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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/4094-0.txt b/4094-0.txt new file mode 100644 index 0000000..b827ca2 --- /dev/null +++ b/4094-0.txt @@ -0,0 +1,4868 @@ +The Project Gutenberg Etext of The Chinese Classics (Confucian Analects) +by James Legge + +Copyright laws are changing all over the world, be sure to check +the laws for your country before redistributing these files!!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. + +Please do not remove this. + +This should be the first thing seen when anyone opens the book. +Do not change or edit it without written permission. 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Characters not included in +the Big 5 character set in any form are described by their +constituent elements. + + + +A note for the Unicode version + +This Unicode version was made directly from the Big 5 original, +and so the same note about substitute characters applies; no +attempt has been made to undo the substitutions. However, of +course, you will need support for Unicode rather than Big 5 +to view this file. + + + + + + +THE CHINESE CLASSICS + +with a translation, critical and exegetical +notes, prolegomena, and copious indexes + +by + +James Legge + +IN FIVE VOLUMES + +CONFUCIAN ANALECTS +THE GREAT LEARNING +THE DOCTRINE OF THE MEAN + + + + + +論語 +CONFUCIAN ANALECTS. + +學而第一 +BOOK I. HSIO R. + +【第一章】 +【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂 +乎。【三節】人不知而不慍、不亦君子乎。 + CHAPTER I. 1. The Master said, 'Is it not pleasant to learn +with a constant perseverance and application? + 2. 'Is it not delightful to have friends coming from distant +quarters?' + 3. 'Is he not a man of complete virtue, who feels no +discomposure though men may take no note of him?' + +【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、 +而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝 + CHAP. II. 1. 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 fond of stirring up confusion. + 2. 'The superior man bends his attention to what is +radical. + +弟也者、其為仁之本與。 +【第三章】子曰、巧言令色、鮮矣仁。 +【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信 +乎、傳不習乎。 +That being established, all practical courses naturally grow up. +Filial piety and fraternal submission!-- are they not the root of +all benevolent actions?' + CHAP. III. The Master said, 'Fine words and an +insinuating appearance are seldom associated with true virtue.' + CHAP. IV. 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;-- whether I may +have not mastered and practised the instructions of my +teacher.' + +【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。 +【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有 +餘力、則以學文。 +【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、 + CHAP. V. The Master said, To rule a country of a thousand +chariots, there must be reverent attention to business, and +sincerity; economy in expenditure, and love for men; and the +employment of the people at the proper seasons.' + CHAP. VI. The Master said, 'A youth, when at home, +should be filial, and, abroad, respectful to his elders. He should +be earnest and truthful. He should overflow 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.' + CHAP. VII. 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 serving his parents, he can exert his +utmost strength; + +與朋友交、言而有信、雖曰未學、吾必謂之學矣。 +【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。 +【三節】無友不如己者。【四節】過則勿憚改。 +【第九章】曾子曰、慎終追遠、民德歸厚矣。 +if, in serving his prince, he can devote his life; if, in his +intercourse with his friends, his words are sincere:-- although +men say that he has not learned, I will certainly say that he +has.' + CHAP. VIII. 1. The Master said, 'If the scholar be not +grave, he will not call forth any veneration, and his learning +will not be solid. + 2. 'Hold faithfulness and sincerity as first principles. + 3. 'Have no friends not equal to yourself. + 4. 'When you have faults, do not fear to abandon them.' + CHAP. IX. The philosopher Tsang said, 'Let there be a +careful attention to perform the funeral rites to parents, and let +them be followed when long gone with the ceremonies of +sacrifice;-- then the virtue of the people will resume its proper +excellence.' + +【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、 +抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求 +之也、其諸異乎人之求之與。 +【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂 +孝矣。 +CHAP. X. 1. 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 his information? or is it given to +him?' + 2. Tsze-kung said, 'Our master is benign, upright, +courteous, temperate, and complaisant, and thus he gets his +information. The master's mode of asking information!-- is it +not different from that of other men?' + CHAP. XI. The Master said, 'While a man's father is alive, +look at the bent of his will; when his father is dead, look at his +conduct. If for three years he does not alter from the way of +his father, he may be called filial.' + +【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由 +之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。 +【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其 +親、亦可宗也。 +【十四章】子曰、君子食無求 +CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of +propriety, a natural ease is to be prized. In the ways prescribed +by the ancient kings, this is the excellent quality, and in things +small and great we follow them. + 2. 'Yet it is not to be observed in all cases. If one, knowing +how such ease should be prized, manifests it, without +regulating it by the rules of propriety, this likewise is not to be +done.' + CHAP. XIII. The philosopher Yu said, 'When agreements +are made according to what is right, what is spoken can be +made good. When respect is shown according to what is proper, +one keeps far from shame and disgrace. When the parties upon +whom a man leans are proper persons to be intimate with, he +can make them his guides and masters.' + CHAP. XIV. The Master said, 'He who aims to be a man of +complete virtue in his food does not seek to gratify his +appetite, nor + +飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。 +【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未 +若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、 +其斯之謂與。【三節】子曰、賜也、始可與言詩 +in his dwelling place does 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 principle that he may be +rectified:-- such a person may be said indeed to love to learn.' + CHAP. XV. 1. Tsze-kung said, 'What do you pronounce +concerning the poor man who yet does not flatter, and the rich +man who is not proud?' The Master replied, 'They will do; but +they are not equal to him, who, though poor, is yet cheerful, +and to him, who, though rich, loves the rules of propriety.' + 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As +you cut and then file, as you carve and then polish."-- The +meaning is the same, I apprehend, as that which you have just +expressed.' + 3. The Master said, 'With one like Ts'ze, I can begin to +talk + +已矣、告諸往而知來者。 +【十六章】子曰、不患人之不己知、患不知人也。 +about the odes. I told him one point, and he knew its proper +sequence.' + CHAP. XVI. The Master said, 'I will not be afflicted at +men's not knowing me; I will be afflicted that I do not know +men.' + + +為政第二 +BOOK II. WEI CHANG. + +【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。 + CHAP. I. The Master said, 'He who exercises government +by means of his virtue may be compared to the north polar +star, which keeps its place and all the stars turn towards it.' + +【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。 +【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道 +之以德、齊之以禮、有恥且格。 +【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】 +四十而不惑。【四節】五 + CHAP. II. The Master said, 'In the Book of Poetry are +three hundred pieces, but the design of them all may be +embraced in one sentence-- "Having no depraved thoughts."' + CHAP. III. 1. The Master said, 'If the people be led by +laws, and uniformity sought to be given them by punishments, +they will try to avoid the punishment, but have no sense of +shame. + 2. 'If they be led by virtue, and uniformity sought to be +given them by the rules of propriety, they will have the sense +of shame, and moreover will become good.' + CHAP. IV. 1. The Master said, 'At fifteen, I had my mind +bent on learning. + 2. 'At thirty, I stood firm. + 3. 'At forty, I had no doubts. + 4. 'At fifty, I knew the decrees of Heaven. + +十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。 +【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、 +孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以 +禮、死葬之以禮、祭之以禮。 + 5. 'At sixty, my ear was an obedient organ for the +reception of truth. + 6. 'At seventy, I could follow what my heart desired, +without transgressing what was right.' + CHAP. V. 1. Mang I asked what filial piety was. The +Master said, 'It is not being disobedient.' + 2. 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,-- "not being disobedient."' + 3. Fan Ch'ih said, 'What did you mean?' The Master +replied, 'That parents, when alive, be served according to +propriety; that, when dead, they should be buried according to +propriety; and that they should be sacrificed to according to +propriety.' + +【第六章】孟武伯問孝、子曰、父母唯其疾之憂。 +【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、 +不敬、何以別乎。 +【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 +曾是以為孝乎。 + CHAP. VI. Mang Wu asked what filial piety was. The +Master said, 'Parents are anxious lest their children should be +sick.' + CHAP. VII. Tsze-yu asked what filial piety was. The +Master said, 'The filial piety of now-a-days means the support +of one's parents. But dogs and horses likewise are able to do +something in the way of support;-- without reverence, what is +there to distinguish the one support given from the other?' + CHAP. VIII. Tsze-hsia asked what filial piety was. The +Master said, 'The difficulty is with the countenance. If, when +their elders have any troublesome affairs, the young take the +toil of them, and if, when the young have wine and food, they +set them before their elders, is THIS to be considered filial +piety?' + +【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回 +也不愚。 +【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所 +安。【四節】人焉廋哉、人焉廋哉。 +【十一章】子曰、溫故而知新、可以為師矣。 + CHAP. IX. The Master said, 'I have talked with Hui for a +whole day, and he has not made any objection to anything I +said;-- as if he were stupid. He has retired, and I have +examined his conduct when away from me, and found him able +to illustrate my teachings. Hui!-- He is not stupid.' + CHAP. X. 1. The Master said, 'See what a man does. + 2. 'Mark his motives. + 3. 'Examine in what things he rests. + 4. 'How can a man conceal his character? + 5. How can a man conceal his character?' + CHAP. XI. The Master said, 'If a man keeps cherishing his +old knowledge, so as continually to be acquiring new, he may +be a teacher of others.' + +【十二章】子曰、君子不器。 +【十三章】子貢問君子、子曰、先行其言、而後從之。 +【十四章】子曰、君子周而不比、小人比而不周。 +【十五章】子曰、學而不思則罔、思而不學則殆。 +【十六章】子曰、攻乎異端、斯害也己。 + CHAP. XII. The Master said, 'The accomplished scholar is +not a utensil.' + CHAP. XIII. Tsze-kung asked what constituted the +superior man. The Master said, 'He acts before he speaks, and +afterwards speaks according to his actions.' + CHAP. XIV. The Master said, 'The superior man is catholic +and no partisan. The mean man is partisan and not catholic.' + CHAP. XV. The Master said, 'Learning without thought is +labour lost; thought without learning is perilous.' + CHAP. XVI. The Master said, 'The study of strange +doctrines is injurious indeed!' + +【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。 +【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則 +寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。 + CHAP. XVII. The Master said, 'Yu, shall I teach you what +knowledge is? When you know a thing, to hold that you know +it; and when you do not know a thing, to allow that you do not +know it;-- this is knowledge.' + CHAP. XVII. 1. Tsze-chang was learning with a view to +official emolument. + 2. The Master said, 'Hear much and put aside the points +of which you stand in doubt, while you speak cautiously at the +same time of the others:-- then you will afford few occasions +for blame. See much and put aside the things which seem +perilous, while you are cautious at the same time in carrying +the others into practice:-- then you will have few occasions for +repentance. When one gives few occasions for blame in his +words, and few occasions for repentance in his conduct, he is in +the way to get emolument.' + +【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉 +錯諸直、則民不服。 +【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、 +則忠、舉善而教不能、則勤。 +【廿一章】【一節】或謂孔子曰、子奚 + CHAP. XIX. The Duke Ai asked, saying, 'What should be +done in order to secure the submission of the people?' +Confucius replied, 'Advance the upright and set aside the +crooked, then the people will submit. Advance the crooked and +set aside the upright, then the people will not submit.' + CHAP. XX. 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 they will reverence him. Let +him be filial and kind to all;-- then they will be faithful to him. +Let him advance the good and teach the incompetent;-- then +they will eagerly seek to be virtuous.' + CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, +why are you not engaged in the government?' + +不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、 +奚其為為政。 +【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 +之哉。 +【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、 + 2. The Master said, 'What does the Shu-ching say of filial +piety?-- "You are filial, you discharge your brotherly duties. +These qualities are displayed in government." This then also +constitutes the exercise of government. Why must there be +THAT-- making one be in the government?' + CHAP. XXII. The Master said, 'I do not know how a man +without truthfulness is to get on. How can a large carriage be +made to go without the cross-bar for yoking the oxen to, or a +small carriage without the arrangement for yoking the horses?' + CHAP. XXIII. 1. Tsze-chang asked whether the affairs of +ten ages after could be known. + 2. Confucius said, 'The Yin dynasty followed the +regulations of the Hsia: wherein it took from or added to them +may be known. The Chau dynasty has followed the regulations +of Yin: wherein it took from or added to them may be known. +Some other may follow the Chau, but though it should be at the +distance of a hundred ages, its affairs may be known.' + +所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可 +知也。 +【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇 +也。 + CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to +a spirit which does not belong to him is flattery. + 2. 'To see what is right and not to do it is want of +courage.' + +八佾第三 +BOOK III. PA YIH. + +【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。 + CHAP. I. Confucius said of the head of the Chi family, who +had eight rows of pantomimes in his area, 'If he can bear to do +this, what may he not bear to do?' + +【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。 +【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。 +【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、 +與其奢也、寧 + CHAP. II. The three families used the YUNG ode, while the +vessels were being removed, at the conclusion of the sacrifice. +The Master said, '"Assisting are the princes;-- the son of heaven +looks profound and grave:"-- what application can these words +have in the hall of the three families?' + CHAP. III. 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 without the virtues proper to humanity, +what has he to do with music?' + CHAP. IV. 1. Lin Fang asked what was the first thing to be +attended to in ceremonies. + 2. The Master said, 'A great question indeed! + 3. 'In festive ceremonies, it is better to be sparing than +extravagant. + +儉、喪、與其易也、寧戚。 +【第五章】子曰、夷狄之有君、不如諸夏之亡也。 +【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、 +嗚呼、曾謂泰山、不如林放乎。 +In the ceremonies of mourning, it is better that there be deep +sorrow than a minute attention to observances.' + CHAP. V. The Master said, 'The rude tribes of the east and +north have their princes, and are not like the States of our +great land which are without them.' + CHAP. VI. 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 mountain is not so +discerning as Lin Fang?' + +【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。 +【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】 +子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已 +矣。 + CHAP. VII. The Master said, 'The student of virtue has no +contentions. If it be said he cannot avoid them, shall this be in +archery? But he bows complaisantly to his competitors; thus he +ascends the hall, descends, and exacts the forfeit of drinking. In +his contention, he is still the Chun-tsze.' + CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the +meaning of the passage-- "The pretty dimples of her artful +smile! The well-defined black and white of her eye! The plain +ground for the colours?"' + 2. The Master said, 'The business of laying on the colours +follows (the preparation of) the plain ground.' + 3. 'Ceremonies then are a subsequent thing?' The Master +said, 'It is Shang who can bring out my meaning. Now I can +begin to talk about the odes with him.' + +【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、 +文獻不足故也、足、則吾能徵之矣。 +【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。 +【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸 + CHAP. IX. The Master said, 'I could describe the +ceremonies of the Hsia dynasty, but Chi cannot sufficiently +attest my words. I could describe the ceremonies of the Yin +dynasty, but Sung cannot sufficiently attest my words. (They +cannot do so) because of the insufficiency of their records and +wise men. If those were sufficient, I could adduce them in +support of my words.' + CHAP. X. The Master said, 'At the great sacrifice, after the +pouring out of the libation, I have no wish to look on.' + CHAP. XI. 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 govern the kingdom as to look +on this;-- pointing to his palm. + +斯乎。指其掌。 +【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不 +祭。 +【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何 +謂也。【二節】子曰、不然、獲罪於天、無所禱也。 + CHAP. XII. 1. He sacrificed to the dead, as if they were +present. He sacrificed to the spirits, as if the spirits were +present. + 2. The Master said, 'I consider my not being present at +the sacrifice, as if I did not sacrifice.' + CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the +meaning of the saying, "It is better to pay court to the furnace +than to the south-west corner?"' + 2. The Master said, 'Not so. He who offends against +Heaven has none to whom he can pray.' + +【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。 +【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、每事 +問。子聞之曰、是禮也。 +【十六章】子曰、射不主皮、為力不同科、古之道也。 + CHAP. XIV. The Master said, 'Chau had the advantage of +viewing the two past dynasties. How complete and elegant are +its regulations! I follow Chau.' + CHAP. XV. The Master, when he entered the grand +temple, asked about everything. Some one said, 'Who will say +that the son of the man of Tsau knows the rules of propriety! +He has entered the grand temple and asks about everything.' +The Master heard the remark, and said, 'This is a rule of +propriety.' + CHAP. XVI. The Master said, 'In archery it is not going +through the leather which is the principal thing;-- because +people's strength is not equal. This was the old way.' + +【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、 +我愛其禮。 +【十八章】子曰、事君盡禮、人以為諂也。 +【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以 +禮、臣事君以忠。 +【二十章】子曰、關睢樂而不淫、哀而不傷。 + CHAP. XVII. 1. Tsze-kung wished to do away with the +offering of a sheep connected with the inauguration of the first +day of each month. + 2. The Master said, 'Ts'ze, you love the sheep; I love the +ceremony.' + CHAP. XVII. The Master said, 'The full observance of the +rules of propriety in serving one's prince is accounted by +people to be flattery.' + CHAP. XIX. The Duke Ting asked how a prince should +employ his ministers, and how ministers should serve their +prince. Confucius replied, 'A prince should employ his minister +according to according to the rules of propriety; ministers +should serve their prince with faithfulness.' + CHAP. XX. The Master said, 'The Kwan Tsu is expressive of +enjoyment without being licentious, and of grief without being +hurtfully excessive.' + +【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、 +周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往 +不咎。 +【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三 +節】曰、管氏有三歸、 + CHAP. XXI. 1. 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 planted the chestnut tree, +meaning thereby to cause the people to be in awe.' + 2. When the Master heard it, he said, 'Things that are +done, it is needless to speak about; things that have had their +course, it is needless to remonstrate about; things that are past, +it is needless to blame.' + CHAP. XXII. 1. The Master said, 'Small indeed was the +capacity of Kwan Chung!' + 2. Some one said, 'Was Kwan Chung parsimonious?' +'Kwan,' was the reply, 'had the San Kwei, and his officers +performed no double duties; how can he be considered +parsimonious?' + 3. 'Then, did Kwan Chung know the rules of propriety?' +The + +官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、 +管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰 +不知禮。 +【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、 +繳如也、繹如也、以成。 +Master said, 'The princes of States have a screen intercepting +the view at their gates. Kwan had likewise a screen at his gate. +The princes of States on any friendly meeting between two of +them, had a stand on which to place their inverted cups. Kwan +had also such a stand. If Kwan knew the rules of propriety, +who does not know them?' + CHAP. XXXII. The Master instructing the grand music- +master of Lu said, 'How to play music may be known. At the +commencement of the piece, all the parts should sound +together. As it proceeds, they should be in harmony while +severally distinct and flowing without break, and thus on to the +conclusion.' + +【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、 +出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。 +【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。 +【廿六章】子曰、居上不寬、為禮 + CHAP. XXIV. The border warden at Yi requested to be +introduced to the Master, saying, 'When men of superior virtue +have come to this, I have never been denied the privilege of +seeing them.' The followers of the sage introduced 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.' + CHAP. XXV. The Master said of the Shao that it was +perfectly beautiful and also perfectly good. He said of the Wu +that it was perfectly beautiful but not perfectly good. + CHAP. XXVI. The Master said, 'High station filled without +indulgent generosity; ceremonies performed without reverence; +mourning conducted without sorrow;-- wherewith should I +contemplate such ways?' + +不敬、臨喪不哀、吾何以觀之哉。 + + +里仁第四 +BOOK IV. LE JIN. + +【第一章】子曰、里仁為美、擇不處仁、焉得知。 +【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者 +利仁。 + CHAP. I. The Master said, 'It is virtuous manners which +constitute the excellence of a neighborhood. If a man in +selecting a residence, do not fix on one where such prevail, how +can he be wise?' + CHAP. II. The Master said, 'Those who are without virtue +cannot abide long either in a condition of poverty and hardship, +or in a condition of enjoyment. The virtuous rest in virtue; the +wise desire virtue.' + +【第三章】子曰、惟仁者、能好人、能惡人。 +【第四章】子曰、苟志於仁矣、無惡也。 +【第五章】【一節】子曰、富與貴、是人之所欲也、不以其道得之、不處也。 +貧與賤、是人之所惡也、不以其道得之、不去也。【二節】君子去仁、惡乎 +成名。【三節】君子無終食之間 + CHAP. III. The Master said, 'It is only the (truly) virtuous +man, who can love, or who can hate, others.' + CHAP. IV. The Master said, 'If the will be set on virtue, +there will be no practice of wickedness.' + CHAP. V. 1. The Master said, 'Riches and honours are +what men desire. If it cannot be obtained in the proper way, +they should not be held. Poverty and meanness are what men +dislike. If it cannot be avoided in the proper way, they should +not be avoided. + 2. 'If a superior man abandon virtue, how can he fulfil +the requirements of that name? + 3. 'The superior man does not, even for the space of a +single meal, act contrary to virtue. In moments of haste, he +cleaves to it. In seasons of danger, he cleaves to it.' + +違仁、造次必於是、顛沛必於是。 +【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚之、 +惡不仁者、其為仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於 +仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。 +【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。 + CHAP. VI. 1. The Master said, 'I have not seen a person +who loved virtue, or one who hated what was not virtuous. He +who loved virtue, would esteem nothing above it. He who hated +what is not virtuous, would practise virtue in such a way that +he would not allow anything that is not virtuous to approach +his person. + 2. 'Is any one able for one day to apply his strength to +virtue? I have not seen the case in which his strength would be +insufficient. + 3. 'Should there possibly be any such case, I have not +seen it.' + CHAP. VII. The Master said, 'The faults of men are +characteristic of the class to which they belong. By observing a +man's faults, it may be known that he is virtuous.' + +【第八章】子曰、朝聞道、夕死、可矣。 +【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。 +【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。 +【十一章】子曰、君子懷德、小人懷土、君子懷刑、小 + CHAP. VIII. The Master said, 'If a man in the morning +hear the right way, he may die in the evening without regret.' + CHAP. IX. The Master said, 'A scholar, whose mind is set +on truth, and who is ashamed of bad clothes and bad food, is +not fit to be discoursed with.' + CHAP. X. The Master said, 'The superior man, in the +world, does not set his mind either for anything, or against +anything; what is right he will follow.' + CHAP. XI. The Master said, 'The superior man thinks of +virtue; the small man thinks of comfort. The superior man +thinks of the sanctions of law; the small man thinks of favours +which he may receive.' + +人懷惠。 +【十二章】子曰、放於利而行、多怨。 +【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。 +【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。 +【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。【二節】子 +出、門人問 + CHAP. XII. The Master said: 'He who acts with a constant +view to his own advantage will be much murmured against.' + CHAP. XIII. The Master said, 'Is a prince is able to govern +his kingdom with the complaisance proper to the rules of +propriety, what difficulty will he have? If he cannot govern it +with that complaisance, what has he to do with the rules of +propriety?' + CHAP. XIV. The Master said, 'A man should say, I am not +concerned that I have no place, I am concerned how I may fit +myself for one. I am not concerned that I am not known, I seek +to be worthy to be known.' + CHAP. XV. 1. The Master said, 'Shan, my doctrine is that +of an all-pervading unity.' The disciple Tsang replied, 'Yes.' + 2. The Master went out, and the other disciples asked, +saying, + +曰、何謂也。曾子曰、夫子之道、忠恕而已矣。 +【十六章】子曰、君子喻於義、小人喻於利。 +【十七章】子曰、見賢思齊焉、見不賢而內自省也。 +【十八章】子曰、事父母幾諫、見志不從、又敬 +'What do his words mean?' Tsang said, 'The doctrine of our +master is to be true to the principles of our nature and the +benevolent exercise of them to others,-- this and nothing more.' + CHAP. XVI. The Master said, 'The mind of the superior +man is conversant with righteousness; the mind of the mean +man is conversant with gain.' + CHAP. XVII. The Master said, 'When we see men of worth, +we should think of equalling them; when we see men of a +contrary character, we should turn inwards and examine +ourselves.' + CHAP. XVIII. The Master said, 'In serving his parents, a +son may remonstrate with them, but gently; when he sees that +they do not incline to follow his advice, he shows an increased +degree of reverence, but does not abandon his purpose; and +should they punish him, he does not allow himself to murmur.' + +不違、勞而不怨。 +【十九章】子曰、父母在、不遠游、游必有方。 +【二十章】子曰、三年無改於父之道、可謂孝矣。 +【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。 +【廿二章】子曰、古者言之不出、恥躬之不逮也。 +【廿三章】子曰、以約、失之者鮮矣。 + CHAP. XIX. The Master said, 'While his parents are alive, +the son may not go abroad to a distance. If he does go abroad, +he must have a fixed place to which he goes.' + CHAP. XX. The Master said, 'If the son for three years +does not alter from the way of his father, he may be called +filial.' + CHAP. XXI. The Master said, 'The years of parents may by +no means not be kept in the memory, as an occasion at once for +joy and for fear.' + CHAP. XXII. The Master said, 'The reason why the +ancients did not readily give utterance to their words, was that +they feared lest their actions should not come up to them.' + CHAP. XXIII. The Master said, 'The cautious seldom err.' + +【廿四章】子曰、君子欲訥於言、而敏於行。 +【廿五章】子曰、德不孤、必有鄰。 +【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。 + CHAP. XXIV. The Master said, 'The superior man wishes +to be slow in his speech and earnest in his conduct.' + CHAP. XXV. The Master said, 'Virtue is not left to stand +alone. He who practises it will have neighbors.' + CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent +remonstrances lead to disgrace. Between friends, frequent +reproofs make the friendship distant.' + +公冶長第五 +BOOK V. KUNG-YE CH'ANG. + +【第一章】【一節】子謂公冶長、可妻也、雖在縲絏之中、非其罪也。以其 +子妻之。【二節】子謂南容、 + CHAP. I. 1. The Master said of Kung-ye Ch'ang that he +might be wived; although he was put in bonds, he had not been +guilty of any crime. Accordingly, he gave him his own daughter +to wife. + 2. Of Nan Yung he said that if the country were well +governed + +邦有道不廢、邦無道免於刑戮。以其兄之子妻之。 +【第二章】子謂子賤、君子哉若人、魯無君子者、斯焉取斯。 +【第三章】子貢問曰、賜也何如。子曰、女器也。曰、何器也。曰、瑚璉也。 +he would not be out of office, and if it were ill-governed, he +would escape punishment and disgrace. He gave him the +daughter of his own elder brother to wife. + CHAP. II. The Master said of Tsze-chien, 'Of superior +virtue indeed is such a man! If there were not virtuous men in +Lu, how could this man have acquired this character?' + CHAP. III. Tsze-kung asked, 'What do you say of me, +Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A +gemmed sacrificial utensil.' + +【第四章】【一節】或曰、雍也仁、而不佞。【二節】子曰、焉用佞、禦人 +以口給、屢憎於人、不知其仁、焉用佞。 +【第五章】子使漆雕開仕。對曰、吾斯之未能信。子說。 +【第六章】子曰、道不行、乘桴浮于海、從我者、 + CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he +is not ready with his tongue.' + 2. The Master said, 'What is the good of being ready with +the tongue? They who encounter men with smartnesses of +speech for the most part procure themselves hatred. I know +not whether he be truly virtuous, but why should he show +readiness of the tongue?' + CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter +on official employment. He replied, 'I am not yet able to rest in +the assurance of THIS.' The Master was pleased. + CHAP. VI. 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, + +其由與。子路聞之喜。子曰、由也、好勇過我、無所取材。 +【第七章】【一節】孟武伯問子路仁乎。子曰、不知也。【二節】又問。子 +曰、由也、千乘之國、可使治其賦也、不知其仁也。【三節】求也何如。子 +曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。【四節】赤 +也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。 +upon which the Master said, 'Yu is fonder of daring than I am. +He does not exercise his judgment upon matters.' + CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he +was perfectly virtuous. The Master said, 'I do not know.' + 2. He asked again, when the Master replied, 'In a +kingdom of a thousand chariots, Yu might be employed to +manage the military levies, but I do not know whether he be +perfectly virtuous.' + 3. 'And what do you say of Ch'iu?' The Master replied, 'In +a city of a thousand families, or a clan of a hundred chariots, +Ch'iu might be employed as governor, but I do not know +whether he is perfectly virtuous.' + 4. 'What do you say of Ch'ih?' The Master replied, 'With +his sash girt and standing in a court, Ch'ih might be employed +to converse with the visitors and guests, but I do not know +whether he is perfectly virtuous.' + +【第八章】【一節】子謂子貢曰、女與回也、孰愈。【二節】對曰、賜也、 +何敢望回、回也、聞一以知十、賜也、聞一以知二。【三節】子曰、弗如也、 +吾與女、弗如也。 +【第九章】宰予晝寢。子曰、朽木不可雕也、糞土之牆、不可朽也、於予與 +何誅。【二節】子曰、始吾於人也、聽其言而信其行、今吾於人也、 + CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do +you consider superior, yourself or Hui?' + 2. Tsze-kung replied, 'How dare I compare myself with +Hui? Hui hears one point and knows all about a subject; I hear +one point, and know a second.' + 3. The Master said, 'You are not equal to him. I grant you, +you are not equal to him.' + CHAP. IX. 1. Tsai Yu being asleep during the daytime, the +Master said, 'Rotten wood cannot be carved; a wall of dirty +earth will not receive the trowel. This Yu!-- what is the use of +my reproving him?' + 2. 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 their words, and look at their conduct. It is +from Yu that I have learned to make this change.' + +聽其言而觀其行、於予與改是。 +【第十章】子曰、吾未見剛者。或對曰、申棖。子曰、棖也慾、焉得剛。 +【十一章】子貢曰、我不欲人之加諸我也、吾亦欲無加諸人。子曰、賜也、 +非爾所及也。 +【十二章】子貢曰、夫子之文章、 + CHAP. X. The Master said, 'I have not seen a firm and +unbending man.' Some one replied, 'There is Shan Ch'ang.' +'Ch'ang,' said the Master, 'is under the influence of his passions; +how can he be pronounced firm and unbending?' + CHAP. XI. Tsze-kung said, 'What I do not wish men to do +to me, I also wish not to do to men.' The Master said, 'Ts'ze, you +have not attained to that.' + CHAP. XII. Tsze-kung said, 'The Master's personal +displays of his principles and ordinary descriptions of them +may be heard. His discourses about man's nature, and the way +of Heaven, cannot be heard.' + +可得而聞也、夫子之言性與天道、不可得而聞也。 +【十三章】子路有聞、未之能行、唯恐有聞。 +【十四章】子貢問曰、孔文子、何以謂之文也。子曰、敏而好學、不恥下問、 +是以謂之文也。 +【十五章】子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民 +也惠、其使民 + CHAP. XIII. When Tsze-lu heard anything, if he had not +yet succeeded in carrying it into practice, he was only afraid +lest he should hear something else. + CHAP. XIV. Tsze-kung asked, saying, 'On what ground did +Kung-wan get that title of 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 these grounds he has +been styled Wan.' + CHAP. XV. The Master said of Tsze-ch'an that he had four +of the characteristics of a superior man:-- in his conduct of +himself, he was humble; in serving his superiors, he was +respectful; in nourishing the people, he was kind; in ordering +the people, he was just.' + +也義。 +【十六章】子曰、晏平仲善與人交、久而敬之。 +【十七章】子曰、藏文仲、居蔡、山節藻梲、何如其知也。 +【十八章】【一節】子張問曰、令尹子文三仕為令尹、無喜色、三已之、無 +慍色。舊令尹之政、必以告新令尹、何如。子曰、忠矣。曰、仁矣乎。曰、 + CHAP. XVI. The Master said, 'Yen P'ing knew well how to +maintain friendly intercourse. The acquaintance might be long, +but he showed the same respect as at first.' + CHAP. XVII. The Master said, 'Tsang Wan kept a large +tortoise in a house, on the capitals of the pillars of which he +had hills made, and with representations of duckweed on the +small pillars above the beams supporting the rafters.-- Of what +sort was his wisdom?' + CHAP. XVIII. 1. 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 new minister of +the way in which he had conducted the government;-- what do +you say of him?' The Master replied. 'He was loyal.' 'Was he +perfectly virtuous?' 'I do not know. How can he be pronounced +perfectly virtuous?' + +未知、焉得仁。【二節】崔子弒齊君、陳文子有馬十乘、棄而違之。至於他 +邦、則曰、猶吾大夫崔子也、違之、之一邦、則又曰、猶吾大夫崔子也、違 +之、何如。子曰、清矣。曰、仁矣乎。曰、未知、焉得仁。 +【十九章】季文子三思而後行。子聞之曰、再、斯可矣。 +【二十章】子曰、甯武子、邦有道、則 + 2. Tsze-chang proceeded, 'When the officer Ch'ui killed +the prince of Ch'i, Ch'an Wan, though he was the owner of forty +horses, abandoned them and left the country. Coming to +another State, he said, "They are here like our great officer, +Ch'ui," and left it. He came to a second State, and with the same +observation left it also;-- what do you say of him?' The Master +replied, 'He was pure.' 'Was he perfectly virtuous?' 'I do not +know. How can he be pronounced perfectly virtuous?' + CHAP. XIX. Chi Wan thought thrice, and then acted. When +the Master was informed of it, he said, 'Twice may do.' + CHAP. XX. The Master said, 'When good order prevailed in +his country, Ning Wu acted the part of a wise man. When his +country was in disorder, he acted the part of a stupid man. +Others may equal his wisdom, but they cannot equal his +stupidity.' + +知、邦無道、則愚、其知可及也、其愚不可及也。 +【廿一章】子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知所以裁 +之。 +【廿二章】子曰、伯夷叔齊、不念舊惡、怨是用希。 +【廿三章】子曰、孰謂微生高 + CHAP. XXI. 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. They are accomplished and complete +so far, but they do not know how to restrict and shape +themselves.' + CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not +keep the former wickednesses of men in mind, and hence the +resentments directed towards them were few.' + CHAP. XXIII. The Master said, 'Who says of Wei-shang +Kao + +直、或乞醃焉、乞諸鄰而與之。 +【廿四章】子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 +左丘明恥之、丘亦恥之。 +【一節】顏淵季路侍。子曰、盍各言爾志。【二節】子路曰、願車馬、衣輕 +裘、與朋友共、蔽之而無憾。【三節】顏淵曰、願無 +that he is upright? One begged some vinegar of him, and he +begged it of a neighbor and gave it to the man.' + CHAP. XXIV. The Master said, 'Fine words, an insinuating +appearance, and excessive respect;-- Tso Ch'iu-ming was +ashamed of them. I also am ashamed of them. To conceal +resentment against a person, and appear friendly with him;-- +Tso Ch'iu-ming was ashamed of such conduct. I also am +ashamed of it.' + CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the +Master said to them, 'Come, let each of you tell his wishes.' + 2. Tsze-lu said, 'I should like, having chariots and horses, +and light fur dresses, to share them with my friends, and +though they should spoil them, I would not be displeased.' + 3. Yen Yuan said, 'I should like not to boast of my +excellence, nor to make a display of my meritorious deeds.' + +伐善、無施勞。【四節】子路曰、願聞子之志。子曰、老者安之、朋友信之、 +少者懷之。 +【廿六章】子曰、已矣乎、吾未見能見其過、而內自訟者也。 +【廿七章】子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。 + 4. Tsze-lu then said, 'I should like, sir, to hear your +wishes.' The Master 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.' + CHAP. XXVI. The Master said, 'It is all over! I have not +yet seen one who could perceive his faults, and inwardly +accuse himself.' + CHAP. XXVII. The Master said, 'In a hamlet of ten +families, there may be found one honourable and sincere as I +am, but not so fond of learning.' + +雍也第六 +BOOK VI. YUNG YEY. + +【第一章】【一節】子曰、雍也可使南面。【二節】仲弓問子桑伯子。子曰、 +可也、簡。【三節】仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡而行 +簡、無乃大簡乎。【四節】子曰、雍之言然。 + CHAP. I. 1. The Master said, 'There is Yung!-- He might +occupy the place of a prince.' + 2. Chung-kung asked about Tsze-sang Po-tsze. The Master +said, 'He may pass. He does not mind small matters.' + 3. Chung-kung said, 'If a man cherish in himself a +reverential feeling of the necessity of attention to business, +though he may be easy in small matters in his government of +the people, that may be allowed. But if he cherish in himself +that easy feeling, and also carry it out in his practice, is not +such an easy mode of procedure excessive?' + 4. The Master said, 'Yung's words are right.' + +【第二章】【一節】哀公問弟子孰為好學。【二節】孔子對曰、有顏回者好 +學、不遷怒、不貳過、不幸短命死矣、今也則亡、未聞好學者也。 +【第三章】【一節】子華使於齊、冉子為其母請粟。子曰、與之釜。請益。 +曰、與之庾。冉子與之粟五秉。【二節】子曰、赤之適齊也、乘肥馬、衣輕 +裘、吾 + CHAP. II. The Duke Ai asked which of the disciples loved +to learn. Confucius replied to him, 'There was Yen Hui; HE loved +to learn. He did not transfer his anger; he did not repeat a fault. +Unfortunately, his appointed time was short and he died; and +now there is not such another. I have not yet heard of any one +who loves to learn as he did.' + CHAP. III. 1. Tsze-hwa being employed on a mission to +Ch'i, the disciple Zan requested grain for his mother. The +Master said, 'Give her a fu.' Yen requested more. 'Give her an +yu,' said the Master. Yen gave her five ping. + 2. The Master said, 'When Ch'ih was proceeding to Ch'i, he +had fat horses to his carriage, and wore light furs. I have heard +that + +聞之也、君子周急、不繼富。【三節】原思為之宰、與之粟九百、辭。【四 +節】子曰、毋、以與爾鄰里鄉黨乎。 +【第四章】子謂仲弓曰、犁牛之子騂且角、雖欲勿用、山川其舍諸。 +【第五章】子曰、回也、其心三月不違仁、其餘、則日月至焉而已矣。 +a superior man helps the distressed, but does not add to the +wealth of the rich.' + 3. Yuan Sze being made governor of his town by the +Master, he gave him nine hundred measures of grain, but Sze +declined them. + 4. The Master said, 'Do not decline them. May you not +give them away in the neighborhoods, hamlets, towns, and +villages?' + CHAP. IV. The Master, speaking of Chung-kung, said, 'If +the calf of a brindled cow be red and horned, although men +may not wish to use it, would the spirits of the mountains and +rivers put it aside?' + CHAP. V. The Master said, 'Such was Hui that for three +months there would be nothing in his mind contrary to perfect +virtue. The others may attain to this on some days or in some +months, but nothing more.' + +【第六章】季康子問仲由、可使從政也與。子曰、由也果、於從政乎何有。 +曰、賜也、可使從政也與。曰、賜也達、於從政乎何有。曰、求也、可使從 +政也與。曰、求也藝、於從政乎何有。 +【第七章】季氏使閔子騫為費宰、閔子騫曰、善為我辭焉、如有復我者、則 +吾必在汶上矣。 + CHAP. VI. Chi K'ang asked about Chung-yu, whether he +was fit to be employed as 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 difficulty would he find in +being an officer of government?' And to the same question +about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a +man of various ability.' + CHAP. VII. The chief of the Chi family sent to ask Min +Tsze-ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline +the offer for me politely. If any one come again to me with a +second invitation, I shall be obliged to go and live on the banks +of the Wan.' + +【第八章】伯牛有疾、子問之、自牖執其手、曰、亡之、命矣夫、斯人也、 +而有斯疾也、斯人也、而有斯疾也。 +【第九章】子曰、賢哉回也、一簞食、一瓢飲、在陋巷、人不堪其憂、回也 +不改其樂、賢哉回也。 +【第十章】冉求曰、非不說子之道、力不足也。子曰、力不 + CHAP. VIII. Po-niu being ill, the Master went to ask for +him. He took hold of his hand through the window, and said, 'It +is killing him. It is the appointment of Heaven, alas! That such a +man should have such a sickness! That such a man should have +such a sickness!' + CHAP. IX. The Master said, 'Admirable indeed was +the virtue of Hui! With a single bamboo dish of rice, a single +gourd dish of drink, and living in his mean narrow lane, while +others could not have endured the distress, he did not allow his +joy to be affected by it. Admirable indeed was the virtue of +Hui!' + CHAP. X. 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 strength is insufficient give over in the +middle of the way but now you limit yourself.' + +足者、中道而廢、今女畫。 +【十一章】子謂子夏曰、女為君子儒、無為小人儒。 +【十二章】子游為武城宰、子曰、女得人焉耳乎。曰、有澹臺滅明者、行不 +由徑、非公事、未嘗至於偃之室也。 +【十三章】子曰、孟之反不伐、奔而殿、將入門、策其馬、曰、非敢後也、 +馬不進也。 + CHAP. XI. The Master said to Tsze-hsia, 'Do you be a +scholar after the style of the superior man, and not after that of +the mean man.' + CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the +Master said to him, 'Have you got good men there?' He +answered, 'There is Tan-t'ai Mieh-ming, who never in walking +takes a short cut, and never comes to my office, excepting on +public business.' + CHAP. XIII. The Master said, 'Mang Chih-fan does not +boast of his merit. Being in the rear on an occasion of flight, +when they were about to enter the gate, he whipped up his +horse, saying, "It is not that I dare to be last. My horse would +not advance."' + +【十四章】子曰、不有祝鮀之佞、而有宋朝之美、難乎免於今之世矣。 +【十五章】子曰、誰能出不由戶？何莫由斯道也。 +【十六章】子曰、質勝文則野、文勝質則史、文質彬彬、然後君子。 +【十七章】子曰、人之生也直、罔之生也、幸而免。 + CHAP. XIV. The Master said, 'Without the specious speech +of the litanist T'o and the beauty of the prince Chao of Sung, it +is difficult to escape in the present age.' + CHAP. XV. The Master said, 'Who can go out but by the +door? How is it that men will not walk according to these +ways?' + CHAP. XVI. The Master said, 'Where the solid qualities are +in excess of accomplishments, we have rusticity; where the +accomplishments are in excess of the solid qualities, we have +the manners of a clerk. When the accomplishments and solid +qualities are equally blended, we then have the man of virtue.' + CHAP. XVII. 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.' + +【十八章】子曰、知之者、不如好之者、好之者、不如樂之者。 +【十九章】子曰、中人以上、可以語上也、中人以下、不可以語上也。 +【二十章】樊遲問知。子曰、務民之義、敬鬼神而遠之、可謂知矣。問仁。 +曰、仁者先難而後獲、可 + CHAP. XVIII. The Master said, 'They who know the truth +are not equal to those who love it, and they who love it are not +equal to those who delight in it.' + CHAP. XIX. The Master said, 'To those whose talents are +above mediocrity, the highest subjects may be announced. To +those who are below mediocrity, the highest subjects may not +be announced.' + CHAP. XX. Fan Ch'ih asked what constituted wisdom. The +Master said, 'To give one's self earnestly to the duties due to +men, and, while respecting spiritual beings, to keep aloof from +them, may be called wisdom.' He asked about perfect virtue. +The Master said, 'The man of virtue makes the difficulty to be +overcome his first business, and success only a subsequent +consideration;-- this may be called perfect virtue.' + +謂仁矣。 +【廿一章】子曰、知者樂水、仁者樂山、知者動、仁者靜。知者樂、仁者壽。 +【廿二章】子曰、齊一變、至於魯、魯一變、至於道。 +【廿三章】子曰、觚不觚、觚哉觚哉。 +【廿四章】宰我問曰、仁者雖告之曰、井有仁焉、其從之 + CHAP. XXI. The Master said, 'The wise find pleasure in +water; the virtuous find pleasure in hills. The wise are active; +the virtuous are tranquil. The wise are joyful; the virtuous are +long-lived.' + CHAP. XXII. The Master said, 'Ch'i, by one change, would +come to the State of Lu. Lu, by one change, would come to a +State where true principles predominated.' + CHAP. XXIII. The Master said, 'A cornered vessel without +corners.-- A strange cornered vessel! A strange cornered +vessel!' + CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man, +though it be told him,-- 'There is a man in the well' will go in +after him, I suppose.' Confucius said, 'Why should he do so?' A +superior + +也。子曰、何為其然也、君子可逝也、不可陷也、可欺也、不可罔也。 +【廿五章】子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。 +【廿六章】子見南子、子路不說、夫子矢之、曰、予所否者、天厭之、天厭 +之。 +【廿七章】子曰、中庸之為德也、其至矣乎、民鮮久矣。 +man may be made to go to the well, but he cannot be made to +go down into it. He may be imposed upon, but he cannot be +fooled.' + CHAP. XXV. 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.' + CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu +was displeased, on which the Master swore, saying, 'Wherein I +have done improperly, may Heaven reject me, may Heaven +reject me!' + CHAP. XXVII. The Master said, 'Perfect is the virtue which +is + +【廿八章】【一節】子貢曰、如有博施於民、而能濟眾、何如、可謂仁乎。 +子曰、何事於仁、必也聖乎、堯舜其猶病諸。【二節】夫仁者、己欲立而立 +人、己欲達而達人。【三節】能近取譬、可謂仁之方也已。 +according to the Constant Mean! Rare for a long time has been +its practise among the people.' + CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a +man extensively conferring benefits on the people, and able to +assist all, what would you say of him? Might he be called +perfectly virtuous?' The Master said, 'Why speak only of virtue +in connexion with him? Must he not have the qualities of a +sage? Even Yao and Shun were still solicitous about this. + 2. 'Now the man of perfect virtue, wishing to be +established himself, seeks also to establish others; wishing to +be enlarged himself, he seeks also to enlarge others. + 3. 'To be able to judge of others by what is nigh in +ourselves;-- this may be called the art of virtue.' + +述而第七 +BOOK VII. SHU R. + +【第一章】子曰、述而不作、信而好古、竊比於我老彭。 +【第二章】子曰、默而識之、學而不厭、誨人不倦、何有於我哉。 +【第三章】子曰、德之不脩、學之不講、聞義不能徒、不善不能改、 + CHAP. I. The Master said, 'A transmitter and not a maker, +believing in and loving the ancients, I venture to compare +myself with our old P'ang.' + CHAP. II. The Master said, 'The silent treasuring up of +knowledge; learning without satiety; and instructing others +without being wearied:-- which one of these things belongs to +me?' + CHAP. III. The Master said, 'The leaving virtue without +proper cultivation; the not thoroughly discussing what is +learned; not being able to move towards righteousness of which +a knowledge is gained; and not being able to change what is not +good:-- these are the things which occasion me solicitude.' + +是吾憂也。 +【第四章】子之燕居、申申如也、夭夭如也。 +【第五章】子曰、甚矣吾衰也、久矣、吾不復夢見周公。 +【第六章】【一節】子曰、志於道。【二節】據於德。【三節】依於仁。【四 +節】游於藝。 + CHAP. IV. When the Master was unoccupied with +business, his manner was easy, and he looked pleased. + CHAP. V. The Master said, 'Extreme is my decay. For a +long time, I have not dreamed, as I was wont to do, that I saw +the duke of Chau.' + CHAP. VI. 1. The Master said, 'Let the will be set on the +path of duty. + 2. 'Let every attainment in what is good be firmly +grasped. + 3. 'Let perfect virtue be accorded with. + 4. 'Let relaxation and enjoyment be found in the polite +arts.' + +【第七章】子曰、自行束脩以上、吾未嘗無誨焉。 +【第八章】子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不復也。 +【第九章】【一節】子食於有喪者之側、未嘗飽也。【二節】子於是日哭、 +則不歌。 +【第十章】【一節】子謂顏淵曰、用之則行、舍之則藏、惟我 + CHAP. VII. The Master said, 'From the man bringing his +bundle of dried flesh for my teaching upwards, I have never +refused instruction to any one.' + CHAP. VIII. The Master said, 'I do not open up the truth +to one who is not eager to get knowledge, nor help out any one +who is not anxious to explain himself. 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.' + CHAP. IX. 1. When the Master was eating by the side of a +mourner, he never ate to the full. + 2. He did not sing on the same day in which he had been +weeping. + CHAP. X. 1. The Master said to Yen Yuan, 'When called to +office, to undertake its duties; when not so called, to lie +retired;-- it is only I and you who have attained to this.' + +與爾有是夫。【二節】子路曰、子行三軍則誰與。【三節】子曰、暴虎馮河、 +死而無悔者、吾不與也、必也臨事而懼、好謀而成者也。 +【十一章】子曰、富而可求也、雖執鞭之士、吾亦為之、如不可求、從吾所 +好。 +【十二章】子之所慎、齊、戰、疾。 + 2. Tsze-lu said, 'If you had the conduct of the armies of a +great State, whom would you have to act with you?' + 3. The Master said, 'I would not have him to act with me, +who will unarmed attack a tiger, or cross a river without a +boat, dying without any regret. My associate must be the man +who proceeds to action full of solicitude, who is fond of +adjusting his plans, and then carries them into execution.' + CHAP. XI. 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 will do so. As the search may not be +successful, I will follow after that which I love.' + CHAP. XII. The things in reference to which the Master +exercised the greatest caution were -- fasting, war, and +sickness. + +【十三章】子在齊聞韶、三月不知肉味、曰、不圖為樂之至於斯也。 +【十四章】【一節】冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。【二 +節】入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求仁而得 +仁、又何怨。出曰、夫子不為也。 + CHAP. XIII. When the Master was in Ch'i, he heard the +Shao, and for three months did not know the taste of flesh. 'I +did not think'' he said, 'that music could have been made so +excellent as this.' + CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of +Wei?' Tsze-kung said, 'Oh! I will ask him.' + 2. He went in accordingly, and said, 'What sort of men +were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the +Master. 'Did they have any repinings because of their course?' +The Master again replied, 'They sought to act virtuously, and +they did so; what was there for them to repine about?' On this, +Tsze-kung went out and said, 'Our Master is not for him.' + +【十五章】子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 +於我如浮雲。 +【十六章】子曰、加我數年、五十以學易、可以無大過矣。 +【十七章】子所雅言、詩､書､執禮、皆雅言也。 + CHAP. XV. The Master said, 'With coarse rice to eat, with +water to drink, and my bended arm for a pillow;-- I have still +joy in the midst of these things. Riches and honours acquired +by unrighteousness, are to me as a floating cloud.' + CHAP. XVI. The Master said, 'If some years were added to +my life, I would give fifty to the study of the Yi, and then I +might come to be without great faults.' + CHAP. XVII The Master's frequent themes of discourse +were-- the Odes, the History, and the maintenance of the Rules +of Propriety. On all these he frequently discoursed. + +【十八章】【一節】葉公問孔子於子路、子路不對。【二節】子曰、女奚不 +曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。 +【十九章】子曰、我非生而知之者、好古、敏以求之者也。 +【二十章】子不語、怪、力、亂、神。 + CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about +Confucius, and Tsze-lu did not answer him. + 2. 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 the joy of its attainment forgets his sorrows, +and who does not perceive that old age is coming on?' + CHAP. XIX. 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.' + CHAP. XX. The subjects on which the Master did not talk, +were-- extraordinary things, feats of strength, disorder, and +spiritual beings. + +【廿一章】子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。 +【廿二章】子曰、天生德於予、桓魋其如予何。 +【廿三章】子曰、二三子、以我為隱乎、吾無隱乎爾、吾無行而不與二三子 +者、是丘也、 +【廿四章】子以四教、文、行、忠、信。 + CHAP. XXI. The Master said, 'When I walk along with two +others, they may serve me as my teachers. I will select their +good qualities and follow them, their bad qualities and avoid +them.' + CHAP. XXII. The Master said, 'Heaven produced the virtue +that is in me. Hwan T'ui-- what can he do to me?' + CHAP. XXIII. 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 not shown to you, my +disciples;-- that is my way.' + CHAP. XXIV. There were four things which the Master +taught,-- letters, ethics, devotion of soul, and truthfulness. + +【廿五章】【一節】子曰、聖人吾不得而見之矣、得見君子者、斯可矣。【二 +節】子曰、善人吾不得而見之矣、得見有恆者、斯可矣。【三節】亡而為有、 +虛而為盈、約而為泰、難乎有恆矣。 +【廿六章】子釣而不綱、弋不射宿。 +【廿七章】子曰、蓋有不知而作 + CHAP. XXV. 1. The Master said, 'A sage it is not mine to +see; could I see a man of real talent and virtue, that would +satisfy me.' + 2. The Master said, 'A good man it is not mine to see; +could I see a man possessed of constancy, that would satisfy +me. + 3. 'Having not and yet affecting to have, empty and yet +affecting to be full, straitened and yet affecting to be at ease:-- +it is difficult with such characteristics to have constancy.' + CHAP. XXVI. The Master angled,-- but did not use a net. +He shot,-- but not at birds perching. + CHAP. XXVII. 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 following it; seeing much and +keeping it in memory:-- this is the second style of knowledge.' + +之者、我無是也。多聞、擇其善者而從之、多見而識之、知之次也。 +【廿八章】【一節】互鄉難與言、童子見、門人惑。【二節】子曰、與其進 +也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也。 +子曰、仁遠乎哉、我欲仁、斯仁至矣。 +【三十章】【一節】陳司敗問昭公知禮乎。孔子曰、知禮。孔子退、揖巫馬 +期而進 + CHAP. XXVIII. 1. It was difficult to talk (profitably and +reputably) with the people of Hu-hsiang, and a lad of that place +having had an interview with the Master, the disciples +doubted. + 2. The Master said, 'I admit people's approach to me +without committing myself as to what they may do when they +have retired. Why must one be so severe? If a man purify +himself to wait upon me, I receive him so purified, without +guaranteeing his past conduct.' + CHAP. XXIX. The Master said, 'Is virtue a thing remote? I +wish to be virtuous, and lo! virtue is at hand.' + CHAP. XXX. 1. The minister of crime of Ch'an asked +whether the duke Chao knew propriety, and Confucius said, 'He +knew propriety.' + 2. Confucius having retired, the minister bowed to Wu- +ma Ch'i + +之、曰、吾聞君子不黨、君子亦黨乎、君取於吳為同姓、謂之吳孟子、君而 +知禮、孰不知禮。【三節】 巫馬期以告。子曰、丘也幸、苟有過、人必知 +之。 +【卅一章】子與人歌、而善、必使反之、而後和之。 +【卅二章】子曰、文、莫吾猶人 +to come forward, 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 daughter of the house of Wu, of the same +surname with himself, and called her,-- "The elder Tsze of Wu." +If the prince knew propriety, who does not know it?' + 3. 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.' + CHAP. XXXI. When the Master was in company with a +person who was singing, if he sang well, he would make him +repeat the song, while he accompanied it with his own voice. + CHAP. XXXII. The Master said, 'In letters I am perhaps +equal to other men, but the character of the superior man, +carrying out in his conduct what he professes, is what I have +not yet attained to.' + +也、躬行君子、則吾未之有得。 +【卅三章】子曰、若聖與仁、則吾豈敢、抑為之不厭、誨人不倦、則可謂云 +爾已矣。公西華曰、正唯弟子不能學也。 +【卅四章】子疾病。子路請禱。子曰、有諸。子路對曰、有之、誄曰、禱爾 +於上下神 +祗 。子曰、丘之禱久矣。 + CHAP. XXXIII. The Master said, 'The sage and the man of +perfect virtue;-- how dare I rank myself with them? It may +simply be said of me, that I strive to become such without +satiety, and teach others without weariness.' Kung-hsi Hwa +said, 'This is just what we, the disciples, cannot imitate you in.' + CHAP. XXXIV. The Master being very sick, Tsze-lu asked +leave to pray for him. He said, 'May such a thing be done?' +Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has +been made for thee to the spirits of the upper and lower +worlds."' The Master said, 'My praying has been for a long +time.' + +【卅五章】子曰、奢則不孫、儉則固、與其不孫也、寧固。 +【卅六章】子曰、君子坦蕩蕩、小人長戚戚。 +【卅七章】子溫而厲、威而不猛、恭而安。 + CHAP. XXXV. The Master said, 'Extravagance leads to +insubordination, and parsimony to meanness. It is better to be +mean than to be insubordinate.' + CHAP. XXXVI. The Master said, 'The superior man is +satisfied and composed; the mean man is always full of +distress.' + CHAP. XXXVII. The Master was mild, and yet dignified; +majestic, and yet not fierce; respectful, and yet easy. + +泰伯第八 +BOOK VIII. T'AI-PO. + +【第一章】子曰、太伯其可謂至德也已矣、三以天下讓、民無得而稱焉。 + CHAP. I. The Master said, 'T'ai-po may be said to have +reached the highest point of virtuous action. Thrice he declined +the kingdom, and the people in ignorance of his motives could +not express their approbation of his conduct.' + +【第二章】【一節】子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 +直而無禮則絞。【二節】君子篤於親、則民興於仁、故舊不遺、則民不偷。 +【第三章】曾子有疾、召門弟子曰、啟予 + CHAP. II. 1. 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, becomes insubordination; +straightforwardness, without the rules of propriety, becomes +rudeness. + 2. 'When those who are in high stations perform well all +their duties to their relations, the people are aroused to virtue. +When old friends are not neglected by them, the people are +preserved from meanness.' + CHAP. III. The philosopher Tsang being ill, he called to +him the disciples of his school, and said, 'Uncover my feet, +uncover my hands. It is said in the Book of Poetry, "We should +be apprehensive and cautious, as if on the brink of a deep gulf, +as if treading on thin ice," and so have I been. Now and +hereafter, I know my escape from all injury to my person, O ye, +my little children.' + +足、啟予手、詩云、戰戰兢兢、如臨深淵、如履薄冰、而今而後、吾知免夫、 +小子。 +【第四章】【一節】曾子有疾、孟敬子問之。曾子言曰、鳥之將死、其鳴也 +哀、人之將死、其言也善。【三節】君子所貴乎道者三、動容貌、斯遠暴慢 +矣、正顏色、斯近信笑、出辭氣、斯遠鄙倍矣、籩豆之事、則有司存。 + CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang +went to ask how he was. + 2. 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. + 3. 'There are three principles of conduct which the man of +high rank should consider specially important:-- that in his +deportment and manner he keep from violence and +heedlessness; that in regulating his countenance he keep near +to sincerity; and that in his words and tones he keep far from +lowness and impropriety. As to such matters as attending to +the sacrificial vessels, there are the proper officers for them.' + +【第五章】曾子曰、以能問於不能、以多問於寡、有若無、實若處、犯而不 +校、昔者吾友、嘗從事於斯矣。 +【第六章】曾子曰、可以託六尺之孤、可以寄百里之命、臨大節、而不可奪 +也、君子人與、君子人也。 +【第七章】【一節】曾子曰、士、不可以不弘毅、任重而道遠。【二節】仁 +以為己 + CHAP. V. The philosopher Tsang said, 'Gifted with ability, +and yet putting questions to those who were not so; possessed +of much, and yet putting questions to those possessed of little; +having, as though he had not; full, and yet counting himself as +empty; offended against, and yet entering into no altercation; +formerly I had a friend who pursued this style of conduct.' + CHAP. VI. The philosopher Tsang said, 'Suppose that there +is an individual who can be entrusted with the charge of a +young orphan prince, and can be commissioned with authority +over a state of a hundred li, and whom no emergency however +great can drive from his principles:-- is such a man a superior +man? He is a superior man indeed.' + CHAP. VII. 1. The philosopher Tsang said, 'The officer +may not be without breadth of mind and vigorous endurance. +His burden is heavy and his course is long. + +任、不亦重乎、死而後已、不亦遠乎。 +【第八章】【一節】子曰、興於詩。【二節】立於禮。【三節】成於樂。 +【第九章】子曰、民可使由之、不可使知之。 +【第十章】子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。 + 2. 'Perfect virtue is the burden which he considers it is +his to sustain;-- is it not heavy? Only with death does his +course stop;-- is it not long? + CHAP. VIII. 1. The Master said, 'It is by the Odes that the +mind is aroused. + 2. 'It is by the Rules of Propriety that the character is +established. + 3. 'It is from Music that the finish is received.' + CHAP. IX. The Master said, 'The people may be made to +follow a path of action, but they may not be made to +understand it.' + CHAP. X. The Master said, 'The man who is fond of daring +and is dissatisfied with poverty, will proceed to +insubordination. So will the man who is not virtuous, when you +carry your dislike of him to an extreme.' + +子曰、如有周公之才之美、使驕且吝、其餘不足觀也已。 +【十二章】子曰、三年學、不至於穀、不易得也。 +【十三章】【一節】子曰、篤信好學、守死善道。【二節】危邦不入、亂邦 +不居、天下有道則見、無道則隱。【三節】邦有道、貧且賤焉、恥也、邦無 +道、富且貴焉、恥也。 + CHAP. XI. The Master said, 'Though a man have abilities +as admirable as those of the Duke of Chau, yet if he be proud +and niggardly, those other things are really not worth being +looked at.' + CHAP. XII. The Master said, 'It is not easy to find a man +who has learned for three years without coming to be good.' + CHAP. XIII. 1. The Master said, 'With sincere faith he +unites the love of learning; holding firm to death, he is +perfecting the excellence of his course. + 2. 'Such an one will not enter a tottering State, nor dwell +in a disorganized one. When right principles of government +prevail in the kingdom, he will show himself; when they are +prostrated, he will keep concealed. + 3. 'When a country is well-governed, poverty and a mean +condition are things to be ashamed of. When a country is ill- +governed, riches and honour are things to be ashamed of.' + +【十四章】子曰、不在其位、不謀其政。 +【十五章】子曰、師摯之始、關睢之亂、洋洋乎盈耳哉。 +【十六章】子曰、狂而不直、侗而不愿、悾悾而不信、吾不知之矣。 +【十七章】子曰、學如不及、猶恐失之。 +【十八章】子曰、巍巍乎、舜禹之 + CHAP. XIV. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XV. The Master said, 'When the music master Chih +first entered on his office, the finish of the Kwan Tsu was +magnificent;-- how it filled the ears!' + CHAP. XVI. The Master said, 'Ardent and yet not upright; +stupid and yet not attentive; simple and yet not sincere:-- such +persons I do not understand.' + CHAP. XVII. The Master said, 'Learn as if you could not +reach your object, and were always fearing also lest you should +lose it.' + CHAP. XVIII. The Master said, 'How majestic was the +manner in which Shun and Yu held possession of the empire, as +if it were nothing to them!' + +有天下也、而不與焉。 +【十九章】【一節】子曰、大哉、堯之為君也、巍巍乎、唯天為大、唯堯則 +之、蕩蕩乎、民無能名焉。【二節】巍巍乎、其有成功也、煥乎、其有文章。 +【二十章】【一節】舜有臣五人、而天下治。【二節】武王曰、予有亂臣十 +人。【三節】孔子曰、才難、不其然乎、唐虞之際、於斯為盛、 + CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a +sovereign! How majestic was he! It is only Heaven that is +grand, and only Yao corresponded to it. How vast was his +virtue! The people could find no name for it. + 2. 'How majestic was he in the works which he +accomplished! How glorious in the elegant regulations which he +instituted!' + CHAP. XX. 1. Shun had five ministers, and the empire was +well-governed. + 2. King Wu said, 'I have ten able ministers.' + 3. 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 more abundant than in this of Chau, yet there +was a woman among them. The able ministers were no more +than nine men. + +有婦人焉、九人而已【四節】三分天下有其二、以服事殷、周之德、其可謂 +至德也已矣。 +【廿一章】子曰、禹吾無間然矣、菲飲食、而致孝乎鬼神、惡衣服、而致美 +乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。 + 4. 'King Wan possessed two of the three parts of the +empire, and with those he served the dynasty of Yin. The +virtue of the house of Chau may be said to have reached the +highest point indeed.' + CHAP. XXI. The Master said, 'I can find no flaw in the +character of Yu. He used himself coarse food and drink, but +displayed the utmost filial piety towards the spirits. His +ordinary garments were poor, but he displayed the utmost +elegance in his sacrificial cap and apron. He lived in a low mean +house, but expended all his strength on the ditches and water- +channels. I can find nothing like a flaw in Yu.' + +子罕第九 +BOOK IX. TSZE HAN. + +【第一章】子罕言、利、與命、與仁。 +【第二章】【一節】達巷黨人曰、大哉孔子、搏學而無所成名。【二節】子 +聞之、謂門弟子曰、吾何執、執御乎、執射乎、吾執御矣。 + CHAP. I. The subjects of which the Master seldom spoke +were-- profitableness, and also the appointments of Heaven, +and perfect virtue. + CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great +indeed is the philosopher K'ung! His learning is extensive, and +yet he does not render his name famous by any particular +thing.' + 2. The Master heard the observation, and said to his +disciples, 'What shall I practise? Shall I practise charioteering, +or shall I practise archery? I will practise charioteering.' + +【第三章】【一節】子曰、麻冕、禮也、今也純、儉、吾從眾。【二節】拜 +下、禮也。今拜乎上、泰也、雖遠眾、吾從下。 +【第四章】子絕四、毋意、毋必、毋固、毋我。 +【第五章】【一節】子畏於匡。【二節】曰、文王既沒、文不在茲乎。【三 +節】天之將喪斯文也、後死者不得與於斯文也、 + CHAP. III. 1. The Master said, 'The linen cap is that +prescribed by the rules of ceremony, but now a silk one is +worn. It is economical, and I follow the common practice. + 2. 'The rules of ceremony prescribe the bowing below the +hall, but now the practice is to bow only after ascending it. That +is arrogant. I continue to bow below the hall, though I oppose +the common practice.' + CHAP. IV. There were four things from which the Master +was entirely free. He had no foregone conclusions, no arbitrary +predeterminations, no obstinacy, and no egoism. + CHAP. V. 1. The Master was put in fear in K'wang. + 2. He said, 'After the death of King Wan, was not the +cause of truth lodged here in me? + +天之未喪斯文也、匡人其如予何。 +【第六章】【一節】大宰問於子貢、曰、夫子聖者與、何其多能也。【二節】 +子貢曰、固天縱之將聖、又多能也。【三節】子聞之曰、大宰知我乎、吾少 +也賤、故多能、鄙事、君子多乎哉、不多也。【四節】牢曰、子云、吾不試、 +故藝。 + 3. 'If Heaven had wished to let this cause of truth perish, +then I, a future mortal, should not have got such a relation to +that cause. While Heaven does not let the cause of truth perish, +what can the people of K'wang do to me?' + CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May +we not say that your Master is a sage? How various is his +ability!' + 2. Tsze-kung said, 'Certainly Heaven has endowed him +unlimitedly. He is about a sage. And, moreover, his ability is +various.' + 3. The Master heard of the conversation and said, 'Does +the high officer know me? When I was young, my condition +was low, and therefore I acquired my ability in many things, +but they were mean matters. Must the superior man have such +variety of ability? He does not need variety of ability.' + 4. Lao said, 'The Master said, "Having no official +employment, I acquired many arts."' + +【第七章】子曰、吾有知乎哉、無知也、有鄙夫問於我、空空如也、我叩其 +兩端而竭焉。 +【第八章】子曰、鳳鳥不至、河不出圖、吾已矣乎。 +【第九章】子見齊衰者、冕衣裳者、與瞽者、見之、雖少必作、過之必趨。 + CHAP. VII. The Master said, 'Am I indeed possessed of +knowledge? I am not knowing. But if a mean person, who +appears quite empty-like, ask anything of me, I set it forth +from one end to the other, and exhaust it.' + CHAP. VIII. The Master said, 'The FANG bird does not +come; the river sends forth no map:-- it is all over with me!' + CHAP. IX. When the Master saw a person in a mourning +dress, or any one with the cap and upper and lower garments +of full dress, or a blind person, on observing them approaching, +though they were younger than himself, he would rise up, and +if he had to pass by them, he would do so hastily. + +【第十章】【一節】顏淵喟然歎曰、仰之彌高、鑽之彌堅、瞻之在前、忽焉 +在後夫子循循然善誘人、博我以文、約我以禮。【三節】欲罷不能、既竭吾 +才、如有所立卓爾、雖欲從之、末由也已。 +【十一章】【一節】子疾病、子路使門人為臣。【二節】病間曰、久矣哉、 +由之行詐也、無臣而為有 + CHAP. X. 1. 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 tried to penetrate them, and +they seemed to become more firm; I looked at them before me, +and suddenly they seemed to be behind. + 2. 'The Master, by orderly method, skilfully leads men on. +He enlarged my mind with learning, and taught me the +restraints of propriety. + 3. 'When I wish to give over the study of his doctrines, I +cannot do so, and having exerted all my ability, there seems +something to stand right up before me; but though I wish to +follow and lay hold of it, I really find no way to do so.' + CHAP. XI. 1. The Master being very ill, Tsze-lu wished the +disciples to act as ministers to him. + 2. During a remission of his illness, he said, 'Long has the +conduct of Yu been deceitful! By pretending to have ministers +when I have them not, whom should I impose upon? Should I +impose upon Heaven? + +臣、吾誰欺、欺天乎。【三節】且予與其死於臣之手也、無寧死於二三子之 +手乎、且予縱不得大葬、予死於道路乎。 +【十二章】子貢曰、有美玉於斯、韞(du2 匚＋賣、與「櫝」同)而藏諸、求 +善賈而沽諸。子曰、沽之哉、沽之哉、我待賈者也。 +【十三章】【一節】子欲居九夷。【二節】或曰、陋、如之何。子曰、君子 +居之、何陋之有。 +【十四章】子曰、吾自衛反魯、然後樂 + 3. 'Moreover, than that I should die in the hands of +ministers, is it not better that I should die in the hands of you, +my disciples? And though I may not get a great burial, shall I +die upon the road?' + CHAP. XII. Tsze-kung said, 'There is a beautiful gem here. +Should I lay it up in a case and keep it? or should I seek for a +good price and sell it?' The Master said, 'Sell it! Sell it! But I +would wait for one to offer the price.' + CHAP. XIII. 1. The Master was wishing to go and live +among the nine wild tribes of the east. + 2. Some one said, 'They are rude. How can you do such a +thing?' The Master said, 'If a superior man dwelt among them, +what rudeness would there be?' + CHAP. XIV. The Master said, 'I returned from Wei to Lu, +and then the music was reformed, and the pieces in the Royal +songs and Praise songs all found their proper places.' + +正、雅頌各得其所。 +【十五章】子曰、出則事公卿、入則事父兄、喪事不敢不勉、不為酒困、何 +有於我哉。 +【十六章】子在川上曰、逝者如斯夫、不舍晝夜。 +【十七章】子曰、吾未見好德、如好色者也。 +【十八章】子曰、譬如為山、未成一簣、止、吾止也、譬如平地、雖 + CHAP. XV. The Master said, 'Abroad, to serve the high +ministers and nobles; at home, to serve one's father and elder +brothers; in all duties to the dead, not to dare not to exert one's +self; and not to be overcome of wine:-- which one of these +things do I attain to?' + CHAP. XVI. The Master standing by a stream, said, 'It +passes on just like this, not ceasing day or night!' + CHAP. XVII. The Master said, 'I have not seen one who +loves virtue as he loves beauty.' + CHAP. XVIII. The Master said, 'The prosecution of +learning may be compared to what may happen in raising a +mound. If there want but one basket of earth to complete the +work, and I stop, the + +覆一簣、進、吾往也。 +【十九章】子曰、語之而不惰者、其回也與。 +【二十章】子謂顏淵曰、惜乎、吾見其進也、未見其止也。 +【廿一章】子曰、苗而不秀者、有矣夫、秀而不實者、有矣夫。 +【廿二章】子曰、後生可畏、焉知來者之不如今也、四十五十而無聞焉、斯 +亦不足畏也已。 +stopping is my own work. It may be compared to throwing +down the earth on the level ground. Though but one basketful +is thrown at a time, the advancing with it is my own going +forward.' + CHAP. XIX. The Master said, 'Never flagging when I set +forth anything to him;-- ah! that is Hui.' + CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his +constant advance. I never saw him stop in his progress.' + CHAP. XXI. The Master said, 'There are cases in which the +blade springs, but the plant does not go on to flower! There are +cases where it flowers, but no fruit is subsequently produced!' + CHAP. XXII. The Master said, 'A youth is to be regarded +with respect. How do we know that his future will not be equal +to our present? If he reach the age of forty or fifty, and has not +made himself heard of, then indeed he will not be worth being +regarded with respect.' + +【廿三章】子曰、法語之言、能無從乎、改之為貴、巽與之言、能無說乎、 +繹之為貴、說而不繹、從而不改、吾末如之何也已矣。 +【廿四章】子曰、主忠信、毋友不如己者、過則勿憚改。 +【廿五章】子曰、三軍可奪師也、匹夫不可奪志也。 + CHAP. XXV. The Master said, 'Can men refuse to assent to +the words of strict admonition? But it is reforming the conduct +because of them which is valuable. Can men refuse to be +pleased with words of gentle advice? But it is unfolding their +aim which is valuable. If a man be pleased with these words, +but does not unfold their aim, and assents to those, but does +not reform his conduct, I can really do nothing with him.' + CHAP. XXIV. The Master said, 'Hold faithfulness and +sincerity as first principles. Have no friends not equal to +yourself. When you have faults, do not fear to abandon them.' + CHAP. XXV. The Master said, 'The commander of the +forces of a large state may be carried off, but the will of even a +common man cannot be taken from him.' + +【廿六章】【一節】子曰、衣敝縕袍、與衣孤貉者立、而不恥者、其由也與。 +【二節】不忮不求、何用不臧。【三節】子路終身誦之、子曰、是道也、何 +足以臧。 +【廿七章】子曰、歲寒、然後知松柏之後彫也。 +【廿八章】子曰、知者不惑、仁者不憂、勇者不懼。 +【廿九章】子曰、可與共學、未可與 + CHAP. XXVI. 1. The Master said, 'Dressed himself in a +tattered robe quilted with hemp, yet standing by the side of +men dressed in furs, and not ashamed;-- ah! it is Yu who is +equal to this! + 2. '"He dislikes none, he covets nothing;-- what can he do +but what is good!"' + 3. Tsze-lu kept continually repeating these words of the +ode, when the Master said, 'Those things are by no means +sufficient to constitute (perfect) excellence.' + CHAP. XXVII. The Master said, 'When the year becomes +cold, then we know how the pine and the cypress are the last +to lose their leaves.' + CHAP. XXVIII. The Master said, 'The wise are free from +perplexities; the virtuous from anxiety; and the bold from fear.' + CHAP. XXIX. The Master said, 'There are some with whom +we may study in common, but we shall find them unable to go +along + +適道、可與適道、未可與立、可與立、未可與權。 +【三十章】【一節】唐棣之華、偏其反而、豈不爾思、室是遠而。【二節】 +子曰、未之思也、未何遠之有。 +with us to principles. Perhaps we may go on with them to +principles, but we shall find them unable to get established in +those along with us. Or if we may get so established along with +them, we shall find them unable to weigh occurring events +along with us.' + CHAP. XXX. 1. How the flowers of the aspen-plum flutter +and turn! Do I not think of you? But your house is distant. + 2. The Master said, 'It is the want of thought about it. +How is it distant?' + +鄉黨第十 +BOOK X. HEANG TANG. + +【第一章】【一節】孔子於鄉黨、恂恂如也、似不能言者。【二節】其在宗 +廟朝廷、便便然、唯謹爾。 +【第二章】【一節】朝、與下大夫言、侃侃如也、與上大夫言、誾誾如也。 +【二節】君在、踧踖如也、與與如也。 + CHAP. I. 1. Confucius, in his village, looked simple and +sincere, and as if he were not able to speak. + 2. When he was in the prince's ancestorial temple, or in +the court, he spoke minutely on every point, but cautiously. + CHAP II. 1. When he was waiting at court, in speaking +with the great officers of the lower grade, he spake freely, but +in a straightforward manner; in speaking with those of the +higher grade, he did so blandly, but precisely. + 2. When the ruler was present, his manner displayed +respectful uneasiness; it was grave, but self-possessed. + +【第三章】【一節】 君召使擯、色勃如也、足躩如也。【二節】揖所與立、 +左右手、衣前後、檐如也。【三節】趨進、翼如也。【四節】賓退、必復命 +曰、賓不顧矣。 +【第四章】【一節】入公門、鞠 + CHAP. III. 1. 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 with difficulty. + 2. He inclined himself to the other officers among whom +he stood, moving his left or right arm, as their position +required, but keeping the skirts of his robe before and behind +evenly adjusted. + 3. He hastened forward, with his arms like the wings of a +bird. + 4. When the guest had retired, he would report to the +prince, 'The visitor is not turning round any more.' + CHAP. IV. 1. When he entered the palace gate, he seemed +to bend his body, as if it were not sufficient to admit him. + +躬如也、如不容。【二節】立不中門、行不履閾。【三節】過位、色勃如也、 +足躩如也、其言似不足者。【四節】攝齊升堂、鞠躬如也、屏氣似不息者。 +【五節】出、降一等、逞顏色、怡怡如也、沒階、趨進、翼如也、復其位、 +踧踖如也。 +【第五章】【一節】執圭、鞠躬如也、如 + 2. When he was standing, he did not occupy the middle of +the gate-way; when he passed in or out, he did not tread upon +the threshold. + 3. When he was passing the vacant place of the prince, +his countenance appeared to change, and his legs to bend under +him, and his words came as if he hardly had breath to utter +them. + 4. He ascended the reception hall, holding up his robe +with both his hands, and his body bent; holding in his breath +also, as if he dared not breathe. + 5. When he came out from the audience, as soon as he +had descended one step, he began to relax his countenance, and +had a satisfied look. When he had got to the bottom of the +steps, he advanced rapidly to his place, with his arms like +wings, and on occupying it, his manner still showed respectful +uneasiness. + CHAP. V. 1. When he was carrying the scepter of his +ruler, he seemed to bend his body, as if he were not able to +bear its weight. He did not hold it higher than the position of +the hands in making + +不勝、上如揖、下如授、勃如戰色、足蹜蹜如有循。【二節】享禮、有容色。 +【三節】私覿、愉愉如也 +【第六章】【一節】君子不以紺緅飾。【二節】紅紫不以為褻服。【三節】 +當暑袗絺綌、必表而出之。【四節】緇衣羔裘、素衣麑裘、黃衣 +a bow, nor lower than their position in giving anything to +another. His countenance seemed to change, and look +apprehensive, and he dragged his feet along as if they were +held by something to the ground. + 2. In presenting the presents with which he was charged, +he wore a placid appearance. + 3. At his private audience, he looked highly pleased. + CHAP. VI. 1. The superior man did not use a deep purple, +or a puce colour, in the ornaments of his dress. + 2. Even in his undress, he did not wear anything of a red +or reddish colour. + 3. In warm weather, he had a single garment either of +coarse or fine texture, but he wore it displayed over an inner +garment. + 4. Over lamb's fur he wore a garment of black; over +fawn's fur one of white; and over fox's fur one of yellow. + +狐裘。【五節】褻裘長、短右袂。【六節】必有寢衣、長一身有半。【七節】 +狐貉之厚以居。【八節】去喪、無所不佩。【九節】非帷裳、必殺之。【十 +節】羔裘玄冠不以弔。【十一節】吉月、必朝服而朝。 + 5. The fur robe of his undress was long, with the right +sleeve short. + 6. He required his sleeping dress to be half as long again +as his body. + 7. When staying at home, he used thick furs of the fox or +the badger. + 8. When he put off mourning, he wore all the appendages +of the girdle. + 9. His under-garment, except when it was required to be +of the curtain shape, was made of silk cut narrow above and +wide below. + 10. He did not wear lamb's fur or a black cap, on a visit of +condolence. + 11. On the first day of the month he put on his court +robes, and presented himself at court. + +【第七章】【一節】齊、必有明衣、布。【二節】齊必變食、居必遷坐。 +【第八章】【一節】食不厭精、膾不厭細。【二節】食饐而餲、魚餒而肉敗、 +不食、色惡不食、臭惡不食、失飪不食、不時不食。【三節】割不正不食、 +不得其醬不食。【四節】肉雖多、不使勝食氣、惟酒無量、不及亂。【五節】 +沽酒 + CHAP. VII. 1. When fasting, he thought it necessary to +have his clothes brightly clean and made of linen cloth. + 2. When fasting, he thought it necessary to change his +food, and also to change the place where he commonly sat in +the apartment. + CHAP. VIII. 1. He did not dislike to have his rice finely +cleaned, nor to have his minced meat cut quite small. + 2. He did not eat rice which had been injured by heat or +damp and turned sour, nor fish or flesh which was gone. He did +not eat what was discoloured, or what was of a bad flavour, nor +anything which was ill-cooked, or was not in season. + 3. He did not eat meat which was not cut properly, nor +what was served without its proper sauce. + 4. Though there might be a large quantity of meat, he +would not allow what he took to exceed the due proportion for +the rice. It was only in wine that he laid down no limit for +himself, but he did not allow himself to be confused by it. + 5. He did not partake of wine and dried meat bought in +the market. + +市脯不食。【六節】不撤薑食。【七節】不多食。【八節】祭於公、不宿肉。 +祭肉不出三日、出三日、不食之矣。【九節】食不語、寢不言。【十節】雖 +疏食菜羹、瓜祭、必齊如也。 +【第九章】席不正不坐。 +【第十章】【一節】鄉人飲酒、杖者出、斯出矣。【二節】鄉人儺、朝服而 +立於阼階。 + 6. He was never without ginger when he ate. + 7. He did not eat much. + 8. When he had been assisting at the prince's sacrifice, he +did not keep the flesh which he received overnight. The flesh +of his family sacrifice he did not keep over three days. If kept +over three days, people could not eat it. + 9. When eating, he did not converse. When in bed, he did +not speak. + 10. Although his food might be coarse rice and vegetable +soup, he would offer a little of it in sacrifice with a grave, +respectful air. + CHAP. IX. If his mat was not straight, he did not sit on it. + CHAP. X. 1. When the villagers were drinking together, on +those who carried staffs going out, he went out immediately +after. + 2. When the villagers were going through their +ceremonies to drive away pestilential influences, he put on his +court robes and stood on the eastern steps. + +【十一章】【一節】問人於他邦、再拜而送之。【二節】康子饋藥、拜而受 +之、曰、丘未達、不敢嘗。 +【十二章】廄焚、子退朝、曰、傷人乎、不問馬。 +【十三章】【一節】君賜食、必正席、先嘗之、君賜腥、必熟而薦之、君賜 +生、必畜之。【二節】侍食於君、 + CHAP. XI. 1. When he was sending complimentary +inquiries to any one in another State, he bowed twice as he +escorted the messenger away. + 2. Chi K'ang having sent him a present of physic, he +bowed and received it, saying, 'I do not know it. I dare not +taste it.' + CHAP. XII. The stable being burned down, when he was +at court, on his return he said, 'Has any man been hurt?' He did +not ask about the horses. + CHAP. XIII. 1. When the prince sent him a gift of cooked +meat, he would adjust his mat, first taste it, and then give it +away 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 keep it alive. + 2. When he was in attendance on the prince and joining +in the entertainment, the prince only sacrificed. He first tasted +everything. + +君祭、先飯。【三節】疾、君視之、東首、加朝服拖紳。【四節】君命召、 +不俟駕行矣。 +【十四章】入大廟每事問。 +【十五章】【一節】朋友死、無所歸、曰、於我殯。【二節】朋友之饋、雖 +車馬、非祭肉不拜。 +【十六章】【一節】寢不尸、居不容。【二節】見齊衰者、雖狎必變、見冕 +者、與瞽者、雖褻必以貌。【三節】凶 + 3. When he was ill and the prince came to visit him, he +had his head to the east, made his court robes be spread over +him, and drew his girdle across them. + 4. When the prince's order called him, without waiting for +his carriage to be yoked, he went at once. + CHAP. XIV. When he entered the ancestral temple of the +State, he asked about everything. + CHAP. XV. 1. When any of his friends died, if he had no +relations who could be depended on for the necessary offices, +he would say, 'I will bury him.' + 2. When a friend sent him a present, though it might be a +carriage and horses, he did not bow. + 3. The only present for which he bowed was that of the +flesh of sacrifice. + CHAP. XVI. 1. In bed, he did not lie like a corpse. At +home, he did not put on any formal deportment. + 2. 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 of full dress, or a blind person, +though he might be in his undress, he would salute them in a +ceremonious manner. + +服者式之、式負版者。【四節】有盛饌、必變色而作。【五節】迅雷、風烈、 +必變。 +【十七章】【一節】升車、必正立、執綏。【二節】車中、不內顧、不疾言、 +不親指。 +【十八章】【一節】色斯舉矣、翔而後集。【二節】曰、山梁雌雉、時哉時 +哉。子路共之、三嗅而作。 + 3. To any person in mourning he bowed forward to the +crossbar of his carriage; he bowed in the same way to any one +bearing the tables of population. + 4. When he was at an entertainment where there was an +abundance of provisions set before him, he would change +countenance and rise up. + 5. On a sudden clap of thunder, or a violent wind, he +would change countenance. + CHAP. XVII. 1. When he was about to mount his carriage, +he would stand straight, holding the cord. + 2. 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. + CHAP. XVIII. 1. Seeing the countenance, it instantly rises. +It flies round, and by and by settles. + 2. The Master said, 'There is the hen-pheasant on the hill +bridge. At its season! At its season!' Tsze-lu made a motion to +it. Thrice it smelt him and then rose. + +先進第十一 +BOOK XI. HSIEN TSIN. + +【第一章】【一節】子曰、先進於禮樂、野人也、後進於禮樂、君子也、【二 +節】如用之、則吾從先進。 +【第二章】【一節】子曰、從我於陳蔡者、皆不及門也。【二節】德行、顏 +淵、閔子騫、冉伯牛、仲弓。言語、宰我、子貢。政事、冉 + CHAP. I. 1. The Master said, 'The men of former times, in +the matters of ceremonies and music were rustics, it is said, +while the men of these latter times, in ceremonies and music, +are accomplished gentlemen. + 2. 'If I have occasion to use those things, I follow the men +of former times.' + CHAP. II. 1. The Master said, 'Of those who were with me +in Ch'an and Ts'ai, there are none to be found to enter my door.' + 2. Distinguished for their virtuous principles and practice, +there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung- +kung; for their ability in speech, Tsai Wo and Tsze-kung; for +their adminis- + +有、李路。