowthan in minute attention to observances."The Master said, "The rude tribes of the east and north have theirprinces, and are not like the States of our great land which are withoutthem."The chief of the Chi family was about to sacrifice to the T'ai mountain.
　　The Master said to Zan Yu, "Can you not save him from this?" He answered,"I cannot." Confucius said, "Alas! will you say that the T'ai mountainis not so discerning as Lin Fang?"The Master said, "The student of virtue has no contentions. If itbe said he cannot avoid them, shall this be in archery? But he bowscomplaisantly to his competitors; thus he ascends the hall, descends,and exacts the forfeit of drinking. In his contention, he is stillthe Chun-tsze."Tsze-hsia asked, saying, "What is the meaning of the passage-'Thepretty dimples of her artful smile! The well-defined black and whiteof her eye! The plain ground for the colors?'"The Master said, "The business of laying on the colors follows thepreparation of the plain ground.""Ceremonies then are a subsequent thing?" The Master said, "It isShang who can bring out my meaning. Now I can begin to talk aboutthe odes with him."The Master said, "I could describe the ceremonies of the Hsia dynasty,but Chi cannot sufficiently attest my words. I could describe theceremonies of the Yin dynasty, but Sung cannot sufficiently attestmy words. They cannot do so because of the insufficiency of theirrecords and wise men. If those were sufficient, I could adduce themin support of my words."The Master said, "At the great sacrifice, after the pouring out ofthe libation, I have no wish to look on."Some one asked the meaning of the great sacrifice. The Master said,"I do not know. He who knew its meaning would find it as easy to governthe kingdom as to look on this"-pointing to his palm.
　　He sacrificed to the dead, as if they were present. He sacrificedto the spirits, as if the spirits were present.
　　The Master said, "I consider my not being present at the sacrifice,as if I did not sacrifice."Wang-sun Chia asked, saying, "What is the meaning of the saying, 'Itis better to pay court to the furnace then to the southwest corner?'"The Master said, "Not so. He who offends against Heaven has none towhom he can pray."The Master said, "Chau had the advantage of viewing the two past dynasties.
　　How complete and elegant are its regulations! I follow Chau."The Master, when he entered the grand temple, asked about everything.
　　Some one said, "Who say that the son of the man of Tsau knows therules of propriety! He has entered the grand temple and asks abouteverything." The Master heard the remark, and said, "This is a ruleof propriety."The Master said, "In archery it is not going through the leather whichis the principal thing;-because people's strength is not equal. Thiswas the old way."Tsze-kung wished to do away with the offering of a sheep connectedwith the inauguration of the first day of each month.
　　The Master said, "Ts'ze, you love the sheep; I love the ceremony."The Master said, "The full observance of the rules of propriety inserving one's prince is accounted by people to be flattery."The Duke Ting asked how a prince should employ his ministers, andhow ministers should serve their prince. Confucius replied, "A princeshould employ his minister according to according to the rules ofpropriety; ministers should serve their prince with faithfulness."The Master said, "The Kwan Tsu is expressive of enjoyment withoutbeing licentious, and of grief without being hurtfully excessive."The Duke Ai asked Tsai Wo about the altars of the spirits of the land.
　　Tsai Wo replied, "The Hsia sovereign planted the pine tree about them;the men of the Yin planted the cypress; and the men of the Chau plantedthe chestnut tree, meaning thereby to cause the people to be in awe."When the Master heard it, he said, "Things that are done, it is needlessto speak about; things that have had their course, it is needlessto remonstrate about; things that are past, it is needless to blame."The Master said, "Small indeed was the capacity of Kwan Chung!"Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply,"had the San Kwei, and his officers performed no double duties; howcan he be considered parsimonious?""Then, did Kwan Chung know the rules of propriety?" The Master said,"The princes of States have a screen intercepting the view at theirgates. Kwan had likewise a screen at his gate. The princes of Stateson any friendly meeting between two of them, had a stand on whichto place their inverted cups. Kwan had also such a stand. If Kwanknew the rules of propriety, who does not know them?"The Master instructing the grand music master of Lu said, "How toplay music may be known. At the commencement of the piece, all theparts should sound together. As it proceeds, they should be in harmonywhile severally distinct and flowing without break, and thus on tothe conclusion."The border warden at Yi requested to be introduced to the Master,saying, "When men of superior virtue have come to this, I have neverbeen denied the privilege of seeing them." The followers of the sageintroduced him, and when he came out from the interview, he said,"My friends, why are you distressed by your master's loss of office?
　　The kingdom has long been without the principles of truth and right;Heaven is going to use your master as a bell with its wooden tongue."The Master said of the Shao that it was perfectly beautiful and alsoperfectly good. He said of the Wu that it was perfectly beautifulbut not perfectly good.
　　The Master said, "High station filled without indulgent generosity;ceremonies performed without reverence; mourning conducted withoutsorrow;-wherewith should I contemplate such ways?"
八佾篇第三
3.1孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？”
3.2 三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”
3.3 子曰：“人而不仁，如礼何？人而不仁，如乐何？”
3.4 林放问礼之本。子曰：“大哉问！礼，与其奢也，宁俭；丧，与其易也，宁戚。”
3.5 子曰：“夷狄之有君，不如诸夏之亡也。”
3.6 季氏旅于泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎？”
3.7 子曰：“君子无所争。——必也射乎！揖让而升，下而饮。其争也君子。”
3.8 子夏问曰：“‘巧笑倩兮，美目盼兮，素以为绚兮。’何谓也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也！始可与言《诗》已矣。”
3.9 子曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献不足故也。足，则吾能征之矣。”
3.10 子曰：“自既灌而往者，吾不欲观之矣。”
3.11 或问 之说。子曰：“不知也，知其说者之于天下也，其如示诸斯乎！”指其掌。
3.12 祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
3.13 王孙贾问曰：“与其媚于奥，宁媚于灶，何谓也？”子曰：“不然。获罪于天，无所祷也。”
3.14 子曰：“周监于二代，郁郁乎文哉！吾从周。”
3.15 子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”
3.16 子曰：“射不主皮，为力不同科，古之道也。”
3.17 子贡欲去告朔之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”
3.18 子曰：“事君尽礼，人以为谄也。”
3.19 定公问：“君使臣，臣事君，如之何？”孔子对曰：“君使臣以礼，臣事君以忠。”
3.20 子曰：“《关雎》，乐而不淫，哀而不伤。”
3.21 哀公问社于宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”
3.22 子曰：“管仲之器小哉！”或曰：“管仲俭乎？”曰：“管氏有三归，官事不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”
3.23 子语鲁大师乐，曰：“乐其可知也：始作，翕如也；从之一，纯如也，皦如也，绎如也，以成。”
3.24 仪封人请见，曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患于丧乎？天下之无道也久矣，天将以夫子为木铎。”
3.25 子谓《韶》：“尽美矣，又尽善也。”谓《武》：“尽美矣，未尽善也。”
3.26 子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”
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Chapter 4
    The Master said, "It is virtuous manners which constitute the excellenceof a neighborhood. If a man in selecting a residence do not fix onone where such prevail, how can he be wise?"The Master said, "Those who are without virtue cannot abide long eitherin a condition of poverty and hardship, or in a condition of enjoyment.
　　The virtuous rest in virtue; the wise desire virtue."The Master said, "It is only the truly virtuous man, who can love,or who can hate, others."The Master said, "If the will be set on virtue, there will be no practiceof wickedness."The Master said, "Riches and honors are what men desire. If they cannotbe obtained in the proper way, they should not be held. Poverty andmeanness are what men dislike. If they cannot be avoided in the properway, they should not be avoided.
　　"If a superior man abandon virtue, how can he fulfill the requirementsof that name?
　　"The superior man does not, even for the space of a single meal, actcontrary to virtue. In moments of haste, he cleaves to it. In seasonsof danger, he cleaves to it."The Master said, "I have not seen a person who loved virtue, or onewho hated what was not virtuous. He who loved virtue, would esteemnothing above it. He who hated what is not virtuous, would practicevirtue in such a way that he would not allow anything that is notvirtuous to approach his person.
　　"Is any one able for one day to apply his strength to virtue? I havenot seen the case in which his strength would be insufficient.
　　"Should there possibly be any such case, I have not seen it."The Master said, "The faults of men are characteristic of the classto which they belong. By observing a man's faults, it may be knownthat he is virtuous."The Master said, "If a man in the morning hear the right way, he maydie in the evening hear regret."The Master said, "A scholar, whose mind is set on truth, and who isashamed of bad clothes and bad food, is not fit to be discoursed with."The Master said, "The superior man, in the world, does not set hismind either for anything, or against anything; what is right he willfollow."The Master said, "The superior man thinks of virtue; the small manthinks of comfort. The superior man thinks of the sanctions of law;the small man thinks of favors which he may receive."The Master said: "He who acts with a constant view to his own advantagewill be much murmured against."The Master said, "If a prince is able to govern his kingdom with thecomplaisance proper to the rules of propriety, what difficulty willhe have? If he cannot govern it with that complaisance, what has heto do with the rules of propriety?"The Master said, "A man should say, I am not concerned that I haveno place, I am concerned how I may fit myself for one. I am not concernedthat I am not known, I seek to be worthy to be known."The Master said, "Shan, my doctrine is that of an all-pervading unity."The disciple Tsang replied, "Yes."The Master went out, and the other disciples asked, saying, "Whatdo his words mean?" Tsang said, "The doctrine of our master is tobe true to the principles-of our nature and the benevolent exerciseof them to others,-this and nothing more."The Master said, "The mind of the superior man is conversant withrighteousness; the mind of the mean man is conversant with gain."The Master said, "When we see men of worth, we should think of equalingthem; when we see men of a contrary character, we should turn inwardsand examine ourselves."The Master said, "In serving his parents, a son may remonstrate withthem, but gently; when he sees that they do not incline to followhis advice, he shows an increased degree of reverence, but does notabandon his purpose; and should they punish him, he does not allowhimself to murmur."The Master said, "While his parents are alive, the son may not goabroad to a distance. If he does go abroad, he must have a fixed placeto which he goes."The Master said, "If the son for three years does not alter from theway of his father, he may be called filial."The Master said, "The years of parents may by no means not be keptin the memory, as an occasion at once for joy and for fear."The Master said, "The reason why the ancients did not readily giveutterance to their words, was that they feared lest their actionsshould not come up to them."The Master said, "The cautious seldom err."The Master said, "The superior man wishes to be slow in his speechand earnest in his conduct."The Master said, "Virtue is not left to stand alone. He who practicesit will have neighbors."Tsze-yu said, "In serving a prince, frequent remonstrances lead todisgrace. Between friends, frequent reproofs make the friendship distant."
里仁篇第四
4.1 子曰：“里仁为美。择不处仁，焉得知？”
4.2 子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”
4.3 子曰：“唯仁者能好人，能恶人。”
4.4 子曰：“苟志于仁矣，无恶也。”
4.5 子曰：“富与贵，是人之所欲也。不以其道得之，不处也。贫与贱，是人之所恶也。不以其道得之，不去也。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。”
4.6 子曰：“我未见好仁者，恶不仁者。好仁者，无以尚之；恶不仁者，其为仁矣，不使不仁者加乎其身。有能一日用其力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。”
4.7 子曰：“人之过也，各于其党。观过，斯知仁矣。”
4.8 子曰：“朝闻道，夕死可矣。”
4.9 子曰：“士志于道，而耻恶衣恶食者，未足与议也。”
4.10 子曰：“君子之于天下也，无适也，无莫也，义之与比。”
4.11 子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”
4.12 子曰：“放于利而行，多怨。”
4.13 子曰：“能以礼让为国乎，何有？不能以礼让为国，如礼何？”
4.14 子曰：“不患无位，患所以立。不患莫已知，求为可知也。”
4.15 子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何谓也？”曾子曰：“夫子之道，忠恕而已矣。”
4.16 子曰：“君子喻于义，小人喻于利。”
4.17 子曰：“见贤思齐焉，见不贤而内自省也。”
4.18 子曰：“事父母几谏，见志不从，又敬不违，劳而不怨。”
4.19 子曰：“父母在，不远游，游必有方。”
4.20 子曰：“三年无改于父之道，可谓孝矣。”
4.21 子曰：“父母之年，不可不知也。一则以喜，一则以惧。”
4.22 子曰：“古者言之不出，耻躬之不逮也。”
4.23 子曰：“以约失之者鲜矣。”
4.24 子曰：“君子欲讷于言而敏于行。”
4.25 子曰：“德不孤，必有邻。”
4.26 子游曰：“事君数，斯辱矣；朋友数，斯疏矣。”
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Chapter 5
    The Master said of Kung-ye Ch'ang that he might be wived; althoughhe was put in bonds, he had not been guilty of any crime. Accordingly,he gave him his own daughter to wife.
　　Of Nan Yung he said that if the country were well governed he wouldnot be out of office, and if it were in governed, he would escapepunishment and disgrace. He gave him the daughter of his own elderbrother to wife.
　　The Master said of Tsze-chien, "Of superior virtue indeed is sucha man! If there were not virtuous men in Lu, how could this man haveacquired this character?"Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said,"You are a utensil." "What utensil?" "A gemmed sacrificial utensil."Some one said, "Yung is truly virtuous, but he is not ready with histongue."The Master said, "What is the good of being ready with the tongue?
　　They who encounter men with smartness of speech for the most partprocure themselves hatred. I know not whether he be truly virtuous,but why should he show readiness of the tongue?"The Master was wishing Ch'i-tiao K'ai to enter an official employment.
　　He replied, "I am not yet able to rest in the assurance of this."The Master was pleased.
　　The Master said, "My doctrines make no way. I will get upon a raft,and float about on the sea. He that will accompany me will be Yu,I dare say." Tsze-lu hearing this was glad, upon which the Mastersaid, "Yu is fonder of daring than I am. He does not exercise hisjudgment upon matters."Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. TheMaster said, "I do not know."He asked again, when the Master replied, "In a kingdom of a thousandchariots, Yu might be employed to manage the military levies, butI do not know whether he be perfectly virtuous.""And what do you say of Ch'iu?" The Master replied, "In a city ofa thousand families, or a clan of a hundred chariots, Ch'iu mightbe employed as governor, but I do not know whether he is perfectlyvirtuous.""What do you say of Ch'ih?" The Master replied, "With his sash girtand standing in a court, Ch'ih might be employed to converse withthe visitors and guests, but I do not know whether he is perfectlyvirtuous."The Master said to Tsze-kung, "Which do you consider superior, yourselfor Hui?"Tsze-kung replied, "How dare I compare myself with Hui? Hui hearsone point and knows all about a subject; I hear one point, and knowa second."The Master said, "You are not equal to him. I grant you, you are notequal to him."Tsai Yu being asleep during the daytime, the Master said, "Rottenwood cannot be carved; a wall of dirty earth will not receive thetrowel. This Yu,-what is the use of my reproving him?"The Master said, "At first, my way with men was to hear their words,and give them credit for their conduct. Now my way is to hear theirwords, and look at their conduct. It is from Yu that I have learnedto make this change."The Master said, "I have not seen a firm and unbending man." Someone replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "isunder the influence of his passions; how can he be pronounced firmand unbending?"Tsze-kung said, "What I do not wish men to do to me, I also wish notto do to men." The Master said, "Ts'ze, you have not attained to that."Tsze-kung said, "The Master's personal displays of his principlesand ordinary descriptions of them may be heard. His discourses aboutman's nature, and the way of Heaven, cannot be heard."When Tsze-lu heard anything, if he had not yet succeeded in carryingit into practice, he was only afraid lest he should hear somethingelse.
　　Tsze-kung asked, saying, "On what ground did Kung-wan get that titleof Wan?"The Master said, "He was of an active nature and yet fond of learning,and he was not ashamed to ask and learn of his inferiors!-On thesegrounds he has been styled Wan."The Master said of Tsze-ch'an that he had four of the characteristicsof a superior man-in his conduct of himself, he was humble; in servinghis superior, he was respectful; in nourishing the people, he waskind; in ordering the people, he was just."The Master said, "Yen P'ing knew well how to maintain friendly intercourse.
　　The acquaintance might be long, but he showed the same respect asat first."The Master said, "Tsang Wan kept a large tortoise in a house, on thecapitals of the pillars of which he had hills made, and with representationsof duckweed on the small pillars above the beams supporting the rafters.-Ofwhat sort was his wisdom?"Tsze-chang asked, saying, "The minister Tsze-wan thrice took office,and manifested no joy in his countenance. Thrice he retired from office,and manifested no displeasure. He made it a point to inform the newminister of the way in which he had conducted the government; whatdo you say of him?" The Master replied. "He was loyal." "Was he perfectlyvirtuous?" "I do not know. How can he be pronounced perfectly virtuous?"Tsze-chang proceeded, "When the officer Ch'ui killed the prince ofCh'i, Ch'an Wan, though he was the owner of forty horses, abandonedthem and left the country. Coming to another state, he said, 'Theyare here like our great officer, Ch'ui,' and left it. He came to asecond state, and with the same observation left it also;-what doyou say of him?" The Master replied, "He was pure." "Was he perfectlyvirtuous?" "I do not know. How can he be pronounced perfectly virtuous?"Chi Wan thought thrice, and then acted. When the Master was informedof it, he said, "Twice may do."The Master said, "When good order prevailed in his country, Ning Wuacted the part of a wise man. When his country was in disorder, heacted the part of a stupid man. Others may equal his wisdom, but theycannot equal his stupidity."When the Master was in Ch'an, he said, "Let me return! Let me return!
　　The little children of my school are ambitious and too hasty. Theyare accomplished and complete so far, but they do not know how torestrict and shape themselves."The Master said, "Po-i and Shu-ch'i did not keep the former wickednessesof men in mind, and hence the resentments directed towards them werefew."The Master said, "Who says of Weishang Kao that he is upright? Onebegged some vinegar of him, and he begged it of a neighbor and gaveit to the man."The Master said, "Fine words, an insinuating appearance, and excessiverespect;-Tso Ch'iu-ming was ashamed of them. I also am ashamed ofthem. To conceal resentment against a person, and appear friendlywith him;-Tso Ch'iu-ming was ashamed of such conduct. I also am ashamedof it."Yen Yuan and Chi Lu being by his side, the Master said to them, "Come,let each of you tell his wishes."Tsze-lu said, "I should like, having chariots and horses, and lightfur clothes, to share them with my friends, and though they shouldspoil them, I would not be displeased."Yen Yuan said, "I should like not to boast of my excellence, nor tomake a display of my meritorious deeds."Tsze-lu then said, "I should like, sir, to hear your wishes." TheMaster said, "They are, in regard to the aged, to give them rest;in regard to friends, to show them sincerity; in regard to the young,to treat them tenderly."The Master said, "It is all over. I have not yet seen one who couldperceive his faults, and inwardly accuse himself."The Master said, "In a hamlet of ten families, there may be foundone honorable and sincere as I am, but not so fond of learning."
公冶长篇第五
5.1 子谓公冶长：“可妻也。虽在缧绁之中，非其罪也。”以其子妻之。
5.2 子谓南容：“邦有道，不废；邦无道，免於刑戮。”以其兄之子妻之。
5.3 子谓子贱：“君子哉若人！鲁无君子者，斯焉取斯？”
5.4 子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”
5.5 或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎於人。不知其仁，焉用佞？”
5.6 子使漆雕开仕。对曰：“吾斯之未能信。”子说。
5.7 子曰：“道不行，乘桴浮于海。从我者，其由与？”子路闻之喜。子曰：“由也好勇过我，无所取材。”
5.8 孟武伯问：“子路仁乎？”子曰：“不知也。”又问。子曰：“由也，千乘之国，可使治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立于朝，可使与宾客言也，不知其仁也。”
5.9 子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回？回也闻一以知十，赐也闻一以知二。”子曰：“弗如也；吾与女弗如也。”
5.10 宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可圬也；于予与何诛？”子曰：“始吾于人也，听其言而信其行；今吾于人也，听其言而观其行。于予与改是。”
5.11 子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”
5.12 子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”
5.13 子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”
5.14 子路有闻，未之能行，唯恐有闻。
5.15 子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是以谓之‘文’也。”
5.16 子谓子产：“有君子之道四焉：其行已也恭，其事上也敬，其养民也惠，其使民也义。”
5.17 子曰：“晏平仲善与人交，久而敬之。”
5.18 子曰：“臧文仲居蔡，山节藻梲，何如其知也？”
5.19 子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新令尹。何如？”子曰：“忠矣。”曰：“仁矣乎？”曰：“未知。焉得仁？”“崔子弑齐君，陈文子有马十乘，弃而违。至于他邦，则曰：‘犹吾大夫崔子也。’违之。之一邦，则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”曰：“仁矣乎？”曰：“未知。焉得仁？”
5.20 季文子三思而后行。子闻之，曰：“再，斯可矣。”
5.21 子曰：“宁武子，邦有道，则知；邦无道，则愚。其知可及也，其愚不可及也。”
5.22 子在陈，曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”
5.23 子曰：“伯夷、叔齐不念旧恶，怨是用希。”
5.24 子曰：“孰谓微生高直？或乞醯焉，乞诸其邻而与之。”
5.25 子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。”
5.26 颜渊、季路侍。子曰：“盍各言尔志？”子路曰：“愿车马衣轻裘与朋友共，敝之而无憾。”颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。”
5.27 子曰：“已矣乎！吾未见能见其过而内自讼者也。”
5.28 子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”
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Chapter 6
    The Master said, "There is Yung!-He might occupy the place of a prince."Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He maypass. He does not mind small matters."Chung-kung said, "If a man cherish in himself a reverential feelingof the necessity of attention to business, though he may be easy insmall matters in his government of the people, that may be allowed.
　　But if he cherish in himself that easy feeling, and also carry itout in his practice, is not such an easymode of procedure excessive?"The Master said, "Yung's words are right."The Duke Ai asked which of the disciples loved to learn.
　　Confucius replied to him, "There was Yen Hui; he loved to learn. Hedid not transfer his anger; he did not repeat a fault. Unfortunately,his appointed time was short and he died; and now there is not suchanother. I have not yet heard of any one who loves to learn as hedid."Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requestedgrain for his mother. The Master said, "Give her a fu." Yen requestedmore. "Give her a yi," said the Master. Yen gave her five ping.
　　The Master said, "When Ch'ih was proceeding to Ch'i, he had fat horsesto his carriage, and wore light furs. I have heard that a superiorman helps the distressed, but does not add to the wealth of the rich."Yuan Sze being made governor of his town by the Master, he gave himnine hundred measures of grain, but Sze declined them.
　　The Master said, "Do not decline them. May you not give them awayin the neighborhoods, hamlets, towns, and villages?"The Master, speaking of Chung-kung, said, "If the calf of a brindledcow be red and homed, although men may not wish to use it, would thespirits of the mountains and rivers put it aside?"The Master said, "Such was Hui that for three months there would benothing in his mind contrary to perfect virtue. The others may attainto this on some days or in some months, but nothing more."Chi K'ang asked about Chung-yu, whether he was fit to be employedas an officer of government. The Master said, "Yu is a man of decision;what difficulty would he find in being an officer of government?"K'ang asked, "Is Ts'ze fit to be employed as an officer of government?"and was answered, "Ts'ze is a man of intelligence; what difficultywould he find in being an officer of government?" And to the samequestion about Ch'iu the Master gave the same reply, saying, "Ch'iuis a man of various ability."The chief of the Chi family sent to ask Min Tsze-ch'ien to be governorof Pi. Min Tszech'ien said, "Decline the offer for me politely. Ifany one come again to me with a second invitation, I shall be obligedto go and live on the banks of the Wan."Po-niu being ill, the Master went to ask for him. He took hold ofhis hand through the window, and said, "It is killing him. It is theappointment of Heaven, alas! That such a man should have such a sickness!
　　That such a man should have such a sickness!"The Master said, "Admirable indeed was the virtue of Hui! With a singlebamboo dish of rice, a single gourd dish of drink, and living in hismean narrow lane, while others could not have endured the distress,he did not allow his joy to be affected by it. Admirable indeed wasthe virtue of Hui!"Yen Ch'iu said, "It is not that I do not delight in your doctrines,but my strength is insufficient." The Master said, "Those whose strengthis insufficient give over in the middle of the way but now you limityourself."The Master said to Tsze-hsia, "Do you be a scholar after the styleof the superior man, and not after that of the mean man."Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Haveyou got good men there?" He answered, "There is Tan-t'ai Miehming,who never in walking takes a short cut, and never comes to my office,excepting on public business."The Master said, "Mang Chih-fan does not boast of his merit. Beingin the rear on an occasion of flight, when they were about to enterthe gate, he whipped up his horse, saying, "It is not that I dareto be last. My horse would not advance."The Master said, "Without the specious speech of the litanist T'oand the beauty of the prince Chao of Sung, it is difficult to escapein the present age."The Master said, "Who can go out but by the door? How is it that menwill not walk according to these ways?"The Master said, "Where the solid qualities are in excess of accomplishments,we have rusticity; where the accomplishments are in excess of thesolid qualities, we have the manners of a clerk. When the accomplishmentsand solid qualities are equally blended, we then have the man of virtue."The Master said, "Man is born for uprightness. If a man lose his uprightness,and yet live, his escape from death is the effect of mere good fortune."The Master said, "They who know the truth are not equal to those wholove it, and they who love it are not equal to those who delight init."The Master said, "To those whose talents are above mediocrity, thehighest subjects may be announced. To those who are below mediocrity,the highest subjects may not be announced."Fan Ch'ih asked what constituted wisdom. The Master said, "To giveone's self earnestly to the duties due to men, and, while respectingspiritual beings, to keep aloof from them, may be called wisdom."He asked about perfect virtue. The Master said, "The man of virtuemakes the difficulty to be overcome his first business, and successonly a subsequent consideration;-this may be called perfect virtue."The Master said, "The wise find pleasure in water; the virtuous findpleasure in hills. The wise are active; the virtuous are tranquil.
　　The wise are joyful; the virtuous are long-lived."The Master said, "Ch'i, by one change, would come to the State ofLu. Lu, by one change, would come to a State where true principlespredominated."The Master said, "A cornered vessel without corners-a strange corneredvessel! A strange cornered vessel!"Tsai Wo asked, saying, "A benevolent man, though it be told him,-'Thereis a man in the well" will go in after him, I suppose." Confuciussaid, "Why should he do so?" A superior man may be made to go to thewell, but he cannot be made to go down into it. He may be imposedupon, but he cannot be fooled."The Master said, "The superior man, extensively studying all learning,and keeping himself under the restraint of the rules of propriety,may thus likewise not overstep what is right."The Master having visited Nan-tsze, Tsze-lu was displeased, on whichthe Master swore, saying, "Wherein I have done improperly, may Heavenreject me, may Heaven reject me!"The Master said, "Perfect is the virtue which is according to theConstant Mean! Rare for a long time has been its practice among thepeople."Tsze-kung said, "Suppose the case of a man extensively conferringbenefits on the people, and able to assist all, what would you sayof him? Might he be called perfectly virtuous?" The Master said, "Whyspeak only of virtue in connection with him? Must he not have thequalities of a sage? Even Yao and Shun were still solicitous aboutthis.
　　"Now the man of perfect virtue, wishing to be established himself,seeks also to establish others; wishing to be enlarged himself, heseeks also to enlarge others.
　　"To be able to judge of others by what is nigh in ourselves;-thismay be called the art of virtue."
雍也篇第六
6.1 子曰：“雍也可使南面。”
6.2 仲弓问子桑伯子，子曰：“可也，简。”仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”
6.3 哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣。今也则亡，未闻好学者也。”
6.4 子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”
6.5 原思为之宰，与之粟九百，辞。子曰：“毋！以与尔邻里乡党乎！”
6.6 子谓仲弓曰：“犁牛之子 且角，虽欲勿用，山川其舍诸？”
6.7 子曰：“回也，其心三月不违仁，其馀则日月至焉而已矣。”
6.8 季康子问：“仲由可使从政也与？”子曰：“由也果，于从政乎何有”曰：“赐也可使从政也与？”曰：“赐也达，于从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，于从政乎何有？”
6.9 季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶上矣。”
6.10 伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！”
6.11 子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”
6.12 冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。”
6.13 子谓子夏曰：“女为君子儒！无为小人儒！”
6.14 子游为武城宰。子曰：“女得人焉耳乎？”曰：“有澹台灭明者，行不由径，非公事，未尝至于偃之室也。”
6.15 子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：‘非敢后也，马不进也。’”
6.16 子曰：“不有祝鲩之佞，而有宋朝之美，难乎免于今之世矣！”
6.17 子曰：“谁能出不由户？何莫由斯道也？”
6.18 子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”
6.19 子曰：“人之生也直，罔之生也幸而免。”
6.20 子曰：“知之者不如好之者，好之者不如乐之者。”
6.21 子曰：“中人以上，可以语上也；中人以下，不可以语上也。”
6.22 樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”
6.23 子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”
6.24 子曰：“齐一变，至于鲁；鲁一变，至于道。”
6.25 子曰：“觚不觚，觚哉！觚哉！”
6.26 宰我问曰：“仁者，虽告之曰：‘井有仁焉。’其从之也？”子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”
6.27 子曰：“君子博学于文，约之以礼 ，亦可以弗畔矣夫！”
6.28 子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”
6.29 子曰：“中庸之为德也，其至矣乎！民鲜久矣。”
6.30 子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁！必也圣乎？尧舜其犹病诸！夫仁者，已欲立而立人，已欲达而达人。能近取譬，可谓仁之方也已。”
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Chapter 7
    The Master said, "A transmitter and not a maker, believing in andloving the ancients, I venture to compare myself with our old P'ang."The Master said, "The silent treasuring up of knowledge; learningwithout satiety; and instructing others without being wearied:-whichone of these things belongs to me?"The Master said, "The leaving virtue without proper cultivation; thenot thoroughly discussing what is learned; not being able to movetowards righteousness of which a knowledge is gained; and not beingable to change what is not good:-these are the things which occasionme solicitude."When the Master was unoccupied with business, his manner was easy,and he looked pleased.
　　The Master said, "Extreme is my decay. For a long time, I have notdreamed, as I was wont to do, that I saw the duke of Chau."The Master said, "Let the will be set on the path of duty.
　　"Let every attainment in what is good be firmly grasped.
　　"Let perfect virtue be accorded with.
　　"Let relaxation and enjoyment be found in the polite arts."The Master said, "From the man bringing his bundle of dried fleshfor my teaching upwards, I have never refused instruction to any one."The Master said, "I do not open up the truth to one who is not eagerto get knowledge, nor help out any one who is not anxious to explainhimself. When I have presented one corner of a subject to any one,and he cannot from it learn the other three, I do not repeat my lesson."When the Master was eating by the side of a mourner, he never ateto the full.
　　He did not sing on the same day in which he had been weeping.
　　The Master said to Yen Yuan, "When called to office, to undertakeits duties; when not so called, to he retired;-it is only I and youwho have attained to this."Tsze-lu said, "If you had the conduct of the armies of a great state,whom would you have to act with you?"The Master said, "I would not have him to act with me, who will unarmedattack a tiger, or cross a river without a boat, dying without anyregret. My associate must be the man who proceeds to action full ofsolicitude, who is fond of adjusting his plans, and then carries theminto execution."The Master said, "If the search for riches is sure to be successful,though I should become a groom with whip in hand to get them, I willdo so. As the search may not be successful, I will follow after thatwhich I love."The things in reference to which the Master exercised the greatestcaution were-fasting, war, and sickness.
　　When the Master was in Ch'i, he heard the Shao, and for three monthsdid not know the taste of flesh. "I did not think'" he said, "thatmusic could have been made so excellent as this."Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said,"Oh! I will ask him."He went in accordingly, and said, "What sort of men were Po-i andShu-ch'i?" "They were ancient worthies," said the Master. "Did theyhave any repinings because of their course?" The Master again replied,"They sought to act virtuously, and they did so; what was there forthem to repine about?" On this, Tsze-kung went out and said, "OurMaster is not for him."The Master said, "With coarse rice to eat, with water to drink, andmy bended arm for a pillow;-I have still joy in the midst of thesethings. Riches and honors acquired by unrighteousness, are to me asa floating cloud."The Master said, "If some years were added to my life, I would givefifty to the study of the Yi, and then I might come to be withoutgreat faults."The Master's frequent themes of discourse were-the Odes, the History,and the maintenance of the Rules of Propriety. On all these he frequentlydiscoursed.
　　The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did notanswer him.
　　The Master said, "Why did you not say to him,-He is simply a man,who in his eager pursuit of knowledge forgets his food, who in thejoy of its attainment forgets his sorrows, and who does not perceivethat old age is coming on?"The Master said, "I am not one who was born in the possession of knowledge;I am one who is fond of antiquity, and earnest in seeking it there."The subjects on which the Master did not talk, were-extraordinarythings, feats of strength, disorder, and spiritual beings.
　　The Master said, "When I walk along with two others, they may serveme as my teachers. I will select their good qualities and follow them,their bad qualities and avoid them."The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-whatcan he do to me?"The Master said, "Do you think, my disciples, that I have any concealments?
　　I conceal nothing from you. There is nothing which I do that is notshown to you, my disciples; that is my way."There were four things which the Master taught,-letters, ethics, devotionof soul, and truthfulness.
　　The Master said, "A sage it is not mine to see; could I see a manof real talent and virtue, that would satisfy me."The Master said, "A good man it is not mine to see; could I see aman possessed of constancy, that would satisfy me.
　　"Having not and yet affecting to have, empty and yet affecting tobe full, straitened and yet affecting to be at ease:-it is difficultwith such characteristics to have constancy."The Master angled,-but did not use a net. He shot,-but not at birdsperching.
　　The Master said, "There may be those who act without knowing why.
　　I do not do so. Hearing much and selecting what is good and followingit; seeing much and keeping it in memory: this is the second styleof knowledge."It was difficult to talk profitably and reputably with the peopleof Hu-hsiang, and a lad of that place having had an interview withthe Master, the disciples doubted.
　　The Master said, "I admit people's approach to me without committingmyself as to what they may do when they have retired. Why must onebe so severe? If a man purify himself to wait upon me, I receive himso purified, without guaranteeing his past conduct."The Master said, "Is virtue a thing remote? I wish to be virtuous,and lo! virtue is at hand."The minister of crime of Ch'an asked whether the duke Chao knew propriety,and Confucius said, "He knew propriety."Confucius having retired, the minister bowed to Wu-ma Ch'i to comeforward, and said, "I have heard that the superior man is not a partisan.
　　May the superior man be a partisan also? The prince married a daughterof the house of WU, of the same surname with himself, and called her,-'Theelder Tsze of Wu.' If the prince knew propriety, who does not knowit?"Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate!
　　If I have any errors, people are sure to know them."When the Master was in company with a person who was singing, if hesang well, he would make him repeat the song, while he accompaniedit with his own voice.
　　The Master said, "In letters I am perhaps equal to other men, butthe character of the superior man, carrying out in his conduct whathe professes, is what I have not yet attained to."The Master said, "The sage and the man of perfect virtue;-how dareI rank myself with them? It may simply be said of me, that I striveto become such without satiety, and teach others without weariness."Kung-hsi Hwa said, "This is just what we, the disciples, cannot imitateyou in."The Master being very sick, Tsze-lu asked leave to pray for him. Hesaid, "May such a thing be done?" Tsze-lu replied, "It may. In theEulogies it is said, 'Prayer has been made for thee to the spiritsof the upper and lower worlds.'" The Master said, "My praying hasbeen for a long time."The Master said, "Extravagance leads to insubordination, and parsimonyto meanness. It is better to be mean than to be insubordinate."The Master said, "The superior man is satisfied and composed; themean man is always full of distress."The Master was mild, and yet dignified; majestic, and yet not fierce;respectful, and yet easy.
述而篇第七
7.1 子曰：“述而不作，信而好古，窃比于我老彭。”
7.2 子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”
7.3 子曰：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。”
7.4 子之燕居，申申如也，夭夭如也。
7.5 子曰：“甚矣吾衰也！久矣吾不复梦见周公。”
7.6 子曰：“志于道，据于德，依于仁，游于艺。”
7.7 子曰：“自行束修以上，吾未尝无诲焉。”
7.8 子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”
7.9 子食于有丧者之侧，未尝饱也。
7.10 子於是日哭，则不歌。
7.11 子谓颜渊曰：“用之则行，舍之则藏，惟我与尔有是夫！”子路曰：“子行三军，则谁与？”子曰：“暴虎冯河，死而无悔者，吾不与也。必也临事而惧，好谋而成者也。”
7.12 子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。”
7.13 子之所慎：齐、战、疾。
7.14 子在齐闻《韶》，三月不知肉味。曰：“不图为乐之至于斯也。”
7.15 冉有曰：“夫子为卫君乎？”子贡曰：“诺。吾将问之。”入，曰：“伯夷、叔齐何人也？”曰：“古之贤人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨？”出，曰：“夫子不为也。”
7.16 子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”
7.17 子曰：“加我数年，五十以学《易》，可以无大过矣。”
7.18 子所雅言，《诗》、《书》、执行，皆雅言也。
7.19 叶公问孔子于子路，子路不对。子曰：“女奚不曰：其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。”
7.20 子曰：“我非生而知之者，好古，敏以求之者也。”
7.21 子不语：怪、力、乱、神。
7.22 子曰：“三人行，必有我师焉；择其善者而从之，其不善者而改之。”
7.23 子曰：“天生德于予，恒 其如予何？”
7.24 子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”
7.25 子以四教：文、行、忠、信。
7.26 子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得而见之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”
7.27 子钓而不纲，弋不射宿。
7.28 子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之，多见而识之，知之次也。”
7.29 互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁已以进，与其洁也，不保其往也。”
7.30 子曰：“仁远乎哉？我欲仁，斯仁至矣。”
7.31 陈司败问：“昭公知礼乎？”孔子曰：“知礼。”孔子退，揖巫马期而进之，曰：“吾闻君子不党，君子亦党乎？君取于吴，为同姓，谓之吴孟子。君而知礼，孰不知礼？“巫马期以告。子曰：“丘也幸，苟有过，人必知之。”
7.32 子与人歌而善，必使反之，而后和之。
7.33 子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”
7.34 子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华曰：“正唯弟子不能学也。”
7.35 子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之。诔曰：‘祷尔于上下神祗。’”子曰：“丘之祷久矣。”
7.36 子曰：“奢则不孙，俭则固。与其不孙也，宁固。”
7.37 子曰：“君子坦荡荡，小人长戚戚。”
7.38 子温而厉，威而不猛，恭而安。
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Chapter 8
    The Master said, "T'ai-po may be said to have reached the highestpoint of virtuous action. Thrice he declined the kingdom, and thepeople in ignorance of his motives could not express their approbationof his conduct."The Master said, "Respectfulness, without the rules of propriety,becomes laborious bustle; carefulness, without the rules of propriety,becomes timidity; boldness, without the rules of propriety, becomesinsubordination; straightforwardness, without the rules of propriety,becomes rudeness.
　　"When those who are in high stations perform well all their dutiesto their relations, the people are aroused to virtue. When old friendsare not neglected by them, the people are preserved from meanness."The philosopher Tsang being ill, he cared to him the disciples ofhis school, and said, "Uncover my feet, uncover my hands. It is saidin the Book of Poetry, 'We should be apprehensive and cautious, asif on the brink of a deep gulf, as if treading on thin ice, I andso have I been. Now and hereafter, I know my escape from all injuryto my person. O ye, my little children."The philosopher Tsang being ill, Meng Chang went to ask how he was.
　　Tsang said to him, "When a bird is about to die, its notes are mournful;when a man is about to die, his words are good.
　　"There are three principles of conduct which the man of high rankshould consider specially important:-that in his deportment and mannerhe keep from violence and heedlessness; that in regulating his countenancehe keep near to sincerity; and that in his words and tones he keepfar from lowness and impropriety. As to such matters as attendingto the sacrificial vessels, there are the proper officers for them."The philosopher Tsang said, "Gifted with ability, and yet puttingquestions to those who were not so; possessed of much, and yet puttingquestions to those possessed of little; having, as though he had not;full, and yet counting himself as empty; offended against, and yetentering into no altercation; formerly I had a friend who pursuedthis style of conduct."The philosopher Tsang said, "Suppose that there is an individual whocan be entrusted with the charge of a young orphan prince, and canbe commissioned with authority over a state of a hundred li, and whomno emergency however great can drive from his principles:-is sucha man a superior man? He is a superior man indeed."The philosopher Tsang said, "The officer may not be without breadthof mind and vigorous endurance. His burden is heavy and his courseis long.
　　"Perfect virtue is the burden which he considers it is his to sustain;-isit not heavy? Only with death does his course stop;-is it not long?
　　The Master said, "It is by the Odes that the mind is aroused.
　　"It is by the Rules of Propriety that the character is established.