文學、子游、子夏。 +【第三章】子曰、回也、非助我者也、於吾言、無所不說。 +【第四章】子曰、孝哉閔子騫、人不間於其父母昆弟之言。 +【第五章】南容三復白圭、孔子以其兄之子妻之。 +trative talents, Zan Yu and Chi Lu; for their literary +acquirements, Tsze-yu and Tsze-hsia. + CHAP. III. The Master said, 'Hui gives me no assistance. +There is nothing that I say in which he does not delight.' + CHAP. IV. The Master said, 'Filial indeed is Min Tsze- +ch'ien! Other people say nothing of him different from the +report of his parents and brothers.' + CHAP. V. Nan Yung was frequently repeating the lines +about a white scepter stone. Confucius gave him the daughter +of his elder brother to wife. + +【第六章】李康子問弟子孰為好學。孔子對曰、有顏回者好學、不幸短命死 +矣、今也則亡。 +【第七章】【一節】顏淵死、顏路請子之車、以為之(guo3 木+享、與槨 +同)。【二節】子曰、才不才、亦各言其子也、鯉也死、有棺而無(guo3 木 ++享、與槨同)、吾不徒行以為之(guo3 木+享、與槨同)、以吾從大夫之後、 +不可徒行也。 +【第八章】顏淵死、子曰、噫、天喪予、天喪予。 + CHAP. VI. Chi K'ang asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; he loved to +learn. Unfortunately his appointed time was short, and he died. +Now there is no one who loves to learn, as he did.' + CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the +carriage of the Master to sell and get an outer shell for his son's +coffin. + 2. The Master said, 'Every one calls his son his son, +whether he has talents or has not talents. There was Li; when +he died, he had a coffin but 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 was not proper that I should walk on +foot.' + CHAP. VIII. When Yen Yuan died, the Master said, 'Alas! +Heaven is destroying me! Heaven is destroying me!' + +【第九章】【一節】顏淵死、子哭之慟、從者曰、子慟矣。【二節】曰、有 +慟乎。【三節】非夫人之為慟而誰為。 +【第十章】【一節】顏淵死、門人欲厚葬之。子曰、不可。【二節】門人厚 +葬之。【三節】子曰、回也、視予猶父也、予不得視猶子也、非我也、夫二 +三子也。 +【十一章】李路問事鬼神。子曰、未能事人、焉能事鬼。敢 + CHAP. IX. 1. When Yen Yuan died, the Master bewailed +him exceedingly, and the disciples who were with him said, +'Master, your grief is excessive?' + 2. 'Is it excessive?' said he. + 3. 'If I am not to mourn bitterly for this man, for whom +should I mourn?' + CHAP. X. 1. When Yen Yuan died, the disciples wished to +give him a great funeral, and the Master said, 'You may not do +so.' + 2. The disciples did bury him in great style. + 3. The Master said, 'Hui behaved towards me as his +father. I have not been able to treat him as my son. The fault is +not mine; it belongs to you, O disciples.' + CHAP. XI. 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 + +問死。曰、未知生、焉知死。 +【十二章】【一節】閔子侍側、誾誾如也、子路行行如也、冉有、子貢、侃 +侃如也。子樂。【二節】若由也、不得其死然。 +【十三章】【一節】魯人為長府。【二節】閔子騫曰、仍舊貫、如之何、何 +必改作。【三節】子曰、夫人不言、言必有中。 +death?' He was answered, 'While you do not know life, how can +you know about death?' + CHAP. XII. 1. The disciple Min was standing by his side, +looking bland and precise; Tsze-lu, looking bold and soldierly; +Zan Yu and Tsze-kung, with a free and straightforward manner. +The Master was pleased. + 2. He said, 'Yu, there!-- he will not die a natural death.' + CHAP. XIII. 1. Some parties in Lu were going to take +down and rebuild the Long Treasury. + 2. Min Tsze-ch'ien said, 'Suppose it were to be repaired +after its old style;-- why must it be altered and made anew?' + 3. The Master said, 'This man seldom speaks; when he +does, he is sure to hit the point.' + +【十四章】【一節】子曰、由之瑟、奚為於丘之門。【二節】門人不敬子路。 +子曰、由也、升堂矣、未入於室也。 +【十五章】【一節】子貢問師與商也孰賢。子曰、師也過、商也不及。【二 +節】曰、然則師愈與。【三節】子曰、過猶不及。 +【十六章】【一節】李氏富於周公、而求也為之聚斂而附 + CHAP. XIV. 1. The Master said, 'What has the lute of Yu to +do in my door?' + 2. The other disciples began not to respect Tsze-lu. The +Master said, 'Yu has ascended to the hall, though he has not yet +passed into the inner apartments.' + CHAP. XV. 1. 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 not come up to it.' + 2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I +suppose.' + 3. The Master said, 'To go beyond is as wrong as to fall +short.' + CHAP. XVI. 1. 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. + +益之。【二節】子曰、非吾徒也、小子、鳴鼓而攻之可也。 +【十七章】【一節】柴也愚。【二節】參也魯。【三節】師也辟。【四節】 +由也喭。 +【十八章】【一節】子曰、回也奇庶乎屢空。【二節】賜不受命、而貨殖焉、 +億則屢中。 +【十九章】子張問善人之 + 2. The Master said, 'He is no disciple of mine. My little +children, beat the drum and assail him.' + CHAP. XVII. 1. Ch'ai is simple. + 2. Shan is dull. + 3. Shih is specious. + 4. Yu is coarse. + CHAP. XVIII. 1. The Master said, 'There is Hui! He has +nearly attained to perfect virtue. He is often in want. + 2. 'Ts'ze does not acquiesce in the appointments of +Heaven, and his goods are increased by him. Yet his judgments +are often correct.' + CHAP. XIX. Tsze-chang asked what were the +characteristics of + +道。子曰、不踐(ji1、迂+亦、與跡同)、亦不入於室。 +【二十章】子曰、論篤是與、君子者乎、色莊者乎。 +【廿一章】子路問聞斯行諸。子曰、有父兄在、如之何其聞斯行之。冉有問 +聞斯行諸。子曰、聞斯行之。公西華曰、由也問聞斯行諸、子曰、有父兄在、 +求也 +the GOOD man. The Master said, 'He does not tread in the +footsteps of others, but moreover, he does not enter the +chamber of the sage.' + CHAP. XX. The Master said, 'If, because a man's discourse +appears solid and sincere, we allow him to be a good man, is he +really a superior man? or is his gravity only in appearance?' + CHAP. XXI. Tsze-lu asked whether he should immediately +carry into practice what he heard. The Master said, 'There are +your father and elder brothers to be consulted;-- why should +you act on that principle of immediately carrying into practice +what you hear?' Zan Yu asked the same, whether he should +immediately carry into practice what he heard, and the Master +answered, 'Immediately carry into practice what you hear.' +Kung-hsi Hwa said, 'Yu asked whether he should carry +immediately into practice what he heard, and you said, "There +are your father and elder brothers to be consulted." Ch'iu asked +whether he should immediately carry into practice what he +heard, and you said, "Carry it immediately into practice." I, +Ch'ih, am perplexed, and venture to ask you for an explanation.' +The Master said, 'Ch'iu is retiring and slow; therefore, + +問聞斯行諸、子曰、聞斯行之、赤也感、敢問。子曰、求也退、故進之、由 +也兼人、故退之。 +【廿二章】子畏於匡、顏淵後、子曰、吾以女為死矣。曰、子在、回何敢死。 +【廿三章】【一節】李子然問仲由冉求、可謂大臣與。【二節】子曰、吾以 +子為異之問、曾由與求之問。【三節】所謂大臣者、以道事君、不可則止。 +【四節】今由 +I urged him forward. Yu has more than his own share of +energy; therefore I kept him back.' + CHAP. XXII. The Master was put in fear in K'wang and +Yen Yuan fell behind. The Master, on his rejoining him, said, 'I +thought you had died.' Hui replied, 'While you were alive, how +should I presume to die?' + CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and +Zan Ch'iu could be called great ministers. + 2. The Master said, 'I thought you would ask about some +extraordinary individuals, and you only ask about Yu and Ch'iu! + 3. 'What is called a great minister, is one who serves his +prince according to what is right, and when he finds he cannot +do so, retires. + +與求也、可謂具臣矣。【五節】曰、然則從之者與。【六節】子曰、弒父與 +君、亦不從也。 +【廿四章】【一節】子路使子羔為費宰。【二節】子曰、賊夫人之子。【三 +節】子路曰、有民人焉、有社稷焉、何必讀書、然後為學。【四節】子曰、 +是故惡夫佞者。 +【廿五章】【一節】子路、曾(上析、下日、與晰同)、冉有、公西華、侍坐。 +【二節】子曰、以吾一日 + 4. 'Now, as to Yu and Ch'iu, they may be called ordinary +ministers.' + 5. Tsze-zan said, 'Then they will always follow their +chief;-- will they?' + 6. The Master said, 'In an act of parricide or regicide, they +would not follow him.' + CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor +of Pi. + 2. The Master said, 'You are injuring a man's son.' + 3. Tsze-lu said, 'There are (there) common people and +officers; there are the altars of the spirits of the land and grain. +Why must one read books before he can be considered to have +learned?' + 4. The Master said, 'It is on this account that I hate your +glib-tongued people.' + CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi +Hwa were sitting by the Master. + 2. He said to them, 'Though I am a day or so older than +you, do not think of that. + +長乎爾、毋吾以也。【三節】居則曰、不吾知也、如或知爾、則何以哉。【四 +節】子路率爾而對曰、千乘之國、攝乎大國之閒、加之以師旅、因之以饑饉、 +由也為之、比及三年、可使有勇、且知方也。夫子哂之。【五節】求、爾何 +如。對曰、方六七十、如五六十、求也為之、比及三年、可使足民、如其禮 +樂、以 + 3. 'From day to day you are saying, "We are not known." +If some ruler were to know you, what would you like to do?' + 4. Tsze-lu hastily and lightly replied, 'Suppose the case of +a State of ten thousand chariots; let it be straitened between +other large States; let it be suffering from invading armies; and +to this let there be added a famine in corn and in all +vegetables:-- if I were intrusted with the government of it, in +three years' time I could make the people to be bold, and to +recognise the rules of righteous conduct.' The Master smiled at +him. + 5. 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 or sixty, and let me have the government +of it;-- in three years' time, I could make plenty to abound +among the people. As to teaching them the principles of +propriety, and music, I must wait for the rise of a superior man +to do that.' + +俟君子。【六節】赤、爾何如。對曰、非曰能之、願學焉、宗廟之事、如會 +同、端章甫、願為小相焉。【七節】點、爾何如。鼓瑟希鏗爾、舍瑟而作、 +對曰、異乎三子者之撰。子曰、何傷乎、赤各言其志也。曰、莫春者、春服 +既成、冠者五六人、童子六七人、浴乎沂、風乎舞雩、詠而歸。夫子喟然歎 +曰、吾與 + 6. '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 ancestral temple, and at the audiences of the +princes with the sovereign, I should like, dressed in the dark +square-made robe and the black linen cap, to act as a small +assistant.' + 7. 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 rose. 'My +wishes,' he said, 'are different from the cherished purposes of +these three gentlemen.' 'What harm is 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 of spring, with the dress +of the season all complete, along with five or 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, and +return home singing.' The Master heaved a sigh and said, 'I +give my approval to Tien.' + +點也。【八節】三子者出、曾(上析、下日、與晰同)後、曾(上析、下日、 +與晰同)曰、夫三子者之言何如。子曰、亦各言其志也已矣。【九節】曰、 +夫子何哂由也。【十節】曰、為國以禮、其言不讓、是故哂之。【十一節】 +唯求則非邦也與。安見方六七十、如五六十、而非邦也者。【十二節】唯赤 +則非邦也與。宗廟會同、非諸侯而何、赤也為之小、孰能為之大。 + 8. The three others having gone out, Tsang Hsi remained +behind, and said, 'What do you think of the words of these +three friends?' The Master replied, 'They simply told each one +his wishes.' + 9. Hsi pursued, 'Master, why did you smile at Yu?' + 10. He was answered, 'The management of a State +demands the rules of propriety. His words were not humble; +therefore I smiled at him.' + 11. 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 seventy li or one of fifty or sixty, which +was not a State?' + 12. Once more, Hsi inquired, 'And was it not a State which +Ch'ih proposed for himself?' The Master again replied, 'Yes; who +but princes have to do with ancestral temples, and with +audiences but the sovereign? If Ch'ih were to be a small +assistant in these services, who could be a great one? + +顏淵第十二 +BOOK XII. YEN YUAN. + +【第一章】【一節】顏淵問仁。子曰、克己復禮為仁、一日克己復禮、天下 +歸仁焉、為仁由己、而由人乎哉。【二節】顏淵曰、請問其目。子曰、非禮 +勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰、回雖不敏、請事斯語矣。 + CHAP. I. 1. Yen Yuan asked about perfect virtue. The +Master said, 'To subdue one's self and return to propriety, is +perfect virtue. If a man can for one day subdue himself and +return to propriety, all under heaven will ascribe perfect virtue +to him. Is the practice of perfect virtue from a man himself, or +is it from others?' + 2. Yen Yuan said, 'I beg to ask the steps of that process.' +The Master replied, 'Look not at what is contrary to propriety; +listen not to what is contrary to propriety; speak not what is +contrary to propriety; make no movement which is contrary to +propriety.' Yen Yuan then said, 'Though I am deficient in +intelligence and vigour, I will make it my business to practise +this lesson.' + +【第二章】仲弓問仁。子曰、出門如見大賓、使民如承大祭、己所不欲、勿 +施於人、在邦無怨、在家無怨。仲弓曰、雍雖不敏、請事斯語矣。 +【第三章】【一節】司馬牛問仁。【二節】子曰、仁者其言 + CHAP. II. Chung-kung asked about perfect virtue. The +Master said, 'It is, when you go abroad, to behave to every one +as if you were receiving a great guest; to employ the people as +if you were assisting at a great sacrifice; not to do to others as +you would not wish done to yourself; to have no murmuring +against you in the country, and none in the family.' Chung-kung +said, 'Though I am deficient in intelligence and vigour, I will +make it my business to practise this lesson.' + CHAP. III. 1. Sze-ma Niu asked about perfect virtue. + 2. The Master said, 'The man of perfect virtue is cautious +and slow in his speech.' + +也訒。【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒 +乎。 +【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。【二節】曰、不 +憂不懼、斯謂之君子矣乎。【三節】子曰、內省不疚、夫何憂何懼。 +【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。【二節】子夏 + 3. 'Cautious and slow in his speech!' said Niu;-- 'is this +what is meant by perfect virtue?' The Master said, 'When a +man feels the difficulty of doing, can he be other than cautious +and slow in speaking?' + CHAP. IV. 1. Sze-ma Niu asked about the superior man. +The Master said, 'The superior man has neither anxiety nor +fear.' + 2. 'Being without anxiety or fear!' said Nui;-- 'does this +constitute what we call the superior man?' + 3. The Master said, 'When internal examination discovers +nothing wrong, what is there to be anxious about, what is there +to fear?' + CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men +all have their brothers, I only have not.' + 2. Tsze-hsia said to him, 'There is the following saying +which I have heard:-- + +曰、商聞之矣。【三節】死生有命、富貴在天。【四節】君子敬而無失、與 +人恭而有禮、四海之內、皆兄弟也、君子何患乎無兄弟也。 +【第六章】子張問明。子曰、浸潤之譖、膚受之愬、不行焉、可謂明也已矣、 +浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。 + 3. '"Death and life have their determined appointment; +riches and honours depend upon Heaven." + 4. 'Let the superior man never fail reverentially to order +his own conduct, and let him be respectful to others and +observant of propriety:-- then all within the four seas will be +his brothers. What has the superior man to do with being +distressed because he has no brothers?' + CHAP. VI. Tsze-chang asked what constituted intelligence. +The Master said, 'He with whom neither slander that gradually +soaks into the mind, nor statements that startle like a wound in +the flesh, are successful, may be called intelligent indeed. Yea, +he with whom neither soaking slander, nor startling +statements, are successful, may be called farseeing.' + +【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】子貢 +曰、必不得已而去、於斯三者何先。曰、去兵。子貢曰、必不得已而去、於 +斯二者何先。曰、去食、自古皆有死、民無信不立。 +【第八章】【一節】棘子成曰、君子質而已矣、何以文為。【二節】子 + CHAP. VII. 1. Tsze-kung asked about government. The +Master said, 'The requisites of government are that there be +sufficiency of food, sufficiency of military equipment, and the +confidence of the people in their ruler.' + 2. Tsze-kung said, 'If it cannot be helped, and one of +these must be dispensed with, which of the three should be +foregone first?' 'The military equipment,' said the Master. + 3. Tsze-kung again asked, 'If it cannot be helped, and one +of the remaining two must be dispensed with, which of them +should be foregone?' The Master answered, 'Part with the food. +From of old, death has been the lot of all men; but if the people +have no faith in their rulers, there is no standing for the state.' + CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it +is only the substantial qualities which are wanted;-- why +should we seek for ornamental accomplishments?' + +貢曰、惜乎夫子之說、君子也、駟不及舌。【三節】文猶質也、質猶文也、 +虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。 +【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。【二節】有若 +對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】對曰、 +百姓足、君孰與不足、百姓不足、君孰與足。 + 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a +superior man, but four horses cannot overtake the tongue. + 3. Ornament is as substance; substance is as ornament. +The hide of a tiger or a leopard stripped of its hair, is like the +hide of a dog or a goat stripped of its hair.' + CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The +year is one of scarcity, and the returns for expenditure are not +sufficient;-- what is to be done?' + 2. Yu Zo replied to him, 'Why not simply tithe the +people?' + 3. 'With two tenths, said the duke, 'I find it not enough;-- +how could I do with that system of one tenth?' + 4. Yu Zo answered, 'If the people have plenty, their prince +will not be left to want alone. If the people are in want, their +prince cannot enjoy plenty alone.' + +【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。【二 +節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。誠不以富亦 +祇以異。 +【十一章】【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣臣、 +父父、子子。【三節】公曰、善哉、信如君不君、臣不臣、父不父、子不子、 +雖有粟、吾得而食諸。 + CHAP. X. 1. Tsze-chang having asked how virtue was to +be exalted, and delusions to be discovered, the Master said, +'Hold faithfulness and sincerity as first principles, and be +moving continually to what is right;-- this is the way to exalt +one's virtue. + 2. 'You love a man and wish him to live; you hate him and +wish him to die. Having wished him to live, you also wish him +to die. This is a case of delusion. + 3. '"It may not be on account of her being rich, yet you +come to make a difference."' + CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius +about government. + 2. Confucius replied, 'There is government, when the +prince is prince, and the minister is minister; when the father +is father, and the son is son.' + 3. 'Good!' said the duke; 'if, indeed; the prince be not +prince, the minister not minister, the father not father, and the +son not son, although I have my revenue, can I enjoy it?' + +【十二章】【一節】子曰、片言可以折獄者、其由也與。【二節】子路無宿 +諾。 +【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。 +【十四章】子張問政。子曰、居之無倦、行之以忠。 +【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。 + CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could +with half a word settle litigations!' + 2. Tsze-lu never slept over a promise. + CHAP. XIII. The Master said, 'In hearing litigations, I am +like any other body. What is necessary, however, is to cause +the people to have no litigations.' + CHAP. XIV. Tsze-chang asked about government. The +Master said, 'The art of governing is to keep its affairs before +the mind without weariness, and to practise them with +undeviating consistency.' + CHAP. XV. The Master said, 'By extensively studying all +learning, and keeping himself under the restraint of the rules +of propriety, one may thus likewise not err from what is right.' + +【十六章】子曰、君子成人之美、不成人之惡、小人反是。 +【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。 +李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。 +【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。 + CHAP. XVI. The Master said, 'The superior man seeks to +perfect the admirable qualities of men, and does not seek to +perfect their bad qualities. The mean man does the opposite of +this.' + CHAP. XVII. Chi K'ang asked Confucius about government. +Confucius replied, 'To govern means to rectify. If you lead on +the people with correctness, who will dare not to be correct?' + CHAP. XVIII. Chi K'ang, distressed about the number of +thieves in the state, inquired of Confucius how to do away with +them. Confucius said, 'If you, sir, were not covetous, although +you should reward them to do it, they would not steal.' + CHAP. XIX. Chi K'ang asked Confucius about government, +saying, 'What do you say to killing the unprincipled for the +good of the principled?' Confucius replied, 'Sir, in carrying on +your government, why should you use killing at all? Let your +evinced desires be for what is good, and the people will be +good. The relation + +孔子對曰、子為政、焉用殺、子欲善、而民善矣、君子之德風、小人之德草、 +草上之風必偃。 +【二十章】【一節】子張問士何如、斯可謂之達矣。【二節】子曰、何哉、 +爾所謂達者。【三節】子張對曰、在邦必聞、在家必聞。【四節】子曰、是 +聞也、非達也。【五節】夫達也者、質直而好義、察言而觀色、慮以下人、 +在邦必達、在家必達。【六節】夫聞也者、色取仁而行 +between superiors and inferiors, is like that between the wind +and the grass. The grass must bend, when the wind blows +across it.' + CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, +who may be said to be distinguished?' + 2. The Master said, 'What is it you call being +distinguished?' + 3. Tsze-chang replied, 'It is to be heard of through the +State, to be heard of throughout his clan.' + 4. The Master said, 'That is notoriety, not distinction. + 5. 'Now the man of distinction is solid and +straightforward, and loves righteousness. He examines people's +words, and looks at their countenances. He is anxious to humble +himself to others. Such a man will be distinguished in the +country; he will be distinguished in his clan. + 6. 'As to the man of notoriety, he assumes the appearance +of + +違、居之不疑、在邦必聞、在家必聞。 +【廿一章】【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。子 +曰、善哉問。【三節】先事後得、非崇德與、攻其惡、無攻人之惡、非修慝 +與、一朝之忿、忘其身以及其親、非惑與。 +【廿二章】【一節】樊遲問仁。子曰、愛人。問 +virtue, but his actions are opposed to it, and he rests in this +character without any doubts about himself. Such a man will be +heard of in the country; he will be heard of in the clan.' + CHAP. XXI. 1. 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, and to discover +delusions.' + 2. The Master said, 'Truly a good question! + 3. 'If doing what is to be done be made the first business, +and success a secondary consideration;-- is not this the way to +exalt virtue? To assail one's own wickedness and not assail that +of others;-- is not this the way to correct 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?' + CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The +Master said, 'It is to love all men.' He asked about knowledge. +The Master said, 'It is to know all men.' + +知。子曰、知人。【二節】樊遲未達。【三節】子曰、舉直錯諸枉、能使枉 +者直。【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、舉直 +錯諸枉、能使枉者直、何謂也。【五節】子夏曰、富哉言乎。【六節】舜有 +天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、不仁者 +遠矣。 +【廿三章】子貢問友。子曰、忠告而善道 + 2. Fan Ch'ih did not immediately understand these +answers. + 3. The Master said, 'Employ the upright and put aside all +the crooked;-- in this way the crooked can be made to be +upright.' + 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, +'A Little while ago, I had an interview with our Master, and +asked him about knowledge. He said, 'Employ the upright, and +put aside all the crooked;-- in this way, the crooked will be +made to be upright.' What did he mean?' + 5. Tsze-hsia said, 'Truly rich is his saying! + 6. 'Shun, being in possession of the kingdom, selected +from among all the people, and employed Kao-yao, on which all +who were devoid of virtue disappeared. T'ang, being in +possession of the kingdom, selected from among all the people, +and employed I Yin, and all who were devoid of virtue +disappeared.' + CHAP. XXIII. Tsze-kung asked about friendship. The +Master said, 'Faithfully admonish your friend, and skillfully +lead him on. If you find him impracticable, stop. Do not +disgrace yourself.' + +之、不可則止、毋自辱焉。 +【廿四章】曾子曰、君子以文會友、以友輔仁。 + CHAP. XXIV. The philosopher Tsang said, 'The superior +man on grounds of culture meets with his friends, and by their +friendship helps his virtue.' + +子路第十三 +BOOK XIII. TSZE-LU. + +【第一章】【一節】子路問政。子曰、先之、勞之。【二節】請益。曰、無 +倦。 +【第二章】【一節】仲弓為李氏 + CHAP. I. 1. Tsze-lu asked about government. The Master +said, 'Go before the people with your example, and be laborious +in their affairs.' + 2. He requested further instruction, and was answered, +'Be not weary (in these things).' + CHAP. II. 1. Chung-kung, being chief minister to the Head +of the Chi family, asked about government. The Master said, +'Employ + +宰、問政。子曰、先有司、赦小過、舉賢才。【二節】曰、焉知賢才而舉之。 +曰、舉爾所知、爾所不知、人其舍諸。 +【第三章】【一節】子路曰、衛君待子而為政、子將奚先。【二節】子曰、 +必也、正名乎。【三節】子路曰、有是哉、子之迂也、奚其正。【四節】子 +曰、野哉、由也、君子於其所不知、蓋闕如也。【五節】名不 +first the services of your various officers, pardon small faults, +and raise to office men of virtue and talents.' + 2. Chung-kung said, 'How shall I know the men of virtue +and talent, so that I may raise them to office?' He was +answered, 'Raise to office those whom you know. As to those +whom you do not know, will others neglect them?' + CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been +waiting for you, in order with you to administer the +government. What will you consider the first thing to be done?' + 2. The Master replied, 'What is necessary is to rectify +names.' + 3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! +Why must there be such rectification?' + 4. The Master said, 'How uncultivated you are, Yu! A +superior man, in regard to what he does not know, shows a +cautious reserve. + 5. 'If names be not correct, language is not in accordance +with + +正、則言不順、言不順、則事不成。【六節】事不成、則禮樂不興、禮樂不 +興、則刑罰不中、刑罰不中、則民無所措手足。【七節】故君子名之必可言 +也、言之必可行也、君子於其言、無所茍而已矣。 +【第四章】【一節】樊遲請學稼。子曰、吾不如老農。請學為圃。曰、 +the truth of things. If language be not in accordance with the +truth of things, affairs cannot be carried on to success. + 6. 'When affairs cannot be carried on to success, +proprieties and music will not flourish. When proprieties and +music do not flourish, punishments will not be properly +awarded. When punishments are not properly awarded, the +people do not know how to move hand or foot. + 7. 'Therefore a superior man considers it necessary that +the names he uses may be spoken appropriately, and also that +what he speaks may be carried out appropriately. What the +superior man requires, is just that in his words there may be +nothing incorrect.' + CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. +The Master said, 'I am not so good for that as an old +husbandman.' He + +吾不如老圃。【二節】樊遲出。子曰、小人哉、樊須也。【三節】上好禮、 +則民莫敢不敬、上好義、則民莫敢不服、上好信、則民莫敢不用情、夫如是、 +則四方之民、襁負其子而至矣、焉用稼。 +【第五章】子曰、誦詩三百、授之以政、不達、使於四方、不能專對、雖多、 +亦奚以為。 +requested also to be taught gardening, and was answered, 'I am +not so good for that as an old gardener.' + 2. Fan Ch'ih having gone out, the Master said, 'A small +man, indeed, is Fan Hsu! + 3. If a superior love propriety, the people will not dare +not to be reverent. If he love righteousness, the people will not +dare not to submit to his example. If he love good faith, the +people will not dare not to be sincere. Now, when these things +obtain, the people from all quarters will come to him, bearing +their children on their backs;-- what need has he of a +knowledge of husbandry?' + CHAP. V. The Master said, 'Though a man may be able to +recite the three hundred odes, yet if, when intrusted with a +governmental charge, he knows not how to act, or if, when sent +to any quarter on a mission, he cannot give his replies +unassisted, notwithstanding the extent of his learning, of what +practical use is it?' + +【第六章】子曰、其身正、不令而行、其身不正、雖令不從。 +【第七章】子曰、魯衛之政、兄弟也。 +【第八章】子謂衛公子荊善居室、始有、曰、苟合矣、少有、曰、苟完矣、 +富有、曰、苟美矣。 +【第九章】【一節】子適衛、冉有僕。【二節】子曰、庶矣哉。【三節】冉 +有曰、既庶矣、 + CHAP. VI. The Master said, 'When a prince's personal +conduct is correct, his government is effective without the +issuing of orders. If his personal conduct is not correct, he may +issue orders, but they will not be followed.' + CHAP. VII. The Master said, 'The governments of Lu and +Wei are brothers.' + CHAP. VIII. The Master said of Ching, a scion of the ducal +family of Wei, that he knew the 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 is +admirable!' + CHAP. IX. 1. When the Master went to Wei, Zan Yu acted +as driver of his carriage. + 2. The Master observed, 'How numerous are the people!' + 3. Yu said, 'Since they are thus numerous, what more +shall be done for them?' 'Enrich them,' was the reply. + +又何加焉。曰、富之。【四節】曰、既富矣、又何加焉。曰、教之。 +【第十章】子曰、苟有用我者、（上其下月, ji1）月而已可也、三年有成。 +子曰、善人為邦百年、亦可以媵殘去殺矣、誠哉是言也。 +【十二章】子曰、如有王者、必世而後仁。 + 4. 'And when they have been enriched, what more shall +be done?' The Master said, 'Teach them.' + CHAP. X. The Master said, 'If there were (any of the +princes) who would employ me, in the course of twelve +months, I should have done something considerable. In three +years, the government would be perfected.' + CHAP. XI. The Master said, '"If good men were to govern a +country in succession for a hundred years, they would be able +to transform the violently bad, and dispense with capital +punishments." True indeed is this saying!' + CHAP. XII. The Master said, 'If a truly royal ruler were to +arise, it would still require a generation, and then virtue would +prevail.' + +【十三章】子曰、苟正其身矣、於從政乎何有、不能正其身、如正人何。 +【十四章】冉子退朝、子曰、何晏也。對曰、有政。子曰、其事也、如有政、 +雖不吾 +以、吾其與聞之。 +【十五章】【一節】定公問一言而可以興邦、有諸。孔子對曰、言不可以若 +是其 + CHAP. XIII. The Master said, 'If a minister make his own +conduct correct, what difficulty will he have in assisting in +government? If he cannot rectify himself, what has he to do +with rectifying others?' + CHAP. XIV. The disciple Zan returning from the court, the +Master said to him, 'How are you 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.' + CHAP. XV. 1. The Duke Ting asked whether there was a +single sentence which could make a country prosperous. +Confucius replied, 'Such an effect cannot be expected from one +sentence. + +幾也。【二節】人之言曰、為君難、為臣不易。【三節】如知為君之難也、 +不幾乎一言而興邦乎。【四節】曰、一言而喪邦有諸。孔子對曰、言不可以 +若是其幾也、人之言曰、予無樂乎為君、唯其言而莫予違也。【五節】如其 +善、而莫之違也、不亦善乎。如不善而莫之違也、不幾乎一言而喪邦乎。 +【十六章】【一節】葉公問政。【二節】子曰、近者說、遠 + 2. 'There is a saying, however, which people have-- "To +be a prince is difficult; to be a minister is not easy." + 3. 'If a ruler knows this,-- the difficulty of being a +prince,-- may there not be expected from this one sentence the +prosperity of his country?' + 4. 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 one sentence. There is, however, the +saying which people have-- "I have no pleasure in being a +prince, but only in that no one can offer any opposition to what +I say!" + 5. '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 be expected from this one sentence the +ruin of his country?' + CHAP. XVI. 1. The Duke of Sheh asked about government. + 2. The Master said, 'Good government obtains, when those +who are near are made happy, and those who are far off are +attracted.' + +者來。 +【十七章】子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 +見小利則大事不成。 +【十八章】【一節】葉公語孔子曰、吾黨有直躬者、其父攘羊、而子證之。 +【二節】孔子曰、吾黨之直者異於是、父為子隱、子為父隱、直在其中矣。 + CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked +about government. The Master said, 'Do not be desirous to have +things done quickly; do not look at small advantages. Desire to +have things done quickly prevents their being done thoroughly. +Looking at small advantages prevents great affairs from being +accomplished.' + CHAP. XVIII. 1. The Duke of Sheh informed Confucius, +saying, 'Among us here there are those who may be styled +upright in their conduct. If their father have stolen a sheep, +they will bear witness to the fact.' + 2. Confucius said, 'Among us, in our part of the country, +those who are upright are different from this. The father +conceals the misconduct of the son, and the son conceals the +misconduct of the father. Uprightness is to be found in this.' + +【十九章】樊遲問仁。子曰、居處恭、執事敬、與人忠、雖之夷狄、不可棄 +也。 +【二十章】【一節】子貢問曰、何如斯可謂之士矣。子曰、行己有恥、使於 +四方、不辱君命、可謂士矣。【二節】曰、敢問其次。曰、宗族稱孝焉、鄉 +黨稱弟焉。【三節】曰、敢問其次。曰、言必信、行必果、硜硜然、小 + CHAP. XIX. Fan Ch'ih asked about perfect virtue. The +Master said, 'It is, in retirement, to be sedately grave; in the +management of business, to be reverently attentive; in +intercourse with others, to be strictly sincere. Though a man go +among rude, uncultivated tribes, these qualities may not be +neglected.' + CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities +must a man possess to entitle him to be called an officer? The +Master said, 'He who in his conduct of himself maintains a +sense of shame, and when sent to any quarter will not disgrace +his prince's commission, deserves to be called an officer.' + 3. Tsze-kung pursued, 'I venture to ask who may be +placed in the next lower rank?' And he was told, 'He whom the +circle of his relatives pronounce to be filial, whom his fellow- +villagers and neighbours pronounce to be fraternal.' + 3. Again the disciple asked, 'I venture to ask about the +class still next in order.' The Master said, 'They are determined +to be sincere in what they say, and to carry out what they do. +They are obstinate little men. Yet perhaps they may make the +next class.' + +人哉、抑亦可以為次矣。【四節】曰、今之從政者何如。子曰、噫、斗筲之 +人、何足算也。 +【廿一章】子曰、不得中行而與之、必也狂狷乎、狂者進取、狷者有所不為 +也。 +【廿二章】【一節】子曰、南人有言曰、人而無恆、不可以作巫醫、善夫。 +【二節】不恆其德、或承之 + 4. Tsze-kung finally inquired, 'Of what sort are those of +the present day, who engage in government?' The Master said +'Pooh! they are so many pecks and hampers, not worth being +taken into account.' + CHAP. XXI. The Master said, 'Since I cannot get men +pursuing the due medium, to whom I might communicate my +instructions, I must find the ardent and the cautiously-decided. +The ardent will advance and lay hold of truth; the cautiously- +decided will keep themselves from what is wrong.' + CHAP. XXII. 1. The Master said, 'The people of the south +have a saying-- "A man without constancy cannot be either a +wizard or a doctor." Good! + 2. 'Inconstant in his virtue, he will be visited with +disgrace.' + +羞。【三節】子曰、不占而已矣。 +【廿三章】子曰、君子和而不同、小人同而不和。 +【廿四章】子貢問曰、鄉人皆好之、何如。子曰、未可也。鄉人皆惡之、何 +如。子曰、未可也。不如鄉人之善者好之、其不善者惡之。 +【廿五章】子曰、君子易事而難說也、說之不以道、不說也、及 + 3. The Master said, 'This arises simply from not attending +to the prognostication.' + CHAP. XXIII. The Master said, 'The superior man is +affable, but not adulatory; the mean man is adulatory, but not +affable.' + CHAP. XXIV. Tsze-kung asked, saying, 'What do you say +of a man who is loved by all the people of his neighborhood?' +The Master replied, 'We may not for that accord our approval +of him.' 'And what do you say of him who is hated by all the +people of his neighborhood?' The Master said, 'We may not for +that conclude that he is bad. It is better than either of these +cases that the good in the neighborhood love him, and the bad +hate him.' + CHAP. XXV. The Master said, 'The superior man is easy to +serve and difficult to please. If you try to please him in any +way which is not accordant with right, he will not be pleased. +But in his + +其使人也、器之。小人難事而易說也、說之雖不以道、說也、及其使人也、 +求備焉。 +【廿六章】子曰、君子泰而不驕、小人驕而不泰。 +【廿七章】子曰、剛、毅、木、訥、近仁。 +【廿八章】子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 +可謂士矣、朋友切切偲偲、兄弟怡怡。 +employment of men, he uses them according to their capacity. +The mean man is difficult to serve, and easy to please. If you +try to please him, though it be in a way which is not accordant +with right, he may be pleased. But in his employment of men, +he wishes them to be equal to everything.' + CHAP. XXVI. The Master said, 'The superior man has a +dignified ease without pride. The mean man has pride without +a dignified ease.' + CHAP. XXVII. The Master said, 'The firm, the enduring, +the simple, and the modest are near to virtue.' + CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must +a man possess to entitle him to be called a scholar?' The Master +said, 'He must be thus,-- earnest, urgent, and bland:-- among +his friends, earnest and urgent; among his brethren, bland.' + +【廿九章】子曰、善人教民七年、亦可以即戎矣。 +【三十章】子曰、以不教民戰、是謂棄之。 + CHAP. XXIX. The Master said, 'Let a good man teach the +people seven years, and they may then likewise be employed +in war.' + CHAP. XXX. The Master said, 'To lead an uninstructed +people to war, is to throw them away.' + +憲問第十四 +BOOK XIV. HSIEN WAN. + +【第一章】憲問恥。子曰、邦有道穀、邦無道穀、恥也。 + CHAP. I. Hsien asked what was shameful. The Master +said, 'When good government prevails in a state, to be thinking +only of salary; and, when bad government prevails, to be +thinking, in the same way, only of salary;-- this is shameful.' + +【第二章】【一節】克、伐、怨、欲、不行焉、可以為仁矣。【二節】子曰、 +可以為難矣、仁則吾不知也。 +【第三章】子曰、士而懷居、不足以為士矣。 +【第四章】子曰、邦有道、危言危行、邦無道、危行言孫。 +【第五章】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。 + CHAP. II. 1. 'When the love of superiority, boasting, +resentments, and covetousness are repressed, this may be +deemed perfect virtue.' + 2. The Master said, 'This may be regarded as the +achievement of what is difficult. But I do not know that it is to +be deemed perfect virtue.' + CHAP. III. The Master said, 'The scholar who cherishes +the love of comfort is not fit to be deemed a scholar.' + CHAP. IV. The Master said, 'When good government +prevails in a state, language may be lofty and bold, and actions +the same. When bad government prevails, the actions may be +lofty and bold, but the language may be with some reserve.' + CHAP. V. The Master said, 'The virtuous will be sure to +speak correctly, but those whose speech is good may not +always be virtuous. Men of principle are sure to be bold, but +those who are bold may not always be men of principle.' + +【第六章】南宮适問於孔子曰、羿善射、奡盪舟、俱不得其死然、禹稷躬稼、 +而有天下夫子不答。南宮适出。子曰、君子哉若人、尚德哉若人。 +【第七章】子曰、君子而不仁者有矣夫、未有小人而仁者也。 + CHAP. VI. Nan-kung Kwo, submitting an inquiry to +Confucius, said, 'I was skillful at archery, and Ao could move a +boat along upon the land, but neither of them died a natural +death. Yu and Chi personally wrought at the toils of husbandry, +and they became possessors of the kingdom.' The Master made +no reply; but when Nan-kung Kwo went out, he said, 'A +superior man indeed is this! An esteemer of virtue indeed is +this!' + CHAP. VII. The Master said, 'Superior men, and yet not +always virtuous, there have been, alas! But there never has +been a mean man, and, at the same time, virtuous.' + +【第八章】子曰、愛之、能勿勞乎、忠焉、能勿誨乎。 +【第九章】子曰、為命、裨諶草創之、世叔討論之、行人子羽修飾之、東里 +子產潤色之。 +【第十章】【一節】或問子產。子曰、惠人也。【二節】問子西。曰、彼哉 +彼哉。【三節】問管仲。曰、人也、奪伯氏駢邑三百、飯疏食、沒齒、 + CHAP. VIII. The Master said, 'Can there be love which +does not lead to strictness with its object? Can there be loyalty +which does not lead to the instruction of its object?' + CHAP. IX. The Master said, 'In preparing the +governmental notifications, P'i Shan first made the rough +draught; 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.' + CHAP. X. 1. Some one asked about Tsze-ch'an. The Master +said, 'He was a kind man.' + 2. He asked about Tsze-hsi. The Master said, 'That man! +That man!' + 3. 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, who did not utter a murmuring +word, though, to the end of his life, he had only coarse rice to +eat.' + +無怨言。 +【十一章】子曰、貧而無怨、難、富而無驕、易。 +【十二章】子曰、孟公綽、為趙魏老則優、不可以為滕薛大夫。 +【十三章】【一節】子路問成人。子曰、若臧武仲之知、公綽之不欲、卞莊 +子之勇、冉求之藝、文之以禮樂、亦可以為成人矣。【二節】曰、今之成人 +者、何必然、見 + CHAP. XI. The Master said, 'To be poor without +murmuring is difficult. To be rich without being proud is easy.' + CHAP. XII. The Master said, 'Mang Kung-ch'o is more than +fit to be chief officer in the families of Chao and Wei, but he is +not fit to be great officer to either of the States Tang or Hsieh.' + CHAP. XIII. 1. Tsze-lu asked what constituted a +COMPLETE man. The Master said, 'Suppose a man with the +knowledge of Tsang Wu-chung, the freedom from covetousness +of Kung-ch'o, the bravery of Chwang of Pien, and the varied +talents of Zan Ch'iu; add to these the accomplishments of the +rules of propriety and music:-- such a one might be reckoned a +COMPLETE man.' + 2. He then added, 'But what is the necessity for a +complete man of the present day to have all these things? The +man, who in the + +利思義、見危授命、久要不忘平生之言、亦可以為成人矣。 +【十四章】【一節】子問公叔文子於公明賈曰、信乎、夫子不言不笑、不取 +乎。【二節】公明賈對曰、以告者過也。夫子時然後言、人不厭其言、樂然 +後笑、人不厭其笑、義然後取、人不厭其取。子曰、其然、豈其然乎。 +view of gain, thinks of righteousness; 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:-- such a man +may be reckoned a COMPLETE man.' + CHAP. XIV. 1. The Master asked Kung-ming Chia about +Kung-shu Wan, saying, 'Is it true that your master speaks not, +laughs not, and takes not?' + 2. Kung-ming Chia replied, 'This has arisen from the +reporters going beyond the truth.-- My master speaks when it +is the time to speak, and so men do not get 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 +consistent with righteousness to do so, and so men do not get +tired of his taking.' The Master said, 'So! But is it so with him?' + +【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。 +【十六章】子曰、晉文公譎而不正、齊桓公正而不譎。 +【十七章】【一節】子路曰、桓公殺公子糾、召忽死之、管仲不死、 + CHAP. XV. The Master said, 'Tsang Wu-chung, keeping +possession of Fang, asked of the duke of Lu to appoint a +successor to him in his family. Although it may be said that he +was not using force with his sovereign, I believe he was.' + CHAP. XVI. The Master said, 'The duke Wan of Tsin was +crafty and not upright. The duke Hwan of Ch'i was upright and +not crafty.' + CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his +brother Chiu to be killed, when Shao Hu died with his master, +but Kwan Chung did not die. May not I say that he was wanting +in virtue?' + +曰、未仁乎。【二節】子曰、桓公九合諸侯、不以兵車、管仲之力也、如其 +仁、如其仁。 +【十八章】【一節】子貢曰、管仲非仁者與、桓公殺公子糾、不能死、又相 +之。【二節】子曰、管仲相桓公、霸諸侯、一匡天下、民到于今、受其賜、 +微管仲、吾其被髮左衽矣。【三節】豈若匹夫匹婦之為諒也、 + 2. The Master said, 'The Duke Hwan assembled all the +princes together, and that not with weapons of war and +chariots:-- it was all through the influence of Kwan Chung. +Whose beneficence was like his? Whose beneficence was like +his?' + CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I +apprehend, was wanting in virtue. When the Duke Hwan +caused his brother Chiu to be killed, Kwan Chung was not able +to die with him. Moreover, he became prime minister to Hwan.' + 2. The Master said, 'Kwan Chung acted as prime minister +to the Duke Hwan, made him 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. But for +Kwan Chung, we should now be wearing our hair unbound, and +the lappets of our coats buttoning on the left side. + 3. 'Will you require from him the small fidelity of +common + +自經於溝瀆、而莫之知也。 +【十九章】【一節】公叔文子之臣、大夫僎、與文子同升諸公。【二節】子 +聞之曰、可以為矣。 +【二十章】【一節】子言衛靈公之無道也、康子曰、夫如是、奚而不喪。【二 +節】孔子曰、仲叔圉治賓客、祝鮀治 +men and common women, who would commit suicide in a +stream or ditch, no one knowing anything about them?' + CHAP. XIX. 1. The great officer, Hsien, who had been +family-minister to Kung-shu Wan, ascended to the prince's +court in company with Wan. + 2. The Master, having heard of it, said, 'He deserved to be +considered WAN (the accomplished).' + CHAP. XX. 1. The Master was speaking about the +unprincipled course of the duke Ling of Wei, when Ch'i K'ang +said, 'Since he is of such a character, how is it he does not lose +his State?' + 2. Confucius said, 'The Chung-shu Yu has the +superintendence of his guests and of strangers; the litanist, T'o, +has the management + +宗廟、王孫賈治軍旅、夫如是、奚其喪。 +【廿一章】子曰、其言之不怍、則為之也難。 +【廿二章】【一節】陳成子弒簡公。【二節】孔子沐浴而朝、告於哀公曰、 +陳恆弒其君、請討之。【三節】公曰、告夫三子。【四節】孔子曰、以吾從 +大夫之後、不敢不告也、君 +of his ancestral temple; and Wang-sun Chia has the direction of +the army and forces:-- with such officers as these, how should +he lose his State?' + CHAP. XXI. The Master said, 'He who speaks without +modesty will find it difficult to make his words good.' + CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of +Ch'i. + 2. Confucius bathed, went to court, and informed the +duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that +you will undertake to punish him.' + 3. The duke said, 'Inform the chiefs of the three families +of it.' + 4. 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, "Inform the chiefs of the three families of +it."' + +曰、告夫三子者。【四節】之三子告、不可、孔子曰、以吾從大夫之後、不 +敢不告也。 +【廿三章】子路問事君。子曰、勿欺也、而犯之。 +【廿四章】子曰、君子上達、小人下達。 +【廿五章】子曰、古之學者為己、今之學者為人。 +【廿六章】【一節】蘧伯玉使人於孔子。【二節】孔子與之坐、而問焉、曰、 +夫子何為。 + 5. He went to the chiefs, and informed them, but they +would not act. Confucius then said, 'Following in the rear of the +great officers, I did not dare not to represent such a matter.' + CHAP. XXIII. Tsze-lu asked how a ruler should be served. +The Master said, 'Do not impose on him, and, moreover, +withstand him to his face.' + CHAP. XXIV. The Master said, 'The progress of the +superior man is upwards; the progress of the mean man is +downwards.' + CHAP. XXV. The Master said, 'In ancient times, men +learned with a view to their own improvement. Now-a-days, +men learn with a view to the approbation of others.' + CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly +inquiries to Confucius. + 2. Confucius sat with him, and questioned him. 'What,' +said he, 'is your master engaged in?' The messenger replied, +'My master is + +對曰、夫子欲寡其過、而未能也、使者出、子曰、使乎、使乎。 +【廿七章】子曰、不在其位、不謀其政。 +【廿八章】曾子曰、君子思不出其位。 +【廿九章】子曰、君子恥其言而過其行。 +【三十章】【一節】子曰、君子道者三、我無能焉、仁者不憂、知者不惑、 +勇者不懼。【二節】子貢曰、夫子自道也。 +anxious to make his faults few, but he has not yet succeeded.' +He then went out, and the Master said, 'A messenger indeed! A +messenger indeed!' + CHAP. XXVII. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XXVIII. The philosopher Tsang said, 'The superior +man, in his thoughts, does not go out of his place.' + CHAP. XXIX. The Master said, 'The superior man is modest +in his speech, but exceeds in his actions.' + CHAP. XXX. 1. The Master said, 'The way of the superior +man is threefold, but I am not equal to it. Virtuous, he is free +from anxieties; wise, he is free from perplexities; bold, he is +free from fear. + 2. Tsze-kung said, 'Master, that is what you yourself say.' + +【卅一章】子貢方人、子曰、賜也賢乎哉、夫我則不暇。 +【卅二章】子曰、不患人之不己知、患其不能也。 +【卅三章】子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。 +【卅四章】【一節】微生畝謂孔子曰、丘何為是栖栖者與、無乃為佞乎。【二 +節】孔子曰、非敢為佞也、疾固也。 + CHAP. XXXI. 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 leisure for this.' + CHAP. XXXII. The Master said, 'I will not be concerned at +men's not knowing me; I will be concerned at my own want of +ability.' + CHAP. XXXIII. The Master said, 'He who does not +anticipate attempts to deceive him, nor think beforehand of his +not being believed, and yet apprehends these things readily +(when they occur);-- is he not a man of superior worth?' + CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, +how is it that you keep roosting about? Is it not that you are an +insinuating talker?' + 2. Confucius said, 'I do not dare to play the part of such a +talker, but I hate obstinacy.' + +【卅五章】子曰、驥、不稱其力、稱其德也。 +【卅六章】【一節】或曰、以德報怨、何如。【二節】子曰、何以報德。【三 +節】以直報怨、以德報德。 +【卅七章】【一節】子曰、莫我知也夫。【二節】子貢曰、何為其莫知子也。 +子曰、不怨天、不尤人、下學 + CHAP. XXXV. The Master said, 'A horse is called a ch'i, not +because of its strength, but because of its other good qualities.' + CHAP. XXXVI. 1. Some one said, 'What do you say +concerning the principle that injury should be recompensed +with kindness?' + 2. The Master said, 'With what then will you recompense +kindness? + 3. 'Recompense injury with justice, and recompense +kindness with kindness.' + CHAP. XXXVII. 1. The Master said, 'Alas! there is no one +that knows me.' + 2. Tsze-kung said, 'What do you mean by thus saying-- +that no one knows you?' The Master replied, 'I do not murmur +against + +而上達、知我者其天乎。 +【卅八章】【一節】公伯寮愬子路於李孫、子服景伯以告、曰、夫子固有惑 +志於公伯寮、吾力猶能肆諸市朝。【二節】子曰、道之將行也與、命也、道 +之將廢也與、命也、公伯寮其如命何。 +Heaven. I do not grumble against men. My studies lie low, and +my penetration rises high. But there is Heaven;-- that knows +me!' + CHAP. XXXVIII. 1. The Kung-po Liao, having slandered +Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, +saying, 'Our master is certainly being led astray by 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.' + 2. The Master said, 'If my principles are to advance, it is +so ordered. If they are to fall to the ground, it is so ordered. +What can the Kung-po Liao do where such ordering is +concerned?' + +【卅九章】【一節】子曰、賢者辟世。【二節】其次辟地。【三節】其次辟 +色。【四節】其次辟言。 +【四十章】子曰、作者七人矣。 +【四一章】子路宿於石門、晨門曰、奚自。子路曰、自孔氏。曰、是知其不 +可而為之者與。 +【四二章】【一節】子擊磬於衛、有荷蕢、而過孔氏之門者、 + CHAP. XXXIX. 1. The Master said, 'Some men of worth +retire from the world. + 2. Some retire from particular states. + 3. Some retire because of disrespectful looks. + 4. Some retire because of contradictory language.' + CHAP. XL. The Master said, 'Those who have done this +are seven men.' + CHAP. XLI. Tsze-lu happening to pass the night in Shih- +man, the gatekeeper said to him, 'Whom do you come from?' +Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the +other, 'who knows the impracticable nature of the times and +yet will be doing in them.' + CHAP. XLII. 1. The Master was playing, one day, on a +musical stone in Wei, when a man, carrying a straw basket, +passed the door + +曰、有心哉、擊磬乎。【二節】既、而曰、鄙哉、硜硜乎、莫己知也、斯已 +而已矣、深則厲、淺則揭。【三節】子曰、果哉、末之難矣。 +【四三章】【一節】子張曰、書云、高宗諒陰三年不言、何謂也。【二節】 +子曰、何必高宗、古之人皆然、君薨、百官總己、以聽於冢宰、三年。 +of the house where Confucius was, and said, 'His heart is full +who so beats the musical stone.' + 2. A little while after, he added, 'How contemptible is the +one-ideaed obstinacy those sounds display! When one is taken +no notice of, he has simply at once to give over his wish for +public employment. "Deep water must be crossed with the +clothes on; shallow water may be crossed with the clothes held +up."' + 3. The Master said, 'How determined is he in his purpose! +But this is not difficult!' + CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the +Shu says that Kao-tsung, while observing the usual imperial +mourning, was for three years without speaking?' + 2. 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 attended to their several duties, +taking instructions from the prime minister for three years.' + +【四四章】子曰、上好禮、則民易使也。 +【四五章】子路問君子、子曰、修己以敬。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、堯舜其猶病諸。 +【四六章】原壤夷俟、子曰、幼 + CHAP. XLIV. The Master said, 'When rulers love to +observe the rules of propriety, the people respond readily to +the calls on them for service.' + CHAP. XLV. Tsze-lu asked what constituted the superior +man. The Master said, 'The cultivation of himself in reverential +carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates +himself so as to give rest to others,' was the reply. 'And is this +all?' again asked Tsze-lu. The Master said, 'He cultivates +himself so as to give rest to all the people. He cultivates himself +so as to give rest to all the people:-- even Yao and Shun were +still solicitous about this.' + CHAP. XLVI. Yuan Zang was squatting on his heels, and + +而不孫弟、長而無述焉、老而不死、是為賊。以杖叩其脛。 +【四七章】【一節】闕黨童子將命、或問之曰、益者與。【二節】子曰、吾 +見其居於位也、見其與先生並行也、非求益者也、欲速成者也。 +so waited the approach of the Master, who said to him, 'In +youth not humble as befits a junior; in manhood, doing nothing +worthy of being handed down; and living on to old age:-- this is +to be a pest.' With this he hit him on the shank with his staff. + CHAP. XLVI. 1. A youth of the village of Ch'ueh was +employed by Confucius to carry the messages between him and +his visitors. Some one asked about him, saying, 'I suppose he +has made great progress.' + 2. The Master said, 'I observe that he is fond of occupying +the seat of a full-grown man; I observe that he walks shoulder +to shoulder with his elders. He is not one who is seeking to +make progress in learning. He wishes quickly to become a man.' + +衛靈公第十五 +BOOK XV. WEI LING KUNG. + +【第一章】【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞之矣、 +軍旅之事、未之學也。明日遂行。【二節】在陳絕糧、從者病、莫能興。【三 +節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。 + CHAP. I. 1. The Duke Ling of Wei asked Confucius about +tactics. Confucius replied, 'I have heard all about sacrificial +vessels, but I have not learned military matters.' On this, he +took his departure the next day. + 2. When he was in Chan, their provisions were exhausted, +and his followers became so ill that they were unable to rise. + 3. Tsze-lu, with evident dissatisfaction, said, 'Has the +superior man likewise to endure in this way?' The Master said, +'The superior man may indeed have to endure want, but the +mean man, when he is in want, gives way to unbridled license.' + +【第二章】【一節】子曰、賜也、女以予為多學而識之者與。【二節】對曰、 +然、非與。【三節】曰、非也、予一以貫之。 +【第三章】子曰、由、知德者鮮矣。 +【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而已矣。 +【第五章】【一節】子張問行。【二節】子曰、言忠信、行篤敬、雖蠻貊之 +邦、 + CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, +that I am one who learns many things and keeps them in +memory?' + 2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?' + 3. 'No,' was the answer; 'I seek a unity all-pervading.' + CHAP. III. The Master said, 'Yu, those who know virtue +are few.' + CHAP. IV. The Master said, 'May not Shun be instanced as +having governed efficiently without exertion? What did he do? +He did nothing but gravely and reverently occupy his royal +seat.' + CHAP. V. 1. Tsze-chang asked how a man should conduct +himself, so as to be everywhere appreciated. + 2. The Master said, 'Let his words be sincere and truthful, +and his actions honourable and careful;-- such conduct may be +practised among the rude tribes of the South or the North. If +his words be + +行矣、言不忠信、行不篤敬、雖州里、行乎哉。【三節】立、則見其參於前 +也、在輿、則見期倚於衡也、夫然後行。【四節】子張書諸紳。 +【第六章】【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。【二節】 +君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。 +not sincere and truthful and his actions not honourable and +careful, will he, with such conduct, be appreciated, even in his +neighborhood? + 3. 'When he is standing, let him see those two things, as it +were, fronting him. When he is in a carriage, let him see them +attached to the yoke. Then may he subsequently carry them +into practice.' + 4. Tsze-chang wrote these counsels on the end of his sash. + CHAP. VI. 1. The Master said, 'Truly straightforward was +the historiographer Yu. When good government prevailed in his +State, he was like an arrow. When bad government prevailed, +he was like an arrow. + 2. A superior man indeed is Chu Po-yu! When good +government prevails in his state, he is to be found in office. +When bad government prevails, he can roll his principles up, +and keep them in his breast.' + +【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、 +知者不失人、亦不失言。 +【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。 +【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 +大夫之賢者、友其士之仁者。 +【第十章】【一節】顏淵問為邦。【二節】子曰、行夏之 + CHAP. VII. The Master said, 'When a man may be spoken +with, not to speak to him is to err in reference to the man. +When a man may not be spoken with, to speak to him is to err +in reference to our words. The wise err neither in regard to +their man nor to their words.' + CHAP. VIII. The Master said, 'The determined scholar and +the man of virtue will not seek to live at the expense of +injuring their virtue. They will even sacrifice their lives to +preserve their virtue complete.' + CHAP. IX. Tsze-kung asked about the practice of virtue. +The Master said, 'The mechanic, 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 among its great +officers, and make friends of the most virtuous among its +scholars.' + CHAP. X. 1. Yen Yuan asked how the government of a +country should be administered. + 2. The Master said, 'Follow the seasons of Hsia. + +時。【三節】乘殷之輅。【四節】服周之冕。【五節】樂則韶舞。【六節】 +放鄭聲、遠佞人、鄭聲淫、佞人殆。 +【十一章】子曰、人無遠慮、必有近憂。 +【十二章】子曰、已矣乎、吾未見好德如好色者也。 +【十三章】子曰、臧文仲、其竊位者與、知柳下惠之 + 3. 'Ride in the state carriage of Yin. + 4. 'Wear the ceremonial cap of Chau. + 5. 'Let the music be the Shao with its pantomimes. + 6. Banish the songs of Chang, and keep far from specious +talkers. The songs of Chang are licentious; specious talkers are +dangerous.' + CHAP. XI. The Master said, 'If a man take no thought +about what is distant, he will find sorrow near at hand.' + CHAP. XII. The Master said, 'It is all over! I have not seen +one who loves virtue as he loves beauty.' + CHAP. XIII. The Master said, 'Was not Tsang Wan like one +who had stolen his situation? He knew the virtue and the +talents + +賢、而不與立也。 +【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。 +【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。 +【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。 +【十七章】子曰、君子義以為質、禮以行之、孫以出之、信 +of Hui of Liu-hsia, and yet did not procure that he should stand +with him in court.' + CHAP. XIV. The Master said, 'He who requires much from +himself and little from others, will keep himself from being the +object of resentment.' + CHAP. XV. The Master said, 'When a man is not in the +habit of saying-- "What shall I think of this? What shall I think +of this?" I can indeed do nothing with him!' + CHAP. XVI. The Master said, 'When a number of people +are together, for a whole day, without their conversation +turning on righteousness, and when they are fond of carrying +out the suggestions of a small shrewdness;-- theirs is indeed a +hard case.' + CHAP. XVII. The Master said, 'The superior man in +everything considers righteousness to be essential. He performs +it according to the rules of propriety. He brings it forth in +humility. He completes it with sincerity. This is indeed a +superior man.' + +以成之、君子哉。 +【十八章】子曰、君子病無能焉、不病人之不己知也。 +【十九章】子曰、君子疾沒世、而名不稱焉。 +【二十章】子曰、君子求諸己、小人求諸人。 +【廿一章】子曰、君子矜而不爭、群而不黨。 +【廿二章】子曰、君子不以言舉人、不以 + CHAP. XVIII. The Master said, 'The superior man is +distressed by his want of ability. He is not distressed by men's +not knowing him.' + CHAP. XIX. The Master said, 'The superior man dislikes +the thought of his name not being mentioned after his death.' + CHAP. XX. The Master said, 'What the superior man seeks, +is in himself. What the mean man seeks, is in others.' + CHAP. XXI. The Master said, 'The superior man is +dignified, but does not wrangle. He is sociable, but not a +partizan.' + CHAP. XXII. The Master said, 'The superior man does not +promote a man simply on account of his words, nor does he put +aside good words because of the man.' + +人廢言。 +【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所 +不欲、勿施於 +人。 +【廿四章】【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有所試 +矣。【二節】斯民也、三代之所以直道而行也。 +【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。 + CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word +which may serve as a rule of practice for all one's life?' The +Master said, 'Is not RECIPROCITY such a word? What you do not +want done to yourself, do not do to others.' + CHAP. XXIV. 1. The Master said, 'In my dealings with +men, whose evil do I blame, whose goodness do I praise, +beyond what is proper? If I do sometimes exceed in praise, +there must be ground for it in my examination of the +individual. + 2. 'This people supplied the ground why the three +dynasties pursued the path of straightforwardness.' + CHAP. XXV. The Master said, 'Even in my early days, a +historiographer would leave a blank in his text, and he who +had a horse would lend him to another to ride. Now, alas! there +are no such things.' + +【廿六章】子曰、巧言亂德、小不忍、則亂大謀。 +【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。 +【廿八章】子曰、人能弘道、非道弘人。 +【廿九章】子曰、過而不改、是謂過矣。 +【三十章】子曰、吾嘗終日 + CHAP. XXVI. The Master said, 'Specious words confound +virtue. Want of forbearance in small matters confounds great +plans.' + CHAP. XXVII. The Master said, 'When the multitude hate +a man, it is necessary to examine into the case. When the +multitude like a man, it is necessary to examine into the case.' + CHAP. XXVIII. The Master said, 'A man can enlarge the +principles which he follows; those principles do not enlarge the +man.' + CHAP. XXIX. The Master said, 'To have faults and not to +reform them,-- this, indeed, should be pronounced having +faults.' + CHAP. XXX. The Master said, 'I have been the whole day + +不食、終夜不寢、以思、無益、不如學也。 +【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在其中矣、 +君子憂道、不憂貧。 +【卅二章】【一節】子曰、知及之、仁不能守之、雖得之、必失之。【二節】 +知及之、仁能守之、不莊以蒞之、則民不敬。【三節】知及之、仁能守之、 +莊以蒞之、動之不以禮、未善也。 +without eating, and the whole night without sleeping:-- +occupied with thinking. It was of no use. The better plan is to +learn.' + CHAP. XXXI. The Master said, 'The object of the superior +man is truth. Food is not his object. There is plowing;-- even in +that there is sometimes want. So with learning;-- emolument +may be found in it. The superior man is anxious lest he should +not get truth; he is not anxious lest poverty should come upon +him.' + CHAP. XXXII. 1. The Master said, 'When a man's +knowledge is sufficient to attain, and his virtue is not sufficient +to enable him to hold, whatever he may have gained, he will +lose again. + 2. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast, if he cannot govern with dignity, the +people will not respect him. + 3. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast; when he governs also with dignity, +yet if he try to move the people contrary to the rules of +propriety:-- full excellence is not reached.' + +【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可小知也。 +【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未見蹈仁 +而死者也。 +【卅五章】子曰、當仁、不讓於師。 + CHAP. XXXIII. The Master said, 'The superior man cannot +be known in little matters; but he may be intrusted with great +concerns. The small man may not be intrusted with great +concerns, but he may be known in little matters.' + CHAP. XXXIV. The Master said, 'Virtue is more to man +than either water or fire. I have seen men die from treading on +water and fire, but I have never seen a man die from treading +the course of virtue.' + CHAP. XXXV. The Master said, 'Let every man consider +virtue as what devolves on himself. He may not yield the +performance of it even to his teacher.' + +【卅六章】子曰、君子貞、而不諒。 +【卅七章】子曰、事君敬其事、而後其食。 +【卅八章】子曰、有教、無類。 +【卅九章】子曰、道不同、不相為謀。 +【四十章】子曰、辭、達而已矣。 +【四一章】【一節】師冕見、及階、子曰、階也。及席、子曰、席也。 + CHAP. XXXVI. The Master said, 'The superior man is +correctly firm, and not firm merely.' + CHAP. XXXVII. The Master said, 'A minister, in serving his +prince, reverently discharges his duties, and makes his +emolument a secondary consideration.' + CHAP. XXXVIII. The Master said, 'In teaching there +should be no distinction of classes.' + CHAP. XXXIX. The Master said, 'Those whose courses are +different cannot lay plans for one another.' + CHAP. XL. The Master said, 'In language it is simply +required that it convey the meaning.' + CHAP. XLI. 1. The Music-master, Mien, having called upon +him, when they came to the steps, the Master said, 'Here are +the steps.' When they came to the mat for the guest to sit upon, +he + +皆坐、子告之曰、某在斯、某在斯。【二節】師冕出、子張問曰、與師言之 +道與。【三節】子曰、然、固相師之道也。 +said, 'Here is the mat.' When all were seated, the Master +informed him, saying, 'So and so is here; so and so is here.' + 2. The Music-master, Mien, having gone out, Tsze-chang +asked, saying. 'Is it the rule to tell those things to the Music- +master?' + 3. The Master said, 'Yes. This is certainly the rule for +those who lead the blind.' + +李氏第十六 +BOOK XVI. KE SHE. + +【第一章】【一節】李氏將伐顓臾。【二節】冉有李路見於孔子曰、李氏將 +有事於顓臾。 + CHAP. I. 1. The head of the Chi family was going to attack +Chwan-yu. + 2. Zan Yu and Chi-lu had an interview with Confucius, and +said, 'Our chief, Chi, is going to commence operations against +Chwan-yu.' + +【三節】孔子曰、求、無乃爾是過與。【四節】夫顓臾、昔者、先王以為東 +蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。【五節】冉有曰、夫子 +欲之、吾二臣者、皆不欲也。【六節】孔子曰、求、周任有言曰、陳力就列、 +不能者止、危而不持、顛而不扶、則將焉用彼相矣。【七節】且爾言過矣、 +虎兕出於柙、龜玉毀於 + 3. Confucius said, 'Ch'iu, is it not you who are in fault +here? + 4. 'Now, in regard to Chwan-yu, long ago, a former king +appointed its ruler to preside over the sacrifices to the eastern +Mang; moreover, it is in the midst of the territory of our State; +and its ruler is a minister in direct connexion with the +sovereign:-- What has your chief to do with attacking it?' + 5. Zan Yu said, 'Our master wishes the thing; neither of us +two ministers wishes it.' + 6. Confucius said, 'Ch'iu, there are the words of Chau +Zan,-- "When he can put forth his ability, he takes his place in +the ranks of office; when he finds himself unable to do so, he +retires from it. How can he be used as a guide to a blind man, +who does not support him when tottering, nor raise him up +when fallen?" + 7. 'And further, you speak wrongly. When a tiger or +rhinoceros escapes from his cage; when a tortoise or piece of +jade is injured in its repository:-- whose is the fault?' + +櫝中、是誰之過與。【八節】冉有曰、今夫顓臾、固而近於費、今不取、後 +世必為子孫憂。【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。【十 +節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、蓋均無 +貧、和無寡、安無傾。【十一節】夫如 + 8. Zan Yu said, 'But at present, Chwan-yu is strong and +near to Pi; if our chief do not now take it, it will hereafter be a +sorrow to his descendants.' + 9. Confucius said. 'Ch'iu, the superior man hates that +declining to say-- "I want such and such a thing," and framing +explanations for the conduct. + 10. 'I have heard that rulers of States and chiefs of +families are not troubled lest their people should be few, but +are troubled lest they should not keep their several places; that +they are not troubled with fears of poverty, but are troubled +with fears of a want of contented repose among the people in +their several places. For when the people keep their several +places, there will be no poverty; when harmony prevails, there +will be no scarcity of people; and when there is such a +contented repose, there will be no rebellious upsettings. + 11. 'So it is.-- Therefore, if remoter people are not +submissive, all + +是、故遠人不服、則修文德以來之、既來之、則安之。【十二節】今由與求 +也、相夫子、遠人不服、而不能來也、邦分崩離析、而不能守也。【十三節】 +而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也。 +the influences of civil culture and virtue are to be cultivated to +attract them to be so; and when they have been so attracted, +they must be made contented and tranquil. + 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. +Remoter people are not submissive, and, with your help, he +cannot attract them to him. In his own territory there are +divisions and downfalls, leavings and separations, and, with +your help, he cannot preserve it. + 13. 'And yet he is planning these hostile movements +within the State.-- I am afraid that the sorrow of the Chi-sun +family will not be on account of Chwan-yu, but will be found +within the screen of their own court.' + +【第二章】【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下無道、 +則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五世希不 +失矣、陪臣執國命、三世希不失矣。【二節】天下有道、則政不在大夫。【三 +節】天下有道、則庶人不議。 + CHAP. II. 1. 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 +punitive military expeditions proceed from the princes. When +these things proceed from the princes, as a rule, the cases will +be few in which they do not lose their power in ten +generations. When they proceed from the Great officers of the +princes, as a rule, the cases will be few in which they do not +lose their power in five generations. When the subsidiary +ministers of the great officers hold in their grasp the orders of +the state, as a rule, the cases will be few in which they do not +lose their power in three generations. + 2. 'When right principles prevail in the kingdom, +government will not be in the hands of the Great officers. + 3. 'When right principles prevail in the kingdom, there +will be no discussions among the common people.' + +【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓 +之子孫微矣。 +【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 +便辟、友善柔、友便佞、損矣。 +【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、 + CHAP. III. Confucius said, 'The revenue of the state has +left the ducal House now for five generations. The government +has been in the hands of the Great officers for four generations. +On this account, the descendants of the three Hwan are much +reduced.' + CHAP. IV. Confucius said, 'There are three friendships +which are advantageous, and three which are injurious. +Friendship with the upright; friendship with the sincere; and +friendship with the man of much observation:-- these are +advantageous. Friendship with the man of specious airs; +friendship with the insinuatingly soft; and friendship with the +glib-tongued:-- these are injurious.' + CHAP. V. Confucius said, 'There are three things men find +enjoyment in which are advantageous, and three things they +find enjoyment in which are injurious. To find enjoyment in the +discriminating study of ceremonies and music; to find +enjoyment in + +樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。 +【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及之而不 +言、謂之隱、未見顏色而言、謂之瞽。 +【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之 +speaking of the goodness of others; to find enjoyment in having +many worthy friends:-- these are advantageous. To find +enjoyment in extravagant pleasures; to find enjoyment in +idleness and sauntering; to find enjoyment in the pleasures of +feasting:-- these are injurious.' + CHAP. VI. Confucius said, 'There are three errors to which +they who stand in the presence of a man of virtue and station +are liable. They may speak when it does not come to them to +speak;-- this is called rashness. They may not speak when it +comes to them to speak;-- this is called concealment. They may +speak without looking at the countenance of their superior;-- +this is called blindness.' + CHAP. VII. Confucius said, 'There are three things which +the superior man guards against. In youth, when the physical +powers + +在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。 +【第八章】【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。 +【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。 +【第九章】孔子曰、生而知之者、上也、學而知之者、次也、 +are not yet settled, he guards against lust. When he is strong +and the physical powers are full of vigor, he guards against +quarrelsomeness. When he is old, and the animal powers are +decayed, he guards against covetousness.' + CHAP. VIII. 1. Confucius said, 'There are three things of +which the superior man stands in awe. He stands in awe of the +ordinances of Heaven. He stands in awe of great men. He stands +in awe of the words of sages. + 2. 'The mean man does not know the ordinances of +Heaven, and consequently does not stand in awe of them. He is +disrespectful to great men. He makes sport of the words of +sages.' + CHAP. IX. Confucius said, 'Those who are born with the +possession of knowledge are the highest class of men. Those +who learn, and so, readily, get possession of knowledge, are the +next. + +困而學之、又其次也、困而不學、民斯為下矣。 +【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 +忠、事思敬、疑思問、忿思難、見得思義。 +【十一章】【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾 +聞其語矣。【二節】隱居 +Those who are dull and stupid, and yet compass the learning, +are another class next to these. As to those who are dull and +stupid and yet do not learn;-- they are the lowest of the +people.' + CHAP. X. Confucius said, 'The superior man has nine +things which are subjects with him of thoughtful consideration. +In regard to the use of his eyes, he is anxious to see clearly. In +regard to the use of his ears, he is anxious to hear distinctly. In +regard to his countenance, he is anxious that it should be +benign. In regard to his demeanor, he is anxious that it should +be respectful. In regard to his speech, he is anxious that it +should be sincere. In regard to his doing of business, he is +anxious that it should be reverently careful. In regard to what +he doubts about, he is anxious to question others. When he is +angry, he thinks of the difficulties (his anger may involve him +in). When he sees gain to be got, he thinks of righteousness.' + CHAP. XI. 1. Confucius said, 'Contemplating good, and +pursuing it, as if they could not reach it; contemplating evil, +and shrinking from it, as they would from thrusting the hand +into boiling water:-- I have seen such men, as I have heard +such words. + 2. 'Living in retirement to study their aims, and +practising + +以求其志、行義以達其道、吾聞其語矣、未見其人也。 +【十二章】【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔齊、 +餓于首陽之下、民到于今稱之。【二節】其斯之謂與。 +【十三章】【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、未也、 +嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。 +righteousness to carry out their principles:-- I have heard +these words, but I have not seen such men.' + CHAP. XII. 1. The duke Ching of Ch'i had a thousand +teams, each of four horses, but on the 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 mountain, and the +people, down to the present time, praise them. + 2. 'Is not that saying illustrated by this?' + CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you +heard any lessons from your father different from what we +have all heard?' + 2. Po-yu replied, 'No. He was standing alone once, when I +passed below the hall with hasty steps, and said to me, "Have +you learned the Odes?" On my replying "Not yet," he added, "If +you do not learn the Odes, you will not be fit to converse with." +I retired and studied the Odes. + +鯉退而學詩。【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、未 +也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。【五節】陳亢退而 +喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。 +【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、曰君夫 +人、稱 + 3. 'Another day, he was in the same way standing alone, +when I passed by below the hall with hasty steps, and said to +me, 'Have you learned the rules of Propriety?' On my replying +'Not yet,' he added, 'If you do not learn the rules of Propriety, +your character cannot be established.' I then retired, and +learned the rules of Propriety. + 4. 'I have heard only these two things from him.' + 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked +one thing, and I have got three things. I have heard about the +Odes. I have heard about the rules of Propriety. I have also +heard that the superior man maintains a distant reserve +towards his son.' + CHAP. XIV. The wife of the prince of a state is called by +him FU ZAN. She calls herself HSIAO T'UNG. The people of the +State call + +諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。 +her CHUN FU ZAN, and, to the people of other States, they call +her K'WA HSIAO CHUN. The people of other states also call her +CHUN FU ZAN. + +陽貨第十七 +BOOK XVII. YANG HO. + +[17.1] + +【第一章】【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡也、 +而往拜之。遇諸塗。【二節】謂孔子曰、來、予與爾言、曰、懷其寶而迷其 +邦、可謂仁乎。曰、不可。好從 + CHAP. I. 1. Yang Ho wished to see Confucius, but +Confucius would not go to see him. On this, he sent a present of +a pig to Confucius, who, having chosen a time when Ho was not +at home, went to pay his respects for the gift. He met him, +however, on the way. + 2. Ho said to Confucius, 'Come, let me speak with you.' He +then asked, 'Can he be called benevolent who keeps his jewel in +his + +事而亟失時、可謂知乎。曰、不可。日月逝矣、歲不我與。孔子曰、諾、吾 +將仕矣。 +【第二章】子曰、性相近也、習相遠也。 +【第三章】子曰、唯上知與下愚不移。 +bosom, and leaves his country to confusion?' Confucius replied, +'No.' 'Can he be called wise, who is anxious to be engaged in +public employment, and yet is constantly losing the +opportunity of being so?' Confucius again said, 'No.' 'The days +and months are passing away; the years do not wait for us.' +Confucius said, 'Right; I will go into office.' + CHAP. II. The Master said, 'By nature, men are nearly +alike; by practice, they get to be wide apart.' + CHAP. III. The Master said, 'There are only the wise of +the highest class, and the stupid of the lowest class, who cannot +be changed.' + +【第四章】【一節】子之武城、聞弦歌之聲。【二節】夫子莞爾而笑曰、割 +雞焉用牛刀。【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則愛人、 +小人學道則易使也。【四節】子曰、二三子、偃之言是也、前言戲之耳。 +【第五章】【一節】公山弗擾以費畔、召、子欲往。【二節】子路不說、曰、 +末 + CHAP. IV. 1. The Master, having come to Wu-ch'ang, +heard there the sound of stringed instruments and singing. + 2. Well pleased and smiling, he said, 'Why use an ox knife +to kill a fowl?' + 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- +"When the man of high station is well instructed, he loves men; +when the man of low station is well instructed, he is easily +ruled."' + 4. The Master said, 'My disciples, Yen's words are right. +What I said was only in sport.' + CHAP. V. 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. + 2. Tsze-lu was displeased, and said, 'Indeed, you cannot +go! Why must you think of going to see Kung-shan?' + +之也已、何必公山氏之之也。【三節】子曰、未召我者、而豈徒哉、如有用 +我者、吾其為東周乎。 +【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 +恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 +功、惠、則足以使人。 + 3. The Master said, 'Can it be without some reason that he +has invited ME? If any one employ me, may I not make an +eastern Chau?' + CHAP. VI. Tsze-chang asked Confucius about perfect +virtue. Confucius said, 'To be able to practise five things +everywhere under heaven constitutes perfect virtue.' 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 win all. If you are sincere, people will repose +trust in you. If you are earnest, you will accomplish much. If +you are kind, this will enable you to employ the services of +others. + +【第七章】【一節】佛肸召。子欲往。【二節】子路曰、昔者由也、聞諸夫 +子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、如之 +何。【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而 +不緇。【四節】吾豈匏瓜也哉、焉能繫而不食。 + CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master +was inclined to go. + 2. Tsze-lu said, 'Master, formerly I have heard you say, +"When a man in his own person is guilty of doing evil, a +superior man will not associate with him." Pi Hsi is in rebellion, +holding possession of Chung-mau; if you go to him, what shall +be said?' + 3. The Master said, 'Yes, I did use these words. But is it +not said, that, if a thing be really hard, it may be ground +without being made thin? Is it not said, that, if a thing be really +white, it may be steeped in a dark fluid without being made +black? + 4. 'Am I a bitter gourd! How can I be hung up out of the +way of being eaten?' + +【第八章】【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。【二節】 +居、吾語女。【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好 +信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 +剛不好學、其蔽也狂。 + CHAP. VIII. 1. The Master said, 'Yu, have you heard the +six words to which are attached six becloudings?' Yu replied, 'I +have not.' + 2. 'Sit down, and I will tell them to you. + 3. 'There is the love of being benevolent without the love +of learning;-- the beclouding here leads to a foolish simplicity. +There is the love of knowing without the love of learning;-- the +beclouding here leads to dissipation of mind. There is the love +of being sincere without the love of learning;-- the beclouding +here leads to an injurious disregard of consequences. There is +the love of straightforwardness without the love of learning;-- +the beclouding here leads to rudeness. There is the love of +boldness without the love of learning;-- the beclouding here +leads to insubordination. There is the love of firmness without +the love of learning;-- the beclouding here leads to extravagant +conduct.' + +【第九章】【一節】子曰、小子、何莫學夫詩。【二節】詩可以興。【三節】 +可以觀。【四節】可以群。【五節】可以怨。【六節】邇之事父、遠之事君。 +【七節】多識於鳥獸草木之名。 +【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其猶正牆 +面而立也與。 + CHAP. IX. 1. The Master said, 'My children, why do you +not study the Book of Poetry? + 2. 'The Odes serve to stimulate the mind. + 3. 'They may be used for purposes of self-contemplation. + 4. 'They teach the art of sociability. + 5. 'They show how to regulate feelings of resentment. + 6. 'From them you learn the more immediate duty of +serving one's father, and the remoter one of serving one's +prince. + 7. 'From them we become largely acquainted with the +names of birds, beasts, and plants.' + CHAP. X. The Master said to Po-yu, 'Do you give yourself +to the Chau-nan and the Shao-nan. The man who has not +studied the Chau-nan and the Shao-nan, is like one who stands +with his face right against a wall. Is he not so?' + +【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。 +【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。 +【十三章】子曰、鄉原、德之賊也。 +【十四章】子曰、道聽而塗說、德之棄也。 + CHAP. XI. The Master said, '"It is according to the rules of +propriety," they say.-- "It is according to the rules of +propriety," they say. Are gems and silk all that is meant by +propriety? "It is music," they say.-- "It is music," they say. Are +bells and drums all that is meant by music?' + CHAP. XII. The Master said, 'He who puts on an +appearance of stern firmness, while inwardly he is weak, is like +one of the small, mean people;-- yea, is he not like the thief +who breaks through, or climbs over, a wall?' + CHAP. XIII. The Master said, 'Your good, careful people of +the villages are the thieves of virtue.' + CHAP. XIV. The Master said, 'To tell, as we go along, what +we have heard on the way, is to cast away our virtue.' + +【十五章】【一節】子曰、鄙夫、可與事君也與哉。【二節】其未得之也、 +患得之、既得之、患失之。【三節】苟患失之、無所不至矣。 +【十六章】【一節】子曰、古者、民有三疾、今也或是之亡也。【二節】古 +之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、今之愚 +也詐而已矣。 + CHAP. XV. 1. The Master said, 'There are those mean +creatures! How impossible it is along with them to serve one's +prince! + 2. 'While they have not got their aims, their anxiety is +how to get them. When they have got them, their anxiety is lest +they should lose them. + 3. 'When they are anxious lest such things should be lost, +there is nothing to which they will not proceed.' + CHAP. XVI. 1. The Master said, 'Anciently, men had three +failings, which now perhaps are not to be found. + 2. 'The high-mindedness of antiquity showed itself in a +disregard of small things; the high-mindedness of the present +day shows itself in wild license. The stern dignity of antiquity +showed itself in grave reserve; the stern dignity of the present +day shows itself in quarrelsome perverseness. The stupidity of +antiquity showed itself in straightforwardness; the stupidity of +the present day shows itself in sheer deceit.' + +【十七章】子曰、攷言令色鮮矣仁。 +【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。 +【十九章】【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述焉。 +【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。 + CHAP. XVII. The Master said, 'Fine words and an +insinuating appearance are seldom associated with virtue.' + CHAP. XVIII. The Master said, 'I hate the manner in +which purple takes away the luster of vermilion. I hate the +way in which the songs of Chang confound the music of the Ya. +I hate those who with their sharp mouths overthrow kingdoms +and families.' + CHAP. XIX. 1. The Master said, 'I would prefer not +speaking.' + 2. Tsze-kung said, 'If you, Master, do not speak, what +shall we, your disciples, have to record?' + 3. The Master said, 'Does Heaven speak? The four seasons +pursue their courses, and all things are continually being +produced, but does Heaven say anything?' + +【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。 +【廿一章】【一節】宰我問、三年之喪期已久矣。【二節】君子三年不為禮、 +禮必壞、三年不為樂、樂必崩。【三節】舊穀既沒、新穀既升、鑽燧改火、 +期可已矣。【四節】子曰、食夫稻、衣夫錦、 + CHAP. XX. Zu Pei wished to see Confucius, but Confucius +declined, on the ground of being sick, to see him. When the +bearer of this message went out at the door, (the Master) took +his lute and sang to it, in order that Pei might hear him. + CHAP. XXI. 1. Tsai Wo asked about the three years' +mourning for parents, saying that one year was long enough. + 2. 'If the superior man,' said he, 'abstains for three years +from the observances of propriety, those observances will be +quite lost. If for three years he abstains from music, music will +be ruined. + 3. 'Within a year the old grain is exhausted, and the new +grain has sprung up, and, in procuring fire by friction, we go +through all the changes of wood for that purpose. After a +complete year, the mourning may stop.' + 4. The Master said, 'If you were, after a year, to eat good +rice, and wear embroidered clothes, would you feel at ease?' 'I +should,' replied Wo. + +於女安乎。曰、安。【五節】女安、則為之、夫君子之居喪、食旨不甘、聞 +樂不樂、居處不安、故不為也、今女安、則為之。【六節】宰我出。子曰、 +予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通喪也、 +予也、有三年之愛於其父母乎。 + 5. 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 he may eat, nor derive pleasure +from music which he may hear. He also does not feel at ease, if +he is comfortably lodged. Therefore he does not do what you +propose. But now you feel at ease and may do it.' + 6. Tsai Wo then went out, and the Master said, 'This +shows Yu's want of virtue. It is not till a child is three years old +that it is allowed to leave the arms of its parents. And the three +years' mourning is universally observed throughout the +empire. Did Yu enjoy the three years' love of his parents?' + +【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為之猶賢 +乎已。 +【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而無義、 +為亂、小人有勇而無義、為盜。 +【廿四章】【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 +惡居下流而訕上 + CHAP. XXII. The Master said, 'Hard is it to deal with him, +who will stuff himself with food the whole day, without +applying his mind to anything good! Are there not gamesters +and chess players? To be one of these would still be better than +doing nothing at all.' + CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem +valour?' The Master said, 'The superior man holds +righteousness to be of highest importance. A man in a superior +situation, having valour without righteousness, will be guilty of +insubordination; one of the lower people having valour without +righteousness, will commit robbery.' + CHAP. XXIV. 1. 