　　"It is from Music that the finish is received."The Master said, "The people may be made to follow a path of action,but they may not be made to understand it."The Master said, "The man who is fond of daring and is dissatisfiedwith poverty, will proceed to insubordination. So will the man whois not virtuous, when you carry your dislike of him to an extreme."The Master said, "Though a man have abilities as admirable as thoseof the Duke of Chau, yet if he be proud and niggardly, those otherthings are really not worth being looked at."The Master said, "It is not easy to find a man who has learned forthree years without coming to be good."The Master said, "With sincere faith he unites the love of learning;holding firm to death, he is perfecting the excellence of his course.
　　"Such an one will not enter a tottering state, nor dwell in a disorganizedone. When right principles of government prevail in the kingdom, hewill show himself; when they are prostrated, he will keep concealed.
　　"When a country is well governed, poverty and a mean condition arethings to be ashamed of. When a country is ill governed, riches andhonor are things to be ashamed of."The Master said, "He who is not in any particular office has nothingto do with plans for the administration of its duties."The Master said, "When the music master Chih first entered on hisoffice, the finish of the Kwan Tsu was magnificent;-how it filledthe ears!"The Master said, "Ardent and yet not upright, stupid and yet not attentive;simple and yet not sincere:-such persons I do not understand."The Master said, "Learn as if you could not reach your object, andwere always fearing also lest you should lose it."The Master said, "How majestic was the manner in which Shun and Yuheld possession of the empire, as if it were nothing to them!
　　The Master said, "Great indeed was Yao as a sovereign! How majesticwas he! It is only Heaven that is grand, and only Yao correspondedto it. How vast was his virtue! The people could find no name forit.
　　"How majestic was he in the works which he accomplished! How gloriousin the elegant regulations which he instituted!"Shun had five ministers, and the empire was well governed.
　　King Wu said, "I have ten able ministers."Confucius said, "Is not the saying that talents are difficult to find,true? Only when the dynasties of T'ang and Yu met, were they moreabundant than in this of Chau, yet there was a woman among them. Theable ministers were no more than nine men.
　　"King Wan possessed two of the three parts of the empire, and withthose he served the dynasty of Yin. The virtue of the house of Chaumay be said to have reached the highest point indeed."The Master said, "I can find no flaw in the character of Yu. He usedhimself coarse food and drink, but displayed the utmost filial pietytowards the spirits. His ordinary garments were poor, but he displayedthe utmost elegance in his sacrificial cap and apron. He lived ina low, mean house, but expended all his strength on the ditches andwater channels. I can find nothing like a flaw in Yu."
泰伯篇第八
8.1 子曰：“泰伯，其可谓至德也已矣。三以天下让，民无得而称焉。”
8.2 子曰：“恭而无礼则劳，慎而无礼则葸，勇而无礼则乱，直而无礼则绞。君子笃于亲，则民兴于仁；故旧不遗，则民不偷。”
8.3 曾子有疾，召门弟子曰：“启予足！启予手！《诗》云：‘战战兢兢，如临深渊，如履薄冰。’而今而后，吾知免夫！小子！”
8.4 曾子有疾，孟敬子问之。曾子言曰：“鸟之将死，其鸣也哀；人之将死，其言也善。君子所贵乎道者三：动容貌，斯远暴慢矣；正颜色，斯近信矣；出辞气，斯远鄙倍矣。笾豆之事，则有司存。”
8.5 曾子曰：“以能问于不能，以多问于寡；有若无，实若虚，犯而不校。昔者吾友尝从事于斯矣。”
8.6 曾子曰：“可以托六尺之孤，可以寄百里之命，临大节而不可夺也。君子人与？君子人也。”
8.7 曾子曰“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”
8.8 子曰：“兴于诗，立于礼，成于乐。”
8.9 子曰：“民可使由之，不可使知之。”
8.10 子曰：“好勇疾贫，乱也。人而不仁，疾之已甚，乱也。”
8.11 子曰：“如有周公之才之美，使骄且吝，其馀不足观也已。”
8.12 子曰：“三年学，不至于谷，不易得也。”
8.13 子曰：“笃信好学，守死善道。危邦不人，乱邦不居。天下有道则见，无道则隐。邦有道，贫且贱焉，耻也。邦无道，富且贵焉，耻也。”
8.14 子曰：“不在其位，不谋其政。”
8.15 子曰：“师挚之始，《关雎》之乱，洋洋乎盈耳哉！”
8.16 子曰：“狂而不直，侗而不愿，悾悾而信，吾不知之矣。”
8.17 子曰：“学如不及，犹恐失之。”
8.18 子曰：“巍巍乎，舜、禹之有天下也，而不与焉！”
8.19 子曰：“大哉尧之为君也！巍巍乎！唯天为大，唯尧则之。荡荡乎！民无能名焉。巍巍乎其有成功也！焕乎其有文章！”
8.20 舜有臣五人而天下治。武王曰：“予有乱臣十人。”孔子曰：“才难，不其然乎？唐、虞之际，于斯为盛。有妇人焉，九人而已。三分天下有其二，以服事殷。周之德，其可谓至德也已矣。”
8.21 子曰：“禹，吾无间然矣。菲饮食而致孝乎鬼神，恶衣服而致美乎黻冕，卑宫室而尽力乎沟洫。禹，吾无间然矣。”
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Chapter 9
    The subjects of which the Master seldom spoke were-profitableness,and also the appointments of Heaven, and perfect virtue.
　　A man of the village of Ta-hsiang said, "Great indeed is the philosopherK'ung! His learning is extensive, and yet he does not render his namefamous by any particular thing."The Master heard the observation, and said to his disciples, "Whatshall I practice? Shall I practice charioteering, or shall I practicearchery? I will practice charioteering."The Master said, "The linen cap is that prescribed by the rules ofceremony, but now a silk one is worn. It is economical, and I followthe common practice.
　　"The rules of ceremony prescribe the bowing below the hall, but nowthe practice is to bow only after ascending it. That is arrogant.
　　I continue to bow below the hall, though I oppose the common practice."There were four things from which the Master was entirely free. Hehad no foregone conclusions, no arbitrary predeterminations, no obstinacy,and no egoism.
　　The Master was put in fear in K'wang.
　　He said, "After the death of King Wan, was not the cause of truthlodged here in me?
　　"If Heaven had wished to let this cause of truth perish, then I, afuture mortal! should not have got such a relation to that cause.
　　While Heaven does not let the cause of truth perish, what can thepeople of K'wang do to me?"A high officer asked Tsze-kung, saying, "May we not say that yourMaster is a sage? How various is his ability!"Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. Heis about a sage. And, moreover, his ability is various."The Master heard of the conversation and said, "Does the high officerknow me? When I was young, my condition was low, and I acquired myability in many things, but they were mean matters. Must the superiorman have such variety of ability? He does not need variety of ability.
　　Lao said, "The Master said, 'Having no official employment, I acquiredmany arts.'"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 ofme, I set it forth from one end to the other, and exhaust it."The Master said, "The Fang bird does not come; the river sends forthno map:-it is all over with me!"When the Master saw a person in a mourning dress, or any one withthe 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.
　　Yen Yuan, in admiration of the Master's doctrines, sighed and said,"I looked up to them, and they seemed to become more high; I triedto penetrate them, and they seemed to become more firm; I looked atthem before me, and suddenly they seemed to be behind.
　　"The Master, by orderly method, skillfully leads men on. He enlargedmy mind with learning, and taught me the restraints of propriety.
　　"When I wish to give over the study of his doctrines, I cannot doso, and having exerted all my ability, there seems something to standright up before me; but though I wish to follow and lay hold of it,I really find no way to do so."The Master being very ill, Tsze-lu wished the disciples to act asministers to him.
　　During a remission of his illness, he said, "Long has the conductof Yu been deceitful! By pretending to have ministers when I havethem not, whom should I impose upon? Should I impose upon Heaven?
　　"Moreover, than that I should die in the hands of ministers, is itnot better that I should die in the hands of you, my disciples? Andthough I may not get a great burial, shall I die upon the road?"Tsze-kung said, "There is a beautiful gem here. Should I lay it upin a case and keep it? or should I seek for a good price and sellit?" The Master said, "Sell it! Sell it! But I would wait for oneto offer the price."The Master was wishing to go and live among the nine wild tribes ofthe east.
　　Some one said, "They are rude. How can you do such a thing?" The Mastersaid, "If a superior man dwelt among them, what rudeness would therebe?"The Master said, "I returned from Wei to Lu, and then the music wasreformed, and the pieces in the Royal songs and Praise songs all foundtheir proper places."The Master said, "Abroad, to serve the high ministers and nobles;at home, to serve one's father and elder brothers; in all duties tothe dead, not to dare not to exert one's self; and not to be overcomeof wine:-which one of these things do I attain to?"The Master standing by a stream, said, "It passes on just like this,not ceasing day or night!"The Master said, "I have not seen one who loves virtue as he lovesbeauty."The Master said, "The prosecution of learning may be compared to whatmay happen in raising a mound. If there want but one basket of earthto complete the work, and I stop, the stopping is my own work. Itmay be compared to throwing down the earth on the level ground. Thoughbut one basketful is thrown at a time, the advancing with it my owngoing forward."The Master said, "Never flagging when I set forth anything to him;-ah!
　　that is Hui." The Master said of Yen Yuan, "Alas! I saw his constantadvance. I never saw him stop in his progress."The Master said, "There are cases in which the blade springs, butthe plant does not go on to flower! There are cases where it flowersbut fruit is not subsequently produced!"The Master said, "A youth is to be regarded with respect. How do weknow that his future will not be equal to our present? If he reachthe age of forty or fifty, and has not made himself heard of, thenindeed he will not be worth being regarded with respect."The Master said, "Can men refuse to assent to the words of strictadmonition? But it is reforming the conduct because of them whichis 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 pleasedwith 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."The Master said, "Hold faithfulness and sincerity as first principles.
　　Have no friends not equal to yourself. When you have faults, do notfear to abandon them."The Master said, "The commander of the forces of a large state maybe carried off, but the will of even a common man cannot be takenfrom him."The Master said, "Dressed himself in a tattered robe quilted withhemp, yet standing by the side of men dressed in furs, and not ashamed;-ah!
　　it is Yu who is equal to this!
　　"He dislikes none, he covets nothing;-what can he do but what is good!"Tsze-lu kept continually repeating these words of the ode, when theMaster said, "Those things are by no means sufficient to constituteperfect excellence."The Master said, "When the year becomes cold, then we know how thepine and the cypress are the last to lose their leaves."The Master said, "The wise are free from perplexities; the virtuousfrom anxiety; and the bold from fear."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. Perhapswe may go on with them to principles, but we shall find them unableto get established in those along with us. Or if we may get so establishedalong with them, we shall find them unable to weigh occurring eventsalong with us.""How the flowers of the aspen-plum flutter and turn! Do I not thinkof you? But your house is distant."The Master said, "It is the want of thought about it. How is it distant?"
子罕篇第九
9.1 子罕言利与命与仁。
9.2 达巷党人曰：“大哉孔子！博学而无所成名。”子闻之，谓门弟子曰：“吾何执？执御乎？执射乎？吾执御矣。”
9.3 子曰：“麻冕，礼也；今也纯，俭，吾从众。拜下，礼也；今拜乎上，泰也。虽违众，吾从下。”
9.4 子绝四：毋意，毋必，毋固，毋我。
9.5 子畏于匡，曰：“文王既没，文不在兹乎？天之将丧斯文也，后死者不得与于斯文也；天之未丧斯文也，匡人其如予何？”
9.6 太宰问于子贡曰：“夫子圣者与？何其多能也？”子贡曰：“固天纵之将圣，又多能也。”子闻之，曰：“太宰知我乎！吾少也贱，故多能鄙事。君子多乎哉？不多也。”
9.7 牢曰：“子云：‘吾不试，故艺。’”
9.8 子曰：“吾有知乎哉？无知也。有鄙夫问于我，空空如也。我叩其两端而竭焉。”
9.9 子曰：“凤鸟不至，河不出图，吾已矣夫！”
9.10 子见齐衰者、冕衣裳者与瞽者，见之，虽少，必作；过之，必趋。
9.11 颜渊喟然叹曰：“仰之弥高，钻之弥坚。瞻之在前，忽焉在后。夫子循循然善诱之，博我以文，约我以礼，欲罢不能。既竭吾才，如有所立卓尔。虽欲从之。末由也矣。”
9.12 子疾病，子路使门人为臣。病间。曰：“久矣哉，由之行诈也！无臣而为有臣。吾谁欺？欺天乎？且予与其死于臣之手也，无宁死于二三子之手乎？且予纵不得大葬，予死于道路乎？”
9.13 子贡曰：“有美玉于斯，韫椟而藏诸？求善贾而沽诸？”子曰：“沽之哉！沽之哉！我待贾者也。”
9.14 子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有？”
9.15 子曰：“吾自卫反鲁，然后乐正，《雅》《颂》各得其所。”
9.16 子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困，何有于我哉？”
9.17 子在川上曰：“逝者如斯夫！不舍昼夜。”
9.18 子曰：“吾未见好德如好色者也。”
9.19 子曰：“譬如为山，未成一篑，止，吾止也。譬如平地，虽覆一篑，进，吾往也。”
9.20 子曰：“语之而不惰者，其回也与！”
9.21 子谓颜渊曰：“惜乎！吾见其进也，未见其止也。”
9.22 子曰：“苗而不秀者有矣夫！秀而不实者有矣夫！”
9.23 子曰：“后生可畏，焉知来者之不如今也？四十、五十而无闻焉，斯亦不足畏也已。”
9.24 子曰：“法语之言，能无从乎？改之为贵。巽与之言，能无说乎？绎之为贵。说而不绎，从而不改，吾未如之何也已矣。”
9.25 子曰：“主忠信，毋友不如已者，过则勿惮改。”
9.26 子曰：“三军可夺帅也，匹夫不可夺志也。”
9.27 子曰：“衣敝緼袍，与衣狐貉者立，而不耻者，其由也与？‘不忮不求，何用不臧？’”子路终身诵之。子曰：“是道也，何足以臧？”
9.28 子曰：“岁寒，然后知松柏之后凋也。”
9.29 子曰：“知者不惑，仁者不忧，勇者不惧。”
9.30 子曰：“可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。”
9.31 “唐棣之华，偏其反而。岂不尔思？室是远而。”子曰：“未之思也，夫何远之有？”
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举报 只看该作者 10楼  发表于: 2013-11-02 0

Chapter 10
    Confucius, in his village, looked simple and sincere, and as if hewere not able to speak.
　　When he was in the prince's ancestral temple, or in the court, hespoke minutely on every point, but cautiously.
　　When he was waiting at court, in speaking with the great officersof the lower grade, he spoke freely, but in a straightforward manner;in speaking with those of the higher grade, he did so blandly, butprecisely.
　　When the ruler was present, his manner displayed respectful uneasiness;it was grave, but self-possessed.
　　When the prince called him to employ him in the reception of a visitor,his countenance appeared to change, and his legs to move forward withdifficulty.
　　He inclined himself to the other officers among whom he stood, movinghis left or right arm, as their position required, but keeping theskirts of his robe before and behind evenly adjusted.
　　He hastened forward, with his arms like the wings of a bird.
　　When the guest had retired, he would report to the prince, "The visitoris not turning round any more."When he entered the palace gate, he seemed to bend his body, as ifit were not sufficient to admit him.
　　When he was standing, he did not occupy the middle of the gateway;when he passed in or out, he did not tread upon the threshold.
　　When he was passing the vacant place of the prince, his countenanceappeared to change, and his legs to bend under him, and his wordscame as if he hardly had breath to utter them.
　　He ascended the reception hall, holding up his robe with both hishands, and his body bent; holding in his breath also, as if he darednot breathe.
　　When he came out from the audience, as soon as he had descended onestep, he began to relax his countenance, and had a satisfied look.
　　When he had got the bottom of the steps, he advanced rapidly to hisplace, with his arms like wings, and on occupying it, his manner stillshowed respectful uneasiness.
　　When he was carrying the scepter of his ruler, he seemed to bend hisbody, as if he were not able to bear its weight. He did not hold ithigher than the position of the hands in making a bow, nor lower thantheir position in giving anything to another. His countenance seemedto change, and look apprehensive, and he dragged his feet along asif they were held by something to the ground.
　　In presenting the presents with which he was charged, he wore a placidappearance.
　　At his private audience, he looked highly pleased.
　　The superior man did not use a deep purple, or a puce color, in theornaments of his dress.
　　Even in his undress, he did not wear anything of a red or reddishcolor.
　　In warm weather, he had a single garment either of coarse or finetexture, but he wore it displayed over an inner garment.
　　Over lamb's fur he wore a garment of black; over fawn's fur one ofwhite; and over fox's fur one of yellow.
　　The fur robe of his undress was long, with the right sleeve short.
　　He required his sleeping dress to be half as long again as his body.
　　When staying at home, he used thick furs of the fox or the badger.
　　When he put off mourning, he wore all the appendages of the girdle.
　　His undergarment, except when it was required to be of the curtainshape, was made of silk cut narrow above and wide below.
　　He did not wear lamb's fur or a black cap on a visit of condolence.
　　On the first day of the month he put on his court robes, and presentedhimself at court.
　　When fasting, he thought it necessary to have his clothes brightlyclean and made of linen cloth.
　　When fasting, he thought it necessary to change his food, and alsoto change the place where he commonly sat in the apartment.
　　He did not dislike to have his rice finely cleaned, nor to have hismince meat cut quite small.
　　He did not eat rice which had been injured by heat or damp and turnedsour, nor fish or flesh which was gone. He did not eat what was discolored,or what was of a bad flavor, nor anything which was ill-cooked, orwas not in season.
　　He did not eat meat which was not cut properly, nor what was servedwithout its proper sauce.
　　Though there might be a large quantity of meat, he would not allowwhat he took to exceed the due proportion for the rice. It was onlyin wine that he laid down no limit for himself, but he did not allowhimself to be confused by it.
　　He did not partake of wine and dried meat bought in the market.
　　He was never without ginger when he ate. He did not eat much.
　　When he had been assisting at the prince's sacrifice, he did not keepthe flesh which he received overnight. The flesh of his family sacrificehe did not keep over three days. If kept over three days, people couldnot eat it.
　　When eating, he did not converse. When in bed, he did not speak.
　　Although his food might be coarse rice and vegetable soup, he wouldoffer a little of it in sacrifice with a grave, respectful air.
　　If his mat was not straight, he did not sit on it.
　　When the villagers were drinking together, upon those who carriedstaffs going out, he also went out immediately after.
　　When the villagers were going through their ceremonies to drive awaypestilential influences, he put on his court robes and stood on theeastern steps.
　　When he was sending complimentary inquiries to any one in anotherstate, he bowed twice as he escorted the messenger away.
　　Chi K'ang having sent him a present of physic, he bowed and receivedit, saying, "I do not know it. I dare not taste it."The stable being burned down, when he was at court, on his returnhe said, "Has any man been hurt?" He did not ask about the horses.
　　When the he would adjust his mat, first taste it, and then give itaway to others. When the prince sent him a gift of undressed meat,he would have it cooked, and offer it to the spirits of his ancestors.
　　When the prince sent him a gift of a living animal, he would keepit alive.
　　When he was in attendance on the prince and joining in the entertainment,the prince only sacrificed. He first tasted everything.
　　When he was ill and the prince came to visit him, he had his headto the east, made his court robes be spread over him, and drew hisgirdle across them.
　　When the prince's order called him, without waiting for his carriageto be yoked, he went at once.
　　When he entered the ancestral temple of the state, he asked abouteverything.
　　When any of his friends died, if he had no relations offices, he wouldsay, "I will bury him."When a friend sent him a present, though it might be a carriage andhorses, he did not bow.
　　The only present for which he bowed was that of the flesh of sacrifice.
　　In bed, he did not lie like a corpse. At home, he did not put on anyformal deportment.
　　When he saw any one in a mourning dress, though it might be an acquaintance,he would change countenance; when he saw any one wearing the cap offull dress, or a blind person, though he might be in his undress,he would salute him in a ceremonious manner.
　　To any person in mourning he bowed forward to the crossbar of hiscarriage; he bowed in the same way to any one bearing the tables ofpopulation.
　　When he was at an entertainment where there was an abundance of provisionsset before him, he would change countenance and rise up.
　　On a sudden clap of thunder, or a violent wind, he would change countenance.
　　When he was about to mount his carriage, he would stand straight,holding the cord.
　　When he was in the carriage, he did not turn his head quite round,he did not talk hastily, he did not point with his hands.
　　Seeing the countenance, it instantly rises. It flies round, and byand by settles.
　　The Master said, "There is the hen-pheasant on the hill bridge. Atits season! At its season!" Tsze-lu made a motion to it. Thrice itsmelt him and then rose.