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. He hates the man who, + +者、惡勇而無禮者、惡果敢而窒者。【二節】曰、賜也亦有惡乎。惡徼以為 +知者、惡不孫以為勇者、惡訐以為直者。 +【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。 +【廿六章】子曰、年四十而見惡焉、其終也已。 +being in a low station, slanders his superiors. He hates those +who have valour merely, and are unobservant of propriety. He +hates those who are forward and determined, and, at the same +time, of contracted understanding.' + 2. The Master then inquired, 'Ts'ze, have you also your +hatreds?' Tsze-kung replied, 'I hate those who pry out matters, +and ascribe the knowledge to their wisdom. I hate those who +are only not modest, and think that they are valourous. I hate +those who make known secrets, and think that they are +straightforward.' + CHAP. XXV. The Master said, 'Of all people, girls and +servants are the most difficult to behave to. If you are familiar +with them, they lose their humility. If you maintain a reserve +towards them, they are discontented.' + CHAP. XXVI. The Master said, 'When a man at forty is the +object of dislike, he will always continue what he is.' + +微子第十八 +BOOK XVIII. WEI TSZE. + +【第一章】【一節】微子去之、箕子為之奴、比干諫而死。【二節】孔子曰、 +殷有三仁焉。 +【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而事人、 +焉往而不三黜、枉道而事人、何 + CHAP. I. 1. The Viscount of Wei withdrew from the court. +The Viscount of Chi became a slave to Chau. Pi-kan +remonstrated with him and died. + 2. Confucius said, 'The Yin dynasty possessed these three +men of virtue.' + CHAP. II. Hui of Liu-hsia being chief criminal judge, was +thrice dismissed from his office. Some one said to him, 'Is it not +yet time for you, sir, to leave this?' He replied, 'Serving men in +an upright way, where shall I go to, and not experience such a +thrice-repeated + +必去父母之邦。 +【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。曰、 +吾老矣、不能用也。孔子行。 +【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。 +【第五章】【一節】楚狂接輿歌而過 +dismissal? If I choose to serve men in a crooked way, what +necessity is there for me to leave the country of my parents?' + CHAP. III. The duke Ching of Ch'i, with reference to the +manner in which he should treat Confucius, said, 'I cannot treat +him as I would the chief of the Chi family. I will treat him in a +manner between that accorded to the chief of the Chi, and that +given to the chief of the Mang family.' He also said, 'I am old; I +cannot use his doctrines.' Confucius took his departure. + CHAP. IV. The people of Ch'i sent to Lu a present of +female musicians, which Chi Hwan received, and for three days +no court was held. Confucius took his departure. + CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by +Confucius, singing and saying, 'O FANG! O FANG! How is your + +孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今 +之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。 +【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】 +長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是也。曰、 +是知津矣。【三節】問於桀 +virtue degenerated! As to the past, reproof is useless; but the +future may still be provided against. Give up your vain pursuit. +Give up your vain pursuit. Peril awaits those who now engage +in affairs of government.' + 2. Confucius alighted and wished to converse with him, +but Chieh-yu hastened away, so that he could not talk with +him. + CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the +field together, when Confucius passed by them, and sent Tsze- +lu to inquire for the ford. + 2. 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 Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the +other rejoined, 'He knows the ford.' + 3. Tsze-lu then inquired of Chieh-ni, who said to him, +'Who + +溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。曰、 +滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從辟世之 +士哉。耰而不輟。【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、吾 +非斯人之徒與而誰與、天下有道、丘不與易也。 +are you, sir?' He answered, '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 is he that will +change its state for you? Than follow one who merely +withdraws from this one and that one, had you not better +follow those who have withdrawn from the world altogether?' +With this he fell to covering up the seed, and proceeded with +his work, without stopping. + 4. Tsze-lu went and reported their remarks, when the +Master observed with a sigh, 'It is impossible to associate with +birds and beasts, as if they were the same with us. If I +associate not with these people,-- with mankind,-- with whom +shall I associate? If right principles prevailed through the +empire, there would be no use for me to change its state.' + +【第七章】【一節】子路從而後、遇丈人、以杖荷蓧。子路問曰、子見夫子 +乎。丈人曰、四禮不勤、五穀不分、孰為夫子。植其杖而芸。【二節】子路 +拱而立。【三節】止子路宿、殺雞為黍而食之、見其二子焉。【四節】明日、 +子路行以告。子曰、隱者也、使子路反見之、至、則行矣。【五節】子路曰、 +不仕 + CHAP. VII. 1. Tsze-lu, following the Master, happened to +fall behind, when he met an old man, carrying across his +shoulder on a staff a basket for weeds. Tsze-lu said to him, +'Have you seen my master, sir!' The old man replied, 'Your four +limbs are unaccustomed to toil; you cannot distinguish the five +kinds of grain:-- who is your master?' With this, he planted his +staff in the ground, and proceeded to weed. + 2. Tsze-lu joined his hands across his breast, and stood +before him. + 3. 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. + 4. Next day, Tsze-lu went on his way, and reported his +adventure. The Master said, 'He is a recluse,' and sent Tsze-lu +back to see him again, but when he got to the place, the old +man was gone. + 5. Tsze-lu then said to the family, 'Not to take office is not + +無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、而亂大 +倫、君子之仕也、行其義也、道之不行、已知之矣。 +【第八章】【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。 +【二節】子曰、不降其志、不辱其身、伯夷叔齊與。【三節】謂柳下惠少連、 +降志辱身矣、言 +righteous. If the relations between old and young may not be +neglected, how is it that he sets aside the duties that should be +observed between sovereign and minister? Wishing to +maintain his personal purity, he allows that great relation to +come to confusion. A superior man takes office, and performs +the righteous duties belonging to it. As to the failure of right +principles to make progress, he is aware of that.' + CHAP. VIII. 1. The men who have retired to privacy from +the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, +Hui of Liu-hsia, and Shao-lien. + 2. The Master said, 'Refusing to surrender their wills, or +to submit to any taint in their persons;-- such, I think, were +Po-i and Shu-ch'i. + 3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that +they surrendered their wills, and submitted to taint in their +persons, + +中倫、行中慮、其斯而已矣。【四節】謂虞仲夷逸、隱居放言、身中清、廢 +中權。【五節】我則異於是、無可無不可。 +【第九章】【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。四飯 +缺適秦。【三節】鼓方叔、 +but their words corresponded with reason, and their actions +were such as men are anxious to see. This is all that is to be +remarked in them. + 4. 'It may be said of Yu-chung and I-yi, that, while they +hid themselves in their seclusion, they gave a license to their +words; but, in their persons, they succeeded in preserving their +purity, and, in their retirement, they acted according to the +exigency of the times. + 5. 'I am different from all these. I have no course for +which I am predetermined, and no course against which I am +predetermined.' + CHAP. IX. 1. The grand music master, Chih, went to Ch'i. + 2. Kan, the master of the band at the second meal, went +to Ch'u. Liao, the band master at the third meal, went to Ts'ai. +Chueh, the band master at the fourth meal, went to Ch'in. + 3. Fang-shu, the drum master, withdrew to the north of +the river. + +入於河。播(tao2, 上兆下鼓)武、入於漢。【五節】少師陽、擊磬襄、入於 +海。 +【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊無大故、 +則不棄也、無求備於一人。 +【十一章】周有八士、伯達、伯适、仲突、仲忽、叔夜、叔夏、李隨、李騧。 + 4. Wu, the master of the hand drum, withdrew to the +Han. + 5. Yang, the assistant music master, and Hsiang, master of +the musical stone, withdrew to an island in the sea. + CHAP. X. The duke of Chau addressed his son, the duke of +Lu, saying, 'The virtuous prince does not neglect his relations. +He does not cause the great ministers to repine at his not +employing them. Without some great cause, he does not dismiss +from their offices the members of old families. He does not +seek in one man talents for every employment.' + CHAP. XI. To Chau belonged the eight officers, Po-ta, +Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and +Chi-kwa. + +子張第十九 +BOOK XIX. TSZE-CHANG. + +【第一章】子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其可已矣。 +【第二章】子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。 + CHAP. I. Tsze-chang said, 'The scholar, trained for public +duty, seeing threatening danger, is prepared to sacrifice his life. +When the opportunity of gain is presented to him, he thinks of +righteousness. In sacrificing, his thoughts are reverential. In +mourning, his thoughts are about the grief which he should +feel. Such a man commands our approbation indeed.' + CHAP. II. Tsze-chang said, 'When a man holds fast to +virtue, but without seeking to enlarge it, and believes right +principles, but without firm sincerity, what account can be +made of his existence or non-existence?' + +【第三章】子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏曰、可 +者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉善而矜 +不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何其拒人 +也。 +【第四章】子夏曰、雖小道、必有 + CHAP. III. The disciples of Tsze-hsia asked Tsze-chang +about the principles that should characterize mutual +intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the +subject?' They replied, 'Tsze-hsia says:-- "Associate with those +who can advantage you. Put away from you those who cannot +do so."' Tsze-chang observed, 'This is different from what I +have learned. The superior man honours the talented and +virtuous, and bears with all. He praises the good, and pities the +incompetent. Am I possessed of great talents and virtue?-- +who is there among men whom I will not bear with? Am I +devoid of talents and virtue?-- men will put me away from +them. What have we to do with the putting away of others?' + CHAP. IV. Tsze-hsia said, 'Even in inferior studies and +employments there is something worth being looked at; but if +it be + +可觀者焉、致遠恐泥、是以君子不為也。 +【第五章】子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。 +【第六章】子夏曰、博學而篤志、切問而近思、仁在其中矣。 +【第七章】子夏曰、百工居肆、以成其事、君子學以致其道。 +attempted to carry them out to what is remote, there is a +danger of their proving inapplicable. Therefore, the superior +man does not practise them.' + CHAP. V. Tsze-hsia said, 'He, who from day to day +recognises what he has not yet, and from month to month does +not forget what he has attained to, may be said indeed to love +to learn.' + CHAP. VI. Tsze-hsia said, 'There are learning extensively, +and having a firm and sincere aim; inquiring with earnestness, +and reflecting with self-application:-- virtue is in such a +course.' + CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to +dwell in, in order to accomplish their works. The superior man +learns, in order to reach to the utmost of his principles.' + +【第八章】子夏曰、小人之過也、必文。 +【第九章】子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。 +【第十章】子夏曰、君子信而後勞其民、未信、則以為厲己也、信而後諫、 +未信、則以為謗己也。 +【十一章】子夏曰、大德不踰閑、 + CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss +his faults.' + CHAP. IX. Tsze-hsia said, 'The superior man undergoes +three changes. Looked at from a distance, he appears stern; +when approached, he is mild; when he is heard to speak, his +language is firm and decided.' + CHAP. X. Tsze-hsia said, 'The superior man, having +obtained their confidence, may then impose labours on his +people. If he have not gained their confidence, they will think +that he is oppressing them. Having obtained the confidence of +his prince, one may then remonstrate with him. If he have not +gained his confidence, the prince will think that he is vilifying +him.' + CHAP. XI. Tsze-hsia said, 'When a person does not +transgress the boundary line in the great virtues, he may pass +and repass it in the small virtues.' + +小德出入可也。 +【十二章】【一節】子游曰、子夏之門人小子、當洒掃、應對、進退、則可 +矣、抑末也、本之則無、如之何。【二節】子夏聞之曰、噫、言游過矣、君 +子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉可誣也、 +有始有卒者、其惟聖人乎。 + CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of +Tsze-hsia, in sprinkling and sweeping 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 be +acknowledged as sufficiently taught?' + 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu +is wrong. According to the way of the superior man in teaching, +what departments are there which he considers of prime +importance, and delivers? what are there which he considers of +secondary importance, and allows himself to be idle about? But +as in the case of plants, which are assorted according to their +classes, so he deals with his disciples. How can the way of a +superior man be such as to make fools of any of them? Is it not +the sage alone, who can unite in one the beginning and the +consummation of learning?' + +【十三章】子夏曰、仕而優則學、學而優則仕。 +【十四章】子游曰、喪致乎哀而止。 +【十五章】子游曰、吾友張也、為難能也、然而未仁。 +【十六章】曾子曰、堂堂乎張也、難與並為仁矣。 +【十七章】曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。 + CHAP. XIII. Tsze-hsia said, 'The officer, having discharged +all his duties, should devote his leisure to learning. The student, +having completed his learning, should apply himself to be an +officer.' + CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried +to the utmost degree of grief, should stop with that.' + CHAP. XV. Tsze-hsia said, 'My friend Chang can do things +which are hard to be done, but yet he is not perfectly virtuous.' + CHAP. XVI. The philosopher Tsang said, 'How imposing is +the manner of Chang! It is difficult along with him to practise +virtue.' + CHAP. XVII. The philosopher Tsang said, 'I heard this +from our Master:-- "Men may not have shown what is in them +to the full extent, and yet they will be found to do so, on +occasion of mourning for their parents."' + +【十八章】曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不改父之 +臣、與父之政、是難能也。 +【十九章】孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、久矣、 +如得其情、則哀矜而勿喜。 +【二十章】子貢曰、紂之不善、不如是之甚也、是以君子 + CHAP. XVIII. The philosopher Tsang said, 'I have heard +this from our Master:-- "The filial piety of Mang Chwang, in +other matters, was what other men are competent to, but, as +seen in his not changing the ministers of his father, nor his +father's mode of government, it is difficult to be attained to."' + CHAP. XIX. The chief of the Mang family having +appointed Yang Fu to be chief criminal judge, the latter +consulted the philosopher Tsang. Tsang said, 'The rulers have +failed in their duties, and the people consequently have been +disorganised, for a long time. When you have found out the +truth of any accusation, be grieved for and pity them, and do +not feel joy at your own ability.' + CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so +great as that name implies. Therefore, the superior man hates +to dwell + +惡居下流、天下之惡皆歸焉。 +【廿一章】子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 +人皆仰之。 +【廿二章】【一節】衛公孫朝問於子貢曰、仲尼焉學。【二節】子貢曰、文 +武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有文武之 +道焉、夫子焉不學、而亦何常師之有、 +in a low-lying situation, where all the evil of the world will +flow in upon him.' + CHAP. XXI. Tsze-kung said, 'The faults of the superior +man are like the eclipses of the sun and moon. He has his +faults, and all men see them; he changes again, and all men +look up to him.' + CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, +saying, 'From whom did Chung-ni get his learning?' + 2. Tsze-kung replied, 'The doctrines of Wan and Wu have +not yet fallen to the ground. They are to be found among men. +Men of talents and virtue remember the greater principles of +them, and others, not possessing such talents and virtue, +remember the smaller. Thus, all possess the doctrines of Wan +and Wu. Where could our Master go that he should not have an +opportunity of learning them? And yet what necessity was +there for his having a regular master?' + +【廿三章】【一節】叔孫武叔語大夫於朝曰、子貢賢於仲尼。【二節】子服 +景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。【三 +節】夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。【四節】 +得其門者或寡矣、夫子之云、不亦宜乎。 + CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great +officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' + 2. Tsze-fu Ching-po reported the observation to Tsze- +kung, who said, 'Let me use the comparison of a house and its +encompassing wall. My wall only reaches to the shoulders. One +may peep over it, and see whatever is valuable in the +apartments. + 3. 'The wall of my Master is several fathoms high. If one +do not find the door and enter by it, he cannot see the ancestral +temple with its beauties, nor all the officers in their rich array. + 4. 'But I may assume that they are few who find the door. +Was not the observation of the chief only what might have +been expected?' + +【廿四章】叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他人之賢 +者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、其何傷 +於日月乎、多見其不知量也。 +【廿五章】【一節】陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。【二節】 +子貢曰、君子一言以為知、一言以為不知、言不可不慎也。【三節】夫子之 + CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of +Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni +cannot be reviled. The talents and virtue of other men are +hillocks and mounds which may be stepped over. Chung-ni is +the sun or moon, which it is not possible to step over. Although +a man may wish to cut himself off from the sage, what harm +can he do to the sun or moon? He only shows that he does not +know his own capacity. + CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, +said, 'You are too modest. How can Chung-ni be said to be +superior to you?' + 2. Tsze-kung said to him, 'For one word a man is often +deemed to be wise, and for one word he is often deemed to be +foolish. We ought to be careful indeed in what we say. + 3. 'Our Master cannot be attained to, just in the same way +as the heavens cannot be gone up to by the steps of a stair. + +不可及也、猶天之不可階而升也。【四節】夫子之得邦家者、所謂立之斯立、 +道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可及也。 + 4. 'Were our Master in the position of the ruler of a State +or the chief of a Family, we should find verified the description +which has been given of a sage's rule:-- he would plant the +people, and forthwith they would be established; he would lead +them on, and forthwith they would follow him; he would make +them happy, and forthwith multitudes would resort to his +dominions; he would stimulate them, and forthwith they would +be harmonious. While he lived, he would be glorious. When he +died, he would be bitterly lamented. How is it possible for him +to be attained to?' + +堯曰第二十 +BOOK XX. YAO YUEH. + +【第一章】【一節】堯曰、咨、爾舜、天之曆數在爾躬、允執其中、四海困 +窮、天祿永終。【二節】舜亦以命禹。【三節】曰、予小子履、敢用玄牡、 +敢昭告于皇皇后帝、有罪不敢赦、帝臣不蔽、簡在帝心、朕躬有罪、無以萬 +方、萬方有罪、 + CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven- +determined order of succession now rests in your person. +Sincerely hold fast the due Mean. If there shall be distress and +want within the four seas, the Heavenly revenue will come to a +perpetual end.' + 2. Shun also used the same language in giving charge to +Yu. + 3. T'ang said, 'I the child Li, presume to use a dark- +coloured victim, and presume to announce to Thee, O most +great and sovereign God, that the sinner I dare not pardon, and +thy ministers, O God, I do not keep in obscurity. The +examination of them is by thy mind, O God. If, in my person, I +commit offences, they are not to be attributed to you, the +people of the myriad regions. If you in the myriad regions +commit offences, these offences must rest on my person.' + +罪在朕躬。【四節】周有大賚、善人是富。【五節】雖有周親、不如仁人、 +百姓有過、在予一人。【六節】謹權量、審法度、修廢官、四方之政行焉。 +【七節】興滅國、繼絕世、舉逸民、天下之民歸心焉。【八節】所重民、食、 +喪、祭。【九節】寬則得眾、信、則民任焉、敏、則有功、公則說。 + 4. Chau conferred great gifts, and the good were enriched. + 5. 'Although he has his near relatives, they are not equal +to my virtuous men. The people are throwing blame upon me, +the One man.' + 6. He carefully attended to the weights and measures, +examined the body of the laws, restored the discarded officers, +and the good government of the kingdom took its course. + 7. He revived States that had been extinguished, restored +families whose line of succession had been broken, and called +to office those who had retired into obscurity, so that +throughout the kingdom the hearts of the people turned +towards him. + 8. What he attached chief importance to, were the food of +the people, the duties of mourning, and sacrifices. + 9. By his generosity, he won all. By his sincerity, he made +the people repose trust in him. By his earnest activity, his +achievements were great. By his justice, all were delighted. + +【第二章】【一節】子張問於孔子曰、何如、斯可以從政矣。子曰、尊五美、 +屏四惡、斯可以從政矣。子張曰、何謂五美。子曰、君子惠、而不費、勞、 +而不怨、欲、而不貪、泰、而不驕、威、而不猛。【二節】子張曰、何謂惠 +而不費。子曰、因民之所利而利之、 + CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what +way should a person in authority act in order that he may +conduct government properly?' The Master replied, 'Let him +honour the five excellent, and banish away the four bad, +things;-- then may he conduct government properly.' Tsze- +chang said, 'What are meant by the five excellent things?' The +Master said, 'When the person in authority is beneficent +without great expenditure; when he lays tasks on the people +without their repining; when he pursues what he desires +without being covetous; when he maintains a dignified ease +without being proud; when he is majestic without being fierce.' + 2. Tsze-chang said, 'What is meant by being beneficent +without great expenditure?' The Master replied, 'When the +person in authority makes more beneficial to the people the +things from which + +斯不亦惠而不費乎、擇可勞而勞之、又誰怨、欲仁而得仁、又焉貪、君子無 +眾寡、無小大、無敢慢、斯不亦泰而不驕乎、君子正其衣冠、尊其瞻視、儼 +然人望而畏之、斯不亦威而不猛乎。【三節】子張曰、何謂四惡。子曰、不 +教而殺、謂之虐、不戒視成、謂之暴、慢令致期、謂之賊、猶 +they naturally derive benefit;-- is not this being beneficent +without great expenditure? When he chooses the labours which +are proper, and makes them labour on them, who will repine? +When his desires are set on benevolent government, and he +secures it, who will accuse him of covetousness? Whether he +has to do with many people or few, or with things great or +small, he does not dare to indicate any disrespect;-- is not this +to maintain a dignified ease without any pride? He adjusts his +clothes and cap, and throws a dignity into his looks, so that, +thus dignified, he is looked at with awe;-- is not this to be +majestic without being fierce?' + 3. Tsze-chang then asked, 'What are meant by the four +bad things?' The Master said, 'To put the people to death +without having instructed them;-- this is called cruelty. To +require from them, suddenly, the full tale of work, without +having given them warning;-- this is called oppression. To issue +orders as if without urgency, at first, and, when the time +comes, to insist on them with severity;-- this is called injury. +And, generally, in the giving pay + +之與人也、出納之吝、謂之有司。 +【第三章】【一節】子曰、不知命、無以為君子也。【二節】不知禮、無以 +立也。【三節】不知言、無以知人也。 +or rewards to men, to do it in a stingy way;-- this is called +acting the part of a mere official.' + CHAP III. 1. The Master said, 'Without recognising the +ordinances of Heaven, it is impossible to be a superior man. + 2. 'Without an acquaintance with the rules of Propriety, it +is impossible for the character to be established. + 3. 'Without knowing the force of words, it is impossible to +know men.' + + + +End of this Project Gutenberg Etext of The Chinese Classics +(Confucian Analects) by James Legge + diff --git a/4094-0.zip b/4094-0.zip Binary files differnew file mode 100644 index 0000000..af93d50 --- /dev/null +++ b/4094-0.zip diff --git a/4094-h.zip b/4094-h.zip Binary files differnew file mode 100644 index 0000000..978df28 --- /dev/null +++ b/4094-h.zip diff --git a/4094-h/4094-h.htm b/4094-h/4094-h.htm new file mode 100644 index 0000000..3ca084c --- /dev/null +++ b/4094-h/4094-h.htm @@ -0,0 +1,4930 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<HTML> +<HEAD> + +<META HTTP-EQUIV="Content-Type" CONTENT="text/html; charset=UTF-8"> + +<TITLE> +The Project Gutenberg E-text of The Chinese Classics, Volume 1, +by James Legge +</TITLE> + +</HEAD> + +<BODY> + + +<pre> + +The Project Gutenberg EBook of The Chinese Classics--Volume 1: Confucian +Analects, by James Legge + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Chinese Classics--Volume 1: Confucian Analects + +Author: James Legge + +Posting Date: May 2, 2009 [EBook #4094] +Release Date: May, 2003 +First Posted: November 25, 2001 +Last Updated: Marcy 29, 2004 + +Language: Chinese + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK CHINESE CLASSICS, VOL 1, ANALECTS *** + + + + +Produced by Rick Davis + + + + + +</pre> + + +<PRE> + + + +A note from the digitizer for the Big 5 version + +Your computer must have the Big 5 character set (Traditional +Chinese) installed to display the Chinese text in this file +correctly. + +This text preserves the original page breaks. In a few places I +have substituted the character forms available in the Big 5 +character set for rare or (what are now considered) +nonstandard forms used by Legge. Characters not included in +the Big 5 character set in any form are described by their +constituent elements. + + + +A note for the Unicode version + +This Unicode version was made directly from the Big 5 original, +and so the same note about substitute characters applies; no +attempt has been made to undo the substitutions. However, of +course, you will need support for Unicode rather than Big 5 +to view this file. + + + + + + +THE CHINESE CLASSICS + +with a translation, critical and exegetical +notes, prolegomena, and copious indexes + +by + +James Legge + +IN FIVE VOLUMES + +CONFUCIAN ANALECTS +THE GREAT LEARNING +THE DOCTRINE OF THE MEAN + + + + + +論語 +CONFUCIAN ANALECTS. + +學而第一 +BOOK I. HSIO R. + +【第一章】 +【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂 +乎。【三節】人不知而不慍、不亦君子乎。 + CHAPTER I. 1. The Master said, 'Is it not pleasant to learn +with a constant perseverance and application? + 2. 'Is it not delightful to have friends coming from distant +quarters?' + 3. 'Is he not a man of complete virtue, who feels no +discomposure though men may take no note of him?' + +【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、 +而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝 + CHAP. II. 1. 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 fond of stirring up confusion. + 2. 'The superior man bends his attention to what is +radical. + +弟也者、其為仁之本與。 +【第三章】子曰、巧言令色、鮮矣仁。 +【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信 +乎、傳不習乎。 +That being established, all practical courses naturally grow up. +Filial piety and fraternal submission!-- are they not the root of +all benevolent actions?' + CHAP. III. The Master said, 'Fine words and an +insinuating appearance are seldom associated with true virtue.' + CHAP. IV. 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;-- whether I may +have not mastered and practised the instructions of my +teacher.' + +【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。 +【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有 +餘力、則以學文。 +【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、 + CHAP. V. The Master said, To rule a country of a thousand +chariots, there must be reverent attention to business, and +sincerity; economy in expenditure, and love for men; and the +employment of the people at the proper seasons.' + CHAP. VI. The Master said, 'A youth, when at home, +should be filial, and, abroad, respectful to his elders. He should +be earnest and truthful. He should overflow 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.' + CHAP. VII. 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 serving his parents, he can exert his +utmost strength; + +與朋友交、言而有信、雖曰未學、吾必謂之學矣。 +【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。 +【三節】無友不如己者。【四節】過則勿憚改。 +【第九章】曾子曰、慎終追遠、民德歸厚矣。 +if, in serving his prince, he can devote his life; if, in his +intercourse with his friends, his words are sincere:-- although +men say that he has not learned, I will certainly say that he +has.' + CHAP. VIII. 1. The Master said, 'If the scholar be not +grave, he will not call forth any veneration, and his learning +will not be solid. + 2. 'Hold faithfulness and sincerity as first principles. + 3. 'Have no friends not equal to yourself. + 4. 'When you have faults, do not fear to abandon them.' + CHAP. IX. The philosopher Tsang said, 'Let there be a +careful attention to perform the funeral rites to parents, and let +them be followed when long gone with the ceremonies of +sacrifice;-- then the virtue of the people will resume its proper +excellence.' + +【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、 +抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求 +之也、其諸異乎人之求之與。 +【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂 +孝矣。 +CHAP. X. 1. 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 his information? or is it given to +him?' + 2. Tsze-kung said, 'Our master is benign, upright, +courteous, temperate, and complaisant, and thus he gets his +information. The master's mode of asking information!-- is it +not different from that of other men?' + CHAP. XI. The Master said, 'While a man's father is alive, +look at the bent of his will; when his father is dead, look at his +conduct. If for three years he does not alter from the way of +his father, he may be called filial.' + +【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由 +之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。 +【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其 +親、亦可宗也。 +【十四章】子曰、君子食無求 +CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of +propriety, a natural ease is to be prized. In the ways prescribed +by the ancient kings, this is the excellent quality, and in things +small and great we follow them. + 2. 'Yet it is not to be observed in all cases. If one, knowing +how such ease should be prized, manifests it, without +regulating it by the rules of propriety, this likewise is not to be +done.' + CHAP. XIII. The philosopher Yu said, 'When agreements +are made according to what is right, what is spoken can be +made good. When respect is shown according to what is proper, +one keeps far from shame and disgrace. When the parties upon +whom a man leans are proper persons to be intimate with, he +can make them his guides and masters.' + CHAP. XIV. The Master said, 'He who aims to be a man of +complete virtue in his food does not seek to gratify his +appetite, nor + +飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。 +【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未 +若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、 +其斯之謂與。【三節】子曰、賜也、始可與言詩 +in his dwelling place does 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 principle that he may be +rectified:-- such a person may be said indeed to love to learn.' + CHAP. XV. 1. Tsze-kung said, 'What do you pronounce +concerning the poor man who yet does not flatter, and the rich +man who is not proud?' The Master replied, 'They will do; but +they are not equal to him, who, though poor, is yet cheerful, +and to him, who, though rich, loves the rules of propriety.' + 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As +you cut and then file, as you carve and then polish."-- The +meaning is the same, I apprehend, as that which you have just +expressed.' + 3. The Master said, 'With one like Ts'ze, I can begin to +talk + +已矣、告諸往而知來者。 +【十六章】子曰、不患人之不己知、患不知人也。 +about the odes. I told him one point, and he knew its proper +sequence.' + CHAP. XVI. The Master said, 'I will not be afflicted at +men's not knowing me; I will be afflicted that I do not know +men.' + + +為政第二 +BOOK II. WEI CHANG. + +【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。 + CHAP. I. The Master said, 'He who exercises government +by means of his virtue may be compared to the north polar +star, which keeps its place and all the stars turn towards it.' + +【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。 +【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道 +之以德、齊之以禮、有恥且格。 +【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】 +四十而不惑。【四節】五 + CHAP. II. The Master said, 'In the Book of Poetry are +three hundred pieces, but the design of them all may be +embraced in one sentence-- "Having no depraved thoughts."' + CHAP. III. 1. The Master said, 'If the people be led by +laws, and uniformity sought to be given them by punishments, +they will try to avoid the punishment, but have no sense of +shame. + 2. 'If they be led by virtue, and uniformity sought to be +given them by the rules of propriety, they will have the sense +of shame, and moreover will become good.' + CHAP. IV. 1. The Master said, 'At fifteen, I had my mind +bent on learning. + 2. 'At thirty, I stood firm. + 3. 'At forty, I had no doubts. + 4. 'At fifty, I knew the decrees of Heaven. + +十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。 +【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、 +孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以 +禮、死葬之以禮、祭之以禮。 + 5. 'At sixty, my ear was an obedient organ for the +reception of truth. + 6. 'At seventy, I could follow what my heart desired, +without transgressing what was right.' + CHAP. V. 1. Mang I asked what filial piety was. The +Master said, 'It is not being disobedient.' + 2. 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,-- "not being disobedient."' + 3. Fan Ch'ih said, 'What did you mean?' The Master +replied, 'That parents, when alive, be served according to +propriety; that, when dead, they should be buried according to +propriety; and that they should be sacrificed to according to +propriety.' + +【第六章】孟武伯問孝、子曰、父母唯其疾之憂。 +【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、 +不敬、何以別乎。 +【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 +曾是以為孝乎。 + CHAP. VI. Mang Wu asked what filial piety was. The +Master said, 'Parents are anxious lest their children should be +sick.' + CHAP. VII. Tsze-yu asked what filial piety was. The +Master said, 'The filial piety of now-a-days means the support +of one's parents. But dogs and horses likewise are able to do +something in the way of support;-- without reverence, what is +there to distinguish the one support given from the other?' + CHAP. VIII. Tsze-hsia asked what filial piety was. The +Master said, 'The difficulty is with the countenance. If, when +their elders have any troublesome affairs, the young take the +toil of them, and if, when the young have wine and food, they +set them before their elders, is THIS to be considered filial +piety?' + +【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回 +也不愚。 +【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所 +安。【四節】人焉廋哉、人焉廋哉。 +【十一章】子曰、溫故而知新、可以為師矣。 + CHAP. IX. The Master said, 'I have talked with Hui for a +whole day, and he has not made any objection to anything I +said;-- as if he were stupid. He has retired, and I have +examined his conduct when away from me, and found him able +to illustrate my teachings. Hui!-- He is not stupid.' + CHAP. X. 1. The Master said, 'See what a man does. + 2. 'Mark his motives. + 3. 'Examine in what things he rests. + 4. 'How can a man conceal his character? + 5. How can a man conceal his character?' + CHAP. XI. The Master said, 'If a man keeps cherishing his +old knowledge, so as continually to be acquiring new, he may +be a teacher of others.' + +【十二章】子曰、君子不器。 +【十三章】子貢問君子、子曰、先行其言、而後從之。 +【十四章】子曰、君子周而不比、小人比而不周。 +【十五章】子曰、學而不思則罔、思而不學則殆。 +【十六章】子曰、攻乎異端、斯害也己。 + CHAP. XII. The Master said, 'The accomplished scholar is +not a utensil.' + CHAP. XIII. Tsze-kung asked what constituted the +superior man. The Master said, 'He acts before he speaks, and +afterwards speaks according to his actions.' + CHAP. XIV. The Master said, 'The superior man is catholic +and no partisan. The mean man is partisan and not catholic.' + CHAP. XV. The Master said, 'Learning without thought is +labour lost; thought without learning is perilous.' + CHAP. XVI. The Master said, 'The study of strange +doctrines is injurious indeed!' + +【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。 +【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則 +寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。 + CHAP. XVII. The Master said, 'Yu, shall I teach you what +knowledge is? When you know a thing, to hold that you know +it; and when you do not know a thing, to allow that you do not +know it;-- this is knowledge.' + CHAP. XVII. 1. Tsze-chang was learning with a view to +official emolument. + 2. The Master said, 'Hear much and put aside the points +of which you stand in doubt, while you speak cautiously at the +same time of the others:-- then you will afford few occasions +for blame. See much and put aside the things which seem +perilous, while you are cautious at the same time in carrying +the others into practice:-- then you will have few occasions for +repentance. When one gives few occasions for blame in his +words, and few occasions for repentance in his conduct, he is in +the way to get emolument.' + +【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉 +錯諸直、則民不服。 +【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、 +則忠、舉善而教不能、則勤。 +【廿一章】【一節】或謂孔子曰、子奚 + CHAP. XIX. The Duke Ai asked, saying, 'What should be +done in order to secure the submission of the people?' +Confucius replied, 'Advance the upright and set aside the +crooked, then the people will submit. Advance the crooked and +set aside the upright, then the people will not submit.' + CHAP. XX. 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 they will reverence him. Let +him be filial and kind to all;-- then they will be faithful to him. +Let him advance the good and teach the incompetent;-- then +they will eagerly seek to be virtuous.' + CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, +why are you not engaged in the government?' + +不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、 +奚其為為政。 +【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 +之哉。 +【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、 + 2. The Master said, 'What does the Shu-ching say of filial +piety?-- "You are filial, you discharge your brotherly duties. +These qualities are displayed in government." This then also +constitutes the exercise of government. Why must there be +THAT-- making one be in the government?' + CHAP. XXII. The Master said, 'I do not know how a man +without truthfulness is to get on. How can a large carriage be +made to go without the cross-bar for yoking the oxen to, or a +small carriage without the arrangement for yoking the horses?' + CHAP. XXIII. 1. Tsze-chang asked whether the affairs of +ten ages after could be known. + 2. Confucius said, 'The Yin dynasty followed the +regulations of the Hsia: wherein it took from or added to them +may be known. The Chau dynasty has followed the regulations +of Yin: wherein it took from or added to them may be known. +Some other may follow the Chau, but though it should be at the +distance of a hundred ages, its affairs may be known.' + +所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可 +知也。 +【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇 +也。 + CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to +a spirit which does not belong to him is flattery. + 2. 'To see what is right and not to do it is want of +courage.' + +八佾第三 +BOOK III. PA YIH. + +【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。 + CHAP. I. Confucius said of the head of the Chi family, who +had eight rows of pantomimes in his area, 'If he can bear to do +this, what may he not bear to do?' + +【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。 +【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。 +【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、 +與其奢也、寧 + CHAP. II. The three families used the YUNG ode, while the +vessels were being removed, at the conclusion of the sacrifice. +The Master said, '"Assisting are the princes;-- the son of heaven +looks profound and grave:"-- what application can these words +have in the hall of the three families?' + CHAP. III. 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 without the virtues proper to humanity, +what has he to do with music?' + CHAP. IV. 1. Lin Fang asked what was the first thing to be +attended to in ceremonies. + 2. The Master said, 'A great question indeed! + 3. 'In festive ceremonies, it is better to be sparing than +extravagant. + +儉、喪、與其易也、寧戚。 +【第五章】子曰、夷狄之有君、不如諸夏之亡也。 +【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、 +嗚呼、曾謂泰山、不如林放乎。 +In the ceremonies of mourning, it is better that there be deep +sorrow than a minute attention to observances.' + CHAP. V. The Master said, 'The rude tribes of the east and +north have their princes, and are not like the States of our +great land which are without them.' + CHAP. VI. 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 mountain is not so +discerning as Lin Fang?' + +【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。 +【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】 +子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已 +矣。 + CHAP. VII. The Master said, 'The student of virtue has no +contentions. If it be said he cannot avoid them, shall this be in +archery? But he bows complaisantly to his competitors; thus he +ascends the hall, descends, and exacts the forfeit of drinking. In +his contention, he is still the Chun-tsze.' + CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the +meaning of the passage-- "The pretty dimples of her artful +smile! The well-defined black and white of her eye! The plain +ground for the colours?"' + 2. The Master said, 'The business of laying on the colours +follows (the preparation of) the plain ground.' + 3. 'Ceremonies then are a subsequent thing?' The Master +said, 'It is Shang who can bring out my meaning. Now I can +begin to talk about the odes with him.' + +【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、 +文獻不足故也、足、則吾能徵之矣。 +【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。 +【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸 + CHAP. IX. The Master said, 'I could describe the +ceremonies of the Hsia dynasty, but Chi cannot sufficiently +attest my words. I could describe the ceremonies of the Yin +dynasty, but Sung cannot sufficiently attest my words. (They +cannot do so) because of the insufficiency of their records and +wise men. If those were sufficient, I could adduce them in +support of my words.' + CHAP. X. The Master said, 'At the great sacrifice, after the +pouring out of the libation, I have no wish to look on.' + CHAP. XI. 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 govern the kingdom as to look +on this;-- pointing to his palm. + +斯乎。指其掌。 +【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不 +祭。 +【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何 +謂也。【二節】子曰、不然、獲罪於天、無所禱也。 + CHAP. XII. 1. He sacrificed to the dead, as if they were +present. He sacrificed to the spirits, as if the spirits were +present. + 2. The Master said, 'I consider my not being present at +the sacrifice, as if I did not sacrifice.' + CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the +meaning of the saying, "It is better to pay court to the furnace +than to the south-west corner?"' + 2. The Master said, 'Not so. He who offends against +Heaven has none to whom he can pray.' + +【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。 +【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、每事 +問。子聞之曰、是禮也。 +【十六章】子曰、射不主皮、為力不同科、古之道也。 + CHAP. XIV. The Master said, 'Chau had the advantage of +viewing the two past dynasties. How complete and elegant are +its regulations! I follow Chau.' + CHAP. XV. The Master, when he entered the grand +temple, asked about everything. Some one said, 'Who will say +that the son of the man of Tsau knows the rules of propriety! +He has entered the grand temple and asks about everything.' +The Master heard the remark, and said, 'This is a rule of +propriety.' + CHAP. XVI. The Master said, 'In archery it is not going +through the leather which is the principal thing;-- because +people's strength is not equal. This was the old way.' + +【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、 +我愛其禮。 +【十八章】子曰、事君盡禮、人以為諂也。 +【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以 +禮、臣事君以忠。 +【二十章】子曰、關睢樂而不淫、哀而不傷。 + CHAP. XVII. 1. Tsze-kung wished to do away with the +offering of a sheep connected with the inauguration of the first +day of each month. + 2. The Master said, 'Ts'ze, you love the sheep; I love the +ceremony.' + CHAP. XVII. The Master said, 'The full observance of the +rules of propriety in serving one's prince is accounted by +people to be flattery.' + CHAP. XIX. The Duke Ting asked how a prince should +employ his ministers, and how ministers should serve their +prince. Confucius replied, 'A prince should employ his minister +according to according to the rules of propriety; ministers +should serve their prince with faithfulness.' + CHAP. XX. The Master said, 'The Kwan Tsu is expressive of +enjoyment without being licentious, and of grief without being +hurtfully excessive.' + +【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、 +周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往 +不咎。 +【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三 +節】曰、管氏有三歸、 + CHAP. XXI. 1. 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 planted the chestnut tree, +meaning thereby to cause the people to be in awe.' + 2. When the Master heard it, he said, 'Things that are +done, it is needless to speak about; things that have had their +course, it is needless to remonstrate about; things that are past, +it is needless to blame.' + CHAP. XXII. 1. The Master said, 'Small indeed was the +capacity of Kwan Chung!' + 2. Some one said, 'Was Kwan Chung parsimonious?' +'Kwan,' was the reply, 'had the San Kwei, and his officers +performed no double duties; how can he be considered +parsimonious?' + 3. 'Then, did Kwan Chung know the rules of propriety?' +The + +官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、 +管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰 +不知禮。 +【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、 +繳如也、繹如也、以成。 +Master said, 'The princes of States have a screen intercepting +the view at their gates. Kwan had likewise a screen at his gate. +The princes of States on any friendly meeting between two of +them, had a stand on which to place their inverted cups. Kwan +had also such a stand. If Kwan knew the rules of propriety, +who does not know them?' + CHAP. XXXII. The Master instructing the grand music- +master of Lu said, 'How to play music may be known. At the +commencement of the piece, all the parts should sound +together. As it proceeds, they should be in harmony while +severally distinct and flowing without break, and thus on to the +conclusion.' + +【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、 +出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。 +【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。 +【廿六章】子曰、居上不寬、為禮 + CHAP. XXIV. The border warden at Yi requested to be +introduced to the Master, saying, 'When men of superior virtue +have come to this, I have never been denied the privilege of +seeing them.' The followers of the sage introduced 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.' + CHAP. XXV. The Master said of the Shao that it was +perfectly beautiful and also perfectly good. He said of the Wu +that it was perfectly beautiful but not perfectly good. + CHAP. XXVI. The Master said, 'High station filled without +indulgent generosity; ceremonies performed without reverence; +mourning conducted without sorrow;-- wherewith should I +contemplate such ways?' + +不敬、臨喪不哀、吾何以觀之哉。 + + +里仁第四 +BOOK IV. LE JIN. + +【第一章】子曰、里仁為美、擇不處仁、焉得知。 +【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者 +利仁。 + CHAP. I. The Master said, 'It is virtuous manners which +constitute the excellence of a neighborhood. If a man in +selecting a residence, do not fix on one where such prevail, how +can he be wise?' + CHAP. II. The Master said, 'Those who are without virtue +cannot abide long either in a condition of poverty and hardship, +or in a condition of enjoyment. The virtuous rest in virtue; the +wise desire virtue.' + +【第三章】子曰、惟仁者、能好人、能惡人。 +【第四章】子曰、苟志於仁矣、無惡也。 +【第五章】【一節】子曰、富與貴、是人之所欲也、不以其道得之、不處也。 +貧與賤、是人之所惡也、不以其道得之、不去也。【二節】君子去仁、惡乎 +成名。【三節】君子無終食之間 + CHAP. III. The Master said, 'It is only the (truly) virtuous +man, who can love, or who can hate, others.' + CHAP. IV. The Master said, 'If the will be set on virtue, +there will be no practice of wickedness.' + CHAP. V. 1. The Master said, 'Riches and honours are +what men desire. If it cannot be obtained in the proper way, +they should not be held. Poverty and meanness are what men +dislike. If it cannot be avoided in the proper way, they should +not be avoided. + 2. 'If a superior man abandon virtue, how can he fulfil +the requirements of that name? + 3. 'The superior man does not, even for the space of a +single meal, act contrary to virtue. In moments of haste, he +cleaves to it. In seasons of danger, he cleaves to it.' + +違仁、造次必於是、顛沛必於是。 +【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚之、 +惡不仁者、其為仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於 +仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。 +【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。 + CHAP. VI. 1. The Master said, 'I have not seen a person +who loved virtue, or one who hated what was not virtuous. He +who loved virtue, would esteem nothing above it. He who hated +what is not virtuous, would practise virtue in such a way that +he would not allow anything that is not virtuous to approach +his person. + 2. 'Is any one able for one day to apply his strength to +virtue? I have not seen the case in which his strength would be +insufficient. + 3. 'Should there possibly be any such case, I have not +seen it.' + CHAP. VII. The Master said, 'The faults of men are +characteristic of the class to which they belong. By observing a +man's faults, it may be known that he is virtuous.' + +【第八章】子曰、朝聞道、夕死、可矣。 +【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。 +【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。 +【十一章】子曰、君子懷德、小人懷土、君子懷刑、小 + CHAP. VIII. The Master said, 'If a man in the morning +hear the right way, he may die in the evening without regret.' + CHAP. IX. The Master said, 'A scholar, whose mind is set +on truth, and who is ashamed of bad clothes and bad food, is +not fit to be discoursed with.' + CHAP. X. The Master said, 'The superior man, in the +world, does not set his mind either for anything, or against +anything; what is right he will follow.' + CHAP. XI. The Master said, 'The superior man thinks of +virtue; the small man thinks of comfort. The superior man +thinks of the sanctions of law; the small man thinks of favours +which he may receive.' + +人懷惠。 +【十二章】子曰、放於利而行、多怨。 +【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。 +【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。 +【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。【二節】子 +出、門人問 + CHAP. XII. The Master said: 'He who acts with a constant +view to his own advantage will be much murmured against.' + CHAP. XIII. The Master said, 'Is a prince is able to govern +his kingdom with the complaisance proper to the rules of +propriety, what difficulty will he have? If he cannot govern it +with that complaisance, what has he to do with the rules of +propriety?' + CHAP. XIV. The Master said, 'A man should say, I am not +concerned that I have no place, I am concerned how I may fit +myself for one. I am not concerned that I am not known, I seek +to be worthy to be known.' + CHAP. XV. 1. The Master said, 'Shan, my doctrine is that +of an all-pervading unity.' The disciple Tsang replied, 'Yes.' + 2. The Master went out, and the other disciples asked, +saying, + +曰、何謂也。曾子曰、夫子之道、忠恕而已矣。 +【十六章】子曰、君子喻於義、小人喻於利。 +【十七章】子曰、見賢思齊焉、見不賢而內自省也。 +【十八章】子曰、事父母幾諫、見志不從、又敬 +'What do his words mean?' Tsang said, 'The doctrine of our +master is to be true to the principles of our nature and the +benevolent exercise of them to others,-- this and nothing more.' + CHAP. XVI. The Master said, 'The mind of the superior +man is conversant with righteousness; the mind of the mean +man is conversant with gain.' + CHAP. XVII. The Master said, 'When we see men of worth, +we should think of equalling them; when we see men of a +contrary character, we should turn inwards and examine +ourselves.' + CHAP. XVIII. The Master said, 'In serving his parents, a +son may remonstrate with them, but gently; when he sees that +they do not incline to follow his advice, he shows an increased +degree of reverence, but does not abandon his purpose; and +should they punish him, he does not allow himself to murmur.' + +不違、勞而不怨。 +【十九章】子曰、父母在、不遠游、游必有方。 +【二十章】子曰、三年無改於父之道、可謂孝矣。 +【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。 +【廿二章】子曰、古者言之不出、恥躬之不逮也。 +【廿三章】子曰、以約、失之者鮮矣。 + CHAP. XIX. The Master said, 'While his parents are alive, +the son may not go abroad to a distance. If he does go abroad, +he must have a fixed place to which he goes.' + CHAP. XX. The Master said, 'If the son for three years +does not alter from the way of his father, he may be called +filial.' + CHAP. XXI. The Master said, 'The years of parents may by +no means not be kept in the memory, as an occasion at once for +joy and for fear.' + CHAP. XXII. The Master said, 'The reason why the +ancients did not readily give utterance to their words, was that +they feared lest their actions should not come up to them.' + CHAP. XXIII. The Master said, 'The cautious seldom err.' + +【廿四章】子曰、君子欲訥於言、而敏於行。 +【廿五章】子曰、德不孤、必有鄰。 +【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。 + CHAP. XXIV. The Master said, 'The superior man wishes +to be slow in his speech and earnest in his conduct.' + CHAP. XXV. The Master said, 'Virtue is not left to stand +alone. He who practises it will have neighbors.' + CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent +remonstrances lead to disgrace. Between friends, frequent +reproofs make the friendship distant.' + +公冶長第五 +BOOK V. KUNG-YE CH'ANG. + +【第一章】【一節】子謂公冶長、可妻也、雖在縲絏之中、非其罪也。以其 +子妻之。【二節】子謂南容、 + CHAP. I. 1. The Master said of Kung-ye Ch'ang that he +might be wived; although he was put in bonds, he had not been +guilty of any crime. Accordingly, he gave him his own daughter +to wife. + 2. Of Nan Yung he said that if the country were well +governed + +邦有道不廢、邦無道免於刑戮。以其兄之子妻之。 +【第二章】子謂子賤、君子哉若人、魯無君子者、斯焉取斯。 +【第三章】子貢問曰、賜也何如。子曰、女器也。曰、何器也。曰、瑚璉也。 +he would not be out of office, and if it were ill-governed, he +would escape punishment and disgrace. He gave him the +daughter of his own elder brother to wife. + CHAP. II. The Master said of Tsze-chien, 'Of superior +virtue indeed is such a man! If there were not virtuous men in +Lu, how could this man have acquired this character?' + CHAP. III. Tsze-kung asked, 'What do you say of me, +Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A +gemmed sacrificial utensil.' + +【第四章】【一節】或曰、雍也仁、而不佞。【二節】子曰、焉用佞、禦人 +以口給、屢憎於人、不知其仁、焉用佞。 +【第五章】子使漆雕開仕。對曰、吾斯之未能信。子說。 +【第六章】子曰、道不行、乘桴浮于海、從我者、 + CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he +is not ready with his tongue.' + 2. The Master said, 'What is the good of being ready with +the tongue? They who encounter men with smartnesses of +speech for the most part procure themselves hatred. I know +not whether he be truly virtuous, but why should he show +readiness of the tongue?' + CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter +on official employment. He replied, 'I am not yet able to rest in +the assurance of THIS.' The Master was pleased. + CHAP. VI. 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, + +其由與。子路聞之喜。子曰、由也、好勇過我、無所取材。 +【第七章】【一節】孟武伯問子路仁乎。子曰、不知也。【二節】又問。子 +曰、由也、千乘之國、可使治其賦也、不知其仁也。【三節】求也何如。子 +曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。【四節】赤 +也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。 +upon which the Master said, 'Yu is fonder of daring than I am. +He does not exercise his judgment upon matters.' + CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he +was perfectly virtuous. The Master said, 'I do not know.' + 2. He asked again, when the Master replied, 'In a +kingdom of a thousand chariots, Yu might be employed to +manage the military levies, but I do not know whether he be +perfectly virtuous.' + 3. 'And what do you say of Ch'iu?' The Master replied, 'In +a city of a thousand families, or a clan of a hundred chariots, +Ch'iu might be employed as governor, but I do not know +whether he is perfectly virtuous.' + 4. 'What do you say of Ch'ih?' The Master replied, 'With +his sash girt and standing in a court, Ch'ih might be employed +to converse with the visitors and guests, but I do not know +whether he is perfectly virtuous.' + +【第八章】【一節】子謂子貢曰、女與回也、孰愈。【二節】對曰、賜也、 +何敢望回、回也、聞一以知十、賜也、聞一以知二。【三節】子曰、弗如也、 +吾與女、弗如也。 +【第九章】宰予晝寢。子曰、朽木不可雕也、糞土之牆、不可朽也、於予與 +何誅。【二節】子曰、始吾於人也、聽其言而信其行、今吾於人也、 + CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do +you consider superior, yourself or Hui?' + 2. Tsze-kung replied, 'How dare I compare myself with +Hui? Hui hears one point and knows all about a subject; I hear +one point, and know a second.' + 3. The Master said, 'You are not equal to him. I grant you, +you are not equal to him.' + CHAP. IX. 1. Tsai Yu being asleep during the daytime, the +Master said, 'Rotten wood cannot be carved; a wall of dirty +earth will not receive the trowel. This Yu!-- what is the use of +my reproving him?' + 2. 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 their words, and look at their conduct. It is +from Yu that I have learned to make this change.' + +聽其言而觀其行、於予與改是。 +【第十章】子曰、吾未見剛者。或對曰、申棖。子曰、棖也慾、焉得剛。 +【十一章】子貢曰、我不欲人之加諸我也、吾亦欲無加諸人。子曰、賜也、 +非爾所及也。 +【十二章】子貢曰、夫子之文章、 + CHAP. X. The Master said, 'I have not seen a firm and +unbending man.' Some one replied, 'There is Shan Ch'ang.' +'Ch'ang,' said the Master, 'is under the influence of his passions; +how can he be pronounced firm and unbending?' + CHAP. XI. Tsze-kung said, 'What I do not wish men to do +to me, I also wish not to do to men.' The Master said, 'Ts'ze, you +have not attained to that.' + CHAP. XII. Tsze-kung said, 'The Master's personal +displays of his principles and ordinary descriptions of them +may be heard. His discourses about man's nature, and the way +of Heaven, cannot be heard.' + +可得而聞也、夫子之言性與天道、不可得而聞也。 +【十三章】子路有聞、未之能行、唯恐有聞。 +【十四章】子貢問曰、孔文子、何以謂之文也。子曰、敏而好學、不恥下問、 +是以謂之文也。 +【十五章】子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民 +也惠、其使民 + CHAP. XIII. When Tsze-lu heard anything, if he had not +yet succeeded in carrying it into practice, he was only afraid +lest he should hear something else. + CHAP. XIV. Tsze-kung asked, saying, 'On what ground did +Kung-wan get that title of 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 these grounds he has +been styled Wan.' + CHAP. XV. The Master said of Tsze-ch'an that he had four +of the characteristics of a superior man:-- in his conduct of +himself, he was humble; in serving his superiors, he was +respectful; in nourishing the people, he was kind; in ordering +the people, he was just.' + +也義。 +【十六章】子曰、晏平仲善與人交、久而敬之。 +【十七章】子曰、藏文仲、居蔡、山節藻梲、何如其知也。 +【十八章】【一節】子張問曰、令尹子文三仕為令尹、無喜色、三已之、無 +慍色。舊令尹之政、必以告新令尹、何如。子曰、忠矣。曰、仁矣乎。曰、 + CHAP. XVI. The Master said, 'Yen P'ing knew well how to +maintain friendly intercourse. The acquaintance might be long, +but he showed the same respect as at first.' + CHAP. XVII. The Master said, 'Tsang Wan kept a large +tortoise in a house, on the capitals of the pillars of which he +had hills made, and with representations of duckweed on the +small pillars above the beams supporting the rafters.-- Of what +sort was his wisdom?' + CHAP. XVIII. 1. 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 new minister of +the way in which he had conducted the government;-- what do +you say of him?' The Master replied. 'He was loyal.' 'Was he +perfectly virtuous?' 'I do not know. How can he be pronounced +perfectly virtuous?' + +未知、焉得仁。【二節】崔子弒齊君、陳文子有馬十乘、棄而違之。至於他 +邦、則曰、猶吾大夫崔子也、違之、之一邦、則又曰、猶吾大夫崔子也、違 +之、何如。子曰、清矣。曰、仁矣乎。曰、未知、焉得仁。 +【十九章】季文子三思而後行。子聞之曰、再、斯可矣。 +【二十章】子曰、甯武子、邦有道、則 + 2. Tsze-chang proceeded, 'When the officer Ch'ui killed +the prince of Ch'i, Ch'an Wan, though he was the owner of forty +horses, abandoned them and left the country. Coming to +another State, he said, "They are here like our great officer, +Ch'ui," and left it. He came to a second State, and with the same +observation left it also;-- what do you say of him?' The Master +replied, 'He was pure.' 'Was he perfectly virtuous?' 'I do not +know. How can he be pronounced perfectly virtuous?' + CHAP. XIX. Chi Wan thought thrice, and then acted. When +the Master was informed of it, he said, 'Twice may do.' + CHAP. XX. The Master said, 'When good order prevailed in +his country, Ning Wu acted the part of a wise man. When his +country was in disorder, he acted the part of a stupid man. +Others may equal his wisdom, but they cannot equal his +stupidity.' + +知、邦無道、則愚、其知可及也、其愚不可及也。 +【廿一章】子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知所以裁 +之。 +【廿二章】子曰、伯夷叔齊、不念舊惡、怨是用希。 +【廿三章】子曰、孰謂微生高 + CHAP. XXI. 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. They are accomplished and complete +so far, but they do not know how to restrict and shape +themselves.' + CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not +keep the former wickednesses of men in mind, and hence the +resentments directed towards them were few.' + CHAP. XXIII. The Master said, 'Who says of Wei-shang +Kao + +直、或乞醃焉、乞諸鄰而與之。 +【廿四章】子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 +左丘明恥之、丘亦恥之。 +【一節】顏淵季路侍。子曰、盍各言爾志。【二節】子路曰、願車馬、衣輕 +裘、與朋友共、蔽之而無憾。【三節】顏淵曰、願無 +that he is upright? One begged some vinegar of him, and he +begged it of a neighbor and gave it to the man.' + CHAP. XXIV. The Master said, 'Fine words, an insinuating +appearance, and excessive respect;-- Tso Ch'iu-ming was +ashamed of them. I also am ashamed of them. To conceal +resentment against a person, and appear friendly with him;-- +Tso Ch'iu-ming was ashamed of such conduct. I also am +ashamed of it.' + CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the +Master said to them, 'Come, let each of you tell his wishes.' + 2. Tsze-lu said, 'I should like, having chariots and horses, +and light fur dresses, to share them with my friends, and +though they should spoil them, I would not be displeased.' + 3. Yen Yuan said, 'I should like not to boast of my +excellence, nor to make a display of my meritorious deeds.' + +伐善、無施勞。【四節】子路曰、願聞子之志。子曰、老者安之、朋友信之、 +少者懷之。 +【廿六章】子曰、已矣乎、吾未見能見其過、而內自訟者也。 +【廿七章】子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。 + 4. Tsze-lu then said, 'I should like, sir, to hear your +wishes.' The Master 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.' + CHAP. XXVI. The Master said, 'It is all over! I have not +yet seen one who could perceive his faults, and inwardly +accuse himself.' + CHAP. XXVII. The Master said, 'In a hamlet of ten +families, there may be found one honourable and sincere as I +am, but not so fond of learning.' + +雍也第六 +BOOK VI. YUNG YEY. + +【第一章】【一節】子曰、雍也可使南面。【二節】仲弓問子桑伯子。子曰、 +可也、簡。【三節】仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡而行 +簡、無乃大簡乎。【四節】子曰、雍之言然。 + CHAP. I. 1. The Master said, 'There is Yung!-- He might +occupy the place of a prince.' + 2. Chung-kung asked about Tsze-sang Po-tsze. The Master +said, 'He may pass. He does not mind small matters.' + 3. Chung-kung said, 'If a man cherish in himself a +reverential feeling of the necessity of attention to business, +though he may be easy in small matters in his government of +the people, that may be allowed. But if he cherish in himself +that easy feeling, and also carry it out in his practice, is not +such an easy mode of procedure excessive?' + 4. The Master said, 'Yung's words are right.' + +【第二章】【一節】哀公問弟子孰為好學。【二節】孔子對曰、有顏回者好 +學、不遷怒、不貳過、不幸短命死矣、今也則亡、未聞好學者也。 +【第三章】【一節】子華使於齊、冉子為其母請粟。子曰、與之釜。請益。 +曰、與之庾。冉子與之粟五秉。【二節】子曰、赤之適齊也、乘肥馬、衣輕 +裘、吾 + CHAP. II. The Duke Ai asked which of the disciples loved +to learn. Confucius replied to him, 'There was Yen Hui; HE loved +to learn. He did not transfer his anger; he did not repeat a fault. +Unfortunately, his appointed time was short and he died; and +now there is not such another. I have not yet heard of any one +who loves to learn as he did.' + CHAP. III. 1. Tsze-hwa being employed on a mission to +Ch'i, the disciple Zan requested grain for his mother. The +Master said, 'Give her a fu.' Yen requested more. 'Give her an +yu,' said the Master. Yen gave her five ping. + 2. The Master said, 'When Ch'ih was proceeding to Ch'i, he +had fat horses to his carriage, and wore light furs. I have heard +that + +聞之也、君子周急、不繼富。【三節】原思為之宰、與之粟九百、辭。【四 +節】子曰、毋、以與爾鄰里鄉黨乎。 +【第四章】子謂仲弓曰、犁牛之子騂且角、雖欲勿用、山川其舍諸。 +【第五章】子曰、回也、其心三月不違仁、其餘、則日月至焉而已矣。 +a superior man helps the distressed, but does not add to the +wealth of the rich.' + 3. Yuan Sze being made governor of his town by the +Master, he gave him nine hundred measures of grain, but Sze +declined them. + 4. The Master said, 'Do not decline them. May you not +give them away in the neighborhoods, hamlets, towns, and +villages?' + CHAP. IV. The Master, speaking of Chung-kung, said, 'If +the calf of a brindled cow be red and horned, although men +may not wish to use it, would the spirits of the mountains and +rivers put it aside?' + CHAP. V. The Master said, 'Such was Hui that for three +months there would be nothing in his mind contrary to perfect +virtue. The others may attain to this on some days or in some +months, but nothing more.' + +【第六章】季康子問仲由、可使從政也與。子曰、由也果、於從政乎何有。 +曰、賜也、可使從政也與。曰、賜也達、於從政乎何有。曰、求也、可使從 +政也與。曰、求也藝、於從政乎何有。 +【第七章】季氏使閔子騫為費宰、閔子騫曰、善為我辭焉、如有復我者、則 +吾必在汶上矣。 + CHAP. VI. Chi K'ang asked about Chung-yu, whether he +was fit to be employed as 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 difficulty would he find in +being an officer of government?' And to the same question +about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a +man of various ability.' + CHAP. VII. The chief of the Chi family sent to ask Min +Tsze-ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline +the offer for me politely. If any one come again to me with a +second invitation, I shall be obliged to go and live on the banks +of the Wan.' + +【第八章】伯牛有疾、子問之、自牖執其手、曰、亡之、命矣夫、斯人也、 +而有斯疾也、斯人也、而有斯疾也。 +【第九章】子曰、賢哉回也、一簞食、一瓢飲、在陋巷、人不堪其憂、回也 +不改其樂、賢哉回也。 +【第十章】冉求曰、非不說子之道、力不足也。子曰、力不 + CHAP. VIII. Po-niu being ill, the Master went to ask for +him. He took hold of his hand through the window, and said, 'It +is killing him. It is the appointment of Heaven, alas! That such a +man should have such a sickness! That such a man should have +such a sickness!' + CHAP. IX. The Master said, 'Admirable indeed was +the virtue of Hui! With a single bamboo dish of rice, a single +gourd dish of drink, and living in his mean narrow lane, while +others could not have endured the distress, he did not allow his +joy to be affected by it. Admirable indeed was the virtue of +Hui!' + CHAP. X. 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 strength is insufficient give over in the +middle of the way but now you limit yourself.' + +足者、中道而廢、今女畫。 +【十一章】子謂子夏曰、女為君子儒、無為小人儒。 +【十二章】子游為武城宰、子曰、女得人焉耳乎。曰、有澹臺滅明者、行不 +由徑、非公事、未嘗至於偃之室也。 +【十三章】子曰、孟之反不伐、奔而殿、將入門、策其馬、曰、非敢後也、 +馬不進也。 + CHAP. XI. The Master said to Tsze-hsia, 'Do you be a +scholar after the style of the superior man, and not after that of +the mean man.' + CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the +Master said to him, 'Have you got good men there?' He +answered, 'There is Tan-t'ai Mieh-ming, who never in walking +takes a short cut, and never comes to my office, excepting on +public business.' + CHAP. XIII. The Master said, 'Mang Chih-fan does not +boast of his merit. Being in the rear on an occasion of flight, +when they were about to enter the gate, he whipped up his +horse, saying, "It is not that I dare to be last. My horse would +not advance."' + +【十四章】子曰、不有祝鮀之佞、而有宋朝之美、難乎免於今之世矣。 +【十五章】子曰、誰能出不由戶？何莫由斯道也。 +【十六章】子曰、質勝文則野、文勝質則史、文質彬彬、然後君子。 +【十七章】子曰、人之生也直、罔之生也、幸而免。 + CHAP. XIV. The Master said, 'Without the specious speech +of the litanist T'o and the beauty of the prince Chao of Sung, it +is difficult to escape in the present age.' + CHAP. XV. The Master said, 'Who can go out but by the +door? How is it that men will not walk according to these +ways?' + CHAP. XVI. The Master said, 'Where the solid qualities are +in excess of accomplishments, we have rusticity; where the +accomplishments are in excess of the solid qualities, we have +the manners of a clerk. When the accomplishments and solid +qualities are equally blended, we then have the man of virtue.' + CHAP. XVII. 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.' + +【十八章】子曰、知之者、不如好之者、好之者、不如樂之者。 +【十九章】子曰、中人以上、可以語上也、中人以下、不可以語上也。 +【二十章】樊遲問知。子曰、務民之義、敬鬼神而遠之、可謂知矣。問仁。 +曰、仁者先難而後獲、可 + CHAP. XVIII. The Master said, 'They who know the truth +are not equal to those who love it, and they who love it are not +equal to those who delight in it.' + CHAP. XIX. The Master said, 'To those whose talents are +above mediocrity, the highest subjects may be announced. To +those who are below mediocrity, the highest subjects may not +be announced.' + CHAP. XX. Fan Ch'ih asked what constituted wisdom. The +Master said, 'To give one's self earnestly to the duties due to +men, and, while respecting spiritual beings, to keep aloof from +them, may be called wisdom.' He asked about perfect virtue. +The Master said, 'The man of virtue makes the difficulty to be +overcome his first business, and success only a subsequent +consideration;-- this may be called perfect virtue.' + +謂仁矣。 +【廿一章】子曰、知者樂水、仁者樂山、知者動、仁者靜。知者樂、仁者壽。 +【廿二章】子曰、齊一變、至於魯、魯一變、至於道。 +【廿三章】子曰、觚不觚、觚哉觚哉。 +【廿四章】宰我問曰、仁者雖告之曰、井有仁焉、其從之 + CHAP. XXI. The Master said, 'The wise find pleasure in +water; the virtuous find pleasure in hills. The wise are active; +the virtuous are tranquil. The wise are joyful; the virtuous are +long-lived.' + CHAP. XXII. The Master said, 'Ch'i, by one change, would +come to the State of Lu. Lu, by one change, would come to a +State where true principles predominated.' + CHAP. XXIII. The Master said, 'A cornered vessel without +corners.-- A strange cornered vessel! A strange cornered +vessel!' + CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man, +though it be told him,-- 'There is a man in the well' will go in +after him, I suppose.' Confucius said, 'Why should he do so?' A +superior + +也。子曰、何為其然也、君子可逝也、不可陷也、可欺也、不可罔也。 +【廿五章】子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。 +【廿六章】子見南子、子路不說、夫子矢之、曰、予所否者、天厭之、天厭 +之。 +【廿七章】子曰、中庸之為德也、其至矣乎、民鮮久矣。 +man may be made to go to the well, but he cannot be made to +go down into it. He may be imposed upon, but he cannot be +fooled.' + CHAP. XXV. 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.' + CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu +was displeased, on which the Master swore, saying, 'Wherein I +have done improperly, may Heaven reject me, may Heaven +reject me!' + CHAP. XXVII. The Master said, 'Perfect is the virtue which +is + +【廿八章】【一節】子貢曰、如有博施於民、而能濟眾、何如、可謂仁乎。 +子曰、何事於仁、必也聖乎、堯舜其猶病諸。【二節】夫仁者、己欲立而立 +人、己欲達而達人。【三節】能近取譬、可謂仁之方也已。 +according to the Constant Mean! Rare for a long time has been +its practise among the people.' + CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a +man extensively conferring benefits on the people, and able to +assist all, what would you say of him? Might he be called +perfectly virtuous?' The Master said, 'Why speak only of virtue +in connexion with him? Must he not have the qualities of a +sage? Even Yao and Shun were still solicitous about this. + 2. 'Now the man of perfect virtue, wishing to be +established himself, seeks also to establish others; wishing to +be enlarged himself, he seeks also to enlarge others. + 3. 'To be able to judge of others by what is nigh in +ourselves;-- this may be called the art of virtue.' + +述而第七 +BOOK VII. SHU R. + +【第一章】子曰、述而不作、信而好古、竊比於我老彭。 +【第二章】子曰、默而識之、學而不厭、誨人不倦、何有於我哉。 +【第三章】子曰、德之不脩、學之不講、聞義不能徒、不善不能改、 + CHAP. I. The Master said, 'A transmitter and not a maker, +believing in and loving the ancients, I venture to compare +myself with our old P'ang.' + CHAP. II. The Master said, 'The silent treasuring up of +knowledge; learning without satiety; and instructing others +without being wearied:-- which one of these things belongs to +me?' + CHAP. III. The Master said, 'The leaving virtue without +proper cultivation; the not thoroughly discussing what is +learned; not being able to move towards righteousness of which +a knowledge is gained; and not being able to change what is not +good:-- these are the things which occasion me solicitude.' + +是吾憂也。 +【第四章】子之燕居、申申如也、夭夭如也。 +【第五章】子曰、甚矣吾衰也、久矣、吾不復夢見周公。 +【第六章】【一節】子曰、志於道。【二節】據於德。【三節】依於仁。【四 +節】游於藝。 + CHAP. IV. When the Master was unoccupied with +business, his manner was easy, and he looked pleased. + CHAP. V. The Master said, 'Extreme is my decay. For a +long time, I have not dreamed, as I was wont to do, that I saw +the duke of Chau.' + CHAP. VI. 1. The Master said, 'Let the will be set on the +path of duty. + 2. 'Let every attainment in what is good be firmly +grasped. + 3. 'Let perfect virtue be accorded with. + 4. 'Let relaxation and enjoyment be found in the polite +arts.' + +【第七章】子曰、自行束脩以上、吾未嘗無誨焉。 +【第八章】子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不復也。 +【第九章】【一節】子食於有喪者之側、未嘗飽也。【二節】子於是日哭、 +則不歌。 +【第十章】【一節】子謂顏淵曰、用之則行、舍之則藏、惟我 + CHAP. VII. The Master said, 'From the man bringing his +bundle of dried flesh for my teaching upwards, I have never +refused instruction to any one.' + CHAP. VIII. The Master said, 'I do not open up the truth +to one who is not eager to get knowledge, nor help out any one +who is not anxious to explain himself. 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.' + CHAP. IX. 1. When the Master was eating by the side of a +mourner, he never ate to the full. + 2. He did not sing on the same day in which he had been +weeping. + CHAP. X. 1. The Master said to Yen Yuan, 'When called to +office, to undertake its duties; when not so called, to lie +retired;-- it is only I and you who have attained to this.' + +與爾有是夫。【二節】子路曰、子行三軍則誰與。【三節】子曰、暴虎馮河、 +死而無悔者、吾不與也、必也臨事而懼、好謀而成者也。 +【十一章】子曰、富而可求也、雖執鞭之士、吾亦為之、如不可求、從吾所 +好。 +【十二章】子之所慎、齊、戰、疾。 + 2. Tsze-lu said, 'If you had the conduct of the armies of a +great State, whom would you have to act with you?' + 3. The Master said, 'I would not have him to act with me, +who will unarmed attack a tiger, or cross a river without a +boat, dying without any regret. My associate must be the man +who proceeds to action full of solicitude, who is fond of +adjusting his plans, and then carries them into execution.' + CHAP. XI. 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 will do so. As the search may not be +successful, I will follow after that which I love.' + CHAP. XII. The things in reference to which the Master +exercised the greatest caution were -- fasting, war, and +sickness. + +【十三章】子在齊聞韶、三月不知肉味、曰、不圖為樂之至於斯也。 +【十四章】【一節】冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。【二 +節】入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求仁而得 +仁、又何怨。出曰、夫子不為也。 + CHAP. XIII. When the Master was in Ch'i, he heard the +Shao, and for three months did not know the taste of flesh. 'I +did not think'' he said, 'that music could have been made so +excellent as this.' + CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of +Wei?' Tsze-kung said, 'Oh! I will ask him.' + 2. He went in accordingly, and said, 'What sort of men +were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the +Master. 'Did they have any repinings because of their course?' +The Master again replied, 'They sought to act virtuously, and +they did so; what was there for them to repine about?' On this, +Tsze-kung went out and said, 'Our Master is not for him.' + +【十五章】子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 +於我如浮雲。 +【十六章】子曰、加我數年、五十以學易、可以無大過矣。 +【十七章】子所雅言、詩､書､執禮、皆雅言也。 + CHAP. XV. The Master said, 'With coarse rice to eat, with +water to drink, and my bended arm for a pillow;-- I have still +joy in the midst of these things. Riches and honours acquired +by unrighteousness, are to me as a floating cloud.' + CHAP. XVI. The Master said, 'If some years were added to +my life, I would give fifty to the study of the Yi, and then I +might come to be without great faults.' + CHAP. XVII The Master's frequent themes of discourse +were-- the Odes, the History, and the maintenance of the Rules +of Propriety. On all these he frequently discoursed. + +【十八章】【一節】葉公問孔子於子路、子路不對。【二節】子曰、女奚不 +曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。 +【十九章】子曰、我非生而知之者、好古、敏以求之者也。 +【二十章】子不語、怪、力、亂、神。 + CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about +Confucius, and Tsze-lu did not answer him. + 2. 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 the joy of its attainment forgets his sorrows, +and who does not perceive that old age is coming on?' + CHAP. XIX. 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.' + CHAP. XX. The subjects on which the Master did not talk, +were-- extraordinary things, feats of strength, disorder, and +spiritual beings. + +【廿一章】子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。 +【廿二章】子曰、天生德於予、桓魋其如予何。 +【廿三章】子曰、二三子、以我為隱乎、吾無隱乎爾、吾無行而不與二三子 +者、是丘也、 +【廿四章】子以四教、文、行、忠、信。 + CHAP. XXI. The Master said, 'When I walk along with two +others, they may serve me as my teachers. I will select their +good qualities and follow them, their bad qualities and avoid +them.' + CHAP. XXII. The Master said, 'Heaven produced the virtue +that is in me. Hwan T'ui-- what can he do to me?' + CHAP. XXIII. 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 not shown to you, my +disciples;-- that is my way.' + CHAP. XXIV. There were four things which the Master +taught,-- letters, ethics, devotion of soul, and truthfulness. + +【廿五章】【一節】子曰、聖人吾不得而見之矣、得見君子者、斯可矣。【二 +節】子曰、善人吾不得而見之矣、得見有恆者、斯可矣。【三節】亡而為有、 +虛而為盈、約而為泰、難乎有恆矣。 +【廿六章】子釣而不綱、弋不射宿。 +【廿七章】子曰、蓋有不知而作 + CHAP. XXV. 1. The Master said, 'A sage it is not mine to +see; could I see a man of real talent and virtue, that would +satisfy me.' + 2. The Master said, 'A good man it is not mine to see; +could I see a man possessed of constancy, that would satisfy +me. + 3. 'Having not and yet affecting to have, empty and yet +affecting to be full, straitened and yet affecting to be at ease:-- +it is difficult with such characteristics to have constancy.' + CHAP. XXVI. The Master angled,-- but did not use a net. +He shot,-- but not at birds perching. + CHAP. XXVII. 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 following it; seeing much and +keeping it in memory:-- this is the second style of knowledge.' + +之者、我無是也。多聞、擇其善者而從之、多見而識之、知之次也。 +【廿八章】【一節】互鄉難與言、童子見、門人惑。【二節】子曰、與其進 +也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也。 +子曰、仁遠乎哉、我欲仁、斯仁至矣。 +【三十章】【一節】陳司敗問昭公知禮乎。孔子曰、知禮。孔子退、揖巫馬 +期而進 + CHAP. XXVIII. 1. It was difficult to talk (profitably and +reputably) with the people of Hu-hsiang, and a lad of that place +having had an interview with the Master, the disciples +doubted. + 2. The Master said, 'I admit people's approach to me +without committing myself as to what they may do when they +have retired. Why must one be so severe? If a man purify +himself to wait upon me, I receive him so purified, without +guaranteeing his past conduct.' + CHAP. XXIX. The Master said, 'Is virtue a thing remote? I +wish to be virtuous, and lo! virtue is at hand.' + CHAP. XXX. 1. The minister of crime of Ch'an asked +whether the duke Chao knew propriety, and Confucius said, 'He +knew propriety.' + 2. Confucius having retired, the minister bowed to Wu- +ma Ch'i + +之、曰、吾聞君子不黨、君子亦黨乎、君取於吳為同姓、謂之吳孟子、君而 +知禮、孰不知禮。【三節】 巫馬期以告。子曰、丘也幸、苟有過、人必知 +之。 +【卅一章】子與人歌、而善、必使反之、而後和之。 +【卅二章】子曰、文、莫吾猶人 +to come forward, 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 daughter of the house of Wu, of the same +surname with himself, and called her,-- "The elder Tsze of Wu." +If the prince knew propriety, who does not know it?' + 3. 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.' + CHAP. XXXI. When the Master was in company with a +person who was singing, if he sang well, he would make him +repeat the song, while he accompanied it with his own voice. + CHAP. XXXII. The Master said, 'In letters I am perhaps +equal to other men, but the character of the superior man, +carrying out in his conduct what he professes, is what I have +not yet attained to.' + +也、躬行君子、則吾未之有得。 +【卅三章】子曰、若聖與仁、則吾豈敢、抑為之不厭、誨人不倦、則可謂云 +爾已矣。公西華曰、正唯弟子不能學也。 +【卅四章】子疾病。子路請禱。子曰、有諸。子路對曰、有之、誄曰、禱爾 +於上下神 +祗 。子曰、丘之禱久矣。 + CHAP. XXXIII. The Master said, 'The sage and the man of +perfect virtue;-- how dare I rank myself with them? It may +simply be said of me, that I strive to become such without +satiety, and teach others without weariness.' Kung-hsi Hwa +said, 'This is just what we, the disciples, cannot imitate you in.' + CHAP. XXXIV. The Master being very sick, Tsze-lu asked +leave to pray for him. He said, 'May such a thing be done?' +Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has +been made for thee to the spirits of the upper and lower +worlds."' The Master said, 'My praying has been for a long +time.' + +【卅五章】子曰、奢則不孫、儉則固、與其不孫也、寧固。 +【卅六章】子曰、君子坦蕩蕩、小人長戚戚。 +【卅七章】子溫而厲、威而不猛、恭而安。 + CHAP. XXXV. The Master said, 'Extravagance leads to +insubordination, and parsimony to meanness. It is better to be +mean than to be insubordinate.' + CHAP. XXXVI. The Master said, 'The superior man is +satisfied and composed; the mean man is always full of +distress.' + CHAP. XXXVII. The Master was mild, and yet dignified; +majestic, and yet not fierce; respectful, and yet easy. + +泰伯第八 +BOOK VIII. T'AI-PO. + +【第一章】子曰、太伯其可謂至德也已矣、三以天下讓、民無得而稱焉。 + CHAP. I. The Master said, 'T'ai-po may be said to have +reached the highest point of virtuous action. Thrice he declined +the kingdom, and the people in ignorance of his motives could +not express their approbation of his conduct.' + +【第二章】【一節】子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 +直而無禮則絞。【二節】君子篤於親、則民興於仁、故舊不遺、則民不偷。 +【第三章】曾子有疾、召門弟子曰、啟予 + CHAP. II. 1. 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, becomes insubordination; +straightforwardness, without the rules of propriety, becomes +rudeness. + 2. 'When those who are in high stations perform well all +their duties to their relations, the people are aroused to virtue. +When old friends are not neglected by them, the people are +preserved from meanness.' + CHAP. III. The philosopher Tsang being ill, he called to +him the disciples of his school, and said, 'Uncover my feet, +uncover my hands. It is said in the Book of Poetry, "We should +be apprehensive and cautious, as if on the brink of a deep gulf, +as if treading on thin ice," and so have I been. Now and +hereafter, I know my escape from all injury to my person, O ye, +my little children.' + +足、啟予手、詩云、戰戰兢兢、如臨深淵、如履薄冰、而今而後、吾知免夫、 +小子。 +【第四章】【一節】曾子有疾、孟敬子問之。曾子言曰、鳥之將死、其鳴也 +哀、人之將死、其言也善。【三節】君子所貴乎道者三、動容貌、斯遠暴慢 +矣、正顏色、斯近信笑、出辭氣、斯遠鄙倍矣、籩豆之事、則有司存。 + CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang +went to ask how he was. + 2. 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. + 3. 'There are three principles of conduct which the man of +high rank should consider specially important:-- that in his +deportment and manner he keep from violence and +heedlessness; that in regulating his countenance he keep near +to sincerity; and that in his words and tones he keep far from +lowness and impropriety. As to such matters as attending to +the sacrificial vessels, there are the proper officers for them.' + +【第五章】曾子曰、以能問於不能、以多問於寡、有若無、實若處、犯而不 +校、昔者吾友、嘗從事於斯矣。 +【第六章】曾子曰、可以託六尺之孤、可以寄百里之命、臨大節、而不可奪 +也、君子人與、君子人也。 +【第七章】【一節】曾子曰、士、不可以不弘毅、任重而道遠。【二節】仁 +以為己 + CHAP. V. The philosopher Tsang said, 'Gifted with ability, +and yet putting questions to those who were not so; possessed +of much, and yet putting questions to those possessed of little; +having, as though he had not; full, and yet counting himself as +empty; offended against, and yet entering into no altercation; +formerly I had a friend who pursued this style of conduct.' + CHAP. VI. The philosopher Tsang said, 'Suppose that there +is an individual who can be entrusted with the charge of a +young orphan prince, and can be commissioned with authority +over a state of a hundred li, and whom no emergency however +great can drive from his principles:-- is such a man a superior +man? He is a superior man indeed.' + CHAP. VII. 1. The philosopher Tsang said, 'The officer +may not be without breadth of mind and vigorous endurance. +His burden is heavy and his course is long. + +任、不亦重乎、死而後已、不亦遠乎。 +【第八章】【一節】子曰、興於詩。【二節】立於禮。【三節】成於樂。 +【第九章】子曰、民可使由之、不可使知之。 +【第十章】子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。 + 2. 'Perfect virtue is the burden which he considers it is +his to sustain;-- is it not heavy? Only with death does his +course stop;-- is it not long? + CHAP. VIII. 1. The Master said, 'It is by the Odes that the +mind is aroused. + 2. 'It is by the Rules of Propriety that the character is +established. + 3. 'It is from Music that the finish is received.' + CHAP. IX. The Master said, 'The people may be made to +follow a path of action, but they may not be made to +understand it.' + CHAP. X. The Master said, 'The man who is fond of daring +and is dissatisfied with poverty, will proceed to +insubordination. So will the man who is not virtuous, when you +carry your dislike of him to an extreme.' + +子曰、如有周公之才之美、使驕且吝、其餘不足觀也已。 +【十二章】子曰、三年學、不至於穀、不易得也。 +【十三章】【一節】子曰、篤信好學、守死善道。【二節】危邦不入、亂邦 +不居、天下有道則見、無道則隱。【三節】邦有道、貧且賤焉、恥也、邦無 +道、富且貴焉、恥也。 + CHAP. XI. The Master said, 'Though a man have abilities +as admirable as those of the Duke of Chau, yet if he be proud +and niggardly, those other things are really not worth being +looked at.' + CHAP. XII. The Master said, 'It is not easy to find a man +who has learned for three years without coming to be good.' + CHAP. XIII. 1. The Master said, 'With sincere faith he +unites the love of learning; holding firm to death, he is +perfecting the excellence of his course. + 2. 'Such an one will not enter a tottering State, nor dwell +in a disorganized one. When right principles of government +prevail in the kingdom, he will show himself; when they are +prostrated, he will keep concealed. + 3. 'When a country is well-governed, poverty and a mean +condition are things to be ashamed of. When a country is ill- +governed, riches and honour are things to be ashamed of.' + +【十四章】子曰、不在其位、不謀其政。 +【十五章】子曰、師摯之始、關睢之亂、洋洋乎盈耳哉。 +【十六章】子曰、狂而不直、侗而不愿、悾悾而不信、吾不知之矣。 +【十七章】子曰、學如不及、猶恐失之。 +【十八章】子曰、巍巍乎、舜禹之 + CHAP. XIV. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XV. The Master said, 'When the music master Chih +first entered on his office, the finish of the Kwan Tsu was +magnificent;-- how it filled the ears!' + CHAP. XVI. The Master said, 'Ardent and yet not upright; +stupid and yet not attentive; simple and yet not sincere:-- such +persons I do not understand.' + CHAP. XVII. The Master said, 'Learn as if you could not +reach your object, and were always fearing also lest you should +lose it.' + CHAP. XVIII. The Master said, 'How majestic was the +manner in which Shun and Yu held possession of the empire, as +if it were nothing to them!' + +有天下也、而不與焉。 +【十九章】【一節】子曰、大哉、堯之為君也、巍巍乎、唯天為大、唯堯則 +之、蕩蕩乎、民無能名焉。【二節】巍巍乎、其有成功也、煥乎、其有文章。 +【二十章】【一節】舜有臣五人、而天下治。【二節】武王曰、予有亂臣十 +人。【三節】孔子曰、才難、不其然乎、唐虞之際、於斯為盛、 + CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a +sovereign! How majestic was he! It is only Heaven that is +grand, and only Yao corresponded to it. How vast was his +virtue! The people could find no name for it. + 2. 'How majestic was he in the works which he +accomplished! How glorious in the elegant regulations which he +instituted!' + CHAP. XX. 1. Shun had five ministers, and the empire was +well-governed. + 2. King Wu said, 'I have ten able ministers.' + 3. 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 more abundant than in this of Chau, yet there +was a woman among them. The able ministers were no more +than nine men. + +有婦人焉、九人而已【四節】三分天下有其二、以服事殷、周之德、其可謂 +至德也已矣。 +【廿一章】子曰、禹吾無間然矣、菲飲食、而致孝乎鬼神、惡衣服、而致美 +乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。 + 4. 'King Wan possessed two of the three parts of the +empire, and with those he served the dynasty of Yin. The +virtue of the house of Chau may be said to have reached the +highest point indeed.' + CHAP. XXI. The Master said, 'I can find no flaw in the +character of Yu. He used himself coarse food and drink, but +displayed the utmost filial piety towards the spirits. His +ordinary garments were poor, but he displayed the utmost +elegance in his sacrificial cap and apron. He lived in a low mean +house, but expended all his strength on the ditches and water- +channels. I can find nothing like a flaw in Yu.' + +子罕第九 +BOOK IX. TSZE HAN. + +【第一章】子罕言、利、與命、與仁。 +【第二章】【一節】達巷黨人曰、大哉孔子、搏學而無所成名。【二節】子 +聞之、謂門弟子曰、吾何執、執御乎、執射乎、吾執御矣。 + CHAP. I. The subjects of which the Master seldom spoke +were-- profitableness, and also the appointments of Heaven, +and perfect virtue. + CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great +indeed is the philosopher K'ung! His learning is extensive, and +yet he does not render his name famous by any particular +thing.' + 2. The Master heard the observation, and said to his +disciples, 'What shall I practise? Shall I practise charioteering, +or shall I practise archery? I will practise charioteering.' + +【第三章】【一節】子曰、麻冕、禮也、今也純、儉、吾從眾。【二節】拜 +下、禮也。今拜乎上、泰也、雖遠眾、吾從下。 +【第四章】子絕四、毋意、毋必、毋固、毋我。 +【第五章】【一節】子畏於匡。【二節】曰、文王既沒、文不在茲乎。【三 +節】天之將喪斯文也、後死者不得與於斯文也、 + CHAP. III. 1. The Master said, 'The linen cap is that +prescribed by the rules of ceremony, but now a silk one is +worn. It is economical, and I follow the common practice. + 2. 'The rules of ceremony prescribe the bowing below the +hall, but now the practice is to bow only after ascending it. That +is arrogant. I continue to bow below the hall, though I oppose +the common practice.' + CHAP. IV. There were four things from which the Master +was entirely free. He had no foregone conclusions, no arbitrary +predeterminations, no obstinacy, and no egoism. + CHAP. V. 1. The Master was put in fear in K'wang. + 2. He said, 'After the death of King Wan, was not the +cause of truth lodged here in me? + +天之未喪斯文也、匡人其如予何。 +【第六章】【一節】大宰問於子貢、曰、夫子聖者與、何其多能也。【二節】 +子貢曰、固天縱之將聖、又多能也。【三節】子聞之曰、大宰知我乎、吾少 +也賤、故多能、鄙事、君子多乎哉、不多也。【四節】牢曰、子云、吾不試、 +故藝。 + 3. 'If Heaven had wished to let this cause of truth perish, +then I, a future mortal, should not have got such a relation to +that cause. While Heaven does not let the cause of truth perish, +what can the people of K'wang do to me?' + CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May +we not say that your Master is a sage? How various is his +ability!' + 2. Tsze-kung said, 'Certainly Heaven has endowed him +unlimitedly. He is about a sage. And, moreover, his ability is +various.' + 3. The Master heard of the conversation and said, 'Does +the high officer know me? When I was young, my condition +was low, and therefore I acquired my ability in many things, +but they were mean matters. Must the superior man have such +variety of ability? He does not need variety of ability.' + 4. Lao said, 'The Master said, "Having no official +employment, I acquired many arts."' + +【第七章】子曰、吾有知乎哉、無知也、有鄙夫問於我、空空如也、我叩其 +兩端而竭焉。 +【第八章】子曰、鳳鳥不至、河不出圖、吾已矣乎。 +【第九章】子見齊衰者、冕衣裳者、與瞽者、見之、雖少必作、過之必趨。 + CHAP. VII. The Master said, 'Am I indeed possessed of +knowledge? I am not knowing. But if a mean person, who +appears quite empty-like, ask anything of me, I set it forth +from one end to the other, and exhaust it.' + CHAP. VIII. The Master said, 'The FANG bird does not +come; the river sends forth no map:-- it is all over with me!' + CHAP. IX. When the Master saw a person in a mourning +dress, or any one with the cap and upper and lower garments +of full dress, or a blind person, on observing them approaching, +though they were younger than himself, he would rise up, and +if he had to pass by them, he would do so hastily. + +【第十章】【一節】顏淵喟然歎曰、仰之彌高、鑽之彌堅、瞻之在前、忽焉 +在後夫子循循然善誘人、博我以文、約我以禮。【三節】欲罷不能、既竭吾 +才、如有所立卓爾、雖欲從之、末由也已。 +【十一章】【一節】子疾病、子路使門人為臣。【二節】病間曰、久矣哉、 +由之行詐也、無臣而為有 + CHAP. X. 1. 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 tried to penetrate them, and +they seemed to become more firm; I looked at them before me, +and suddenly they seemed to be behind. + 2. 'The Master, by orderly method, skilfully leads men on. +He enlarged my mind with learning, and taught me the +restraints of propriety. + 3. 'When I wish to give over the study of his doctrines, I +cannot do so, and having exerted all my ability, there seems +something to stand right up before me; but though I wish to +follow and lay hold of it, I really find no way to do so.' + CHAP. XI. 1. The Master being very ill, Tsze-lu wished the +disciples to act as ministers to him. + 2. During a remission of his illness, he said, 'Long has the +conduct of Yu been deceitful! By pretending to have ministers +when I have them not, whom should I impose upon? Should I +impose upon Heaven? + +臣、吾誰欺、欺天乎。【三節】且予與其死於臣之手也、無寧死於二三子之 +手乎、且予縱不得大葬、予死於道路乎。 +【十二章】子貢曰、有美玉於斯、韞(du2 匚＋賣、與「櫝」同)而藏諸、求 +善賈而沽諸。子曰、沽之哉、沽之哉、我待賈者也。 +【十三章】【一節】子欲居九夷。【二節】或曰、陋、如之何。子曰、君子 +居之、何陋之有。 +【十四章】子曰、吾自衛反魯、然後樂 + 3. 'Moreover, than that I should die in the hands of +ministers, is it not better that I should die in the hands of you, +my disciples? And though I may not get a great burial, shall I +die upon the road?' + CHAP. XII. Tsze-kung said, 'There is a beautiful gem here. +Should I lay it up in a case and keep it? or should I seek for a +good price and sell it?' The Master said, 'Sell it! Sell it! But I +would wait for one to offer the price.' + CHAP. XIII. 1. The Master was wishing to go and live +among the nine wild tribes of the east. + 2. Some one said, 'They are rude. How can you do such a +thing?' The Master said, 'If a superior man dwelt among them, +what rudeness would there be?' + CHAP. XIV. The Master said, 'I returned from Wei to Lu, +and then the music was reformed, and the pieces in the Royal +songs and Praise songs all found their proper places.' + +正、雅頌各得其所。 +【十五章】子曰、出則事公卿、入則事父兄、喪事不敢不勉、不為酒困、何 +有於我哉。 +【十六章】子在川上曰、逝者如斯夫、不舍晝夜。 +【十七章】子曰、吾未見好德、如好色者也。 +【十八章】子曰、譬如為山、未成一簣、止、吾止也、譬如平地、雖 + CHAP. XV. The Master said, 'Abroad, to serve the high +ministers and nobles; at home, to serve one's father and elder +brothers; in all duties to the dead, not to dare not to exert one's +self; and not to be overcome of wine:-- which one of these +things do I attain to?' + CHAP. XVI. The Master standing by a stream, said, 'It +passes on just like this, not ceasing day or night!' + CHAP. XVII. The Master said, 'I have not seen one who +loves virtue as he loves beauty.' + CHAP. XVIII. The Master said, 'The prosecution of +learning may be compared to what may happen in raising a +mound. If there want but one basket of earth to complete the +work, and I stop, the + +覆一簣、進、吾往也。 +【十九章】子曰、語之而不惰者、其回也與。 +【二十章】子謂顏淵曰、惜乎、吾見其進也、未見其止也。 +【廿一章】子曰、苗而不秀者、有矣夫、秀而不實者、有矣夫。 +【廿二章】子曰、後生可畏、焉知來者之不如今也、四十五十而無聞焉、斯 +亦不足畏也已。 +stopping is my own work. It may be compared to throwing +down the earth on the level ground. Though but one basketful +is thrown at a time, the advancing with it is my own going +forward.' + CHAP. XIX. The Master said, 'Never flagging when I set +forth anything to him;-- ah! that is Hui.' + CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his +constant advance. I never saw him stop in his progress.' + CHAP. XXI. The Master said, 'There are cases in which the +blade springs, but the plant does not go on to flower! There are +cases where it flowers, but no fruit is subsequently produced!' + CHAP. XXII. The Master said, 'A youth is to be regarded +with respect. How do we know that his future will not be equal +to our present? If he reach the age of forty or fifty, and has not +made himself heard of, then indeed he will not be worth being +regarded with respect.' + +【廿三章】子曰、法語之言、能無從乎、改之為貴、巽與之言、能無說乎、 +繹之為貴、說而不繹、從而不改、吾末如之何也已矣。 +【廿四章】子曰、主忠信、毋友不如己者、過則勿憚改。 +【廿五章】子曰、三軍可奪師也、匹夫不可奪志也。 + CHAP. XXV. The Master said, 'Can men refuse to assent to +the words of strict admonition? But it is reforming the conduct +because of them which is valuable. Can men refuse to be +pleased with words of gentle advice? But it is unfolding their +aim which is valuable. If a man be pleased with these words, +but does not unfold their aim, and assents to those, but does +not reform his conduct, I can really do nothing with him.' + CHAP. XXIV. The Master said, 'Hold faithfulness and +sincerity as first principles. Have no friends not equal to +yourself. When you have faults, do not fear to abandon them.' + CHAP. XXV. The Master said, 'The commander of the +forces of a large state may be carried off, but the will of even a +common man cannot be taken from him.' + +【廿六章】【一節】子曰、衣敝縕袍、與衣孤貉者立、而不恥者、其由也與。 +【二節】不忮不求、何用不臧。【三節】子路終身誦之、子曰、是道也、何 +足以臧。 +【廿七章】子曰、歲寒、然後知松柏之後彫也。 +【廿八章】子曰、知者不惑、仁者不憂、勇者不懼。 +【廿九章】子曰、可與共學、未可與 + CHAP. XXVI. 1. The Master said, 'Dressed himself in a +tattered robe quilted with hemp, yet standing by the side of +men dressed in furs, and not ashamed;-- ah! it is Yu who is +equal to this! + 2. '"He dislikes none, he covets nothing;-- what can he do +but what is good!"' + 3. Tsze-lu kept continually repeating these words of the +ode, when the Master said, 'Those things are by no means +sufficient to constitute (perfect) excellence.' + CHAP. XXVII. The Master said, 'When the year becomes +cold, then we know how the pine and the cypress are the last +to lose their leaves.' + CHAP. XXVIII. The Master said, 'The wise are free from +perplexities; the virtuous from anxiety; and the bold from fear.' + CHAP. XXIX. The Master said, 'There are some with whom +we may study in common, but we shall find them unable to go +along + +適道、可與適道、未可與立、可與立、未可與權。 +【三十章】【一節】唐棣之華、偏其反而、豈不爾思、室是遠而。【二節】 +子曰、未之思也、未何遠之有。 +with us to principles. Perhaps we may go on with them to +principles, but we shall find them unable to get established in +those along with us. Or if we may get so established along with +them, we shall find them unable to weigh occurring events +along with us.' + CHAP. XXX. 1. How the flowers of the aspen-plum flutter +and turn! Do I not think of you? But your house is distant. + 2. The Master said, 'It is the want of thought about it. +How is it distant?' + +鄉黨第十 +BOOK X. HEANG TANG. + +【第一章】【一節】孔子於鄉黨、恂恂如也、似不能言者。【二節】其在宗 +廟朝廷、便便然、唯謹爾。 +【第二章】【一節】朝、與下大夫言、侃侃如也、與上大夫言、誾誾如也。 +【二節】君在、踧踖如也、與與如也。 + CHAP. I. 1. Confucius, in his village, looked simple and +sincere, and as if he were not able to speak. + 2. When he was in the prince's ancestorial temple, or in +the court, he spoke minutely on every point, but cautiously. + CHAP II. 1. When he was waiting at court, in speaking +with the great officers of the lower grade, he spake freely, but +in a straightforward manner; in speaking with those of the +higher grade, he did so blandly, but precisely. + 2. When the ruler was present, his manner displayed +respectful uneasiness; it was grave, but self-possessed. + +【第三章】【一節】 君召使擯、色勃如也、足躩如也。【二節】揖所與立、 +左右手、衣前後、檐如也。【三節】趨進、翼如也。【四節】賓退、必復命 +曰、賓不顧矣。 +【第四章】【一節】入公門、鞠 + CHAP. III. 1. 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 with difficulty. + 2. He inclined himself to the other officers among whom +he stood, moving his left or right arm, as their position +required, but keeping the skirts of his robe before and behind +evenly adjusted. + 3. He hastened forward, with his arms like the wings of a +bird. + 4. When the guest had retired, he would report to the +prince, 'The visitor is not turning round any more.' + CHAP. IV. 1. When he entered the palace gate, he seemed +to bend his body, as if it were not sufficient to admit him. + +躬如也、如不容。【二節】立不中門、行不履閾。【三節】過位、色勃如也、 +足躩如也、其言似不足者。【四節】攝齊升堂、鞠躬如也、屏氣似不息者。 +【五節】出、降一等、逞顏色、怡怡如也、沒階、趨進、翼如也、復其位、 +踧踖如也。 +【第五章】【一節】執圭、鞠躬如也、如 + 2. When he was standing, he did not occupy the middle of +the gate-way; when he passed in or out, he did not tread upon +the threshold. + 3. When he was passing the vacant place of the prince, +his countenance appeared to change, and his legs to bend under +him, and his words came as if he hardly had breath to utter +them. + 4. He ascended the reception hall, holding up his robe +with both his hands, and his body bent; holding in his breath +also, as if he dared not breathe. + 5. When he came out from the audience, as soon as he +had descended one step, he began to relax his countenance, and +had a satisfied look. When he had got to the bottom of the +steps, he advanced rapidly to his place, with his arms like +wings, and on occupying it, his manner still showed respectful +uneasiness. + CHAP. V. 1. When he was carrying the scepter of his +ruler, he seemed to bend his body, as if he were not able to +bear its weight. He did not hold it higher than the position of +the hands in making + +不勝、上如揖、下如授、勃如戰色、足蹜蹜如有循。【二節】享禮、有容色。 +【三節】私覿、愉愉如也 +【第六章】【一節】君子不以紺緅飾。【二節】紅紫不以為褻服。【三節】 +當暑袗絺綌、必表而出之。【四節】緇衣羔裘、素衣麑裘、黃衣 +a bow, nor lower than their position in giving anything to +another. His countenance seemed to change, and look +apprehensive, and he dragged his feet along as if they were +held by something to the ground. + 2. In presenting the presents with which he was charged, +he wore a placid appearance. + 3. At his private audience, he looked highly pleased. + CHAP. VI. 1. The superior man did not use a deep purple, +or a puce colour, in the ornaments of his dress. + 2. Even in his undress, he did not wear anything of a red +or reddish colour. + 3. In warm weather, he had a single garment either of +coarse or fine texture, but he wore it displayed over an inner +garment. + 4. Over lamb's fur he wore a garment of black; over +fawn's fur one of white; and over fox's fur one of yellow. + +狐裘。【五節】褻裘長、短右袂。【六節】必有寢衣、長一身有半。【七節】 +狐貉之厚以居。【八節】去喪、無所不佩。【九節】非帷裳、必殺之。【十 +節】羔裘玄冠不以弔。【十一節】吉月、必朝服而朝。 + 5. The fur robe of his undress was long, with the right +sleeve short. + 6. He required his sleeping dress to be half as long again +as his body. + 7. When staying at home, he used thick furs of the fox or +the badger. + 8. When he put off mourning, he wore all the appendages +of the girdle. + 9. His under-garment, except when it was required to be +of the curtain shape, was made of silk cut narrow above and +wide below. + 10. He did not wear lamb's fur or a black cap, on a visit of +condolence. + 11. On the first day of the month he put on his court +robes, and presented himself at court. + +【第七章】【一節】齊、必有明衣、布。【二節】齊必變食、居必遷坐。 +【第八章】【一節】食不厭精、膾不厭細。【二節】食饐而餲、魚餒而肉敗、 +不食、色惡不食、臭惡不食、失飪不食、不時不食。【三節】割不正不食、 +不得其醬不食。【四節】肉雖多、不使勝食氣、惟酒無量、不及亂。【五節】 +沽酒 + CHAP. VII. 1. When fasting, he thought it necessary to +have his clothes brightly clean and made of linen cloth. + 2. When fasting, he thought it necessary to change his +food, and also to change the place where he commonly sat in +the apartment. + CHAP. VIII. 1. He did not dislike to have his rice finely +cleaned, nor to have his minced meat cut quite small. + 2. He did not eat rice which had been injured by heat or +damp and turned sour, nor fish or flesh which was gone. He did +not eat what was discoloured, or what was of a bad flavour, nor +anything which was ill-cooked, or was not in season. + 3. He did not eat meat which was not cut properly, nor +what was served without its proper sauce. + 4. Though there might be a large quantity of meat, he +would not allow what he took to exceed the due proportion for +the rice. It was only in wine that he laid down no limit for +himself, but he did not allow himself to be confused by it. + 5. He did not partake of wine and dried meat bought in +the market. + +市脯不食。【六節】不撤薑食。【七節】不多食。【八節】祭於公、不宿肉。 +祭肉不出三日、出三日、不食之矣。【九節】食不語、寢不言。【十節】雖 +疏食菜羹、瓜祭、必齊如也。 +【第九章】席不正不坐。 +【第十章】【一節】鄉人飲酒、杖者出、斯出矣。【二節】鄉人儺、朝服而 +立於阼階。 + 6. He was never without ginger when he ate. + 7. He did not eat much. + 8. When he had been assisting at the prince's sacrifice, he +did not keep the flesh which he received overnight. The flesh +of his family sacrifice he did not keep over three days. If kept +over three days, people could not eat it. + 9. When eating, he did not converse. When in bed, he did +not speak. + 10. Although his food might be coarse rice and vegetable +soup, he would offer a little of it in sacrifice with a grave, +respectful air. + CHAP. IX. If his mat was not straight, he did not sit on it. + CHAP. X. 1. When the villagers were drinking together, on +those who carried staffs going out, he went out immediately +after. + 2. When the villagers were going through their +ceremonies to drive away pestilential influences, he put on his +court robes and stood on the eastern steps. + +【十一章】【一節】問人於他邦、再拜而送之。【二節】康子饋藥、拜而受 +之、曰、丘未達、不敢嘗。 +【十二章】廄焚、子退朝、曰、傷人乎、不問馬。 +【十三章】【一節】君賜食、必正席、先嘗之、君賜腥、必熟而薦之、君賜 +生、必畜之。【二節】侍食於君、 + CHAP. XI. 1. When he was sending complimentary +inquiries to any one in another State, he bowed twice as he +escorted the messenger away. + 2. Chi K'ang having sent him a present of physic, he +bowed and received it, saying, 'I do not know it. I dare not +taste it.' + CHAP. XII. The stable being burned down, when he was +at court, on his return he said, 'Has any man been hurt?' He did +not ask about the horses. + CHAP. XIII. 1. When the prince sent him a gift of cooked +meat, he would adjust his mat, first taste it, and then give it +away 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 keep it alive. + 2. When he was in attendance on the prince and joining +in the entertainment, the prince only sacrificed. He first tasted +everything. + +君祭、先飯。【三節】疾、君視之、東首、加朝服拖紳。【四節】君命召、 +不俟駕行矣。 +【十四章】入大廟每事問。 +【十五章】【一節】朋友死、無所歸、曰、於我殯。【二節】朋友之饋、雖 +車馬、非祭肉不拜。 +【十六章】【一節】寢不尸、居不容。【二節】見齊衰者、雖狎必變、見冕 +者、與瞽者、雖褻必以貌。【三節】凶 + 3. When he was ill and the prince came to visit him, he +had his head to the east, made his court robes be spread over +him, and drew his girdle across them. + 4. When the prince's order called him, without waiting for +his carriage to be yoked, he went at once. + CHAP. XIV. When he entered the ancestral temple of the +State, he asked about everything. + CHAP. XV. 1. When any of his friends died, if he had no +relations who could be depended on for the necessary offices, +he would say, 'I will bury him.' + 2. When a friend sent him a present, though it might be a +carriage and horses, he did not bow. + 3. The only present for which he bowed was that of the +flesh of sacrifice. + CHAP. XVI. 1. In bed, he did not lie like a corpse. At +home, he did not put on any formal deportment. + 2. 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 of full dress, or a blind person, +though he might be in his undress, he would salute them in a +ceremonious manner. + +服者式之、式負版者。【四節】有盛饌、必變色而作。【五節】迅雷、風烈、 +必變。 +【十七章】【一節】升車、必正立、執綏。【二節】車中、不內顧、不疾言、 +不親指。 +【十八章】【一節】色斯舉矣、翔而後集。【二節】曰、山梁雌雉、時哉時 +哉。子路共之、三嗅而作。 + 3. To any person in mourning he bowed forward to the +crossbar of his carriage; he bowed in the same way to any one +bearing the tables of population. + 4. When he was at an entertainment where there was an +abundance of provisions set before him, he would change +countenance and rise up. + 5. On a sudden clap of thunder, or a violent wind, he +would change countenance. + CHAP. XVII. 1. When he was about to mount his carriage, +he would stand straight, holding the cord. + 2. 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. + CHAP. XVIII. 1. Seeing the countenance, it instantly rises. +It flies round, and by and by settles. + 2. The Master said, 'There is the hen-pheasant on the hill +bridge. At its season! At its season!' Tsze-lu made a motion to +it. Thrice it smelt him and then rose. + +先進第十一 +BOOK XI. HSIEN TSIN. + +【第一章】【一節】子曰、先進於禮樂、野人也、後進於禮樂、君子也、【二 +節】如用之、則吾從先進。 +【第二章】【一節】子曰、從我於陳蔡者、皆不及門也。【二節】德行、顏 +淵、閔子騫、冉伯牛、仲弓。言語、宰我、子貢。政事、冉 + CHAP. I. 1. The Master said, 'The men of former times, in +the matters of ceremonies and music were rustics, it is said, +while the men of these latter times, in ceremonies and music, +are accomplished gentlemen. + 2. 'If I have occasion to use those things, I follow the men +of former times.' + CHAP. II. 1. The Master said, 'Of those who were with me +in Ch'an and Ts'ai, there are none to be found to enter my door.' + 2. Distinguished for their virtuous principles and practice, +there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung- +kung; for their ability in speech, Tsai Wo and Tsze-kung; for +their adminis- + +有、李路。文學、子游、子夏。 +【第三章】子曰、回也、非助我者也、於吾言、無所不說。 +【第四章】子曰、孝哉閔子騫、人不間於其父母昆弟之言。 +【第五章】南容三復白圭、孔子以其兄之子妻之。 +trative talents, Zan Yu and Chi Lu; for their literary +acquirements, Tsze-yu and Tsze-hsia. + CHAP. III. The Master said, 'Hui gives me no assistance. +There is nothing that I say in which he does not delight.' + CHAP. IV. The Master said, 'Filial indeed is Min Tsze- +ch'ien! Other people say nothing of him different from the +report of his parents and brothers.' + CHAP. V. Nan Yung was frequently repeating the lines +about a white scepter stone. Confucius gave him the daughter +of his elder brother to wife. + +【第六章】李康子問弟子孰為好學。孔子對曰、有顏回者好學、不幸短命死 +矣、今也則亡。 +【第七章】【一節】顏淵死、顏路請子之車、以為之(guo3 木+享、與槨 +同)。【二節】子曰、才不才、亦各言其子也、鯉也死、有棺而無(guo3 木 ++享、與槨同)、吾不徒行以為之(guo3 木+享、與槨同)、以吾從大夫之後、 +不可徒行也。 +【第八章】顏淵死、子曰、噫、天喪予、天喪予。 + CHAP. VI. Chi K'ang asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; he loved to +learn. Unfortunately his appointed time was short, and he died. +Now there is no one who loves to learn, as he did.' + CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the +carriage of the Master to sell and get an outer shell for his son's +coffin. + 2. The Master said, 'Every one calls his son his son, +whether he has talents or has not talents. There was Li; when +he died, he had a coffin but 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 was not proper that I should walk on +foot.' + CHAP. VIII. When Yen Yuan died, the Master said, 'Alas! +Heaven is destroying me! Heaven is destroying me!' + +【第九章】【一節】顏淵死、子哭之慟、從者曰、子慟矣。【二節】曰、有 +慟乎。【三節】非夫人之為慟而誰為。 +【第十章】【一節】顏淵死、門人欲厚葬之。子曰、不可。【二節】門人厚 +葬之。【三節】子曰、回也、視予猶父也、予不得視猶子也、非我也、夫二 +三子也。 +【十一章】李路問事鬼神。子曰、未能事人、焉能事鬼。敢 + CHAP. IX. 1. When Yen Yuan died, the Master bewailed +him exceedingly, and the disciples who were with him said, +'Master, your grief is excessive?' + 2. 'Is it excessive?' said he. + 3. 'If I am not to mourn bitterly for this man, for whom +should I mourn?' + CHAP. X. 1. When Yen Yuan died, the disciples wished to +give him a great funeral, and the Master said, 'You may not do +so.' + 2. The disciples did bury him in great style. + 3. The Master said, 'Hui behaved towards me as his +father. I have not been able to treat him as my son. The fault is +not mine; it belongs to you, O disciples.' + CHAP. XI. 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 + +問死。曰、未知生、焉知死。 +【十二章】【一節】閔子侍側、誾誾如也、子路行行如也、冉有、子貢、侃 +侃如也。子樂。【二節】若由也、不得其死然。 +【十三章】【一節】魯人為長府。【二節】閔子騫曰、仍舊貫、如之何、何 +必改作。【三節】子曰、夫人不言、言必有中。 +death?' He was answered, 'While you do not know life, how can +you know about death?' + CHAP. XII. 1. The disciple Min was standing by his side, +looking bland and precise; Tsze-lu, looking bold and soldierly; +Zan Yu and Tsze-kung, with a free and straightforward manner. +The Master was pleased. + 2. He said, 'Yu, there!-- he will not die a natural death.' + CHAP. XIII. 1. Some parties in Lu were going to take +down and rebuild the Long Treasury. + 2. Min Tsze-ch'ien said, 'Suppose it were to be repaired +after its old style;-- why must it be altered and made anew?' + 3. The Master said, 'This man seldom speaks; when he +does, he is sure to hit the point.' + +【十四章】【一節】子曰、由之瑟、奚為於丘之門。【二節】門人不敬子路。 +子曰、由也、升堂矣、未入於室也。 +【十五章】【一節】子貢問師與商也孰賢。子曰、師也過、商也不及。【二 +節】曰、然則師愈與。【三節】子曰、過猶不及。 +【十六章】【一節】李氏富於周公、而求也為之聚斂而附 + CHAP. XIV. 1. The Master said, 'What has the lute of Yu to +do in my door?' + 2. The other disciples began not to respect Tsze-lu. The +Master said, 'Yu has ascended to the hall, though he has not yet +passed into the inner apartments.' + CHAP. XV. 1. 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 not come up to it.' + 2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I +suppose.' + 3. The Master said, 'To go beyond is as wrong as to fall +short.' + CHAP. XVI. 1. 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. + +益之。【二節】子曰、非吾徒也、小子、鳴鼓而攻之可也。 +【十七章】【一節】柴也愚。【二節】參也魯。【三節】師也辟。【四節】 +由也喭。 +【十八章】【一節】子曰、回也奇庶乎屢空。【二節】賜不受命、而貨殖焉、 +億則屢中。 +【十九章】子張問善人之 + 2. The Master said, 'He is no disciple of mine. My little +children, beat the drum and assail him.' + CHAP. XVII. 1. Ch'ai is simple. + 2. Shan is dull. + 3. Shih is specious. + 4. Yu is coarse. + CHAP. XVIII. 1. The Master said, 'There is Hui! He has +nearly attained to perfect virtue. He is often in want. + 2. 'Ts'ze does not acquiesce in the appointments of +Heaven, and his goods are increased by him. Yet his judgments +are often correct.' + CHAP. XIX. Tsze-chang asked what were the +characteristics of + +道。子曰、不踐(ji1、迂+亦、與跡同)、亦不入於室。 +【二十章】子曰、論篤是與、君子者乎、色莊者乎。 +【廿一章】子路問聞斯行諸。子曰、有父兄在、如之何其聞斯行之。冉有問 +聞斯行諸。子曰、聞斯行之。公西華曰、由也問聞斯行諸、子曰、有父兄在、 +求也 +the GOOD man. The Master said, 'He does not tread in the +footsteps of others, but moreover, he does not enter the +chamber of the sage.' + CHAP. XX. The Master said, 'If, because a man's discourse +appears solid and sincere, we allow him to be a good man, is he +really a superior man? or is his gravity only in appearance?' + CHAP. XXI. Tsze-lu asked whether he should immediately +carry into practice what he heard. The Master said, 'There are +your father and elder brothers to be consulted;-- why should +you act on that principle of immediately carrying into practice +what you hear?' Zan Yu asked the same, whether he should +immediately carry into practice what he heard, and the Master +answered, 'Immediately carry into practice what you hear.' +Kung-hsi Hwa said, 'Yu asked whether he should carry +immediately into practice what he heard, and you said, "There +are your father and elder brothers to be consulted." Ch'iu asked +whether he should immediately carry into practice what he +heard, and you said, "Carry it immediately into practice." I, +Ch'ih, am perplexed, and venture to ask you for an explanation.' +The Master said, 'Ch'iu is retiring and slow; therefore, + +問聞斯行諸、子曰、聞斯行之、赤也感、敢問。子曰、求也退、故進之、由 +也兼人、故退之。 +【廿二章】子畏於匡、顏淵後、子曰、吾以女為死矣。曰、子在、回何敢死。 +【廿三章】【一節】李子然問仲由冉求、可謂大臣與。【二節】子曰、吾以 +子為異之問、曾由與求之問。【三節】所謂大臣者、以道事君、不可則止。 +【四節】今由 +I urged him forward. Yu has more than his own share of +energy; therefore I kept him back.' + CHAP. XXII. The Master was put in fear in K'wang and +Yen Yuan fell behind. The Master, on his rejoining him, said, 'I +thought you had died.' Hui replied, 'While you were alive, how +should I presume to die?' + CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and +Zan Ch'iu could be called great ministers. + 2. The Master said, 'I thought you would ask about some +extraordinary individuals, and you only ask about Yu and Ch'iu! + 3. 'What is called a great minister, is one who serves his +prince according to what is right, and when he finds he cannot +do so, retires. + +與求也、可謂具臣矣。【五節】曰、然則從之者與。【六節】子曰、弒父與 +君、亦不從也。 +【廿四章】【一節】子路使子羔為費宰。【二節】子曰、賊夫人之子。【三 +節】子路曰、有民人焉、有社稷焉、何必讀書、然後為學。【四節】子曰、 +是故惡夫佞者。 +【廿五章】【一節】子路、曾(上析、下日、與晰同)、冉有、公西華、侍坐。 +【二節】子曰、以吾一日 + 4. 'Now, as to Yu and Ch'iu, they may be called ordinary +ministers.' + 5. Tsze-zan said, 'Then they will always follow their +chief;-- will they?' + 6. The Master said, 'In an act of parricide or regicide, they +would not follow him.' + CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor +of Pi. + 2. The Master said, 'You are injuring a man's son.' + 3. Tsze-lu said, 'There are (there) common people and +officers; there are the altars of the spirits of the land and grain. +Why must one read books before he can be considered to have +learned?' + 4. The Master said, 'It is on this account that I hate your +glib-tongued people.' + CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi +Hwa were sitting by the Master. + 2. He said to them, 'Though I am a day or so older than +you, do not think of that. + +長乎爾、毋吾以也。【三節】居則曰、不吾知也、如或知爾、則何以哉。【四 +節】子路率爾而對曰、千乘之國、攝乎大國之閒、加之以師旅、因之以饑饉、 +由也為之、比及三年、可使有勇、且知方也。夫子哂之。【五節】求、爾何 +如。對曰、方六七十、如五六十、求也為之、比及三年、可使足民、如其禮 +樂、以 + 3. 'From day to day you are saying, "We are not known." +If some ruler were to know you, what would you like to do?' + 4. Tsze-lu hastily and lightly replied, 'Suppose the case of +a State of ten thousand chariots; let it be straitened between +other large States; let it be suffering from invading armies; and +to this let there be added a famine in corn and in all +vegetables:-- if I were intrusted with the government of it, in +three years' time I could make the people to be bold, and to +recognise the rules of righteous conduct.' The Master smiled at +him. + 5. 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 or sixty, and let me have the government +of it;-- in three years' time, I could make plenty to abound +among the people. As to teaching them the principles of +propriety, and music, I must wait for the rise of a superior man +to do that.' + +俟君子。【六節】赤、爾何如。對曰、非曰能之、願學焉、宗廟之事、如會 +同、端章甫、願為小相焉。【七節】點、爾何如。鼓瑟希鏗爾、舍瑟而作、 +對曰、異乎三子者之撰。子曰、何傷乎、赤各言其志也。曰、莫春者、春服 +既成、冠者五六人、童子六七人、浴乎沂、風乎舞雩、詠而歸。夫子喟然歎 +曰、吾與 + 6. '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 ancestral temple, and at the audiences of the +princes with the sovereign, I should like, dressed in the dark +square-made robe and the black linen cap, to act as a small +assistant.' + 7. 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 rose. 'My +wishes,' he said, 'are different from the cherished purposes of +these three gentlemen.' 'What harm is 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 of spring, with the dress +of the season all complete, along with five or 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, and +return home singing.' The Master heaved a sigh and said, 'I +give my approval to Tien.' + +點也。【八節】三子者出、曾(上析、下日、與晰同)後、曾(上析、下日、 +與晰同)曰、夫三子者之言何如。子曰、亦各言其志也已矣。【九節】曰、 +夫子何哂由也。【十節】曰、為國以禮、其言不讓、是故哂之。【十一節】 +唯求則非邦也與。安見方六七十、如五六十、而非邦也者。【十二節】唯赤 +則非邦也與。宗廟會同、非諸侯而何、赤也為之小、孰能為之大。 + 8. The three others having gone out, Tsang Hsi remained +behind, and said, 'What do you think of the words of these +three friends?' The Master replied, 'They simply told each one +his wishes.' + 9. Hsi pursued, 'Master, why did you smile at Yu?' + 10. He was answered, 'The management of a State +demands the rules of propriety. His words were not humble; +therefore I smiled at him.' + 11. 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 seventy li or one of fifty or sixty, which +was not a State?' + 12. Once more, Hsi inquired, 'And was it not a State which +Ch'ih proposed for himself?' The Master again replied, 'Yes; who +but princes have to do with ancestral temples, and with +audiences but the sovereign? If Ch'ih were to be a small +assistant in these services, who could be a great one? + +顏淵第十二 +BOOK XII. YEN YUAN. + +【第一章】【一節】顏淵問仁。子曰、克己復禮為仁、一日克己復禮、天下 +歸仁焉、為仁由己、而由人乎哉。【二節】顏淵曰、請問其目。子曰、非禮 +勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰、回雖不敏、請事斯語矣。 + CHAP. I. 1. Yen Yuan asked about perfect virtue. The +Master said, 'To subdue one's self and return to propriety, is +perfect virtue. If a man can for one day subdue himself and +return to propriety, all under heaven will ascribe perfect virtue +to him. Is the practice of perfect virtue from a man himself, or +is it from others?' + 2. Yen Yuan said, 'I beg to ask the steps of that process.' +The Master replied, 'Look not at what is contrary to propriety; +listen not to what is contrary to propriety; speak not what is +contrary to propriety; make no movement which is contrary to +propriety.' Yen Yuan then said, 'Though I am deficient in +intelligence and vigour, I will make it my business to practise +this lesson.' + +【第二章】仲弓問仁。子曰、出門如見大賓、使民如承大祭、己所不欲、勿 +施於人、在邦無怨、在家無怨。仲弓曰、雍雖不敏、請事斯語矣。 +【第三章】【一節】司馬牛問仁。【二節】子曰、仁者其言 + CHAP. II. Chung-kung asked about perfect virtue. The +Master said, 'It is, when you go abroad, to behave to every one +as if you were receiving a great guest; to employ the people as +if you were assisting at a great sacrifice; not to do to others as +you would not wish done to yourself; to have no murmuring +against you in the country, and none in the family.' Chung-kung +said, 'Though I am deficient in intelligence and vigour, I will +make it my business to practise this lesson.' + CHAP. III. 1. Sze-ma Niu asked about perfect virtue. + 2. The Master said, 'The man of perfect virtue is cautious +and slow in his speech.' + +也訒。【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒 +乎。 +【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。【二節】曰、不 +憂不懼、斯謂之君子矣乎。【三節】子曰、內省不疚、夫何憂何懼。 +【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。【二節】子夏 + 3. 'Cautious and slow in his speech!' said Niu;-- 'is this +what is meant by perfect virtue?' The Master said, 'When a +man feels the difficulty of doing, can he be other than cautious +and slow in speaking?' + CHAP. IV. 1. Sze-ma Niu asked about the superior man. +The Master said, 'The superior man has neither anxiety nor +fear.' + 2. 'Being without anxiety or fear!' said Nui;-- 'does this +constitute what we call the superior man?' + 3. The Master said, 'When internal examination discovers +nothing wrong, what is there to be anxious about, what is there +to fear?' + CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men +all have their brothers, I only have not.' + 2. Tsze-hsia said to him, 'There is the following saying +which I have heard:-- + +曰、商聞之矣。【三節】死生有命、富貴在天。【四節】君子敬而無失、與 +人恭而有禮、四海之內、皆兄弟也、君子何患乎無兄弟也。 +【第六章】子張問明。子曰、浸潤之譖、膚受之愬、不行焉、可謂明也已矣、 +浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。 + 3. '"Death and life have their determined appointment; +riches and honours depend upon Heaven." + 4. 'Let the superior man never fail reverentially to order +his own conduct, and let him be respectful to others and +observant of propriety:-- then all within the four seas will be +his brothers. What has the superior man to do with being +distressed because he has no brothers?' + CHAP. VI. Tsze-chang asked what constituted intelligence. +The Master said, 'He with whom neither slander that gradually +soaks into the mind, nor statements that startle like a wound in +the flesh, are successful, may be called intelligent indeed. Yea, +he with whom neither soaking slander, nor startling +statements, are successful, may be called farseeing.' + +【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】子貢 +曰、必不得已而去、於斯三者何先。曰、去兵。子貢曰、必不得已而去、於 +斯二者何先。曰、去食、自古皆有死、民無信不立。 +【第八章】【一節】棘子成曰、君子質而已矣、何以文為。【二節】子 + CHAP. VII. 1. Tsze-kung asked about government. The +Master said, 'The requisites of government are that there be +sufficiency of food, sufficiency of military equipment, and the +confidence of the people in their ruler.' + 2. Tsze-kung said, 'If it cannot be helped, and one of +these must be dispensed with, which of the three should be +foregone first?' 'The military equipment,' said the Master. + 3. Tsze-kung again asked, 'If it cannot be helped, and one +of the remaining two must be dispensed with, which of them +should be foregone?' The Master answered, 'Part with the food. +From of old, death has been the lot of all men; but if the people +have no faith in their rulers, there is no standing for the state.' + CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it +is only the substantial qualities which are wanted;-- why +should we seek for ornamental accomplishments?' + +貢曰、惜乎夫子之說、君子也、駟不及舌。【三節】文猶質也、質猶文也、 +虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。 +【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。【二節】有若 +對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】對曰、 +百姓足、君孰與不足、百姓不足、君孰與足。 + 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a +superior man, but four horses cannot overtake the tongue. + 3. Ornament is as substance; substance is as ornament. +The hide of a tiger or a leopard stripped of its hair, is like the +hide of a dog or a goat stripped of its hair.' + CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The +year is one of scarcity, and the returns for expenditure are not +sufficient;-- what is to be done?' + 2. Yu Zo replied to him, 'Why not simply tithe the +people?' + 3. 'With two tenths, said the duke, 'I find it not enough;-- +how could I do with that system of one tenth?' + 4. Yu Zo answered, 'If the people have plenty, their prince +will not be left to want alone. If the people are in want, their +prince cannot enjoy plenty alone.' + +【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。【二 +節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。誠不以富亦 +祇以異。 +【十一章】【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣臣、 +父父、子子。【三節】公曰、善哉、信如君不君、臣不臣、父不父、子不子、 +雖有粟、吾得而食諸。 + CHAP. X. 1. Tsze-chang having asked how virtue was to +be exalted, and delusions to be discovered, the Master said, +'Hold faithfulness and sincerity as first principles, and be +moving continually to what is right;-- this is the way to exalt +one's virtue. + 2. 'You love a man and wish him to live; you hate him and +wish him to die. Having wished him to live, you also wish him +to die. This is a case of delusion. + 3. '"It may not be on account of her being rich, yet you +come to make a difference."' + CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius +about government. + 2. Confucius replied, 'There is government, when the +prince is prince, and the minister is minister; when the father +is father, and the son is son.' + 3. 'Good!' said the duke; 'if, indeed; the prince be not +prince, the minister not minister, the father not father, and the +son not son, although I have my revenue, can I enjoy it?' + +【十二章】【一節】子曰、片言可以折獄者、其由也與。【二節】子路無宿 +諾。 +【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。 +【十四章】子張問政。子曰、居之無倦、行之以忠。 +【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。 + CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could +with half a word settle litigations!' + 2. Tsze-lu never slept over a promise. + CHAP. XIII. The Master said, 'In hearing litigations, I am +like any other body. What is necessary, however, is to cause +the people to have no litigations.' + CHAP. XIV. Tsze-chang asked about government. The +Master said, 'The art of governing is to keep its affairs before +the mind without weariness, and to practise them with +undeviating consistency.' + CHAP. XV. The Master said, 'By extensively studying all +learning, and keeping himself under the restraint of the rules +of propriety, one may thus likewise not err from what is right.' + +【十六章】子曰、君子成人之美、不成人之惡、小人反是。 +【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。 +李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。 +【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。 + CHAP. XVI. The Master said, 'The superior man seeks to +perfect the admirable qualities of men, and does not seek to +perfect their bad qualities. The mean man does the opposite of +this.' + CHAP. XVII. Chi K'ang asked Confucius about government. +Confucius replied, 'To govern means to rectify. If you lead on +the people with correctness, who will dare not to be correct?' + CHAP. XVIII. Chi K'ang, distressed about the number of +thieves in the state, inquired of Confucius how to do away with +them. Confucius said, 'If you, sir, were not covetous, although +you should reward them to do it, they would not steal.' + CHAP. XIX. Chi K'ang asked Confucius about government, +saying, 'What do you say to killing the unprincipled for the +good of the principled?' Confucius replied, 'Sir, in carrying on +your government, why should you use killing at all? Let your +evinced desires be for what is good, and the people will be +good. The relation + +孔子對曰、子為政、焉用殺、子欲善、而民善矣、君子之德風、小人之德草、 +草上之風必偃。 +【二十章】【一節】子張問士何如、斯可謂之達矣。【二節】子曰、何哉、 +爾所謂達者。【三節】子張對曰、在邦必聞、在家必聞。【四節】子曰、是 +聞也、非達也。【五節】夫達也者、質直而好義、察言而觀色、慮以下人、 +在邦必達、在家必達。【六節】夫聞也者、色取仁而行 +between superiors and inferiors, is like that between the wind +and the grass. The grass must bend, when the wind blows +across it.' + CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, +who may be said to be distinguished?' + 2. The Master said, 'What is it you call being +distinguished?' + 3. Tsze-chang replied, 'It is to be heard of through the +State, to be heard of throughout his clan.' + 4. The Master said, 'That is notoriety, not distinction. + 5. 'Now the man of distinction is solid and +straightforward, and loves righteousness. He examines people's +words, and looks at their countenances. He is anxious to humble +himself to others. Such a man will be distinguished in the +country; he will be distinguished in his clan. + 6. 'As to the man of notoriety, he assumes the appearance +of + +違、居之不疑、在邦必聞、在家必聞。 +【廿一章】【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。子 +曰、善哉問。【三節】先事後得、非崇德與、攻其惡、無攻人之惡、非修慝 +與、一朝之忿、忘其身以及其親、非惑與。 +【廿二章】【一節】樊遲問仁。子曰、愛人。問 +virtue, but his actions are opposed to it, and he rests in this +character without any doubts about himself. Such a man will be +heard of in the country; he will be heard of in the clan.' + CHAP. XXI. 1. 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, and to discover +delusions.' + 2. The Master said, 'Truly a good question! + 3. 'If doing what is to be done be made the first business, +and success a secondary consideration;-- is not this the way to +exalt virtue? To assail one's own wickedness and not assail that +of others;-- is not this the way to correct 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?' + CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The +Master said, 'It is to love all men.' He asked about knowledge. +The Master said, 'It is to know all men.' + +知。子曰、知人。【二節】樊遲未達。【三節】子曰、舉直錯諸枉、能使枉 +者直。【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、舉直 +錯諸枉、能使枉者直、何謂也。【五節】子夏曰、富哉言乎。【六節】舜有 +天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、不仁者 +遠矣。 +【廿三章】子貢問友。子曰、忠告而善道 + 2. Fan Ch'ih did not immediately understand these +answers. + 3. The Master said, 'Employ the upright and put aside all +the crooked;-- in this way the crooked can be made to be +upright.' + 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, +'A Little while ago, I had an interview with our Master, and +asked him about knowledge. He said, 'Employ the upright, and +put aside all the crooked;-- in this way, the crooked will be +made to be upright.' What did he mean?' + 5. Tsze-hsia said, 'Truly rich is his saying! + 6. 'Shun, being in possession of the kingdom, selected +from among all the people, and employed Kao-yao, on which all +who were devoid of virtue disappeared. T'ang, being in +possession of the kingdom, selected from among all the people, +and employed I Yin, and all who were devoid of virtue +disappeared.' + CHAP. XXIII. Tsze-kung asked about friendship. The +Master said, 'Faithfully admonish your friend, and skillfully +lead him on. If you find him impracticable, stop. Do not +disgrace yourself.' + +之、不可則止、毋自辱焉。 +【廿四章】曾子曰、君子以文會友、以友輔仁。 + CHAP. XXIV. The philosopher Tsang said, 'The superior +man on grounds of culture meets with his friends, and by their +friendship helps his virtue.' + +子路第十三 +BOOK XIII. TSZE-LU. + +【第一章】【一節】子路問政。子曰、先之、勞之。【二節】請益。曰、無 +倦。 +【第二章】【一節】仲弓為李氏 + CHAP. I. 1. Tsze-lu asked about government. The Master +said, 'Go before the people with your example, and be laborious +in their affairs.' + 2. He requested further instruction, and was answered, +'Be not weary (in these things).' + CHAP. II. 1. Chung-kung, being chief minister to the Head +of the Chi family, asked about government. The Master said, +'Employ + +宰、問政。子曰、先有司、赦小過、舉賢才。【二節】曰、焉知賢才而舉之。 +曰、舉爾所知、爾所不知、人其舍諸。 +【第三章】【一節】子路曰、衛君待子而為政、子將奚先。【二節】子曰、 +必也、正名乎。【三節】子路曰、有是哉、子之迂也、奚其正。【四節】子 +曰、野哉、由也、君子於其所不知、蓋闕如也。【五節】名不 +first the services of your various officers, pardon small faults, +and raise to office men of virtue and talents.' + 2. Chung-kung said, 'How shall I know the men of virtue +and talent, so that I may raise them to office?' He was +answered, 'Raise to office those whom you know. As to those +whom you do not know, will others neglect them?' + CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been +waiting for you, in order with you to administer the +government. What will you consider the first thing to be done?' + 2. The Master replied, 'What is necessary is to rectify +names.' + 3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! +Why must there be such rectification?' + 4. The Master said, 'How uncultivated you are, Yu! A +superior man, in regard to what he does not know, shows a +cautious reserve. + 5. 'If names be not correct, language is not in accordance +with + +正、則言不順、言不順、則事不成。【六節】事不成、則禮樂不興、禮樂不 +興、則刑罰不中、刑罰不中、則民無所措手足。【七節】故君子名之必可言 +也、言之必可行也、君子於其言、無所茍而已矣。 +【第四章】【一節】樊遲請學稼。子曰、吾不如老農。請學為圃。曰、 +the truth of things. If language be not in accordance with the +truth of things, affairs cannot be carried on to success. + 6. 'When affairs cannot be carried on to success, +proprieties and music will not flourish. When proprieties and +music do not flourish, punishments will not be properly +awarded. When punishments are not properly awarded, the +people do not know how to move hand or foot. + 7. 'Therefore a superior man considers it necessary that +the names he uses may be spoken appropriately, and also that +what he speaks may be carried out appropriately. What the +superior man requires, is just that in his words there may be +nothing incorrect.' + CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. +The Master said, 'I am not so good for that as an old +husbandman.' He + +吾不如老圃。【二節】樊遲出。子曰、小人哉、樊須也。【三節】上好禮、 +則民莫敢不敬、上好義、則民莫敢不服、上好信、則民莫敢不用情、夫如是、 +則四方之民、襁負其子而至矣、焉用稼。 +【第五章】子曰、誦詩三百、授之以政、不達、使於四方、不能專對、雖多、 +亦奚以為。 +requested also to be taught gardening, and was answered, 'I am +not so good for that as an old gardener.' + 2. Fan Ch'ih having gone out, the Master said, 'A small +man, indeed, is Fan Hsu! + 3. If a superior love propriety, the people will not dare +not to be reverent. If he love righteousness, the people will not +dare not to submit to his example. If he love good faith, the +people will not dare not to be sincere. Now, when these things +obtain, the people from all quarters will come to him, bearing +their children on their backs;-- what need has he of a +knowledge of husbandry?' + CHAP. V. The Master said, 'Though a man may be able to +recite the three hundred odes, yet if, when intrusted with a +governmental charge, he knows not how to act, or if, when sent +to any quarter on a mission, he cannot give his replies +unassisted, notwithstanding the extent of his learning, of what +practical use is it?' + +【第六章】子曰、其身正、不令而行、其身不正、雖令不從。 +【第七章】子曰、魯衛之政、兄弟也。 +【第八章】子謂衛公子荊善居室、始有、曰、苟合矣、少有、曰、苟完矣、 +富有、曰、苟美矣。 +【第九章】【一節】子適衛、冉有僕。【二節】子曰、庶矣哉。【三節】冉 +有曰、既庶矣、 + CHAP. VI. The Master said, 'When a prince's personal +conduct is correct, his government is effective without the +issuing of orders. If his personal conduct is not correct, he may +issue orders, but they will not be followed.' + CHAP. VII. The Master said, 'The governments of Lu and +Wei are brothers.' + CHAP. VIII. The Master said of Ching, a scion of the ducal +family of Wei, that he knew the 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 is +admirable!' + CHAP. IX. 1. When the Master went to Wei, Zan Yu acted +as driver of his carriage. + 2. The Master observed, 'How numerous are the people!' + 3. Yu said, 'Since they are thus numerous, what more +shall be done for them?' 'Enrich them,' was the reply. + +又何加焉。曰、富之。【四節】曰、既富矣、又何加焉。曰、教之。 +【第十章】子曰、苟有用我者、（上其下月, ji1）月而已可也、三年有成。 +子曰、善人為邦百年、亦可以媵殘去殺矣、誠哉是言也。 +【十二章】子曰、如有王者、必世而後仁。 + 4. 'And when they have been enriched, what more shall +be done?' The Master said, 'Teach them.' + CHAP. X. The Master said, 'If there were (any of the +princes) who would employ me, in the course of twelve +months, I should have done something considerable. In three +years, the government would be perfected.' + CHAP. XI. The Master said, '"If good men were to govern a +country in succession for a hundred years, they would be able +to transform the violently bad, and dispense with capital +punishments." True indeed is this saying!' + CHAP. XII. The Master said, 'If a truly royal ruler were to +arise, it would still require a generation, and then virtue would +prevail.' + +【十三章】子曰、苟正其身矣、於從政乎何有、不能正其身、如正人何。 +【十四章】冉子退朝、子曰、何晏也。對曰、有政。子曰、其事也、如有政、 +雖不吾 +以、吾其與聞之。 +【十五章】【一節】定公問一言而可以興邦、有諸。孔子對曰、言不可以若 +是其 + CHAP. XIII. The Master said, 'If a minister make his own +conduct correct, what difficulty will he have in assisting in +government? If he cannot rectify himself, what has he to do +with rectifying others?' + CHAP. XIV. The disciple Zan returning from the court, the +Master said to him, 'How are you 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.' + CHAP. XV. 1. The Duke Ting asked whether there was a +single sentence which could make a country prosperous. +Confucius replied, 'Such an effect cannot be expected from one +sentence. + +幾也。【二節】人之言曰、為君難、為臣不易。【三節】如知為君之難也、 +不幾乎一言而興邦乎。【四節】曰、一言而喪邦有諸。孔子對曰、言不可以 +若是其幾也、人之言曰、予無樂乎為君、唯其言而莫予違也。【五節】如其 +善、而莫之違也、不亦善乎。如不善而莫之違也、不幾乎一言而喪邦乎。 +【十六章】【一節】葉公問政。【二節】子曰、近者說、遠 + 2. 'There is a saying, however, which people have-- "To +be a prince is difficult; to be a minister is not easy." + 3. 'If a ruler knows this,-- the difficulty of being a +prince,-- may there not be expected from this one sentence the +prosperity of his country?' + 4. 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 one sentence. There is, however, the +saying which people have-- "I have no pleasure in being a +prince, but only in that no one can offer any opposition to what +I say!" + 5. '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 be expected from this one sentence the +ruin of his country?' + CHAP. XVI. 1. The Duke of Sheh asked about government. + 2. The Master said, 'Good government obtains, when those +who are near are made happy, and those who are far off are +attracted.' + +者來。 +【十七章】子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 +見小利則大事不成。 +【十八章】【一節】葉公語孔子曰、吾黨有直躬者、其父攘羊、而子證之。 +【二節】孔子曰、吾黨之直者異於是、父為子隱、子為父隱、直在其中矣。 + CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked +about government. The Master said, 'Do not be desirous to have +things done quickly; do not look at small advantages. Desire to +have things done quickly prevents their being done thoroughly. +Looking at small advantages prevents great affairs from being +accomplished.' + CHAP. XVIII. 1. The Duke of Sheh informed Confucius, +saying, 'Among us here there are those who may be styled +upright in their conduct. If their father have stolen a sheep, +they will bear witness to the fact.' + 2. Confucius said, 'Among us, in our part of the country, +those who are upright are different from this. The father +conceals the misconduct of the son, and the son conceals the +misconduct of the father. Uprightness is to be found in this.' + +【十九章】樊遲問仁。子曰、居處恭、執事敬、與人忠、雖之夷狄、不可棄 +也。 +【二十章】【一節】子貢問曰、何如斯可謂之士矣。子曰、行己有恥、使於 +四方、不辱君命、可謂士矣。【二節】曰、敢問其次。曰、宗族稱孝焉、鄉 +黨稱弟焉。【三節】曰、敢問其次。曰、言必信、行必果、硜硜然、小 + CHAP. XIX. Fan Ch'ih asked about perfect virtue. The +Master said, 'It is, in retirement, to be sedately grave; in the +management of business, to be reverently attentive; in +intercourse with others, to be strictly sincere. Though a man go +among rude, uncultivated tribes, these qualities may not be +neglected.' + CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities +must a man possess to entitle him to be called an officer? The +Master said, 'He who in his conduct of himself maintains a +sense of shame, and when sent to any quarter will not disgrace +his prince's commission, deserves to be called an officer.' + 3. Tsze-kung pursued, 'I venture to ask who may be +placed in the next lower rank?' And he was told, 'He whom the +circle of his relatives pronounce to be filial, whom his fellow- +villagers and neighbours pronounce to be fraternal.' + 3. Again the disciple asked, 'I venture to ask about the +class still next in order.' The Master said, 'They are determined +to be sincere in what they say, and to carry out what they do. +They are obstinate little men. Yet perhaps they may make the +next class.' + +人哉、抑亦可以為次矣。【四節】曰、今之從政者何如。子曰、噫、斗筲之 +人、何足算也。 +【廿一章】子曰、不得中行而與之、必也狂狷乎、狂者進取、狷者有所不為 +也。 +【廿二章】【一節】子曰、南人有言曰、人而無恆、不可以作巫醫、善夫。 +【二節】不恆其德、或承之 + 4. Tsze-kung finally inquired, 'Of what sort are those of +the present day, who engage in government?' The Master said +'Pooh! they are so many pecks and hampers, not worth being +taken into account.' + CHAP. XXI. The Master said, 'Since I cannot get men +pursuing the due medium, to whom I might communicate my +instructions, I must find the ardent and the cautiously-decided. +The ardent will advance and lay hold of truth; the cautiously- +decided will keep themselves from what is wrong.' + CHAP. XXII. 1. The Master said, 'The people of the south +have a saying-- "A man without constancy cannot be either a +wizard or a doctor." Good! + 2. 'Inconstant in his virtue, he will be visited with +disgrace.' + +羞。【三節】子曰、不占而已矣。 +【廿三章】子曰、君子和而不同、小人同而不和。 +【廿四章】子貢問曰、鄉人皆好之、何如。子曰、未可也。鄉人皆惡之、何 +如。子曰、未可也。不如鄉人之善者好之、其不善者惡之。 +【廿五章】子曰、君子易事而難說也、說之不以道、不說也、及 + 3. The Master said, 'This arises simply from not attending +to the prognostication.' + CHAP. XXIII. The Master said, 'The superior man is +affable, but not adulatory; the mean man is adulatory, but not +affable.' + CHAP. XXIV. Tsze-kung asked, saying, 'What do you say +of a man who is loved by all the people of his neighborhood?' +The Master replied, 'We may not for that accord our approval +of him.' 'And what do you say of him who is hated by all the +people of his neighborhood?' The Master said, 'We may not for +that conclude that he is bad. It is better than either of these +cases that the good in the neighborhood love him, and the bad +hate him.' + CHAP. XXV. The Master said, 'The superior man is easy to +serve and difficult to please. If you try to please him in any +way which is not accordant with right, he will not be pleased. +But in his + +其使人也、器之。小人難事而易說也、說之雖不以道、說也、及其使人也、 +求備焉。 +【廿六章】子曰、君子泰而不驕、小人驕而不泰。 +【廿七章】子曰、剛、毅、木、訥、近仁。 +【廿八章】子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 +可謂士矣、朋友切切偲偲、兄弟怡怡。 +employment of men, he uses them according to their capacity. +The mean man is difficult to serve, and easy to please. If you +try to please him, though it be in a way which is not accordant +with right, he may be pleased. But in his employment of men, +he wishes them to be equal to everything.' + CHAP. XXVI. The Master said, 'The superior man has a +dignified ease without pride. The mean man has pride without +a dignified ease.' + CHAP. XXVII. The Master said, 'The firm, the enduring, +the simple, and the modest are near to virtue.' + CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must +a man possess to entitle him to be called a scholar?' The Master +said, 'He must be thus,-- earnest, urgent, and bland:-- among +his friends, earnest and urgent; among his brethren, bland.' + +【廿九章】子曰、善人教民七年、亦可以即戎矣。 +【三十章】子曰、以不教民戰、是謂棄之。 + CHAP. XXIX. The Master said, 'Let a good man teach the +people seven years, and they may then likewise be employed +in war.' + CHAP. XXX. The Master said, 'To lead an uninstructed +people to war, is to throw them away.' + +憲問第十四 +BOOK XIV. HSIEN WAN. + +【第一章】憲問恥。子曰、邦有道穀、邦無道穀、恥也。 + CHAP. I. Hsien asked what was shameful. The Master +said, 'When good government prevails in a state, to be thinking +only of salary; and, when bad government prevails, to be +thinking, in the same way, only of salary;-- this is shameful.' + +【第二章】【一節】克、伐、怨、欲、不行焉、可以為仁矣。【二節】子曰、 +可以為難矣、仁則吾不知也。 +【第三章】子曰、士而懷居、不足以為士矣。 +【第四章】子曰、邦有道、危言危行、邦無道、危行言孫。 +【第五章】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。 + CHAP. II. 1. 'When the love of superiority, boasting, +resentments, and covetousness are repressed, this may be +deemed perfect virtue.' + 2. The Master said, 'This may be regarded as the +achievement of what is difficult. But I do not know that it is to +be deemed perfect virtue.' + CHAP. III. The Master said, 'The scholar who cherishes +the love of comfort is not fit to be deemed a scholar.' + CHAP. IV. The Master said, 'When good government +prevails in a state, language may be lofty and bold, and actions +the same. When bad government prevails, the actions may be +lofty and bold, but the language may be with some reserve.' + CHAP. V. The Master said, 'The virtuous will be sure to +speak correctly, but those whose speech is good may not +always be virtuous. Men of principle are sure to be bold, but +those who are bold may not always be men of principle.' + +【第六章】南宮适問於孔子曰、羿善射、奡盪舟、俱不得其死然、禹稷躬稼、 +而有天下夫子不答。南宮适出。子曰、君子哉若人、尚德哉若人。 +【第七章】子曰、君子而不仁者有矣夫、未有小人而仁者也。 + CHAP. VI. Nan-kung Kwo, submitting an inquiry to +Confucius, said, 'I was skillful at archery, and Ao could move a +boat along upon the land, but neither of them died a natural +death. Yu and Chi personally wrought at the toils of husbandry, +and they became possessors of the kingdom.' The Master made +no reply; but when Nan-kung Kwo went out, he said, 'A +superior man indeed is this! An esteemer of virtue indeed is +this!' + CHAP. VII. The Master said, 'Superior men, and yet not +always virtuous, there have been, alas! But there never has +been a mean man, and, at the same time, virtuous.' + +【第八章】子曰、愛之、能勿勞乎、忠焉、能勿誨乎。 +【第九章】子曰、為命、裨諶草創之、世叔討論之、行人子羽修飾之、東里 +子產潤色之。 +【第十章】【一節】或問子產。子曰、惠人也。【二節】問子西。曰、彼哉 +彼哉。【三節】問管仲。曰、人也、奪伯氏駢邑三百、飯疏食、沒齒、 + CHAP. VIII. The Master said, 'Can there be love which +does not lead to strictness with its object? Can there be loyalty +which does not lead to the instruction of its object?' + CHAP. IX. The Master said, 'In preparing the +governmental notifications, P'i Shan first made the rough +draught; 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.' + CHAP. X. 1. Some one asked about Tsze-ch'an. The Master +said, 'He was a kind man.' + 2. He asked about Tsze-hsi. The Master said, 'That man! +That man!' + 3. 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, who did not utter a murmuring +word, though, to the end of his life, he had only coarse rice to +eat.' + +無怨言。 +【十一章】子曰、貧而無怨、難、富而無驕、易。 +【十二章】子曰、孟公綽、為趙魏老則優、不可以為滕薛大夫。 +【十三章】【一節】子路問成人。子曰、若臧武仲之知、公綽之不欲、卞莊 +子之勇、冉求之藝、文之以禮樂、亦可以為成人矣。【二節】曰、今之成人 +者、何必然、見 + CHAP. XI. The Master said, 'To be poor without +murmuring is difficult. To be rich without being proud is easy.' + CHAP. XII. The Master said, 'Mang Kung-ch'o is more than +fit to be chief officer in the families of Chao and Wei, but he is +not fit to be great officer to either of the States Tang or Hsieh.' + CHAP. XIII. 1. Tsze-lu asked what constituted a +COMPLETE man. The Master said, 'Suppose a man with the +knowledge of Tsang Wu-chung, the freedom from covetousness +of Kung-ch'o, the bravery of Chwang of Pien, and the varied +talents of Zan Ch'iu; add to these the accomplishments of the +rules of propriety and music:-- such a one might be reckoned a +COMPLETE man.' + 2. He then added, 'But what is the necessity for a +complete man of the present day to have all these things? The +man, who in the + +利思義、見危授命、久要不忘平生之言、亦可以為成人矣。 +【十四章】【一節】子問公叔文子於公明賈曰、信乎、夫子不言不笑、不取 +乎。【二節】公明賈對曰、以告者過也。夫子時然後言、人不厭其言、樂然 +後笑、人不厭其笑、義然後取、人不厭其取。子曰、其然、豈其然乎。 +view of gain, thinks of righteousness; 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:-- such a man +may be reckoned a COMPLETE man.' + CHAP. XIV. 1. The Master asked Kung-ming Chia about +Kung-shu Wan, saying, 'Is it true that your master speaks not, +laughs not, and takes not?' + 2. Kung-ming Chia replied, 'This has arisen from the +reporters going beyond the truth.-- My master speaks when it +is the time to speak, and so men do not get 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 +consistent with righteousness to do so, and so men do not get +tired of his taking.' The Master said, 'So! But is it so with him?' + +【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。 +【十六章】子曰、晉文公譎而不正、齊桓公正而不譎。 +【十七章】【一節】子路曰、桓公殺公子糾、召忽死之、管仲不死、 + CHAP. XV. The Master said, 'Tsang Wu-chung, keeping +possession of Fang, asked of the duke of Lu to appoint a +successor to him in his family. Although it may be said that he +was not using force with his sovereign, I believe he was.' + CHAP. XVI. The Master said, 'The duke Wan of Tsin was +crafty and not upright. The duke Hwan of Ch'i was upright and +not crafty.' + CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his +brother Chiu to be killed, when Shao Hu died with his master, +but Kwan Chung did not die. May not I say that he was wanting +in virtue?' + +曰、未仁乎。【二節】子曰、桓公九合諸侯、不以兵車、管仲之力也、如其 +仁、如其仁。 +【十八章】【一節】子貢曰、管仲非仁者與、桓公殺公子糾、不能死、又相 +之。【二節】子曰、管仲相桓公、霸諸侯、一匡天下、民到于今、受其賜、 +微管仲、吾其被髮左衽矣。【三節】豈若匹夫匹婦之為諒也、 + 2. The Master said, 'The Duke Hwan assembled all the +princes together, and that not with weapons of war and +chariots:-- it was all through the influence of Kwan Chung. +Whose beneficence was like his? Whose beneficence was like +his?' + CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I +apprehend, was wanting in virtue. When the Duke Hwan +caused his brother Chiu to be killed, Kwan Chung was not able +to die with him. Moreover, he became prime minister to Hwan.' + 2. The Master said, 'Kwan Chung acted as prime minister +to the Duke Hwan, made him 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. But for +Kwan Chung, we should now be wearing our hair unbound, and +the lappets of our coats buttoning on the left side. + 3. 'Will you require from him the small fidelity of +common + +自經於溝瀆、而莫之知也。 +【十九章】【一節】公叔文子之臣、大夫僎、與文子同升諸公。【二節】子 +聞之曰、可以為矣。 +【二十章】【一節】子言衛靈公之無道也、康子曰、夫如是、奚而不喪。【二 +節】孔子曰、仲叔圉治賓客、祝鮀治 +men and common women, who would commit suicide in a +stream or ditch, no one knowing anything about them?' + CHAP. XIX. 1. The great officer, Hsien, who had been +family-minister to Kung-shu Wan, ascended to the prince's +court in company with Wan. + 2. The Master, having heard of it, said, 'He deserved to be +considered WAN (the accomplished).' + CHAP. XX. 1. The Master was speaking about the +unprincipled course of the duke Ling of Wei, when Ch'i K'ang +said, 'Since he is of such a character, how is it he does not lose +his State?' + 2. Confucius said, 'The Chung-shu Yu has the +superintendence of his guests and of strangers; the litanist, T'o, +has the management + +宗廟、王孫賈治軍旅、夫如是、奚其喪。 +【廿一章】子曰、其言之不怍、則為之也難。 +【廿二章】【一節】陳成子弒簡公。【二節】孔子沐浴而朝、告於哀公曰、 +陳恆弒其君、請討之。【三節】公曰、告夫三子。【四節】孔子曰、以吾從 +大夫之後、不敢不告也、君 +of his ancestral temple; and Wang-sun Chia has the direction of +the army and forces:-- with such officers as these, how should +he lose his State?' + CHAP. XXI. The Master said, 'He who speaks without +modesty will find it difficult to make his words good.' + CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of +Ch'i. + 2. Confucius bathed, went to court, and informed the +duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that +you will undertake to punish him.' + 3. The duke said, 'Inform the chiefs of the three families +of it.' + 4. 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, "Inform the chiefs of the three families of +it."' + +曰、告夫三子者。【四節】之三子告、不可、孔子曰、以吾從大夫之後、不 +敢不告也。 +【廿三章】子路問事君。子曰、勿欺也、而犯之。 +【廿四章】子曰、君子上達、小人下達。 +【廿五章】子曰、古之學者為己、今之學者為人。 +【廿六章】【一節】蘧伯玉使人於孔子。【二節】孔子與之坐、而問焉、曰、 +夫子何為。 + 5. He went to the chiefs, and informed them, but they +would not act. Confucius then said, 'Following in the rear of the +great officers, I did not dare not to represent such a matter.' + CHAP. XXIII. Tsze-lu asked how a ruler should be served. +The Master said, 'Do not impose on him, and, moreover, +withstand him to his face.' + CHAP. XXIV. The Master said, 'The progress of the +superior man is upwards; the progress of the mean man is +downwards.' + CHAP. XXV. The Master said, 'In ancient times, men +learned with a view to their own improvement. Now-a-days, +men learn with a view to the approbation of others.' + CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly +inquiries to Confucius. + 2. Confucius sat with him, and questioned him. 'What,' +said he, 'is your master engaged in?' The messenger replied, +'My master is + +對曰、夫子欲寡其過、而未能也、使者出、子曰、使乎、使乎。 +【廿七章】子曰、不在其位、不謀其政。 +【廿八章】曾子曰、君子思不出其位。 +【廿九章】子曰、君子恥其言而過其行。 +【三十章】【一節】子曰、君子道者三、我無能焉、仁者不憂、知者不惑、 +勇者不懼。【二節】子貢曰、夫子自道也。 +anxious to make his faults few, but he has not yet succeeded.' +He then went out, and the Master said, 'A messenger indeed! A +messenger indeed!' + CHAP. XXVII. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XXVIII. The philosopher Tsang said, 'The superior +man, in his thoughts, does not go out of his place.' + CHAP. XXIX. The Master said, 'The superior man is modest +in his speech, but exceeds in his actions.' + CHAP. XXX. 1. The Master said, 'The way of the superior +man is threefold, but I am not equal to it. Virtuous, he is free +from anxieties; wise, he is free from perplexities; bold, he is +free from fear. + 2. Tsze-kung said, 'Master, that is what you yourself say.' + +【卅一章】子貢方人、子曰、賜也賢乎哉、夫我則不暇。 +【卅二章】子曰、不患人之不己知、患其不能也。 +【卅三章】子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。 +【卅四章】【一節】微生畝謂孔子曰、丘何為是栖栖者與、無乃為佞乎。【二 +節】孔子曰、非敢為佞也、疾固也。 + CHAP. XXXI. 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 leisure for this.' + CHAP. XXXII. The Master said, 'I will not be concerned at +men's not knowing me; I will be concerned at my own want of +ability.' + CHAP. XXXIII. The Master said, 'He who does not +anticipate attempts to deceive him, nor think beforehand of his +not being believed, and yet apprehends these things readily +(when they occur);-- is he not a man of superior worth?' + CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, +how is it that you keep roosting about? Is it not that you are an +insinuating talker?' + 2. Confucius said, 'I do not dare to play the part of such a +talker, but I hate obstinacy.' + +【卅五章】子曰、驥、不稱其力、稱其德也。 +【卅六章】【一節】或曰、以德報怨、何如。【二節】子曰、何以報德。【三 +節】以直報怨、以德報德。 +【卅七章】【一節】子曰、莫我知也夫。【二節】子貢曰、何為其莫知子也。 +子曰、不怨天、不尤人、下學 + CHAP. XXXV. The Master said, 'A horse is called a ch'i, not +because of its strength, but because of its other good qualities.' + CHAP. XXXVI. 1. Some one said, 'What do you say +concerning the principle that injury should be recompensed +with kindness?' + 2. The Master said, 'With what then will you recompense +kindness? + 3. 'Recompense injury with justice, and recompense +kindness with kindness.' + CHAP. XXXVII. 1. The Master said, 'Alas! there is no one +that knows me.' + 2. Tsze-kung said, 'What do you mean by thus saying-- +that no one knows you?' The Master replied, 'I do not murmur +against + +而上達、知我者其天乎。 +【卅八章】【一節】公伯寮愬子路於李孫、子服景伯以告、曰、夫子固有惑 +志於公伯寮、吾力猶能肆諸市朝。【二節】子曰、道之將行也與、命也、道 +之將廢也與、命也、公伯寮其如命何。 +Heaven. I do not grumble against men. My studies lie low, and +my penetration rises high. But there is Heaven;-- that knows +me!' + CHAP. XXXVIII. 1. The Kung-po Liao, having slandered +Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, +saying, 'Our master is certainly being led astray by 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.' + 2. The Master said, 'If my principles are to advance, it is +so ordered. If they are to fall to the ground, it is so ordered. +What can the Kung-po Liao do where such ordering is +concerned?' + +【卅九章】【一節】子曰、賢者辟世。【二節】其次辟地。【三節】其次辟 +色。【四節】其次辟言。 +【四十章】子曰、作者七人矣。 +【四一章】子路宿於石門、晨門曰、奚自。子路曰、自孔氏。曰、是知其不 +可而為之者與。 +【四二章】【一節】子擊磬於衛、有荷蕢、而過孔氏之門者、 + CHAP. XXXIX. 1. The Master said, 'Some men of worth +retire from the world. + 2. Some retire from particular states. + 3. Some retire because of disrespectful looks. + 4. Some retire because of contradictory language.' + CHAP. XL. The Master said, 'Those who have done this +are seven men.' + CHAP. XLI. Tsze-lu happening to pass the night in Shih- +man, the gatekeeper said to him, 'Whom do you come from?' +Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the +other, 'who knows the impracticable nature of the times and +yet will be doing in them.' + CHAP. XLII. 1. The Master was playing, one day, on a +musical stone in Wei, when a man, carrying a straw basket, +passed the door + +曰、有心哉、擊磬乎。【二節】既、而曰、鄙哉、硜硜乎、莫己知也、斯已 +而已矣、深則厲、淺則揭。【三節】子曰、果哉、末之難矣。 +【四三章】【一節】子張曰、書云、高宗諒陰三年不言、何謂也。【二節】 +子曰、何必高宗、古之人皆然、君薨、百官總己、以聽於冢宰、三年。 +of the house where Confucius was, and said, 'His heart is full +who so beats the musical stone.' + 2. A little while after, he added, 'How contemptible is the +one-ideaed obstinacy those sounds display! When one is taken +no notice of, he has simply at once to give over his wish for +public employment. "Deep water must be crossed with the +clothes on; shallow water may be crossed with the clothes held +up."' + 3. The Master said, 'How determined is he in his purpose! +But this is not difficult!' + CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the +Shu says that Kao-tsung, while observing the usual imperial +mourning, was for three years without speaking?' + 2. 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 attended to their several duties, +taking instructions from the prime minister for three years.' + +【四四章】子曰、上好禮、則民易使也。 +【四五章】子路問君子、子曰、修己以敬。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、堯舜其猶病諸。 +【四六章】原壤夷俟、子曰、幼 + CHAP. XLIV. The Master said, 'When rulers love to +observe the rules of propriety, the people respond readily to +the calls on them for service.' + CHAP. XLV. Tsze-lu asked what constituted the superior +man. The Master said, 'The cultivation of himself in reverential +carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates +himself so as to give rest to others,' was the reply. 'And is this +all?' again asked Tsze-lu. The Master said, 'He cultivates +himself so as to give rest to all the people. He cultivates himself +so as to give rest to all the people:-- even Yao and Shun were +still solicitous about this.' + CHAP. XLVI. Yuan Zang was squatting on his heels, and + +而不孫弟、長而無述焉、老而不死、是為賊。以杖叩其脛。 +【四七章】【一節】闕黨童子將命、或問之曰、益者與。【二節】子曰、吾 +見其居於位也、見其與先生並行也、非求益者也、欲速成者也。 +so waited the approach of the Master, who said to him, 'In +youth not humble as befits a junior; in manhood, doing nothing +worthy of being handed down; and living on to old age:-- this is +to be a pest.' With this he hit him on the shank with his staff. + CHAP. XLVI. 1. A youth of the village of Ch'ueh was +employed by Confucius to carry the messages between him and +his visitors. Some one asked about him, saying, 'I suppose he +has made great progress.' + 2. The Master said, 'I observe that he is fond of occupying +the seat of a full-grown man; I observe that he walks shoulder +to shoulder with his elders. He is not one who is seeking to +make progress in learning. He wishes quickly to become a man.' + +衛靈公第十五 +BOOK XV. WEI LING KUNG. + +【第一章】【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞之矣、 +軍旅之事、未之學也。明日遂行。【二節】在陳絕糧、從者病、莫能興。【三 +節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。 + CHAP. I. 1. The Duke Ling of Wei asked Confucius about +tactics. Confucius replied, 'I have heard all about sacrificial +vessels, but I have not learned military matters.' On this, he +took his departure the next day. + 2. When he was in Chan, their provisions were exhausted, +and his followers became so ill that they were unable to rise. + 3. Tsze-lu, with evident dissatisfaction, said, 'Has the +superior man likewise to endure in this way?' The Master said, +'The superior man may indeed have to endure want, but the +mean man, when he is in want, gives way to unbridled license.' + +【第二章】【一節】子曰、賜也、女以予為多學而識之者與。【二節】對曰、 +然、非與。【三節】曰、非也、予一以貫之。 +【第三章】子曰、由、知德者鮮矣。 +【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而已矣。 +【第五章】【一節】子張問行。【二節】子曰、言忠信、行篤敬、雖蠻貊之 +邦、 + CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, +that I am one who learns many things and keeps them in +memory?' + 2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?' + 3. 'No,' was the answer; 'I seek a unity all-pervading.' + CHAP. III. The Master said, 'Yu, those who know virtue +are few.' + CHAP. IV. The Master said, 'May not Shun be instanced as +having governed efficiently without exertion? What did he do? +He did nothing but gravely and reverently occupy his royal +seat.' + CHAP. V. 1. Tsze-chang asked how a man should conduct +himself, so as to be everywhere appreciated. + 2. The Master said, 'Let his words be sincere and truthful, +and his actions honourable and careful;-- such conduct may be +practised among the rude tribes of the South or the North. If +his words be + +行矣、言不忠信、行不篤敬、雖州里、行乎哉。【三節】立、則見其參於前 +也、在輿、則見期倚於衡也、夫然後行。【四節】子張書諸紳。 +【第六章】【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。【二節】 +君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。 +not sincere and truthful and his actions not honourable and +careful, will he, with such conduct, be appreciated, even in his +neighborhood? + 3. 'When he is standing, let him see those two things, as it +were, fronting him. When he is in a carriage, let him see them +attached to the yoke. Then may he subsequently carry them +into practice.' + 4. Tsze-chang wrote these counsels on the end of his sash. + CHAP. VI. 1. The Master said, 'Truly straightforward was +the historiographer Yu. When good government prevailed in his +State, he was like an arrow. When bad government prevailed, +he was like an arrow. + 2. A superior man indeed is Chu Po-yu! When good +government prevails in his state, he is to be found in office. +When bad government prevails, he can roll his principles up, +and keep them in his breast.' + +【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、 +知者不失人、亦不失言。 +【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。 +【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 +大夫之賢者、友其士之仁者。 +【第十章】【一節】顏淵問為邦。【二節】子曰、行夏之 + CHAP. VII. The Master said, 'When a man may be spoken +with, not to speak to him is to err in reference to the man. +When a man may not be spoken with, to speak to him is to err +in reference to our words. The wise err neither in regard to +their man nor to their words.' + CHAP. VIII. The Master said, 'The determined scholar and +the man of virtue will not seek to live at the expense of +injuring their virtue. They will even sacrifice their lives to +preserve their virtue complete.' + CHAP. IX. Tsze-kung asked about the practice of virtue. +The Master said, 'The mechanic, 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 among its great +officers, and make friends of the most virtuous among its +scholars.' + CHAP. X. 1. Yen Yuan asked how the government of a +country should be administered. + 2. The Master said, 'Follow the seasons of Hsia. + +時。【三節】乘殷之輅。【四節】服周之冕。【五節】樂則韶舞。【六節】 +放鄭聲、遠佞人、鄭聲淫、佞人殆。 +【十一章】子曰、人無遠慮、必有近憂。 +【十二章】子曰、已矣乎、吾未見好德如好色者也。 +【十三章】子曰、臧文仲、其竊位者與、知柳下惠之 + 3. 'Ride in the state carriage of Yin. + 4. 'Wear the ceremonial cap of Chau. + 5. 'Let the music be the Shao with its pantomimes. + 6. Banish the songs of Chang, and keep far from specious +talkers. The songs of Chang are licentious; specious talkers are +dangerous.' + CHAP. XI. The Master said, 'If a man take no thought +about what is distant, he will find sorrow near at hand.' + CHAP. XII. The Master said, 'It is all over! I have not seen +one who loves virtue as he loves beauty.' + CHAP. XIII. The Master said, 'Was not Tsang Wan like one +who had stolen his situation? He knew the virtue and the +talents + +賢、而不與立也。 +【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。 +【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。 +【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。 +【十七章】子曰、君子義以為質、禮以行之、孫以出之、信 +of Hui of Liu-hsia, and yet did not procure that he should stand +with him in court.' + CHAP. XIV. The Master said, 'He who requires much from +himself and little from others, will keep himself from being the +object of resentment.' + CHAP. XV. The Master said, 'When a man is not in the +habit of saying-- "What shall I think of this? What shall I think +of this?" I can indeed do nothing with him!' + CHAP. XVI. The Master said, 'When a number of people +are together, for a whole day, without their conversation +turning on righteousness, and when they are fond of carrying +out the suggestions of a small shrewdness;-- theirs is indeed a +hard case.' + CHAP. XVII. The Master said, 'The superior man in +everything considers righteousness to be essential. He performs +it according to the rules of propriety. He brings it forth in +humility. He completes it with sincerity. This is indeed a +superior man.' + +以成之、君子哉。 +【十八章】子曰、君子病無能焉、不病人之不己知也。 +【十九章】子曰、君子疾沒世、而名不稱焉。 +【二十章】子曰、君子求諸己、小人求諸人。 +【廿一章】子曰、君子矜而不爭、群而不黨。 +【廿二章】子曰、君子不以言舉人、不以 + CHAP. XVIII. The Master said, 'The superior man is +distressed by his want of ability. He is not distressed by men's +not knowing him.' + CHAP. XIX. The Master said, 'The superior man dislikes +the thought of his name not being mentioned after his death.' + CHAP. XX. The Master said, 'What the superior man seeks, +is in himself. What the mean man seeks, is in others.' + CHAP. XXI. The Master said, 'The superior man is +dignified, but does not wrangle. He is sociable, but not a +partizan.' + CHAP. XXII. The Master said, 'The superior man does not +promote a man simply on account of his words, nor does he put +aside good words because of the man.' + +人廢言。 +【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所 +不欲、勿施於 +人。 +【廿四章】【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有所試 +矣。【二節】斯民也、三代之所以直道而行也。 +【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。 + CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word +which may serve as a rule of practice for all one's life?' The +Master said, 'Is not RECIPROCITY such a word? What you do not +want done to yourself, do not do to others.' + CHAP. XXIV. 1. The Master said, 'In my dealings with +men, whose evil do I blame, whose goodness do I praise, +beyond what is proper? If I do sometimes exceed in praise, +there must be ground for it in my examination of the +individual. + 2. 'This people supplied the ground why the three +dynasties pursued the path of straightforwardness.' + CHAP. XXV. The Master said, 'Even in my early days, a +historiographer would leave a blank in his text, and he who +had a horse would lend him to another to ride. Now, alas! there +are no such things.' + +【廿六章】子曰、巧言亂德、小不忍、則亂大謀。 +【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。 +【廿八章】子曰、人能弘道、非道弘人。 +【廿九章】子曰、過而不改、是謂過矣。 +【三十章】子曰、吾嘗終日 + CHAP. XXVI. The Master said, 'Specious words confound +virtue. Want of forbearance in small matters confounds great +plans.' + CHAP. XXVII. The Master said, 'When the multitude hate +a man, it is necessary to examine into the case. When the +multitude like a man, it is necessary to examine into the case.' + CHAP. XXVIII. The Master said, 'A man can enlarge the +principles which he follows; those principles do not enlarge the +man.' + CHAP. XXIX. The Master said, 'To have faults and not to +reform them,-- this, indeed, should be pronounced having +faults.' + CHAP. XXX. The Master said, 'I have been the whole day + +不食、終夜不寢、以思、無益、不如學也。 +【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在其中矣、 +君子憂道、不憂貧。 +【卅二章】【一節】子曰、知及之、仁不能守之、雖得之、必失之。【二節】 +知及之、仁能守之、不莊以蒞之、則民不敬。【三節】知及之、仁能守之、 +莊以蒞之、動之不以禮、未善也。 +without eating, and the whole night without sleeping:-- +occupied with thinking. It was of no use. The better plan is to +learn.' + CHAP. XXXI. The Master said, 'The object of the superior +man is truth. Food is not his object. There is plowing;-- even in +that there is sometimes want. So with learning;-- emolument +may be found in it. The superior man is anxious lest he should +not get truth; he is not anxious lest poverty should come upon +him.' + CHAP. XXXII. 1. The Master said, 'When a man's +knowledge is sufficient to attain, and his virtue is not sufficient +to enable him to hold, whatever he may have gained, he will +lose again. + 2. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast, if he cannot govern with dignity, the +people will not respect him. + 3. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast; when he governs also with dignity, +yet if he try to move the people contrary to the rules of +propriety:-- full excellence is not reached.' + +【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可小知也。 +【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未見蹈仁 +而死者也。 +【卅五章】子曰、當仁、不讓於師。 + CHAP. XXXIII. The Master said, 'The superior man cannot +be known in little matters; but he may be intrusted with great +concerns. The small man may not be intrusted with great +concerns, but he may be known in little matters.' + CHAP. XXXIV. The Master said, 'Virtue is more to man +than either water or fire. I have seen men die from treading on +water and fire, but I have never seen a man die from treading +the course of virtue.' + CHAP. XXXV. The Master said, 'Let every man consider +virtue as what devolves on himself. He may not yield the +performance of it even to his teacher.' + +【卅六章】子曰、君子貞、而不諒。 +【卅七章】子曰、事君敬其事、而後其食。 +【卅八章】子曰、有教、無類。 +【卅九章】子曰、道不同、不相為謀。 +【四十章】子曰、辭、達而已矣。 +【四一章】【一節】師冕見、及階、子曰、階也。及席、子曰、席也。 + CHAP. XXXVI. The Master said, 'The superior man is +correctly firm, and not firm merely.' + CHAP. XXXVII. The Master said, 'A minister, in serving his +prince, reverently discharges his duties, and makes his +emolument a secondary consideration.' + CHAP. XXXVIII. The Master said, 'In teaching there +should be no distinction of classes.' + CHAP. XXXIX. The Master said, 'Those whose courses are +different cannot lay plans for one another.' + CHAP. XL. The Master said, 'In language it is simply +required that it convey the meaning.' + CHAP. XLI. 1. The Music-master, Mien, having called upon +him, when they came to the steps, the Master said, 'Here are +the steps.' When they came to the mat for the guest to sit upon, +he + +皆坐、子告之曰、某在斯、某在斯。【二節】師冕出、子張問曰、與師言之 +道與。【三節】子曰、然、固相師之道也。 +said, 'Here is the mat.' When all were seated, the Master +informed him, saying, 'So and so is here; so and so is here.' + 2. The Music-master, Mien, having gone out, Tsze-chang +asked, saying. 'Is it the rule to tell those things to the Music- +master?' + 3. The Master said, 'Yes. This is certainly the rule for +those who lead the blind.' + +李氏第十六 +BOOK XVI. KE SHE. + +【第一章】【一節】李氏將伐顓臾。【二節】冉有李路見於孔子曰、李氏將 +有事於顓臾。 + CHAP. I. 1. The head of the Chi family was going to attack +Chwan-yu. + 2. Zan Yu and Chi-lu had an interview with Confucius, and +said, 'Our chief, Chi, is going to commence operations against +Chwan-yu.' + +【三節】孔子曰、求、無乃爾是過與。【四節】夫顓臾、昔者、先王以為東 +蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。【五節】冉有曰、夫子 +欲之、吾二臣者、皆不欲也。【六節】孔子曰、求、周任有言曰、陳力就列、 +不能者止、危而不持、顛而不扶、則將焉用彼相矣。【七節】且爾言過矣、 +虎兕出於柙、龜玉毀於 + 3. Confucius said, 'Ch'iu, is it not you who are in fault +here? + 4. 'Now, in regard to Chwan-yu, long ago, a former king +appointed its ruler to preside over the sacrifices to the eastern +Mang; moreover, it is in the midst of the territory of our State; +and its ruler is a minister in direct connexion with the +sovereign:-- What has your chief to do with attacking it?' + 5. Zan Yu said, 'Our master wishes the thing; neither of us +two ministers wishes it.' + 6. Confucius said, 'Ch'iu, there are the words of Chau +Zan,-- "When he can put forth his ability, he takes his place in +the ranks of office; when he finds himself unable to do so, he +retires from it. How can he be used as a guide to a blind man, +who does not support him when tottering, nor raise him up +when fallen?" + 7. 'And further, you speak wrongly. When a tiger or +rhinoceros escapes from his cage; when a tortoise or piece of +jade is injured in its repository:-- whose is the fault?' + +櫝中、是誰之過與。【八節】冉有曰、今夫顓臾、固而近於費、今不取、後 +世必為子孫憂。【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。【十 +節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、蓋均無 +貧、和無寡、安無傾。【十一節】夫如 + 8. Zan Yu said, 'But at present, Chwan-yu is strong and +near to Pi; if our chief do not now take it, it will hereafter be a +sorrow to his descendants.' + 9. Confucius said. 'Ch'iu, the superior man hates that +declining to say-- "I want such and such a thing," and framing +explanations for the conduct. + 10. 'I have heard that rulers of States and chiefs of +families are not troubled lest their people should be few, but +are troubled lest they should not keep their several places; that +they are not troubled with fears of poverty, but are troubled +with fears of a want of contented repose among the people in +their several places. For when the people keep their several +places, there will be no poverty; when harmony prevails, there +will be no scarcity of people; and when there is such a +contented repose, there will be no rebellious upsettings. + 11. 'So it is.-- Therefore, if remoter people are not +submissive, all + +是、故遠人不服、則修文德以來之、既來之、則安之。【十二節】今由與求 +也、相夫子、遠人不服、而不能來也、邦分崩離析、而不能守也。【十三節】 +而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也。 +the influences of civil culture and virtue are to be cultivated to +attract them to be so; and when they have been so attracted, +they must be made contented and tranquil. + 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. +Remoter people are not submissive, and, with your help, he +cannot attract them to him. In his own territory there are +divisions and downfalls, leavings and separations, and, with +your help, he cannot preserve it. + 13. 'And yet he is planning these hostile movements +within the State.-- I am afraid that the sorrow of the Chi-sun +family will not be on account of Chwan-yu, but will be found +within the screen of their own court.' + +【第二章】【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下無道、 +則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五世希不 +失矣、陪臣執國命、三世希不失矣。【二節】天下有道、則政不在大夫。【三 +節】天下有道、則庶人不議。 + CHAP. II. 1. 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 +punitive military expeditions proceed from the princes. When +these things proceed from the princes, as a rule, the cases will +be few in which they do not lose their power in ten +generations. When they proceed from the Great officers of the +princes, as a rule, the cases will be few in which they do not +lose their power in five generations. When the subsidiary +ministers of the great officers hold in their grasp the orders of +the state, as a rule, the cases will be few in which they do not +lose their power in three generations. + 2. 'When right principles prevail in the kingdom, +government will not be in the hands of the Great officers. + 3. 'When right principles prevail in the kingdom, there +will be no discussions among the common people.' + +【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓 +之子孫微矣。 +【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 +便辟、友善柔、友便佞、損矣。 +【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、 + CHAP. III. Confucius said, 'The revenue of the state has +left the ducal House now for five generations. The government +has been in the hands of the Great officers for four generations. +On this account, the descendants of the three Hwan are much +reduced.' + CHAP. IV. Confucius said, 'There are three friendships +which are advantageous, and three which are injurious. +Friendship with the upright; friendship with the sincere; and +friendship with the man of much observation:-- these are +advantageous. Friendship with the man of specious airs; +friendship with the insinuatingly soft; and friendship with the +glib-tongued:-- these are injurious.' + CHAP. V. Confucius said, 'There are three things men find +enjoyment in which are advantageous, and three things they +find enjoyment in which are injurious. To find enjoyment in the +discriminating study of ceremonies and music; to find +enjoyment in + +樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。 +【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及之而不 +言、謂之隱、未見顏色而言、謂之瞽。 +【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之 +speaking of the goodness of others; to find enjoyment in having +many worthy friends:-- these are advantageous. To find +enjoyment in extravagant pleasures; to find enjoyment in +idleness and sauntering; to find enjoyment in the pleasures of +feasting:-- these are injurious.' + CHAP. VI. Confucius said, 'There are three errors to which +they who stand in the presence of a man of virtue and station +are liable. They may speak when it does not come to them to +speak;-- this is called rashness. They may not speak when it +comes to them to speak;-- this is called concealment. They may +speak without looking at the countenance of their superior;-- +this is called blindness.' + CHAP. VII. Confucius said, 'There are three things which +the superior man guards against. In youth, when the physical +powers + +在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。 +【第八章】【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。 +【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。 +【第九章】孔子曰、生而知之者、上也、學而知之者、次也、 +are not yet settled, he guards against lust. When he is strong +and the physical powers are full of vigor, he guards against +quarrelsomeness. When he is old, and the animal powers are +decayed, he guards against covetousness.' + CHAP. VIII. 1. Confucius said, 'There are three things of +which the superior man stands in awe. He stands in awe of the +ordinances of Heaven. He stands in awe of great men. He stands +in awe of the words of sages. + 2. 'The mean man does not know the ordinances of +Heaven, and consequently does not stand in awe of them. He is +disrespectful to great men. He makes sport of the words of +sages.' + CHAP. IX. Confucius said, 'Those who are born with the +possession of knowledge are the highest class of men. Those +who learn, and so, readily, get possession of knowledge, are the +next. + +困而學之、又其次也、困而不學、民斯為下矣。 +【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 +忠、事思敬、疑思問、忿思難、見得思義。 +【十一章】【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾 +聞其語矣。【二節】隱居 +Those who are dull and stupid, and yet compass the learning, +are another class next to these. As to those who are dull and +stupid and yet do not learn;-- they are the lowest of the +people.' + CHAP. X. Confucius said, 'The superior man has nine +things which are subjects with him of thoughtful consideration. +In regard to the use of his eyes, he is anxious to see clearly. In +regard to the use of his ears, he is anxious to hear distinctly. In +regard to his countenance, he is anxious that it should be +benign. In regard to his demeanor, he is anxious that it should +be respectful. In regard to his speech, he is anxious that it +should be sincere. In regard to his doing of business, he is +anxious that it should be reverently careful. In regard to what +he doubts about, he is anxious to question others. When he is +angry, he thinks of the difficulties (his anger may involve him +in). When he sees gain to be got, he thinks of righteousness.' + CHAP. XI. 1. Confucius said, 'Contemplating good, and +pursuing it, as if they could not reach it; contemplating evil, +and shrinking from it, as they would from thrusting the hand +into boiling water:-- I have seen such men, as I have heard +such words. + 2. 'Living in retirement to study their aims, and +practising + +以求其志、行義以達其道、吾聞其語矣、未見其人也。 +【十二章】【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔齊、 +餓于首陽之下、民到于今稱之。【二節】其斯之謂與。 +【十三章】【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、未也、 +嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。 +righteousness to carry out their principles:-- I have heard +these words, but I have not seen such men.' + CHAP. XII. 1. The duke Ching of Ch'i had a thousand +teams, each of four horses, but on the 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 mountain, and the +people, down to the present time, praise them. + 2. 'Is not that saying illustrated by this?' + CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you +heard any lessons from your father different from what we +have all heard?' + 2. Po-yu replied, 'No. He was standing alone once, when I +passed below the hall with hasty steps, and said to me, "Have +you learned the Odes?" On my replying "Not yet," he added, "If +you do not learn the Odes, you will not be fit to converse with." +I retired and studied the Odes. + +鯉退而學詩。【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、未 +也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。【五節】陳亢退而 +喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。 +【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、曰君夫 +人、稱 + 3. 'Another day, he was in the same way standing alone, +when I passed by below the hall with hasty steps, and said to +me, 'Have you learned the rules of Propriety?' On my replying +'Not yet,' he added, 'If you do not learn the rules of Propriety, +your character cannot be established.' I then retired, and +learned the rules of Propriety. + 4. 'I have heard only these two things from him.' + 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked +one thing, and I have got three things. I have heard about the +Odes. I have heard about the rules of Propriety. I have also +heard that the superior man maintains a distant reserve +towards his son.' + CHAP. XIV. The wife of the prince of a state is called by +him FU ZAN. She calls herself HSIAO T'UNG. The people of the +State call + +諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。 +her CHUN FU ZAN, and, to the people of other States, they call +her K'WA HSIAO CHUN. The people of other states also call her +CHUN FU ZAN. + +陽貨第十七 +BOOK XVII. YANG HO. + +[17.1] + +【第一章】【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡也、 +而往拜之。遇諸塗。【二節】謂孔子曰、來、予與爾言、曰、懷其寶而迷其 +邦、可謂仁乎。曰、不可。好從 + CHAP. I. 1. Yang Ho wished to see Confucius, but +Confucius would not go to see him. On this, he sent a present of +a pig to Confucius, who, having chosen a time when Ho was not +at home, went to pay his respects for the gift. He met him, +however, on the way. + 2. Ho said to Confucius, 'Come, let me speak with you.' He +then asked, 'Can he be called benevolent who keeps his jewel in +his + +事而亟失時、可謂知乎。曰、不可。日月逝矣、歲不我與。孔子曰、諾、吾 +將仕矣。 +【第二章】子曰、性相近也、習相遠也。 +【第三章】子曰、唯上知與下愚不移。 +bosom, and leaves his country to confusion?' Confucius replied, +'No.' 'Can he be called wise, who is anxious to be engaged in +public employment, and yet is constantly losing the +opportunity of being so?' Confucius again said, 'No.' 'The days +and months are passing away; the years do not wait for us.' +Confucius said, 'Right; I will go into office.' + CHAP. II. The Master said, 'By nature, men are nearly +alike; by practice, they get to be wide apart.' + CHAP. III. The Master said, 'There are only the wise of +the highest class, and the stupid of the lowest class, who cannot +be changed.' + +【第四章】【一節】子之武城、聞弦歌之聲。【二節】夫子莞爾而笑曰、割 +雞焉用牛刀。【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則愛人、 +小人學道則易使也。【四節】子曰、二三子、偃之言是也、前言戲之耳。 +【第五章】【一節】公山弗擾以費畔、召、子欲往。【二節】子路不說、曰、 +末 + CHAP. IV. 1. The Master, having come to Wu-ch'ang, +heard there the sound of stringed instruments and singing. + 2. Well pleased and smiling, he said, 'Why use an ox knife +to kill a fowl?' + 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- +"When the man of high station is well instructed, he loves men; +when the man of low station is well instructed, he is easily +ruled."' + 4. The Master said, 'My disciples, Yen's words are right. +What I said was only in sport.' + CHAP. V. 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. + 2. Tsze-lu was displeased, and said, 'Indeed, you cannot +go! Why must you think of going to see Kung-shan?' + +之也已、何必公山氏之之也。【三節】子曰、未召我者、而豈徒哉、如有用 +我者、吾其為東周乎。 +【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 +恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 +功、惠、則足以使人。 + 3. The Master said, 'Can it be without some reason that he +has invited ME? If any one employ me, may I not make an +eastern Chau?' + CHAP. VI. Tsze-chang asked Confucius about perfect +virtue. Confucius said, 'To be able to practise five things +everywhere under heaven constitutes perfect virtue.' 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 win all. If you are sincere, people will repose +trust in you. If you are earnest, you will accomplish much. If +you are kind, this will enable you to employ the services of +others. + +【第七章】【一節】佛肸召。子欲往。【二節】子路曰、昔者由也、聞諸夫 +子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、如之 +何。【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而 +不緇。【四節】吾豈匏瓜也哉、焉能繫而不食。 + CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master +was inclined to go. + 2. Tsze-lu said, 'Master, formerly I have heard you say, +"When a man in his own person is guilty of doing evil, a +superior man will not associate with him." Pi Hsi is in rebellion, +holding possession of Chung-mau; if you go to him, what shall +be said?' + 3. The Master said, 'Yes, I did use these words. But is it +not said, that, if a thing be really hard, it may be ground +without being made thin? Is it not said, that, if a thing be really +white, it may be steeped in a dark fluid without being made +black? + 4. 'Am I a bitter gourd! How can I be hung up out of the +way of being eaten?' + +【第八章】【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。【二節】 +居、吾語女。【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好 +信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 +剛不好學、其蔽也狂。 + CHAP. VIII. 1. The Master said, 'Yu, have you heard the +six words to which are attached six becloudings?' Yu replied, 'I +have not.' + 2. 'Sit down, and I will tell them to you. + 3. 'There is the love of being benevolent without the love +of learning;-- the beclouding here leads to a foolish simplicity. +There is the love of knowing without the love of learning;-- the +beclouding here leads to dissipation of mind. There is the love +of being sincere without the love of learning;-- the beclouding +here leads to an injurious disregard of consequences. There is +the love of straightforwardness without the love of learning;-- +the beclouding here leads to rudeness. There is the love of +boldness without the love of learning;-- the beclouding here +leads to insubordination. There is the love of firmness without +the love of learning;-- the beclouding here leads to extravagant +conduct.' + +【第九章】【一節】子曰、小子、何莫學夫詩。【二節】詩可以興。【三節】 +可以觀。【四節】可以群。【五節】可以怨。【六節】邇之事父、遠之事君。 +【七節】多識於鳥獸草木之名。 +【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其猶正牆 +面而立也與。 + CHAP. IX. 1. The Master said, 'My children, why do you +not study the Book of Poetry? + 2. 'The Odes serve to stimulate the mind. + 3. 'They may be used for purposes of self-contemplation. + 4. 'They teach the art of sociability. + 5. 'They show how to regulate feelings of resentment. + 6. 'From them you learn the more immediate duty of +serving one's father, and the remoter one of serving one's +prince. + 7. 'From them we become largely acquainted with the +names of birds, beasts, and plants.' + CHAP. X. The Master said to Po-yu, 'Do you give yourself +to the Chau-nan and the Shao-nan. The man who has not +studied the Chau-nan and the Shao-nan, is like one who stands +with his face right against a wall. Is he not so?' + +【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。 +【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。 +【十三章】子曰、鄉原、德之賊也。 +【十四章】子曰、道聽而塗說、德之棄也。 + CHAP. XI. The Master said, '"It is according to the rules of +propriety," they say.-- "It is according to the rules of +propriety," they say. Are gems and silk all that is meant by +propriety? "It is music," they say.-- "It is music," they say. Are +bells and drums all that is meant by music?' + CHAP. XII. The Master said, 'He who puts on an +appearance of stern firmness, while inwardly he is weak, is like +one of the small, mean people;-- yea, is he not like the thief +who breaks through, or climbs over, a wall?' + CHAP. XIII. The Master said, 'Your good, careful people of +the villages are the thieves of virtue.' + CHAP. XIV. The Master said, 'To tell, as we go along, what +we have heard on the way, is to cast away our virtue.' + +【十五章】【一節】子曰、鄙夫、可與事君也與哉。【二節】其未得之也、 +患得之、既得之、患失之。【三節】苟患失之、無所不至矣。 +【十六章】【一節】子曰、古者、民有三疾、今也或是之亡也。【二節】古 +之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、今之愚 +也詐而已矣。 + CHAP. XV. 1. The Master said, 'There are those mean +creatures! How impossible it is along with them to serve one's +prince! + 2. 'While they have not got their aims, their anxiety is +how to get them. When they have got them, their anxiety is lest +they should lose them. + 3. 'When they are anxious lest such things should be lost, +there is nothing to which they will not proceed.' + CHAP. XVI. 1. The Master said, 'Anciently, men had three +failings, which now perhaps are not to be found. + 2. 'The high-mindedness of antiquity showed itself in a +disregard of small things; the high-mindedness of the present +day shows itself in wild license. The stern dignity of antiquity +showed itself in grave reserve; the stern dignity of the present +day shows itself in quarrelsome perverseness. The stupidity of +antiquity showed itself in straightforwardness; the stupidity of +the present day shows itself in sheer deceit.' + +【十七章】子曰、攷言令色鮮矣仁。 +【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。 +【十九章】【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述焉。 +【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。 + CHAP. XVII. The Master said, 'Fine words and an +insinuating appearance are seldom associated with virtue.' + CHAP. XVIII. The Master said, 'I hate the manner in +which purple takes away the luster of vermilion. I hate the +way in which the songs of Chang confound the music of the Ya. +I hate those who with their sharp mouths overthrow kingdoms +and families.' + CHAP. XIX. 1. The Master said, 'I would prefer not +speaking.' + 2. Tsze-kung said, 'If you, Master, do not speak, what +shall we, your disciples, have to record?' + 3. The Master said, 'Does Heaven speak? The four seasons +pursue their courses, and all things are continually being +produced, but does Heaven say anything?' + +【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。 +【廿一章】【一節】宰我問、三年之喪期已久矣。【二節】君子三年不為禮、 +禮必壞、三年不為樂、樂必崩。【三節】舊穀既沒、新穀既升、鑽燧改火、 +期可已矣。【四節】子曰、食夫稻、衣夫錦、 + CHAP. XX. Zu Pei wished to see Confucius, but Confucius +declined, on the ground of being sick, to see him. When the +bearer of this message went out at the door, (the Master) took +his lute and sang to it, in order that Pei might hear him. + CHAP. XXI. 1. Tsai Wo asked about the three years' +mourning for parents, saying that one year was long enough. + 2. 'If the superior man,' said he, 'abstains for three years +from the observances of propriety, those observances will be +quite lost. If for three years he abstains from music, music will +be ruined. + 3. 'Within a year the old grain is exhausted, and the new +grain has sprung up, and, in procuring fire by friction, we go +through all the changes of wood for that purpose. After a +complete year, the mourning may stop.' + 4. The Master said, 'If you were, after a year, to eat good +rice, and wear embroidered clothes, would you feel at ease?' 'I +should,' replied Wo. + +於女安乎。曰、安。【五節】女安、則為之、夫君子之居喪、食旨不甘、聞 +樂不樂、居處不安、故不為也、今女安、則為之。【六節】宰我出。子曰、 +予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通喪也、 +予也、有三年之愛於其父母乎。 + 5. 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 he may eat, nor derive pleasure +from music which he may hear. He also does not feel at ease, if +he is comfortably lodged. Therefore he does not do what you +propose. But now you feel at ease and may do it.' + 6. Tsai Wo then went out, and the Master said, 'This +shows Yu's want of virtue. It is not till a child is three years old +that it is allowed to leave the arms of its parents. And the three +years' mourning is universally observed throughout the +empire. Did Yu enjoy the three years' love of his parents?' + +【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為之猶賢 +乎已。 +【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而無義、 +為亂、小人有勇而無義、為盜。 +【廿四章】【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 +惡居下流而訕上 + CHAP. XXII. The Master said, 'Hard is it to deal with him, +who will stuff himself with food the whole day, without +applying his mind to anything good! Are there not gamesters +and chess players? To be one of these would still be better than +doing nothing at all.' + CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem +valour?' The Master said, 'The superior man holds +righteousness to be of highest importance. A man in a superior +situation, having valour without righteousness, will be guilty of +insubordination; one of the lower people having valour without +righteousness, will commit robbery.' + CHAP. XXIV. 1. 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. He hates the man who, + +者、惡勇而無禮者、惡果敢而窒者。【二節】曰、賜也亦有惡乎。惡徼以為 +知者、惡不孫以為勇者、惡訐以為直者。 +【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。 +【廿六章】子曰、年四十而見惡焉、其終也已。 +being in a low station, slanders his superiors. He hates those +who have valour merely, and are unobservant of propriety. He +hates those who are forward and determined, and, at the same +time, of contracted understanding.' + 2. The Master then inquired, 'Ts'ze, have you also your +hatreds?' Tsze-kung replied, 'I hate those who pry out matters, +and ascribe the knowledge to their wisdom. I hate those who +are only not modest, and think that they are valourous. I hate +those who make known secrets, and think that they are +straightforward.' + CHAP. XXV. The Master said, 'Of all people, girls and +servants are the most difficult to behave to. If you are familiar +with them, they lose their humility. If you maintain a reserve +towards them, they are discontented.' + CHAP. XXVI. The Master said, 'When a man at forty is the +object of dislike, he will always continue what he is.' + +微子第十八 +BOOK XVIII. WEI TSZE. + +【第一章】【一節】微子去之、箕子為之奴、比干諫而死。【二節】孔子曰、 +殷有三仁焉。 +【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而事人、 +焉往而不三黜、枉道而事人、何 + CHAP. I. 1. The Viscount of Wei withdrew from the court. +The Viscount of Chi became a slave to Chau. Pi-kan +remonstrated with him and died. + 2. Confucius said, 'The Yin dynasty possessed these three +men of virtue.' + CHAP. II. Hui of Liu-hsia being chief criminal judge, was +thrice dismissed from his office. Some one said to him, 'Is it not +yet time for you, sir, to leave this?' He replied, 'Serving men in +an upright way, where shall I go to, and not experience such a +thrice-repeated + +必去父母之邦。 +【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。曰、 +吾老矣、不能用也。孔子行。 +【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。 +【第五章】【一節】楚狂接輿歌而過 +dismissal? If I choose to serve men in a crooked way, what +necessity is there for me to leave the country of my parents?' + CHAP. III. The duke Ching of Ch'i, with reference to the +manner in which he should treat Confucius, said, 'I cannot treat +him as I would the chief of the Chi family. I will treat him in a +manner between that accorded to the chief of the Chi, and that +given to the chief of the Mang family.' He also said, 'I am old; I +cannot use his doctrines.' Confucius took his departure. + CHAP. IV. The people of Ch'i sent to Lu a present of +female musicians, which Chi Hwan received, and for three days +no court was held. Confucius took his departure. + CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by +Confucius, singing and saying, 'O FANG! O FANG! How is your + +孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今 +之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。 +【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】 +長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是也。曰、 +是知津矣。【三節】問於桀 +virtue degenerated! As to the past, reproof is useless; but the +future may still be provided against. Give up your vain pursuit. +Give up your vain pursuit. Peril awaits those who now engage +in affairs of government.' + 2. Confucius alighted and wished to converse with him, +but Chieh-yu hastened away, so that he could not talk with +him. + CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the +field together, when Confucius passed by them, and sent Tsze- +lu to inquire for the ford. + 2. 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 Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the +other rejoined, 'He knows the ford.' + 3. Tsze-lu then inquired of Chieh-ni, who said to him, +'Who + +溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。曰、 +滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從辟世之 +士哉。耰而不輟。【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、吾 +非斯人之徒與而誰與、天下有道、丘不與易也。 +are you, sir?' He answered, '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 is he that will +change its state for you? Than follow one who merely +withdraws from this one and that one, had you not better +follow those who have withdrawn from the world altogether?' +With this he fell to covering up the seed, and proceeded with +his work, without stopping. + 4. Tsze-lu went and reported their remarks, when the +Master observed with a sigh, 'It is impossible to associate with +birds and beasts, as if they were the same with us. If I +associate not with these people,-- with mankind,-- with whom +shall I associate? If right principles prevailed through the +empire, there would be no use for me to change its state.' + +【第七章】【一節】子路從而後、遇丈人、以杖荷蓧。子路問曰、子見夫子 +乎。丈人曰、四禮不勤、五穀不分、孰為夫子。植其杖而芸。【二節】子路 +拱而立。【三節】止子路宿、殺雞為黍而食之、見其二子焉。【四節】明日、 +子路行以告。子曰、隱者也、使子路反見之、至、則行矣。【五節】子路曰、 +不仕 + CHAP. VII. 1. Tsze-lu, following the Master, happened to +fall behind, when he met an old man, carrying across his +shoulder on a staff a basket for weeds. Tsze-lu said to him, +'Have you seen my master, sir!' The old man replied, 'Your four +limbs are unaccustomed to toil; you cannot distinguish the five +kinds of grain:-- who is your master?' With this, he planted his +staff in the ground, and proceeded to weed. + 2. Tsze-lu joined his hands across his breast, and stood +before him. + 3. 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. + 4. Next day, Tsze-lu went on his way, and reported his +adventure. The Master said, 'He is a recluse,' and sent Tsze-lu +back to see him again, but when he got to the place, the old +man was gone. + 5. Tsze-lu then said to the family, 'Not to take office is not + +無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、而亂大 +倫、君子之仕也、行其義也、道之不行、已知之矣。 +【第八章】【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。 +【二節】子曰、不降其志、不辱其身、伯夷叔齊與。【三節】謂柳下惠少連、 +降志辱身矣、言 +righteous. If the relations between old and young may not be +neglected, how is it that he sets aside the duties that should be +observed between sovereign and minister? Wishing to +maintain his personal purity, he allows that great relation to +come to confusion. A superior man takes office, and performs +the righteous duties belonging to it. As to the failure of right +principles to make progress, he is aware of that.' + CHAP. VIII. 1. The men who have retired to privacy from +the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, +Hui of Liu-hsia, and Shao-lien. + 2. The Master said, 'Refusing to surrender their wills, or +to submit to any taint in their persons;-- such, I think, were +Po-i and Shu-ch'i. + 3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that +they surrendered their wills, and submitted to taint in their +persons, + +中倫、行中慮、其斯而已矣。【四節】謂虞仲夷逸、隱居放言、身中清、廢 +中權。【五節】我則異於是、無可無不可。 +【第九章】【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。四飯 +缺適秦。【三節】鼓方叔、 +but their words corresponded with reason, and their actions +were such as men are anxious to see. This is all that is to be +remarked in them. + 4. 'It may be said of Yu-chung and I-yi, that, while they +hid themselves in their seclusion, they gave a license to their +words; but, in their persons, they succeeded in preserving their +purity, and, in their retirement, they acted according to the +exigency of the times. + 5. 'I am different from all these. I have no course for +which I am predetermined, and no course against which I am +predetermined.' + CHAP. IX. 1. The grand music master, Chih, went to Ch'i. + 2. Kan, the master of the band at the second meal, went +to Ch'u. Liao, the band master at the third meal, went to Ts'ai. +Chueh, the band master at the fourth meal, went to Ch'in. + 3. Fang-shu, the drum master, withdrew to the north of +the river. + +入於河。播(tao2, 上兆下鼓)武、入於漢。【五節】少師陽、擊磬襄、入於 +海。 +【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊無大故、 +則不棄也、無求備於一人。 +【十一章】周有八士、伯達、伯适、仲突、仲忽、叔夜、叔夏、李隨、李騧。 + 4. Wu, the master of the hand drum, withdrew to the +Han. + 5. Yang, the assistant music master, and Hsiang, master of +the musical stone, withdrew to an island in the sea. + CHAP. X. The duke of Chau addressed his son, the duke of +Lu, saying, 'The virtuous prince does not neglect his relations. +He does not cause the great ministers to repine at his not +employing them. Without some great cause, he does not dismiss +from their offices the members of old families. He does not +seek in one man talents for every employment.' + CHAP. XI. To Chau belonged the eight officers, Po-ta, +Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and +Chi-kwa. + +子張第十九 +BOOK XIX. TSZE-CHANG. + +【第一章】子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其可已矣。 +【第二章】子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。 + CHAP. I. Tsze-chang said, 'The scholar, trained for public +duty, seeing threatening danger, is prepared to sacrifice his life. +When the opportunity of gain is presented to him, he thinks of +righteousness. In sacrificing, his thoughts are reverential. In +mourning, his thoughts are about the grief which he should +feel. Such a man commands our approbation indeed.' + CHAP. II. Tsze-chang said, 'When a man holds fast to +virtue, but without seeking to enlarge it, and believes right +principles, but without firm sincerity, what account can be +made of his existence or non-existence?' + +【第三章】子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏曰、可 +者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉善而矜 +不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何其拒人 +也。 +【第四章】子夏曰、雖小道、必有 + CHAP. III. The disciples of Tsze-hsia asked Tsze-chang +about the principles that should characterize mutual +intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the +subject?' They replied, 'Tsze-hsia says:-- "Associate with those +who can advantage you. Put away from you those who cannot +do so."' Tsze-chang observed, 'This is different from what I +have learned. The superior man honours the talented and +virtuous, and bears with all. He praises the good, and pities the +incompetent. Am I possessed of great talents and virtue?-- +who is there among men whom I will not bear with? Am I +devoid of talents and virtue?-- men will put me away from +them. What have we to do with the putting away of others?' + CHAP. IV. Tsze-hsia said, 'Even in inferior studies and +employments there is something worth being looked at; but if +it be + +可觀者焉、致遠恐泥、是以君子不為也。 +【第五章】子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。 +【第六章】子夏曰、博學而篤志、切問而近思、仁在其中矣。 +【第七章】子夏曰、百工居肆、以成其事、君子學以致其道。 +attempted to carry them out to what is remote, there is a +danger of their proving inapplicable. Therefore, the superior +man does not practise them.' + CHAP. V. Tsze-hsia said, 'He, who from day to day +recognises what he has not yet, and from month to month does +not forget what he has attained to, may be said indeed to love +to learn.' + CHAP. VI. Tsze-hsia said, 'There are learning extensively, +and having a firm and sincere aim; inquiring with earnestness, +and reflecting with self-application:-- virtue is in such a +course.' + CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to +dwell in, in order to accomplish their works. The superior man +learns, in order to reach to the utmost of his principles.' + +【第八章】子夏曰、小人之過也、必文。 +【第九章】子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。 +【第十章】子夏曰、君子信而後勞其民、未信、則以為厲己也、信而後諫、 +未信、則以為謗己也。 +【十一章】子夏曰、大德不踰閑、 + CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss +his faults.' + CHAP. IX. Tsze-hsia said, 'The superior man undergoes +three changes. Looked at from a distance, he appears stern; +when approached, he is mild; when he is heard to speak, his +language is firm and decided.' + CHAP. X. Tsze-hsia said, 'The superior man, having +obtained their confidence, may then impose labours on his +people. If he have not gained their confidence, they will think +that he is oppressing them. Having obtained the confidence of +his prince, one may then remonstrate with him. If he have not +gained his confidence, the prince will think that he is vilifying +him.' + CHAP. XI. Tsze-hsia said, 'When a person does not +transgress the boundary line in the great virtues, he may pass +and repass it in the small virtues.' + +小德出入可也。 +【十二章】【一節】子游曰、子夏之門人小子、當洒掃、應對、進退、則可 +矣、抑末也、本之則無、如之何。【二節】子夏聞之曰、噫、言游過矣、君 +子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉可誣也、 +有始有卒者、其惟聖人乎。 + CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of +Tsze-hsia, in sprinkling and sweeping 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 be +acknowledged as sufficiently taught?' + 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu +is wrong. According to the way of the superior man in teaching, +what departments are there which he considers of prime +importance, and delivers? what are there which he considers of +secondary importance, and allows himself to be idle about? But +as in the case of plants, which are assorted according to their +classes, so he deals with his disciples. How can the way of a +superior man be such as to make fools of any of them? Is it not +the sage alone, who can unite in one the beginning and the +consummation of learning?' + +【十三章】子夏曰、仕而優則學、學而優則仕。 +【十四章】子游曰、喪致乎哀而止。 +【十五章】子游曰、吾友張也、為難能也、然而未仁。 +【十六章】曾子曰、堂堂乎張也、難與並為仁矣。 +【十七章】曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。 + CHAP. XIII. Tsze-hsia said, 'The officer, having discharged +all his duties, should devote his leisure to learning. The student, +having completed his learning, should apply himself to be an +officer.' + CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried +to the utmost degree of grief, should stop with that.' + CHAP. XV. Tsze-hsia said, 'My friend Chang can do things +which are hard to be done, but yet he is not perfectly virtuous.' + CHAP. XVI. The philosopher Tsang said, 'How imposing is +the manner of Chang! It is difficult along with him to practise +virtue.' + CHAP. XVII. The philosopher Tsang said, 'I heard this +from our Master:-- "Men may not have shown what is in them +to the full extent, and yet they will be found to do so, on +occasion of mourning for their parents."' + +【十八章】曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不改父之 +臣、與父之政、是難能也。 +【十九章】孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、久矣、 +如得其情、則哀矜而勿喜。 +【二十章】子貢曰、紂之不善、不如是之甚也、是以君子 + CHAP. XVIII. The philosopher Tsang said, 'I have heard +this from our Master:-- "The filial piety of Mang Chwang, in +other matters, was what other men are competent to, but, as +seen in his not changing the ministers of his father, nor his +father's mode of government, it is difficult to be attained to."' + CHAP. XIX. The chief of the Mang family having +appointed Yang Fu to be chief criminal judge, the latter +consulted the philosopher Tsang. Tsang said, 'The rulers have +failed in their duties, and the people consequently have been +disorganised, for a long time. When you have found out the +truth of any accusation, be grieved for and pity them, and do +not feel joy at your own ability.' + CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so +great as that name implies. Therefore, the superior man hates +to dwell + +惡居下流、天下之惡皆歸焉。 +【廿一章】子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 +人皆仰之。 +【廿二章】【一節】衛公孫朝問於子貢曰、仲尼焉學。【二節】子貢曰、文 +武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有文武之 +道焉、夫子焉不學、而亦何常師之有、 +in a low-lying situation, where all the evil of the world will +flow in upon him.' + CHAP. XXI. Tsze-kung said, 'The faults of the superior +man are like the eclipses of the sun and moon. He has his +faults, and all men see them; he changes again, and all men +look up to him.' + CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, +saying, 'From whom did Chung-ni get his learning?' + 2. Tsze-kung replied, 'The doctrines of Wan and Wu have +not yet fallen to the ground. They are to be found among men. +Men of talents and virtue remember the greater principles of +them, and others, not possessing such talents and virtue, +remember the smaller. Thus, all possess the doctrines of Wan +and Wu. Where could our Master go that he should not have an +opportunity of learning them? And yet what necessity was +there for his having a regular master?' + +【廿三章】【一節】叔孫武叔語大夫於朝曰、子貢賢於仲尼。【二節】子服 +景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。【三 +節】夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。【四節】 +得其門者或寡矣、夫子之云、不亦宜乎。 + CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great +officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' + 2. Tsze-fu Ching-po reported the observation to Tsze- +kung, who said, 'Let me use the comparison of a house and its +encompassing wall. My wall only reaches to the shoulders. One +may peep over it, and see whatever is valuable in the +apartments. + 3. 'The wall of my Master is several fathoms high. If one +do not find the door and enter by it, he cannot see the ancestral +temple with its beauties, nor all the officers in their rich array. + 4. 'But I may assume that they are few who find the door. +Was not the observation of the chief only what might have +been expected?' + +【廿四章】叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他人之賢 +者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、其何傷 +於日月乎、多見其不知量也。 +【廿五章】【一節】陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。【二節】 +子貢曰、君子一言以為知、一言以為不知、言不可不慎也。【三節】夫子之 + CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of +Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni +cannot be reviled. The talents and virtue of other men are +hillocks and mounds which may be stepped over. Chung-ni is +the sun or moon, which it is not possible to step over. Although +a man may wish to cut himself off from the sage, what harm +can he do to the sun or moon? He only shows that he does not +know his own capacity. + CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, +said, 'You are too modest. How can Chung-ni be said to be +superior to you?' + 2. Tsze-kung said to him, 'For one word a man is often +deemed to be wise, and for one word he is often deemed to be +foolish. We ought to be careful indeed in what we say. + 3. 'Our Master cannot be attained to, just in the same way +as the heavens cannot be gone up to by the steps of a stair. + +不可及也、猶天之不可階而升也。【四節】夫子之得邦家者、所謂立之斯立、 +道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可及也。 + 4. 'Were our Master in the position of the ruler of a State +or the chief of a Family, we should find verified the description +which has been given of a sage's rule:-- he would plant the +people, and forthwith they would be established; he would lead +them on, and forthwith they would follow him; he would make +them happy, and forthwith multitudes would resort to his +dominions; he would stimulate them, and forthwith they would +be harmonious. While he lived, he would be glorious. When he +died, he would be bitterly lamented. How is it possible for him +to be attained to?' + +堯曰第二十 +BOOK XX. YAO YUEH. + +【第一章】【一節】堯曰、咨、爾舜、天之曆數在爾躬、允執其中、四海困 +窮、天祿永終。【二節】舜亦以命禹。【三節】曰、予小子履、敢用玄牡、 +敢昭告于皇皇后帝、有罪不敢赦、帝臣不蔽、簡在帝心、朕躬有罪、無以萬 +方、萬方有罪、 + CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven- +determined order of succession now rests in your person. +Sincerely hold fast the due Mean. If there shall be distress and +want within the four seas, the Heavenly revenue will come to a +perpetual end.' + 2. Shun also used the same language in giving charge to +Yu. + 3. T'ang said, 'I the child Li, presume to use a dark- +coloured victim, and presume to announce to Thee, O most +great and sovereign God, that the sinner I dare not pardon, and +thy ministers, O God, I do not keep in obscurity. The +examination of them is by thy mind, O God. If, in my person, I +commit offences, they are not to be attributed to you, the +people of the myriad regions. If you in the myriad regions +commit offences, these offences must rest on my person.' + +罪在朕躬。【四節】周有大賚、善人是富。【五節】雖有周親、不如仁人、 +百姓有過、在予一人。【六節】謹權量、審法度、修廢官、四方之政行焉。 +【七節】興滅國、繼絕世、舉逸民、天下之民歸心焉。【八節】所重民、食、 +喪、祭。【九節】寬則得眾、信、則民任焉、敏、則有功、公則說。 + 4. Chau conferred great gifts, and the good were enriched. + 5. 'Although he has his near relatives, they are not equal +to my virtuous men. The people are throwing blame upon me, +the One man.' + 6. He carefully attended to the weights and measures, +examined the body of the laws, restored the discarded officers, +and the good government of the kingdom took its course. + 7. He revived States that had been extinguished, restored +families whose line of succession had been broken, and called +to office those who had retired into obscurity, so that +throughout the kingdom the hearts of the people turned +towards him. + 8. What he attached chief importance to, were the food of +the people, the duties of mourning, and sacrifices. + 9. By his generosity, he won all. By his sincerity, he made +the people repose trust in him. By his earnest activity, his +achievements were great. By his justice, all were delighted. + +【第二章】【一節】子張問於孔子曰、何如、斯可以從政矣。子曰、尊五美、 +屏四惡、斯可以從政矣。子張曰、何謂五美。子曰、君子惠、而不費、勞、 +而不怨、欲、而不貪、泰、而不驕、威、而不猛。【二節】子張曰、何謂惠 +而不費。子曰、因民之所利而利之、 + CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what +way should a person in authority act in order that he may +conduct government properly?' The Master replied, 'Let him +honour the five excellent, and banish away the four bad, +things;-- then may he conduct government properly.' Tsze- +chang said, 'What are meant by the five excellent things?' The +Master said, 'When the person in authority is beneficent +without great expenditure; when he lays tasks on the people +without their repining; when he pursues what he desires +without being covetous; when he maintains a dignified ease +without being proud; when he is majestic without being fierce.' + 2. Tsze-chang said, 'What is meant by being beneficent +without great expenditure?' The Master replied, 'When the +person in authority makes more beneficial to the people the +things from which + +斯不亦惠而不費乎、擇可勞而勞之、又誰怨、欲仁而得仁、又焉貪、君子無 +眾寡、無小大、無敢慢、斯不亦泰而不驕乎、君子正其衣冠、尊其瞻視、儼 +然人望而畏之、斯不亦威而不猛乎。【三節】子張曰、何謂四惡。子曰、不 +教而殺、謂之虐、不戒視成、謂之暴、慢令致期、謂之賊、猶 +they naturally derive benefit;-- is not this being beneficent +without great expenditure? When he chooses the labours which +are proper, and makes them labour on them, who will repine? +When his desires are set on benevolent government, and he +secures it, who will accuse him of covetousness? Whether he +has to do with many people or few, or with things great or +small, he does not dare to indicate any disrespect;-- is not this +to maintain a dignified ease without any pride? He adjusts his +clothes and cap, and throws a dignity into his looks, so that, +thus dignified, he is looked at with awe;-- is not this to be +majestic without being fierce?' + 3. Tsze-chang then asked, 'What are meant by the four +bad things?' The Master said, 'To put the people to death +without having instructed them;-- this is called cruelty. To +require from them, suddenly, the full tale of work, without +having given them warning;-- this is called oppression. To issue +orders as if without urgency, at first, and, when the time +comes, to insist on them with severity;-- this is called injury. +And, generally, in the giving pay + +之與人也、出納之吝、謂之有司。 +【第三章】【一節】子曰、不知命、無以為君子也。【二節】不知禮、無以 +立也。【三節】不知言、無以知人也。 +or rewards to men, to do it in a stingy way;-- this is called +acting the part of a mere official.' + CHAP III. 1. The Master said, 'Without recognising the +ordinances of Heaven, it is impossible to be a superior man. + 2. 'Without an acquaintance with the rules of Propriety, it +is impossible for the character to be established. + 3. 'Without knowing the force of words, it is impossible to +know men.' + + + + + +</PRE> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Chinese Classics--Volume 1: +Confucian Analects, by James Legge + +*** END OF THIS PROJECT GUTENBERG EBOOK CHINESE CLASSICS, VOL 1, ANALECTS *** + +***** This file should be named 4094-h.htm or 4094-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/4/0/9/4094/ + +Produced by Rick Davis + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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Characters not included in +the Big 5 character set in any form are described by their +constituent elements. + + + + + + +THE CHINESE CLASSICS + +with a translation, critical and exegetical +notes, prolegomena, and copious indexes + +by + +James Legge + +IN FIVE VOLUMES + +CONFUCIAN ANALECTS +THE GREAT LEARNING +THE DOCTRINE OF THE MEAN + + + + + +y +CONFUCIAN ANALECTS. + +ǦӲĤ@ +BOOK I. HSIO R. + +iĤ@j +i@`jlB ǦӮɲߤB绡GCiG`jBۻӡB +GCiT`jHӤYBglGC + CHAPTER I. 1. The Master said, 'Is it not pleasant to learn +with a constant perseverance and application? + 2. 'Is it not delightful to have friends coming from distant +quarters?' + 3. 'Is he not a man of complete virtue, who feels no +discomposure though men may take no note of him?' + +iĤGji@`jlB䬰H]̡BӦnǤWAoBnǤWB +Ӧn@ê̡B]CiG`jglȥBߡBӹD͡B + CHAP. II. 1. 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 fond of stirring up confusion. + 2. 'The superior man bends his attention to what is +radical. + +̤]̡B䬰PC +iĤTjlBOBAoC +iĥ|jlB^T٧^BHѡBӤGBPBͥBӤH +GBǤߥGC +That being established, all practical courses naturally grow up. +Filial piety and fraternal submission!-- are they not the root of +all benevolent actions?' + CHAP. III. The Master said, 'Fine words and an +insinuating appearance are seldom associated with true virtue.' + CHAP. IV. 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;-- whether I may +have not mastered and practised the instructions of my +teacher.' + +iĤjlBDdBqƦӫHB`ΦӷRHBϥHɡC +iĤjlB̤lBJhBXh̡BԦӫHBZRBӿˤB榳 +lOBhHǤC +iĤCjlLBBƤBܨOBƧgBP䨭B + CHAP. V. The Master said, To rule a country of a thousand +chariots, there must be reverent attention to business, and +sincerity; economy in expenditure, and love for men; and the +employment of the people at the proper seasons.' + CHAP. VI. The Master said, 'A youth, when at home, +should be filial, and, abroad, respectful to his elders. He should +be earnest and truthful. He should overflow 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.' + CHAP. VII. 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 serving his parents, he can exert his +utmost strength; + +PBͥBӦHBꥼǡB^פǨoC +iĤKji@`jlBglBh¡BǫhTCiG`jDHC +iT`jLͤpv̡Ci|`jLhżC +iĤEjlBVװlBwkpoC +if, in serving his prince, he can devote his life; if, in his +intercourse with his friends, his words are sincere:-- although +men say that he has not learned, I will certainly say that he +has.' + CHAP. VIII. 1. The Master said, 'If the scholar be not +grave, he will not call forth any veneration, and his learning +will not be solid. + 2. 'Hold faithfulness and sincerity as first principles. + 3. 'Have no friends not equal to yourself. + 4. 'When you have faults, do not fear to abandon them.' + CHAP. IX. The philosopher Tsang said, 'Let there be a +careful attention to perform the funeral rites to parents, and let +them be followed when long gone with the ceremonies of +sacrifice;-- then the virtue of the people will resume its proper +excellence.' + +iĤQji@`jlVݩl^BҤlܩO]BDFBDPB +PPCiG`jl^BҤlšN}NNNBHoBҤlD +]BѲGHDPC +iQ@jlBbB[ӡBSB[BT~LDBi +oC +CHAP. X. 1. 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 his information? or is it given to +him?' + 2. Tsze-kung said, 'Our master is benign, upright, +courteous, temperate, and complaisant, and thus he gets his +information. The master's mode of asking information!-- is it +not different from that of other men?' + CHAP. XI. The Master said, 'While a man's father is alive, +look at the bent of his will; when his father is dead, look at his +conduct. If for three years he does not alter from the way of +his father, he may be called filial.' + +iQGji@`jlB§ΡBMQBDBFpj +CiG`jҤBMөMBH§`B礣i]C +iQTjlBHqBi_]B§Bd]B] +ˡBiv]C +iQ|jlBglLD +CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of +propriety, a natural ease is to be prized. In the ways prescribed +by the ancient kings, this is the excellent quality, and in things +small and great we follow them. + 2. 'Yet it is not to be observed in all cases. If one, knowing +how such ease should be prized, manifests it, without +regulating it by the rules of propriety, this likewise is not to be +done.' + CHAP. XIII. The philosopher Yu said, 'When agreements +are made according to what is right, what is spoken can be +made good. When respect is shown according to what is proper, +one keeps far from shame and disgrace. When the parties upon +whom a man leans are proper persons to be intimate with, he +can make them his guides and masters.' + CHAP. XIV. The Master said, 'He who aims to be a man of +complete virtue in his food does not seek to gratify his +appetite, nor + +B~LDwBөơBӷVBNDBӥjBiצnǤ]wC +iQji@`jl^hBӵLԡBIӵLźBpClBi]B +YhӼ֡BIӦn§̤]CiG`jl^B֤BppRBpZpiB +䴵PCiT`jlB]BliP +in his dwelling place does 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 principle that he may be +rectified:-- such a person may be said indeed to love to learn.' + CHAP. XV. 1. Tsze-kung said, 'What do you pronounce +concerning the poor man who yet does not flatter, and the rich +man who is not proud?' The Master replied, 'They will do; but +they are not equal to him, who, though poor, is yet cheerful, +and to him, who, though rich, loves the rules of propriety.' + 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As +you cut and then file, as you carve and then polish."-- The +meaning is the same, I apprehend, as that which you have just +expressed.' + 3. The Master said, 'With one like Ts'ze, I can begin to +talk + +woBiѩӪӪ̡C +iQjlBwHvBwH]C +about the odes. I told him one point, and he knew its proper +sequence.' + CHAP. XVI. The Master said, 'I will not be afflicted at +men's not knowing me; I will be afflicted that I do not know +men.' + + +FĤG +BOOK II. WEI CHANG. + +iĤ@jlBFHwBĴp_B~ҡBӲP@C + CHAP. I. The Master said, 'He who exercises government +by means of his virtue may be compared to the north polar +star, which keeps its place and all the stars turn towards it.' + +iĤGjlB֤TʡB@HBBLC +iĤTji@`jlBDHFBHDBKӵLCiG`jD +HwBH§BBC +iĥ|ji@`jlB^QӧӤ_ǡCiG`jTQӥߡCiT`j +|QӤbCi|`j + CHAP. II. The Master said, 'In the Book of Poetry are +three hundred pieces, but the design of them all may be +embraced in one sentence-- "Having no depraved thoughts."' + CHAP. III. 1. The Master said, 'If the people be led by +laws, and uniformity sought to be given them by punishments, +they will try to avoid the punishment, but have no sense of +shame. + 2. 'If they be led by virtue, and uniformity sought to be +given them by the rules of propriety, they will have the sense +of shame, and moreover will become good.' + CHAP. IV. 1. The Master said, 'At fifteen, I had my mind +bent on learning. + 2. 'At thirty, I stood firm. + 3. 'At forty, I had no doubts. + 4. 'At fifty, I knew the decrees of Heaven. + +QӪѩRCi`jQӦնCi`jCQӱqߩұBƯxC +iĤji@`jstlݧBlBLHCiG`jԿsBliB +s]ݧڡBڹBLHCiT`jԿBפ]BlBͨƤH +§BH§BH§C + 5. 'At sixty, my ear was an obedient organ for the +reception of truth. + 6. 'At seventy, I could follow what my heart desired, +without transgressing what was right.' + CHAP. V. 1. Mang I asked what filial piety was. The +Master said, 'It is not being disobedient.' + 2. 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,-- "not being disobedient."' + 3. Fan Ch'ih said, 'What did you mean?' The Master +replied, 'That parents, when alive, be served according to +propriety; that, when dead, they should be buried according to +propriety; and that they should be sacrificed to according to +propriety.' + +iĤjsZBݧBlBߨe~C +iĤCjlݧBlB̡BOׯiBܩBүiB +qBHOGC +iĤKjlLݧBlBBơB̤lAҡBsBWB +OHGC + CHAP. VI. Mang Wu asked what filial piety was. The +Master said, 'Parents are anxious lest their children should be +sick.' + CHAP. VII. Tsze-yu asked what filial piety was. The +Master said, 'The filial piety of now-a-days means the support +of one's parents. But dogs and horses likewise are able to do +something in the way of support;-- without reverence, what is +there to distinguish the one support given from the other?' + CHAP. VIII. Tsze-hsia asked what filial piety was. The +Master said, 'The difficulty is with the countenance. If, when +their elders have any troublesome affairs, the young take the +toil of them, and if, when the young have wine and food, they +set them before their elders, is THIS to be considered filial +piety?' + +iĤEjlB^P^פBHBpMCh٨pB稬HoB^ +]MC +iĤQji@`jlBҥHCiG`j[ҥѡCiT`j +wCi|`jHj`vBHj`vC +iQ@jlBŬGӪsBiHvoC + CHAP. IX. The Master said, 'I have talked with Hui for a +whole day, and he has not made any objection to anything I +said;-- as if he were stupid. He has retired, and I have +examined his conduct when away from me, and found him able +to illustrate my teachings. Hui!-- He is not stupid.' + CHAP. X. 1. The Master said, 'See what a man does. + 2. 'Mark his motives. + 3. 'Examine in what things he rests. + 4. 'How can a man conceal his character? + 5. How can a man conceal his character?' + CHAP. XI. The Master said, 'If a man keeps cherishing his +old knowledge, so as continually to be acquiring new, he may +be a teacher of others.' + +iQGjlBglC +iQTjl^ݧglBlB䨥BӫqC +iQ|jlBglPӤBpHӤPC +iQjlBǦӤhɡBӤǫhpC +iQjlBGݡB`]vC + CHAP. XII. The Master said, 'The accomplished scholar is +not a utensil.' + CHAP. XIII. Tsze-kung asked what constituted the +superior man. The Master said, 'He acts before he speaks, and +afterwards speaks according to his actions.' + CHAP. XIV. The Master said, 'The superior man is catholic +and no partisan. The mean man is partisan and not catholic.' + CHAP. XV. The Master said, 'Learning without thought is +labour lost; thought without learning is perilous.' + CHAP. XVI. The Master said, 'The study of strange +doctrines is injurious indeed!' + +iQCjlBѡBkGBBBO]C +iQKji@`jliǤzSCi@`jlBhDáBVlBh +סBhpBVlBh讬BסB讬BSb䤤oC + CHAP. XVII. The Master said, 'Yu, shall I teach you what +knowledge is? When you know a thing, to hold that you know +it; and when you do not know a thing, to allow that you do not +know it;-- this is knowledge.' + CHAP. XVII. 1. Tsze-chang was learning with a view to +official emolument. + 2. The Master said, 'Hear much and put aside the points +of which you stand in doubt, while you speak cautiously at the +same time of the others:-- then you will afford few occasions +for blame. See much and put aside the things which seem +perilous, while you are cautious at the same time in carrying +the others into practice:-- then you will have few occasions for +repentance. When one gives few occasions for blame in his +words, and few occasions for repentance in his conduct, he is in +the way to get emolument.' + +iQEjsDBhACդlB|ѪPBhAB|P +ѪBhAC +iGQjudlݨϥqHԡBpClB{HBhqBOB +hB|ӱФBhԡC +iܤ@ji@`jοפդlBlO + CHAP. XIX. The Duke Ai asked, saying, 'What should be +done in order to secure the submission of the people?' +Confucius replied, 'Advance the upright and set aside the +crooked, then the people will submit. Advance the crooked and +set aside the upright, then the people will not submit.' + CHAP. XX. 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 they will reverence him. Let +him be filial and kind to all;-- then they will be faithful to him. +Let him advance the good and teach the incompetent;-- then +they will eagerly seek to be virtuous.' + CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, +why are you not engaged in the government?' + +FCiG`jlBѤGBͤ_S̡BIFBO笰FB +O䬰FC +iܤGjlBHӵLHBi]BjLNBpLcBH +vC +iܤTji@`jliݤQ@Bi]CiG`jlB]L§B + 2. The Master said, 'What does the Shu-ching say of filial +piety?-- "You are filial, you discharge your brotherly duties. +These qualities are displayed in government." This then also +constitutes the exercise of government. Why must there be +THAT-- making one be in the government?' + CHAP. XXII. The Master said, 'I do not know how a man +without truthfulness is to get on. How can a large carriage be +made to go without the cross-bar for yoking the oxen to, or a +small carriage without the arrangement for yoking the horses?' + CHAP. XXIII. 1. Tsze-chang asked whether the affairs of +ten ages after could be known. + 2. Confucius said, 'The Yin dynasty followed the +regulations of the Hsia: wherein it took from or added to them +may be known. The Chau dynasty has followed the regulations +of Yin: wherein it took from or added to them may be known. +Some other may follow the Chau, but though it should be at the +distance of a hundred ages, its affairs may be known.' + +ҷlqBi]BP]§BҷlqBi]B~P̡Bʥ@Bi +]C +iܥ|ji@`jlBD䰭ӲBԤ]CiG`jqBLi +]C + CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to +a spirit which does not belong to him is flattery. + 2. 'To see what is right and not to do it is want of +courage.' + +K۲ĤT +BOOK III. PA YIH. + +iĤ@jդlשuBKۻRxBOiԤ]BEiԤ]C + CHAP. I. Confucius said of the head of the Chi family, who +had eight rows of pantomimes in his area, 'If he can bear to do +this, what may he not bear to do?' + +iĤGjTa̡BHlClBۺ@BѤlppBOTaC +iĤTjlBHӤBp§BHӤBp֦C +iĥ|ji@`jL§CiG`jlBjvݡCiT`j§B +P]B + CHAP. II. The three families used the YUNG ode, while the +vessels were being removed, at the conclusion of the sacrifice. +The Master said, '"Assisting are the princes;-- the son of heaven +looks profound and grave:"-- what application can these words +have in the hall of the three families?' + CHAP. III. 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 without the virtues proper to humanity, +what has he to do with music?' + CHAP. IV. 1. Lin Fang asked what was the first thing to be +attended to in ceremonies. + 2. The Master said, 'A great question indeed! + 3. 'In festive ceremonies, it is better to be sparing than +extravagant. + +BBP]B籭C +iĤjlBifgBpѮL`]C +iĤjuȩsClץTBkϻPCBClB +IBsBpLGC +In the ceremonies of mourning, it is better that there be deep +sorrow than a minute attention to observances.' + CHAP. V. The Master said, 'The rude tribes of the east and +north have their princes, and are not like the States of our +great land which are without them.' + CHAP. VI. 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 mountain is not so +discerning as Lin Fang?' + +iĤCjlBglLҪB]gGBӤɡBUӶB䪧]glC +iĤKjlLݤBŤBجߤBHC]CiG`j +lBøƫCiT`jB§GClB_̰Ӥ]BliP֤w +oC + CHAP. VII. The Master said, 'The student of virtue has no +contentions. If it be said he cannot avoid them, shall this be in +archery? But he bows complaisantly to his competitors; thus he +ascends the hall, descends, and exacts the forfeit of drinking. In +his contention, he is still the Chun-tsze.' + CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the +meaning of the passage-- "The pretty dimples of her artful +smile! The well-defined black and white of her eye! The plain +ground for the colours?"' + 2. The Master said, 'The business of laying on the colours +follows (the preparation of) the plain ground.' + 3. 'Ceremonies then are a subsequent thing?' The Master +said, 'It is Shang who can bring out my meaning. Now I can +begin to talk about the odes with him.' + +iĤEjlBL§^ਥBx]B§^ਥBx]B +mG]BBh^xoC +iĤQjlBB۬Jө̡B^[oC +iQ@jΰClB]B仡̡BѤU]Bpܽ + CHAP. IX. The Master said, 'I could describe the +ceremonies of the Hsia dynasty, but Chi cannot sufficiently +attest my words. I could describe the ceremonies of the Yin +dynasty, but Sung cannot sufficiently attest my words. (They +cannot do so) because of the insufficiency of their records and +wise men. If those were sufficient, I could adduce them in +support of my words.' + CHAP. X. The Master said, 'At the great sacrifice, after the +pouring out of the libation, I have no wish to look on.' + CHAP. XI. 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 govern the kingdom as to look +on this;-- pointing to his palm. + +GCxC +iQGji@`jpbBpbCiG`jlB^PBp +C +i@`j]ݤBPABA(zao4 WޡAgAU)B +פ]CiG`jlBMBoѡBLë]C + CHAP. XII. 1. He sacrificed to the dead, as if they were +present. He sacrificed to the spirits, as if the spirits were +present. + 2. The Master said, 'I consider my not being present at +the sacrifice, as if I did not sacrifice.' + CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the +meaning of the saying, "It is better to pay court to the furnace +than to the south-west corner?"' + 2. The Master said, 'Not so. He who offends against +Heaven has none to whom he can pray.' + +iQ|jlBPʩGNBGvB^qPC +iQjlJjqBCưݡCΤBEݤHl§GBJjqBC +ݡClDBO§]C +iQjlBgD֡BOPBjD]C + CHAP. XIV. The Master said, 'Chau had the advantage of +viewing the two past dynasties. How complete and elegant are +its regulations! I follow Chau.' + CHAP. XV. The Master, when he entered the grand +temple, asked about everything. Some one said, 'Who will say +that the son of the man of Tsau knows the rules of propriety! +He has entered the grand temple and asks about everything.' +The Master heard the remark, and said, 'This is a rule of +propriety.' + CHAP. XVI. The Master said, 'In archery it is not going +through the leather which is the principal thing;-- because +people's strength is not equal. This was the old way.' + +iQCji@`jl^hiҤϡCiG`jlB]BRϡB +ڷR§C +iQKjlBƧg§BHHԤ]C +iQEji@`jwݧgϦڡBڨƧgBpCդlBgϦڥH +§BڨƧgHC +iGQjlBF֦Ӥ]BsӤˡC + CHAP. XVII. 1. Tsze-kung wished to do away with the +offering of a sheep connected with the inauguration of the first +day of each month. + 2. The Master said, 'Ts'ze, you love the sheep; I love the +ceremony.' + CHAP. XVII. The Master said, 'The full observance of the +rules of propriety in serving one's prince is accounted by +people to be flattery.' + CHAP. XIX. The Duke Ting asked how a prince should +employ his ministers, and how ministers should serve their +prince. Confucius replied, 'A prince should employ his minister +according to according to the rules of propriety; ministers +should serve their prince with faithfulness.' + CHAP. XX. The Master said, 'The Kwan Tsu is expressive of +enjoyment without being licentious, and of grief without being +hurtfully excessive.' + +iܤ@ji@`jsݪ_ڡC_ڹBLZHQBHHfB +PHHߡBBϥԮߡCiG`jlDBƤBEƤϡBJ +SC +iܤGji@`jlBޥpvCiG`jΤBޥGCiT +`jBޤTkB + CHAP. XXI. 1. 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 planted the chestnut tree, +meaning thereby to cause the people to be in awe.' + 2. When the Master heard it, he said, 'Things that are +done, it is needless to speak about; things that have had their +course, it is needless to remonstrate about; things that are past, +it is needless to blame.' + CHAP. XXII. 1. The Master said, 'Small indeed was the +capacity of Kwan Chung!' + 2. Some one said, 'Was Kwan Chung parsimonious?' +'Kwan,' was the reply, 'had the San Kwei, and his officers +performed no double duties; how can he be considered +parsimonious?' + 3. 'Then, did Kwan Chung know the rules of propriety?' +The + +xƤBjoCi|`jMhޥ§GCi`jBgB +ޤBggnBBޤ禳BޤӪ§BE +§C +iܤTjly|jv֤B֨i]Bl@Bp]BqB¦p]B +úp]Böp]BHC +Master said, 'The princes of States have a screen intercepting +the view at their gates. Kwan had likewise a screen at his gate. +The princes of States on any friendly meeting between two of +them, had a stand on which to place their inverted cups. Kwan +had also such a stand. If Kwan knew the rules of propriety, +who does not know them?' + CHAP. XXXII. The Master instructing the grand music- +master of Lu said, 'How to play music may be known. At the +commencement of the piece, all the parts should sound +together. As it proceeds, they should be in harmony while +severally distinct and flowing without break, and thus on to the +conclusion.' + +iܥ|jʤHШBBglܩ]B^o]Cq̨B +XBGTlBwGBѤULD][oBѱNHҤlMC +iܤjlBɬoBSɵ]BתZBɬoBɵ]C +iܤjlB~WeB§ + CHAP. XXIV. The border warden at Yi requested to be +introduced to the Master, saying, 'When men of superior virtue +have come to this, I have never been denied the privilege of +seeing them.' The followers of the sage introduced 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.' + CHAP. XXV. The Master said of the Shao that it was +perfectly beautiful and also perfectly good. He said of the Wu +that it was perfectly beautiful but not perfectly good. + CHAP. XXVI. The Master said, 'High station filled without +indulgent generosity; ceremonies performed without reverence; +mourning conducted without sorrow;-- wherewith should I +contemplate such ways?' + +qB{णsB^H[vC + + +ĥ| +BOOK IV. LE JIN. + +iĤ@jlBBܤBBjoC +iĤGjlB̡BiH[BBiHB֡B̦wB +QC + CHAP. I. The Master said, 'It is virtuous manners which +constitute the excellence of a neighborhood. If a man in +selecting a residence, do not fix on one where such prevail, how +can he be wise?' + CHAP. II. The Master said, 'Those who are without virtue +cannot abide long either in a condition of poverty and hardship, +or in a condition of enjoyment. The virtuous rest in virtue; the +wise desire virtue.' + +iĤTjlB̡BnHBcHC +iĥ|jlBeөoBLc]C +iĤji@`jlBIPQBOHұ]BHDoBB]C +hPBOHҴc]BHDoBh]CiG`jglhBcG +WCiT`jglL + CHAP. III. The Master said, 'It is only the (truly) virtuous +man, who can love, or who can hate, others.' + CHAP. IV. The Master said, 'If the will be set on virtue, +there will be no practice of wickedness.' + CHAP. V. 1. The Master said, 'Riches and honours are +what men desire. If it cannot be obtained in the proper way, +they should not be held. Poverty and meanness are what men +dislike. If it cannot be avoided in the proper way, they should +not be avoided. + 2. 'If a superior man abandon virtue, how can he fulfil +the requirements of that name? + 3. 'The superior man does not, even for the space of a +single meal, act contrary to virtue. In moments of haste, he +cleaves to it. In seasons of danger, he cleaves to it.' + +HByOBAKOC +iĤji@`jlBڥn̡Bc̡Bn̡BLH|B +c̡B䬰oBϤ̡B[G䨭CiG`j@ΨO +oGBڥO̡CiT`j\oBڥ]C +iĤCjlBHL]BUҡB[LBoC + CHAP. VI. 1. The Master said, 'I have not seen a person +who loved virtue, or one who hated what was not virtuous. He +who loved virtue, would esteem nothing above it. He who hated +what is not virtuous, would practise virtue in such a way that +he would not allow anything that is not virtuous to approach +his person. + 2. 'Is any one able for one day to apply his strength to +virtue? I have not seen the case in which his strength would be +insufficient. + 3. 'Should there possibly be any such case, I have not +seen it.' + CHAP. VII. The Master said, 'The faults of men are +characteristic of the class to which they belong. By observing a +man's faults, it may be known that he is virtuous.' + +iĤKjlB»DDBiBioC +iĤKjlBhөDBӮcc̡BPij]C +iĤQjlBglѤU]BLA]BL]BqPC +iQ@jlBglhwBpHhgBglhDBp + CHAP. VIII. The Master said, 'If a man in the morning +hear the right way, he may die in the evening without regret.' + CHAP. IX. The Master said, 'A scholar, whose mind is set +on truth, and who is ashamed of bad clothes and bad food, is +not fit to be discoursed with.' + CHAP. X. The Master said, 'The superior man, in the +world, does not set his mind either for anything, or against +anything; what is right he will follow.' + CHAP. XI. The Master said, 'The superior man thinks of +virtue; the small man thinks of comfort. The superior man +thinks of the sanctions of law; the small man thinks of favours +which he may receive.' + +HhfC +iQGjlBQӦBhC +iQTjlBH§GBBH§Bp§C +iQ|jlBwLBwҥHߡBwvBDi]C +iQji@`jlBѥGB^D@HeClBߡCiG`jl +XBH + CHAP. XII. The Master said: 'He who acts with a constant +view to his own advantage will be much murmured against.' + CHAP. XIII. The Master said, 'Is a prince is able to govern +his kingdom with the complaisance proper to the rules of +propriety, what difficulty will he have? If he cannot govern it +with that complaisance, what has he to do with the rules of +propriety?' + CHAP. XIV. The Master said, 'A man should say, I am not +concerned that I have no place, I am concerned how I may fit +myself for one. I am not concerned that I am not known, I seek +to be worthy to be known.' + CHAP. XV. 1. The Master said, 'Shan, my doctrine is that +of an all-pervading unity.' The disciple Tsang replied, 'Yes.' + 2. The Master went out, and the other disciples asked, +saying, + +Bפ]ClBҤlDBӤwoC +iQjlBglqBpHQC +iQCjlBjBӤ۬٤]C +iQKjlBƤXϡBӤqBSq +'What do his words mean?' Tsang said, 'The doctrine of our +master is to be true to the principles of our nature and the +benevolent exercise of them to others,-- this and nothing more.' + CHAP. XVI. The Master said, 'The mind of the superior +man is conversant with righteousness; the mind of the mean +man is conversant with gain.' + CHAP. XVII. The Master said, 'When we see men of worth, +we should think of equalling them; when we see men of a +contrary character, we should turn inwards and examine +ourselves.' + CHAP. XVIII. The Master said, 'In serving his parents, a +son may remonstrate with them, but gently; when he sees that +they do not incline to follow his advice, he shows an increased +degree of reverence, but does not abandon his purpose; and +should they punish him, he does not allow himself to murmur.' + +HBҦӤC +iQEjlBbBB奲C +iGQjlBT~LDBiקoC +iܤ@jlB~Bi]B@hHߡB@hHߡC +iܤGjlBj̨XB`e]C +iܤTjlBHBAoC + CHAP. XIX. The Master said, 'While his parents are alive, +the son may not go abroad to a distance. If he does go abroad, +he must have a fixed place to which he goes.' + CHAP. XX. The Master said, 'If the son for three years +does not alter from the way of his father, he may be called +filial.' + CHAP. XXI. The Master said, 'The years of parents may by +no means not be kept in the memory, as an occasion at once for +joy and for fear.' + CHAP. XXII. The Master said, 'The reason why the +ancients did not readily give utterance to their words, was that +they feared lest their actions should not come up to them.' + CHAP. XXIII. The Master said, 'The cautious seldom err.' + +iܥ|jlBgl[BӱөC +iܤjlBwtBFC +iܤjlBƧgơBdoBBͼơBoC + CHAP. XXIV. The Master said, 'The superior man wishes +to be slow in his speech and earnest in his conduct.' + CHAP. XXV. The Master said, 'Virtue is not left to stand +alone. He who practises it will have neighbors.' + CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent +remonstrances lead to disgrace. Between friends, frequent +reproofs make the friendship distant.' + +MĤ +BOOK V. KUNG-YE CH'ANG. + +iĤ@ji@`jlפMBid]Bb]BDo]CH +ldCiG`jlneB + CHAP. I. 1. The Master said of Kung-ye Ch'ang that he +might be wived; although he was put in bonds, he had not been +guilty of any crime. Accordingly, he gave him his own daughter +to wife. + 2. Of Nan Yung he said that if the country were well +governed + +DoBLDKDCHSldC +iĤGjlפlBglvYHB|Lgl̡BjC +iĤTjl^ݤB]pClBk]CB]CB棤]C +he would not be out of office, and if it were ill-governed, he +would escape punishment and disgrace. He gave him the +daughter of his own elder brother to wife. + CHAP. II. The Master said of Tsze-chien, 'Of superior +virtue indeed is such a man! If there were not virtuous men in +Lu, how could this man have acquired this character?' + CHAP. III. Tsze-kung asked, 'What do you say of me, +Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A +gemmed sacrificial utensil.' + +iĥ|ji@`jΤBl]BӤCiG`jlBjΦBmH +HfBHB䤯BjΦC +iĤjlϺJ}KCB^HClC +iĤjlBDBվB_Bqڪ̡B + CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he +is not ready with his tongue.' + 2. The Master said, 'What is the good of being ready with +the tongue? They who encounter men with smartnesses of +speech for the most part procure themselves hatred. I know +not whether he be truly virtuous, but why should he show +readiness of the tongue?' + CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter +on official employment. He replied, 'I am not yet able to rest in +the assurance of THIS.' The Master was pleased. + CHAP. VI. 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, + +ѻPClDߡClBѤ]BniLڡBLҨC +iĤCji@`jsZBݤlGClB]CiG`jSݡCl +BѤ]BdBiϪv]B䤯]CiT`jD]pCl +BD]BdǤBʭaBiϬ_]B䤯]Ci|`j +]pClB]Baߩ¡BiϻPȨ]B䤯]C +upon which the Master said, 'Yu is fonder of daring than I am. +He does not exercise his judgment upon matters.' + CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he +was perfectly virtuous. The Master said, 'I do not know.' + 2. He asked again, when the Master replied, 'In a +kingdom of a thousand chariots, Yu might be employed to +manage the military levies, but I do not know whether he be +perfectly virtuous.' + 3. 'And what do you say of Ch'iu?' The Master replied, 'In +a city of a thousand families, or a clan of a hundred chariots, +Ch'iu might be employed as governor, but I do not know +whether he is perfectly virtuous.' + 4. 'What do you say of Ch'ih?' The Master replied, 'With +his sash girt and standing in a court, Ch'ih might be employed +to converse with the visitors and guests, but I do not know +whether he is perfectly virtuous.' + +iĤKji@`jlפl^BkP^]BEUCiG`jB]B +^B^]BD@HQB]BD@HGCiT`jlBp]B +^PkBp]C +iĤEj_ClB줣iJ]BTgBi]BP +ݡCiG`jlBl^H]Bť䨥ӫHB^H]B + CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do +you consider superior, yourself or Hui?' + 2. Tsze-kung replied, 'How dare I compare myself with +Hui? Hui hears one point and knows all about a subject; I hear +one point, and know a second.' + 3. The Master said, 'You are not equal to him. I grant you, +you are not equal to him.' + CHAP. IX. 1. Tsai Yu being asleep during the daytime, the +Master said, 'Rotten wood cannot be carved; a wall of dirty +earth will not receive the trowel. This Yu!-- what is the use of +my reproving him?' + 2. 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 their words, and look at their conduct. It is +from Yu that I have learned to make this change.' + +ť䨥[BPOC +iĤQjlB^̡CιBٳClBٳ]BjoC +iQ@jl^BڤH[ѧڤ]B^L[ѤHClB]B +DҤΤ]C +iQGjl^BҤl峹B + CHAP. X. The Master said, 'I have not seen a firm and +unbending man.' Some one replied, 'There is Shan Ch'ang.' +'Ch'ang,' said the Master, 'is under the influence of his passions; +how can he be pronounced firm and unbending?' + CHAP. XI. Tsze-kung said, 'What I do not wish men to do +to me, I also wish not to do to men.' The Master said, 'Ts'ze, you +have not attained to that.' + CHAP. XII. Tsze-kung said, 'The Master's personal +displays of his principles and ordinary descriptions of them +may be heard. His discourses about man's nature, and the way +of Heaven, cannot be heard.' + +ioӻD]BҤlʻPѹDBioӻD]C +iQTjlDBB߮DC +iQ|jl^ݤBդlBHפ]ClBӦӦnǡBUݡB +OHפ]C +iQjlפlBglD|jBv]BƤW]qBi +]fBϥ + CHAP. XIII. When Tsze-lu heard anything, if he had not +yet succeeded in carrying it into practice, he was only afraid +lest he should hear something else. + CHAP. XIV. Tsze-kung asked, saying, 'On what ground did +Kung-wan get that title of 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 these grounds he has +been styled Wan.' + CHAP. XV. The Master said of Tsze-ch'an that he had four +of the characteristics of a superior man:-- in his conduct of +himself, he was humble; in serving his superiors, he was +respectful; in nourishing the people, he was kind; in ordering +the people, he was just.' + +]qC +iQjlB˥PHB[ӷqC +iQCjlBäB~Bs`ĦտBp䪾]C +iQKji@`jliݤBOlTKOBLߦBTwBL +YC¥OFBHisOBpClBoCBoGCB + CHAP. XVI. The Master said, 'Yen P'ing knew well how to +maintain friendly intercourse. The acquaintance might be long, +but he showed the same respect as at first.' + CHAP. XVII. The Master said, 'Tsang Wan kept a large +tortoise in a house, on the capitals of the pillars of which he +had hills made, and with representations of duckweed on the +small pillars above the beams supporting the rafters.-- Of what +sort was his wisdom?' + CHAP. XVIII. 1. 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 new minister of +the way in which he had conducted the government;-- what do +you say of him?' The Master replied. 'He was loyal.' 'Was he +perfectly virtuous?' 'I do not know. How can he be pronounced +perfectly virtuous?' + +BjoCiG`jZlIgBlQBӹHCܩL +BhBS^jұZl]BHB@BhSBS^jұZl]BH +BpClBMoCBoGCBBjoC +iQEjulTӫClDBABioC +iGQjlBڬZlBDBh + 2. Tsze-chang proceeded, 'When the officer Ch'ui killed +the prince of Ch'i, Ch'an Wan, though he was the owner of forty +horses, abandoned them and left the country. Coming to +another State, he said, "They are here like our great officer, +Ch'ui," and left it. He came to a second State, and with the same +observation left it also;-- what do you say of him?' The Master +replied, 'He was pure.' 'Was he perfectly virtuous?' 'I do not +know. How can he be pronounced perfectly virtuous?' + CHAP. XIX. Chi Wan thought thrice, and then acted. When +the Master was informed of it, he said, 'Twice may do.' + CHAP. XX. The Master said, 'When good order prevailed in +his country, Ning Wu acted the part of a wise man. When his +country was in disorder, he acted the part of a stupid man. +Others may equal his wisdom, but they cannot equal his +stupidity.' + +BLDBhMB䪾iΤ]BMiΤ]C +iܤ@jlbBkPkPB^Ҥplg²BMBҥH +C +iܤGjlBBiB´cBOΧơC +iܤTjlBELͰ + CHAP. XXI. 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. They are accomplished and complete +so far, but they do not know how to restrict and shape +themselves.' + CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not +keep the former wickednesses of men in mind, and hence the +resentments directed towards them were few.' + CHAP. XXIII. The Master said, 'Who says of Wei-shang +Kao + +BΤ^MjB^ѾFӻPC +iܥ|jlBOBBCBC箢BΫӤͨHB +CBC箢C +i@`jCWu͡ClBrUӡCiG`jlB@B维 +ʡBPBͦ@BӵLѡCiT`jCWB@L +that he is upright? One begged some vinegar of him, and he +begged it of a neighbor and gave it to the man.' + CHAP. XXIV. The Master said, 'Fine words, an insinuating +appearance, and excessive respect;-- Tso Ch'iu-ming was +ashamed of them. I also am ashamed of them. To conceal +resentment against a person, and appear friendly with him;-- +Tso Ch'iu-ming was ashamed of such conduct. I also am +ashamed of it.' + CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the +Master said to them, 'Come, let each of you tell his wishes.' + 2. Tsze-lu said, 'I should like, having chariots and horses, +and light fur dresses, to share them with my friends, and +though they should spoil them, I would not be displeased.' + 3. Yen Yuan said, 'I should like not to boast of my +excellence, nor to make a display of my meritorious deeds.' + +ﵽBLIҡCi|`jlB@DlӡClBѪ̦wBBͫHB +֪hC +iܤjlBwoGB^ਣLBӤ۳^̤]C +iܤCjlBQǤBHBpC̲jBpCnǤ]C + 4. Tsze-lu then said, 'I should like, sir, to hear your +wishes.' The Master 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.' + CHAP. XXVI. The Master said, 'It is all over! I have not +yet seen one who could perceive his faults, and inwardly +accuse himself.' + CHAP. XXVII. The Master said, 'In a hamlet of ten +families, there may be found one honourable and sincere as I +am, but not so fond of learning.' + +l]Ĥ +BOOK VI. YUNG YEY. + +iĤ@ji@`jlBl]iϫnCiG`j}ݤlBlClB +i]B²CiT`j}B~qӦ²BH{BiGB~²Ӧ +²BLDj²GCi|`jlBlMC + CHAP. I. 1. The Master said, 'There is Yung!-- He might +occupy the place of a prince.' + 2. Chung-kung asked about Tsze-sang Po-tsze. The Master +said, 'He may pass. He does not mind small matters.' + 3. Chung-kung said, 'If a man cherish in himself a +reverential feeling of the necessity of attention to business, +though he may be easy in small matters in his government of +the people, that may be allowed. But if he cherish in himself +that easy feeling, and also carry it out in his practice, is not +such an easy mode of procedure excessive?' + 4. The Master said, 'Yung's words are right.' + +iĤGji@`jsݧ̤lEnǡCiG`jդlBC^̦n +ǡBEBLLBuRoB]h`BDnǪ̤]C +iĤTji@`jlبϩBTlеClBPyCЯqC +BPhCTlPáCiG`jlBA]BΰB维 +ʡB^ + CHAP. II. The Duke Ai asked which of the disciples loved +to learn. Confucius replied to him, 'There was Yen Hui; HE loved +to learn. He did not transfer his anger; he did not repeat a fault. +Unfortunately, his appointed time was short and he died; and +now there is not such another. I have not yet heard of any one +who loves to learn as he did.' + CHAP. III. 1. Tsze-hwa being employed on a mission to +Ch'i, the disciple Zan requested grain for his mother. The +Master said, 'Give her a fu.' Yen requested more. 