乡党篇第十
10.1 孔子于乡党，恂恂如也，似不能言者。其在宗庙朝廷，便便言，唯谨尔。
10.2 朝，与下大夫言，侃侃如也；与上大夫言，誾誾如也。君在，踧踖如也，与与如也。”
10.3 君召使摈，色勃如也，足躩如也。揖所与立，左右手，衣前后，襜如也。趋进，翼如也。宾退，必复命曰：“宾不顾矣。”
10.4 入公门，鞠躬如也，如不容。立不中门，行不履阈。过位，色勃如也，足躩如也，其言似不足者。摄齐升堂，鞠躬如也，屏气似不息者。出，降一等，逞颜色，怡怡如也。没阶，趋进，翼如也。复其位，踧踖如也。
10.5 执圭，鞠躬如也，如不胜。上如揖，下如授。勃如战色，足蹜蹜如有循。享礼，有容色。私觌，愉愉如也。
10.6 君子不以绀緅饰。红紫不以为亵服。当暑，袗絺绤，必表而出之。缁衣，羔裘；素衣，麑裘；黄衣，狐裘。亵裘长，短右袂。必有寝衣，长一身有半。狐貉之厚以居。去丧，无所不佩。非帷裳，必杀之。羔裘玄冠不以吊。吉月，必朝服而朝。
10.7 齐，必有明衣，布。齐必变食，居必迁坐。
10.8 食不厌精，脍不厌细。食饐而餲，鱼馁而肉败，不食。色恶，不食。臭恶，不食。失饪，不食。不时，不食。割不正，不食。不得其酱，不食。肉虽多，不使胜食气。惟酒无量，不及乱。沽酒市脯不食。不撤姜食，不多食。
10.9 祭于公，不宿肉。祭肉不出三日。出三日，不食之矣。
10.10 食不语，寝不言。
10.11 虽疏食菜羹，必祭，必齐如也。
10.12 席不正，不坐。
10.13 乡人饮酒，杖者出，斯出矣。
10.14 乡人傩，朝服而立于阼阶。
10.15 问人于他邦，再拜而送之。
10.16 康子馈药，拜而受之。曰：“丘未达，不敢尝。”
10.17 厩焚。子退朝，曰：“伤人乎？”不问马。
10.18 君赐食，必正席先尝之。君赐腥，必熟而荐之。君赐生，必畜之。侍食于君，君祭，先饭。
10.19 疾，君视之，东首，加朝服，拖绅。
10.20 君命召，不俟驾行矣。
10.21 入太庙，每事问。
10.22 朋友死，无所归，曰：“于我殡。”
10.23 朋友之馈，虽车马，非祭肉，不拜。
10.24 寝不尸，居不客。
10.25 见齐衰者，虽狎，必变。见冕者与瞽者，虽亵，必以貌。
凶服者式之，式负版者。有盛馔，必变色而作。迅雷风烈，必变。
10.26 升车，必正立，执绥。车中，不内顾，不疾言，不亲指。
10.27 色斯举矣，翔而后集。曰：“山梁雌雉，时哉时哉！”子路共之，三嗅而作。
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Chapter 11
    The Master said, "The men of former times in the matters of ceremoniesand music were rustics, it is said, while the men of these lattertimes, in ceremonies and music, are accomplished gentlemen.
　　"If I have occasion to use those things, I follow the men of formertimes."The Master said, "Of those who were with me in Ch'an and Ts'ai, thereare none to be found to enter my door."Distinguished for their virtuous principles and practice, there wereYen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their abilityin speech, Tsai Wo and Tsze-kung; for their administrative talents,Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and Tsze-hsia.
　　The Master said, "Hui gives me no assistance. There is nothing thatI say in which he does not delight."The Master said, "Filial indeed is Min Tsze-ch'ien! Other people saynothing of him different from the report of his parents and brothers."Nan Yung was frequently repeating the lines about a white scepterstone. Confucius gave him the daughter of his elder brother to wife.
　　Chi K'ang asked which of the disciples loved to learn. Confucius repliedto him, "There was Yen Hui; he loved to learn. Unfortunately his appointedtime was short, and he died. Now there is no one who loves to learn,as he did."When Yen Yuan died, Yen Lu begged the carriage of the Master to selland get an outer shell for his son's coffin.
　　The Master said, "Every one calls his son his son, whether he hastalents or has not talents. There was Li; when he died, he had a coffinbut no outer shell. I would not walk on foot to get a shell for him,because, having followed in the rear of the great officers, it wasnot proper that I should walk on foot."When Yen Yuan died, the Master said, "Alas! Heaven is destroying me!
　　Heaven is destroying me!"When Yen Yuan died, the Master bewailed him exceedingly, and the discipleswho were with him said, "Master, your grief is excessive!""Is it excessive?" said he. "If I am not to mourn bitterly for thisman, for whom should I mourn?"When Yen Yuan died, the disciples wished to give him a great funeral,and the Master said, "You may not do so."The disciples did bury him in great style.
　　The Master said, "Hui behaved towards me as his father. I have notbeen able to treat him as my son. The fault is not mine; it belongsto you, O disciples."Chi Lu asked about serving the spirits of the dead. The Master said,"While you are not able to serve men, how can you serve their spirits?"Chi Lu added, "I venture to ask about death?" He was answered, "Whileyou do not know life, how can you know about death?"The disciple Min was standing by his side, looking bland and precise;Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with afree and straightforward manner. The Master was pleased.
　　He said, "Yu, there!-he will not die a natural death."Some parties in Lu were going to take down and rebuild the Long Treasury.
　　Min Tsze-ch'ien said, "Suppose it were to be repaired after its oldstyle;-why must it be altered and made anew?"The Master said, "This man seldom speaks; when he does, he is sureto hit the point."The Master said, "What has the lute of Yu to do in my door?"The other disciples began not to respect Tszelu. The Master said,"Yu has ascended to the hall, though he has not yet passed into theinner apartments."Tsze-kung asked which of the two, Shih or Shang, was the superior.
　　The Master said, "Shih goes beyond the due mean, and Shang does notcome up to it.""Then," said Tsze-kung, "the superiority is with Shih, I suppose."The Master said, "To go beyond is as wrong as to fall short."The head of the Chi family was richer than the duke of Chau had been,and yet Ch'iu collected his imposts for him, and increased his wealth.
　　The Master said, "He is no disciple of mine. My little children, beatthe drum and assail him."Ch'ai is simple. Shan is dull. Shih is specious. Yu is coarse.
　　The Master said, "There is Hui! He has nearly attained to perfectvirtue. He is often in want.
　　"Ts'ze does not acquiesce in the appointments of Heaven, and his goodsare increased by him. Yet his judgments are often correct."Tsze-chang asked what were the characteristics of the good man. TheMaster said, "He does not tread in the footsteps of others, but moreover,he does not enter the chamber of the sage."The Master said, "If, because a man's discourse appears solid andsincere, we allow him to be a good man, is he really a superior man?
　　or is his gravity only in appearance?"Tsze-lu asked whether he should immediately carry into practice whathe heard. The Master said, "There are your father and elder brothersto be consulted;-why should you act on that principle of immediatelycarrying into practice what you hear?" Zan Yu asked the same, whetherhe should immediately carry into practice what he heard, and the Masteranswered, "Immediately carry into practice what you hear." Kung-hsiHwa said, "Yu asked whether he should carry immediately into practicewhat he heard, and you said, 'There are your father and elder brothersto be consulted.' Ch'iu asked whether he should immediately carryinto practice what he heard, and you said, 'Carry it immediately intopractice.' I, Ch'ih, am perplexed, and venture to ask you for an explanation."The Master said, "Ch'iu is retiring and slow; therefore I urged himforward. Yu has more than his own share of energy; therefore I kepthim back."The Master was put in fear in K'wang and Yen Yuan fell behind. TheMaster, on his rejoining him, said, "I thought you had died." Huireplied, "While you were alive, how should I presume to die?"Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be calledgreat ministers.
　　The Master said, "I thought you would ask about some extraordinaryindividuals, and you only ask about Yu and Ch'iu!
　　"What is called a great minister, is one who serves his prince accordingto what is right, and when he finds he cannot do so, retires.
　　"Now, as to Yu and Ch'iu, they may be called ordinary ministers."Tsze-zan said, "Then they will always follow their chief;-win they?"The Master said, "In an act of parricide or regicide, they would notfollow him."Tsze-lu got Tsze-kao appointed governor of Pi.
　　The Master said, "You are injuring a man's son."Tsze-lu said, "There are, there, common people and officers; thereare the altars of the spirits of the land and grain. Why must oneread books before he can be considered to have learned?"The Master said, "It is on this account that I hate your glib-tonguedpeople."Tsze-lu, Tsang Hsi, Zan Yu, and Kunghsi Hwa were sitting by the Master.
　　He said to them, "Though I am a day or so older than you, do not thinkof that.
　　"From day to day you are saying, 'We are not known.' If some rulerwere to know you, what would you like to do?"Tsze-lu hastily and lightly replied, "Suppose the case of a stateof ten thousand chariots; let it be straitened between other largecities; let it be suffering from invading armies; and to this letthere be added a famine in corn and in all vegetables:-if I were intrustedwith the government of it, in three years' time I could make the peopleto be bold, and to recognize the rules of righteous conduct." TheMaster smiled at him.
　　Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied,"Suppose a state of sixty or seventy li square, or one of fifty orsixty, and let me have the government of it;-in three years' time,I could make plenty to abound among the people. As to teaching themthe principles of propriety, and music, I must wait for the rise ofa superior man to do that.""What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa.
　　Ch'ih replied, "I do not say that my ability extends to these things,but I should wish to learn them. At the services of the ancestraltemple, and at the audiences of the princes with the sovereign, Ishould like, dressed in the dark square-made robe and the black linencap, to act as a small assistant."Last of all, the Master asked Tsang Hsi, "Tien, what are your wishes?"Tien, pausing as he was playing on his lute, while it was yet twanging,laid the instrument aside, and "My wishes," he said, "are differentfrom the cherished purposes of these three gentlemen." "What harmis there in that?" said the Master; "do you also, as well as they,speak out your wishes." Tien then said, "In this, the last month ofspring, with the dress of the season all complete, along with fiveor six young men who have assumed the cap, and six or seven boys,I would wash in the I, enjoy the breeze among the rain altars, andreturn home singing." The Master heaved a sigh and said, "I give myapproval to Tien."The three others having gone out, Tsang Hsi remained behind, and said,"What do you think of the words of these three friends?" The Masterreplied, "They simply told each one his wishes."Hsi pursued, "Master, why did you smile at Yu?"He was answered, "The management of a state demands the rules of propriety.
　　His words were not humble; therefore I smiled at him."Hsi again said, "But was it not a state which Ch'iu proposed for himself?"The reply was, "Yes; did you ever see a territory of sixty or seventyli or one of fifty or sixty, which was not a state?"Once more, Hsi inquired, "And was it not a state which Ch'ih proposedfor himself?" The Master again replied, "Yes; who but princes haveto do with ancestral temples, and with audiences but the sovereign?
　　If Ch'ih were to be a small assistant in these services, who couldbe a great one?
先进篇第十一
11.1 子曰：“先进于礼乐，野人也；后进于礼乐，君子也。如用之，则吾从先进。”
11.2 子曰：“从我于陈、蔡者，皆不及门也。”
11.3 德行：颜渊、闵子骞、冉伯牛、仲弓。言语：宰我、子贡。政事：冉有、季路。文学：子游、子夏。
11.4 子曰：“回也非助我者也，于吾言无所不说。”
11.5 子曰：“孝哉，闵子骞！人不间于其父母昆弟之言。”
11.6 南容三复“白圭”，孔子以其兄之子妻之。
11.7 季康子问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不幸短命死矣！今也则亡。”
11.8 颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁。吾不徒行以为之椁。以吾从大夫之后，不可徒行也。”
11.9 颜渊死。子曰：“噫！天丧予！天丧予！”
11.10 颜渊死，子哭之恸。从者曰：“子恸矣！”曰：“有恸乎？非夫人之为恸而谁为？”
11.11 颜渊死，门人欲厚葬之。子曰：“不可。”门人厚葬之。子曰：“回也视予犹父也，予不得视犹子也。非我也，夫二三子也。”
11.12 季路问事鬼神。子曰：“未能事人，焉能事鬼？”曰：“敢问死。”曰：“未知生，焉知死？”
11.13 闵子侍侧，誾誾如也；子路，行行如也；冉有、子贡，侃侃如也。子乐。“若由也，不得其死然。”
11.14 鲁人为长府。闵子骞曰：“仍旧贯，如之何？何必改作？”子曰：“夫人不言，言必有中。”
11.15 子曰：“由之瑟奚为于丘之门？”门人不敬子路。子曰：“由也升堂矣，未入于室也。”
11.16 子贡问：“师与商也孰贤？”子曰：“师也过，商也不及。”曰：“然则师愈与？”子曰：“过犹不及。”
11.17 季氏富于周公，而求也为之聚敛而附益之。子曰：“非吾徒也。小子鸣鼓而攻之可也。”
11.18 柴也愚，参也鲁，师也辟，由也喭。
11.19 子曰：“回也其庶乎？屡空。赐不受命，而货殖焉，亿则屡中。”
11.20 子张问善人之道。子曰：“不践迹，亦不入于室。”
11.21 子曰：“论笃是与，君子者乎？色庄者乎？”
11.22 子路问：“闻斯行诸？”子曰：“有父兄在，如之何其闻斯行之？”冉有问：“闻斯行诸？”子曰：“闻斯行之。”公西华曰：“由也问‘闻斯行诸’，子曰：‘有父兄在’，求也问‘闻斯行诸’，子曰：‘闻斯行之’。赤也惑，敢问。”子曰：“求也退，故进之；由也兼人，故退之。”
11.23 子畏于匡，颜渊后。子曰：“吾以女为死矣。”曰：“子在，回何敢死？”
11.24 季子然问：“仲由、冉求可谓大臣与？”子曰：“吾以子为异之问，曾由与求之问。所谓大臣者，以道事君，不可则止。今由与求也，可谓具臣矣。”曰：“然则从之者与？”子曰：“弑父与君，亦不从也。”
11.25 子路使子羔为费宰。子曰：“贼夫人之子。”子路曰：“有民人焉，有社稷焉，何必读书，然后为学？”子曰：“是故恶夫佞者。”
11.26 子路、曾皙、冉有、公西华侍坐。子曰：“以吾一日长乎尔，毋吾以也。居则曰：‘不吾知也！’如或知尔，则何以哉？”子路率尔而对曰：“千乘之国，摄乎大国之间，加之以师旅，因之以饥馑；由也为之，比及三年，可使有勇，且知方也。”夫子哂之。“求！尔何如？”对曰：“方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。”“赤！尔何如？”对曰：“非日能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。”“点！尔何如？”鼓瑟希，铿尔，舍瑟而作，对曰：“异乎三子者之撰。”子曰：“何伤乎？亦各言其志也。”曰：“莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。”夫子喟然叹曰：“吾与点也！”三子者出，曾皙后。曾皙曰：“夫三子者之言何如？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“为国以礼，其言不让，是故哂之。”“唯求则非邦也与？”“安见方六七十如五六十而非邦也者？”“唯赤则非邦也与？”“宗庙会同，非诸侯而何？赤也为之小，孰能为之大？”
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Chapter 12
    Yen Yuan asked about perfect virtue. The Master said, "To subdue one's selfand return to propriety, is perfect virtue. If a man can for one day subduehimself and return to propriety, an under heaven will ascribe perfectvirtue to him. Is the practice of perfect virtue from a man himself, or isit from others?"Yen Yuan said, "I beg to ask the steps of that process." The Masterreplied, "Look not at what is contrary to propriety; listen not to what iscontrary to propriety; speak not what is contrary to propriety; make nomovement which is contrary to propriety." Yen Yuan then said, "Though I amdeficient in intelligence and vigor, I will make it my business to practicethis lesson."Chung-kung asked about perfect virtue. The Master said, "It is, when you goabroad, to behave to every one as if you were receiving a great guest; toemploy the people as if you were assisting at a great sacrifice; not to doto others as you would not wish done to yourself; to have no murmuringagainst you in the country, and none in the family." Chung-kung said,"Though I am deficient in intelligence and vigor, I will make it mybusiness to practice this lesson."Sze-ma Niu asked about perfect virtue.
　　The Master said, "The man of perfect virtue is cautious and slow in hisspeech.""Cautious and slow in his speech!" said Niu;-"is this what is meant byperfect virtue?" The Master said, "When a man feels the difficulty ofdoing, can he be other than cautious and slow in speaking?"Sze-ma Niu asked about the superior man. The Master said, "The superior manhas neither anxiety nor fear.""Being without anxiety or fear!" said Nui;"does this constitute what wecall the superior man?"The Master said, "When internal examination discovers nothing wrong, whatis there to be anxious about, what is there to fear?"Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, Ionly have not."Tsze-hsia said to him, "There is the following saying which I haveheard-'Death and life have their determined appointment; riches and honorsdepend upon Heaven.'
　　"Let the superior man never fail reverentially to order his own conduct,and let him be respectful to others and observant of propriety:-then allwithin the four seas will be his brothers. What has the superior man to dowith being distressed because he has no brothers?"Tsze-chang asked what constituted intelligence. The Master said, "He withwhom neither slander that gradually soaks into the mind, nor statementsthat startle like a wound in the flesh, are successful may be calledintelligent indeed. Yea, he with whom neither soaking slander, norstartling statements, are successful, may be called farseeing."Tsze-kung asked about government. The Master said, "The requisites ofgovernment are that there be sufficiency of food, sufficiency of militaryequipment, and the confidence of the people in their ruler."Tsze-kung said, "If it cannot be helped, and one of these must be dispensedwith, which of the three should be foregone first?" "The militaryequipment," said the Master.
　　Tsze-kung again asked, "If it cannot be helped, and one of the remainingtwo must be dispensed with, which of them should be foregone?" The Masteranswered, "Part with the food. From of old, death has been the lot of anmen; but if the people have no faith in their rulers, there is no standingfor the state."Chi Tsze-ch'ang said, "In a superior man it is only the substantialqualities which are wanted;-why should we seek for ornamentalaccomplishments?"Tsze-kung said, "Alas! Your words, sir, show you to be a superior man, butfour horses cannot overtake the tongue. Ornament is as substance; substanceis as ornament. The hide of a tiger or a leopard stripped of its hair, islike the hide of a dog or a goat stripped of its hair."The Duke Ai inquired of Yu Zo, saying, "The year is one of scarcity, andthe returns for expenditure are not sufficient;-what is to be done?"Yu Zo replied to him, "Why not simply tithe the people?""With two tenths, said the duke, "I find it not enough;-how could I do withthat system of one tenth?"Yu Zo answered, "If the people have plenty, their prince will not be leftto want alone. If the people are in want, their prince cannot enjoy plentyalone."Tsze-chang having asked how virtue was to be exalted, and delusions to bediscovered, the Master said, "Hold faithfulness and sincerity as firstprinciples, and be moving continually to what is right,-this is the way toexalt one's virtue.
　　"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 ofdelusion. 'It may not be on account of her being rich, yet you come to makea difference.'"The Duke Ching, of Ch'i, asked Confucius about government. Confuciusreplied, "There is government, when the prince is prince, and the ministeris minister; when the father is father, and the son is son.""Good!" said the duke; "if, indeed, the prince be not prince, the notminister, the father not father, and the son not son, although I have myrevenue, can I enjoy it?"The Master said, "Ah! it is Yu, who could with half a word settlelitigations!"Tsze-lu never slept over a promise.
　　The Master said, "In hearing litigations, I am like any other body. What isnecessary, however, is to cause the people to have no litigations."Tsze-chang asked about government. The Master said, "The art of governingis to keep its affairs before the mind without weariness, and to practicethem with undeviating consistency."The Master said, "By extensively studying all learning, and keeping himselfunder the restraint of the rules of propriety, one may thus likewise noterr from what is right."The Master said, "The superior man seeks to perfect the admirable qualitiesof men, and does not seek to perfect their bad qualities. The mean man doesthe opposite of this."Chi K'ang asked Confucius about government. Confucius replied, "To governmeans to rectify. If you lead on the people with correctness, who will darenot to be correct?"Chi K'ang, distressed about the number of thieves in the state, inquired ofConfucius how to do away with them. Confucius said, "If you, sir, were notcovetous, although you should reward them to do it, they would not steal."Chi K'ang asked Confucius about government, saying, "What do you say tokilling the unprincipled for the good of the principled?" Confuciusreplied, "Sir, in carrying on your government, why should you use killingat all? Let your evinced desires be for what is good, and the people willbe good. The relation between superiors and inferiors is like that betweenthe wind and the grass. The grass must bend, when the wind blows acrossit."Tsze-chang asked, "What must the officer be, who may be said to bedistinguished?"The Master said, "What is it you call being distinguished?"Tsze-chang replied, "It is to be heard of through the state, to be heard ofthroughout his clan."The Master said, "That is notoriety, not distinction.