'Give her an +yu,' said the Master. Yen gave her five ping. + 2. The Master said, 'When Ch'ih was proceeding to Ch'i, he +had fat horses to his carriage, and wore light furs. I have heard +that + +D]BglPB~ICiT`j䬰_BPEʡBCi| +`jlBBHPFmҥGC +iĥ|jlץ}BplXBBťΡBstٽѡC +iĤjlB^]BߤT뤣HBlBhܲjӤwoC +a superior man helps the distressed, but does not add to the +wealth of the rich.' + 3. Yuan Sze being made governor of his town by the +Master, he gave him nine hundred measures of grain, but Sze +declined them. + 4. The Master said, 'Do not decline them. May you not +give them away in the neighborhoods, hamlets, towns, and +villages?' + CHAP. IV. The Master, speaking of Chung-kung, said, 'If +the calf of a brindled cow be red and horned, although men +may not wish to use it, would the spirits of the mountains and +rivers put it aside?' + CHAP. V. The Master said, 'Such was Hui that for three +months there would be nothing in his mind contrary to perfect +virtue. The others may attain to this on some days or in some +months, but nothing more.' + +iĤjudlݥѡBiϱqF]PClBѤ]GBqFGC +B]BiϱqF]PCB]FBqFGCBD]Biϱq +F]PCBD]BqFGC +iĤCju϶{lʬO_B{lʤBjBp_ڪ̡Bh +^bZWoC + CHAP. VI. Chi K'ang asked about Chung-yu, whether he +was fit to be employed as 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 difficulty would he find in +being an officer of government?' And to the same question +about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a +man of various ability.' + CHAP. VII. The chief of the Chi family sent to ask Min +Tsze-ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline +the offer for me politely. If any one come again to me with a +second invitation, I shall be obliged to go and live on the banks +of the Wan.' + +iĤKjBeBlݤBۼBB`BRoҡBH]B +Ӧe]BH]BӦe]C +iĤEjlBv^]B@°B@]BbѡBH~B^] +֡Bv^]C +iĤQjTDBDlDBO]ClBO + CHAP. VIII. Po-niu being ill, the Master went to ask for +him. He took hold of his hand through the window, and said, 'It +is killing him. It is the appointment of Heaven, alas! That such a +man should have such a sickness! That such a man should have +such a sickness!' + CHAP. IX. The Master said, 'Admirable indeed was +the virtue of Hui! With a single bamboo dish of rice, a single +gourd dish of drink, and living in his mean narrow lane, while +others could not have endured the distress, he did not allow his +joy to be affected by it. Admirable indeed was the virtue of +Hui!' + CHAP. X. 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 strength is insufficient give over in the +middle of the way but now you limit yourself.' + +̡BDӼoBkeC +iQ@jlפlLBkglBLpHC +iQGjl嬰Z_BlBkoHjեGCBFO̡B椣 +Ѯ|BDơBܩǤ]C +iQTjlBsϤBbӷBNJB䰨BBD]B +i]C + CHAP. XI. The Master said to Tsze-hsia, 'Do you be a +scholar after the style of the superior man, and not after that of +the mean man.' + CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the +Master said to him, 'Have you got good men there?' He +answered, 'There is Tan-t'ai Mieh-ming, who never in walking +takes a short cut, and never comes to my office, excepting on +public business.' + CHAP. XIII. The Master said, 'Mang Chih-fan does not +boast of his merit. Being in the rear on an occasion of flight, +when they were about to enter the gate, he whipped up his +horse, saying, "It is not that I dare to be last. My horse would +not advance."' + +iQ|jlBsBӦ¤BGK@oC +iQjlB֯XѤHѴD]C +iQjlBӤhBӽhvBllBMglC +iQCjlBHͤ]Bɤͤ]BӧKC + CHAP. XIV. The Master said, 'Without the specious speech +of the litanist T'o and the beauty of the prince Chao of Sung, it +is difficult to escape in the present age.' + CHAP. XV. The Master said, 'Who can go out but by the +door? How is it that men will not walk according to these +ways?' + CHAP. XVI. The Master said, 'Where the solid qualities are +in excess of accomplishments, we have rusticity; where the +accomplishments are in excess of the solid qualities, we have +the manners of a clerk. When the accomplishments and solid +qualities are equally blended, we then have the man of virtue.' + CHAP. XVII. 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.' + +iQKjlB̡Bpn̡Bn̡Bp̡֤C +iQEjlBHHWBiHyW]BHHUBiHyW]C +iGQjԿݪClBȥqBqӻBiתoCݤC +B̥ӫBi + CHAP. XVIII. The Master said, 'They who know the truth +are not equal to those who love it, and they who love it are not +equal to those who delight in it.' + CHAP. XIX. The Master said, 'To those whose talents are +above mediocrity, the highest subjects may be announced. To +those who are below mediocrity, the highest subjects may not +be announced.' + CHAP. XX. Fan Ch'ih asked what constituted wisdom. The +Master said, 'To give one's self earnestly to the duties due to +men, and, while respecting spiritual beings, to keep aloof from +them, may be called wisdom.' He asked about perfect virtue. +The Master said, 'The man of virtue makes the difficulty to be +overcome his first business, and success only a subsequent +consideration;-- this may be called perfect virtue.' + +פoC +iܤ@jlB̼֤B̼֤sB̰ʡBRC̼֡B̹ءC +iܤGjlB@ܡBܩ|B|@ܡBܩDC +iܤTjlBԤԡBԫvԫvC +iܥ|j_ڰݤBiBjBq + CHAP. XXI. The Master said, 'The wise find pleasure in +water; the virtuous find pleasure in hills. The wise are active; +the virtuous are tranquil. The wise are joyful; the virtuous are +long-lived.' + CHAP. XXII. The Master said, 'Ch'i, by one change, would +come to the State of Lu. Lu, by one change, would come to a +State where true principles predominated.' + CHAP. XXIII. The Master said, 'A cornered vessel without +corners.-- A strange cornered vessel! A strange cornered +vessel!' + CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man, +though it be told him,-- 'There is a man in the well' will go in +after him, I suppose.' Confucius said, 'Why should he do so?' A +superior + +]ClBM]Bgliu]Bi]Biۤ]Biɤ]C +iܤjlBglվǩBH§BiH`oҡC +iܤjlnlBlBҤlڤBBҧ_̡BѹBѹ +C +iܤCjlBew]BܨoGBA[oC +man may be made to go to the well, but he cannot be made to +go down into it. He may be imposed upon, but he cannot be +fooled.' + CHAP. XXV. 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.' + CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu +was displeased, on which the Master swore, saying, 'Wherein I +have done improperly, may Heaven reject me, may Heaven +reject me!' + CHAP. XXVII. The Master said, 'Perfect is the virtue which +is + +iܤKji@`jl^BpլIBӯٲBpBiפGC +lBƩB]tGBϨSfѡCiG`jҤ̡Bvߦӥ +HBvFӹFHCiT`jĴBiפ]wC +according to the Constant Mean! Rare for a long time has been +its practise among the people.' + CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a +man extensively conferring benefits on the people, and able to +assist all, what would you say of him? Might he be called +perfectly virtuous?' The Master said, 'Why speak only of virtue +in connexion with him? Must he not have the qualities of a +sage? Even Yao and Shun were still solicitous about this. + 2. 'Now the man of perfect virtue, wishing to be +established himself, seeks also to establish others; wishing to +be enlarged himself, he seeks also to enlarge others. + 3. 'To be able to judge of others by what is nigh in +ourselves;-- this may be called the art of virtue.' + +zӲĤC +BOOK VII. SHU R. + +iĤ@jlBzӤ@BHӦnjBѤڦѴ^C +iĤGjlBqѤBǦӤBH¡BګvC +iĤTjlBwBǤBDq{BB + CHAP. I. The Master said, 'A transmitter and not a maker, +believing in and loving the ancients, I venture to compare +myself with our old P'ang.' + CHAP. II. The Master said, 'The silent treasuring up of +knowledge; learning without satiety; and instructing others +without being wearied:-- which one of these things belongs to +me?' + CHAP. III. The Master said, 'The leaving virtue without +proper cultivation; the not thoroughly discussing what is +learned; not being able to move towards righteousness of which +a knowledge is gained; and not being able to change what is not +good:-- these are the things which occasion me solicitude.' + +O^~]C +iĥ|jlP~BӥӦp]BԤԦp]C +iĤjlBƨo^I]B[oB^_ڨPC +iĤji@`jlBөDCiG`jکwCiT`j̩Ci| +`jC + CHAP. IV. When the Master was unoccupied with +business, his manner was easy, and he looked pleased. + CHAP. V. The Master said, 'Extreme is my decay. For a +long time, I have not dreamed, as I was wont to do, that I saw +the duke of Chau.' + CHAP. VI. 1. The Master said, 'Let the will be set on the +path of duty. + 2. 'Let every attainment in what is good be firmly +grasped. + 3. 'Let perfect virtue be accorded with. + 4. 'Let relaxation and enjoyment be found in the polite +arts.' + +iĤCjlBۦHWB^LjC +iĤKjlBҡB^oB|@BHTϡBh_]C +iĤEji@`jl̤B]CiG`jlOB +hqC +iĤQji@`jlCWBΤhB٤háB + CHAP. VII. The Master said, 'From the man bringing his +bundle of dried flesh for my teaching upwards, I have never +refused instruction to any one.' + CHAP. VIII. The Master said, 'I do not open up the truth +to one who is not eager to get knowledge, nor help out any one +who is not anxious to explain himself. 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.' + CHAP. IX. 1. When the Master was eating by the side of a +mourner, he never ate to the full. + 2. He did not sing on the same day in which he had been +weeping. + CHAP. X. 1. The Master said to Yen Yuan, 'When called to +office, to undertake its duties; when not so called, to lie +retired;-- it is only I and you who have attained to this.' + +POҡCiG`jlBlTxhֻPCiT`jlBɪ궾eB +ӵL̡B^P]B]{ƦߡBnѦӦ̤]C +iQ@jlBIӥiD]B@hB^笰BpiDBq^ +nC +iQGjlҷVBBԡBeC + 2. Tsze-lu said, 'If you had the conduct of the armies of a +great State, whom would you have to act with you?' + 3. The Master said, 'I would not have him to act with me, +who will unarmed attack a tiger, or cross a river without a +boat, dying without any regret. My associate must be the man +who proceeds to action full of solicitude, who is fond of +adjusting his plans, and then carries them into execution.' + CHAP. XI. 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 will do so. As the search may not be +successful, I will follow after that which I love.' + CHAP. XII. The things in reference to which the Master +exercised the greatest caution were -- fasting, war, and +sickness. + +iQTjlbDBT뤣רBBϬ֤ܩ]C +iQ|ji@`jTBҤlçgGCl^BաB^NݤCiG +`jJBBiBH]CBjH]CBGCBDӱo +BSCXBҤl]C + CHAP. XIII. When the Master was in Ch'i, he heard the +Shao, and for three months did not know the taste of flesh. 'I +did not think'' he said, 'that music could have been made so +excellent as this.' + CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of +Wei?' Tsze-kung said, 'Oh! I will ask him.' + 2. He went in accordingly, and said, 'What sort of men +were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the +Master. 'Did they have any repinings because of their course?' +The Master again replied, 'They sought to act virtuously, and +they did so; what was there for them to repine about?' On this, +Tsze-kung went out and said, 'Our Master is not for him.' + +iQjlBBЦӪEB֥b䤤oBqӴIBQB +ڦpBC +iQjlB[ڼƦ~BQHǩBiHLjLoC +iQCjlҶB֡NѡN§BҶ]C + CHAP. XV. The Master said, 'With coarse rice to eat, with +water to drink, and my bended arm for a pillow;-- I have still +joy in the midst of these things. Riches and honours acquired +by unrighteousness, are to me as a floating cloud.' + CHAP. XVI. The Master said, 'If some years were added to +my life, I would give fifty to the study of the Yi, and then I +might come to be without great faults.' + CHAP. XVII The Master's frequent themes of discourse +were-- the Odes, the History, and the maintenance of the Rules +of Propriety. On all these he frequently discoursed. + +iQKji@`jݤդllBlCiG`jlBkO +B䬰H]BoѭB֥HѼ~BѤNܤC +iQEjlBګDͦӪ̡BnjBӥHD̤]C +iGQjlyBǡBOBáBC + CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about +Confucius, and Tsze-lu did not answer him. + 2. 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 the joy of its attainment forgets his sorrows, +and who does not perceive that old age is coming on?' + CHAP. XIX. 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.' + CHAP. XX. The subjects on which the Master did not talk, +were-- extraordinary things, feats of strength, disorder, and +spiritual beings. + +iܤ@jlBTHBڮvjBܨ䵽̦ӱqB䤣̦ӧ蠟C +iܤGjlBѥͼwB¨pC +iܤTjlBGTlBHڬGB^LGB^LӤPGTl +̡BOC]B +iܥ|jlH|СBBBBHC + CHAP. XXI. The Master said, 'When I walk along with two +others, they may serve me as my teachers. I will select their +good qualities and follow them, their bad qualities and avoid +them.' + CHAP. XXII. The Master said, 'Heaven produced the virtue +that is in me. Hwan T'ui-- what can he do to me?' + CHAP. XXIII. 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 not shown to you, my +disciples;-- that is my way.' + CHAP. XXIV. There were four things which the Master +taught,-- letters, ethics, devotion of soul, and truthfulness. + +iܤji@`jlBtH^oӨoBogl̡BioCiG +`jlBH^oӨoBo̡BioCiT`j`ӬB +ӬաBӬBGoC +iܤjlӤB|gJC +iܤCjlB\ӧ@ + CHAP. XXV. 1. The Master said, 'A sage it is not mine to +see; could I see a man of real talent and virtue, that would +satisfy me.' + 2. The Master said, 'A good man it is not mine to see; +could I see a man possessed of constancy, that would satisfy +me. + 3. 'Having not and yet affecting to have, empty and yet +affecting to be full, straitened and yet affecting to be at ease:-- +it is difficult with such characteristics to have constancy.' + CHAP. XXVI. The Master angled,-- but did not use a net. +He shot,-- but not at birds perching. + CHAP. XXVII. 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 following it; seeing much and +keeping it in memory:-- this is the second style of knowledge.' + +̡BڵLO]ChDBܨ䵽̦ӱqBhѤB]C +iܤKji@`jmPBlBHbCiG`jlBPi +]BPh]BߦơBHvHiBP]BO䩹]C +lBGvBڱBܨoC +iTQji@`jqѰݬL§GCդlB§CդlhBŰ +Ӷi + CHAP. XXVIII. 1. It was difficult to talk (profitably and +reputably) with the people of Hu-hsiang, and a lad of that place +having had an interview with the Master, the disciples +doubted. + 2. The Master said, 'I admit people's approach to me +without committing myself as to what they may do when they +have retired. Why must one be so severe? If a man purify +himself to wait upon me, I receive him so purified, without +guaranteeing his past conduct.' + CHAP. XXIX. The Master said, 'Is virtue a thing remote? I +wish to be virtuous, and lo! virtue is at hand.' + CHAP. XXX. 1. The minister of crime of Ch'an asked +whether the duke Chao knew propriety, and Confucius said, 'He +knew propriety.' + 2. Confucius having retired, the minister bowed to Wu- +ma Ch'i + +BB^DglҡBglҥGBgdPmBפdslBg +§BE§CiT`j ŰHiClBC]BeLBH +C +iʤ@jlPHqBӵBϤϤBӫMC +iʤGjlBB^SH +to come forward, 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 daughter of the house of Wu, of the same +surname with himself, and called her,-- "The elder Tsze of Wu." +If the prince knew propriety, who does not know it?' + 3. 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.' + CHAP. XXXI. When the Master was in company with a +person who was singing, if he sang well, he would make him +repeat the song, while he accompanied it with his own voice. + CHAP. XXXII. The Master said, 'In letters I am perhaps +equal to other men, but the character of the superior man, +carrying out in his conduct what he professes, is what I have +not yet attained to.' + +]B`glBh^oC +iʤTjlBYtPBh^ZBBH¡Bhiפ +woCؤBߧ̤lǤ]C +iʥ|jlefClëClBѡClBBLBë +WU + ClBCë[oC + CHAP. XXXIII. The Master said, 'The sage and the man of +perfect virtue;-- how dare I rank myself with them? It may +simply be said of me, that I strive to become such without +satiety, and teach others without weariness.' Kung-hsi Hwa +said, 'This is just what we, the disciples, cannot imitate you in.' + CHAP. XXXIV. The Master being very sick, Tsze-lu asked +leave to pray for him. He said, 'May such a thing be done?' +Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has +been made for thee to the spirits of the upper and lower +worlds."' The Master said, 'My praying has been for a long +time.' + +iʤjlBh]BhTBP䤣]]BTC +iʤjlBglZBpHC +iʤCjlŦӼFB¦ӤrBӦwC + CHAP. XXXV. The Master said, 'Extravagance leads to +insubordination, and parsimony to meanness. It is better to be +mean than to be insubordinate.' + CHAP. XXXVI. The Master said, 'The superior man is +satisfied and composed; the mean man is always full of +distress.' + CHAP. XXXVII. The Master was mild, and yet dignified; +majestic, and yet not fierce; respectful, and yet easy. + +BĤK +BOOK VIII. T'AI-PO. + +iĤ@jlBӧBiצܼw]woBTHѤUBLoӺٲjC + CHAP. I. The Master said, 'T'ai-po may be said to have +reached the highest point of virtuous action. Thrice he declined +the kingdom, and the people in ignorance of his motives could +not express their approbation of his conduct.' + +iĤGji@`jlBӵL§hҡBVӵL§hġBiӵL§háB +ӵL§hCiG`jglwˡBhBG¤BhC +iĤTjleBl̤lBҤ + CHAP. II. 1. 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, becomes insubordination; +straightforwardness, without the rules of propriety, becomes +rudeness. + 2. 'When those who are in high stations perform well all +their duties to their relations, the people are aroused to virtue. +When old friends are not neglected by them, the people are +preserved from meanness.' + CHAP. III. The philosopher Tsang being ill, he called to +him the disciples of his school, and said, 'Uncover my feet, +uncover my hands. It is said in the Book of Poetry, "We should +be apprehensive and cautious, as if on the brink of a deep gulf, +as if treading on thin ice," and so have I been. Now and +hereafter, I know my escape from all injury to my person, O ye, +my little children.' + +BҤB֤BԾԹBp{`WBpiBBӤӫB^KҡB +plC +iĥ|ji@`jleBsqlݤClBNB] +sBHNB䨥]CiT`jglҶQGD̤TBʮeBɺC +oBCBHBXBoBơBhqsC + CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang +went to ask how he was. + 2. 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. + 3. 'There are three principles of conduct which the man of +high rank should consider specially important:-- that in his +deportment and manner he keep from violence and +heedlessness; that in regulating his countenance he keep near +to sincerity; and that in his words and tones he keep far from +lowness and impropriety. As to such matters as attending to +the sacrificial vessels, there are the proper officers for them.' + +iĤjlBHݩBHhݩBYLBYBBǦӤ +աB̧^͡BqƩoC +iĤjlBiHUؤtBiHHʨRB{j`BӤi +]BglHPBglH]C +iĤCji@`jlBhBiHݡBӹDCiG`j +Hv + CHAP. V. The philosopher Tsang said, 'Gifted with ability, +and yet putting questions to those who were not so; possessed +of much, and yet putting questions to those possessed of little; +having, as though he had not; full, and yet counting himself as +empty; offended against, and yet entering into no altercation; +formerly I had a friend who pursued this style of conduct.' + CHAP. VI. The philosopher Tsang said, 'Suppose that there +is an individual who can be entrusted with the charge of a +young orphan prince, and can be commissioned with authority +over a state of a hundred li, and whom no emergency however +great can drive from his principles:-- is such a man a superior +man? He is a superior man indeed.' + CHAP. VII. 1. The philosopher Tsang said, 'The officer +may not be without breadth of mind and vigorous endurance. +His burden is heavy and his course is long. + +B筫GBӫwB绷GC +iĤKji@`jlB֡CiG`jߩ§CiT`j֡C +iĤEjlBiϥѤBiϪC +iĤQjlBniehBä]BHӤBewơBä]C + 2. 'Perfect virtue is the burden which he considers it is +his to sustain;-- is it not heavy? Only with death does his +course stop;-- is it not long? + CHAP. VIII. 1. The Master said, 'It is by the Odes that the +mind is aroused. + 2. 'It is by the Rules of Propriety that the character is +established. + 3. 'It is from Music that the finish is received.' + CHAP. IX. The Master said, 'The people may be made to +follow a path of action, but they may not be made to +understand it.' + CHAP. X. The Master said, 'The man who is fond of daring +and is dissatisfied with poverty, will proceed to +insubordination. So will the man who is not virtuous, when you +carry your dislike of him to an extreme.' + +lBpP~BźB[Bl[]wC +iQGjlBT~ǡBܩ\Bo]C +iQTji@`jlBwHnǡBuDCiG`jMJBè +~BѤUDhBLDhCiT`jDBhBjB]BL +DBIBQjB]C + CHAP. XI. The Master said, 'Though a man have abilities +as admirable as those of the Duke of Chau, yet if he be proud +and niggardly, those other things are really not worth being +looked at.' + CHAP. XII. The Master said, 'It is not easy to find a man +who has learned for three years without coming to be good.' + CHAP. XIII. 1. The Master said, 'With sincere faith he +unites the love of learning; holding firm to death, he is +perfecting the excellence of his course. + 2. 'Such an one will not enter a tottering State, nor dwell +in a disorganized one. When right principles of government +prevail in the kingdom, he will show himself; when they are +prostrated, he will keep concealed. + 3. 'When a country is well-governed, poverty and a mean +condition are things to be ashamed of. When a country is ill- +governed, riches and honour are things to be ashamed of.' + +iQ|jlBbBѨFC +iQjlBvlBFáBvvGզիvC +iQjlBgӤB˾Ӥ@BTTӤHB^oC +iQCjlBǦpΡBSC +iQKjlBޥGBϬꤧ + CHAP. XIV. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XV. The Master said, 'When the music master Chih +first entered on his office, the finish of the Kwan Tsu was +magnificent;-- how it filled the ears!' + CHAP. XVI. The Master said, 'Ardent and yet not upright; +stupid and yet not attentive; simple and yet not sincere:-- such +persons I do not understand.' + CHAP. XVII. The Master said, 'Learn as if you could not +reach your object, and were always fearing also lest you should +lose it.' + CHAP. XVIII. The Master said, 'How majestic was the +manner in which Shun and Yu held possession of the empire, as +if it were nothing to them!' + +ѤU]BӤPjC +iQEji@`jlBjvBg]BޥGBߤѬjB߳h +BGBLWjCiG`jޥGB䦳\]BإGB䦳峹C +iGQji@`jϦڤHBӤѤUvCiG`jZBæڤQ +HCiT`jդlB~BMGBڡBB + CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a +sovereign! How majestic was he! It is only Heaven that is +grand, and only Yao corresponded to it. How vast was his +virtue! The people could find no name for it. + 2. 'How majestic was he in the works which he +accomplished! How glorious in the elegant regulations which he +instituted!' + CHAP. XX. 1. Shun had five ministers, and the empire was +well-governed. + 2. King Wu said, 'I have ten able ministers.' + 3. 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 more abundant than in this of Chau, yet there +was a woman among them. The able ministers were no more +than nine men. + +HjBEHӤwi|`jTѤUGBHAƮBPwBi +ܼw]woC +iܤ@jlB^LMoBᶼBӭPGBcABӭP +GﰰáBcǡBӺɤOGB^LMoC + 4. 'King Wan possessed two of the three parts of the +empire, and with those he served the dynasty of Yin. The +virtue of the house of Chau may be said to have reached the +highest point indeed.' + CHAP. XXI. The Master said, 'I can find no flaw in the +character of Yu. He used himself coarse food and drink, but +displayed the utmost filial piety towards the spirits. His +ordinary garments were poor, but he displayed the utmost +elegance in his sacrificial cap and apron. He lived in a low mean +house, but expended all his strength on the ditches and water- +channels. I can find nothing like a flaw in Yu.' + +luĤE +BOOK IX. TSZE HAN. + +iĤ@jluBQBPRBPC +iĤGji@`jFҤHBjvդlBiǦӵLҦWCiG`jl +DBת̤lB^BsGBgGB^soC + CHAP. I. The subjects of which the Master seldom spoke +were-- profitableness, and also the appointments of Heaven, +and perfect virtue. + CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great +indeed is the philosopher K'ung! His learning is extensive, and +yet he does not render his name famous by any particular +thing.' + 2. The Master heard the observation, and said to his +disciples, 'What shall I practise? Shall I practise charioteering, +or shall I practise archery? I will practise charioteering.' + +iĤTji@`jlB°áB§]B]¡BB^qCiG`j +UB§]CGWB]BB^qUC +iĥ|jl|BNB𥲡BTBڡC +iĤji@`jlȩJCiG`jBJSB夣bGCiT +`jѤNവ]Bᦺ̤oP]B + CHAP. III. 1. The Master said, 'The linen cap is that +prescribed by the rules of ceremony, but now a silk one is +worn. It is economical, and I follow the common practice. + 2. 'The rules of ceremony prescribe the bowing below the +hall, but now the practice is to bow only after ascending it. That +is arrogant. I continue to bow below the hall, though I oppose +the common practice.' + CHAP. IV. There were four things from which the Master +was entirely free. He had no foregone conclusions, no arbitrary +predeterminations, no obstinacy, and no egoism. + CHAP. V. 1. The Master was put in fear in K'wang. + 2. He said, 'After the death of King Wan, was not the +cause of truth lodged here in me? + +Ѥവ]BJHpC +iĤji@`jj_ݩl^BBҤlt̻PBh]CiG`j +l^BTaNtBSh]CiT`jlDBj_ڥGB^ +]BGhBơBglhGvBh]Ci|`jcBlB^աB +GC + 3. 'If Heaven had wished to let this cause of truth perish, +then I, a future mortal, should not have got such a relation to +that cause. While Heaven does not let the cause of truth perish, +what can the people of K'wang do to me?' + CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May +we not say that your Master is a sage? How various is his +ability!' + 2. Tsze-kung said, 'Certainly Heaven has endowed him +unlimitedly. He is about a sage. And, moreover, his ability is +various.' + 3. The Master heard of the conversation and said, 'Does +the high officer know me? When I was young, my condition +was low, and therefore I acquired my ability in many things, +but they were mean matters. Must the superior man have such +variety of ability? He does not need variety of ability.' + 4. Lao said, 'The Master said, "Having no official +employment, I acquired many arts."' + +iĤCjlB^GvBL]BҰݩڡBŪŦp]Bڥn +ݦӺܲjC +iĤKjlBܡBeXϡB^woGC +iĤEjlI̡Bæn̡BP¢̡BB֥@BL͡C + CHAP. VII. The Master said, 'Am I indeed possessed of +knowledge? I am not knowing. But if a mean person, who +appears quite empty-like, ask anything of me, I set it forth +from one end to the other, and exhaust it.' + CHAP. VIII. The Master said, 'The FANG bird does not +come; the river sends forth no map:-- it is all over with me!' + CHAP. IX. When the Master saw a person in a mourning +dress, or any one with the cap and upper and lower garments +of full dress, or a blind person, on observing them approaching, +though they were younger than himself, he would rise up, and +if he had to pass by them, he would do so hastily. + +iĤQji@`jCWMۤBBpB¤beBj +bҤl``MHBէڥHBڥH§CiT`j}BJܧ^ +~BpҥߨBqBѤ]wC +iQ@ji@`jlefBlϪHڡCiG`jfB[ovB +ѤB]BLڦӬ + CHAP. X. 1. 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 tried to penetrate them, and +they seemed to become more firm; I looked at them before me, +and suddenly they seemed to be behind. + 2. 'The Master, by orderly method, skilfully leads men on. +He enlarged my mind with learning, and taught me the +restraints of propriety. + 3. 'When I wish to give over the study of his doctrines, I +cannot do so, and having exerted all my ability, there seems +something to stand right up before me; but though I wish to +follow and lay hold of it, I really find no way to do so.' + CHAP. XI. 1. The Master being very ill, Tsze-lu wished the +disciples to act as ministers to him. + 2. During a remission of his illness, he said, 'Long has the +conduct of Yu been deceitful! By pretending to have ministers +when I have them not, whom should I impose upon? Should I +impose upon Heaven? + +ڡB^ִۡBۤѥGCiT`jBP䦺ڤ]BL禺GTl +GBBaojBDGC +iQGjl^BɩB(du2 CϽBPupvP)ýѡBD +ӪfѡClBfvBfvBګݸ̤]C +iQTji@`jl~EiCiG`jΤBBpClBgl +~BC +iQ|jlB^۽äϾ|BM + 3. 'Moreover, than that I should die in the hands of +ministers, is it not better that I should die in the hands of you, +my disciples? And though I may not get a great burial, shall I +die upon the road?' + CHAP. XII. Tsze-kung said, 'There is a beautiful gem here. +Should I lay it up in a case and keep it? or should I seek for a +good price and sell it?' The Master said, 'Sell it! Sell it! But I +would wait for one to offer the price.' + CHAP. XIII. 1. The Master was wishing to go and live +among the nine wild tribes of the east. + 2. Some one said, 'They are rude. How can you do such a +thing?' The Master said, 'If a superior man dwelt among them, +what rudeness would there be?' + CHAP. XIV. The Master said, 'I returned from Wei to Lu, +and then the music was reformed, and the pieces in the Royal +songs and Praise songs all found their proper places.' + +B|UoҡC +iQjlBXhƤBJhƤSBƤjBsxB +ګvC +iQjlbtWBu̦pҡBٱީ]C +iQCjlB^nwBpn̤]C +iQKjlBĴpsB@±BB^]BĴpaB + CHAP. XV. The Master said, 'Abroad, to serve the high +ministers and nobles; at home, to serve one's father and elder +brothers; in all duties to the dead, not to dare not to exert one's +self; and not to be overcome of wine:-- which one of these +things do I attain to?' + CHAP. XVI. The Master standing by a stream, said, 'It +passes on just like this, not ceasing day or night!' + CHAP. XVII. The Master said, 'I have not seen one who +loves virtue as he loves beauty.' + CHAP. XVIII. The Master said, 'The prosecution of +learning may be compared to what may happen in raising a +mound. If there want but one basket of earth to complete the +work, and I stop, the + +Ф@±BiB^]C +iQEjlByӤk̡B^]PC +iGQjlCWBGB^i]B]C +iܤ@jlB]Ӥq̡BoҡBqӤ̡BoҡC +iܤGjlBͥiȡBjӪ̤p]B|QQӵLDjB +礣Ȥ]wC +stopping is my own work. It may be compared to throwing +down the earth on the level ground. Though but one basketful +is thrown at a time, the advancing with it is my own going +forward.' + CHAP. XIX. The Master said, 'Never flagging when I set +forth anything to him;-- ah! that is Hui.' + CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his +constant advance. I never saw him stop in his progress.' + CHAP. XXI. The Master said, 'There are cases in which the +blade springs, but the plant does not go on to flower! There are +cases where it flowers, but no fruit is subsequently produced!' + CHAP. XXII. The Master said, 'A youth is to be regarded +with respect. How do we know that his future will not be equal +to our present? If he reach the age of forty or fifty, and has not +made himself heard of, then indeed he will not be worth being +regarded with respect.' + +iܤTjlBkyBLqGB蠟QBSPBLGB +öQBӤöBqӤB^p]woC +iܥ|jlBDHBͤpv̡BLhżC +iܤjlBTxiܮv]BǤҤiܧӤ]C + CHAP. XXV. The Master said, 'Can men refuse to assent to +the words of strict admonition? But it is reforming the conduct +because of them which is valuable. Can men refuse to be +pleased with words of gentle advice? But it is unfolding their +aim which is valuable. If a man be pleased with these words, +but does not unfold their aim, and assents to those, but does +not reform his conduct, I can really do nothing with him.' + CHAP. XXIV. The Master said, 'Hold faithfulness and +sincerity as first principles. Have no friends not equal to +yourself. When you have faults, do not fear to abandon them.' + CHAP. XXV. The Master said, 'The commander of the +forces of a large state may be carried off, but the will of even a +common man cannot be taken from him.' + +iܤji@`jlBճTBPt̥ߡBӤ̡BѤ]PC +iG`jۤDBΤNCiT`jlרwBlBOD]B +HNC +iܤCjlBHBM᪾Qfn]C +iܤKjlB̤bB̤~Bi̤ߡC +iܤEjlBiP@ǡBiP + CHAP. XXVI. 1. The Master said, 'Dressed himself in a +tattered robe quilted with hemp, yet standing by the side of +men dressed in furs, and not ashamed;-- ah! it is Yu who is +equal to this! + 2. '"He dislikes none, he covets nothing;-- what can he do +but what is good!"' + 3. Tsze-lu kept continually repeating these words of the +ode, when the Master said, 'Those things are by no means +sufficient to constitute (perfect) excellence.' + CHAP. XXVII. The Master said, 'When the year becomes +cold, then we know how the pine and the cypress are the last +to lose their leaves.' + CHAP. XXVIII. The Master said, 'The wise are free from +perplexities; the virtuous from anxiety; and the bold from fear.' + CHAP. XXIX. The Master said, 'There are some with whom +we may study in common, but we shall find them unable to go +along + +ADBiPADBiPߡBiPߡBiPvC +iTQji@`jФءBϦӡBZBǬOӡCiG`j +lB]BC +with us to principles. Perhaps we may go on with them to +principles, but we shall find them unable to get established in +those along with us. Or if we may get so established along with +them, we shall find them unable to weigh occurring events +along with us.' + CHAP. XXX. 1. How the flowers of the aspen-plum flutter +and turn! Do I not think of you? But your house is distant. + 2. The Master said, 'It is the want of thought about it. +How is it distant?' + +mҲĤQ +BOOK X. HEANG TANG. + +iĤ@ji@`jդlmҡB˦p]Bਥ̡CiG`jbv +q§ʡBKKMBԺC +iĤGji@`j¡BPUjҨBԨԦp]BPWjҨBݦp]C +iG`jgbBp]BPPp]C + CHAP. I. 1. Confucius, in his village, looked simple and +sincere, and as if he were not able to speak. + 2. When he was in the prince's ancestorial temple, or in +the court, he spoke minutely on every point, but cautiously. + CHAP II. 1. When he was waiting at court, in speaking +with the great officers of the lower grade, he spake freely, but +in a straightforward manner; in speaking with those of the +higher grade, he did so blandly, but precisely. + 2. When the ruler was present, his manner displayed +respectful uneasiness; it was grave, but self-possessed. + +iĤTji@`j glBkp]Bp]CiG`jһPߡB +kBeBѦp]CiT`jͶiBlp]Ci|`jhB_R +BUoC +iĥ|ji@`jJB + CHAP. III. 1. 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 with difficulty. + 2. He inclined himself to the other officers among whom +he stood, moving his left or right arm, as their position +required, but keeping the skirts of his robe before and behind +evenly adjusted. + 3. He hastened forward, with his arms like the wings of a +bird. + 4. When the guest had retired, he would report to the +prince, 'The visitor is not turning round any more.' + CHAP. IV. 1. When he entered the palace gate, he seemed +to bend his body, as if it were not sufficient to admit him. + +`p]BpeCiG`jߤB椣iHCiT`jLBkp]B +p]B䨥̡Ci|`jɰB`p]B̡̮C +i`jXB@BxCBɩɦp]BSBͶiBlp]B_B +p]C +iĤji@`jcB`p]Bp + 2. When he was standing, he did not occupy the middle of +the gate-way; when he passed in or out, he did not tread upon +the threshold. + 3. When he was passing the vacant place of the prince, +his countenance appeared to change, and his legs to bend under +him, and his words came as if he hardly had breath to utter +them. + 4. He ascended the reception hall, holding up his robe +with both his hands, and his body bent; holding in his breath +also, as if he dared not breathe. + 5. When he came out from the audience, as soon as he +had descended one step, he began to relax his countenance, and +had a satisfied look. When he had got to the bottom of the +steps, he advanced rapidly to his place, with his arms like +wings, and on occupying it, his manner still showed respectful +uneasiness. + CHAP. V. 1. When he was carrying the scepter of his +ruler, he seemed to bend his body, as if he were not able to +bear its weight. He did not hold it higher than the position of +the hands in making + +ӡBWpBUp¡BkpԦBp`CiG`j§BeC +iT`jpSBrrp] +iĤji@`jglHiCiG`jHACiT`j +]bBӥXCi|`j̸ʡBʡB +a bow, nor lower than their position in giving anything to +another. His countenance seemed to change, and look +apprehensive, and he dragged his feet along as if they were +held by something to the ground. + 2. In presenting the presents with which he was charged, +he wore a placid appearance. + 3. At his private audience, he looked highly pleased. + CHAP. VI. 1. The superior man did not use a deep purple, +or a puce colour, in the ornaments of his dress. + 2. Even in his undress, he did not wear anything of a red +or reddish colour. + 3. In warm weather, he had a single garment either of +coarse or fine texture, but he wore it displayed over an inner +garment. + 4. Over lamb's fur he wore a garment of black; over +fawn's fur one of white; and over fox's fur one of yellow. + +ʡCi`jʪBukLCi`jB@bCiC`j +褧pH~CiK`jhBLҤءCiE`jDcnBCiQ +`j̸ʥȫaHݡCiQ@`jNBªAӴ¡C + 5. The fur robe of his undress was long, with the right +sleeve short. + 6. He required his sleeping dress to be half as long again +as his body. + 7. When staying at home, he used thick furs of the fox or +the badger. + 8. When he put off mourning, he wore all the appendages +of the girdle. + 9. His under-garment, except when it was required to be +of the curtain shape, was made of silk cut narrow above and +wide below. + 10. He did not wear lamb's fur or a black cap, on a visit of +condolence. + 11. On the first day of the month he put on his court +robes, and presented himself at court. + +iĤCji@`jBBCiG`jܭB~EC +iĤKji@`jBzӡCiG`jTPBkӦױѡB +BcBcBBɤCiT`jΤB +o椣Ci|`jhBϳӭBsLqBζáCi`j +fs + CHAP. VII. 1. When fasting, he thought it necessary to +have his clothes brightly clean and made of linen cloth. + 2. When fasting, he thought it necessary to change his +food, and also to change the place where he commonly sat in +the apartment. + CHAP. VIII. 1. He did not dislike to have his rice finely +cleaned, nor to have his minced meat cut quite small. + 2. He did not eat rice which had been injured by heat or +damp and turned sour, nor fish or flesh which was gone. He did +not eat what was discoloured, or what was of a bad flavour, nor +anything which was ill-cooked, or was not in season. + 3. He did not eat meat which was not cut properly, nor +what was served without its proper sauce. + 4. Though there might be a large quantity of meat, he +would not allow what he took to exceed the due proportion for +the rice. It was only in wine that he laid down no limit for +himself, but he did not allow himself to be confused by it. + 5. He did not partake of wine and dried meat bought in +the market. + +㤣Ci`jMCiC`jhCiK`jBJסC +פXTBXTBoCiE`jyB줣CiQ`j +üBʲBp]C +iĤEjuC +iĤQji@`jmHsB̥XBXoCiG`jmHBªA +ߩڶC + 6. He was never without ginger when he ate. + 7. He did not eat much. + 8. When he had been assisting at the prince's sacrifice, he +did not keep the flesh which he received overnight. The flesh +of his family sacrifice he did not keep over three days. If kept +over three days, people could not eat it. + 9. When eating, he did not converse. When in bed, he did +not speak. + 10. Although his food might be coarse rice and vegetable +soup, he would offer a little of it in sacrifice with a grave, +respectful air. + CHAP. IX. If his mat was not straight, he did not sit on it. + CHAP. X. 1. When the villagers were drinking together, on +those who carried staffs going out, he went out immediately +after. + 2. When the villagers were going through their +ceremonies to drive away pestilential influences, he put on his +court robes and stood on the eastern steps. + +iQ@ji@`jݤHLBAӰeCiG`jdlXġBӨ +BBCFBC +iQGj\IBlh¡BBˤHGBݰC +iQTji@`jg筹BuBBg{BˤBg +͡BbCiG`jͭgB + CHAP. XI. 1. When he was sending complimentary +inquiries to any one in another State, he bowed twice as he +escorted the messenger away. + 2. Chi K'ang having sent him a present of physic, he +bowed and received it, saying, 'I do not know it. I dare not +taste it.' + CHAP. XII. The stable being burned down, when he was +at court, on his return he said, 'Has any man been hurt?' He did +not ask about the horses. + CHAP. XIII. 1. When the prince sent him a gift of cooked +meat, he would adjust his mat, first taste it, and then give it +away 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 keep it alive. + 2. When he was in attendance on the prince and joining +in the entertainment, the prince only sacrificed. He first tasted +everything. + +gBCiT`jeBgBFB[ªAԡCi|`jgRlB +SroC +iQ|jJjqCưݡC +iQji@`jBͦBLkBBlCiG`jBͤXB +BDפC +iQji@`j줣rB~eCiG`jI̡BܡB +̡BP¢̡BHCiT`j + 3. When he was ill and the prince came to visit him, he +had his head to the east, made his court robes be spread over +him, and drew his girdle across them. + 4. When the prince's order called him, without waiting for +his carriage to be yoked, he went at once. + CHAP. XIV. When he entered the ancestral temple of the +State, he asked about everything. + CHAP. XV. 1. When any of his friends died, if he had no +relations who could be depended on for the necessary offices, +he would say, 'I will bury him.' + 2. When a friend sent him a present, though it might be a +carriage and horses, he did not bow. + 3. The only present for which he bowed was that of the +flesh of sacrifice. + CHAP. XVI. 1. In bed, he did not lie like a corpse. At +home, he did not put on any formal deportment. + 2. 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 of full dress, or a blind person, +though he might be in his undress, he would salute them in a +ceremonious manner. + +A̦Bt̡Ci|`jWBܦӧ@Ci`jpBPB +ܡC +iQCji@`jɨBߡBkCiG`jBUBeB +˫C +iQKji@`jⴵ|oBӫᶰCiG`jBs۹nBɫv +vCl@BTӧ@C + 3. To any person in mourning he bowed forward to the +crossbar of his carriage; he bowed in the same way to any one +bearing the tables of population. + 4. When he was at an entertainment where there was an +abundance of provisions set before him, he would change +countenance and rise up. + 5. On a sudden clap of thunder, or a violent wind, he +would change countenance. + CHAP. XVII. 1. When he was about to mount his carriage, +he would stand straight, holding the cord. + 2. 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. + CHAP. XVIII. 1. Seeing the countenance, it instantly rises. +It flies round, and by and by settles. + 2. The Master said, 'There is the hen-pheasant on the hill +bridge. At its season! At its season!' Tsze-lu made a motion to +it. Thrice it smelt him and then rose. + +iĤQ@ +BOOK XI. HSIEN TSIN. + +iĤ@ji@`jlBi§֡BH]Bi§֡Bgl]BiG +`jpΤBh^qiC +iĤGji@`jlBqک̡BҤΪ]CiG`jwBC +WB{lʡBTBB}CyB_ڡBl^CFơBT + CHAP. I. 1. The Master said, 'The men of former times, in +the matters of ceremonies and music were rustics, it is said, +while the men of these latter times, in ceremonies and music, +are accomplished gentlemen. + 2. 'If I have occasion to use those things, I follow the men +of former times.' + CHAP. II. 1. The Master said, 'Of those who were with me +in Ch'an and Ts'ai, there are none to be found to enter my door.' + 2. Distinguished for their virtuous principles and practice, +there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung- +kung; for their ability in speech, Tsai Wo and Tsze-kung; for +their adminis- + +BCǡBlBlLC +iĤTjlB^]BDUڪ̤]B^BLҤC +iĥ|jlBv{lʡBH̤C +iĤjneT_զcBդlHSldC +trative talents, Zan Yu and Chi Lu; for their literary +acquirements, Tsze-yu and Tsze-hsia. + CHAP. III. The Master said, 'Hui gives me no assistance. +There is nothing that I say in which he does not delight.' + CHAP. IV. The Master said, 'Filial indeed is Min Tsze- +ch'ien! Other people say nothing of him different from the +report of his parents and brothers.' + CHAP. V. Nan Yung was frequently repeating the lines +about a white scepter stone. Confucius gave him the daughter +of his elder brother to wife. + +iĤjdlݧ̤lEnǡCդlBC^̦nǡBuR +oB]h`C +iĤCji@`jCWBCФlBH(guo3 +ɡBP +P)CiG`jlB~~BUl]BU]BæӵL(guo3 ++ɡBPͦP)B^{H(guo3 +ɡBPͦP)BH^qjҤB +i{]C +iĤKjCWBlBBѳऩBѳऩC + CHAP. VI. Chi K'ang asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; he loved to +learn. Unfortunately his appointed time was short, and he died. +Now there is no one who loves to learn, as he did.' + CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the +carriage of the Master to sell and get an outer shell for his son's +coffin. + 2. The Master said, 'Every one calls his son his son, +whether he has talents or has not talents. There was Li; when +he died, he had a coffin but 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 was not proper that I should walk on +foot.' + CHAP. VIII. When Yen Yuan died, the Master said, 'Alas! +Heaven is destroying me! Heaven is destroying me!' + +iĤEji@`jCWBlEBq̤BlEoCiG`jB +EGCiT`jDҤHEӽ֬C +iĤQji@`jCWBHpClBiCiG`jHp +CiT`jlB^]BS]BoSl]BDڤ]BҤG +Tl]C +iQ@jݨưClBƤHBjưC + CHAP. IX. 1. When Yen Yuan died, the Master bewailed +him exceedingly, and the disciples who were with him said, +'Master, your grief is excessive?' + 2. 'Is it excessive?' said he. + 3. 'If I am not to mourn bitterly for this man, for whom +should I mourn?' + CHAP. X. 1. When Yen Yuan died, the disciples wished to +give him a great funeral, and the Master said, 'You may not do +so.' + 2. The disciples did bury him in great style. + 3. The Master said, 'Hui behaved towards me as his +father. I have not been able to treat him as my son. The fault is +not mine; it belongs to you, O disciples.' + CHAP. XI. 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 + +ݦCB͡BjC +iQGji@`j{lͰBݦp]Blp]BTBl^B +Ԧp]Cl֡CiG`jYѤ]Bo䦺MC +iQTji@`j|HCiG`j{lʤB³eBpB +@CiT`jlBҤHBC +death?' He was answered, 'While you do not know life, how can +you know about death?' + CHAP. XII. 1. The disciple Min was standing by his side, +looking bland and precise; Tsze-lu, looking bold and soldierly; +Zan Yu and Tsze-kung, with a free and straightforward manner. +The Master was pleased. + 2. He said, 'Yu, there!-- he will not die a natural death.' + CHAP. XIII. 1. Some parties in Lu were going to take +down and rebuild the Long Treasury. + 2. Min Tsze-ch'ien said, 'Suppose it were to be repaired +after its old style;-- why must it be altered and made anew?' + 3. The Master said, 'This man seldom speaks; when he +does, he is sure to hit the point.' + +iQ|ji@`jlBѤBOCCiG`jHqlC +lBѤ]BɰoBJǤ]C +iQji@`jl^ݮvPӤ]EClBv]LBӤ]ΡCiG +`jBMhvUPCiT`jlBLSΡC +iQji@`jIPBӨD]EĦӪ + CHAP. XIV. 1. The Master said, 'What has the lute of Yu to +do in my door?' + 2. The other disciples began not to respect Tsze-lu. The +Master said, 'Yu has ascended to the hall, though he has not yet +passed into the inner apartments.' + CHAP. XV. 1. 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 not come up to it.' + 2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I +suppose.' + 3. The Master said, 'To go beyond is as wrong as to fall +short.' + CHAP. XVI. 1. 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. + +qCiG`jlBD^{]BplB﹪ӧ𤧥i]C +iQCji@`j]MCiG`jѤ]|CiT`jv]@Ci|`j +Ѥ]iC +iQKji@`jlB^]_fGšCiG`j礣RBӳfjB +h𤤡C +iQEjliݵH + 2. The Master said, 'He is no disciple of mine. My little +children, beat the drum and assail him.' + CHAP. XVII. 1. Ch'ai is simple. + 2. Shan is dull. + 3. Shih is specious. + 4. Yu is coarse. + CHAP. XVIII. 1. The Master said, 'There is Hui! He has +nearly attained to perfect virtue. He is often in want. + 2. 'Ts'ze does not acquiesce in the appointments of +Heaven, and his goods are increased by him. Yet his judgments +are often correct.' + CHAP. XIX. Tsze-chang asked what were the +characteristics of + +DClB(ji1B+BPP)B礣JǡC +iGQjlBwOPBgl̥GB̥GC +iܤ@jlݻDѡClBSbBpD椧CT +DѡClBD椧CؤBѤ]ݻDѡBlBSbB +D] +the GOOD man. The Master said, 'He does not tread in the +footsteps of others, but moreover, he does not enter the +chamber of the sage.' + CHAP. XX. The Master said, 'If, because a man's discourse +appears solid and sincere, we allow him to be a good man, is he +really a superior man? or is his gravity only in appearance?' + CHAP. XXI. Tsze-lu asked whether he should immediately +carry into practice what he heard. The Master said, 'There are +your father and elder brothers to be consulted;-- why should +you act on that principle of immediately carrying into practice +what you hear?' Zan Yu asked the same, whether he should +immediately carry into practice what he heard, and the Master +answered, 'Immediately carry into practice what you hear.' +Kung-hsi Hwa said, 'Yu asked whether he should carry +immediately into practice what he heard, and you said, "There +are your father and elder brothers to be consulted." Ch'iu asked +whether he should immediately carry into practice what he +heard, and you said, "Carry it immediately into practice." I, +Ch'ih, am perplexed, and venture to ask you for an explanation.' +The Master said, 'Ch'iu is retiring and slow; therefore, + +ݻDѡBlBD椧B]PBݡClBD]hBGiB +]ݤHBGhC +iܤGjlȩJBCWBlB^HkoCBlbB^C +iܤTji@`jlMݥѥTDBiפjڻPCiG`jlB^H +lݡBѻPDݡCiT`jҿפjڪ̡BHDƧgBihC +i|`j +I urged him forward. Yu has more than his own share of +energy; therefore I kept him back.' + CHAP. XXII. The Master was put in fear in K'wang and +Yen Yuan fell behind. The Master, on his rejoining him, said, 'I +thought you had died.' Hui replied, 'While you were alive, how +should I presume to die?' + CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and +Zan Ch'iu could be called great ministers. + 2. The Master said, 'I thought you would ask about some +extraordinary individuals, and you only ask about Yu and Ch'iu! + 3. 'What is called a great minister, is one who serves his +prince according to what is right, and when he finds he cannot +do so, retires. + +PD]BiרڨoCi`jBMhq̻PCi`jlBIP +gB礣q]C +iܥ|ji@`jlϤl̬O_CiG`jlBҤHlCiT +`jlBHjB^jBŪѡBMᬰǡCi|`jlB +OGcҦ̡C +iܤji@`jlB(WRBUBPP)BTBءBͧC +iG`jlBH^@ + 4. 'Now, as to Yu and Ch'iu, they may be called ordinary +ministers.' + 5. Tsze-zan said, 'Then they will always follow their +chief;-- will they?' + 6. The Master said, 'In an act of parricide or regicide, they +would not follow him.' + CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor +of Pi. + 2. The Master said, 'You are injuring a man's son.' + 3. Tsze-lu said, 'There are (there) common people and +officers; there are the altars of the spirits of the land and grain. +Why must one read books before he can be considered to have +learned?' + 4. The Master said, 'It is on this account that I hate your +glib-tongued people.' + CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi +Hwa were sitting by the Master. + 2. He said to them, 'Though I am a day or so older than +you, do not think of that. + +GB^H]CiT`j~hB^]BpΪBhHvCi| +`jlvӹBdBGjꤧB[HvȡB]HDB +Ѥ]BΤT~BiϦiBB]CҤl{Ci`jDB +pCB褻CQBpQBD]BΤT~BiϨBp§ +֡BH + 3. 'From day to day you are saying, "We are not known." +If some ruler were to know you, what would you like to do?' + 4. Tsze-lu hastily and lightly replied, 'Suppose the case of +a State of ten thousand chariots; let it be straitened between +other large States; let it be suffering from invading armies; and +to this let there be added a famine in corn and in all +vegetables:-- if I were intrusted with the government of it, in +three years' time I could make the people to be bold, and to +recognise the rules of righteous conduct.' The Master smiled at +him. + 5. 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 or sixty, and let me have the government +of it;-- in three years' time, I could make plenty to abound +among the people. As to teaching them the principles of +propriety, and music, I must wait for the rise of a superior man +to do that.' + +SglCi`jBpCBDधB@DzjBvqơBp| +PBݳjB@p۲jCiC`jIBpCBٷӧ@B +BGTl̤ClB˥GBUӤ]CBK̡BKA +JBa̤HBlCHBDG^BGRBkCҤlM +B^P + 6. '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 ancestral temple, and at the audiences of the +princes with the sovereign, I should like, dressed in the dark +square-made robe and the black linen cap, to act as a small +assistant.' + 7. 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 rose. 'My +wishes,' he said, 'are different from the cherished purposes of +these three gentlemen.' 'What harm is 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 of spring, with the dress +of the season all complete, along with five or 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, and +return home singing.' The Master heaved a sigh and said, 'I +give my approval to Tien.' + +I]CiK`jTl̥XB(WRBUBPP)B(WRBUB +PP)BҤTl̤pClBUӤ]woCiE`jB +Ҥl{Ѥ]CiQ`jBH§B䨥BOG{CiQ@`j +ߨDhD]PCw褻CQBpQBӫD]̡CiQG`jߨ +hD]PCvq|PBDѫJӦB]pBEରjC + 8. The three others having gone out, Tsang Hsi remained +behind, and said, 'What do you think of the words of these +three friends?' The Master replied, 'They simply told each one +his wishes.' + 9. Hsi pursued, 'Master, why did you smile at Yu?' + 10. He was answered, 'The management of a State +demands the rules of propriety. His words were not humble; +therefore I smiled at him.' + 11. 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 seventy li or one of fifty or sixty, which +was not a State?' + 12. Once more, Hsi inquired, 'And was it not a State which +Ch'ih proposed for himself?' The Master again replied, 'Yes; who +but princes have to do with ancestral temples, and with +audiences but the sovereign? If Ch'ih were to be a small +assistant in these services, who could be a great one? + +CWĤQG +BOOK XII. YEN YUAN. + +iĤ@ji@`jCWݤClBJv_§B@Jv_§BѤU +kjBѤvBӥѤHGvCiG`jCWBаݨءClBD§ +ŵBD§ťBD§ŨBD§ŰʡCCWB^ӡBШƴyoC + CHAP. I. 1. Yen Yuan asked about perfect virtue. The +Master said, 'To subdue one's self and return to propriety, is +perfect virtue. If a man can for one day subdue himself and +return to propriety, all under heaven will ascribe perfect virtue +to him. Is the practice of perfect virtue from a man himself, or +is it from others?' + 2. Yen Yuan said, 'I beg to ask the steps of that process.' +The Master replied, 'Look not at what is contrary to propriety; +listen not to what is contrary to propriety; speak not what is +contrary to propriety; make no movement which is contrary to +propriety.' Yen Yuan then said, 'Though I am deficient in +intelligence and vigour, I will make it my business to practise +this lesson.' + +iĤGj}ݤClBXpjBϥpӤjBvҤB +IHBbLBbaLC}BlӡBШƴyoC +iĤTji@`jqݤCiG`jlB̨䨥 + CHAP. II. Chung-kung asked about perfect virtue. The +Master said, 'It is, when you go abroad, to behave to every one +as if you were receiving a great guest; to employ the people as +if you were assisting at a great sacrifice; not to do to others as +you would not wish done to yourself; to have no murmuring +against you in the country, and none in the family.' Chung-kung +said, 'Though I am deficient in intelligence and vigour, I will +make it my business to practise this lesson.' + CHAP. III. 1. Sze-ma Niu asked about perfect virtue. + 2. The Master said, 'The man of perfect virtue is cautious +and slow in his speech.' + +]ݡCiT`jB䨥]ݡBפoGClBBoL +GC +iĥ|ji@`jqݧglClBgl~ߡCiG`jB +~ߡBפgloGCiT`jlB٤BҦ~ߡC +iĤji@`jq~BHҦS̡BڿW`CiG`jlL + 3. 'Cautious and slow in his speech!' said Niu;-- 'is this +what is meant by perfect virtue?' The Master said, 'When a +man feels the difficulty of doing, can he be other than cautious +and slow in speaking?' + CHAP. IV. 1. Sze-ma Niu asked about the superior man. +The Master said, 'The superior man has neither anxiety nor +fear.' + 2. 'Being without anxiety or fear!' said Nui;-- 'does this +constitute what we call the superior man?' + 3. The Master said, 'When internal examination discovers +nothing wrong, what is there to be anxious about, what is there +to fear?' + CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men +all have their brothers, I only have not.' + 2. Tsze-hsia said to him, 'There is the following saying +which I have heard:-- + +BӻDoCiT`jͦRBIQbѡCi|`jglqӵLBP +HӦ§B|BҥS̤]BglwGLS̤]C +iĤjliݩClBB¡BjBiש]woB +B¡BjBi]woC + 3. '"Death and life have their determined appointment; +riches and honours depend upon Heaven." + 4. 'Let the superior man never fail reverentially to order +his own conduct, and let him be respectful to others and +observant of propriety:-- then all within the four seas will be +his brothers. What has the superior man to do with being +distressed because he has no brothers?' + CHAP. VI. Tsze-chang asked what constituted intelligence. +The Master said, 'He with whom neither slander that gradually +soaks into the mind, nor statements that startle like a wound in +the flesh, are successful, may be called intelligent indeed. Yea, +he with whom neither soaking slander, nor startling +statements, are successful, may be called farseeing.' + +iĤCji@`jl^ݬFClꨬBLBHoCiG`jl^ +BowӥhBȚCBhLCl^BowӥhB +G̦CBhBۥjҦBLHߡC +iĤKji@`jƤlBglӤwoBH嬰CiG`jl + CHAP. VII. 1. Tsze-kung asked about government. The +Master said, 'The requisites of government are that there be +sufficiency of food, sufficiency of military equipment, and the +confidence of the people in their ruler.' + 2. Tsze-kung said, 'If it cannot be helped, and one of +these must be dispensed with, which of the three should be +foregone first?' 'The military equipment,' said the Master. + 3. Tsze-kung again asked, 'If it cannot be helped, and one +of the remaining two must be dispensed with, which of them +should be foregone?' The Master answered, 'Part with the food. +From of old, death has been the lot of all men; but if the people +have no faith in their rulers, there is no standing for the state.' + CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it +is only the substantial qualities which are wanted;-- why +should we seek for ornamental accomplishments?' + +^BGҤlBgl]BoΦޡCiT`jS]BS]B +\(kuo4, +ɡBPJP)BSϤ(kuo4, +ɡBPJP)C +iĤEji@`jsݩY~ȡBΤBpCiG`jY +BrGCiT`jBGB^SBp]Ci|`jB +ʩmBgEPBʩmBgEPC + 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a +superior man, but four horses cannot overtake the tongue. + 3. Ornament is as substance; substance is as ornament. +The hide of a tiger or a leopard stripped of its hair, is like the +hide of a dog or a goat stripped of its hair.' + CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The +year is one of scarcity, and the returns for expenditure are not +sufficient;-- what is to be done?' + 2. Yu Zo replied to him, 'Why not simply tithe the +people?' + 3. 'With two tenths, said the duke, 'I find it not enough;-- +how could I do with that system of one tenth?' + 4. Yu Zo answered, 'If the people have plenty, their prince +will not be left to want alone. If the people are in want, their +prince cannot enjoy plenty alone.' + +iĤQji@`jliݱRwBbClBDHB{qBRw]CiG +`jR͡Bc䦺BJ͡BS䦺BOb]CۤHI +HC +iQ@ji@`jݬFդlCiG`jդlBggBڦڡB +BllCiT`jBvBHpggBڤڡBBllB +B^oӭѡC + CHAP. X. 1. Tsze-chang having asked how virtue was to +be exalted, and delusions to be discovered, the Master said, +'Hold faithfulness and sincerity as first principles, and be +moving continually to what is right;-- this is the way to exalt +one's virtue. + 2. 'You love a man and wish him to live; you hate him and +wish him to die. Having wished him to live, you also wish him +to die. This is a case of delusion. + 3. '"It may not be on account of her being rich, yet you +come to make a difference."' + CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius +about government. + 2. Confucius replied, 'There is government, when the +prince is prince, and the minister is minister; when the father +is father, and the son is son.' + 3. 'Good!' said the duke; 'if, indeed; the prince be not +prince, the minister not minister, the father not father, and the +son not son, although I have my revenue, can I enjoy it?' + +iQGji@`jlBiH麻̡BѤ]PCiG`jlLJ +աC +iQTjlBť^B^SH]B]BϵL^GC +iQ|jliݬFClB~L¡B椧HC +iQjlBվǩBH§BiH`oҡC + CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could +with half a word settle litigations!' + 2. Tsze-lu never slept over a promise. + CHAP. XIII. The Master said, 'In hearing litigations, I am +like any other body. What is necessary, however, is to cause +the people to have no litigations.' + CHAP. XIV. Tsze-chang asked about government. The +Master said, 'The art of governing is to keep its affairs before +the mind without weariness, and to practise them with +undeviating consistency.' + CHAP. XV. The Master said, 'By extensively studying all +learning, and keeping himself under the restraint of the rules +of propriety, one may thus likewise not err from what is right.' + +iQjlBglHBHcBpHϬOC +iQCjdlݬFդlCդlBF̥]BlӥHBEC +dlwsBݩդlCդlBelBधѡC +iQEjdlݬFդlBBpLDBHNDBpC + CHAP. XVI. The Master said, 'The superior man seeks to +perfect the admirable qualities of men, and does not seek to +perfect their bad qualities. The mean man does the opposite of +this.' + CHAP. XVII. Chi K'ang asked Confucius about government. +Confucius replied, 'To govern means to rectify. If you lead on +the people with correctness, who will dare not to be correct?' + CHAP. XVIII. Chi K'ang, distressed about the number of +thieves in the state, inquired of Confucius how to do away with +them. Confucius said, 'If you, sir, were not covetous, although +you should reward them to do it, they would not steal.' + CHAP. XIX. Chi K'ang asked Confucius about government, +saying, 'What do you say to killing the unprincipled for the +good of the principled?' Confucius replied, 'Sir, in carrying on +your government, why should you use killing at all? Let your +evinced desires be for what is good, and the people will be +good. The relation + +դlBlFBjαBlBӥoBglwBpHwB +WC +iGQji@`jliݤhpBiפFoCiG`jlBvB +ҿF̡CiT`jliBbDBbaDCi|`jlBO +D]BDF]Ci`jҹF]̡B誽ӦnqB[B{HUHB +bFBbaFCi`jһD]̡BӦ +between superiors and inferiors, is like that between the wind +and the grass. The grass must bend, when the wind blows +across it.' + CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, +who may be said to be distinguished?' + 2. The Master said, 'What is it you call being +distinguished?' + 3. Tsze-chang replied, 'It is to be heard of through the +State, to be heard of throughout his clan.' + 4. The Master said, 'That is notoriety, not distinction. + 5. 'Now the man of distinction is solid and +straightforward, and loves righteousness. He examines people's +words, and looks at their countenances. He is anxious to humble +himself to others. Such a man will be distinguished in the +country; he will be distinguished in his clan. + 6. 'As to the man of notoriety, he assumes the appearance +of + +HB~áBbDBbaDC +iܤ@ji@`jԿqCRUCBݱRwB|BbCl +BvݡCiT`jƫoBDRwPBcBLHcBD| +PB@¤BѨ䨭HΨˡBDbPC +iܤGji@`jԿݤClBRHC +virtue, but his actions are opposed to it, and he rests in this +character without any doubts about himself. Such a man will be +heard of in the country; he will be heard of in the clan.' + CHAP. XXI. 1. 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, and to discover +delusions.' + 2. The Master said, 'Truly a good question! + 3. 'If doing what is to be done be made the first business, +and success a secondary consideration;-- is not this the way to +exalt virtue? To assail one's own wickedness and not assail that +of others;-- is not this the way to correct 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?' + CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The +Master said, 'It is to love all men.' He asked about knowledge. +The Master said, 'It is to know all men.' + +ClBHCiG`jԿ𥼹FCiT`jlB|ѪPBϪP +̪Ci|`jԿhBlLBm]B^ҤlӰݪClB| +ѪPBϪP̪Bפ]Ci`jlLBIvGCi`jϦ +ѤUBB|oB̻oBѤUBB|줨B +oC +iܤTjl^ݤ͡ClBiӵD + 2. Fan Ch'ih did not immediately understand these +answers. + 3. The Master said, 'Employ the upright and put aside all +the crooked;-- in this way the crooked can be made to be +upright.' + 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, +'A Little while ago, I had an interview with our Master, and +asked him about knowledge. He said, 'Employ the upright, and +put aside all the crooked;-- in this way, the crooked will be +made to be upright.' What did he mean?' + 5. Tsze-hsia said, 'Truly rich is his saying! + 6. 'Shun, being in possession of the kingdom, selected +from among all the people, and employed Kao-yao, on which all +who were devoid of virtue disappeared. T'ang, being in +possession of the kingdom, selected from among all the people, +and employed I Yin, and all who were devoid of virtue +disappeared.' + CHAP. XXIII. Tsze-kung asked about friendship. The +Master said, 'Faithfully admonish your friend, and skillfully +lead him on. If you find him impracticable, stop. Do not +disgrace yourself.' + +BihB۰djC +iܥ|jlBglH|͡BHͻC + CHAP. XXIV. The philosopher Tsang said, 'The superior +man on grounds of culture meets with his friends, and by their +friendship helps his virtue.' + +lĤQT +BOOK XIII. TSZE-LU. + +iĤ@ji@`jlݬFClBBҤCiG`jЯqCBL +¡C +iĤGji@`j} + CHAP. I. 1. Tsze-lu asked about government. The Master +said, 'Go before the people with your example, and be laborious +in their affairs.' + 2. He requested further instruction, and was answered, +'Be not weary (in these things).' + CHAP. II. 1. Chung-kung, being chief minister to the Head +of the Chi family, asked about government. The Master said, +'Employ + +_BݬFClBqBjpLB|~CiG`jBj~|C +B|ҪBҤBHٽѡC +iĤTji@`jlBçgݤlӬFBlNOCiG`jlB +]BWGCiT`jlBOvBl]BO䥿Ci|`jl +BvBѤ]BglҤB\p]Ci`jW +first the services of your various officers, pardon small faults, +and raise to office men of virtue and talents.' + 2. Chung-kung said, 'How shall I know the men of virtue +and talent, so that I may raise them to office?' He was +answered, 'Raise to office those whom you know. As to those +whom you do not know, will others neglect them?' + CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been +waiting for you, in order with you to administer the +government. What will you consider the first thing to be done?' + 2. The Master replied, 'What is necessary is to rectify +names.' + 3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! +Why must there be such rectification?' + 4. The Master said, 'How uncultivated you are, Yu! A +superior man, in regard to what he does not know, shows a +cautious reserve. + 5. 'If names be not correct, language is not in accordance +with + +BhBBhƤCi`jƤBh§֤B§֤ +BhD@BD@BhLұ⨬CiC`jGglWi +]Bi]Bgl䨥BLAӤwoC +iĥ|ji@`jԿоǽ[ClB^pѹACоǬECB +the truth of things. If language be not in accordance with the +truth of things, affairs cannot be carried on to success. + 6. 'When affairs cannot be carried on to success, +proprieties and music will not flourish. When proprieties and +music do not flourish, punishments will not be properly +awarded. When punishments are not properly awarded, the +people do not know how to move hand or foot. + 7. 'Therefore a superior man considers it necessary that +the names he uses may be spoken appropriately, and also that +what he speaks may be carried out appropriately. What the +superior man requires, is just that in his words there may be +nothing incorrect.' + CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. +The Master said, 'I am not so good for that as an old +husbandman.' He + +^pѮECiG`jԿXClBpHvBԶ]CiT`jWn§B +hqBWnqBhABWnHBhαBҦpOB +h|褧ButlӦܨoBjν[C +iĤjlBw֤TʡB¤HFBFBϩ|BMBhB +OHC +requested also to be taught gardening, and was answered, 'I am +not so good for that as an old gardener.' + 2. Fan Ch'ih having gone out, the Master said, 'A small +man, indeed, is Fan Hsu! + 3. If a superior love propriety, the people will not dare +not to be reverent. If he love righteousness, the people will not +dare not to submit to his example. If he love good faith, the +people will not dare not to be sincere. Now, when these things +obtain, the people from all quarters will come to him, bearing +their children on their backs;-- what need has he of a +knowledge of husbandry?' + CHAP. V. The Master said, 'Though a man may be able to +recite the three hundred odes, yet if, when intrusted with a +governmental charge, he knows not how to act, or if, when sent +to any quarter on a mission, he cannot give his replies +unassisted, notwithstanding the extent of his learning, of what +practical use is it?' + +iĤjlB䨭BOӦB䨭BOqC +iĤCjlB|äFBS̤]C +iĤKjläl~ǡBlBBeXoB֦BBeoB +IBBeoC +iĤEji@`jlAáBTCiG`jlBfovCiT`jT +BJfoB + CHAP. VI. The Master said, 'When a prince's personal +conduct is correct, his government is effective without the +issuing of orders. If his personal conduct is not correct, he may +issue orders, but they will not be followed.' + CHAP. VII. The Master said, 'The governments of Lu and +Wei are brothers.' + CHAP. VIII. The Master said of Ching, a scion of the ducal +family of Wei, that he knew the 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 is +admirable!' + CHAP. IX. 1. When the Master went to Wei, Zan Yu acted +as driver of his carriage. + 2. The Master observed, 'How numerous are the people!' + 3. Yu said, 'Since they are thus numerous, what more +shall be done for them?' 'Enrich them,' was the reply. + +S[jCBICi|`jBJIoBS[jCBФC +iĤQjlBeΧڪ̡B]WU, ji1^Ӥwi]BT~C +lBHʦ~BiHݥhoB۫vO]C +iQGjlBp̡B@ӫC + 4. 'And when they have been enriched, what more shall +be done?' The Master said, 'Teach them.' + CHAP. X. The Master said, 'If there were (any of the +princes) who would employ me, in the course of twelve +months, I should have done something considerable. In three +years, the government would be perfected.' + CHAP. XI. The Master said, '"If good men were to govern a +country in succession for a hundred years, they would be able +to transform the violently bad, and dispense with capital +punishments." True indeed is this saying!' + CHAP. XII. The Master said, 'If a truly royal ruler were to +arise, it would still require a generation, and then virtue would +prevail.' + +iQTjlBe䨭oBqFGBॿ䨭BpHC +iQ|jTlh¡BlBˤ]CBFClBƤ]BpFB +^ +HB^PDC +iQji@`jwݤ@ӥiHBѡCդlBiHY +O + CHAP. XIII. The Master said, 'If a minister make his own +conduct correct, what difficulty will he have in assisting in +government? If he cannot rectify himself, what has he to do +with rectifying others?' + CHAP. XIV. The disciple Zan returning from the court, the +Master said to him, 'How are you 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.' + CHAP. XV. 1. The Duke Ting asked whether there was a +single sentence which could make a country prosperous. +Confucius replied, 'Such an effect cannot be expected from one +sentence. + +X]CiG`jHBgBڤCiT`jpg]B +XG@ӿGCi|`jB@ӳਹѡCդlBiH +YOX]BHBL֥GgBߨ䨥ӲH]Ci`jp +BӲH]B絽GCpӲH]BXG@ӳਹGC +iQji@`jݬFCiG`jlB̻B + 2. 'There is a saying, however, which people have-- "To +be a prince is difficult; to be a minister is not easy." + 3. 'If a ruler knows this,-- the difficulty of being a +prince,-- may there not be expected from this one sentence the +prosperity of his country?' + 4. 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 one sentence. There is, however, the +saying which people have-- "I have no pleasure in being a +prince, but only in that no one can offer any opposition to what +I say!" + 5. '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 be expected from this one sentence the +ruin of his country?' + CHAP. XVI. 1. The Duke of Sheh asked about government. + 2. The Master said, 'Good government obtains, when those +who are near are made happy, and those who are far off are +attracted.' + +̨ӡC +iQCjlL_BݬFClBLtBLpQCthFB +pQhjƤC +iQKji@`jyդlB^Ҧ`̡BcϡBӤlҤC +iG`jդlB^Ҥ̲OBlBlBb䤤oC + CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked +about government. The Master said, 'Do not be desirous to have +things done quickly; do not look at small advantages. Desire to +have things done quickly prevents their being done thoroughly. +Looking at small advantages prevents great affairs from being +accomplished.' + CHAP. XVIII. 1. The Duke of Sheh informed Confucius, +saying, 'Among us here there are those who may be styled +upright in their conduct. If their father have stolen a sheep, +they will bear witness to the fact.' + 2. Confucius said, 'Among us, in our part of the country, +those who are upright are different from this. The father +conceals the misconduct of the son, and the son conceals the +misconduct of the father. Uprightness is to be found in this.' + +iQEjԿݤClB~BBƷqBPHBifBi +]C +iGQji@`jl^ݤBpiפhoClBvBϩ +|BdgRBiפhoCiG`jBݨ䦸CBvں٧jBm +Һ٧̲jCiT`jBݨ䦸CBHB楲GBȵMBp + CHAP. XIX. Fan Ch'ih asked about perfect virtue. The +Master said, 'It is, in retirement, to be sedately grave; in the +management of business, to be reverently attentive; in +intercourse with others, to be strictly sincere. Though a man go +among rude, uncultivated tribes, these qualities may not be +neglected.' + CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities +must a man possess to entitle him to be called an officer? The +Master said, 'He who in his conduct of himself maintains a +sense of shame, and when sent to any quarter will not disgrace +his prince's commission, deserves to be called an officer.' + 3. Tsze-kung pursued, 'I venture to ask who may be +placed in the next lower rank?' And he was told, 'He whom the +circle of his relatives pronounce to be filial, whom his fellow- +villagers and neighbours pronounce to be fraternal.' + 3. Again the disciple asked, 'I venture to ask about the +class still next in order.' The Master said, 'They are determined +to be sincere in what they say, and to carry out what they do. +They are obstinate little men. Yet perhaps they may make the +next class.' + +HvBiHoCi|`jBqF̦pClBBK +HB]C +iܤ@jlBoӻPB]gXGBg̶iBX̦Ҥ +]C +iܤGji@`jlBnHBHӵLBiH@BҡC +iG`jwBΩӤ + 4. Tsze-kung finally inquired, 'Of what sort are those of +the present day, who engage in government?' The Master said +'Pooh! they are so many pecks and hampers, not worth being +taken into account.' + CHAP. XXI. The Master said, 'Since I cannot get men +pursuing the due medium, to whom I might communicate my +instructions, I must find the ardent and the cautiously-decided. +The ardent will advance and lay hold of truth; the cautiously- +decided will keep themselves from what is wrong.' + CHAP. XXII. 1. The Master said, 'The people of the south +have a saying-- "A man without constancy cannot be either a +wizard or a doctor." Good! + 2. 'Inconstant in his virtue, he will be visited with +disgrace.' + +ۡCiT`jlBeӤwoC +iܤTjlBglMӤPBpHPӤMC +iܥ|jl^ݤBmHҦnBpClBi]CmHҴcB +pClBi]CpmH̦nB䤣̴cC +iܤjlBglƦ]BHDB]B + 3. The Master said, 'This arises simply from not attending +to the prognostication.' + CHAP. XXIII. The Master said, 'The superior man is +affable, but not adulatory; the mean man is adulatory, but not +affable.' + CHAP. XXIV. Tsze-kung asked, saying, 'What do you say +of a man who is loved by all the people of his neighborhood?' +The Master replied, 'We may not for that accord our approval +of him.' 'And what do you say of him who is hated by all the +people of his neighborhood?' The Master said, 'We may not for +that conclude that he is bad. It is better than either of these +cases that the good in the neighborhood love him, and the bad +hate him.' + CHAP. XXV. The Master said, 'The superior man is easy to +serve and difficult to please. If you try to please him in any +way which is not accordant with right, he will not be pleased. +But in his + +ϤH]BCpHƦө]BHDB]BΨϤH]B +DƲjC +iܤjlBglӤźBpHźӤC +iܤCjlBBݡBB[BC +iܤKjlݤBpiפhoClBBTTBɩɦp]B +iפhoBBͤTTBS̩ɩɡC +employment of men, he uses them according to their capacity. +The mean man is difficult to serve, and easy to please. If you +try to please him, though it be in a way which is not accordant +with right, he may be pleased. But in his employment of men, +he wishes them to be equal to everything.' + CHAP. XXVI. The Master said, 'The superior man has a +dignified ease without pride. The mean man has pride without +a dignified ease.' + CHAP. XXVII. The Master said, 'The firm, the enduring, +the simple, and the modest are near to virtue.' + CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must +a man possess to entitle him to be called a scholar?' The Master +said, 'He must be thus,-- earnest, urgent, and bland:-- among +his friends, earnest and urgent; among his brethren, bland.' + +iܤEjlBHХC~BiHYoC +iTQjlBHХԡBOױC + CHAP. XXIX. The Master said, 'Let a good man teach the +people seven years, and they may then likewise be employed +in war.' + CHAP. XXX. The Master said, 'To lead an uninstructed +people to war, is to throw them away.' + +˰ݲĤQ| +BOOK XIV. HSIEN WAN. + +iĤ@j˰ݮClBD\BLD\B]C + CHAP. I. Hsien asked what was shameful. The Master +said, 'When good government prevails in a state, to be thinking +only of salary; and, when bad government prevails, to be +thinking, in the same way, only of salary;-- this is shameful.' + +iĤGji@`jJBBBBjBiHoCiG`jlB +iHoBh^]C +iĤTjlBhh~BHhoC +iĥ|jlBDBMMBLDBM樥]C +iĤjlBw̡BB̡BwB̡BiBi +̡BC + CHAP. II. 1. 'When the love of superiority, boasting, +resentments, and covetousness are repressed, this may be +deemed perfect virtue.' + 2. The Master said, 'This may be regarded as the +achievement of what is difficult. But I do not know that it is to +be deemed perfect virtue.' + CHAP. III. The Master said, 'The scholar who cherishes +the love of comfort is not fit to be deemed a scholar.' + CHAP. IV. The Master said, 'When good government +prevails in a state, language may be lofty and bold, and actions +the same. When bad government prevails, the actions may be +lofty and bold, but the language may be with some reserve.' + CHAP. V. The Master said, 'The virtuous will be sure to +speak correctly, but those whose speech is good may not +always be virtuous. Men of principle are sure to be bold, but +those who are bold may not always be men of principle.' + +iĤjncݩդlBgBشBѤo䦺MB^`[B +ӦѤUҤlCncXClBglvYHB|wvYHC +iĤCjlBglӤ̦oҡBpHӤ̤]C + CHAP. VI. Nan-kung Kwo, submitting an inquiry to +Confucius, said, 'I was skillful at archery, and Ao could move a +boat along upon the land, but neither of them died a natural +death. Yu and Chi personally wrought at the toils of husbandry, +and they became possessors of the kingdom.' The Master made +no reply; but when Nan-kung Kwo went out, he said, 'A +superior man indeed is this! An esteemer of virtue indeed is +this!' + CHAP. VII. The Master said, 'Superior men, and yet not +always virtuous, there have been, alas! But there never has +been a mean man, and, at the same time, virtuous.' + +iĤKjlBRBųҥGBjBŻGC +iĤEjlBRBtۯФB@QפBHlЭBF +l⤧C +iĤQji@`jΰݤlClBfH]CiG`jݤlCBv +vCiT`jݺޥCBH]BܧBcTʡBBSB + CHAP. VIII. The Master said, 'Can there be love which +does not lead to strictness with its object? Can there be loyalty +which does not lead to the instruction of its object?' + CHAP. IX. The Master said, 'In preparing the +governmental notifications, P'i Shan first made the rough +draught; 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.' + CHAP. X. 1. Some one asked about Tsze-ch'an. The Master +said, 'He was a kind man.' + 2. He asked about Tsze-hsi. The Master said, 'That man! +That man!' + 3. 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, who did not utter a murmuring +word, though, to the end of his life, he had only coarse rice to +eat.' + +L訥C +iQ@jlBhӵLBBIӵLźBC +iQGjlBsBQѫhuBiHjҡC +iQTji@`jlݦHClBYNZB蠟B˲ +liBTDB大H§֡BiHHoCiG`jBH +̡BMB + CHAP. XI. The Master said, 'To be poor without +murmuring is difficult. To be rich without being proud is easy.' + CHAP. XII. The Master said, 'Mang Kung-ch'o is more than +fit to be chief officer in the families of Chao and Wei, but he is +not fit to be great officer to either of the States Tang or Hsieh.' + CHAP. XIII. 1. Tsze-lu asked what constituted a +COMPLETE man. The Master said, 'Suppose a man with the +knowledge of Tsang Wu-chung, the freedom from covetousness +of Kung-ch'o, the bravery of Chwang of Pien, and the varied +talents of Zan Ch'iu; add to these the accomplishments of the +rules of propriety and music:-- such a one might be reckoned a +COMPLETE man.' + 2. He then added, 'But what is the necessity for a +complete man of the present day to have all these things? The +man, who in the + +QqBM©RB[nѥͤBiHHoC +iQ|ji@`jlݤlBHGBҤlB +GCiG`jBHi̹L]CҤlɵMᨥBH䨥BֵM +BH䯺BqMBHClBMBZMGC +view of gain, thinks of righteousness; 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:-- such a man +may be reckoned a COMPLETE man.' + CHAP. XIV. 1. The Master asked Kung-ming Chia about +Kung-shu Wan, saying, 'Is it true that your master speaks not, +laughs not, and takes not?' + 2. Kung-ming Chia replied, 'This has arisen from the +reporters going beyond the truth.-- My master speaks when it +is the time to speak, and so men do not get 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 +consistent with righteousness to do so, and so men do not get +tired of his taking.' The Master said, 'So! But is it so with him?' + +iQjlBNZBHD|BꤣngB^H]C +iQjlBʤ夽ԦӤB٤ӤԡC +iQCji@`jlB٤lȡBlBޥB + CHAP. XV. The Master said, 'Tsang Wu-chung, keeping +possession of Fang, asked of the duke of Lu to appoint a +successor to him in his family. Although it may be said that he +was not using force with his sovereign, I believe he was.' + CHAP. XVI. The Master said, 'The duke Wan of Tsin was +crafty and not upright. The duke Hwan of Ch'i was upright and +not crafty.' + CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his +brother Chiu to be killed, when Shao Hu died with his master, +but Kwan Chung did not die. May not I say that he was wanting +in virtue?' + +BGCiG`jlB٤EXѫJBHLBޥO]Bp +Bp䤯C +iQKji@`jl^BޥD̻PB٤lȡBBS +CiG`jlBޥۮ٤BQѫJB@JѤUB_BB +LޥB^QvMoCiT`jZYǤҤǰ̤]B + 2. The Master said, 'The Duke Hwan assembled all the +princes together, and that not with weapons of war and +chariots:-- it was all through the influence of Kwan Chung. +Whose beneficence was like his? Whose beneficence was like +his?' + CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I +apprehend, was wanting in virtue. When the Duke Hwan +caused his brother Chiu to be killed, Kwan Chung was not able +to die with him. Moreover, he became prime minister to Hwan.' + 2. The Master said, 'Kwan Chung acted as prime minister +to the Duke Hwan, made him 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. But for +Kwan Chung, we should now be wearing our hair unbound, and +the lappets of our coats buttoning on the left side. + 3. 'Will you require from him the small fidelity of +common + +۸gpBӲ]C +iQEji@`jlڡBjҹBPlPɽѤCiG`jl +DBiHoC +iGQji@`jlFLD]BdlBҦpOBOӤCiG +`jդlBvȡBsv +men and common women, who would commit suicide in a +stream or ditch, no one knowing anything about them?' + CHAP. XIX. 1. The great officer, Hsien, who had been +family-minister to Kung-shu Wan, ascended to the prince's +court in company with Wan. + 2. The Master, having heard of it, said, 'He deserved to be +considered WAN (the accomplished).' + CHAP. XX. 1. The Master was speaking about the +unprincipled course of the duke Ling of Wei, when Ch'i K'ang +said, 'Since he is of such a character, how is it he does not lose +his State?' + 2. Confucius said, 'The Chung-shu Yu has the +superintendence of his guests and of strangers; the litanist, T'o, +has the management + +vqB]vxȡBҦpOBOC +iܤ@jlB䨥̩Bh]C +iܤGji@`jlI²CiG`jդlNDӴ¡BisB +IgBаQCiT`jBiҤTlCi|`jդlBH^q +jҤBi]Bg +of his ancestral temple; and Wang-sun Chia has the direction of +the army and forces:-- with such officers as these, how should +he lose his State?' + CHAP. XXI. The Master said, 'He who speaks without +modesty will find it difficult to make his words good.' + CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of +Ch'i. + 2. Confucius bathed, went to court, and informed the +duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that +you will undertake to punish him.' + 3. The duke said, 'Inform the chiefs of the three families +of it.' + 4. 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, "Inform the chiefs of the three families of +it."' + +BiҤTl̡Ci|`jTliBiBդlBH^qjҤB +i]C +iܤTjlݨƧgClBŴۤ]BӥǤC +iܥ|jlBglWFBpHUFC +iܤjlBjǪ̬vBǪ̬HC +iܤji@`jBɨϤHդlCiG`jդlPBӰݲjBB +ҤlC + 5. He went to the chiefs, and informed them, but they +would not act. Confucius then said, 'Following in the rear of the +great officers, I did not dare not to represent such a matter.' + CHAP. XXIII. Tsze-lu asked how a ruler should be served. +The Master said, 'Do not impose on him, and, moreover, +withstand him to his face.' + CHAP. XXIV. The Master said, 'The progress of the +superior man is upwards; the progress of the mean man is +downwards.' + CHAP. XXV. The Master said, 'In ancient times, men +learned with a view to their own improvement. Now-a-days, +men learn with a view to the approbation of others.' + CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly +inquiries to Confucius. + 2. Confucius sat with him, and questioned him. 'What,' +said he, 'is your master engaged in?' The messenger replied, +'My master is + +BҤlLBӥ]BϪ̥XBlBϥGBϥGC +iܤCjlBbBѨFC +iܤKjlBgl䤣XC +iܤEjlBgl䨥ӹLC +iTQji@`jlBglD̤TBڵLjB̤~B̤bB +i̤ߡCiG`jl^BҤl۹D]C +anxious to make his faults few, but he has not yet succeeded.' +He then went out, and the Master said, 'A messenger indeed! A +messenger indeed!' + CHAP. XXVII. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XXVIII. The philosopher Tsang said, 'The superior +man, in his thoughts, does not go out of his place.' + CHAP. XXIX. The Master said, 'The superior man is modest +in his speech, but exceeds in his actions.' + CHAP. XXX. 1. The Master said, 'The way of the superior +man is threefold, but I am not equal to it. Virtuous, he is free +from anxieties; wise, he is free from perplexities; bold, he is +free from fear. + 2. Tsze-kung said, 'Master, that is what you yourself say.' + +iʤ@jl^HBlB]GvBҧګhvC +iʤGjlBwHvBw䤣]C +iʤTjlBfBBHBı̡BOGC +iʥ|ji@`jLͯaפդlBCO̻PBLDGCiG +`jդlBD]BeT]C + CHAP. XXXI. 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 leisure for this.' + CHAP. XXXII. The Master said, 'I will not be concerned at +men's not knowing me; I will be concerned at my own want of +ability.' + CHAP. XXXIII. The Master said, 'He who does not +anticipate attempts to deceive him, nor think beforehand of his +not being believed, and yet apprehends these things readily +(when they occur);-- is he not a man of superior worth?' + CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, +how is it that you keep roosting about? Is it not that you are an +insinuating talker?' + 2. Confucius said, 'I do not dare to play the part of such a +talker, but I hate obstinacy.' + +iʤjlBkB٨OB٨w]C +iʤji@`jΤBHwBpCiG`jlBHwCiT +`jHBHwwC +iʤCji@`jlBڪ]ҡCiG`jl^Bl]C +lBѡBפHBU + CHAP. XXXV. The Master said, 'A horse is called a ch'i, not +because of its strength, but because of its other good qualities.' + CHAP. XXXVI. 1. Some one said, 'What do you say +concerning the principle that injury should be recompensed +with kindness?' + 2. The Master said, 'With what then will you recompense +kindness? + 3. 'Recompense injury with justice, and recompense +kindness with kindness.' + CHAP. XXXVII. 1. The Master said, 'Alas! there is no one +that knows me.' + 2. Tsze-kung said, 'What do you mean by thus saying-- +that no one knows you?' The Master replied, 'I do not murmur +against + +ӤWFBڪ̨ѥGC +iʤKji@`jBd¤l]BlABHiBBҤlTb +өBdB^OSvѥ¡CiG`jlBDN]PBR]BD +No]PBR]BBdpRC +Heaven. I do not grumble against men. My studies lie low, and +my penetration rises high. But there is Heaven;-- that knows +me!' + CHAP. XXXVIII. 1. The Kung-po Liao, having slandered +Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, +saying, 'Our master is certainly being led astray by 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.' + 2. The Master said, 'If my principles are to advance, it is +so ordered. If they are to fall to the ground, it is so ordered. +What can the Kung-po Liao do where such ordering is +concerned?' + +iʤEji@`jlB̹@@CiG`j䦸@aCiT`j䦸@ +Ci|`j䦸@C +i|QjlB@̤CHoC +i|@jlJ۪BBOۡClBۤդCBO䤣 +iӬ̻PC +i|Gji@`jlkáBDBӹLդ̡B + CHAP. XXXIX. 1. The Master said, 'Some men of worth +retire from the world. + 2. Some retire from particular states. + 3. Some retire because of disrespectful looks. + 4. Some retire because of contradictory language.' + CHAP. XL. The Master said, 'Those who have done this +are seven men.' + CHAP. XLI. Tsze-lu happening to pass the night in Shih- +man, the gatekeeper said to him, 'Whom do you come from?' +Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the +other, 'who knows the impracticable nature of the times and +yet will be doing in them.' + CHAP. XLII. 1. The Master was playing, one day, on a +musical stone in Wei, when a man, carrying a straw basket, +passed the door + +B߫vBkGCiG`jJBӤBvBȥGBv]Bw +ӤwoB`hFBLhCiT`jlBGvBoC +i|Tji@`jliBѤBv̳T~Bפ]CiG`j +lBvBjHҵMBgBʩx`vBHť_BT~C +of the house where Confucius was, and said, 'His heart is full +who so beats the musical stone.' + 2. A little while after, he added, 'How contemptible is the +one-ideaed obstinacy those sounds display! When one is taken +no notice of, he has simply at once to give over his wish for +public employment. "Deep water must be crossed with the +clothes on; shallow water may be crossed with the clothes held +up."' + 3. The Master said, 'How determined is he in his purpose! +But this is not difficult!' + CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the +Shu says that Kao-tsung, while observing the usual imperial +mourning, was for three years without speaking?' + 2. 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 attended to their several duties, +taking instructions from the prime minister for three years.' + +i||jlBWn§BhϤ]C +i|jlݧglBlBפvHqCBpӤwGCBפvHw +HBBpӤwGCBפvHwʩmCפvHwʩmBϨSfѡC +i|j[iSBlB + CHAP. XLIV. The Master said, 'When rulers love to +observe the rules of propriety, the people respond readily to +the calls on them for service.' + CHAP. XLV. Tsze-lu asked what constituted the superior +man. The Master said, 'The cultivation of himself in reverential +carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates +himself so as to give rest to others,' was the reply. 'And is this +all?' again asked Tsze-lu. The Master said, 'He cultivates +himself so as to give rest to all the people. He cultivates himself +so as to give rest to all the people:-- even Yao and Shun were +still solicitous about this.' + CHAP. XLVI. Yuan Zang was squatting on his heels, and + +Ӥ]̡BӵLzjBѦӤBOCHnHC +i|Cji@`jҵlNRBΰݤBq̻PCiG`jlB^ +~]BPͨæ]BDDq̤]Bt̤]C +so waited the approach of the Master, who said to him, 'In +youth not humble as befits a junior; in manhood, doing nothing +worthy of being handed down; and living on to old age:-- this is +to be a pest.' With this he hit him on the shank with his staff. + CHAP. XLVI. 1. A youth of the village of Ch'ueh was +employed by Confucius to carry the messages between him and +his visitors. Some one asked about him, saying, 'I suppose he +has made great progress.' + 2. The Master said, 'I observe that he is fond of occupying +the seat of a full-grown man; I observe that he walks shoulder +to shoulder with his elders. He is not one who is seeking to +make progress in learning. He wishes quickly to become a man.' + +FĤQ +BOOK XV. WEI LING KUNG. + +iĤ@ji@`jFݳդlCդlB[ơBhDoB +xȤơBǤ]CECiG`jb³Bq̯fBCiT +`jlYBgl禳aGClBglTaBpHaݨoC + CHAP. I. 1. The Duke Ling of Wei asked Confucius about +tactics. Confucius replied, 'I have heard all about sacrificial +vessels, but I have not learned military matters.' On this, he +took his departure the next day. + 2. When he was in Chan, their provisions were exhausted, +and his followers became so ill that they were unable to rise. + 3. Tsze-lu, with evident dissatisfaction, said, 'Has the +superior man likewise to endure in this way?' The Master said, +'The superior man may indeed have to endure want, but the +mean man, when he is in want, gives way to unbridled license.' + +iĤGji@`jlB]BkHhǦѤ̻PCiG`jB +MBDPCiT`jBD]B@HeC +iĤTjlBѡBwAoC +iĥ|jlBLӪv̡BϤ]PBҦvBvnӤwoC +iĤji@`jliݦCiG`jlBHBwqBZ礧 +B + CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, +that I am one who learns many things and keeps them in +memory?' + 2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?' + 3. 'No,' was the answer; 'I seek a unity all-pervading.' + CHAP. III. The Master said, 'Yu, those who know virtue +are few.' + CHAP. IV. The Master said, 'May not Shun be instanced as +having governed efficiently without exertion? What did he do? +He did nothing but gravely and reverently occupy his royal +seat.' + CHAP. V. 1. Tsze-chang asked how a man should conduct +himself, so as to be everywhere appreciated. + 2. The Master said, 'Let his words be sincere and truthful, +and his actions honourable and careful;-- such conduct may be +practised among the rude tribes of the South or the North. If +his words be + +oBHB椣wqB{BGvCiT`jߡBhѩe +]Bb֡BhʩŤ]BҵMCi|`jliѽѲԡC +iĤji@`jlBvvBDpڡBDpڡCiG`j +glvBBɡBDBhKBLDBhihC +not sincere and truthful and his actions not honourable and +careful, will he, with such conduct, be appreciated, even in his +neighborhood? + 3. 'When he is standing, let him see those two things, as it +were, fronting him. When he is in a carriage, let him see them +attached to the yoke. Then may he subsequently carry them +into practice.' + 4. Tsze-chang wrote these counsels on the end of his sash. + CHAP. VI. 1. The Master said, 'Truly straightforward was +the historiographer Yu. When good government prevailed in his +State, he was like an arrow. When bad government prevailed, +he was like an arrow. + 2. A superior man indeed is Chu Po-yu! When good +government prevails in his state, he is to be found in office. +When bad government prevails, he can roll his principles up, +and keep them in his breast.' + +iĤCjlBiPBӤPBHBiPBӻPBB +̤HB礣C +iĤKjlBӤhBHBLDͥH`BHC +iĤEjl^ݬClBuơBQ侹B~O]Bƨ +jҤ̡Bͨh̡C +iĤQji@`jCWݬCiG`jlBL + CHAP. VII. The Master said, 'When a man may be spoken +with, not to speak to him is to err in reference to the man. +When a man may not be spoken with, to speak to him is to err +in reference to our words. The wise err neither in regard to +their man nor to their words.' + CHAP. VIII. The Master said, 'The determined scholar and +the man of virtue will not seek to live at the expense of +injuring their virtue. They will even sacrifice their lives to +preserve their virtue complete.' + CHAP. IX. Tsze-kung asked about the practice of virtue. +The Master said, 'The mechanic, 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 among its great +officers, and make friends of the most virtuous among its +scholars.' + CHAP. X. 1. Yen Yuan asked how the government of a +country should be administered. + 2. The Master said, 'Follow the seasons of Hsia. + +ɡCiT`j蠟xCi|`jAPáCi`j֫hRCi`j +GnBHBGn]BHpC +iQ@jlBHL{B~C +iQGjlBwoGB^nwpn̤]C +iQTjlBNBѦ̻PBhUf + 3. 'Ride in the state carriage of Yin. + 4. 'Wear the ceremonial cap of Chau. + 5. 'Let the music be the Shao with its pantomimes. + 6. Banish the songs of Chang, and keep far from specious +talkers. The songs of Chang are licentious; specious talkers are +dangerous.' + CHAP. XI. The Master said, 'If a man take no thought +about what is distant, he will find sorrow near at hand.' + CHAP. XII. The Master said, 'It is all over! I have not seen +one who loves virtue as he loves beauty.' + CHAP. XIII. The Master said, 'Was not Tsang Wan like one +who had stolen his situation? He knew the virtue and the +talents + +BӤPߤ]C +iQ|jlB`۫pBdHBhoC +iQjlBpBp̡B^p]woC +iQjlBs~פBθqBnpzBovC +iQCjlBglqHB§H椧B]HXBH +of Hui of Liu-hsia, and yet did not procure that he should stand +with him in court.' + CHAP. XIV. The Master said, 'He who requires much from +himself and little from others, will keep himself from being the +object of resentment.' + CHAP. XV. The Master said, 'When a man is not in the +habit of saying-- "What shall I think of this? What shall I think +of this?" I can indeed do nothing with him!' + CHAP. XVI. The Master said, 'When a number of people +are together, for a whole day, without their conversation +turning on righteousness, and when they are fond of carrying +out the suggestions of a small shrewdness;-- theirs is indeed a +hard case.' + CHAP. XVII. The Master said, 'The superior man in +everything considers righteousness to be essential. He performs +it according to the rules of propriety. He brings it forth in +humility. He completes it with sincerity. This is indeed a +superior man.' + +HBglvC +iQKjlBglfLjBfHv]C +iQEjlBgleS@BӦWٲjC +iGQjlBglDѤvBpHDѤHC +iܤ@jlBglӤBsӤҡC +iܤGjlBglH|HBH + CHAP. XVIII. The Master said, 'The superior man is +distressed by his want of ability. He is not distressed by men's +not knowing him.' + CHAP. XIX. The Master said, 'The superior man dislikes +the thought of his name not being mentioned after his death.' + CHAP. XX. The Master said, 'What the superior man seeks, +is in himself. What the mean man seeks, is in others.' + CHAP. XXI. The Master said, 'The superior man is +dignified, but does not wrangle. He is sociable, but not a +partizan.' + CHAP. XXII. The Master said, 'The superior man does not +promote a man simply on account of his words, nor does he put +aside good words because of the man.' + +HoC +iܤTjl^ݤB@BӥiHר椧̥GClB䮤GBv +BŬI +HC +iܥ|ji@`jlB^H]ַBABpA̡B䦳Ҹ +oCiG`j]BTNҥHDӦ]C +iܤjlB^SΥv]B̡BɤHB`oҡC + CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word +which may serve as a rule of practice for all one's life?' The +Master said, 'Is not RECIPROCITY such a word? What you do not +want done to yourself, do not do to others.' + CHAP. XXIV. 1. The Master said, 'In my dealings with +men, whose evil do I blame, whose goodness do I praise, +beyond what is proper? If I do sometimes exceed in praise, +there must be ground for it in my examination of the +individual. + 2. 'This people supplied the ground why the three +dynasties pursued the path of straightforwardness.' + CHAP. XXV. The Master said, 'Even in my early days, a +historiographer would leave a blank in his text, and he who +had a horse would lend him to another to ride. Now, alas! there +are no such things.' + +iܤjlBüwBpԡBhäjѡC +iܤCjlBcBjBnBjC +iܤKjlBH॰DBDDHC +iܤEjlBLӤBOLoC +iTQjlB^פ + CHAP. XXVI. The Master said, 'Specious words confound +virtue. Want of forbearance in small matters confounds great +plans.' + CHAP. XXVII. The Master said, 'When the multitude hate +a man, it is necessary to examine into the case. When the +multitude like a man, it is necessary to examine into the case.' + CHAP. XXVIII. The Master said, 'A man can enlarge the +principles which he follows; those principles do not enlarge the +man.' + CHAP. XXIX. The Master said, 'To have faults and not to +reform them,-- this, indeed, should be pronounced having +faults.' + CHAP. XXX. The Master said, 'I have been the whole day + +Bש]BHBLqBpǤ]C +iʤ@jlBglѹDѭBѤ]Bkb䤤oBǤ]BSb䤤oB +gl~DB~hC +iʤGji@`jlBΤBuBoBCiG`j +ΤBuBHYBhqCiT`jΤBuB +HYBʤH§B]C +without eating, and the whole night without sleeping:-- +occupied with thinking. It was of no use. The better plan is to +learn.' + CHAP. XXXI. The Master said, 'The object of the superior +man is truth. Food is not his object. There is plowing;-- even in +that there is sometimes want. So with learning;-- emolument +may be found in it. The superior man is anxious lest he should +not get truth; he is not anxious lest poverty should come upon +him.' + CHAP. XXXII. 1. The Master said, 'When a man's +knowledge is sufficient to attain, and his virtue is not sufficient +to enable him to hold, whatever he may have gained, he will +lose again. + 2. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast, if he cannot govern with dignity, the +people will not respect him. + 3. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast; when he governs also with dignity, +yet if he try to move the people contrary to the rules of +propriety:-- full excellence is not reached.' + +iʤTjlBglipBӥij]BpHijBӥip]C +iʥ|jlB]BƩB^ЦӦ̨oBФ +Ӧ̤]C +iʤjlBBvC + CHAP. XXXIII. The Master said, 'The superior man cannot +be known in little matters; but he may be intrusted with great +concerns. The small man may not be intrusted with great +concerns, but he may be known in little matters.' + CHAP. XXXIV. The Master said, 'Virtue is more to man +than either water or fire. I have seen men die from treading on +water and fire, but I have never seen a man die from treading +the course of virtue.' + CHAP. XXXV. The Master said, 'Let every man consider +virtue as what devolves on himself. He may not yield the +performance of it even to his teacher.' + +iʤjlBglsBӤ̡C +iʤCjlBƧgqơBӫ䭹C +iʤKjlBСBLC +iʤEjlBDPB۬ѡC +i|QjlBBFӤwoC +i|@ji@`jvèBζBlB]CήuBlBu]C + CHAP. XXXVI. The Master said, 'The superior man is +correctly firm, and not firm merely.' + CHAP. XXXVII. The Master said, 'A minister, in serving his +prince, reverently discharges his duties, and makes his +emolument a secondary consideration.' + CHAP. XXXVIII. The Master said, 'In teaching there +should be no distinction of classes.' + CHAP. XXXIX. The Master said, 'Those whose courses are +different cannot lay plans for one another.' + CHAP. XL. The Master said, 'In language it is simply +required that it convey the meaning.' + CHAP. XLI. 1. The Music-master, Mien, having called upon +him, when they came to the steps, the Master said, 'Here are +the steps.' When they came to the mat for the guest to sit upon, +he + +ҧBliBYbBYbCiG`jvåXBliݤBPv +DPCiT`jlBMBTۮvD]C +said, 'Here is the mat.' When all were seated, the Master +informed him, saying, 'So and so is here; so and so is here.' + 2. The Music-master, Mien, having gone out, Tsze-chang +asked, saying. 'Is it the rule to tell those things to the Music- +master?' + 3. The Master said, 'Yes. This is certainly the rule for +those who lead the blind.' + +ĤQ +BOOK XVI. KE SHE. + +iĤ@ji@`jNFءCiG`jTդlBN +ƩFءC + CHAP. I. 1. The head of the Chi family was going to attack +Chwan-yu. + 2. Zan Yu and Chi-lu had an interview with Confucius, and +said, 'Our chief, Chi, is going to commence operations against +Chwan-yu.' + +iT`jդlBDBLDOLPCi|`jFءB̡BHF +XDBBb줧oBO^ڤ]BHאּCi`jTBҤl +B^Gڪ̡BҤ]Ci`jդlBDBPBONCB +̤BMӤBAӤߡBhNjΩۨoCiC`jBLoB +XjBtɷ + 3. Confucius said, 'Ch'iu, is it not you who are in fault +here? + 4. 'Now, in regard to Chwan-yu, long ago, a former king +appointed its ruler to preside over the sacrifices to the eastern +Mang; moreover, it is in the midst of the territory of our State; +and its ruler is a minister in direct connexion with the +sovereign:-- What has your chief to do with attacking it?' + 5. Zan Yu said, 'Our master wishes the thing; neither of us +two ministers wishes it.' + 6. Confucius said, 'Ch'iu, there are the words of Chau +Zan,-- "When he can put forth his ability, he takes his place in +the ranks of office; when he finds himself unable to do so, he +retires from it. How can he be used as a guide to a blind man, +who does not support him when tottering, nor raise him up +when fallen?" + 7. 'And further, you speak wrongly. When a tiger or +rhinoceros escapes from his cage; when a tortoise or piece of +jade is injured in its repository:-- whose is the fault?' + +pBO֤LPCiK`jTBFءBTӪOBB +@l]~CiE`jդlBDBgleҪ٤BӥCiQ +`jC]BD꦳a̡BwBӱwBwhBӱwwB\L +hBMLBwLɡCiQ@`jҦp + 8. Zan Yu said, 'But at present, Chwan-yu is strong and +near to Pi; if our chief do not now take it, it will hereafter be a +sorrow to his descendants.' + 9. Confucius said. 'Ch'iu, the superior man hates that +declining to say-- "I want such and such a thing," and framing +explanations for the conduct. + 10. 'I have heard that rulers of States and chiefs of +families are not troubled lest their people should be few, but +are troubled lest they should not keep their several places; that +they are not troubled with fears of poverty, but are troubled +with fears of a want of contented repose among the people in +their several places. For when the people keep their several +places, there will be no poverty; when harmony prevails, there +will be no scarcity of people; and when there is such a +contented repose, there will be no rebellious upsettings. + 11. 'So it is.-- Therefore, if remoter people are not +submissive, all + +OBGHABhפwHӤBJӤBhwCiQG`jѻPD +]BۤҤlBHABӤӤ]BYRBӤu]CiQT`j +ӿѰʤzB^]~BbFءBӦb𤧤]C +the influences of civil culture and virtue are to be cultivated to +attract them to be so; and when they have been so attracted, +they must be made contented and tranquil. + 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. +Remoter people are not submissive, and, with your help, he +cannot attract them to him. In his own territory there are +divisions and downfalls, leavings and separations, and, with +your help, he cannot preserve it. + 13. 'And yet he is planning these hostile movements +within the State.-- I am afraid that the sorrow of the Chi-sun +family will not be on account of Chwan-yu, but will be found +within the screen of their own court.' + +iĤGji@`jդlBѤUDBh§֩BۤѤlXBѤULDB +h§֩B۽ѫJXB۽ѫJXB\Q@ƤoBۤjҥXB@Ƥ +oBڰRBT@ƤoCiG`jѤUDBhFbjҡCiT +`jѤUDBhfHijC + CHAP. II. 1. 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 +punitive military expeditions proceed from the princes. When +these things proceed from the princes, as a rule, the cases will +be few in which they do not lose their power in ten +generations. When they proceed from the Great officers of the +princes, as a rule, the cases will be few in which they do not +lose their power in five generations. When the subsidiary +ministers of the great officers hold in their grasp the orders of +the state, as a rule, the cases will be few in which they do not +lose their power in three generations. + 2. 'When right principles prevail in the kingdom, +government will not be in the hands of the Great officers. + 3. 'When right principles prevail in the kingdom, there +will be no discussions among the common people.' + +iĤTjդlBShǡB@oBFejҡB|@oBGҤT +l]LoC +iĥ|jդlBq̤T͡Bl̤T͡BͪBͽ̡BͦhDBqoB +K@B͵XBͫKBloC +iĤjդlBq̤T֡Bl̤T֡Bָ`§֡B + CHAP. III. Confucius said, 'The revenue of the state has +left the ducal House now for five generations. The government +has been in the hands of the Great officers for four generations. +On this account, the descendants of the three Hwan are much +reduced.' + CHAP. IV. Confucius said, 'There are three friendships +which are advantageous, and three which are injurious. +Friendship with the upright; friendship with the sincere; and +friendship with the man of much observation:-- these are +advantageous. Friendship with the man of specious airs; +friendship with the insinuatingly soft; and friendship with the +glib-tongued:-- these are injurious.' + CHAP. V. Confucius said, 'There are three things men find +enjoyment in which are advantageous, and three things they +find enjoyment in which are injurious. To find enjoyment in the +discriminating study of ceremonies and music; to find +enjoyment in + +ֹDHB֦h͡BqoCź֡B֧HCB֮b֡BloC +iĤjդlBͩglT^BΤӨBפļBΤӤ +BפBCӨBפ¢C +iĤCjդlBglT١B֤ɡB𥼩wB٤ +speaking of the goodness of others; to find enjoyment in having +many worthy friends:-- these are advantageous. To find +enjoyment in extravagant pleasures; to find enjoyment in +idleness and sauntering; to find enjoyment in the pleasures of +feasting:-- these are injurious.' + CHAP. VI. Confucius said, 'There are three errors to which +they who stand in the presence of a man of virtue and station +are liable. They may speak when it does not come to them to +speak;-- this is called rashness. They may not speak when it +comes to them to speak;-- this is called concealment. They may +speak without looking at the countenance of their superior;-- +this is called blindness.' + CHAP. VII. Confucius said, 'There are three things which +the superior man guards against. In youth, when the physical +powers + +bBΨ䧧]BB٤bBΨѤ]BJIB٤boC +iĤKji@`jդlBglTȡBȤѩRBȤjHBȸtHC +iG`jpHѩRBӤȤ]BjHBVtHC +iĤEjդlBͦӪ̡BW]BǦӪ̡B]B +are not yet settled, he guards against lust. When he is strong +and the physical powers are full of vigor, he guards against +quarrelsomeness. When he is old, and the animal powers are +decayed, he guards against covetousness.' + CHAP. VIII. 1. Confucius said, 'There are three things of +which the superior man stands in awe. He stands in awe of the +ordinances of Heaven. He stands in awe of great men. He stands +in awe of the words of sages. + 2. 'The mean man does not know the ordinances of +Heaven, and consequently does not stand in awe of them. He is +disrespectful to great men. He makes sport of the words of +sages.' + CHAP. IX. Confucius said, 'Those who are born with the +possession of knowledge are the highest class of men. Those +who learn, and so, readily, get possession of knowledge, are the +next. + +xӾǤBS䦸]BxӤǡBUoC +iĤQjդlBglEBBťoBšB䮥B +BƫqBëݡBBoqC +iQ@ji@`jդlBpΡBӱB^HoB^ +DyoCiG`j~ +Those who are dull and stupid, and yet compass the learning, +are another class next to these. As to those who are dull and +stupid and yet do not learn;-- they are the lowest of the +people.' + CHAP. X. Confucius said, 'The superior man has nine +things which are subjects with him of thoughtful consideration. +In regard to the use of his eyes, he is anxious to see clearly. In +regard to the use of his ears, he is anxious to hear distinctly. In +regard to his countenance, he is anxious that it should be +benign. In regard to his demeanor, he is anxious that it should +be respectful. In regard to his speech, he is anxious that it +should be sincere. In regard to his doing of business, he is +anxious that it should be reverently careful. In regard to what +he doubts about, he is anxious to question others. When he is +angry, he thinks of the difficulties (his anger may involve him +in). When he sees gain to be got, he thinks of righteousness.' + CHAP. XI. 1. Confucius said, 'Contemplating good, and +pursuing it, as if they could not reach it; contemplating evil, +and shrinking from it, as they would from thrusting the hand +into boiling water:-- I have seen such men, as I have heard +such words. + 2. 'Living in retirement to study their aims, and +practising + +HDӡBqHFDB^DyoBH]C +iQGji@`jdoBBLwӺٲjBBiB +j_UB_٤CiG`j䴵PC +iQTji@`jݩBBl禳DGCiG`jB]B +WߡBUͦӹLxBBǸ֥GCB]CǸ֡BLHC +righteousness to carry out their principles:-- I have heard +these words, but I have not seen such men.' + CHAP. XII. 1. The duke Ching of Ch'i had a thousand +teams, each of four horses, but on the 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 mountain, and the +people, down to the present time, praise them. + 2. 'Is not that saying illustrated by this?' + CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you +heard any lessons from your father different from what we +have all heard?' + 2. Po-yu replied, 'No. He was standing alone once, when I +passed below the hall with hasty steps, and said to me, "Have +you learned the Odes?" On my replying "Not yet," he added, "If +you do not learn the Odes, you will not be fit to converse with." +I retired and studied the Odes. + +UhӾǸ֡CiT`jLBSWߡBUͦӹLxBB§GCB +]C§BLHߡCUhӾ§Ci|`jDG̡Ci`jh +ߤBݤ@oTBD֡BD§BSDgll]C +iQ|jgldBg٤ҤHBҤHۺ٤pBH٤Bg +HB + 3. 'Another day, he was in the same way standing alone, +when I passed by below the hall with hasty steps, and said to +me, 'Have you learned the rules of Propriety?' On my replying +'Not yet,' he added, 'If you do not learn the rules of Propriety, +your character cannot be established.' I then retired, and +learned the rules of Propriety. + 4. 'I have heard only these two things from him.' + 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked +one thing, and I have got three things. I have heard about the +Odes. I have heard about the rules of Propriety. I have also +heard that the superior man maintains a distant reserve +towards his son.' + CHAP. XIV. The wife of the prince of a state is called by +him FU ZAN. She calls herself HSIAO T'UNG. The people of the +State call + +ѲBpgBH٤BgҤHC +her CHUN FU ZAN, and, to the people of other States, they call +her K'WA HSIAO CHUN. The people of other states also call her +CHUN FU ZAN. + +fĤQC +BOOK XVII. YANG HO. + +[17.1] + +iĤ@ji@`jfդlBդlBkդlbBդlɨ`]B +өCJѶCiG`jפդlBӡBPBBh_Ӱg +BiפGCBiCnq + CHAP. I. 1. Yang Ho wished to see Confucius, but +Confucius would not go to see him. On this, he sent a present of +a pig to Confucius, who, having chosen a time when Ho was not +at home, went to pay his respects for the gift. He met him, +however, on the way. + 2. Ho said to Confucius, 'Come, let me speak with you.' He +then asked, 'Can he be called benevolent who keeps his jewel in +his + +ƦӫEɡBiתGCBiCuoBڻPCդlBաB^ +NKoC +iĤGjlBʬ۪]B߬ۻ]C +iĤTjlBߤWPUMC +bosom, and leaves his country to confusion?' Confucius replied, +'No.' 'Can he be called wise, who is anxious to be engaged in +public employment, and yet is constantly losing the +opportunity of being so?' Confucius again said, 'No.' 'The days +and months are passing away; the years do not wait for us.' +Confucius said, 'Right; I will go into office.' + CHAP. II. The Master said, 'By nature, men are nearly +alike; by practice, they get to be wide apart.' + CHAP. III. The Master said, 'There are only the wise of +the highest class, and the stupid of the lowest class, who cannot +be changed.' + +iĥ|ji@`jlZBDqnCiG`jҤlӯB +jΤMCiT`jlB̰]BDѤҤlBglǹDhRHB +pHǹDhϤ]Ci|`jlBGTlBO]BeաC +iĤji@`jsZHO`BlBlCiG`jlBB + + CHAP. IV. 1. The Master, having come to Wu-ch'ang, +heard there the sound of stringed instruments and singing. + 2. Well pleased and smiling, he said, 'Why use an ox knife +to kill a fowl?' + 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- +"When the man of high station is well instructed, he loves men; +when the man of low station is well instructed, he is easily +ruled."' + 4. The Master said, 'My disciples, Yen's words are right. +What I said was only in sport.' + CHAP. V. 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. + 2. Tsze-lu was displeased, and said, 'Indeed, you cannot +go! Why must you think of going to see Kung-shan?' + +]wBs]CiT`jlBlڪ̡BӰZ{vBp +ڪ̡B^䬰FPGC +iĤjliݤդlBդlB椭̩ѤUoCаݤBB +BeBHBӡBfBBhVBeBhoBHBhHjBӡBh +\BfBhHϤHC + 3. The Master said, 'Can it be without some reason that he +has invited ME? If any one employ me, may I not make an +eastern Chau?' + CHAP. VI. Tsze-chang asked Confucius about perfect +virtue. Confucius said, 'To be able to practise five things +everywhere under heaven constitutes perfect virtue.' 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 win all. If you are sincere, people will repose +trust in you. If you are earnest, you will accomplish much. If +you are kind, this will enable you to employ the services of +others. + +iĤCji@`jͮlClCiG`jlB̥Ѥ]BDѤ +lB˩䨭B̡BglJ]BͮHȯ`Bl]Bp +CiT`jlBMBO]BGBiӤCBեGBI +Ci|`j^Z̥ʤ]vBjôӤC + CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master +was inclined to go. + 2. Tsze-lu said, 'Master, formerly I have heard you say, +"When a man in his own person is guilty of doing evil, a +superior man will not associate with him." Pi Hsi is in rebellion, +holding possession of Chung-mau; if you go to him, what shall +be said?' + 3. The Master said, 'Yes, I did use these words. But is it +not said, that, if a thing be really hard, it may be ground +without being made thin? Is it not said, that, if a thing be really +white, it may be steeped in a dark fluid without being made +black? + 4. 'Am I a bitter gourd! How can I be hung up out of the +way of being eaten?' + +iĤKji@`jlBѤ]BkDoGCB]CiG`j +~B^ykCiT`jnnǡB佪]MBnnǡB佪]Bn +HnǡB佪]BnnǡB佪]BninǡB佪]áBn +褣nǡB佪]gC + CHAP. VIII. 1. The Master said, 'Yu, have you heard the +six words to which are attached six becloudings?' Yu replied, 'I +have not.' + 2. 'Sit down, and I will tell them to you. + 3. 'There is the love of being benevolent without the love +of learning;-- the beclouding here leads to a foolish simplicity. +There is the love of knowing without the love of learning;-- the +beclouding here leads to dissipation of mind. There is the love +of being sincere without the love of learning;-- the beclouding +here leads to an injurious disregard of consequences. There is +the love of straightforwardness without the love of learning;-- +the beclouding here leads to rudeness. There is the love of +boldness without the love of learning;-- the beclouding here +leads to insubordination. There is the love of firmness without +the love of learning;-- the beclouding here leads to extravagant +conduct.' + +iĤEji@`jlBplBǤҸ֡CiG`j֥iHCiT`j +iH[Ci|`jiHsCi`jiHCi`j⤧ƤBƧgC +iC`jhѩ~줧WC +iĤQjlקBBkPnlnoGBHӤPnlnBS +ӥߤ]PC + CHAP. IX. 1. The Master said, 'My children, why do you +not study the Book of Poetry? + 2. 'The Odes serve to stimulate the mind. + 3. 'They may be used for purposes of self-contemplation. + 4. 'They teach the art of sociability. + 5. 'They show how to regulate feelings of resentment. + 6. 'From them you learn the more immediate duty of +serving one's father, and the remoter one of serving one's +prince. + 7. 'From them we become largely acquainted with the +names of birds, beasts, and plants.' + CHAP. X. The Master said to Po-yu, 'Do you give yourself +to the Chau-nan and the Shao-nan. The man who has not +studied the Chau-nan and the Shao-nan, is like one who stands +with his face right against a wall. Is he not so?' + +iQ@jlB§§BɩGvB֤֤B鹪GvC +iQGjlBFӤBĴѤpHBSLs]PC +iQTjlBmBw]C +iQ|jlBDťӶBw]C + CHAP. XI. The Master said, '"It is according to the rules of +propriety," they say.-- "It is according to the rules of +propriety," they say. Are gems and silk all that is meant by +propriety? "It is music," they say.-- "It is music," they say. Are +bells and drums all that is meant by music?' + CHAP. XII. The Master said, 'He who puts on an +appearance of stern firmness, while inwardly he is weak, is like +one of the small, mean people;-- yea, is he not like the thief +who breaks through, or climbs over, a wall?' + CHAP. XIII. The Master said, 'Your good, careful people of +the villages are the thieves of virtue.' + CHAP. XIV. The Master said, 'To tell, as we go along, what +we have heard on the way, is to cast away our virtue.' + +iQji@`jlBҡBiPƧg]PvCiG`j䥼o]B +woBJoBwCiT`jewBLҤܨoC +iQji@`jlBj̡BTeB]άO`]CiG`jj +g]vBg]Bj]GB]ѡBjM]BM +]BӤwoC + CHAP. XV. 1. The Master said, 'There are those mean +creatures! How impossible it is along with them to serve one's +prince! + 2. 'While they have not got their aims, their anxiety is +how to get them. When they have got them, their anxiety is lest +they should lose them. + 3. 'When they are anxious lest such things should be lost, +there is nothing to which they will not proceed.' + CHAP. XVI. 1. The Master said, 'Anciently, men had three +failings, which now perhaps are not to be found. + 2. 'The high-mindedness of antiquity showed itself in a +disregard of small things; the high-mindedness of the present +day shows itself in wild license. The stern dignity of antiquity +showed itself in grave reserve; the stern dignity of the present +day shows itself in quarrelsome perverseness. The stupidity of +antiquity showed itself in straightforwardness; the stupidity of +the present day shows itself in sheer deceit.' + +iQCjlBOAoC +iQKjlBcܦ]BcGnö֤]BcQfШa̡C +iQEji@`jlBLCl^BlpBhplzjC +iT`jlBѦvB|ɦjBʪͲjBѦvC + CHAP. XVII. The Master said, 'Fine words and an +insinuating appearance are seldom associated with virtue.' + CHAP. XVIII. The Master said, 'I hate the manner in +which purple takes away the luster of vermilion. I hate the +way in which the songs of Chang confound the music of the Ya. +I hate those who with their sharp mouths overthrow kingdoms +and families.' + CHAP. XIX. 1. The Master said, 'I would prefer not +speaking.' + 2. Tsze-kung said, 'If you, Master, do not speak, what +shall we, your disciples, have to record?' + 3. The Master said, 'Does Heaven speak? The four seasons +pursue their courses, and all things are continually being +produced, but does Heaven say anything?' + +iGQjdդlBդlHeBNR̥XBӺqBϤDC +iܤ@ji@`j_ڰݡBT~w[oCiG`jglT~§B +§aBT~֡B֥YCiT`j½\JSBs\JɡBpB +iwoCi|`jlBҽ_BAB + CHAP. XX. Zu Pei wished to see Confucius, but Confucius +declined, on the ground of being sick, to see him. When the +bearer of this message went out at the door, (the Master) took +his lute and sang to it, in order that Pei might hear him. + CHAP. XXI. 1. Tsai Wo asked about the three years' +mourning for parents, saying that one year was long enough. + 2. 'If the superior man,' said he, 'abstains for three years +from the observances of propriety, those observances will be +quite lost. If for three years he abstains from music, music will +be ruined. + 3. 'Within a year the old grain is exhausted, and the new +grain has sprung up, and, in procuring fire by friction, we go +through all the changes of wood for that purpose. After a +complete year, the mourning may stop.' + 4. The Master said, 'If you were, after a year, to eat good +rice, and wear embroidered clothes, would you feel at ease?' 'I +should,' replied Wo. + +kwGCBwCi`jkwBhBҧgl~B̡BD +֤֡B~BwBG]BkwBhCi`j_ڥXClB +]BlͤT~BMKhBҤT~BѤUq]B +]BT~RGC + 5. 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 he may eat, nor derive pleasure +from music which he may hear. He also does not feel at ease, if +he is comfortably lodged. Therefore he does not do what you +propose. But now you feel at ease and may do it.' + 6. Tsai Wo then went out, and the Master said, 'This +shows Yu's want of virtue. It is not till a child is three years old +that it is allowed to leave the arms of its parents. And the three +years' mourning is universally observed throughout the +empire. Did Yu enjoy the three years' love of his parents?' + +iܤGjlBפBLҥΤߡBovBի٪̥GBS +GwC +iܤTjlBgl|iGClBglqHWBgliӵLqB +áBpHiӵLqBsC +iܥ|ji@`jl^Bgl禳cGClBcBc٤Hc̡B +c~UyӰSW + CHAP. XXII. The Master said, 'Hard is it to deal with him, +who will stuff himself with food the whole day, without +applying his mind to anything good! Are there not gamesters +and chess players? To be one of these would still be better than +doing nothing at all.' + CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem +valour?' The Master said, 'The superior man holds +righteousness to be of highest importance. A man in a superior +situation, having valour without righteousness, will be guilty of +insubordination; one of the lower people having valour without +righteousness, will commit robbery.' + CHAP. XXIV. 1. 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. He hates the man who, + +̡BciӵL§̡BcGӲ̡CiG`jB]禳cGCcuH +̡Bc]Hi̡BcPH̡C +iܤjlBߤklPpHBi]Bh]BhC +iܤjlB~|QӨcjBפ]wC +being in a low station, slanders his superiors. He hates those +who have valour merely, and are unobservant of propriety. He +hates those who are forward and determined, and, at the same +time, of contracted understanding.' + 2. The Master then inquired, 'Ts'ze, have you also your +hatreds?' Tsze-kung replied, 'I hate those who pry out matters, +and ascribe the knowledge to their wisdom. I hate those who +are only not modest, and think that they are valourous. I hate +those who make known secrets, and think that they are +straightforward.' + CHAP. XXV. The Master said, 'Of all people, girls and +servants are the most difficult to behave to. If you are familiar +with them, they lose their humility. If you maintain a reserve +towards them, they are discontented.' + CHAP. XXVI. The Master said, 'When a man at forty is the +object of dislike, he will always continue what he is.' + +LlĤQK +BOOK XVIII. WEI TSZE. + +iĤ@ji@`jLlhBߤlBzϦӦCiG`jդlB +靈TjC +iĤGjhUfhvBTJBHBliHhGCBDӨƤHB +jӤTJBPDӨƤHB + CHAP. I. 1. The Viscount of Wei withdrew from the court. +The Viscount of Chi became a slave to Chau. Pi-kan +remonstrated with him and died. + 2. Confucius said, 'The Yin dynasty possessed these three +men of virtue.' + CHAP. II. Hui of Liu-hsia being chief criminal judge, was +thrice dismissed from his office. Some one said to him, 'Is it not +yet time for you, sir, to leave this?' He replied, 'Serving men in +an upright way, where shall I go to, and not experience such a +thrice-repeated + +hC +iĤTjݤդlBBYBh^BHsݤCB +^ѨoBΤ]CդlC +iĥ|jHkk֡C٤lBT餣¡BդlC +iĤji@`jgֺqӹL +dismissal? If I choose to serve men in a crooked way, what +necessity is there for me to leave the country of my parents?' + CHAP. III. The duke Ching of Ch'i, with reference to the +manner in which he should treat Confucius, said, 'I cannot treat +him as I would the chief of the Chi family. I will treat him in a +manner between that accorded to the chief of the Chi, and that +given to the chief of the Mang family.' He also said, 'I am old; I +cannot use his doctrines.' Confucius took his departure. + CHAP. IV. The people of Ch'i sent to Lu a present of +female musicians, which Chi Hwan received, and for three days +no court was held. Confucius took his departure. + CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by +Confucius, singing and saying, 'O FANG! O FANG! How is your + +դlBBBwIB̤iϡBӪ̵SilCwӤwӡB +qF̬pӡCiG`jդlUBPCͦӹ@BoPC +iĤji@`jqĽӯѡCդlLBϤlݬzjCiG`j +qBҰ֪̬֡ClBեCCBO|եCPCBO]CB +OzoCiT`jݩ +virtue degenerated! As to the past, reproof is useless; but the +future may still be provided against. Give up your vain pursuit. +Give up your vain pursuit. Peril awaits those who now engage +in affairs of government.' + 2. Confucius alighted and wished to converse with him, +but Chieh-yu hastened away, so that he could not talk with +him. + CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the +field together, when Confucius passed by them, and sent Tsze- +lu to inquire for the ford. + 2. 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 Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the +other rejoined, 'He knows the ford.' + 3. Tsze-lu then inquired of Chieh-ni, who said to him, +'Who + +ġCĤCl֡CBѡCBO|եC{PCBMCB +ʷʪ̡BѤUҬO]Bӽ֥HBBӻPq@Hh]BZYq@@ +hvCӤCi|`jlHiBҤlMB~iPPsB^ +DH{PӽֻPBѤUDBCP]C +are you, sir?' He answered, '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 is he that will +change its state for you? Than follow one who merely +withdraws from this one and that one, had you not better +follow those who have withdrawn from the world altogether?' +With this he fell to covering up the seed, and proceeded with +his work, without stopping. + 4. Tsze-lu went and reported their remarks, when the +Master observed with a sigh, 'It is impossible to associate with +birds and beasts, as if they were the same with us. If I +associate not with these people,-- with mankind,-- with whom +shall I associate? If right principles prevailed through the +empire, there would be no use for me to change its state.' + +iĤCji@`jlqӫBJVHBHsClݤBlҤl +GCVHB|§ԡB\BEҤlCӨӪCiG`jl +ӥߡCiT`jlJBӭBGljCi|`jB +lHiClB̤]BϤlϨBܡBhoCi`jlB +K + CHAP. VII. 1. Tsze-lu, following the Master, happened to +fall behind, when he met an old man, carrying across his +shoulder on a staff a basket for weeds. Tsze-lu said to him, +'Have you seen my master, sir!' The old man replied, 'Your four +limbs are unaccustomed to toil; you cannot distinguish the five +kinds of grain:-- who is your master?' With this, he planted his +staff in the ground, and proceeded to weed. + 2. Tsze-lu joined his hands across his breast, and stood +before him. + 3. 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. + 4. Next day, Tsze-lu went on his way, and reported his +adventure. The Master said, 'He is a recluse,' and sent Tsze-lu +back to see him again, but when he got to the place, the old +man was gone. + 5. Tsze-lu then said to the family, 'Not to take office is not + +LqC`Bio]BgڤqBpoB䨭BӶäj +ۡBglK]Bq]BDBwoC +iĤKji@`jhBBiBBBihBiBhUfBֳsC +iG`jlBӡBd䨭BBiPCiT`jhUfֳsB +ӰdoB +righteous. If the relations between old and young may not be +neglected, how is it that he sets aside the duties that should be +observed between sovereign and minister? Wishing to +maintain his personal purity, he allows that great relation to +come to confusion. A superior man takes office, and performs +the righteous duties belonging to it. As to the failure of right +principles to make progress, he is aware of that.' + CHAP. VIII. 1. The men who have retired to privacy from +the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, +Hui of Liu-hsia, and Shao-lien. + 2. The Master said, 'Refusing to surrender their wills, or +to submit to any taint in their persons;-- such, I think, were +Po-i and Shu-ch'i. + 3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that +they surrendered their wills, and submitted to taint in their +persons, + +ۡB椤{B䴵ӤwoCi|`jihB~BMBo +vCi`jګhOBLiLiC +iĤEji@`jjvACiG`jȶzACT·AC| +ʾACiT`jB +but their words corresponded with reason, and their actions +were such as men are anxious to see. This is all that is to be +remarked in them. + 4. 'It may be said of Yu-chung and I-yi, that, while they +hid themselves in their seclusion, they gave a license to their +words; but, in their persons, they succeeded in preserving their +purity, and, in their retirement, they acted according to the +exigency of the times. + 5. 'I am different from all these. I have no course for +which I am predetermined, and no course against which I am +predetermined.' + CHAP. IX. 1. The grand music master, Chih, went to Ch'i. + 2. Kan, the master of the band at the second meal, went +to Ch'u. Liao, the band master at the third meal, went to Ts'ai. +Chueh, the band master at the fourth meal, went to Ch'in. + 3. Fang-shu, the drum master, withdrew to the north of +the river. + +JeC(tao2, WU)ZBJ~Ci`j֮vBkBJ +C +iĤQjP|BglIˡBϤjګGHBGµLjGB +h]BLDƩ@HC +iQ@jPKhBBFBBBBB]BLBHBC + 4. Wu, the master of the hand drum, withdrew to the +Han. + 5. Yang, the assistant music master, and Hsiang, master of +the musical stone, withdrew to an island in the sea. + CHAP. X. The duke of Chau addressed his son, the duke of +Lu, saying, 'The virtuous prince does not neglect his relations. +He does not cause the great ministers to repine at his not +employing them. Without some great cause, he does not dismiss +from their offices the members of old families. He does not +seek in one man talents for every employment.' + CHAP. XI. To Chau belonged the eight officers, Po-ta, +Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and +Chi-kwa. + +liĤQE +BOOK XIX. TSZE-CHANG. + +iĤ@jliBhBMPRBoqBqBsBiwoC +iĤGjliBwBHDwBjରBjର`C + CHAP. I. Tsze-chang said, 'The scholar, trained for public +duty, seeing threatening danger, is prepared to sacrifice his life. +When the opportunity of gain is presented to him, he thinks of +righteousness. In sacrificing, his thoughts are reverential. In +mourning, his thoughts are about the grief which he should +feel. Such a man commands our approbation indeed.' + CHAP. II. Tsze-chang said, 'When a man holds fast to +virtue, but without seeking to enlarge it, and believes right +principles, but without firm sincerity, what account can be +made of his existence or non-existence?' + +iĤTjlLHݥliCliBlLCBlLBi +̻PB䤣i̩ڤCliBG^һDBglLӮeBŵӬ +BڤjPBHҤeBڤPBHNڧڡBpڤH +]C +iĥ|jlLBpDB + CHAP. III. The disciples of Tsze-hsia asked Tsze-chang +about the principles that should characterize mutual +intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the +subject?' They replied, 'Tsze-hsia says:-- "Associate with those +who can advantage you. Put away from you those who cannot +do so."' Tsze-chang observed, 'This is different from what I +have learned. The superior man honours the talented and +virtuous, and bears with all. He praises the good, and pities the +incompetent. Am I possessed of great talents and virtue?-- +who is there among men whom I will not bear with? Am I +devoid of talents and virtue?-- men will put me away from +them. What have we to do with the putting away of others?' + CHAP. IV. Tsze-hsia said, 'Even in inferior studies and +employments there is something worth being looked at; but if +it be + +i[̲jBPdBOHgl]C +iĤjlLB骾Ҥ`BLѨүBiצnǤ]woC +iĤjlLBվǦӿwӡBݦӪBb䤤oC +iĤCjlLBʤu~vBHơBglǥHPDC +attempted to carry them out to what is remote, there is a +danger of their proving inapplicable. Therefore, the superior +man does not practise them.' + CHAP. V. Tsze-hsia said, 'He, who from day to day +recognises what he has not yet, and from month to month does +not forget what he has attained to, may be said indeed to love +to learn.' + CHAP. VI. Tsze-hsia said, 'There are learning extensively, +and having a firm and sincere aim; inquiring with earnestness, +and reflecting with self-application:-- virtue is in such a +course.' + CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to +dwell in, in order to accomplish their works. The superior man +learns, in order to reach to the utmost of his principles.' + +iĤKjlLBpHL]BC +iĤEjlLBglTܡB椧kMBY]šBť䨥]FC +iĤQjlLBglHӫҨBHBhHFv]BHӫϡB +HBhHv]C +iQ@jlLBjwƶ~B + CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss +his faults.' + CHAP. IX. Tsze-hsia said, 'The superior man undergoes +three changes. Looked at from a distance, he appears stern; +when approached, he is mild; when he is heard to speak, his +language is firm and decided.' + CHAP. X. Tsze-hsia said, 'The superior man, having +obtained their confidence, may then impose labours on his +people. If he have not gained their confidence, they will think +that he is oppressing them. Having obtained the confidence of +his prince, one may then remonstrate with him. If he have not +gained his confidence, the prince will think that he is vilifying +him.' + CHAP. XI. Tsze-hsia said, 'When a person does not +transgress the boundary line in the great virtues, he may pass +and repass it in the small virtues.' + +pwXJi]C +iQGji@`jlBlLHplBsBBihBhi +oB]BhLBpCiG`jlLDBBLoBg +lDBEDzjBE²jBĴѯBϥHOoBglDBjiz]B +l̡B䱩tHGC + CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of +Tsze-hsia, in sprinkling and sweeping 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 be +acknowledged as sufficiently taught?' + 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu +is wrong. According to the way of the superior man in teaching, +what departments are there which he considers of prime +importance, and delivers? what are there which he considers of +secondary importance, and allows himself to be idle about? But +as in the case of plants, which are assorted according to their +classes, so he deals with his disciples. How can the way of a +superior man be such as to make fools of any of them? Is it not +the sage alone, who can unite in one the beginning and the +consummation of learning?' + +iQTjlLBKuhǡBǦuhKC +iQ|jlBPGsӤC +iQjlB^ͱi]B]BMӥC +iQjlBGi]BPìoC +iQCjlB^DѤҤlBHۭP̤]B]˳GC + CHAP. XIII. Tsze-hsia said, 'The officer, having discharged +all his duties, should devote his leisure to learning. The student, +having completed his learning, should apply himself to be an +officer.' + CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried +to the utmost degree of grief, should stop with that.' + CHAP. XV. Tsze-hsia said, 'My friend Chang can do things +which are hard to be done, but yet he is not perfectly virtuous.' + CHAP. XVI. The philosopher Tsang said, 'How imposing is +the manner of Chang! It is difficult along with him to practise +virtue.' + CHAP. XVII. The philosopher Tsang said, 'I heard this +from our Master:-- "Men may not have shown what is in them +to the full extent, and yet they will be found to do so, on +occasion of mourning for their parents."' + +iQKjlB^DѤҤlBsl]BLi]B䤣 +ڡBPFBO]C +iQEjs϶hvBݩlClBWDBB[oB +po䱡BhsӤųߡC +iGQjl^BBpOƤ]BOHgl + CHAP. XVIII. The philosopher Tsang said, 'I have heard +this from our Master:-- "The filial piety of Mang Chwang, in +other matters, was what other men are competent to, but, as +seen in his not changing the ministers of his father, nor his +father's mode of government, it is difficult to be attained to."' + CHAP. XIX. The chief of the Mang family having +appointed Yang Fu to be chief criminal judge, the latter +consulted the philosopher Tsang. Tsang said, 'The rulers have +failed in their duties, and the people consequently have been +disorganised, for a long time. When you have found out the +truth of any accusation, be grieved for and pity them, and do +not feel joy at your own ability.' + CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so +great as that name implies. Therefore, the superior man hates +to dwell + +c~UyBѤUckjC +iܤ@jl^BglL]Bp뤧jBL]BHҨB]B +HҥC +iܤGji@`jä]°ݩl^BjǡCiG`jl^B +ZDBYaBbHBѨj̡BѨp̡BZ +DjBҤljǡBӥ`vB +in a low-lying situation, where all the evil of the world will +flow in upon him.' + CHAP. XXI. Tsze-kung said, 'The faults of the superior +man are like the eclipses of the sun and moon. He has his +faults, and all men see them; he changes again, and all men +look up to him.' + CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, +saying, 'From whom did Chung-ni get his learning?' + 2. Tsze-kung replied, 'The doctrines of Wan and Wu have +not yet fallen to the ground. They are to be found among men. +Men of talents and virtue remember the greater principles of +them, and others, not possessing such talents and virtue, +remember the smaller. Thus, all possess the doctrines of Wan +and Wu. Where could our Master go that he should not have an +opportunity of learning them? And yet what necessity was +there for his having a regular master?' + +iܤTji@`j]Zyjҩ¤Bl^CiG`jlA +BHil^Cl^BĴcB礧]BΪӡBsǮanCiT +`jҤlBƥQBoӤJBvqBʩxICi|`j +o̩ιoBҤlByGC + CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great +officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' + 2. Tsze-fu Ching-po reported the observation to Tsze- +kung, who said, 'Let me use the comparison of a house and its +encompassing wall. My wall only reaches to the shoulders. One +may peep over it, and see whatever is valuable in the +apartments. + 3. 'The wall of my Master is several fathoms high. If one +do not find the door and enter by it, he cannot see the ancestral +temple with its beauties, nor all the officers in their rich array. + 4. 'But I may assume that they are few who find the door. +Was not the observation of the chief only what might have +been expected?' + +iܥ|j]ZCl^BLH]Bi]BLH +̡BC]BSiƤ]BB]BLoƲjBH۵B +GBh䤣q]C +iܤji@`jlVפl^Bl]BZlGCiG`j +l^Bgl@HB@HBiV]CiT`jҤl + CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of +Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni +cannot be reviled. The talents and virtue of other men are +hillocks and mounds which may be stepped over. Chung-ni is +the sun or moon, which it is not possible to step over. Although +a man may wish to cut himself off from the sage, what harm +can he do to the sun or moon? He only shows that he does not +know his own capacity. + CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, +said, 'You are too modest. How can Chung-ni be said to be +superior to you?' + 2. Tsze-kung said to him, 'For one word a man is often +deemed to be wise, and for one word he is often deemed to be +foolish. We ought to be careful indeed in what we say. + 3. 'Our Master cannot be attained to, just in the same way +as the heavens cannot be gone up to by the steps of a stair. + +iΤ]BSѤiӤɤ]Ci|`jҤloa̡BҿץߤߡB +DBkӡBʤMBͤ]aB䦺]sBpiΤ]C + 4. 'Were our Master in the position of the ruler of a State +or the chief of a Family, we should find verified the description +which has been given of a sage's rule:-- he would plant the +people, and forthwith they would be established; he would lead +them on, and forthwith they would follow him; he would make +them happy, and forthwith multitudes would resort to his +dominions; he would stimulate them, and forthwith they would +be harmonious. While he lived, he would be glorious. When he +died, he would be bitterly lamented. How is it possible for him +to be attained to?' + +ĤGQ +BOOK XX. YAO YUEH. + +iĤ@ji@`jBtBϡBѤƦb`B䤤B|x +aBѸSòסCiG`jϥHRCiT`jBpliBΥȨdB +Li_ӬӦZҡBojBҦڤB²bҤߡBӰ`oBLHU +BU観oB + CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven- +determined order of succession now rests in your person. +Sincerely hold fast the due Mean. If there shall be distress and +want within the four seas, the Heavenly revenue will come to a +perpetual end.' + 2. Shun also used the same language in giving charge to +Yu. + 3. T'ang said, 'I the child Li, presume to use a dark- +coloured victim, and presume to announce to Thee, O most +great and sovereign God, that the sinner I dare not pardon, and +thy ministers, O God, I do not keep in obscurity. The +examination of them is by thy mind, O God. If, in my person, I +commit offences, they are not to be attributed to you, the +people of the myriad regions. If you in the myriad regions +commit offences, these offences must rest on my person.' + +obӰ`Ci|`jPjBHOICi`jPˡBpHB +ʩmLBb@HCi`jvqBfkסBoxB|褧FjC +iC`jB~@B|hBѤUk߲jCiK`jҭBB +BCiE`jehoBHBhjBӡBh\BhC + 4. Chau conferred great gifts, and the good were enriched. + 5. 'Although he has his near relatives, they are not equal +to my virtuous men. The people are throwing blame upon me, +the One man.' + 6. He carefully attended to the weights and measures, +examined the body of the laws, restored the discarded officers, +and the good government of the kingdom took its course. + 7. He revived States that had been extinguished, restored +families whose line of succession had been broken, and called +to office those who had retired into obscurity, so that +throughout the kingdom the hearts of the people turned +towards him. + 8. What he attached chief importance to, were the food of +the people, the duties of mourning, and sacrifices. + 9. By his generosity, he won all. By his sincerity, he made +the people repose trust in him. By his earnest activity, his +achievements were great. By his justice, all were delighted. + +iĤGji@`jliݩդlBpBiHqFoClBLB +̥|cBiHqFoCliBפClBglfBӤOBҡB +ӤBBӤgBBӤźB¡BӤrCiG`jliB״f +ӤOClB]ҧQӧQB + CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what +way should a person in authority act in order that he may +conduct government properly?' The Master replied, 'Let him +honour the five excellent, and banish away the four bad, +things;-- then may he conduct government properly.' Tsze- +chang said, 'What are meant by the five excellent things?' The +Master said, 'When the person in authority is beneficent +without great expenditure; when he lays tasks on the people +without their repining; when he pursues what he desires +without being covetous; when he maintains a dignified ease +without being proud; when he is majestic without being fierce.' + 2. Tsze-chang said, 'What is meant by being beneficent +without great expenditure?' The Master replied, 'When the +person in authority makes more beneficial to the people the +things from which + +fӤOGBܥiҦӳҤBS֫BӱoBSjgBglL +BLpjBLCBӤźGBglaBL¤Bk +MHӬȤB¦ӤrGCiT`jliBץ|cClB +ЦӱBפhBٵBפɡBCOPBפBS +they naturally derive benefit;-- is not this being beneficent +without great expenditure? When he chooses the labours which +are proper, and makes them labour on them, who will repine? +When his desires are set on benevolent government, and he +secures it, who will accuse him of covetousness? Whether he +has to do with many people or few, or with things great or +small, he does not dare to indicate any disrespect;-- is not this +to maintain a dignified ease without any pride? He adjusts his +clothes and cap, and throws a dignity into his looks, so that, +thus dignified, he is looked at with awe;-- is not this to be +majestic without being fierce?' + 3. Tsze-chang then asked, 'What are meant by the four +bad things?' The Master said, 'To put the people to death +without having instructed them;-- this is called cruelty. To +require from them, suddenly, the full tale of work, without +having given them warning;-- this is called oppression. To issue +orders as if without urgency, at first, and, when the time +comes, to insist on them with severity;-- this is called injury. +And, generally, in the giving pay + +PH]BXǤ[BפqC +iĤTji@`jlBRBLHgl]CiG`j§BLH +ߤ]CiT`jBLHH]C +or rewards to men, to do it in a stingy way;-- this is called +acting the part of a mere official.' + CHAP III. 1. The Master said, 'Without recognising the +ordinances of Heaven, it is impossible to be a superior man. + 2. 'Without an acquaintance with the rules of Propriety, it +is impossible for the character to be established. + 3. 'Without knowing the force of words, it is impossible to +know men.' + + + +End of this Project Gutenberg Etext of The Chinese Classics +(Confucian Analects) by James Legge + diff --git a/old/cnfnl10.zip b/old/cnfnl10.zip Binary files differnew file mode 100644 index 0000000..1f2c8d0 --- /dev/null +++ b/old/cnfnl10.zip diff --git a/old/cnfnl10u.txt b/old/cnfnl10u.txt new file mode 100644 index 0000000..b427776 --- /dev/null +++ b/old/cnfnl10u.txt @@ -0,0 +1,4871 @@ +The Project Gutenberg Etext of The Chinese Classics (Confucian Analects) +by James Legge + +Copyright laws are changing all over the world, be sure to check +the laws for your country before redistributing these files!!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. + +Please do not remove this. + +This should be the first thing seen when anyone opens the book. +Do not change or edit it without written permission. 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Characters not included in +the Big 5 character set in any form are described by their +constituent elements. + + + +A note for the Unicode version + +This Unicode version was made directly from the Big 5 original, +and so the same note about substitute characters applies; no +attempt has been made to undo the substitutions. However, of +course, you will need support for Unicode rather than Big 5 +to view this file. + + + + + + +THE CHINESE CLASSICS + +with a translation, critical and exegetical +notes, prolegomena, and copious indexes + +by + +James Legge + +IN FIVE VOLUMES + +CONFUCIAN ANALECTS +THE GREAT LEARNING +THE DOCTRINE OF THE MEAN + + + + + +論語 +CONFUCIAN ANALECTS. + +學而第一 +BOOK I. HSIO R. + +【第一章】 +【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂 +乎。【三節】人不知而不慍、不亦君子乎。 + CHAPTER I. 1. The Master said, 'Is it not pleasant to learn +with a constant perseverance and application? + 2. 'Is it not delightful to have friends coming from distant +quarters?' + 3. 'Is he not a man of complete virtue, who feels no +discomposure though men may take no note of him?' + +【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、 +而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝 + CHAP. II. 1. 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 fond of stirring up confusion. + 2. 'The superior man bends his attention to what is +radical. + +弟也者、其為仁之本與。 +【第三章】子曰、巧言令色、鮮矣仁。 +【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信 +乎、傳不習乎。 +That being established, all practical courses naturally grow up. +Filial piety and fraternal submission!-- are they not the root of +all benevolent actions?' + CHAP. III. The Master said, 'Fine words and an +insinuating appearance are seldom associated with true virtue.' + CHAP. IV. 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;-- whether I may +have not mastered and practised the instructions of my +teacher.' + +【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。 +【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有 +餘力、則以學文。 +【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、 + CHAP. V. The Master said, To rule a country of a thousand +chariots, there must be reverent attention to business, and +sincerity; economy in expenditure, and love for men; and the +employment of the people at the proper seasons.' + CHAP. VI. The Master said, 'A youth, when at home, +should be filial, and, abroad, respectful to his elders. He should +be earnest and truthful. He should overflow 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.' + CHAP. VII. 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 serving his parents, he can exert his +utmost strength; + +與朋友交、言而有信、雖曰未學、吾必謂之學矣。 +【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。 +【三節】無友不如己者。【四節】過則勿憚改。 +【第九章】曾子曰、慎終追遠、民德歸厚矣。 +if, in serving his prince, he can devote his life; if, in his +intercourse with his friends, his words are sincere:-- although +men say that he has not learned, I will certainly say that he +has.' + CHAP. VIII. 1. The Master said, 'If the scholar be not +grave, he will not call forth any veneration, and his learning +will not be solid. + 2. 'Hold faithfulness and sincerity as first principles. + 3. 'Have no friends not equal to yourself. + 4. 'When you have faults, do not fear to abandon them.' + CHAP. IX. The philosopher Tsang said, 'Let there be a +careful attention to perform the funeral rites to parents, and let +them be followed when long gone with the ceremonies of +sacrifice;-- then the virtue of the people will resume its proper +excellence.' + +【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、 +抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求 +之也、其諸異乎人之求之與。 +【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂 +孝矣。 +CHAP. X. 1. 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 his information? or is it given to +him?' + 2. Tsze-kung said, 'Our master is benign, upright, +courteous, temperate, and complaisant, and thus he gets his +information. The master's mode of asking information!-- is it +not different from that of other men?' + CHAP. XI. The Master said, 'While a man's father is alive, +look at the bent of his will; when his father is dead, look at his +conduct. If for three years he does not alter from the way of +his father, he may be called filial.' + +【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由 +之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。 +【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其 +親、亦可宗也。 +【十四章】子曰、君子食無求 +CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of +propriety, a natural ease is to be prized. In the ways prescribed +by the ancient kings, this is the excellent quality, and in things +small and great we follow them. + 2. 'Yet it is not to be observed in all cases. If one, knowing +how such ease should be prized, manifests it, without +regulating it by the rules of propriety, this likewise is not to be +done.' + CHAP. XIII. The philosopher Yu said, 'When agreements +are made according to what is right, what is spoken can be +made good. When respect is shown according to what is proper, +one keeps far from shame and disgrace. When the parties upon +whom a man leans are proper persons to be intimate with, he +can make them his guides and masters.' + CHAP. XIV. The Master said, 'He who aims to be a man of +complete virtue in his food does not seek to gratify his +appetite, nor + +飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。 +【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未 +若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、 +其斯之謂與。【三節】子曰、賜也、始可與言詩 +in his dwelling place does 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 principle that he may be +rectified:-- such a person may be said indeed to love to learn.' + CHAP. XV. 1. Tsze-kung said, 'What do you pronounce +concerning the poor man who yet does not flatter, and the rich +man who is not proud?' The Master replied, 'They will do; but +they are not equal to him, who, though poor, is yet cheerful, +and to him, who, though rich, loves the rules of propriety.' + 2. Tsze-kung replied, 'It is said in the Book of Poetry, "As +you cut and then file, as you carve and then polish."-- The +meaning is the same, I apprehend, as that which you have just +expressed.' + 3. The Master said, 'With one like Ts'ze, I can begin to +talk + +已矣、告諸往而知來者。 +【十六章】子曰、不患人之不己知、患不知人也。 +about the odes. I told him one point, and he knew its proper +sequence.' + CHAP. XVI. The Master said, 'I will not be afflicted at +men's not knowing me; I will be afflicted that I do not know +men.' + + +為政第二 +BOOK II. WEI CHANG. + +【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。 + CHAP. I. The Master said, 'He who exercises government +by means of his virtue may be compared to the north polar +star, which keeps its place and all the stars turn towards it.' + +【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。 +【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道 +之以德、齊之以禮、有恥且格。 +【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】 +四十而不惑。【四節】五 + CHAP. II. The Master said, 'In the Book of Poetry are +three hundred pieces, but the design of them all may be +embraced in one sentence-- "Having no depraved thoughts."' + CHAP. III. 1. The Master said, 'If the people be led by +laws, and uniformity sought to be given them by punishments, +they will try to avoid the punishment, but have no sense of +shame. + 2. 'If they be led by virtue, and uniformity sought to be +given them by the rules of propriety, they will have the sense +of shame, and moreover will become good.' + CHAP. IV. 1. The Master said, 'At fifteen, I had my mind +bent on learning. + 2. 'At thirty, I stood firm. + 3. 'At forty, I had no doubts. + 4. 'At fifty, I knew the decrees of Heaven. + +十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。 +【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、 +孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以 +禮、死葬之以禮、祭之以禮。 + 5. 'At sixty, my ear was an obedient organ for the +reception of truth. + 6. 'At seventy, I could follow what my heart desired, +without transgressing what was right.' + CHAP. V. 1. Mang I asked what filial piety was. The +Master said, 'It is not being disobedient.' + 2. 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,-- "not being disobedient."' + 3. Fan Ch'ih said, 'What did you mean?' The Master +replied, 'That parents, when alive, be served according to +propriety; that, when dead, they should be buried according to +propriety; and that they should be sacrificed to according to +propriety.' + +【第六章】孟武伯問孝、子曰、父母唯其疾之憂。 +【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、 +不敬、何以別乎。 +【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 +曾是以為孝乎。 + CHAP. VI. Mang Wu asked what filial piety was. The +Master said, 'Parents are anxious lest their children should be +sick.' + CHAP. VII. Tsze-yu asked what filial piety was. The +Master said, 'The filial piety of now-a-days means the support +of one's parents. But dogs and horses likewise are able to do +something in the way of support;-- without reverence, what is +there to distinguish the one support given from the other?' + CHAP. VIII. Tsze-hsia asked what filial piety was. The +Master said, 'The difficulty is with the countenance. If, when +their elders have any troublesome affairs, the young take the +toil of them, and if, when the young have wine and food, they +set them before their elders, is THIS to be considered filial +piety?' + +【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回 +也不愚。 +【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所 +安。【四節】人焉廋哉、人焉廋哉。 +【十一章】子曰、溫故而知新、可以為師矣。 + CHAP. IX. The Master said, 'I have talked with Hui for a +whole day, and he has not made any objection to anything I +said;-- as if he were stupid. He has retired, and I have +examined his conduct when away from me, and found him able +to illustrate my teachings. Hui!-- He is not stupid.' + CHAP. X. 1. The Master said, 'See what a man does. + 2. 'Mark his motives. + 3. 'Examine in what things he rests. + 4. 'How can a man conceal his character? + 5. How can a man conceal his character?' + CHAP. XI. The Master said, 'If a man keeps cherishing his +old knowledge, so as continually to be acquiring new, he may +be a teacher of others.' + +【十二章】子曰、君子不器。 +【十三章】子貢問君子、子曰、先行其言、而後從之。 +【十四章】子曰、君子周而不比、小人比而不周。 +【十五章】子曰、學而不思則罔、思而不學則殆。 +【十六章】子曰、攻乎異端、斯害也己。 + CHAP. XII. The Master said, 'The accomplished scholar is +not a utensil.' + CHAP. XIII. Tsze-kung asked what constituted the +superior man. The Master said, 'He acts before he speaks, and +afterwards speaks according to his actions.' + CHAP. XIV. The Master said, 'The superior man is catholic +and no partisan. The mean man is partisan and not catholic.' + CHAP. XV. The Master said, 'Learning without thought is +labour lost; thought without learning is perilous.' + CHAP. XVI. The Master said, 'The study of strange +doctrines is injurious indeed!' + +【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。 +【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則 +寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。 + CHAP. XVII. The Master said, 'Yu, shall I teach you what +knowledge is? When you know a thing, to hold that you know +it; and when you do not know a thing, to allow that you do not +know it;-- this is knowledge.' + CHAP. XVII. 1. Tsze-chang was learning with a view to +official emolument. + 2. The Master said, 'Hear much and put aside the points +of which you stand in doubt, while you speak cautiously at the +same time of the others:-- then you will afford few occasions +for blame. See much and put aside the things which seem +perilous, while you are cautious at the same time in carrying +the others into practice:-- then you will have few occasions for +repentance. When one gives few occasions for blame in his +words, and few occasions for repentance in his conduct, he is in +the way to get emolument.' + +【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉 +錯諸直、則民不服。 +【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、 +則忠、舉善而教不能、則勤。 +【廿一章】【一節】或謂孔子曰、子奚 + CHAP. XIX. The Duke Ai asked, saying, 'What should be +done in order to secure the submission of the people?' +Confucius replied, 'Advance the upright and set aside the +crooked, then the people will submit. Advance the crooked and +set aside the upright, then the people will not submit.' + CHAP. XX. 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 they will reverence him. Let +him be filial and kind to all;-- then they will be faithful to him. +Let him advance the good and teach the incompetent;-- then +they will eagerly seek to be virtuous.' + CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, +why are you not engaged in the government?' + +不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、 +奚其為為政。 +【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 +之哉。 +【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、 + 2. The Master said, 'What does the Shu-ching say of filial +piety?-- "You are filial, you discharge your brotherly duties. +These qualities are displayed in government." This then also +constitutes the exercise of government. Why must there be +THAT-- making one be in the government?' + CHAP. XXII. The Master said, 'I do not know how a man +without truthfulness is to get on. How can a large carriage be +made to go without the cross-bar for yoking the oxen to, or a +small carriage without the arrangement for yoking the horses?' + CHAP. XXIII. 1. Tsze-chang asked whether the affairs of +ten ages after could be known. + 2. Confucius said, 'The Yin dynasty followed the +regulations of the Hsia: wherein it took from or added to them +may be known. The Chau dynasty has followed the regulations +of Yin: wherein it took from or added to them may be known. +Some other may follow the Chau, but though it should be at the +distance of a hundred ages, its affairs may be known.' + +所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可 +知也。 +【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇 +也。 + CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to +a spirit which does not belong to him is flattery. + 2. 'To see what is right and not to do it is want of +courage.' + +八佾第三 +BOOK III. PA YIH. + +【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。 + CHAP. I. Confucius said of the head of the Chi family, who +had eight rows of pantomimes in his area, 'If he can bear to do +this, what may he not bear to do?' + +【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。 +【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。 +【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、 +與其奢也、寧 + CHAP. II. The three families used the YUNG ode, while the +vessels were being removed, at the conclusion of the sacrifice. +The Master said, '"Assisting are the princes;-- the son of heaven +looks profound and grave:"-- what application can these words +have in the hall of the three families?' + CHAP. III. 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 without the virtues proper to humanity, +what has he to do with music?' + CHAP. IV. 1. Lin Fang asked what was the first thing to be +attended to in ceremonies. + 2. The Master said, 'A great question indeed! + 3. 'In festive ceremonies, it is better to be sparing than +extravagant. + +儉、喪、與其易也、寧戚。 +【第五章】子曰、夷狄之有君、不如諸夏之亡也。 +【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、 +嗚呼、曾謂泰山、不如林放乎。 +In the ceremonies of mourning, it is better that there be deep +sorrow than a minute attention to observances.' + CHAP. V. The Master said, 'The rude tribes of the east and +north have their princes, and are not like the States of our +great land which are without them.' + CHAP. VI. 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 mountain is not so +discerning as Lin Fang?' + +【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。 +【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】 +子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已 +矣。 + CHAP. VII. The Master said, 'The student of virtue has no +contentions. If it be said he cannot avoid them, shall this be in +archery? But he bows complaisantly to his competitors; thus he +ascends the hall, descends, and exacts the forfeit of drinking. In +his contention, he is still the Chun-tsze.' + CHAP. VIII. 1. Tsze-hsia asked, saying, 'What is the +meaning of the passage-- "The pretty dimples of her artful +smile! The well-defined black and white of her eye! The plain +ground for the colours?"' + 2. The Master said, 'The business of laying on the colours +follows (the preparation of) the plain ground.' + 3. 'Ceremonies then are a subsequent thing?' The Master +said, 'It is Shang who can bring out my meaning. Now I can +begin to talk about the odes with him.' + +【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、 +文獻不足故也、足、則吾能徵之矣。 +【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。 +【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸 + CHAP. IX. The Master said, 'I could describe the +ceremonies of the Hsia dynasty, but Chi cannot sufficiently +attest my words. I could describe the ceremonies of the Yin +dynasty, but Sung cannot sufficiently attest my words. (They +cannot do so) because of the insufficiency of their records and +wise men. If those were sufficient, I could adduce them in +support of my words.' + CHAP. X. The Master said, 'At the great sacrifice, after the +pouring out of the libation, I have no wish to look on.' + CHAP. XI. 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 govern the kingdom as to look +on this;-- pointing to his palm. + +斯乎。指其掌。 +【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不 +祭。 +【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何 +謂也。【二節】子曰、不然、獲罪於天、無所禱也。 + CHAP. XII. 1. He sacrificed to the dead, as if they were +present. He sacrificed to the spirits, as if the spirits were +present. + 2. The Master said, 'I consider my not being present at +the sacrifice, as if I did not sacrifice.' + CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the +meaning of the saying, "It is better to pay court to the furnace +than to the south-west corner?"' + 2. The Master said, 'Not so. He who offends against +Heaven has none to whom he can pray.' + +【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。 +【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、每事 +問。子聞之曰、是禮也。 +【十六章】子曰、射不主皮、為力不同科、古之道也。 + CHAP. XIV. The Master said, 'Chau had the advantage of +viewing the two past dynasties. How complete and elegant are +its regulations! I follow Chau.' + CHAP. XV. The Master, when he entered the grand +temple, asked about everything. Some one said, 'Who will say +that the son of the man of Tsau knows the rules of propriety! +He has entered the grand temple and asks about everything.' +The Master heard the remark, and said, 'This is a rule of +propriety.' + CHAP. XVI. The Master said, 'In archery it is not going +through the leather which is the principal thing;-- because +people's strength is not equal. This was the old way.' + +【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、 +我愛其禮。 +【十八章】子曰、事君盡禮、人以為諂也。 +【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以 +禮、臣事君以忠。 +【二十章】子曰、關睢樂而不淫、哀而不傷。 + CHAP. XVII. 1. Tsze-kung wished to do away with the +offering of a sheep connected with the inauguration of the first +day of each month. + 2. The Master said, 'Ts'ze, you love the sheep; I love the +ceremony.' + CHAP. XVII. The Master said, 'The full observance of the +rules of propriety in serving one's prince is accounted by +people to be flattery.' + CHAP. XIX. The Duke Ting asked how a prince should +employ his ministers, and how ministers should serve their +prince. Confucius replied, 'A prince should employ his minister +according to according to the rules of propriety; ministers +should serve their prince with faithfulness.' + CHAP. XX. The Master said, 'The Kwan Tsu is expressive of +enjoyment without being licentious, and of grief without being +hurtfully excessive.' + +【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、 +周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往 +不咎。 +【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三 +節】曰、管氏有三歸、 + CHAP. XXI. 1. 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 planted the chestnut tree, +meaning thereby to cause the people to be in awe.' + 2. When the Master heard it, he said, 'Things that are +done, it is needless to speak about; things that have had their +course, it is needless to remonstrate about; things that are past, +it is needless to blame.' + CHAP. XXII. 1. The Master said, 'Small indeed was the +capacity of Kwan Chung!' + 2. Some one said, 'Was Kwan Chung parsimonious?' +'Kwan,' was the reply, 'had the San Kwei, and his officers +performed no double duties; how can he be considered +parsimonious?' + 3. 'Then, did Kwan Chung know the rules of propriety?' +The + +官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、 +管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰 +不知禮。 +【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、 +繳如也、繹如也、以成。 +Master said, 'The princes of States have a screen intercepting +the view at their gates. Kwan had likewise a screen at his gate. +The princes of States on any friendly meeting between two of +them, had a stand on which to place their inverted cups. Kwan +had also such a stand. If Kwan knew the rules of propriety, +who does not know them?' + CHAP. XXXII. The Master instructing the grand music- +master of Lu said, 'How to play music may be known. At the +commencement of the piece, all the parts should sound +together. As it proceeds, they should be in harmony while +severally distinct and flowing without break, and thus on to the +conclusion.' + +【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、 +出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。 +【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。 +【廿六章】子曰、居上不寬、為禮 + CHAP. XXIV. The border warden at Yi requested to be +introduced to the Master, saying, 'When men of superior virtue +have come to this, I have never been denied the privilege of +seeing them.' The followers of the sage introduced 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.' + CHAP. XXV. The Master said of the Shao that it was +perfectly beautiful and also perfectly good. He said of the Wu +that it was perfectly beautiful but not perfectly good. + CHAP. XXVI. The Master said, 'High station filled without +indulgent generosity; ceremonies performed without reverence; +mourning conducted without sorrow;-- wherewith should I +contemplate such ways?' + +不敬、臨喪不哀、吾何以觀之哉。 + + +里仁第四 +BOOK IV. LE JIN. + +【第一章】子曰、里仁為美、擇不處仁、焉得知。 +【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者 +利仁。 + CHAP. I. The Master said, 'It is virtuous manners which +constitute the excellence of a neighborhood. If a man in +selecting a residence, do not fix on one where such prevail, how +can he be wise?' + CHAP. II. The Master said, 'Those who are without virtue +cannot abide long either in a condition of poverty and hardship, +or in a condition of enjoyment. The virtuous rest in virtue; the +wise desire virtue.' + +【第三章】子曰、惟仁者、能好人、能惡人。 +【第四章】子曰、苟志於仁矣、無惡也。 +【第五章】【一節】子曰、富與貴、是人之所欲也、不以其道得之、不處也。 +貧與賤、是人之所惡也、不以其道得之、不去也。【二節】君子去仁、惡乎 +成名。【三節】君子無終食之間 + CHAP. III. The Master said, 'It is only the (truly) virtuous +man, who can love, or who can hate, others.' + CHAP. IV. The Master said, 'If the will be set on virtue, +there will be no practice of wickedness.' + CHAP. V. 1. The Master said, 'Riches and honours are +what men desire. If it cannot be obtained in the proper way, +they should not be held. Poverty and meanness are what men +dislike. If it cannot be avoided in the proper way, they should +not be avoided. + 2. 'If a superior man abandon virtue, how can he fulfil +the requirements of that name? + 3. 'The superior man does not, even for the space of a +single meal, act contrary to virtue. In moments of haste, he +cleaves to it. In seasons of danger, he cleaves to it.' + +違仁、造次必於是、顛沛必於是。 +【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚之、 +惡不仁者、其為仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於 +仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。 +【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。 + CHAP. VI. 1. The Master said, 'I have not seen a person +who loved virtue, or one who hated what was not virtuous. He +who loved virtue, would esteem nothing above it. He who hated +what is not virtuous, would practise virtue in such a way that +he would not allow anything that is not virtuous to approach +his person. + 2. 