　　"Now the man of distinction is solid and straightforward, and lovesrighteousness. He examines people's words, and looks at their countenances.
　　He is anxious to humble himself to others. Such a man will be distinguishedin the country; he will be distinguished in his clan.
　　"As to the man of notoriety, he assumes the appearance of virtue, but hisactions are opposed to it, and he rests in this character without anydoubts about himself. Such a man will be heard of in the country; he willbe heard of in the clan."Fan Ch'ih rambling with the Master under the trees about the rain altars,said, "I venture to ask how to exalt virtue, to correct cherished evil, andto discover delusions."The Master said, "Truly a good question!
　　"If doing what is to be done be made the first business, and success asecondary consideration:-is not this the way to exalt virtue? To assailone's own wickedness and not assail that of others;-is not this the way tocorrect cherished evil? For a morning's anger to disregard one's own life,and involve that of his parents;-is not this a case of delusion?"Fan Ch'ih asked about benevolence. The Master said, "It is to love allmen." He asked about knowledge. The Master said, "It is to know all men."Fan Ch'ih did not immediately understand these answers.
　　The Master said, "Employ the upright and put aside all the crooked; in thisway the crooked can be made to be upright."Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, "A Little whileago, I had an interview with our Master, and asked him about knowledge. Hesaid, 'Employ the upright, and put aside all the crooked;-in this way, thecrooked will be made to be upright.' What did he mean?"Tsze-hsia said, "Truly rich is his saying!
　　"Shun, being in possession of the kingdom, selected from among all thepeople, and employed Kai-yao-on which all who were devoid of virtuedisappeared. T'ang, being in possession of the kingdom, selected from amongall the people, and employed I Yin-and an who were devoid of virtuedisappeared."Tsze-kung asked about friendship. The Master said, "Faithfully admonishyour friend, and skillfully lead him on. If you find him impracticable,stop. Do not disgrace yourself."The philosopher Tsang said, "The superior man on grounds of culture meetswith his friends, and by friendship helps his virtue."
颜渊篇第十二
12.1 颜渊问仁。子曰：“克已复礼为仁。一日克已复礼，天下归仁焉。为仁由己，而由人乎哉？”颜渊曰：“请问其目。”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣。”
12.2 仲弓问仁。子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣。”
12.3 司马牛问仁。子曰：“仁者，其言也讱。”曰：“其言也讱，斯谓之仁已乎？”子曰：“为之难，言之得无讱乎？”
12.4 司马牛问君子。子问：“君子不忧不惧。”曰：“不忧不惧，斯谓之君子已乎？”子曰：“内省不疚，夫何忧何惧？”
12.5 司马牛忧曰：“人皆有兄弟，我独亡。”子夏曰：“商闻之矣：死生有命，富贵在天。君子敬而无失，与人恭而有礼，四海之内皆兄弟也。君子何患乎无兄弟也？”
12.6 子张问明。子曰：“浸润之谮，肤受之愬，不行焉，可胃明也已矣。浸润之谮，肤受之愬，不行焉，可谓远也已矣。”
12.7 子贡问政。子曰：“足食，足兵，民信之矣。”子贡曰：“必不得已而去，于斯三者何先？”曰：“去兵。”子贡曰：“必不得已而去，于斯二者何先？”曰：“去食。自古皆有死，民无信不立。”
12.8 棘子成曰：“君子质而已矣，何以文为？”子贡曰：“惜乎，夫子之说君子也！驷不及舌。文犹质也，质犹文也。虎豹之鞟犹犬羊之鞟。”
12.9 哀公问于有若曰：“年饥，用不足，如之何？”有若对曰：“盍彻乎？”曰：“二，吾犹不足，如之何其彻也？”对曰：“百姓足，君孰与不足？百姓不足，君孰与足？”
12.10 子张问崇德辨惑。子曰：“主忠信，徙义，崇德也。爱之欲其生，恶之欲其死。既欲其生，又欲其死，是惑也。‘诚不以富，亦祗以异’。”
12.11 齐景公问政于孔子。孔子对曰：“君君，臣臣，父父，子子。”公曰：“善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？”
12.12 子曰：“片言可以折狱者，其由也与？”子路无宿诺。
12.13 子曰：“听讼，吾犹人也。必也使无讼乎？”
12.14 子张问政。子曰：“居之无倦，行之以忠。”
12.15 子曰：“博学于文，约之以礼，亦可以弗畔矣夫！”
12.16 子曰：“君子成人之美，不成人之恶。小人反是。”
12.17 季康子问政于孔子。孔子对曰：“政者，正也。子帅以正，孰敢不正？”
12.18 季康子患盗，问于孔子。孔子对曰：“苟子之不欲，虽赏之不窃。”
12.19 季康子问政于孔子曰：“如杀无道，以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善而民善矣。君子之德风，小人之德草。草上之风必偃。”
12.20 子张问：“士何如斯可谓之达矣？”子曰：“何哉，尔所谓达者？”子张对曰：“在邦必闻，在家必闻。”子曰：“是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人。在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑。在邦必闻，在家必闻。”
12.21 樊迟从游于舞雩之下，曰：“敢问崇德，修慝，辨惑。”子曰：“善哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修慝与？一朝之忿，忘其身，以及其亲，非惑与？”
12.22 樊迟问仁。子曰：“爱人。”问知。子曰：“知人。樊迟未达。子曰：”举直错诸枉，能使枉者直。”樊迟退，见子夏曰：“乡也吾见于夫子而问知，子曰：‘举直错诸枉，能使枉者直’，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。”
12.23 子贡问友。子曰：“忠告而善道之，不可则止，毋自辱焉。”
12.24 曾子曰：“君子以文会友，以友辅仁。”
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Chapter 13
    Tsze-lu asked about government. The Master said, "Go before the people withyour example, and be laborious in their affairs."He requested further instruction, and was answered, "Be not weary in thesethings."Chung-kung, being chief minister to the head of the Chi family, asked aboutgovernment. The Master said, "Employ first the services of your variousofficers, pardon small faults, and raise to office men of virtue andtalents."Chung-kung said, "How shall I know the men of virtue and talent, so that Imay raise them to office?" He was answered, "Raise to office those whom youknow. As to those whom you do not know, will others neglect them?"Tsze-lu said, "The ruler of Wei has been waiting for you, in order with youto administer the government. What will you consider the first thing to bedone?"The Master replied, "What is necessary is to rectify names.""So! indeed!" said Tsze-lu. "You are wide of the mark! Why must there besuch rectification?"The Master said, "How uncultivated you are, Yu! A superior man, in regardto what he does not know, shows a cautious reserve.
　　"If names be not correct, language is not in accordance with the truth ofthings. If language be not in accordance with the truth of things, affairscannot be carried on to success.
　　"When affairs cannot be carried on to success, proprieties and music do notflourish. When proprieties and music do not flourish, punishments will notbe properly awarded. When punishments are not properly awarded, the peopledo not know how to move hand or foot.
　　"Therefore a superior man considers it necessary that the names he uses maybe spoken appropriately, and also that what he speaks may be carried outappropriately. What the superior man requires is just that in his wordsthere may be nothing incorrect."Fan Ch'ih requested to be taught husbandry. The Master said, "I am not sogood for that as an old husbandman." He requested also to be taughtgardening, and was answered, "I am not so good for that as an oldgardener."Fan Ch'ih having gone out, the Master said, "A small man, indeed, is FanHsu! If a superior man love propriety, the people will not dare not to bereverent. If he love righteousness, the people will not dare not to submitto his example. If he love good faith, the people will not dare not to besincere. Now, when these things obtain, the people from all quarters willcome to him, bearing their children on their backs; what need has he of aknowledge of husbandry?"The Master said, "Though a man may be able to recite the three hundredodes, yet if, when intrusted with a governmental charge, he knows not howto act, or if, when sent to any quarter on a mission, he cannot give hisreplies unassisted, notwithstanding the extent of his learning, of whatpractical use is it?"The Master said, "When a prince's personal conduct is correct, hisgovernment is effective without the issuing of orders. If his personalconduct is not correct, he may issue orders, but they will not befollowed."The Master said, "The governments of Lu and Wei are brothers."The Master said of Ching, a scion of the ducal family of Wei, that he knewthe economy of a family well. When he began to have means, he said, "Ha!
　　here is a collection-!" When they were a little increased, he said, "Ha!
　　this is complete!" When he had become rich, he said, "Ha! this isadmirable!"When the Master went to Weil Zan Yu acted as driver of his carriage.
　　The Master observed, "How numerous are the people!"Yu said, "Since they are thus numerous, what more shall be done for them?""Enrich them, was the reply.
　　"And when they have been enriched, what more shall be done?" The Mastersaid, "Teach them."The Master said, "If there were any of the princes who would employ me, inthe course of twelve months, I should have done something considerable. Inthree years, the government would be perfected."The Master said, "'If good men were to govern a country in succession for ahundred years, they would be able to transform the violently bad, anddispense with capital punishments.' True indeed is this saying!"The Master said, "If a truly royal ruler were to arise, it would stirrequire a generation, and then virtue would prevail."The Master said, "If a minister make his own conduct correct, whatdifficulty will he have in assisting in government? If he cannot rectifyhimself, what has he to do with rectifying others?"The disciple Zan returning from the court, the Master said to him, "How areyou so late?" He replied, "We had government business." The Master said,"It must have been family affairs. If there had been government business,though I am not now in office, I should have been consulted about it."The Duke Ting asked whether there was a single sentence which could make acountry prosperous. Confucius replied, "Such an effect cannot be expectedfrom one sentence.
　　"There is a saying, however, which people have -'To be a prince isdifficult; to be a minister is not easy.'
　　"If a ruler knows this,-the difficulty of being a prince,-may there not beexpected from this one sentence the prosperity of his country?"The duke then said, "Is there a single sentence which can ruin a country?"Confucius replied, "Such an effect as that cannot be expected from onesentence. There is, however, the saying which people have-'I have nopleasure in being a prince, but only in that no one can offer anyopposition to what I say!'
　　"If a ruler's words be good, is it not also good that no one oppose them?
　　But if they are not good, and no one opposes them, may there not beexpected from this one sentence the ruin of his country?"The Duke of Sheh asked about government.
　　The Master said, "Good government obtains when those who are near are madehappy, and those who are far off are attracted."Tsze-hsia! being governor of Chu-fu, asked about government. The Mastersaid, "Do not be desirous to have things done quickly; do not look at smalladvantages. Desire to have things done quickly prevents their being donethoroughly. Looking at small advantages prevents great affairs from beingaccomplished."The Duke of Sheh informed Confucius, saying, "Among us here there are thosewho may be styled upright in their conduct. If their father have stolen asheep, they will bear witness to the fact."Confucius said, "Among us, in our part of the country, those who areupright are different from this. The father conceals the misconduct of theson, and the son conceals the misconduct of the father. Uprightness is tobe found in this."Fan Ch'ih asked about perfect virtue. The Master said, "It is, inretirement, to be sedately grave; in the management of business, to bereverently attentive; in intercourse with others, to be strictly sincere.
　　Though a man go among rude, uncultivated tribes, these qualities may not beneglected."Tsze-kung asked, saying, "What qualities must a man possess to entitle himto be called an officer? The Master said, "He who in his conduct of himselfmaintains a sense of shame, and when sent to any quarter will not disgracehis prince's commission, deserves to be called an officer."Tsze-kung pursued, "I venture to ask who may be placed in the next lowerrank?" And he was told, "He whom the circle of his relatives pronounce tobe filial, whom his fellow villagers and neighbors pronounce to befraternal."Again the disciple asked, "I venture to ask about the class still next inorder." The Master said, "They are determined to be sincere in what theysay, and to carry out what they do. They are obstinate little men. Yetperhaps they may make the next class."Tsze-kung finally inquired, "Of what sort are those of the present day, whoengage in government?" The Master said "Pooh! they are so many pecks andhampers, not worth being taken into account."The Master said, "Since I cannot get men pursuing the due medium, to whom Imight communicate my instructions, I must find the ardent and thecautiously-decided. The ardent will advance and lay hold of truth; thecautiously-decided will keep themselves from what is wrong."The Master said, "The people of the south have a saying -'A man withoutconstancy cannot be either a wizard or a doctor.' Good!
　　"Inconstant in his virtue, he will be visited with disgrace."The Master said, "This arises simply from not attending to theprognostication."The Master said, "The superior man is affable, but not adulatory; the meanman is adulatory, but not affable."Tsze-kung asked, saying, "What do you say of a man who is loved by all thepeople of his neighborhood?" The Master replied, "We may not for thataccord our approval of him." "And what do you say of him who is hated byall the people of his neighborhood?" The Master said, "We may not for thatconclude that he is bad. It is better than either of these cases that thegood in the neighborhood love him, and the bad hate him."The Master said, "The superior man is easy to serve and difficult toplease. If you try to please him in any way which is not accordant withright, he will not be pleased. But in his employment of men, he uses themaccording to their capacity. The mean man is difficult to serve, and easyto please. If you try to please him, though it be in a way which is notaccordant with right, he may be pleased. But in his employment of men, hewishes them to be equal to everything."The Master said, "The superior man has a dignified ease without pride. Themean man has pride without a dignified ease."The Master said, "The firm, the enduring, the simple, and the modest arenear to virtue."Tsze-lu asked, saying, "What qualities must a man possess to entitle him tobe called a scholar?" The Master said, "He must be thus,-earnest, urgent,and bland:-among his friends, earnest and urgent; among his brethren,bland."The Master said, "Let a good man teach the people seven years, and they maythen likewise be employed in war."The Master said, "To lead an uninstructed people to war, is to throw themaway."
子路篇第十三
13.1 子路问政。子曰：“先之劳之。”请益。曰：“无倦。”
13.2 仲弓为季氏宰，问政。子曰：“先有司，赦小过，举贤才。”曰：“焉知贤才而举之？”子曰：“举尔所知；尔所不知，人其舍诸？”
13.3 子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎？”子路曰：“有是哉，子之迂也！奚其正？”子曰：“野哉，由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”
13.4 樊迟请学稼。子曰：“吾不如老农。”请学为圃。曰：“吾不如老圃。”樊迟出，子曰：“小人哉，樊须也！上好礼，则民莫敢不敬；上好义，则民莫敢不服；上好信，则民莫敢不用情。夫如是，则四方之民襁负其子而至矣，焉用稼？”
13.5 子曰：“诵诗三百，授之以政，不达；使于四方，不能专对；虽多，亦奚以为？”
13.6 子曰：“其身正，不令而行；其身不正，虽令不从。”
13.7 子曰：“鲁卫之政，兄弟也。”
13.8 子谓卫公子荆：“善居室。始有，曰：‘苟合矣。’少有，曰：‘苟完矣。’富有，曰：‘苟美矣。’”
13.9 子适卫，冉有仆。子曰：“庶矣哉！冉有曰：“既庶矣，又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。”
13.10 子曰：“苟有用我者，期月而已可也，三年有成。”
13.11 子曰：“‘善人为邦百年，亦可以胜残去杀矣。’诚哉是言也！”
13.12 子曰：“如有王者，必世而后仁。”
13.13 子曰：“苟正其身矣，于从政乎何有？不能正其身，如正人何？”
13.14 冉子退朝。子曰：“何晏也？”对曰：“有政。”子曰：“其事也。如有政，虽不吾以，吾其与闻之。”
13.15 定公问：“一言而可以兴邦，有诸？”孔子对曰：“言不可以若是其几也。人之言曰：‘为君难，为臣不易。’如知为君之难也，不几乎一言而兴邦乎？”曰：“一言而丧邦，有诸？”孔子对曰：“言不可以若是其几也。人之言曰：‘予无乐乎为君，唯其言而莫予违也。’如其善而莫之违也，不亦善乎？如不善而莫之违也，不几乎一言而丧邦乎？”
13.16 叶公问政。子曰：“近者说，远者来。”
13.17 子夏为莒父宰。问政。子曰：“无欲速，无见小利。欲速，则不达；见小利，则大事不成。”
13.18 叶公语孔子曰：“吾党有直躬者，其父攘羊，而子证之。”孔子曰：“吾党之直者异于是：父为子隐，子为父隐。——直在其中矣。”
13.19 樊迟问仁。子曰：“居处恭，执事敬，与人忠。虽之夷狄，不可弃也。”
13.20 子贡问曰：“何如斯可谓之士矣？”子曰：“行己有耻，使于四方，不辱君命，可谓士矣。”曰：“敢问其次。”曰：“宗族称孝焉，乡党称弟焉。”曰：“敢问其次。”曰：“言必信，行必果，硜硜然小人哉！抑亦可以为次矣。”曰：“今之从政者何如？”子曰：“噫！斗筲之人，何足算也？”
13.21 子曰：“不得中行而与之，必也狂狷乎？狂者进取，狷者有所不为也。”
13.22 子曰：“南人有言曰：‘人而无恒，不可以作巫医。’善夫。”“不恒其德，或承之羞。”子曰：“不占而已矣。”
13.23 子曰：“君子和而不同，小人同而不和。”
13.24 子贡问曰：“乡人皆好之，何如？”子曰：“未可也。”“乡人皆恶之，何如？”子曰：“未可也。不如乡人之善者好之，其不善者恶之。”
13.25 子曰：“君子易事而难说也。说之不以道，不说也；及其使人也，器之。小人难事而易说也。说之虽不以道，说也；及其使人也，求备焉。”
13.26 子曰：“君子泰而不骄，小人骄而不泰。”
13.27 子曰：“刚、毅、木、讷近仁。”
13.28 子路问曰：“何如斯可谓之士矣？”子曰：“切切偲偲，怡怡如也，可谓士矣。朋友切切偲偲，兄弟怡怡。”
13.29 子曰：“善人教民七年，亦可以即戎矣。”
13.30 子曰：“以不教民战，是谓弃之。”
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举报 只看该作者 14楼  发表于: 2013-11-03 0

Chapter 14
    Hsien asked what was shameful. The Master said, "When good governmentprevails in a state, to be thinking only of salary; and, when badgovernment prevails, to be thinking, in the same way, only of salary;-thisis shameful.""When the love of superiority, boasting, resentments, and covetousness arerepressed, this may be deemed perfect virtue."The Master said, "This may be regarded as the achievement of what isdifficult. But I do not know that it is to be deemed perfect virtue."The Master said, "The scholar who cherishes the love of comfort is not fitto be deemed a scholar."The Master said, "When good government prevails in a state, language may belofty and bold, and actions the same. When bad government prevails, theactions may be lofty and bold, but the language may be with some reserve."The Master said, "The virtuous will be sure to speak correctly, but thosewhose speech is good may not always be virtuous. Men of principle are sureto be bold, but those who are bold may not always be men of principle."Nan-kung Kwo, submitting an inquiry to Confucius, said, "I was skillful atarchery, and Ao could move a boat along upon the land, but neither of themdied a natural death. Yu and Chi personally wrought at the toils ofhusbandry, and they became possessors of the kingdom." The Master made noreply; but when Nan-kung Kwo went out, he said, "A superior man indeed isthis! An esteemer of virtue indeed is this!"The Master said, "Superior men, and yet not always virtuous, there havebeen, alas! But there never has been a mean man, and, at the same time,virtuous."The Master said, "Can there be love which does not lead to strictness withits object? Can there be loyalty which does not lead to the instruction ofits object?"The Master said, "In preparing the governmental notifications, P'i Shanfirst made the rough draft; Shi-shu examined and discussed its contents;Tsze-yu, the manager of foreign intercourse, then polished the style; and,finally, Tsze-ch'an of Tung-li gave it the proper elegance and finish."Some one asked about Tsze-ch'an. The Master said, "He was a kind man."He asked about Tsze-hsi. The Master said, "That man! That man!"He asked about Kwan Chung. "For him," said the Master, "the city of Pien,with three hundred families, was taken from the chief of the Po family, whodid not utter a murmuring word, though, to the end of his life, he had onlycoarse rice to eat."The Master said, "To be poor without murmuring is difficult. To be richwithout being proud is easy."The Master said, "Mang Kung-ch'o is more than fit to be chief officer inthe families of Chao and Wei, but he is not fit to be great officer toeither of the states Tang or Hsieh."Tsze-lu asked what constituted a COMPLETE man. The Master said, "Suppose aman with the knowledge of Tsang Wu-chung, the freedom from covetousness ofKung-ch'o, the bravery of Chwang of Pien, and the varied talents of ZanCh'iu; add to these the accomplishments of the rules of propriety andmusic;-such a one might be reckoned a Complete man."He then added, "But what is the necessity for a complete man of the presentday to have all these things? The man, who in the view of gain, thinks ofrighteousness; who in the view of danger is prepared to give up his life;and who does not forget an old agreement however far back it extends:-sucha man may be reckoned a COMPLETE man."The Master asked Kung-ming Chia about Kung-shu Wan, saying, "Is it truethat your master speaks not, laughs not, and takes not?"Kung-ming Chia replied, "This has arisen from the reporters going beyondthe truth.-My master speaks when it is the time to speak, and so men do notget tired of his speaking. He laughs when there is occasion to be joyful,and so men do not get tired of his laughing. He takes when it is consistentwith righteousness to do so, and so men do not get tired of his taking."The Master said, "So! But is it so with him?"The Master said, "Tsang Wu-chung, keeping possession of Fang, asked of theduke of Lu to appoint a successor to him in his family. Although it may besaid that he was not using force with his sovereign, I believe he was."The Master said, "The duke Wan of Tsin was crafty and not upright. The dukeHwan of Ch'i was upright and not crafty."Tsze-lu said, "The Duke Hwan caused his brother Chiu to be killed, whenShao Hu died, with his master, but Kwan Chung did not die. May not I saythat he was wanting in virtue?"The Master said, "The Duke Hwan assembled all the princes together, andthat not with weapons of war and chariots:-it was all through the influenceof Kwan Chung. Whose beneficence was like his? Whose beneficence was likehis?"Tsze-kung said, "Kwan Chung, I apprehend was wanting in virtue. When theDuke Hwan caused his brother Chiu to be killed, Kwan Chung was not able todie with him. Moreover, he became prime minister to Hwan."The Master said, "Kwan Chung acted as prime minister to the Duke Hwan madehim leader of all the princes, and united and rectified the whole kingdom.
　　Down to the present day, the people enjoy the gifts which he conferred. Butfor Kwan Chung, we should now be wearing our hair unbound, and the lappetsof our coats buttoning on the left side.
　　"Will you require from him the small fidelity of common men and commonwomen, who would commit suicide in a stream or ditch, no one knowinganything about them?"The great officer, Hsien, who had been family minister to Kung-shu Wan,ascended to the prince's court in company with Wan.
　　The Master, having heard of it, said, "He deserved to be considered WAN(the accomplished)."The Master was speaking about the unprincipled course of the duke Ling ofWeil when Ch'i K'ang said, "Since he is of such a character, how is it hedoes not lose his state?"Confucius said, "The Chung-shu Yu has the superintendence of his guests andof strangers; the litanist, T'o, has the management of his ancestraltemple; and Wang-sun Chia has the direction of the army and forces:-withsuch officers as these, how should he lose his state?"The Master said, "He who speaks without modesty will find it difficult tomake his words good."Chan Ch'ang murdered the Duke Chien of Ch'i.
　　Confucius bathed, went to court and informed the Duke Ai, saying, "ChanHang has slain his sovereign. I beg that you will undertake to punish him."The duke said, "Inform the chiefs of the three families of it."Confucius retired, and said, "Following in the rear of the great officers,I did not dare not to represent such a matter, and my prince says, "Informthe chiefs of the three families of it."He went to the chiefs, and informed them, but they would not act. Confuciusthen said, "Following in the rear of the great officers, I did not dare notto represent such a matter."Tsze-lu asked how a ruler should be served. The Master said, "Do not imposeon him, and, moreover, withstand him to his face."The Master said, "The progress of the superior man is upwards; the progressof the mean man is downwards."The Master said, "In ancient times, men learned with a view to their ownimprovement. Nowadays, men learn with a view to the approbation of others."Chu Po-yu sent a messenger with friendly inquiries to Confucius.
　　Confucius sat with him, and questioned him. "What," said he! "is yourmaster engaged in?" The messenger replied, "My master is anxious to makehis faults few, but he has not yet succeeded." He then went out, and theMaster said, "A messenger indeed! A messenger indeed!"The Master said, "He who is not in any particular office has nothing to dowith plans for the administration of its duties."The philosopher Tsang said, "The superior man, in his thoughts, does not goout of his place."The Master said, "The superior man is modest in his speech, but exceeds inhis actions."The Master said, "The way of the superior man is threefold, but I am notequal to it. Virtuous, he is free from anxieties; wise, he is free fromperplexities; bold, he is free from fear.
　　Tsze-kung said, "Master, that is what you yourself say."Tsze-kung was in the habit of comparing men together. The Master said,"Tsze must have reached a high pitch of excellence! Now, I have not leisurefor this."The Master said, "I will not be concerned at men's not knowing me; I willbe concerned at my own want of ability."The Master said, "He who does not anticipate attempts to deceive him, northink beforehand of his not being believed, and yet apprehends these thingsreadily when they occur;-is he not a man of superior worth?"Wei-shang Mau said to Confucius, "Ch'iu, how is it that you keep roostingabout? Is it not that you are an insinuating talker?
　　Confucius said, "I do not dare to play the part of such a talker, but Ihate obstinacy."The Master said, "A horse is called a ch'i, not because of its strength,but because of its other good qualities."Some one said, "What do you say concerning the principle that injury shouldbe recompensed with kindness?"The Master said, "With what then will you recompense kindness?""Recompense injury with justice, and recompense kindness with kindness."The Master said, "Alas! there is no one that knows me."Tsze-kung said, "What do you mean by thus saying-that no one knows you?"The Master replied, "I do not murmur against Heaven. I do not grumbleagainst men. My studies lie low, and my penetration rises high. But thereis Heaven;-that knows me!"The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-fu Ching-poinformed Confucius of it, saying, "Our master is certainly being led astrayby the Kung-po Liao, but I have still power enough left to cut Liao off,and expose his corpse in the market and in the court."The Master said, "If my principles are to advance, it is so ordered. Ifthey are to fall to the ground, it is so ordered. What can the Kung-po Liaodo where such ordering is concerned?"The Master said, "Some men of worth retire from the world. Some retire fromparticular states. Some retire because of disrespectful looks. Some retirebecause of contradictory language."The Master said, "Those who have done this are seven men."Tsze-lu happening to pass the night in Shih-man, the gatekeeper said tohim, "Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he,-isit not?"-said the other, "who knows the impracticable nature of the timesand yet will be doing in them."The Master was playing, one day, on a musical stone in Weil when a mancarrying a straw basket passed door of the house where Confucius was, andsaid, "His heart is full who so beats the musical stone."A little while after, he added, "How contemptible is the one-ideaedobstinacy those sounds display! When one is taken no notice of, he hassimply at once to give over his wish for public employment. 'Deep watermust be crossed with the clothes on; shallow water may be crossed with theclothes held up.'"The Master said, "How determined is he in his purpose! But this is notdifficult!"Tsze-chang said, "What is meant when the Shu says that Kao-tsung, whileobserving the usual imperial mourning, was for three years withoutspeaking?"The Master said, "Why must Kao-tsung be referred to as an example of this?
　　The ancients all did so. When the sovereign died, the officers all attendedto their several duties, taking instructions from the prime minister forthree years."The Master said, "When rulers love to observe the rules of propriety, thepeople respond readily to the calls on them for service."Tsze-lu asked what constituted the superior man. The Master said, "Thecultivation of himself in reverential carefulness." "And is this all?" saidTsze-lu. "He cultivates himself so as to give rest to others," was thereply. "And is this all?" again asked Tsze-lu. The Master said, "Hecultivates himself so as to give rest to all the people. He cultivateshimself so as to give rest to all the people:-even Yao and Shun were stillsolicitous about this."Yuan Zang was squatting on his heels, and so waited the approach of theMaster, who said to him, "In youth not humble as befits a junior; inmanhood, doing nothing worthy of being handed down; and living on to oldage:-this is to be a pest." With this he hit him on the shank with hisstaff.
　　A youth of the village of Ch'ueh was employed by Confucius to carry themessages between him and his visitors. Some one asked about him, saying, "Isuppose he has made great progress."The Master said, "I observe that he is fond of occupying the seat of afull-grown man; I observe that he walks shoulder to shoulder with hiselders. He is not one who is seeking to make progress in learning. Hewishes quickly to become a man."
宪问篇第十四
14.1 宪问耻。子曰：“邦有道，谷；邦无道，谷，耻也。”“克、伐、怨、欲不行焉，可以为仁矣？”子曰：“可以为难矣，仁则吾不知也。”
14.2 子曰：“士而怀居，不足以为士矣。”
14.3 子曰：“邦有道，危言危行；邦无道，危行言孙。”
14.4 子曰：“有德者必有言，有言者不必有德。仁者必有勇，勇者不必有仁。”
14.5 南宫适问于孔子曰：“羿善射，奡荡舟，俱不得其死然。禹、稷躬稼而有天下。”夫子不答。南宫适出，子曰：“君子哉若人！尚德哉若人！”
14.6 子曰：“君子而不仁者有矣夫，未有小人而仁者也。”
14.7 子曰：“爱之，能勿劳乎？忠焉，能勿诲乎？”
14.8 子曰：“为命，裨谌草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。”
14.9 或问子产。子曰：“惠人也。”问子西。曰：“彼哉！彼哉！”问管仲。曰：“人也。夺伯氏骈邑三百，饭疏食，没齿无怨言。”
14.10 子曰：“贫而无怨难，富而无骄易。”
14.11 子曰：“孟公绰为赵、魏老则优，不可以为滕、薛大夫。”
14.12 子路问成人。子曰：“若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣。”曰：“今之成人者何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。”
14.13 子问公叔文子于公明贾曰：“信乎，夫子不言，不笑，不取乎？”公明贾对曰：“以告者过也，夫子时然后言，人不厌其言；乐然后笑，人不厌其笑；义然后取，人不厌其取。”子曰：“其然？岂其然乎？”
14.14 子曰：“臧武仲以防求为后于鲁，虽曰不要君，吾不信也。”
14.15 子曰：“晋文公谲而不正，齐桓公正而不谲。”
14.16 子路曰：“桓公杀公子纠，召忽死之，管仲不死。”曰：“未仁乎？”子曰：“桓公九合诸侯，不以兵车，管仲之力也。如其仁，如其仁。”
14.17 子贡曰：“管仲非仁者与？桓公杀公子纠，不能死，又相之。”子曰：“管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣。岂若匹夫匹妇之为谅也，自经于沟渎而莫之知也？”
14.18 公叔文子之臣大夫 与文子同升诸公。子闻之曰：“可以为‘文’矣。”
14.19 子言卫灵公之无道也，康子曰：“夫如是，奚而不丧？”孔子曰：“仲叔圉治宾客，祝鲩治宗庙，王孙贾治军旅。夫如是，奚其丧？”
14.20 子曰：“其言之不怍，则为之也难。”
14.21 阵成子弑简公。孔子沐浴而朝，告于哀公曰：“阵恒弑其君，请讨之。”公曰：“告夫三子！”孔子曰：“以吾从大夫之后，不敢不告也。君曰‘告夫三子’者！”之三子告，不可。孔子曰：“以吾从大夫之后，不敢不告也。”
14.22 子路问事君。子曰：“勿欺也，而犯之。”
14.23 子曰：“君子上达，小人下达。”
14.24 子曰：“古之学者为己，今之学者为人。”
14.25 蘧伯玉使人于孔子。孔子与之坐而问焉，曰：“夫子何为？”对曰：“夫子欲寡其过而未能也。”使者出。子曰：“使乎！使乎！”
14.26 子曰：“不在其位，不谋其政。”曾子曰：“君子思不出其位。”
14.27 子曰：“君子耻其言之过其行。”
14.28 子曰：“君子道者三，我无能焉：仁者不忧，知者不惑，勇者不惧。”子贡曰：“夫子自道也。”
14.29 子贡方人。子曰：“赐也，贤乎哉？夫我则不暇。”
14.30 子曰：“不患人之不己知，患其不能也。”
14.31 子曰：“不逆诈，不亿不信，抑亦先觉者，是贤乎！”
14.32 微生亩谓孔子曰：“丘何为是栖栖者与？无乃为佞乎？”孔子曰：“非敢为佞也，疾固也。”
14.33 子曰：“骥不称其力，称其德也。”
14.34 或曰：“以德报怨，何如？”子曰：“何以报德？以直报怨，以德报德。”
14.35 子曰：“莫我知也夫！”子贡曰：“何为其莫知子也？”子曰：“不怨天，不尤人；下学而上达。知我者其天乎！”
14.36 公伯寮愬子路于季孙。子服景伯以告，曰：“夫子固有惑志于公伯寮，吾力犹能肆诸市朝。”子曰：“道之将行也与，命也。道之将废也与，命也。公伯寮其如命何！”
14.37 子曰：“贤者辟世，其次辟地，其次辟色，其次辟言。”子曰：“作者七人矣。”
14.38 子路宿于石门。晨门曰：“奚自？”子路曰：“自孔氏。”曰：“是知其不可而为之者与？”
14.39 子击磬于卫，有荷蒉而过孔氏之门者，曰：“有心哉，击磬乎！”既而曰：“鄙哉！硜硜乎！莫己知也，斯己而已矣，深则厉，浅则揭。”子曰：“果哉！未之难矣。”
14.40 子张曰：“《书》云：‘高宗谅阴，三年不言。’何谓也？”子曰：“何必高宗，古之人皆然。君薨，百官总己以听于冢宰三年。”
14.41 子曰：“上好礼，则民易使也。”
14.42 子路问君子。子曰：“作己以敬。”曰：“如斯而已乎？”曰：“修己以安人。”曰：“如斯而已乎？”曰：“修己以安百姓。修己以安百姓，尧舜其犹病诸？”
14.43 原壤夷俟。子曰：“幼而不孙弟，长而无述焉，老而不死，是为贼。”以杖叩其胫。
14.44 阙党童子将命，或问之曰：“益者与？”子曰：“吾见其居于位也，见其与先生并行也。非求益者也，欲速成者也。”
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举报 只看该作者 15楼  发表于: 2013-11-03 0

Chapter 15
    The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "Ihave heard all about sacrificial vessels, but I have not learned militarymatters." On this, he took his departure the next day.
　　When he was in Chan, their provisions were exhausted, and his followersbecame so in that they were unable to rise.
　　Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewiseto endure in this way?" The Master said, "The superior man may indeed haveto endure want, but the mean man, when he is in want, gives way tounbridled license."The Master said, "Ts'ze, you think, I suppose, that I am one who learnsmany things and keeps them in memory?"Tsze-kung replied, "Yes,-but perhaps it is not so?""No," was the answer; "I seek a unity all pervading."The Master said, "Yu I those who know virtue are few."The Master said, "May not Shun be instanced as having governed efficientlywithout exertion? What did he do? He did nothing but gravely and reverentlyoccupy his royal seat."Tsze-chang asked how a man should conduct himself, so as to be everywhereappreciated.
　　The Master said, "Let his words be sincere and truthful and his actionshonorable and careful;-such conduct may be practiced among the rude tribesof the South or the North. If his words be not sincere and truthful and hisactions not honorable and carefull will he, with such conduct, beappreciated, even in his neighborhood?
　　"When he is standing, let him see those two things, as it were, frontinghim. When he is in a carriage, let him see them attached to the yoke. Thenmay he subsequently carry them into practice."Tsze-chang wrote these counsels on the end of his sash.
　　The Master said, "Truly straightforward was the historiographer Yu. Whengood government prevailed in his state, he was like an arrow. When badgovernment prevailed, he was like an arrow. A superior man indeed is ChuPo-yu! When good government prevails in his state, he is to be found inoffice. When bad government prevails, he can roll his principles up, andkeep them in his breast."The Master said, "When a man may be spoken with, not to speak to him is toerr in reference to the man. When a man may not be spoken with, to speak tohim is to err in reference to our words. The wise err neither in regard totheir man nor to their words."The Master said, "The determined scholar and the man of virtue will notseek to live at the expense of injuring their virtue. They will evensacrifice their lives to preserve their virtue complete."Tsze-kung asked about the practice of virtue. The Master said, "Themechanic, 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 amongits great officers, and make friends of the most virtuous among itsscholars."Yen Yuan asked how the government of a country should be administered.
　　The Master said, "Follow the seasons of Hsia.
　　"Ride in the state carriage of Yin.
　　"Wear the ceremonial cap of Chau.
　　"Let the music be the Shao with its pantomimes. Banish the songs of Chang,and keep far from specious talkers. The songs of Chang are licentious;specious talkers are dangerous."The Master said, "If a man take no thought about what is distant, he willfind sorrow near at hand."The Master said, "It is all over! I have not seen one who loves virtue ashe loves beauty."The Master said, "Was not Tsang Wan like one who had stolen his situation?
　　He knew the virtue and the talents of Hui of Liu-hsia, and yet did notprocure that he should stand with him in court."The Master said, "He who requires much from himself and little from others,will keep himself from being the object of resentment."The Master said, "When a man is not in the habit of saying-'What shall Ithink of this? What shall I think of this?' I can indeed do nothing withhim!"The Master said, "When a number of people are together, for a whole day,without their conversation turning on righteousness, and when they are fondof carrying out the suggestions of a small shrewdness;-theirs is indeed ahard case."The Master said, "The superior man in everything considers righteousness tobe essential. He performs it according to the rules of propriety. He bringsit forth in humility. He completes it with sincerity. This is indeed asuperior man."The Master said, "The superior man is distressed by his want of ability. Heis not distressed by men's not knowing him."The Master said, "The superior man dislikes the thought of his name notbeing mentioned after his death."The Master said, "What the superior man seeks, is in himself. What the meanman seeks, is in others."The Master said, "The superior man is dignified, but does not wrangle. Heis sociable, but not a partisan."The Master said, "The superior man does not promote a man simply on accountof his words, nor does he put aside good words because of the man."Tsze-kung asked, saying, "Is there one word which may serve as a rule ofpractice for all one's life?" The Master said, "Is not Reciprocity such aword? What you do not want done to yourself, do not do to others."The Master said, "In my dealings with men, whose evil do I blame, whosegoodness do I praise, beyond what is proper? If I do sometimes exceed inpraise, there must be ground for it in my examination of the individual.
　　"This people supplied the ground why the three dynasties pursued the pathof straightforwardness."The Master said, "Even in my early days, a historiographer would leave ablank in his text, and he who had a horse would lend him to another toride. Now, alas! there are no such things."The Master said, "Specious words confound virtue. Want of forbearance insmall matters confounds great plans."The Master said, "When the multitude hate a man, it is necessary to examineinto the case. When the multitude like a man, it is necessary to examineinto the case."The Master said, "A man can enlarge the principles which he follows; thoseprinciples do not enlarge the man."The Master said, "To have faults and not to reform them,-this, indeed,should be pronounced having faults."The Master said, "I have been the whole day without eating, and the wholenight without sleeping:-occupied with thinking. It was of no use. betterplan is to learn."The Master said, "The object of the superior man is truth. Food is not hisobject. There is plowing;-even in that there is sometimes want. So withlearning;-emolument may be found in it. The superior man is anxious lest heshould not get truth; he is not anxious lest poverty should come upon him."The Master said, "When a man's knowledge is sufficient to attain, and hisvirtue is not sufficient to enable him to hold, whatever he may havegained, he will lose again.
　　"When his knowledge is sufficient to attain, and he has virtue enough tohold fast, if he cannot govern with dignity, the people will not respecthim.
　　"When his knowledge is sufficient to attain, and he has virtue enough tohold fast; when he governs also with dignity, yet if he try to move thepeople contrary to the rules of propriety:-full excellence is not reached."The Master said, "The superior man cannot be known in little matters; buthe may be intrusted with great concerns. The small man may not be intrustedwith great concerns, but he may be known in little matters."The Master said, "Virtue is more to man than either water or fire. I haveseen men die from treading on water and fire, but I have never seen a mandie from treading the course of virtue."The Master said, "Let every man consider virtue as what devolves onhimself. He may not yield the performance of it even to his teacher."The Master said, "The superior man is correctly firm, and not firm merely."The Master said, "A minister, in serving his prince, reverently dischargeshis duties, and makes his emolument a secondary consideration."The Master said, "In teaching there should be no distinction of classes."The Master said, "Those whose courses are different cannot lay plans forone another."The Master said, "In language it is simply required that it convey themeaning."The music master, Mien, having called upon him, when they came to thesteps, the Master said, "Here are the steps." When they came to the mat forthe 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."The music master, Mien, having gone out, Tsze-chang asked, saying. "Is itthe rule to tell those things to the music master?"The Master said, "Yes. This is certainly the rule for those who lead theblind."
卫灵公篇第十五
15.1 卫灵公问阵於孔子。孔子对曰：“俎豆之事，则尝闻之矣；军旅之事，未之学也。”明日遂行。
15.2 在阵绝粮，从者病，莫能兴。子路愠见曰：“君子亦有穷乎？”子曰：“君子固穷，小人穷斯滥矣。”
15.3 子曰：“赐也，女以予为多学而识之者与？”对曰：“然。非与？”曰：“非也，予一以贯之。”
15.4 子曰：“由！知德者鲜矣。”
15.5 子曰：“无为而治者其舜也与？夫何为哉？恭己正南面而已矣。”
15.6 子张问行。子曰：“言忠信，行笃敬，虽蛮貊之邦，行矣。言不忠信，行不笃敬，虽州里，行乎哉？立则见其参於前也，在舆则见其倚于衡也，夫然后行。”子张书诸绅。
15.7 子曰：“直哉史鱼！邦有道，如矢；邦无道，如矢。君子哉蘧伯玉！邦有道，则仕；邦无道，则可卷而怀之。”
15.8 子曰：“可与言而不与之言，失人；不可与言而与之言，失言。知者不失人，亦不失言。”
15.9 子曰：“志士仁人，无求生以害仁，有杀身以成仁。”
15.10 子贡问为仁，子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”
15.11 颜渊问为邦。子曰：“行夏之时，乘殷之辂，服周之冕，乐则《韶》、《舞》、放郑声，远佞人。郑声淫，佞人殆。”
15.12 子曰：“人无远虑，必有近忧。”
15.13 子曰：“已矣乎！吾未见好德如好色者也。”
15.14 子曰：“臧文仲其窃位者与！知柳下惠之贤而不与立也。”
15.15 子曰：“躬自厚而薄责于人，则远怨矣。”
15.16 子曰：“不曰‘如之何，如之何’者，吾未如之何也已矣。”
15.17 子曰：“群居终日，言不及义，好行小慧，难矣哉！”
15.18 子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！”
15.19 子曰：“君子病无能焉，不病人之不己知也。”
15.20 子曰：“君子疾没世而名不称焉。”
15.21 子曰：“君子求诸己，小人求诸人。”
15.22 子曰：“君子矜而不争，群而不党。”
15.23 子曰：“君子不以言举人，不以人废言。”
15.24 子贡问曰：“有一言而可以终身行之者乎？”子曰：“其‘恕’乎！己所不欲，勿施於人。”
15.25 子曰：“吾之於人也，谁毁谁誉？如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。”
15.26 子曰：“吾犹及史之阙文也。有马者借人乘之，今亡矣夫！”
15.27 子曰：“巧言乱德。小不忍，则乱大谋。”
15.28 子曰：“众恶之，必察焉；众好之，必察焉。”
15.29 子曰：“人能弘道，非道弘人。”
15.30 子曰：“过而不改，是谓过矣。”
15.31 子曰：“吾尝终日不食，终夜不寝，以思，无益，不如学也。”
15.32 子曰：“君子谋道不谋食。耕也，馁在其中矣；学也，禄在其中矣。君子忧道不忧贫。”
15.33 子曰：“知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以 之，动之不以礼，未善也。”
15.34 子曰：“君子不可小知而可大受也，小人不可大受而可小知也。”
15.35 子曰：“民之於仁也，甚於水火。水火，吾见蹈而死者矣，未见蹈仁而死者也。”
15.36 子曰：“当仁，不让于师。”
15.37 子曰：“君子贞而不谅。”
15.38 子曰：“事君，敬其事而后其食。”
15.39 子曰：“有教无类。”
15.40 子曰：“道不同不相为谋。”
15.41 子曰：“辞达而已矣。”
15.42 师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。”师冕出。子张问曰：“与师言之道与？”子曰：“然。固相师之道也。”
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Chapter 16
    The head of the Chi family was going to attack Chwan-yu.
　　Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief,Chil is going to commence operations against Chwan-yu."Confucius said, "Ch'iu, is it not you who are in fault here?
　　"Now, in regard to Chwan-yu, long ago, a former king appointed its ruler topreside over the sacrifices to the eastern Mang; moreover, it is in themidst of the territory of our state; and its ruler is a minister in directconnection with the sovereign: What has your chief to do with attacking it?
　　"Zan Yu said, "Our master wishes the thing; neither of us two ministerswishes it."Confucius said, "Ch'iu, there are the words of Chau Zan, -'When he can putforth his ability, he takes his place in the ranks of office; when he findshimself unable to do so, he retires from it. How can he be used as a guideto a blind man, who does not support him when tottering, nor raise him upwhen fallen?'
　　"And further, you speak wrongly. When a tiger or rhinoceros escapes fromhis cage; when a tortoise or piece of jade is injured in itsrepository:-whose is the fault?"Zan Yu said, "But at present, Chwan-yu is strong and near to Pi; if ourchief do not now take it, it will hereafter be a sorrow to hisdescendants."Confucius said. "Ch'iu, the superior man hates those declining to say-'Iwant such and such a thing,' and framing explanations for their conduct.
　　"I have heard that rulers of states and chiefs of families are not troubledlest their people should be few, but are troubled lest they should not keeptheir several places; that they are not troubled with fears of poverty, butare troubled with fears of a want of contented repose among the people intheir several places. For when the people keep their several places, therewill be no poverty; when harmony prevails, there will be no scarcity ofpeople; and when there is such a contented repose, there will be norebellious upsettings.
　　"So it is.-Therefore, if remoter people are not submissive, all theinfluences of civil culture and virtue are to be cultivated to attract themto be so; and when they have been so attracted, they must be made contentedand tranquil.
　　"Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people arenot submissive, and, with your help, he cannot attract them to him. In hisown territory there are divisions and downfalls, leavings and separations,and, with your help, he cannot preserve it.
　　"And yet he is planning these hostile movements within the state.-I amafraid that the sorrow of the Chi-sun family will not be on account ofChwan-yu, but will be found within the screen of their own court."Confucius said, "When good government prevails in the empire, ceremonies,music, and punitive military expeditions proceed from the son of Heaven.
　　When bad government prevails in the empire, ceremonies, music, and punitivemilitary expeditions proceed from the princes. When these things proceedfrom the princes, as a rule, the cases will be few in which they do notlose their power in ten generations. When they proceed from the greatofficers of the princes, as a rule, the case will be few in which they donot lose their power in five generations. When the subsidiary ministers ofthe great officers hold in their grasp the orders of the state, as a rulethe cases will be few in which they do not lose their power in threegenerations.
　　"When right principles prevail in the kingdom, government will not be inthe hands of the great officers.
　　"When right principles prevail in the kingdom, there will be no discussionsamong the common people."Confucius said, "The revenue of the state has left the ducal house now forfive generations. The government has been in the hands of the greatofficers for four generations. On this account, the descendants of thethree Hwan are much reduced."Confucius said, "There are three friendships which are advantageous, andthree which are injurious. Friendship with the uplight; friendship with thesincere; and friendship with the man of much observation:-these areadvantageous. Friendship with the man of specious airs; friendship with theinsinuatingly soft; and friendship with the glib-tongued:-these areinjurious."Confucius said, "There are three things men find enjoyment in which areadvantageous, and three things they find enjoyment in which are injurious.
　　To find enjoyment in the discriminating study of ceremonies and music; tofind enjoyment in speaking of the goodness of others; to find enjoyment inhaving many worthy friends:-these are advantageous. To find enjoyment inextravagant pleasures; to find enjoyment in idleness and sauntering; tofind enjoyment in the pleasures of feasting:-these are injurious."Confucius said, "There are three errors to which they who stand in thepresence of a man of virtue and station are liable. They may speak when itdoes not come to them to speak;-this is called rashness. They may not speakwhen it comes to them to speak;-this is called concealment. They may speakwithout looking at the countenance of their superior;-this is calledblindness."Confucius said, "There are three things which the superior man guardsagainst. In youth, when the physical powers are not yet settled, he guardsagainst lust. When he is strong and the physical powers are full of vigor,he guards against quarrelsomeness. When he is old, and the animal powersare decayed, he guards against covetousness."Confucius said, "There are three things of which the superior man stands inawe. He stands in awe of the ordinances of Heaven. He stands in awe ofgreat men. He stands in awe of the words of sages.
　　"The mean man does not know the ordinances of Heaven, and consequently doesnot stand in awe of them. He is disrespectful to great men. He makes sportof the words of sages."Confucius said, "Those who are born with the possession of knowledge arethe highest class of men. Those who learn, and so readily get possession ofknowledge, are the next. Those who are dull and stupid, and yet compass thelearning, are another class next to these. As to those who are dull andstupid and yet do not learn;-they are the lowest of the people."Confucius said, "The superior man has nine things which are subjects withhim of thoughtful consideration. In regard to the use of his eyes, he isanxious to see clearly. In regard to the use of his ears, he is anxious tohear distinctly. In regard to his countenance, he is anxious that it shouldbe benign. In regard to his demeanor, he is anxious that it should berespectful. In regard to his speech, he is anxious that it should besincere. In regard to his doing of business, he is anxious that it shouldbe reverently careful. In regard to what he doubts about, he is anxious toquestion others. When he is angry, he thinks of the difficulties his angermay involve him in. When he sees gain to be got, he thinks ofrighteousness."Confucius said, "Contemplating good, and pursuing it, as if they could notreach it; contemplating evil! and shrinking from it, as they would fromthrusting the hand into boiling water:-I have seen such men, as I haveheard such words.
　　"Living in retirement to study their aims, and practicing righteousness tocarry out their principles:-I have heard these words, but I have not seensuch men."The Duke Ching of Ch'i had a thousand teams, each of four horses, but onthe day of his death, the people did not praise him for a single virtue.
　　Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountains,and the people, down to the present time, praise them.
　　"Is not that saying illustrated by this?"Ch'an K'ang asked Po-yu, saying, "Have you heard any lessons from yourfather different from what we have all heard?"Po-yu replied, "No. He was standing alone once, when I passed below thehall with hasty steps, and said to me, 'Have you learned the Odes?' On myreplying 'Not yet,' he added, If you do not learn the Odes, you will not befit to converse with.' I retired and studied the Odes.
　　"Another day, he was in the same way standing alone, when I passed by belowthe hall with hasty steps, and said to me, 'Have you learned the rules ofPropriety?' On my replying 'Not yet,' he added, 'If you do not learn therules of Propriety, your character cannot be established.' I then retired,and learned the rules of Propriety.
　　"I have heard only these two things from him."Ch'ang K'ang retired, and, quite delighted, said, "I asked one thing, and Ihave got three things. I have heard about the Odes. I have heard about therules of Propriety. I have also heard that the superior man maintains adistant reserve towards his son."The wife of the prince of a state is called by him Fu Zan. She callsherself Hsiao T'ung. The people of the state call her Chun Fu Zan, and, tothe people of other states, they call her K'wa Hsiao Chun. The people ofother states also call her Chun Fu Zan.
季氏篇第十六
16.1 季氏将伐颛臾。冉有、季路见于孔子曰：“季氏将有事于颛臾。”
孔子曰：“求！无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也。何以伐为？”
冉有曰：“夫子欲之，吾二臣者皆不欲也。”
孔子曰：“求！周任有言曰：‘阵力就列，不能者止。’危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣。虎兕出于柙，龟玉毁于椟中，是谁之过与？”
冉有曰：“今夫颛臾，固而近于费。今不取，后世必为子孙忧。”
孔子曰：“求！君子疾夫舍曰‘欲之’而必为之辞。丘也闻有国有家者，不患寡而患不均，不患贫而患不安。盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之，则安之。今由与求也，相夫子，远人不服而不能来也，邦分崩离析而不能守也，而谋动干戈于邦内。吾恐季孙之忧，不在颛臾，而在萧墙之内也。”
16.2 孔子曰：“天下有道，则礼乐征伐自天子出；天下无道，则礼乐征伐自诸侯出。自诸侯出，盖十世希不失矣；自大夫出，五世希不失矣；陪臣执国命，三世希不失矣。王码电脑公司软件中心下有道，则政不在大夫。天下有道，则庶人不议。”
16.3 孔子曰：“禄之去公室五世矣，政逮于大夫四世矣，故夫三桓之子孙微矣。”
16.4 孔子曰：“益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善柔，友便佞，损矣。”
16.5 孔子曰：“益者三乐，损者三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”
16.6 孔子曰：“侍于君子有三 ：言未及之而言，谓之躁；言及之而不言，谓之隐；未见颜色而言，谓之瞽。”
16.7 孔子曰：“君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。”
16.8 孔子曰：“君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。”
16.9 孔子曰：“生而知之者上也，学而知之者次也；困而学之，又其次也；困而不学，民斯为下矣。”
16.10 孔子曰：“君子有九思：视思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。”
16.11 孔子曰：“见善如不及，见不善如探汤。吾见其人矣，吾闻其语矣。隐居以求其志，行义以达其道。吾闻其语矣，未见其人也。”
16.12 齐景公有马千驷，死之日，民无德而称焉。伯夷、叔齐饿于首阳之下，民到于今称之。其斯之谓与？
16.13 陈亢问于伯鱼曰：“子亦有异闻乎？”对曰：“未也。尝独立，鲤趋而过庭。曰：‘学《诗》乎？’对曰：‘未也。’‘不学《诗》，无以言。’鲤退而学《诗》。他日，又独立，鲤趋而过庭。曰：‘学礼乎？’对曰：‘未也。’‘不学礼，无以立。’鲤退而学礼。闻斯二者。”陈亢退而喜曰：“问一得三：闻《诗》，闻礼，又闻君子之远其子也。”
16.14 邦君之妻，君称之曰“夫人”，夫人自称曰“小童”；邦人称之曰“君夫人”，称诸异邦曰“寡小君”；异邦人称之，亦曰“君夫人”。
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Chapter 17
    Yang Ho wished to see Confucius, but Confucius would not go to see him. Onthis, he sent a present of a pig to Confucius, who, having chosen a timewhen Ho was not at home went to pay his respects for the gift. He met him,however, on the way.
　　Ho said to Confucius, "Come, let me speak with you." He then asked, "Can hebe called benevolent who keeps his jewel in his bosom, and leaves hiscountry to confusion?" Confucius replied, "No." "Can he be called wise, whois anxious to be engaged in public employment, and yet is constantly losingthe opportunity of being so?" Confucius again said, "No." "The days andmonths are passing away; the years do not wait for us." Confucius said,"Right; I will go into office."The Master said, "By nature, men are nearly alike; by practice, they get tobe wide apart."The Master said, "There are only the wise of the highest class, and thestupid of the lowest class, who cannot be changed."The Master, having come to Wu-ch'ang, heard there the sound of stringedinstruments and singing.
　　Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?"Tsze-yu replied, "Formerly, Master, I heard you say,-'When the man of highstation is well instructed, he loves men; when the man of low station iswell instructed, he is easily ruled.'"The Master said, "My disciples, Yen's words are right. What I said was onlyin sport."Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion,invited the Master to visit him, who was rather inclined to go.
　　Tsze-lu was displeased. and said, "Indeed, you cannot go! Why must youthink of going to see Kung-shan?"The Master said, "Can it be without some reason that he has invited ME? Ifany one employ me, may I not make an eastern Chau?"Tsze-chang asked Confucius about perfect virtue. Confucius said, "To beable to practice five things everywhere under heaven constitutes perfectvirtue." He begged to ask what they were, and was told, "Gravity,generosity of soul, sincerity, earnestness, and kindness. If you are grave,you will not be treated with disrespect. If you are generous, you will winall. If you are sincere, people will repose trust in you. If you areearnest, you will accomplish much. If you are kind, this will enable you toemploy the services of others.
　　Pi Hsi inviting him to visit him, the Master was inclined to go.
　　Tsze-lu said, "Master, formerly I have heard you say, 'When a man in hisown person is guilty of doing evil, a superior man will not associate withhim.' Pi Hsi is in rebellion, holding possession of Chung-mau; if you go tohim, what shall be said?"The Master said, "Yes, I did use these words. But is it not said, that, ifa thing be really hard, it may be ground without being made thin? Is it notsaid, that, if a thing be really white, it may be steeped in a dark fluidwithout being made black?
　　"Am I a bitter gourd? How can I be hung up out of the way of being eaten?"The Master said, "Yu, have you heard the six words to which are attachedsix becloudings?" Yu replied, "I have not.""Sit down, and I will tell them to you.
　　"There is the love of being benevolent without the love of learning;-thebeclouding here leads to a foolish simplicity. There is the love of knowingwithout the love of learning;-the beclouding here leads to dissipation ofmind. There is the love of being sincere without the love of learning;-thebeclouding here leads to an injurious disregard of consequences. There isthe love of straightforwardness without the love of learning;-thebeclouding here leads to rudeness. There is the love of boldness withoutthe love of learning;-the beclouding here leads to insubordination. Thereis the love of firmness without the love of learning;-the beclouding hereleads to extravagant conduct."The Master said, "My children, why do you not study the Book of Poetry?
　　"The Odes serve to stimulate the mind.
　　"They may be used for purposes of self-contemplation.
　　"They teach the art of sociability.
　　"They show how to regulate feelings of resentment.
　　"From them you learn the more immediate duty of serving one's father, andthe remoter one of serving one's prince.
　　"From them we become largely acquainted with the names of birds, beasts,and plants."The Master said to Po-yu, "Do you give yourself to the Chau-nan and theShao-nan. The man who has not studied the Chau-nan and the Shao-nan is likeone who stands with his face right against a wall. Is he not so?" TheMaster said, "'It is according to the rules of propriety,' they say.-'It isaccording to the rules of propriety,' they say. Are gems and silk all thatis meant by propriety? 'It is music,' they say.-'It is music,' they say.
　　Are hers and drums all that is meant by music?"The Master said, "He who puts on an appearance of stern firmness, whileinwardly he is weak, is like one of the small, mean people;-yea, is he notlike the thief who breaks through, or climbs over, a wall?"The Master said, "Your good, careful people of the villages are the thievesof virtue."The Master said, To tell, as we go along, what we have heard on the way, isto cast away our virtue."The Master said, "There are those mean creatures! How impossible it isalong with them to serve one's prince!
　　"While they have not got their aims, their anxiety is how to get them. Whenthey have got them, their anxiety is lest they should lose them.
　　"When they are anxious lest such things should be lost, there is nothing towhich they will not proceed."The Master said, "Anciently, men had three failings, which now perhaps arenot to be found.
　　"The high-mindedness of antiquity showed itself in a disregard of smallthings; the high-mindedness of the present day shows itself in wildlicense. The stern dignity of antiquity showed itself in grave reserve; thestern dignity of the present day shows itself in quarrelsome perverseness.
　　The stupidity of antiquity showed itself in straightforwardness; thestupidity of the present day shows itself in sheer deceit."The Master said, "Fine words and an insinuating appearance are seldomassociated with virtue."The Master said, "I hate the manner in which purple takes away the lusterof vermilion. I hate the way in which the songs of Chang confound the musicof the Ya. I hate those who with their sharp mouths overthrow kingdoms andfamilies."The Master said, "I would prefer not speaking."Tsze-kung said, "If you, Master, do not speak, what shall we, yourdisciples, have to record?"The Master said, "Does Heaven speak? The four seasons pursue their courses,and all things are continually being produced, but does Heaven sayanything?"Zu Pei wished to see Confucius, but Confucius declined, on the ground ofbeing sick, to see him. When the bearer of this message went out at thedoor, the Master took his lute and sang to it, in order that Pei might hearhim.
　　Tsai Wo asked about the three years' mourning for parents, saying that oneyear was long enough.
　　"If the superior man," said he, "abstains for three years from theobservances of propriety, those observances will be quite lost. If forthree years he abstains from music, music will be ruined. Within a year theold grain is exhausted, and the new grain has sprung up, and, in procuringfire by friction, we go through all the changes of wood for that purpose.
　　After a complete year, the mourning may stop."The Master said, "If you were, after a year, to eat good rice, and wearembroidered clothes, would you feel at ease?" "I should," replied Wo.
　　The Master said, "If you can feel at ease, do it. But a superior man,during the whole period of mourning, does not enjoy pleasant food which hemay eat, nor derive pleasure from music which he may hear. He also does notfeel at ease, if he is comfortably lodged. Therefore he does not do whatyou propose. But now you feel at ease and may do it."Tsai Wo then went out, and the Master said, "This shows Yu's want ofvirtue. It is not till a child is three years old that it is allowed toleave the arms of its parents. And the three years' mourning is universallyobserved throughout the empire. Did Yu enjoy the three years' love of hisparents?"The Master said, "Hard is it to deal with who will stuff himself with foodthe whole day, without applying his mind to anything good! Are there notgamesters and chess players? To be one of these would still be better thandoing nothing at all."Tsze-lu said, "Does the superior man esteem valor?" The Master said, "Thesuperior man holds righteousness to be of highest importance. A man in asuperior situation, having valor without righteousness, will be guilty ofinsubordination; one of the lower people having valor withoutrighteousness, will commit robbery."Tsze-kung said, "Has the superior man his hatreds also?" The Master said,"He has his hatreds. He hates those who proclaim the evil of others. Hehates the man who, being in a low station, slanders his superiors. He hatesthose who have valor merely, and are unobservant of propriety. He hatesthose who are forward and determined, and, at the same time, of contractedunderstanding."The Master then inquired, "Ts'ze, have you also your hatreds?" Tsze-kungreplied, "I hate those who pry out matters, and ascribe the knowledge totheir wisdom. I hate those who are only not modest, and think that they arevalorous. I hate those who make known secrets, and think that they arestraightforward."The Master said, "Of all people, girls and servants are the most difficultto behave to. If you are familiar with them, they lose their humility. Ifyou maintain a reserve towards them, they are discontented."The Master said, "When a man at forty is the object of dislike, he willalways continue what he is."
阳货篇第十七
17.1 阳货欲见孔子，孔子不见，归孔子豚。孔子时其亡也，而往拜之。遇诸涂。谓孔子曰：“来！予与尔言。”曰：“怀其宝而迷其邦，可谓仁乎？”曰：“不可。”“好从事而亟失时，可谓知乎？”曰：“不可。”“日月逝矣，岁不我与。”孔子曰：“诺。吾将仕矣。”
17.2 子曰：“性相近也，习相远也。”
17.3 子曰：“唯上知与下愚不移。”
17.4 子之武城，闻弦歌之声。夫子莞尔而笑，曰：“割鸡焉用牛刀？”子游对曰：“昔者偃也闻诸夫子曰：‘君子学道则爱人，小人学道则易使也。’”子曰：“二三子！偃之言是也。前言戏之耳。”
17.5 公山弗扰以费畔，召，子欲往。子路不说，曰：“末之也，已，何必公山氏之之也？”子曰：“夫召我者，而岂徒哉？如有用我者，吾其为东周乎？”
17.6 子张问仁于孔子。孔子曰：“能行五者于天下，为仁矣。”“请问之。”曰：“恭宽信敏惠。恭则不侮，宽则得众，信则人任焉，敏则有功，惠则足以使人。”
17.7 佛肸召，子欲往。子路曰：“昔者由也闻诸夫子曰：‘亲于其身为不善者，君子不入也。’佛肸以中牟畔，子之往也，如之何？”子曰：“然。有是言也。不曰坚乎，磨而不磷；不曰白乎，涅而不缁。吾岂匏瓜也哉？焉能系而不食？”
17.8 子曰：“由也！女闻六言六蔽矣乎？”对曰：“未也。”“居！吾语女。好仁不好学，其蔽也愚；好知不好学，其蔽也荡；好信不好学，其蔽也贼；好直不好学，其蔽也绞；好勇不好学，其蔽也乱；好刚不好学，其蔽也狂。”
17.9 子曰：“小子何莫学夫《诗》？诗，可以兴，可以观，可以群，可以怨。迩之事父，远之事君；多识于鸟兽草木之名。”
17.10 子谓伯鱼曰：“女为《周南》、《召南》矣乎？人而不为《周南》、《召南》，其犹正墙面而立也与？”
17.11 子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”
17.12 子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与？”
17.13 子曰：“乡原，德之贼也。”
17.14 子曰：“道听而涂说，德之弃也。”
17.15 子曰：“鄙夫可与事君也与哉？”其未得之也，患得之，既得之，患失之，苟患失之，无所不至矣。“
17.16 子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也诈而已矣。”
17.17 子曰：“巧言令色，鲜矣仁。”
17.18 子曰：“恶紫之夺朱也，恶郑声之乱雅乐也，恶利口之覆邦家者。”
17.19 子曰：“予欲无言。”子贡曰：“子如不言，则小子何述焉？”子曰：“天何言哉？四时行焉，百物生焉。天何言哉？”
17.20 孺悲欲见孔子，孔子辞以疾。将命者出户，取瑟而歌，使之闻之。
17.21 宰我问：“三年之丧，期已久矣。君子三年不为礼，礼必坏；三年不为乐，乐必崩。旧谷既没，新谷既升，钻燧改火，期可已矣。”子曰：“食夫稻，衣夫锦，于女安乎？”曰：“安。”“女安，则为之。夫君子之居丧，食旨不甘，闻乐不乐，居处不安，故不为也。今女安，则为之！”宰我出。子曰：“予之不仁也！子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。予也有三年之爱于其父母乎？”
17.22 子曰：“饱食终日，无所用心，难矣哉！不有博弈者乎？为之，犹贤乎已。”
17.23 子路曰：“君子尚勇乎！”子曰：“君子义以为上。君子有勇而无义为乱，小人有勇而无义为盗。”
17.24 子贡曰：“君子亦有恶乎！”子曰：“有恶：恶称人之恶者，恶居下流而 上者，恶勇而不礼者，恶果敢而窒者。”曰：“赐也亦有恶乎？”“恶徼以为知者，恶不孙以为勇者，恶讦以为直者。”
17.25 子曰：“唯女子与小人为难养也，近之则不孙，远之则怨。”
17.26 子曰：“年四十而见恶焉，其终也已。”
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Chapter 18
    The Viscount of Wei withdrew from the court. The Viscount of Chi became aslave to Chau. Pi-kan remonstrated with him and died.
　　Confucius said, "The Yin dynasty possessed these three men of virtue."Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from hisoffice. Some one said to him, "Is it not yet time for you, sir, to leavethis?" He replied, "Serving men in an upright way, where shall I go to, andnot experience such a thrice-repeated dismissal? If I choose to serve menin a crooked way, what necessity is there for me to leave the country of myparents?"The duke Ching of Ch'i, with reference to the manner in which he shouldtreat Confucius, said, "I cannot treat him as I would the chief of the Chifamily. I will treat him in a manner between that accorded to the chief ofthe Chil and that given to the chief of the Mang family." He also said, "Iam old; I cannot use his doctrines." Confucius took his departure.
　　The people of Ch'i sent to Lu a present of female musicians, which Chi Hwanreceived, and for three days no court was held. Confucius took hisdeparture.
　　The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "OFANG! O FANG! How is your virtue degenerated! As to the past, reproof isuseless; but the future may still be provided against. Give up your vainpursuit. Give up your vain pursuit. Peril awaits those who now engage inaffairs of government."Confucius alighted and wished to converse with him, but Chieh-yu hastenedaway, so that he could not talk with him.
　　Ch'ang-tsu and Chieh-ni were at work in the field together, when Confuciuspassed by them, and sent Tsze-lu to inquire for the ford.
　　Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?"Tsze-lu told him, "It is K'ung Ch'iu.', "Is it not K'ung of Lu?" asked he.
　　"Yes," was the reply, to which the other rejoined, "He knows the ford."Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" Heanswered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?"asked the other. "I am," replied he, and then Chieh-ni said to him,"Disorder, like a swelling flood, spreads over the whole empire, and who ishe that will change its state for you? Rather than follow one who merelywithdraws from this one and that one, had you not better follow those whohave withdrawn from the world altogether?" With this he fell to covering upthe seed, and proceeded with his work, without stopping.
　　Tsze-lu went and reported their remarks, when the Master observed with asigh, "It is impossible to associate with birds and beasts, as if they werethe same with us. If I associate not with these people,-with mankind,-withwhom shall I associate? If right principles prevailed through the empire,there would be no use for me to change its state."Tsze-lu, following the Master, happened to fall behind, when he met an oldman, carrying across his shoulder on a staff a basket for weeds. Tsze-lusaid to him, "Have you seen my master, sir?" The old man replied, "Yourfour limbs are unaccustomed to toil; you cannot distinguish the five kindsof grain:-who is your master?" With this, he planted his staff in theground, and proceeded to weed.
　　Tsze-lu joined his hands across his breast, and stood before him.
　　The old man kept Tsze-lu to pass the night in his house, killed a fowl,prepared millet, and feasted him. He also introduced to him his two sons.
　　Next day, Tsze-lu went on his way, and reported his adventure. The Mastersaid, "He is a recluse," and sent Tsze-lu back to see him again, but whenhe got to the place, the old man was gone.
　　Tsze-lu then said to the family, "Not to take office is not righteous. Ifthe relations between old and young may not be neglected, how is it that hesets aside the duties that should be observed between sovereign andminister? Wishing to maintain his personal purity, he allows that greatrelation to come to confusion. A superior man takes office, and performsthe righteous duties belonging to it. As to the failure of right principlesto make progress, he is aware of that."The men who have retired to privacy from the world have been Po-i,Shu-ch'i, Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.
　　The Master said, "Refusing to surrender their wills, or to submit to anytaint in their persons; such, I think, were Po-i and Shu-ch'i.
　　"It may be said of Hui of Liu-hsia! and of Shaolien, that they surrenderedtheir wills, and submitted to taint in their persons, but their wordscorresponded with reason, and their actions were such as men are anxious tosee. This is all that is to be remarked in them.
　　"It may be said of Yu-chung and I-yi, that, while they hid themselves intheir seclusion, they gave a license to their words; but in their persons,they succeeded in preserving their purity, and, in their retirement, theyacted according to the exigency of the times.
　　"I am different from all these. I have no course for which I ampredetermined, and no course against which I am predetermined."The grand music master, Chih, went to Ch'i.
　　Kan, the master of the band at the second meal, went to Ch'u. Liao, theband master at the third meal, went to Ts'ai. Chueh, the band master at thefourth meal, went to Ch'in.
　　Fang-shu, the drum master, withdrew to the north of the river.
　　Wu, the master of the hand drum, withdrew to the Han.
　　Yang, the assistant music master, and Hsiang, master of the musical stone,withdrew to an island in the sea.
　　The duke of Chau addressed his son, the duke of Lu, saying, "The virtuousprince does not neglect his relations. He does not cause the greatministers to repine at his not employing them. Without some great cause, hedoes not dismiss from their offices the members of old families. He doesnot seek in one man talents for every employment."To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu,Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.
微子篇第十八
18.1 微子去之，箕子为之奴，比干谏而死。孔子曰：“殷有三仁焉。”
18.2 柳下惠为士师，三 。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三 ？枉道而事人，何必去父母之邦？”
18.3 齐景公待孔子曰：“若季氏，则吾不能；以季、孟之间待之。”曰：“吾老矣，不能用也。”孔子行。
18.4 齐人归女乐，季桓子受之，三日不朝，孔子行。
18.5 楚狂接舆歌而过孔子曰：“凤兮凤兮！何德之衰？往者不可谏，来者犹可追。已而！已而！今之从政者殆而！”孔子下，欲与之言。趋而辟之，不得与之言。
18.6 长沮、桀溺耦而耕，孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？” 子路曰：“为孔丘。”曰：“是鲁孔丘与？”曰：“是也。”曰：“是知津矣。”问于桀溺。桀溺曰：“子为谁？”曰：“为仲由”。曰：“是鲁孔丘之徒与？”对曰：“然。”曰：“滔滔者天下皆是也，而谁以易之？且而与其从辟人之士也， 岂若从辟世之士哉？”耨而不辍。子路行以告。夫子怃然曰：“鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。”
18.7 子路从而后，遇丈人，以杖荷蓧。子路问曰：“子见夫子乎？”丈人曰：“四体不勤，五谷不分，孰为夫子？”植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰：“隐者也。”使子路反见之。至，则行矣。子路曰：“不仕无义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。”
18.8 逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与！”谓“柳下惠、少连，降志辱身矣，言中伦，行中虑，其斯而已矣。”谓“虞仲、夷逸，隐居放言，身中清，废中权。我则异于是，无可无不可。”
18.9 大师挚适齐，亚饭干适楚，三饭缭适蔡，四饭缺适秦，鼓方叔入于河，播 武入于汉，少师阳、击磬襄入于海。
18.10 周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人！”
18.11 周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季 。
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Chapter 19
    Tsze-chang said, "The scholar, trained for public duty, seeing threateningdanger, is prepared to sacrifice his life. When the opportunity of gain ispresented to him, he thinks of righteousness. In sacrificing, his thoughtsare reverential. In mourning, his thoughts are about the grief which heshould feel. Such a man commands our approbation indeedTsze-chang said, "When a man holds fast to virtue, but without seeking toenlarge it, and believes in right principles, but without firm sincerity,what account can be made of his existence or non-existence?"The disciples of Tsze-hsia asked Tsze-chang about the principles thatshould characterize mutual intercourse. Tsze-chang asked, "What doesTsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associatewith those who can advantage you. Put away from you those who cannot doso.'" Tsze-chang observed, "This is different from what I have learned. Thesuperior man honors the talented and virtuous, and bears with all. Hepraises the good, and pities the incompetent. Am I possessed of greattalents and virtue?-who is there among men whom I will not bear with? Am Idevoid of talents and virtue?-men will put me away from them. What have weto do with the putting away of others?"Tsze-hsia said, "Even in inferior studies and employments there issomething worth being looked at; but if it be attempted to carry them outto what is remote, there is a danger of their proving inapplicable.
　　Therefore, the superior man does not practice them."Tsze-hsia said, "He, who from day to day recognizes what he has not yet,and from month to month does not forget what he has attained to, may besaid indeed to love to learn."Tsze-hsia said, "There are learning extensively, and having a firm andsincere aim; inquiring with earnestness, and reflecting withself-application:-virtue is in such a course."Tsze-hsia said, "Mechanics have their shops to dwell in, in order toaccomplish their works. The superior man learns, in order to reach to theutmost of his principles."Tsze-hsia said, "The mean man is sure to gloss his faults."Tsze-hsia said, "The superior man undergoes three changes. Looked at from adistance, he appears stern; when approached, he is mild; when he is heardto speak, his language is firm and decided."Tsze-hsia said, "The superior man, having obtained their confidence, maythen impose labors on his people. If he have not gained their confidence,they will think that he is oppressing them. Having obtained the confidenceof his prince, one may then remonstrate with him. If he have not gained hisconfidence, the prince will think that he is vilifying him."Tsze-hsia said, "When a person does not transgress the boundary line in thegreat virtues, he may pass and repass it in the small virtues."Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling andsweeping the ground, in answering and replying, in advancing and receding,are sufficiently accomplished. But these are only the branches of learning,and they are left ignorant of what is essential.-How can they beacknowledged as sufficiently taught?"Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. Accordingto the way of the superior man in teaching, what departments are therewhich he considers of prime importance, and delivers? what are there whichhe considers of secondary importance, and allows himself to be idle about?
　　But as in the case of plants, which are assorted according to theirclasses, so he deals with his disciples. How can the way of a superior manbe such as to make fools of any of them? Is it not the sage alone, who canunite in one the beginning and the consummation of learning?"Tsze-hsia said, "The officer, having discharged all his duties, shoulddevote his leisure to learning. The student, having completed his learning,should apply himself to be an officer."Tsze-hsia said, "Mourning, having been carried to the utmost degree ofgrief, should stop with that."Tsze-hsia said, "My friend Chang can do things which are hard to be done,but yet he is not perfectly virtuous."The philosopher Tsang said, "How imposing is the manner of Chang! It isdifficult along with him to practice virtue."The philosopher Tsang said, "I heard this from our Master: 'Men may nothave shown what is in them to the full extent, and yet they will be foundto do so, on the occasion of mourning for their parents."The philosopher Tsang said, "I have heard this from our Master:-'The filialpiety of Mang Chwang, in other matters, was what other men are competentto, but, as seen in his not changing the ministers of his father, nor hisfather's mode of government, it is difficult to be attained to.'"The chief of the Mang family having appointed Yang Fu to be chief criminaljudge, the latter consulted the philosopher Tsang. Tsang said, "The rulershave failed in their duties, and the people consequently have beendisorganized for a long time. When you have found out the truth of anyaccusation, be grieved for and pity them, and do not feel joy at your ownability."Tsze-kung said, "Chau's wickedness was not so great as that name implies.
　　Therefore, the superior man hates to dwell in a low-lying situation, whereall the evil of the world will flow in upon him."Tsze-kung said, "The faults of the superior man are like the eclipses ofthe sun and moon. He has his faults, and all men see them; he changesagain, and all men look up to him."Kung-sun Ch'ao of Wei asked Tszekung, saying. "From whom did Chung-ni gethis learning?"Tsze-kung replied, "The doctrines of Wan and Wu have not yet fallen to theground. They are to be found among men. Men of talents and virtue rememberthe greater principles of them, and others, not possessing such talents andvirtue, remember the smaller. Thus, all possess the doctrines of Wan andWu. Where could our Master go that he should not have an opportunity oflearning them? And yet what necessity was there for his having a regularmaster?"Shu-sun Wu-shu observed to the great officers in the court, saying,"Tsze-kung is superior to Chung-ni."Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let meuse the comparison of a house and its encompassing wall. My wall onlyreaches to the shoulders. One may peep over it, and see whatever isvaluable in the apartments.
　　"The wall of my Master is several fathoms high. If one do not find the doorand enter by it, he cannot see the ancestral temple with its beauties, norall the officers in their rich array.
　　"But I may assume that they are few who find the door. Was not theobservation of the chief only what might have been expected?"Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It isof no use doing so. Chung-ni cannot be reviled. The talents and virtue ofother men are hillocks and mounds which may be stepped over. Chung-ni isthe sun or moon, which it is not possible to step over. Although a man maywish to cut himself off from the sage, what harm can he do to the sun ormoon? He only shows that he does not know his own capacity.
　　Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest. How canChung-ni be said to be superior to you?"Tsze-kung said to him, "For one word a man is often deemed to be wise, andfor one word he is often deemed to be foolish. We ought to be carefulindeed in what we say.
　　"Our Master cannot be attained to, just in the same way as the heavenscannot be gone up by the steps of a stair.
　　"Were our Master in the position of the ruler of a state or the chief of afamily, we should find verified the description which has been given of asage's rule:-he would plant the people, and forthwith they would beestablished; he would lead them on, and forthwith they would follow him; hewould make them happy, and forthwith multitudes would resort to hisdominions; he would stimulate them, and forthwith they would be harmonious.
　　While he lived, he would be glorious. When he died, he would be bitterlylamented. How is it possible for him to be attained to?"
子张篇第十九
19.1 子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”
19.2 子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”
19.3 子夏之门人问交于子张。子张曰：“子夏云何？”对曰：“子夏曰：‘可者与之，其不可者拒之。’”子张曰：“异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤与，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？”
19.4 子夏曰：“虽小道，必有可观者焉；致远恐泥，是以君子不为也。”
19.5 子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”
19.6 子夏曰：“博学而笃志，切问而近思，仁在其中矣。”
19.7 子夏曰：“百工居肆以成其事，君子学以致其道。”
19.8 子夏曰：“小人之过也必文。”
19.9 子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”
19.10 子夏曰：“君子信而后劳其民，未信则以为厉己也。信而后谏，未信则以为谤己也。”
19.11 子夏曰：“大德不逾闲，小德出入可也。”
19.12 子游曰：“子夏之门人小子，当酒扫应对进退，则可矣，抑末也。本之则无，如之何？”子夏闻之，曰：“噫！言游过矣！君子之道，孰先传焉，孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎！”
19.13 子夏曰：“仕而优则学，学而优则仕。”
19.14 子游曰：“丧致乎哀而止。”
19.15 子游曰：“吾友张也为难能也，然而未仁。”
19.16 曾子曰：“堂堂乎张也，难与并为仁矣。”
19.17 曾子曰：“吾闻诸夫子：人未有自致者也，必也亲丧乎！”
19.18 曾子曰：“吾闻诸夫子：孟庄子之孝也，其他可能也；其不改父之臣与父之政，是难能也。”
19.19 孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜！”
19.20 子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”
19.21 子贡曰：“君子之过也，如日月之食焉；过也，人皆见之；更也，人皆抑之。”
19.22 卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文、武之道，未坠于地，在人。贤者识其大者，不贤者识其小者。莫不有文武之道焉。夫子焉不学？而亦何常师之有？”
19.23 叔孙武叔语大夫于朝，曰：“子贡贤于仲尼。”子服景伯以告子贡。子贡曰：“譬之宫墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！”
19.24 叔孙武叔毁仲尼。子贡曰：“无以为也！仲尼不可毁也。他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。”
19.25 陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀。如之何其可及也？”
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