'Is any one able for one day to apply his strength to +virtue? I have not seen the case in which his strength would be +insufficient. + 3. 'Should there possibly be any such case, I have not +seen it.' + CHAP. VII. The Master said, 'The faults of men are +characteristic of the class to which they belong. By observing a +man's faults, it may be known that he is virtuous.' + +【第八章】子曰、朝聞道、夕死、可矣。 +【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。 +【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。 +【十一章】子曰、君子懷德、小人懷土、君子懷刑、小 + CHAP. VIII. The Master said, 'If a man in the morning +hear the right way, he may die in the evening without regret.' + CHAP. IX. The Master said, 'A scholar, whose mind is set +on truth, and who is ashamed of bad clothes and bad food, is +not fit to be discoursed with.' + CHAP. X. The Master said, 'The superior man, in the +world, does not set his mind either for anything, or against +anything; what is right he will follow.' + CHAP. XI. The Master said, 'The superior man thinks of +virtue; the small man thinks of comfort. The superior man +thinks of the sanctions of law; the small man thinks of favours +which he may receive.' + +人懷惠。 +【十二章】子曰、放於利而行、多怨。 +【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。 +【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。 +【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。【二節】子 +出、門人問 + CHAP. XII. The Master said: 'He who acts with a constant +view to his own advantage will be much murmured against.' + CHAP. XIII. The Master said, 'Is a prince is able to govern +his kingdom with the complaisance proper to the rules of +propriety, what difficulty will he have? If he cannot govern it +with that complaisance, what has he to do with the rules of +propriety?' + CHAP. XIV. The Master said, 'A man should say, I am not +concerned that I have no place, I am concerned how I may fit +myself for one. I am not concerned that I am not known, I seek +to be worthy to be known.' + CHAP. XV. 1. The Master said, 'Shan, my doctrine is that +of an all-pervading unity.' The disciple Tsang replied, 'Yes.' + 2. The Master went out, and the other disciples asked, +saying, + +曰、何謂也。曾子曰、夫子之道、忠恕而已矣。 +【十六章】子曰、君子喻於義、小人喻於利。 +【十七章】子曰、見賢思齊焉、見不賢而內自省也。 +【十八章】子曰、事父母幾諫、見志不從、又敬 +'What do his words mean?' Tsang said, 'The doctrine of our +master is to be true to the principles of our nature and the +benevolent exercise of them to others,-- this and nothing more.' + CHAP. XVI. The Master said, 'The mind of the superior +man is conversant with righteousness; the mind of the mean +man is conversant with gain.' + CHAP. XVII. The Master said, 'When we see men of worth, +we should think of equalling them; when we see men of a +contrary character, we should turn inwards and examine +ourselves.' + CHAP. XVIII. The Master said, 'In serving his parents, a +son may remonstrate with them, but gently; when he sees that +they do not incline to follow his advice, he shows an increased +degree of reverence, but does not abandon his purpose; and +should they punish him, he does not allow himself to murmur.' + +不違、勞而不怨。 +【十九章】子曰、父母在、不遠游、游必有方。 +【二十章】子曰、三年無改於父之道、可謂孝矣。 +【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。 +【廿二章】子曰、古者言之不出、恥躬之不逮也。 +【廿三章】子曰、以約、失之者鮮矣。 + CHAP. XIX. The Master said, 'While his parents are alive, +the son may not go abroad to a distance. If he does go abroad, +he must have a fixed place to which he goes.' + CHAP. XX. The Master said, 'If the son for three years +does not alter from the way of his father, he may be called +filial.' + CHAP. XXI. The Master said, 'The years of parents may by +no means not be kept in the memory, as an occasion at once for +joy and for fear.' + CHAP. XXII. The Master said, 'The reason why the +ancients did not readily give utterance to their words, was that +they feared lest their actions should not come up to them.' + CHAP. XXIII. The Master said, 'The cautious seldom err.' + +【廿四章】子曰、君子欲訥於言、而敏於行。 +【廿五章】子曰、德不孤、必有鄰。 +【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。 + CHAP. XXIV. The Master said, 'The superior man wishes +to be slow in his speech and earnest in his conduct.' + CHAP. XXV. The Master said, 'Virtue is not left to stand +alone. He who practises it will have neighbors.' + CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent +remonstrances lead to disgrace. Between friends, frequent +reproofs make the friendship distant.' + +公冶長第五 +BOOK V. KUNG-YE CH'ANG. + +【第一章】【一節】子謂公冶長、可妻也、雖在縲絏之中、非其罪也。以其 +子妻之。【二節】子謂南容、 + CHAP. I. 1. The Master said of Kung-ye Ch'ang that he +might be wived; although he was put in bonds, he had not been +guilty of any crime. Accordingly, he gave him his own daughter +to wife. + 2. Of Nan Yung he said that if the country were well +governed + +邦有道不廢、邦無道免於刑戮。以其兄之子妻之。 +【第二章】子謂子賤、君子哉若人、魯無君子者、斯焉取斯。 +【第三章】子貢問曰、賜也何如。子曰、女器也。曰、何器也。曰、瑚璉也。 +he would not be out of office, and if it were ill-governed, he +would escape punishment and disgrace. He gave him the +daughter of his own elder brother to wife. + CHAP. II. The Master said of Tsze-chien, 'Of superior +virtue indeed is such a man! If there were not virtuous men in +Lu, how could this man have acquired this character?' + CHAP. III. Tsze-kung asked, 'What do you say of me, +Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A +gemmed sacrificial utensil.' + +【第四章】【一節】或曰、雍也仁、而不佞。【二節】子曰、焉用佞、禦人 +以口給、屢憎於人、不知其仁、焉用佞。 +【第五章】子使漆雕開仕。對曰、吾斯之未能信。子說。 +【第六章】子曰、道不行、乘桴浮于海、從我者、 + CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he +is not ready with his tongue.' + 2. The Master said, 'What is the good of being ready with +the tongue? They who encounter men with smartnesses of +speech for the most part procure themselves hatred. I know +not whether he be truly virtuous, but why should he show +readiness of the tongue?' + CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter +on official employment. He replied, 'I am not yet able to rest in +the assurance of THIS.' The Master was pleased. + CHAP. VI. 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, + +其由與。子路聞之喜。子曰、由也、好勇過我、無所取材。 +【第七章】【一節】孟武伯問子路仁乎。子曰、不知也。【二節】又問。子 +曰、由也、千乘之國、可使治其賦也、不知其仁也。【三節】求也何如。子 +曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。【四節】赤 +也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。 +upon which the Master said, 'Yu is fonder of daring than I am. +He does not exercise his judgment upon matters.' + CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he +was perfectly virtuous. The Master said, 'I do not know.' + 2. He asked again, when the Master replied, 'In a +kingdom of a thousand chariots, Yu might be employed to +manage the military levies, but I do not know whether he be +perfectly virtuous.' + 3. 'And what do you say of Ch'iu?' The Master replied, 'In +a city of a thousand families, or a clan of a hundred chariots, +Ch'iu might be employed as governor, but I do not know +whether he is perfectly virtuous.' + 4. 'What do you say of Ch'ih?' The Master replied, 'With +his sash girt and standing in a court, Ch'ih might be employed +to converse with the visitors and guests, but I do not know +whether he is perfectly virtuous.' + +【第八章】【一節】子謂子貢曰、女與回也、孰愈。【二節】對曰、賜也、 +何敢望回、回也、聞一以知十、賜也、聞一以知二。【三節】子曰、弗如也、 +吾與女、弗如也。 +【第九章】宰予晝寢。子曰、朽木不可雕也、糞土之牆、不可朽也、於予與 +何誅。【二節】子曰、始吾於人也、聽其言而信其行、今吾於人也、 + CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do +you consider superior, yourself or Hui?' + 2. Tsze-kung replied, 'How dare I compare myself with +Hui? Hui hears one point and knows all about a subject; I hear +one point, and know a second.' + 3. The Master said, 'You are not equal to him. I grant you, +you are not equal to him.' + CHAP. IX. 1. Tsai Yu being asleep during the daytime, the +Master said, 'Rotten wood cannot be carved; a wall of dirty +earth will not receive the trowel. This Yu!-- what is the use of +my reproving him?' + 2. 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 their words, and look at their conduct. It is +from Yu that I have learned to make this change.' + +聽其言而觀其行、於予與改是。 +【第十章】子曰、吾未見剛者。或對曰、申棖。子曰、棖也慾、焉得剛。 +【十一章】子貢曰、我不欲人之加諸我也、吾亦欲無加諸人。子曰、賜也、 +非爾所及也。 +【十二章】子貢曰、夫子之文章、 + CHAP. X. The Master said, 'I have not seen a firm and +unbending man.' Some one replied, 'There is Shan Ch'ang.' +'Ch'ang,' said the Master, 'is under the influence of his passions; +how can he be pronounced firm and unbending?' + CHAP. XI. Tsze-kung said, 'What I do not wish men to do +to me, I also wish not to do to men.' The Master said, 'Ts'ze, you +have not attained to that.' + CHAP. XII. Tsze-kung said, 'The Master's personal +displays of his principles and ordinary descriptions of them +may be heard. His discourses about man's nature, and the way +of Heaven, cannot be heard.' + +可得而聞也、夫子之言性與天道、不可得而聞也。 +【十三章】子路有聞、未之能行、唯恐有聞。 +【十四章】子貢問曰、孔文子、何以謂之文也。子曰、敏而好學、不恥下問、 +是以謂之文也。 +【十五章】子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民 +也惠、其使民 + CHAP. XIII. When Tsze-lu heard anything, if he had not +yet succeeded in carrying it into practice, he was only afraid +lest he should hear something else. + CHAP. XIV. Tsze-kung asked, saying, 'On what ground did +Kung-wan get that title of 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 these grounds he has +been styled Wan.' + CHAP. XV. The Master said of Tsze-ch'an that he had four +of the characteristics of a superior man:-- in his conduct of +himself, he was humble; in serving his superiors, he was +respectful; in nourishing the people, he was kind; in ordering +the people, he was just.' + +也義。 +【十六章】子曰、晏平仲善與人交、久而敬之。 +【十七章】子曰、藏文仲、居蔡、山節藻梲、何如其知也。 +【十八章】【一節】子張問曰、令尹子文三仕為令尹、無喜色、三已之、無 +慍色。舊令尹之政、必以告新令尹、何如。子曰、忠矣。曰、仁矣乎。曰、 + CHAP. XVI. The Master said, 'Yen P'ing knew well how to +maintain friendly intercourse. The acquaintance might be long, +but he showed the same respect as at first.' + CHAP. XVII. The Master said, 'Tsang Wan kept a large +tortoise in a house, on the capitals of the pillars of which he +had hills made, and with representations of duckweed on the +small pillars above the beams supporting the rafters.-- Of what +sort was his wisdom?' + CHAP. XVIII. 1. 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 new minister of +the way in which he had conducted the government;-- what do +you say of him?' The Master replied. 'He was loyal.' 'Was he +perfectly virtuous?' 'I do not know. How can he be pronounced +perfectly virtuous?' + +未知、焉得仁。【二節】崔子弒齊君、陳文子有馬十乘、棄而違之。至於他 +邦、則曰、猶吾大夫崔子也、違之、之一邦、則又曰、猶吾大夫崔子也、違 +之、何如。子曰、清矣。曰、仁矣乎。曰、未知、焉得仁。 +【十九章】季文子三思而後行。子聞之曰、再、斯可矣。 +【二十章】子曰、甯武子、邦有道、則 + 2. Tsze-chang proceeded, 'When the officer Ch'ui killed +the prince of Ch'i, Ch'an Wan, though he was the owner of forty +horses, abandoned them and left the country. Coming to +another State, he said, "They are here like our great officer, +Ch'ui," and left it. He came to a second State, and with the same +observation left it also;-- what do you say of him?' The Master +replied, 'He was pure.' 'Was he perfectly virtuous?' 'I do not +know. How can he be pronounced perfectly virtuous?' + CHAP. XIX. Chi Wan thought thrice, and then acted. When +the Master was informed of it, he said, 'Twice may do.' + CHAP. XX. The Master said, 'When good order prevailed in +his country, Ning Wu acted the part of a wise man. When his +country was in disorder, he acted the part of a stupid man. +Others may equal his wisdom, but they cannot equal his +stupidity.' + +知、邦無道、則愚、其知可及也、其愚不可及也。 +【廿一章】子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知所以裁 +之。 +【廿二章】子曰、伯夷叔齊、不念舊惡、怨是用希。 +【廿三章】子曰、孰謂微生高 + CHAP. XXI. 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. They are accomplished and complete +so far, but they do not know how to restrict and shape +themselves.' + CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not +keep the former wickednesses of men in mind, and hence the +resentments directed towards them were few.' + CHAP. XXIII. The Master said, 'Who says of Wei-shang +Kao + +直、或乞醃焉、乞諸鄰而與之。 +【廿四章】子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 +左丘明恥之、丘亦恥之。 +【一節】顏淵季路侍。子曰、盍各言爾志。【二節】子路曰、願車馬、衣輕 +裘、與朋友共、蔽之而無憾。【三節】顏淵曰、願無 +that he is upright? One begged some vinegar of him, and he +begged it of a neighbor and gave it to the man.' + CHAP. XXIV. The Master said, 'Fine words, an insinuating +appearance, and excessive respect;-- Tso Ch'iu-ming was +ashamed of them. I also am ashamed of them. To conceal +resentment against a person, and appear friendly with him;-- +Tso Ch'iu-ming was ashamed of such conduct. I also am +ashamed of it.' + CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the +Master said to them, 'Come, let each of you tell his wishes.' + 2. Tsze-lu said, 'I should like, having chariots and horses, +and light fur dresses, to share them with my friends, and +though they should spoil them, I would not be displeased.' + 3. Yen Yuan said, 'I should like not to boast of my +excellence, nor to make a display of my meritorious deeds.' + +伐善、無施勞。【四節】子路曰、願聞子之志。子曰、老者安之、朋友信之、 +少者懷之。 +【廿六章】子曰、已矣乎、吾未見能見其過、而內自訟者也。 +【廿七章】子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。 + 4. Tsze-lu then said, 'I should like, sir, to hear your +wishes.' The Master 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.' + CHAP. XXVI. The Master said, 'It is all over! I have not +yet seen one who could perceive his faults, and inwardly +accuse himself.' + CHAP. XXVII. The Master said, 'In a hamlet of ten +families, there may be found one honourable and sincere as I +am, but not so fond of learning.' + +雍也第六 +BOOK VI. YUNG YEY. + +【第一章】【一節】子曰、雍也可使南面。【二節】仲弓問子桑伯子。子曰、 +可也、簡。【三節】仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡而行 +簡、無乃大簡乎。【四節】子曰、雍之言然。 + CHAP. I. 1. The Master said, 'There is Yung!-- He might +occupy the place of a prince.' + 2. Chung-kung asked about Tsze-sang Po-tsze. The Master +said, 'He may pass. He does not mind small matters.' + 3. Chung-kung said, 'If a man cherish in himself a +reverential feeling of the necessity of attention to business, +though he may be easy in small matters in his government of +the people, that may be allowed. But if he cherish in himself +that easy feeling, and also carry it out in his practice, is not +such an easy mode of procedure excessive?' + 4. The Master said, 'Yung's words are right.' + +【第二章】【一節】哀公問弟子孰為好學。【二節】孔子對曰、有顏回者好 +學、不遷怒、不貳過、不幸短命死矣、今也則亡、未聞好學者也。 +【第三章】【一節】子華使於齊、冉子為其母請粟。子曰、與之釜。請益。 +曰、與之庾。冉子與之粟五秉。【二節】子曰、赤之適齊也、乘肥馬、衣輕 +裘、吾 + CHAP. II. The Duke Ai asked which of the disciples loved +to learn. Confucius replied to him, 'There was Yen Hui; HE loved +to learn. He did not transfer his anger; he did not repeat a fault. +Unfortunately, his appointed time was short and he died; and +now there is not such another. I have not yet heard of any one +who loves to learn as he did.' + CHAP. III. 1. Tsze-hwa being employed on a mission to +Ch'i, the disciple Zan requested grain for his mother. The +Master said, 'Give her a fu.' Yen requested more. 'Give her an +yu,' said the Master. Yen gave her five ping. + 2. The Master said, 'When Ch'ih was proceeding to Ch'i, he +had fat horses to his carriage, and wore light furs. I have heard +that + +聞之也、君子周急、不繼富。【三節】原思為之宰、與之粟九百、辭。【四 +節】子曰、毋、以與爾鄰里鄉黨乎。 +【第四章】子謂仲弓曰、犁牛之子騂且角、雖欲勿用、山川其舍諸。 +【第五章】子曰、回也、其心三月不違仁、其餘、則日月至焉而已矣。 +a superior man helps the distressed, but does not add to the +wealth of the rich.' + 3. Yuan Sze being made governor of his town by the +Master, he gave him nine hundred measures of grain, but Sze +declined them. + 4. The Master said, 'Do not decline them. May you not +give them away in the neighborhoods, hamlets, towns, and +villages?' + CHAP. IV. The Master, speaking of Chung-kung, said, 'If +the calf of a brindled cow be red and horned, although men +may not wish to use it, would the spirits of the mountains and +rivers put it aside?' + CHAP. V. The Master said, 'Such was Hui that for three +months there would be nothing in his mind contrary to perfect +virtue. The others may attain to this on some days or in some +months, but nothing more.' + +【第六章】季康子問仲由、可使從政也與。子曰、由也果、於從政乎何有。 +曰、賜也、可使從政也與。曰、賜也達、於從政乎何有。曰、求也、可使從 +政也與。曰、求也藝、於從政乎何有。 +【第七章】季氏使閔子騫為費宰、閔子騫曰、善為我辭焉、如有復我者、則 +吾必在汶上矣。 + CHAP. VI. Chi K'ang asked about Chung-yu, whether he +was fit to be employed as 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 difficulty would he find in +being an officer of government?' And to the same question +about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a +man of various ability.' + CHAP. VII. The chief of the Chi family sent to ask Min +Tsze-ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline +the offer for me politely. If any one come again to me with a +second invitation, I shall be obliged to go and live on the banks +of the Wan.' + +【第八章】伯牛有疾、子問之、自牖執其手、曰、亡之、命矣夫、斯人也、 +而有斯疾也、斯人也、而有斯疾也。 +【第九章】子曰、賢哉回也、一簞食、一瓢飲、在陋巷、人不堪其憂、回也 +不改其樂、賢哉回也。 +【第十章】冉求曰、非不說子之道、力不足也。子曰、力不 + CHAP. VIII. Po-niu being ill, the Master went to ask for +him. He took hold of his hand through the window, and said, 'It +is killing him. It is the appointment of Heaven, alas! That such a +man should have such a sickness! That such a man should have +such a sickness!' + CHAP. IX. The Master said, 'Admirable indeed was +the virtue of Hui! With a single bamboo dish of rice, a single +gourd dish of drink, and living in his mean narrow lane, while +others could not have endured the distress, he did not allow his +joy to be affected by it. Admirable indeed was the virtue of +Hui!' + CHAP. X. 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 strength is insufficient give over in the +middle of the way but now you limit yourself.' + +足者、中道而廢、今女畫。 +【十一章】子謂子夏曰、女為君子儒、無為小人儒。 +【十二章】子游為武城宰、子曰、女得人焉耳乎。曰、有澹臺滅明者、行不 +由徑、非公事、未嘗至於偃之室也。 +【十三章】子曰、孟之反不伐、奔而殿、將入門、策其馬、曰、非敢後也、 +馬不進也。 + CHAP. XI. The Master said to Tsze-hsia, 'Do you be a +scholar after the style of the superior man, and not after that of +the mean man.' + CHAP. XII. Tsze-yu being governor of Wu-ch'ang, the +Master said to him, 'Have you got good men there?' He +answered, 'There is Tan-t'ai Mieh-ming, who never in walking +takes a short cut, and never comes to my office, excepting on +public business.' + CHAP. XIII. The Master said, 'Mang Chih-fan does not +boast of his merit. Being in the rear on an occasion of flight, +when they were about to enter the gate, he whipped up his +horse, saying, "It is not that I dare to be last. My horse would +not advance."' + +【十四章】子曰、不有祝鮀之佞、而有宋朝之美、難乎免於今之世矣。 +【十五章】子曰、誰能出不由戶？何莫由斯道也。 +【十六章】子曰、質勝文則野、文勝質則史、文質彬彬、然後君子。 +【十七章】子曰、人之生也直、罔之生也、幸而免。 + CHAP. XIV. The Master said, 'Without the specious speech +of the litanist T'o and the beauty of the prince Chao of Sung, it +is difficult to escape in the present age.' + CHAP. XV. The Master said, 'Who can go out but by the +door? How is it that men will not walk according to these +ways?' + CHAP. XVI. The Master said, 'Where the solid qualities are +in excess of accomplishments, we have rusticity; where the +accomplishments are in excess of the solid qualities, we have +the manners of a clerk. When the accomplishments and solid +qualities are equally blended, we then have the man of virtue.' + CHAP. XVII. 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.' + +【十八章】子曰、知之者、不如好之者、好之者、不如樂之者。 +【十九章】子曰、中人以上、可以語上也、中人以下、不可以語上也。 +【二十章】樊遲問知。子曰、務民之義、敬鬼神而遠之、可謂知矣。問仁。 +曰、仁者先難而後獲、可 + CHAP. XVIII. The Master said, 'They who know the truth +are not equal to those who love it, and they who love it are not +equal to those who delight in it.' + CHAP. XIX. The Master said, 'To those whose talents are +above mediocrity, the highest subjects may be announced. To +those who are below mediocrity, the highest subjects may not +be announced.' + CHAP. XX. Fan Ch'ih asked what constituted wisdom. The +Master said, 'To give one's self earnestly to the duties due to +men, and, while respecting spiritual beings, to keep aloof from +them, may be called wisdom.' He asked about perfect virtue. +The Master said, 'The man of virtue makes the difficulty to be +overcome his first business, and success only a subsequent +consideration;-- this may be called perfect virtue.' + +謂仁矣。 +【廿一章】子曰、知者樂水、仁者樂山、知者動、仁者靜。知者樂、仁者壽。 +【廿二章】子曰、齊一變、至於魯、魯一變、至於道。 +【廿三章】子曰、觚不觚、觚哉觚哉。 +【廿四章】宰我問曰、仁者雖告之曰、井有仁焉、其從之 + CHAP. XXI. The Master said, 'The wise find pleasure in +water; the virtuous find pleasure in hills. The wise are active; +the virtuous are tranquil. The wise are joyful; the virtuous are +long-lived.' + CHAP. XXII. The Master said, 'Ch'i, by one change, would +come to the State of Lu. Lu, by one change, would come to a +State where true principles predominated.' + CHAP. XXIII. The Master said, 'A cornered vessel without +corners.-- A strange cornered vessel! A strange cornered +vessel!' + CHAP. XXIV. Tsai Wo asked, saying, 'A benevolent man, +though it be told him,-- 'There is a man in the well' will go in +after him, I suppose.' Confucius said, 'Why should he do so?' A +superior + +也。子曰、何為其然也、君子可逝也、不可陷也、可欺也、不可罔也。 +【廿五章】子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。 +【廿六章】子見南子、子路不說、夫子矢之、曰、予所否者、天厭之、天厭 +之。 +【廿七章】子曰、中庸之為德也、其至矣乎、民鮮久矣。 +man may be made to go to the well, but he cannot be made to +go down into it. He may be imposed upon, but he cannot be +fooled.' + CHAP. XXV. 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.' + CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu +was displeased, on which the Master swore, saying, 'Wherein I +have done improperly, may Heaven reject me, may Heaven +reject me!' + CHAP. XXVII. The Master said, 'Perfect is the virtue which +is + +【廿八章】【一節】子貢曰、如有博施於民、而能濟眾、何如、可謂仁乎。 +子曰、何事於仁、必也聖乎、堯舜其猶病諸。【二節】夫仁者、己欲立而立 +人、己欲達而達人。【三節】能近取譬、可謂仁之方也已。 +according to the Constant Mean! Rare for a long time has been +its practise among the people.' + CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a +man extensively conferring benefits on the people, and able to +assist all, what would you say of him? Might he be called +perfectly virtuous?' The Master said, 'Why speak only of virtue +in connexion with him? Must he not have the qualities of a +sage? Even Yao and Shun were still solicitous about this. + 2. 'Now the man of perfect virtue, wishing to be +established himself, seeks also to establish others; wishing to +be enlarged himself, he seeks also to enlarge others. + 3. 'To be able to judge of others by what is nigh in +ourselves;-- this may be called the art of virtue.' + +述而第七 +BOOK VII. SHU R. + +【第一章】子曰、述而不作、信而好古、竊比於我老彭。 +【第二章】子曰、默而識之、學而不厭、誨人不倦、何有於我哉。 +【第三章】子曰、德之不脩、學之不講、聞義不能徒、不善不能改、 + CHAP. I. The Master said, 'A transmitter and not a maker, +believing in and loving the ancients, I venture to compare +myself with our old P'ang.' + CHAP. II. The Master said, 'The silent treasuring up of +knowledge; learning without satiety; and instructing others +without being wearied:-- which one of these things belongs to +me?' + CHAP. III. The Master said, 'The leaving virtue without +proper cultivation; the not thoroughly discussing what is +learned; not being able to move towards righteousness of which +a knowledge is gained; and not being able to change what is not +good:-- these are the things which occasion me solicitude.' + +是吾憂也。 +【第四章】子之燕居、申申如也、夭夭如也。 +【第五章】子曰、甚矣吾衰也、久矣、吾不復夢見周公。 +【第六章】【一節】子曰、志於道。【二節】據於德。【三節】依於仁。【四 +節】游於藝。 + CHAP. IV. When the Master was unoccupied with +business, his manner was easy, and he looked pleased. + CHAP. V. The Master said, 'Extreme is my decay. For a +long time, I have not dreamed, as I was wont to do, that I saw +the duke of Chau.' + CHAP. VI. 1. The Master said, 'Let the will be set on the +path of duty. + 2. 'Let every attainment in what is good be firmly +grasped. + 3. 'Let perfect virtue be accorded with. + 4. 'Let relaxation and enjoyment be found in the polite +arts.' + +【第七章】子曰、自行束脩以上、吾未嘗無誨焉。 +【第八章】子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不復也。 +【第九章】【一節】子食於有喪者之側、未嘗飽也。【二節】子於是日哭、 +則不歌。 +【第十章】【一節】子謂顏淵曰、用之則行、舍之則藏、惟我 + CHAP. VII. The Master said, 'From the man bringing his +bundle of dried flesh for my teaching upwards, I have never +refused instruction to any one.' + CHAP. VIII. The Master said, 'I do not open up the truth +to one who is not eager to get knowledge, nor help out any one +who is not anxious to explain himself. 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.' + CHAP. IX. 1. When the Master was eating by the side of a +mourner, he never ate to the full. + 2. He did not sing on the same day in which he had been +weeping. + CHAP. X. 1. The Master said to Yen Yuan, 'When called to +office, to undertake its duties; when not so called, to lie +retired;-- it is only I and you who have attained to this.' + +與爾有是夫。【二節】子路曰、子行三軍則誰與。【三節】子曰、暴虎馮河、 +死而無悔者、吾不與也、必也臨事而懼、好謀而成者也。 +【十一章】子曰、富而可求也、雖執鞭之士、吾亦為之、如不可求、從吾所 +好。 +【十二章】子之所慎、齊、戰、疾。 + 2. Tsze-lu said, 'If you had the conduct of the armies of a +great State, whom would you have to act with you?' + 3. The Master said, 'I would not have him to act with me, +who will unarmed attack a tiger, or cross a river without a +boat, dying without any regret. My associate must be the man +who proceeds to action full of solicitude, who is fond of +adjusting his plans, and then carries them into execution.' + CHAP. XI. 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 will do so. As the search may not be +successful, I will follow after that which I love.' + CHAP. XII. The things in reference to which the Master +exercised the greatest caution were -- fasting, war, and +sickness. + +【十三章】子在齊聞韶、三月不知肉味、曰、不圖為樂之至於斯也。 +【十四章】【一節】冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。【二 +節】入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求仁而得 +仁、又何怨。出曰、夫子不為也。 + CHAP. XIII. When the Master was in Ch'i, he heard the +Shao, and for three months did not know the taste of flesh. 'I +did not think'' he said, 'that music could have been made so +excellent as this.' + CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of +Wei?' Tsze-kung said, 'Oh! I will ask him.' + 2. He went in accordingly, and said, 'What sort of men +were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the +Master. 'Did they have any repinings because of their course?' +The Master again replied, 'They sought to act virtuously, and +they did so; what was there for them to repine about?' On this, +Tsze-kung went out and said, 'Our Master is not for him.' + +【十五章】子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 +於我如浮雲。 +【十六章】子曰、加我數年、五十以學易、可以無大過矣。 +【十七章】子所雅言、詩､書､執禮、皆雅言也。 + CHAP. XV. The Master said, 'With coarse rice to eat, with +water to drink, and my bended arm for a pillow;-- I have still +joy in the midst of these things. Riches and honours acquired +by unrighteousness, are to me as a floating cloud.' + CHAP. XVI. The Master said, 'If some years were added to +my life, I would give fifty to the study of the Yi, and then I +might come to be without great faults.' + CHAP. XVII The Master's frequent themes of discourse +were-- the Odes, the History, and the maintenance of the Rules +of Propriety. On all these he frequently discoursed. + +【十八章】【一節】葉公問孔子於子路、子路不對。【二節】子曰、女奚不 +曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。 +【十九章】子曰、我非生而知之者、好古、敏以求之者也。 +【二十章】子不語、怪、力、亂、神。 + CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about +Confucius, and Tsze-lu did not answer him. + 2. 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 the joy of its attainment forgets his sorrows, +and who does not perceive that old age is coming on?' + CHAP. XIX. 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.' + CHAP. XX. The subjects on which the Master did not talk, +were-- extraordinary things, feats of strength, disorder, and +spiritual beings. + +【廿一章】子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。 +【廿二章】子曰、天生德於予、桓魋其如予何。 +【廿三章】子曰、二三子、以我為隱乎、吾無隱乎爾、吾無行而不與二三子 +者、是丘也、 +【廿四章】子以四教、文、行、忠、信。 + CHAP. XXI. The Master said, 'When I walk along with two +others, they may serve me as my teachers. I will select their +good qualities and follow them, their bad qualities and avoid +them.' + CHAP. XXII. The Master said, 'Heaven produced the virtue +that is in me. Hwan T'ui-- what can he do to me?' + CHAP. XXIII. 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 not shown to you, my +disciples;-- that is my way.' + CHAP. XXIV. There were four things which the Master +taught,-- letters, ethics, devotion of soul, and truthfulness. + +【廿五章】【一節】子曰、聖人吾不得而見之矣、得見君子者、斯可矣。【二 +節】子曰、善人吾不得而見之矣、得見有恆者、斯可矣。【三節】亡而為有、 +虛而為盈、約而為泰、難乎有恆矣。 +【廿六章】子釣而不綱、弋不射宿。 +【廿七章】子曰、蓋有不知而作 + CHAP. XXV. 1. The Master said, 'A sage it is not mine to +see; could I see a man of real talent and virtue, that would +satisfy me.' + 2. The Master said, 'A good man it is not mine to see; +could I see a man possessed of constancy, that would satisfy +me. + 3. 'Having not and yet affecting to have, empty and yet +affecting to be full, straitened and yet affecting to be at ease:-- +it is difficult with such characteristics to have constancy.' + CHAP. XXVI. The Master angled,-- but did not use a net. +He shot,-- but not at birds perching. + CHAP. XXVII. 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 following it; seeing much and +keeping it in memory:-- this is the second style of knowledge.' + +之者、我無是也。多聞、擇其善者而從之、多見而識之、知之次也。 +【廿八章】【一節】互鄉難與言、童子見、門人惑。【二節】子曰、與其進 +也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也。 +子曰、仁遠乎哉、我欲仁、斯仁至矣。 +【三十章】【一節】陳司敗問昭公知禮乎。孔子曰、知禮。孔子退、揖巫馬 +期而進 + CHAP. XXVIII. 1. It was difficult to talk (profitably and +reputably) with the people of Hu-hsiang, and a lad of that place +having had an interview with the Master, the disciples +doubted. + 2. The Master said, 'I admit people's approach to me +without committing myself as to what they may do when they +have retired. Why must one be so severe? If a man purify +himself to wait upon me, I receive him so purified, without +guaranteeing his past conduct.' + CHAP. XXIX. The Master said, 'Is virtue a thing remote? I +wish to be virtuous, and lo! virtue is at hand.' + CHAP. XXX. 1. The minister of crime of Ch'an asked +whether the duke Chao knew propriety, and Confucius said, 'He +knew propriety.' + 2. Confucius having retired, the minister bowed to Wu- +ma Ch'i + +之、曰、吾聞君子不黨、君子亦黨乎、君取於吳為同姓、謂之吳孟子、君而 +知禮、孰不知禮。【三節】 巫馬期以告。子曰、丘也幸、苟有過、人必知 +之。 +【卅一章】子與人歌、而善、必使反之、而後和之。 +【卅二章】子曰、文、莫吾猶人 +to come forward, 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 daughter of the house of Wu, of the same +surname with himself, and called her,-- "The elder Tsze of Wu." +If the prince knew propriety, who does not know it?' + 3. 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.' + CHAP. XXXI. When the Master was in company with a +person who was singing, if he sang well, he would make him +repeat the song, while he accompanied it with his own voice. + CHAP. XXXII. The Master said, 'In letters I am perhaps +equal to other men, but the character of the superior man, +carrying out in his conduct what he professes, is what I have +not yet attained to.' + +也、躬行君子、則吾未之有得。 +【卅三章】子曰、若聖與仁、則吾豈敢、抑為之不厭、誨人不倦、則可謂云 +爾已矣。公西華曰、正唯弟子不能學也。 +【卅四章】子疾病。子路請禱。子曰、有諸。子路對曰、有之、誄曰、禱爾 +於上下神 +祗 。子曰、丘之禱久矣。 + CHAP. XXXIII. The Master said, 'The sage and the man of +perfect virtue;-- how dare I rank myself with them? It may +simply be said of me, that I strive to become such without +satiety, and teach others without weariness.' Kung-hsi Hwa +said, 'This is just what we, the disciples, cannot imitate you in.' + CHAP. XXXIV. The Master being very sick, Tsze-lu asked +leave to pray for him. He said, 'May such a thing be done?' +Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has +been made for thee to the spirits of the upper and lower +worlds."' The Master said, 'My praying has been for a long +time.' + +【卅五章】子曰、奢則不孫、儉則固、與其不孫也、寧固。 +【卅六章】子曰、君子坦蕩蕩、小人長戚戚。 +【卅七章】子溫而厲、威而不猛、恭而安。 + CHAP. XXXV. The Master said, 'Extravagance leads to +insubordination, and parsimony to meanness. It is better to be +mean than to be insubordinate.' + CHAP. XXXVI. The Master said, 'The superior man is +satisfied and composed; the mean man is always full of +distress.' + CHAP. XXXVII. The Master was mild, and yet dignified; +majestic, and yet not fierce; respectful, and yet easy. + +泰伯第八 +BOOK VIII. T'AI-PO. + +【第一章】子曰、太伯其可謂至德也已矣、三以天下讓、民無得而稱焉。 + CHAP. I. The Master said, 'T'ai-po may be said to have +reached the highest point of virtuous action. Thrice he declined +the kingdom, and the people in ignorance of his motives could +not express their approbation of his conduct.' + +【第二章】【一節】子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 +直而無禮則絞。【二節】君子篤於親、則民興於仁、故舊不遺、則民不偷。 +【第三章】曾子有疾、召門弟子曰、啟予 + CHAP. II. 1. 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, becomes insubordination; +straightforwardness, without the rules of propriety, becomes +rudeness. + 2. 'When those who are in high stations perform well all +their duties to their relations, the people are aroused to virtue. +When old friends are not neglected by them, the people are +preserved from meanness.' + CHAP. III. The philosopher Tsang being ill, he called to +him the disciples of his school, and said, 'Uncover my feet, +uncover my hands. It is said in the Book of Poetry, "We should +be apprehensive and cautious, as if on the brink of a deep gulf, +as if treading on thin ice," and so have I been. Now and +hereafter, I know my escape from all injury to my person, O ye, +my little children.' + +足、啟予手、詩云、戰戰兢兢、如臨深淵、如履薄冰、而今而後、吾知免夫、 +小子。 +【第四章】【一節】曾子有疾、孟敬子問之。曾子言曰、鳥之將死、其鳴也 +哀、人之將死、其言也善。【三節】君子所貴乎道者三、動容貌、斯遠暴慢 +矣、正顏色、斯近信笑、出辭氣、斯遠鄙倍矣、籩豆之事、則有司存。 + CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang +went to ask how he was. + 2. 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. + 3. 'There are three principles of conduct which the man of +high rank should consider specially important:-- that in his +deportment and manner he keep from violence and +heedlessness; that in regulating his countenance he keep near +to sincerity; and that in his words and tones he keep far from +lowness and impropriety. As to such matters as attending to +the sacrificial vessels, there are the proper officers for them.' + +【第五章】曾子曰、以能問於不能、以多問於寡、有若無、實若處、犯而不 +校、昔者吾友、嘗從事於斯矣。 +【第六章】曾子曰、可以託六尺之孤、可以寄百里之命、臨大節、而不可奪 +也、君子人與、君子人也。 +【第七章】【一節】曾子曰、士、不可以不弘毅、任重而道遠。【二節】仁 +以為己 + CHAP. V. The philosopher Tsang said, 'Gifted with ability, +and yet putting questions to those who were not so; possessed +of much, and yet putting questions to those possessed of little; +having, as though he had not; full, and yet counting himself as +empty; offended against, and yet entering into no altercation; +formerly I had a friend who pursued this style of conduct.' + CHAP. VI. The philosopher Tsang said, 'Suppose that there +is an individual who can be entrusted with the charge of a +young orphan prince, and can be commissioned with authority +over a state of a hundred li, and whom no emergency however +great can drive from his principles:-- is such a man a superior +man? He is a superior man indeed.' + CHAP. VII. 1. The philosopher Tsang said, 'The officer +may not be without breadth of mind and vigorous endurance. +His burden is heavy and his course is long. + +任、不亦重乎、死而後已、不亦遠乎。 +【第八章】【一節】子曰、興於詩。【二節】立於禮。【三節】成於樂。 +【第九章】子曰、民可使由之、不可使知之。 +【第十章】子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。 + 2. 'Perfect virtue is the burden which he considers it is +his to sustain;-- is it not heavy? Only with death does his +course stop;-- is it not long? + CHAP. VIII. 1. The Master said, 'It is by the Odes that the +mind is aroused. + 2. 'It is by the Rules of Propriety that the character is +established. + 3. 'It is from Music that the finish is received.' + CHAP. IX. The Master said, 'The people may be made to +follow a path of action, but they may not be made to +understand it.' + CHAP. X. The Master said, 'The man who is fond of daring +and is dissatisfied with poverty, will proceed to +insubordination. So will the man who is not virtuous, when you +carry your dislike of him to an extreme.' + +子曰、如有周公之才之美、使驕且吝、其餘不足觀也已。 +【十二章】子曰、三年學、不至於穀、不易得也。 +【十三章】【一節】子曰、篤信好學、守死善道。【二節】危邦不入、亂邦 +不居、天下有道則見、無道則隱。【三節】邦有道、貧且賤焉、恥也、邦無 +道、富且貴焉、恥也。 + CHAP. XI. The Master said, 'Though a man have abilities +as admirable as those of the Duke of Chau, yet if he be proud +and niggardly, those other things are really not worth being +looked at.' + CHAP. XII. The Master said, 'It is not easy to find a man +who has learned for three years without coming to be good.' + CHAP. XIII. 1. The Master said, 'With sincere faith he +unites the love of learning; holding firm to death, he is +perfecting the excellence of his course. + 2. 'Such an one will not enter a tottering State, nor dwell +in a disorganized one. When right principles of government +prevail in the kingdom, he will show himself; when they are +prostrated, he will keep concealed. + 3. 'When a country is well-governed, poverty and a mean +condition are things to be ashamed of. When a country is ill- +governed, riches and honour are things to be ashamed of.' + +【十四章】子曰、不在其位、不謀其政。 +【十五章】子曰、師摯之始、關睢之亂、洋洋乎盈耳哉。 +【十六章】子曰、狂而不直、侗而不愿、悾悾而不信、吾不知之矣。 +【十七章】子曰、學如不及、猶恐失之。 +【十八章】子曰、巍巍乎、舜禹之 + CHAP. XIV. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XV. The Master said, 'When the music master Chih +first entered on his office, the finish of the Kwan Tsu was +magnificent;-- how it filled the ears!' + CHAP. XVI. The Master said, 'Ardent and yet not upright; +stupid and yet not attentive; simple and yet not sincere:-- such +persons I do not understand.' + CHAP. XVII. The Master said, 'Learn as if you could not +reach your object, and were always fearing also lest you should +lose it.' + CHAP. XVIII. The Master said, 'How majestic was the +manner in which Shun and Yu held possession of the empire, as +if it were nothing to them!' + +有天下也、而不與焉。 +【十九章】【一節】子曰、大哉、堯之為君也、巍巍乎、唯天為大、唯堯則 +之、蕩蕩乎、民無能名焉。【二節】巍巍乎、其有成功也、煥乎、其有文章。 +【二十章】【一節】舜有臣五人、而天下治。【二節】武王曰、予有亂臣十 +人。【三節】孔子曰、才難、不其然乎、唐虞之際、於斯為盛、 + CHAP. XIX. 1. The Master said, 'Great indeed was Yao as a +sovereign! How majestic was he! It is only Heaven that is +grand, and only Yao corresponded to it. How vast was his +virtue! The people could find no name for it. + 2. 'How majestic was he in the works which he +accomplished! How glorious in the elegant regulations which he +instituted!' + CHAP. XX. 1. Shun had five ministers, and the empire was +well-governed. + 2. King Wu said, 'I have ten able ministers.' + 3. 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 more abundant than in this of Chau, yet there +was a woman among them. The able ministers were no more +than nine men. + +有婦人焉、九人而已【四節】三分天下有其二、以服事殷、周之德、其可謂 +至德也已矣。 +【廿一章】子曰、禹吾無間然矣、菲飲食、而致孝乎鬼神、惡衣服、而致美 +乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。 + 4. 'King Wan possessed two of the three parts of the +empire, and with those he served the dynasty of Yin. The +virtue of the house of Chau may be said to have reached the +highest point indeed.' + CHAP. XXI. The Master said, 'I can find no flaw in the +character of Yu. He used himself coarse food and drink, but +displayed the utmost filial piety towards the spirits. His +ordinary garments were poor, but he displayed the utmost +elegance in his sacrificial cap and apron. He lived in a low mean +house, but expended all his strength on the ditches and water- +channels. I can find nothing like a flaw in Yu.' + +子罕第九 +BOOK IX. TSZE HAN. + +【第一章】子罕言、利、與命、與仁。 +【第二章】【一節】達巷黨人曰、大哉孔子、搏學而無所成名。【二節】子 +聞之、謂門弟子曰、吾何執、執御乎、執射乎、吾執御矣。 + CHAP. I. The subjects of which the Master seldom spoke +were-- profitableness, and also the appointments of Heaven, +and perfect virtue. + CHAP. II. 1. A man of the village of Ta-hsiang said, 'Great +indeed is the philosopher K'ung! His learning is extensive, and +yet he does not render his name famous by any particular +thing.' + 2. The Master heard the observation, and said to his +disciples, 'What shall I practise? Shall I practise charioteering, +or shall I practise archery? I will practise charioteering.' + +【第三章】【一節】子曰、麻冕、禮也、今也純、儉、吾從眾。【二節】拜 +下、禮也。今拜乎上、泰也、雖遠眾、吾從下。 +【第四章】子絕四、毋意、毋必、毋固、毋我。 +【第五章】【一節】子畏於匡。【二節】曰、文王既沒、文不在茲乎。【三 +節】天之將喪斯文也、後死者不得與於斯文也、 + CHAP. III. 1. The Master said, 'The linen cap is that +prescribed by the rules of ceremony, but now a silk one is +worn. It is economical, and I follow the common practice. + 2. 'The rules of ceremony prescribe the bowing below the +hall, but now the practice is to bow only after ascending it. That +is arrogant. I continue to bow below the hall, though I oppose +the common practice.' + CHAP. IV. There were four things from which the Master +was entirely free. He had no foregone conclusions, no arbitrary +predeterminations, no obstinacy, and no egoism. + CHAP. V. 1. The Master was put in fear in K'wang. + 2. He said, 'After the death of King Wan, was not the +cause of truth lodged here in me? + +天之未喪斯文也、匡人其如予何。 +【第六章】【一節】大宰問於子貢、曰、夫子聖者與、何其多能也。【二節】 +子貢曰、固天縱之將聖、又多能也。【三節】子聞之曰、大宰知我乎、吾少 +也賤、故多能、鄙事、君子多乎哉、不多也。【四節】牢曰、子云、吾不試、 +故藝。 + 3. 'If Heaven had wished to let this cause of truth perish, +then I, a future mortal, should not have got such a relation to +that cause. While Heaven does not let the cause of truth perish, +what can the people of K'wang do to me?' + CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May +we not say that your Master is a sage? How various is his +ability!' + 2. Tsze-kung said, 'Certainly Heaven has endowed him +unlimitedly. He is about a sage. And, moreover, his ability is +various.' + 3. The Master heard of the conversation and said, 'Does +the high officer know me? When I was young, my condition +was low, and therefore I acquired my ability in many things, +but they were mean matters. Must the superior man have such +variety of ability? He does not need variety of ability.' + 4. Lao said, 'The Master said, "Having no official +employment, I acquired many arts."' + +【第七章】子曰、吾有知乎哉、無知也、有鄙夫問於我、空空如也、我叩其 +兩端而竭焉。 +【第八章】子曰、鳳鳥不至、河不出圖、吾已矣乎。 +【第九章】子見齊衰者、冕衣裳者、與瞽者、見之、雖少必作、過之必趨。 + CHAP. VII. The Master said, 'Am I indeed possessed of +knowledge? I am not knowing. But if a mean person, who +appears quite empty-like, ask anything of me, I set it forth +from one end to the other, and exhaust it.' + CHAP. VIII. The Master said, 'The FANG bird does not +come; the river sends forth no map:-- it is all over with me!' + CHAP. IX. When the Master saw a person in a mourning +dress, or any one with the cap and upper and lower garments +of full dress, or a blind person, on observing them approaching, +though they were younger than himself, he would rise up, and +if he had to pass by them, he would do so hastily. + +【第十章】【一節】顏淵喟然歎曰、仰之彌高、鑽之彌堅、瞻之在前、忽焉 +在後夫子循循然善誘人、博我以文、約我以禮。【三節】欲罷不能、既竭吾 +才、如有所立卓爾、雖欲從之、末由也已。 +【十一章】【一節】子疾病、子路使門人為臣。【二節】病間曰、久矣哉、 +由之行詐也、無臣而為有 + CHAP. X. 1. 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 tried to penetrate them, and +they seemed to become more firm; I looked at them before me, +and suddenly they seemed to be behind. + 2. 'The Master, by orderly method, skilfully leads men on. +He enlarged my mind with learning, and taught me the +restraints of propriety. + 3. 'When I wish to give over the study of his doctrines, I +cannot do so, and having exerted all my ability, there seems +something to stand right up before me; but though I wish to +follow and lay hold of it, I really find no way to do so.' + CHAP. XI. 1. The Master being very ill, Tsze-lu wished the +disciples to act as ministers to him. + 2. During a remission of his illness, he said, 'Long has the +conduct of Yu been deceitful! By pretending to have ministers +when I have them not, whom should I impose upon? Should I +impose upon Heaven? + +臣、吾誰欺、欺天乎。【三節】且予與其死於臣之手也、無寧死於二三子之 +手乎、且予縱不得大葬、予死於道路乎。 +【十二章】子貢曰、有美玉於斯、韞(du2 匚＋賣、與「櫝」同)而藏諸、求 +善賈而沽諸。子曰、沽之哉、沽之哉、我待賈者也。 +【十三章】【一節】子欲居九夷。【二節】或曰、陋、如之何。子曰、君子 +居之、何陋之有。 +【十四章】子曰、吾自衛反魯、然後樂 + 3. 'Moreover, than that I should die in the hands of +ministers, is it not better that I should die in the hands of you, +my disciples? And though I may not get a great burial, shall I +die upon the road?' + CHAP. XII. Tsze-kung said, 'There is a beautiful gem here. +Should I lay it up in a case and keep it? or should I seek for a +good price and sell it?' The Master said, 'Sell it! Sell it! But I +would wait for one to offer the price.' + CHAP. XIII. 1. The Master was wishing to go and live +among the nine wild tribes of the east. + 2. Some one said, 'They are rude. How can you do such a +thing?' The Master said, 'If a superior man dwelt among them, +what rudeness would there be?' + CHAP. XIV. The Master said, 'I returned from Wei to Lu, +and then the music was reformed, and the pieces in the Royal +songs and Praise songs all found their proper places.' + +正、雅頌各得其所。 +【十五章】子曰、出則事公卿、入則事父兄、喪事不敢不勉、不為酒困、何 +有於我哉。 +【十六章】子在川上曰、逝者如斯夫、不舍晝夜。 +【十七章】子曰、吾未見好德、如好色者也。 +【十八章】子曰、譬如為山、未成一簣、止、吾止也、譬如平地、雖 + CHAP. XV. The Master said, 'Abroad, to serve the high +ministers and nobles; at home, to serve one's father and elder +brothers; in all duties to the dead, not to dare not to exert one's +self; and not to be overcome of wine:-- which one of these +things do I attain to?' + CHAP. XVI. The Master standing by a stream, said, 'It +passes on just like this, not ceasing day or night!' + CHAP. XVII. The Master said, 'I have not seen one who +loves virtue as he loves beauty.' + CHAP. XVIII. The Master said, 'The prosecution of +learning may be compared to what may happen in raising a +mound. If there want but one basket of earth to complete the +work, and I stop, the + +覆一簣、進、吾往也。 +【十九章】子曰、語之而不惰者、其回也與。 +【二十章】子謂顏淵曰、惜乎、吾見其進也、未見其止也。 +【廿一章】子曰、苗而不秀者、有矣夫、秀而不實者、有矣夫。 +【廿二章】子曰、後生可畏、焉知來者之不如今也、四十五十而無聞焉、斯 +亦不足畏也已。 +stopping is my own work. It may be compared to throwing +down the earth on the level ground. Though but one basketful +is thrown at a time, the advancing with it is my own going +forward.' + CHAP. XIX. The Master said, 'Never flagging when I set +forth anything to him;-- ah! that is Hui.' + CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his +constant advance. I never saw him stop in his progress.' + CHAP. XXI. The Master said, 'There are cases in which the +blade springs, but the plant does not go on to flower! There are +cases where it flowers, but no fruit is subsequently produced!' + CHAP. XXII. The Master said, 'A youth is to be regarded +with respect. How do we know that his future will not be equal +to our present? If he reach the age of forty or fifty, and has not +made himself heard of, then indeed he will not be worth being +regarded with respect.' + +【廿三章】子曰、法語之言、能無從乎、改之為貴、巽與之言、能無說乎、 +繹之為貴、說而不繹、從而不改、吾末如之何也已矣。 +【廿四章】子曰、主忠信、毋友不如己者、過則勿憚改。 +【廿五章】子曰、三軍可奪師也、匹夫不可奪志也。 + CHAP. XXV. The Master said, 'Can men refuse to assent to +the words of strict admonition? But it is reforming the conduct +because of them which is valuable. Can men refuse to be +pleased with words of gentle advice? But it is unfolding their +aim which is valuable. If a man be pleased with these words, +but does not unfold their aim, and assents to those, but does +not reform his conduct, I can really do nothing with him.' + CHAP. XXIV. The Master said, 'Hold faithfulness and +sincerity as first principles. Have no friends not equal to +yourself. When you have faults, do not fear to abandon them.' + CHAP. XXV. The Master said, 'The commander of the +forces of a large state may be carried off, but the will of even a +common man cannot be taken from him.' + +【廿六章】【一節】子曰、衣敝縕袍、與衣孤貉者立、而不恥者、其由也與。 +【二節】不忮不求、何用不臧。【三節】子路終身誦之、子曰、是道也、何 +足以臧。 +【廿七章】子曰、歲寒、然後知松柏之後彫也。 +【廿八章】子曰、知者不惑、仁者不憂、勇者不懼。 +【廿九章】子曰、可與共學、未可與 + CHAP. XXVI. 1. The Master said, 'Dressed himself in a +tattered robe quilted with hemp, yet standing by the side of +men dressed in furs, and not ashamed;-- ah! it is Yu who is +equal to this! + 2. '"He dislikes none, he covets nothing;-- what can he do +but what is good!"' + 3. Tsze-lu kept continually repeating these words of the +ode, when the Master said, 'Those things are by no means +sufficient to constitute (perfect) excellence.' + CHAP. XXVII. The Master said, 'When the year becomes +cold, then we know how the pine and the cypress are the last +to lose their leaves.' + CHAP. XXVIII. The Master said, 'The wise are free from +perplexities; the virtuous from anxiety; and the bold from fear.' + CHAP. XXIX. The Master said, 'There are some with whom +we may study in common, but we shall find them unable to go +along + +適道、可與適道、未可與立、可與立、未可與權。 +【三十章】【一節】唐棣之華、偏其反而、豈不爾思、室是遠而。【二節】 +子曰、未之思也、未何遠之有。 +with us to principles. Perhaps we may go on with them to +principles, but we shall find them unable to get established in +those along with us. Or if we may get so established along with +them, we shall find them unable to weigh occurring events +along with us.' + CHAP. XXX. 1. How the flowers of the aspen-plum flutter +and turn! Do I not think of you? But your house is distant. + 2. The Master said, 'It is the want of thought about it. +How is it distant?' + +鄉黨第十 +BOOK X. HEANG TANG. + +【第一章】【一節】孔子於鄉黨、恂恂如也、似不能言者。【二節】其在宗 +廟朝廷、便便然、唯謹爾。 +【第二章】【一節】朝、與下大夫言、侃侃如也、與上大夫言、誾誾如也。 +【二節】君在、踧踖如也、與與如也。 + CHAP. I. 1. Confucius, in his village, looked simple and +sincere, and as if he were not able to speak. + 2. When he was in the prince's ancestorial temple, or in +the court, he spoke minutely on every point, but cautiously. + CHAP II. 1. When he was waiting at court, in speaking +with the great officers of the lower grade, he spake freely, but +in a straightforward manner; in speaking with those of the +higher grade, he did so blandly, but precisely. + 2. When the ruler was present, his manner displayed +respectful uneasiness; it was grave, but self-possessed. + +【第三章】【一節】 君召使擯、色勃如也、足躩如也。【二節】揖所與立、 +左右手、衣前後、檐如也。【三節】趨進、翼如也。【四節】賓退、必復命 +曰、賓不顧矣。 +【第四章】【一節】入公門、鞠 + CHAP. III. 1. 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 with difficulty. + 2. He inclined himself to the other officers among whom +he stood, moving his left or right arm, as their position +required, but keeping the skirts of his robe before and behind +evenly adjusted. + 3. He hastened forward, with his arms like the wings of a +bird. + 4. When the guest had retired, he would report to the +prince, 'The visitor is not turning round any more.' + CHAP. IV. 1. When he entered the palace gate, he seemed +to bend his body, as if it were not sufficient to admit him. + +躬如也、如不容。【二節】立不中門、行不履閾。【三節】過位、色勃如也、 +足躩如也、其言似不足者。【四節】攝齊升堂、鞠躬如也、屏氣似不息者。 +【五節】出、降一等、逞顏色、怡怡如也、沒階、趨進、翼如也、復其位、 +踧踖如也。 +【第五章】【一節】執圭、鞠躬如也、如 + 2. When he was standing, he did not occupy the middle of +the gate-way; when he passed in or out, he did not tread upon +the threshold. + 3. When he was passing the vacant place of the prince, +his countenance appeared to change, and his legs to bend under +him, and his words came as if he hardly had breath to utter +them. + 4. He ascended the reception hall, holding up his robe +with both his hands, and his body bent; holding in his breath +also, as if he dared not breathe. + 5. When he came out from the audience, as soon as he +had descended one step, he began to relax his countenance, and +had a satisfied look. When he had got to the bottom of the +steps, he advanced rapidly to his place, with his arms like +wings, and on occupying it, his manner still showed respectful +uneasiness. + CHAP. V. 1. When he was carrying the scepter of his +ruler, he seemed to bend his body, as if he were not able to +bear its weight. He did not hold it higher than the position of +the hands in making + +不勝、上如揖、下如授、勃如戰色、足蹜蹜如有循。【二節】享禮、有容色。 +【三節】私覿、愉愉如也 +【第六章】【一節】君子不以紺緅飾。【二節】紅紫不以為褻服。【三節】 +當暑袗絺綌、必表而出之。【四節】緇衣羔裘、素衣麑裘、黃衣 +a bow, nor lower than their position in giving anything to +another. His countenance seemed to change, and look +apprehensive, and he dragged his feet along as if they were +held by something to the ground. + 2. In presenting the presents with which he was charged, +he wore a placid appearance. + 3. At his private audience, he looked highly pleased. + CHAP. VI. 1. The superior man did not use a deep purple, +or a puce colour, in the ornaments of his dress. + 2. Even in his undress, he did not wear anything of a red +or reddish colour. + 3. In warm weather, he had a single garment either of +coarse or fine texture, but he wore it displayed over an inner +garment. + 4. Over lamb's fur he wore a garment of black; over +fawn's fur one of white; and over fox's fur one of yellow. + +狐裘。【五節】褻裘長、短右袂。【六節】必有寢衣、長一身有半。【七節】 +狐貉之厚以居。【八節】去喪、無所不佩。【九節】非帷裳、必殺之。【十 +節】羔裘玄冠不以弔。【十一節】吉月、必朝服而朝。 + 5. The fur robe of his undress was long, with the right +sleeve short. + 6. He required his sleeping dress to be half as long again +as his body. + 7. When staying at home, he used thick furs of the fox or +the badger. + 8. When he put off mourning, he wore all the appendages +of the girdle. + 9. His under-garment, except when it was required to be +of the curtain shape, was made of silk cut narrow above and +wide below. + 10. He did not wear lamb's fur or a black cap, on a visit of +condolence. + 11. On the first day of the month he put on his court +robes, and presented himself at court. + +【第七章】【一節】齊、必有明衣、布。【二節】齊必變食、居必遷坐。 +【第八章】【一節】食不厭精、膾不厭細。【二節】食饐而餲、魚餒而肉敗、 +不食、色惡不食、臭惡不食、失飪不食、不時不食。【三節】割不正不食、 +不得其醬不食。【四節】肉雖多、不使勝食氣、惟酒無量、不及亂。【五節】 +沽酒 + CHAP. VII. 1. When fasting, he thought it necessary to +have his clothes brightly clean and made of linen cloth. + 2. When fasting, he thought it necessary to change his +food, and also to change the place where he commonly sat in +the apartment. + CHAP. VIII. 1. He did not dislike to have his rice finely +cleaned, nor to have his minced meat cut quite small. + 2. He did not eat rice which had been injured by heat or +damp and turned sour, nor fish or flesh which was gone. He did +not eat what was discoloured, or what was of a bad flavour, nor +anything which was ill-cooked, or was not in season. + 3. He did not eat meat which was not cut properly, nor +what was served without its proper sauce. + 4. Though there might be a large quantity of meat, he +would not allow what he took to exceed the due proportion for +the rice. It was only in wine that he laid down no limit for +himself, but he did not allow himself to be confused by it. + 5. He did not partake of wine and dried meat bought in +the market. + +市脯不食。【六節】不撤薑食。【七節】不多食。【八節】祭於公、不宿肉。 +祭肉不出三日、出三日、不食之矣。【九節】食不語、寢不言。【十節】雖 +疏食菜羹、瓜祭、必齊如也。 +【第九章】席不正不坐。 +【第十章】【一節】鄉人飲酒、杖者出、斯出矣。【二節】鄉人儺、朝服而 +立於阼階。 + 6. He was never without ginger when he ate. + 7. He did not eat much. + 8. When he had been assisting at the prince's sacrifice, he +did not keep the flesh which he received overnight. The flesh +of his family sacrifice he did not keep over three days. If kept +over three days, people could not eat it. + 9. When eating, he did not converse. When in bed, he did +not speak. + 10. Although his food might be coarse rice and vegetable +soup, he would offer a little of it in sacrifice with a grave, +respectful air. + CHAP. IX. If his mat was not straight, he did not sit on it. + CHAP. X. 1. When the villagers were drinking together, on +those who carried staffs going out, he went out immediately +after. + 2. When the villagers were going through their +ceremonies to drive away pestilential influences, he put on his +court robes and stood on the eastern steps. + +【十一章】【一節】問人於他邦、再拜而送之。【二節】康子饋藥、拜而受 +之、曰、丘未達、不敢嘗。 +【十二章】廄焚、子退朝、曰、傷人乎、不問馬。 +【十三章】【一節】君賜食、必正席、先嘗之、君賜腥、必熟而薦之、君賜 +生、必畜之。【二節】侍食於君、 + CHAP. XI. 1. When he was sending complimentary +inquiries to any one in another State, he bowed twice as he +escorted the messenger away. + 2. Chi K'ang having sent him a present of physic, he +bowed and received it, saying, 'I do not know it. I dare not +taste it.' + CHAP. XII. The stable being burned down, when he was +at court, on his return he said, 'Has any man been hurt?' He did +not ask about the horses. + CHAP. XIII. 1. When the prince sent him a gift of cooked +meat, he would adjust his mat, first taste it, and then give it +away 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 keep it alive. + 2. When he was in attendance on the prince and joining +in the entertainment, the prince only sacrificed. He first tasted +everything. + +君祭、先飯。【三節】疾、君視之、東首、加朝服拖紳。【四節】君命召、 +不俟駕行矣。 +【十四章】入大廟每事問。 +【十五章】【一節】朋友死、無所歸、曰、於我殯。【二節】朋友之饋、雖 +車馬、非祭肉不拜。 +【十六章】【一節】寢不尸、居不容。【二節】見齊衰者、雖狎必變、見冕 +者、與瞽者、雖褻必以貌。【三節】凶 + 3. When he was ill and the prince came to visit him, he +had his head to the east, made his court robes be spread over +him, and drew his girdle across them. + 4. When the prince's order called him, without waiting for +his carriage to be yoked, he went at once. + CHAP. XIV. When he entered the ancestral temple of the +State, he asked about everything. + CHAP. XV. 1. When any of his friends died, if he had no +relations who could be depended on for the necessary offices, +he would say, 'I will bury him.' + 2. When a friend sent him a present, though it might be a +carriage and horses, he did not bow. + 3. The only present for which he bowed was that of the +flesh of sacrifice. + CHAP. XVI. 1. In bed, he did not lie like a corpse. At +home, he did not put on any formal deportment. + 2. 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 of full dress, or a blind person, +though he might be in his undress, he would salute them in a +ceremonious manner. + +服者式之、式負版者。【四節】有盛饌、必變色而作。【五節】迅雷、風烈、 +必變。 +【十七章】【一節】升車、必正立、執綏。【二節】車中、不內顧、不疾言、 +不親指。 +【十八章】【一節】色斯舉矣、翔而後集。【二節】曰、山梁雌雉、時哉時 +哉。子路共之、三嗅而作。 + 3. To any person in mourning he bowed forward to the +crossbar of his carriage; he bowed in the same way to any one +bearing the tables of population. + 4. When he was at an entertainment where there was an +abundance of provisions set before him, he would change +countenance and rise up. + 5. On a sudden clap of thunder, or a violent wind, he +would change countenance. + CHAP. XVII. 1. When he was about to mount his carriage, +he would stand straight, holding the cord. + 2. 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. + CHAP. XVIII. 1. Seeing the countenance, it instantly rises. +It flies round, and by and by settles. + 2. The Master said, 'There is the hen-pheasant on the hill +bridge. At its season! At its season!' Tsze-lu made a motion to +it. Thrice it smelt him and then rose. + +先進第十一 +BOOK XI. HSIEN TSIN. + +【第一章】【一節】子曰、先進於禮樂、野人也、後進於禮樂、君子也、【二 +節】如用之、則吾從先進。 +【第二章】【一節】子曰、從我於陳蔡者、皆不及門也。【二節】德行、顏 +淵、閔子騫、冉伯牛、仲弓。言語、宰我、子貢。政事、冉 + CHAP. I. 1. The Master said, 'The men of former times, in +the matters of ceremonies and music were rustics, it is said, +while the men of these latter times, in ceremonies and music, +are accomplished gentlemen. + 2. 'If I have occasion to use those things, I follow the men +of former times.' + CHAP. II. 1. The Master said, 'Of those who were with me +in Ch'an and Ts'ai, there are none to be found to enter my door.' + 2. Distinguished for their virtuous principles and practice, +there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung- +kung; for their ability in speech, Tsai Wo and Tsze-kung; for +their adminis- + +有、李路。文學、子游、子夏。 +【第三章】子曰、回也、非助我者也、於吾言、無所不說。 +【第四章】子曰、孝哉閔子騫、人不間於其父母昆弟之言。 +【第五章】南容三復白圭、孔子以其兄之子妻之。 +trative talents, Zan Yu and Chi Lu; for their literary +acquirements, Tsze-yu and Tsze-hsia. + CHAP. III. The Master said, 'Hui gives me no assistance. +There is nothing that I say in which he does not delight.' + CHAP. IV. The Master said, 'Filial indeed is Min Tsze- +ch'ien! Other people say nothing of him different from the +report of his parents and brothers.' + CHAP. V. Nan Yung was frequently repeating the lines +about a white scepter stone. Confucius gave him the daughter +of his elder brother to wife. + +【第六章】李康子問弟子孰為好學。孔子對曰、有顏回者好學、不幸短命死 +矣、今也則亡。 +【第七章】【一節】顏淵死、顏路請子之車、以為之(guo3 木+享、與槨 +同)。【二節】子曰、才不才、亦各言其子也、鯉也死、有棺而無(guo3 木 ++享、與槨同)、吾不徒行以為之(guo3 木+享、與槨同)、以吾從大夫之後、 +不可徒行也。 +【第八章】顏淵死、子曰、噫、天喪予、天喪予。 + CHAP. VI. Chi K'ang asked which of the disciples loved to +learn. Confucius replied to him, 'There was Yen Hui; he loved to +learn. Unfortunately his appointed time was short, and he died. +Now there is no one who loves to learn, as he did.' + CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the +carriage of the Master to sell and get an outer shell for his son's +coffin. + 2. The Master said, 'Every one calls his son his son, +whether he has talents or has not talents. There was Li; when +he died, he had a coffin but 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 was not proper that I should walk on +foot.' + CHAP. VIII. When Yen Yuan died, the Master said, 'Alas! +Heaven is destroying me! Heaven is destroying me!' + +【第九章】【一節】顏淵死、子哭之慟、從者曰、子慟矣。【二節】曰、有 +慟乎。【三節】非夫人之為慟而誰為。 +【第十章】【一節】顏淵死、門人欲厚葬之。子曰、不可。【二節】門人厚 +葬之。【三節】子曰、回也、視予猶父也、予不得視猶子也、非我也、夫二 +三子也。 +【十一章】李路問事鬼神。子曰、未能事人、焉能事鬼。敢 + CHAP. IX. 1. When Yen Yuan died, the Master bewailed +him exceedingly, and the disciples who were with him said, +'Master, your grief is excessive?' + 2. 'Is it excessive?' said he. + 3. 'If I am not to mourn bitterly for this man, for whom +should I mourn?' + CHAP. X. 1. When Yen Yuan died, the disciples wished to +give him a great funeral, and the Master said, 'You may not do +so.' + 2. The disciples did bury him in great style. + 3. The Master said, 'Hui behaved towards me as his +father. I have not been able to treat him as my son. The fault is +not mine; it belongs to you, O disciples.' + CHAP. XI. 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 + +問死。曰、未知生、焉知死。 +【十二章】【一節】閔子侍側、誾誾如也、子路行行如也、冉有、子貢、侃 +侃如也。子樂。【二節】若由也、不得其死然。 +【十三章】【一節】魯人為長府。【二節】閔子騫曰、仍舊貫、如之何、何 +必改作。【三節】子曰、夫人不言、言必有中。 +death?' He was answered, 'While you do not know life, how can +you know about death?' + CHAP. XII. 1. The disciple Min was standing by his side, +looking bland and precise; Tsze-lu, looking bold and soldierly; +Zan Yu and Tsze-kung, with a free and straightforward manner. +The Master was pleased. + 2. He said, 'Yu, there!-- he will not die a natural death.' + CHAP. XIII. 1. Some parties in Lu were going to take +down and rebuild the Long Treasury. + 2. Min Tsze-ch'ien said, 'Suppose it were to be repaired +after its old style;-- why must it be altered and made anew?' + 3. The Master said, 'This man seldom speaks; when he +does, he is sure to hit the point.' + +【十四章】【一節】子曰、由之瑟、奚為於丘之門。【二節】門人不敬子路。 +子曰、由也、升堂矣、未入於室也。 +【十五章】【一節】子貢問師與商也孰賢。子曰、師也過、商也不及。【二 +節】曰、然則師愈與。【三節】子曰、過猶不及。 +【十六章】【一節】李氏富於周公、而求也為之聚斂而附 + CHAP. XIV. 1. The Master said, 'What has the lute of Yu to +do in my door?' + 2. The other disciples began not to respect Tsze-lu. The +Master said, 'Yu has ascended to the hall, though he has not yet +passed into the inner apartments.' + CHAP. XV. 1. 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 not come up to it.' + 2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I +suppose.' + 3. The Master said, 'To go beyond is as wrong as to fall +short.' + CHAP. XVI. 1. 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. + +益之。【二節】子曰、非吾徒也、小子、鳴鼓而攻之可也。 +【十七章】【一節】柴也愚。【二節】參也魯。【三節】師也辟。【四節】 +由也喭。 +【十八章】【一節】子曰、回也奇庶乎屢空。【二節】賜不受命、而貨殖焉、 +億則屢中。 +【十九章】子張問善人之 + 2. The Master said, 'He is no disciple of mine. My little +children, beat the drum and assail him.' + CHAP. XVII. 1. Ch'ai is simple. + 2. Shan is dull. + 3. Shih is specious. + 4. Yu is coarse. + CHAP. XVIII. 1. The Master said, 'There is Hui! He has +nearly attained to perfect virtue. He is often in want. + 2. 'Ts'ze does not acquiesce in the appointments of +Heaven, and his goods are increased by him. Yet his judgments +are often correct.' + CHAP. XIX. Tsze-chang asked what were the +characteristics of + +道。子曰、不踐(ji1、迂+亦、與跡同)、亦不入於室。 +【二十章】子曰、論篤是與、君子者乎、色莊者乎。 +【廿一章】子路問聞斯行諸。子曰、有父兄在、如之何其聞斯行之。冉有問 +聞斯行諸。子曰、聞斯行之。公西華曰、由也問聞斯行諸、子曰、有父兄在、 +求也 +the GOOD man. The Master said, 'He does not tread in the +footsteps of others, but moreover, he does not enter the +chamber of the sage.' + CHAP. XX. The Master said, 'If, because a man's discourse +appears solid and sincere, we allow him to be a good man, is he +really a superior man? or is his gravity only in appearance?' + CHAP. XXI. Tsze-lu asked whether he should immediately +carry into practice what he heard. The Master said, 'There are +your father and elder brothers to be consulted;-- why should +you act on that principle of immediately carrying into practice +what you hear?' Zan Yu asked the same, whether he should +immediately carry into practice what he heard, and the Master +answered, 'Immediately carry into practice what you hear.' +Kung-hsi Hwa said, 'Yu asked whether he should carry +immediately into practice what he heard, and you said, "There +are your father and elder brothers to be consulted." Ch'iu asked +whether he should immediately carry into practice what he +heard, and you said, "Carry it immediately into practice." I, +Ch'ih, am perplexed, and venture to ask you for an explanation.' +The Master said, 'Ch'iu is retiring and slow; therefore, + +問聞斯行諸、子曰、聞斯行之、赤也感、敢問。子曰、求也退、故進之、由 +也兼人、故退之。 +【廿二章】子畏於匡、顏淵後、子曰、吾以女為死矣。曰、子在、回何敢死。 +【廿三章】【一節】李子然問仲由冉求、可謂大臣與。【二節】子曰、吾以 +子為異之問、曾由與求之問。【三節】所謂大臣者、以道事君、不可則止。 +【四節】今由 +I urged him forward. Yu has more than his own share of +energy; therefore I kept him back.' + CHAP. XXII. The Master was put in fear in K'wang and +Yen Yuan fell behind. The Master, on his rejoining him, said, 'I +thought you had died.' Hui replied, 'While you were alive, how +should I presume to die?' + CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and +Zan Ch'iu could be called great ministers. + 2. The Master said, 'I thought you would ask about some +extraordinary individuals, and you only ask about Yu and Ch'iu! + 3. 'What is called a great minister, is one who serves his +prince according to what is right, and when he finds he cannot +do so, retires. + +與求也、可謂具臣矣。【五節】曰、然則從之者與。【六節】子曰、弒父與 +君、亦不從也。 +【廿四章】【一節】子路使子羔為費宰。【二節】子曰、賊夫人之子。【三 +節】子路曰、有民人焉、有社稷焉、何必讀書、然後為學。【四節】子曰、 +是故惡夫佞者。 +【廿五章】【一節】子路、曾(上析、下日、與晰同)、冉有、公西華、侍坐。 +【二節】子曰、以吾一日 + 4. 'Now, as to Yu and Ch'iu, they may be called ordinary +ministers.' + 5. Tsze-zan said, 'Then they will always follow their +chief;-- will they?' + 6. The Master said, 'In an act of parricide or regicide, they +would not follow him.' + CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor +of Pi. + 2. The Master said, 'You are injuring a man's son.' + 3. Tsze-lu said, 'There are (there) common people and +officers; there are the altars of the spirits of the land and grain. +Why must one read books before he can be considered to have +learned?' + 4. The Master said, 'It is on this account that I hate your +glib-tongued people.' + CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi +Hwa were sitting by the Master. + 2. He said to them, 'Though I am a day or so older than +you, do not think of that. + +長乎爾、毋吾以也。【三節】居則曰、不吾知也、如或知爾、則何以哉。【四 +節】子路率爾而對曰、千乘之國、攝乎大國之閒、加之以師旅、因之以饑饉、 +由也為之、比及三年、可使有勇、且知方也。夫子哂之。【五節】求、爾何 +如。對曰、方六七十、如五六十、求也為之、比及三年、可使足民、如其禮 +樂、以 + 3. 'From day to day you are saying, "We are not known." +If some ruler were to know you, what would you like to do?' + 4. Tsze-lu hastily and lightly replied, 'Suppose the case of +a State of ten thousand chariots; let it be straitened between +other large States; let it be suffering from invading armies; and +to this let there be added a famine in corn and in all +vegetables:-- if I were intrusted with the government of it, in +three years' time I could make the people to be bold, and to +recognise the rules of righteous conduct.' The Master smiled at +him. + 5. 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 or sixty, and let me have the government +of it;-- in three years' time, I could make plenty to abound +among the people. As to teaching them the principles of +propriety, and music, I must wait for the rise of a superior man +to do that.' + +俟君子。【六節】赤、爾何如。對曰、非曰能之、願學焉、宗廟之事、如會 +同、端章甫、願為小相焉。【七節】點、爾何如。鼓瑟希鏗爾、舍瑟而作、 +對曰、異乎三子者之撰。子曰、何傷乎、赤各言其志也。曰、莫春者、春服 +既成、冠者五六人、童子六七人、浴乎沂、風乎舞雩、詠而歸。夫子喟然歎 +曰、吾與 + 6. '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 ancestral temple, and at the audiences of the +princes with the sovereign, I should like, dressed in the dark +square-made robe and the black linen cap, to act as a small +assistant.' + 7. 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 rose. 'My +wishes,' he said, 'are different from the cherished purposes of +these three gentlemen.' 'What harm is 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 of spring, with the dress +of the season all complete, along with five or 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, and +return home singing.' The Master heaved a sigh and said, 'I +give my approval to Tien.' + +點也。【八節】三子者出、曾(上析、下日、與晰同)後、曾(上析、下日、 +與晰同)曰、夫三子者之言何如。子曰、亦各言其志也已矣。【九節】曰、 +夫子何哂由也。【十節】曰、為國以禮、其言不讓、是故哂之。【十一節】 +唯求則非邦也與。安見方六七十、如五六十、而非邦也者。【十二節】唯赤 +則非邦也與。宗廟會同、非諸侯而何、赤也為之小、孰能為之大。 + 8. The three others having gone out, Tsang Hsi remained +behind, and said, 'What do you think of the words of these +three friends?' The Master replied, 'They simply told each one +his wishes.' + 9. Hsi pursued, 'Master, why did you smile at Yu?' + 10. He was answered, 'The management of a State +demands the rules of propriety. His words were not humble; +therefore I smiled at him.' + 11. 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 seventy li or one of fifty or sixty, which +was not a State?' + 12. Once more, Hsi inquired, 'And was it not a State which +Ch'ih proposed for himself?' The Master again replied, 'Yes; who +but princes have to do with ancestral temples, and with +audiences but the sovereign? If Ch'ih were to be a small +assistant in these services, who could be a great one? + +顏淵第十二 +BOOK XII. YEN YUAN. + +【第一章】【一節】顏淵問仁。子曰、克己復禮為仁、一日克己復禮、天下 +歸仁焉、為仁由己、而由人乎哉。【二節】顏淵曰、請問其目。子曰、非禮 +勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰、回雖不敏、請事斯語矣。 + CHAP. I. 1. Yen Yuan asked about perfect virtue. The +Master said, 'To subdue one's self and return to propriety, is +perfect virtue. If a man can for one day subdue himself and +return to propriety, all under heaven will ascribe perfect virtue +to him. Is the practice of perfect virtue from a man himself, or +is it from others?' + 2. Yen Yuan said, 'I beg to ask the steps of that process.' +The Master replied, 'Look not at what is contrary to propriety; +listen not to what is contrary to propriety; speak not what is +contrary to propriety; make no movement which is contrary to +propriety.' Yen Yuan then said, 'Though I am deficient in +intelligence and vigour, I will make it my business to practise +this lesson.' + +【第二章】仲弓問仁。子曰、出門如見大賓、使民如承大祭、己所不欲、勿 +施於人、在邦無怨、在家無怨。仲弓曰、雍雖不敏、請事斯語矣。 +【第三章】【一節】司馬牛問仁。【二節】子曰、仁者其言 + CHAP. II. Chung-kung asked about perfect virtue. The +Master said, 'It is, when you go abroad, to behave to every one +as if you were receiving a great guest; to employ the people as +if you were assisting at a great sacrifice; not to do to others as +you would not wish done to yourself; to have no murmuring +against you in the country, and none in the family.' Chung-kung +said, 'Though I am deficient in intelligence and vigour, I will +make it my business to practise this lesson.' + CHAP. III. 1. Sze-ma Niu asked about perfect virtue. + 2. The Master said, 'The man of perfect virtue is cautious +and slow in his speech.' + +也訒。【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒 +乎。 +【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。【二節】曰、不 +憂不懼、斯謂之君子矣乎。【三節】子曰、內省不疚、夫何憂何懼。 +【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。【二節】子夏 + 3. 'Cautious and slow in his speech!' said Niu;-- 'is this +what is meant by perfect virtue?' The Master said, 'When a +man feels the difficulty of doing, can he be other than cautious +and slow in speaking?' + CHAP. IV. 1. Sze-ma Niu asked about the superior man. +The Master said, 'The superior man has neither anxiety nor +fear.' + 2. 'Being without anxiety or fear!' said Nui;-- 'does this +constitute what we call the superior man?' + 3. The Master said, 'When internal examination discovers +nothing wrong, what is there to be anxious about, what is there +to fear?' + CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men +all have their brothers, I only have not.' + 2. Tsze-hsia said to him, 'There is the following saying +which I have heard:-- + +曰、商聞之矣。【三節】死生有命、富貴在天。【四節】君子敬而無失、與 +人恭而有禮、四海之內、皆兄弟也、君子何患乎無兄弟也。 +【第六章】子張問明。子曰、浸潤之譖、膚受之愬、不行焉、可謂明也已矣、 +浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。 + 3. '"Death and life have their determined appointment; +riches and honours depend upon Heaven." + 4. 'Let the superior man never fail reverentially to order +his own conduct, and let him be respectful to others and +observant of propriety:-- then all within the four seas will be +his brothers. What has the superior man to do with being +distressed because he has no brothers?' + CHAP. VI. Tsze-chang asked what constituted intelligence. +The Master said, 'He with whom neither slander that gradually +soaks into the mind, nor statements that startle like a wound in +the flesh, are successful, may be called intelligent indeed. Yea, +he with whom neither soaking slander, nor startling +statements, are successful, may be called farseeing.' + +【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】子貢 +曰、必不得已而去、於斯三者何先。曰、去兵。子貢曰、必不得已而去、於 +斯二者何先。曰、去食、自古皆有死、民無信不立。 +【第八章】【一節】棘子成曰、君子質而已矣、何以文為。【二節】子 + CHAP. VII. 1. Tsze-kung asked about government. The +Master said, 'The requisites of government are that there be +sufficiency of food, sufficiency of military equipment, and the +confidence of the people in their ruler.' + 2. Tsze-kung said, 'If it cannot be helped, and one of +these must be dispensed with, which of the three should be +foregone first?' 'The military equipment,' said the Master. + 3. Tsze-kung again asked, 'If it cannot be helped, and one +of the remaining two must be dispensed with, which of them +should be foregone?' The Master answered, 'Part with the food. +From of old, death has been the lot of all men; but if the people +have no faith in their rulers, there is no standing for the state.' + CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it +is only the substantial qualities which are wanted;-- why +should we seek for ornamental accomplishments?' + +貢曰、惜乎夫子之說、君子也、駟不及舌。【三節】文猶質也、質猶文也、 +虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。 +【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。【二節】有若 +對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】對曰、 +百姓足、君孰與不足、百姓不足、君孰與足。 + 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a +superior man, but four horses cannot overtake the tongue. + 3. Ornament is as substance; substance is as ornament. +The hide of a tiger or a leopard stripped of its hair, is like the +hide of a dog or a goat stripped of its hair.' + CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The +year is one of scarcity, and the returns for expenditure are not +sufficient;-- what is to be done?' + 2. Yu Zo replied to him, 'Why not simply tithe the +people?' + 3. 'With two tenths, said the duke, 'I find it not enough;-- +how could I do with that system of one tenth?' + 4. Yu Zo answered, 'If the people have plenty, their prince +will not be left to want alone. If the people are in want, their +prince cannot enjoy plenty alone.' + +【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。【二 +節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。誠不以富亦 +祇以異。 +【十一章】【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣臣、 +父父、子子。【三節】公曰、善哉、信如君不君、臣不臣、父不父、子不子、 +雖有粟、吾得而食諸。 + CHAP. X. 1. Tsze-chang having asked how virtue was to +be exalted, and delusions to be discovered, the Master said, +'Hold faithfulness and sincerity as first principles, and be +moving continually to what is right;-- this is the way to exalt +one's virtue. + 2. 'You love a man and wish him to live; you hate him and +wish him to die. Having wished him to live, you also wish him +to die. This is a case of delusion. + 3. '"It may not be on account of her being rich, yet you +come to make a difference."' + CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius +about government. + 2. Confucius replied, 'There is government, when the +prince is prince, and the minister is minister; when the father +is father, and the son is son.' + 3. 'Good!' said the duke; 'if, indeed; the prince be not +prince, the minister not minister, the father not father, and the +son not son, although I have my revenue, can I enjoy it?' + +【十二章】【一節】子曰、片言可以折獄者、其由也與。【二節】子路無宿 +諾。 +【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。 +【十四章】子張問政。子曰、居之無倦、行之以忠。 +【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。 + CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could +with half a word settle litigations!' + 2. Tsze-lu never slept over a promise. + CHAP. XIII. The Master said, 'In hearing litigations, I am +like any other body. What is necessary, however, is to cause +the people to have no litigations.' + CHAP. XIV. Tsze-chang asked about government. The +Master said, 'The art of governing is to keep its affairs before +the mind without weariness, and to practise them with +undeviating consistency.' + CHAP. XV. The Master said, 'By extensively studying all +learning, and keeping himself under the restraint of the rules +of propriety, one may thus likewise not err from what is right.' + +【十六章】子曰、君子成人之美、不成人之惡、小人反是。 +【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。 +李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。 +【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。 + CHAP. XVI. The Master said, 'The superior man seeks to +perfect the admirable qualities of men, and does not seek to +perfect their bad qualities. The mean man does the opposite of +this.' + CHAP. XVII. Chi K'ang asked Confucius about government. +Confucius replied, 'To govern means to rectify. If you lead on +the people with correctness, who will dare not to be correct?' + CHAP. XVIII. Chi K'ang, distressed about the number of +thieves in the state, inquired of Confucius how to do away with +them. Confucius said, 'If you, sir, were not covetous, although +you should reward them to do it, they would not steal.' + CHAP. XIX. Chi K'ang asked Confucius about government, +saying, 'What do you say to killing the unprincipled for the +good of the principled?' Confucius replied, 'Sir, in carrying on +your government, why should you use killing at all? Let your +evinced desires be for what is good, and the people will be +good. The relation + +孔子對曰、子為政、焉用殺、子欲善、而民善矣、君子之德風、小人之德草、 +草上之風必偃。 +【二十章】【一節】子張問士何如、斯可謂之達矣。【二節】子曰、何哉、 +爾所謂達者。【三節】子張對曰、在邦必聞、在家必聞。【四節】子曰、是 +聞也、非達也。【五節】夫達也者、質直而好義、察言而觀色、慮以下人、 +在邦必達、在家必達。【六節】夫聞也者、色取仁而行 +between superiors and inferiors, is like that between the wind +and the grass. The grass must bend, when the wind blows +across it.' + CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, +who may be said to be distinguished?' + 2. The Master said, 'What is it you call being +distinguished?' + 3. Tsze-chang replied, 'It is to be heard of through the +State, to be heard of throughout his clan.' + 4. The Master said, 'That is notoriety, not distinction. + 5. 'Now the man of distinction is solid and +straightforward, and loves righteousness. He examines people's +words, and looks at their countenances. He is anxious to humble +himself to others. Such a man will be distinguished in the +country; he will be distinguished in his clan. + 6. 'As to the man of notoriety, he assumes the appearance +of + +違、居之不疑、在邦必聞、在家必聞。 +【廿一章】【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。子 +曰、善哉問。【三節】先事後得、非崇德與、攻其惡、無攻人之惡、非修慝 +與、一朝之忿、忘其身以及其親、非惑與。 +【廿二章】【一節】樊遲問仁。子曰、愛人。問 +virtue, but his actions are opposed to it, and he rests in this +character without any doubts about himself. Such a man will be +heard of in the country; he will be heard of in the clan.' + CHAP. XXI. 1. 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, and to discover +delusions.' + 2. The Master said, 'Truly a good question! + 3. 'If doing what is to be done be made the first business, +and success a secondary consideration;-- is not this the way to +exalt virtue? To assail one's own wickedness and not assail that +of others;-- is not this the way to correct 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?' + CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The +Master said, 'It is to love all men.' He asked about knowledge. +The Master said, 'It is to know all men.' + +知。子曰、知人。【二節】樊遲未達。【三節】子曰、舉直錯諸枉、能使枉 +者直。【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、舉直 +錯諸枉、能使枉者直、何謂也。【五節】子夏曰、富哉言乎。【六節】舜有 +天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、不仁者 +遠矣。 +【廿三章】子貢問友。子曰、忠告而善道 + 2. Fan Ch'ih did not immediately understand these +answers. + 3. The Master said, 'Employ the upright and put aside all +the crooked;-- in this way the crooked can be made to be +upright.' + 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, +'A Little while ago, I had an interview with our Master, and +asked him about knowledge. He said, 'Employ the upright, and +put aside all the crooked;-- in this way, the crooked will be +made to be upright.' What did he mean?' + 5. Tsze-hsia said, 'Truly rich is his saying! + 6. 'Shun, being in possession of the kingdom, selected +from among all the people, and employed Kao-yao, on which all +who were devoid of virtue disappeared. T'ang, being in +possession of the kingdom, selected from among all the people, +and employed I Yin, and all who were devoid of virtue +disappeared.' + CHAP. XXIII. Tsze-kung asked about friendship. The +Master said, 'Faithfully admonish your friend, and skillfully +lead him on. If you find him impracticable, stop. Do not +disgrace yourself.' + +之、不可則止、毋自辱焉。 +【廿四章】曾子曰、君子以文會友、以友輔仁。 + CHAP. XXIV. The philosopher Tsang said, 'The superior +man on grounds of culture meets with his friends, and by their +friendship helps his virtue.' + +子路第十三 +BOOK XIII. TSZE-LU. + +【第一章】【一節】子路問政。子曰、先之、勞之。【二節】請益。曰、無 +倦。 +【第二章】【一節】仲弓為李氏 + CHAP. I. 1. Tsze-lu asked about government. The Master +said, 'Go before the people with your example, and be laborious +in their affairs.' + 2. He requested further instruction, and was answered, +'Be not weary (in these things).' + CHAP. II. 1. Chung-kung, being chief minister to the Head +of the Chi family, asked about government. The Master said, +'Employ + +宰、問政。子曰、先有司、赦小過、舉賢才。【二節】曰、焉知賢才而舉之。 +曰、舉爾所知、爾所不知、人其舍諸。 +【第三章】【一節】子路曰、衛君待子而為政、子將奚先。【二節】子曰、 +必也、正名乎。【三節】子路曰、有是哉、子之迂也、奚其正。【四節】子 +曰、野哉、由也、君子於其所不知、蓋闕如也。【五節】名不 +first the services of your various officers, pardon small faults, +and raise to office men of virtue and talents.' + 2. Chung-kung said, 'How shall I know the men of virtue +and talent, so that I may raise them to office?' He was +answered, 'Raise to office those whom you know. As to those +whom you do not know, will others neglect them?' + CHAP. III. 1. Tsze-lu said, 'The ruler of Wei has been +waiting for you, in order with you to administer the +government. What will you consider the first thing to be done?' + 2. The Master replied, 'What is necessary is to rectify +names.' + 3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark! +Why must there be such rectification?' + 4. The Master said, 'How uncultivated you are, Yu! A +superior man, in regard to what he does not know, shows a +cautious reserve. + 5. 'If names be not correct, language is not in accordance +with + +正、則言不順、言不順、則事不成。【六節】事不成、則禮樂不興、禮樂不 +興、則刑罰不中、刑罰不中、則民無所措手足。【七節】故君子名之必可言 +也、言之必可行也、君子於其言、無所茍而已矣。 +【第四章】【一節】樊遲請學稼。子曰、吾不如老農。請學為圃。曰、 +the truth of things. If language be not in accordance with the +truth of things, affairs cannot be carried on to success. + 6. 'When affairs cannot be carried on to success, +proprieties and music will not flourish. When proprieties and +music do not flourish, punishments will not be properly +awarded. When punishments are not properly awarded, the +people do not know how to move hand or foot. + 7. 'Therefore a superior man considers it necessary that +the names he uses may be spoken appropriately, and also that +what he speaks may be carried out appropriately. What the +superior man requires, is just that in his words there may be +nothing incorrect.' + CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry. +The Master said, 'I am not so good for that as an old +husbandman.' He + +吾不如老圃。【二節】樊遲出。子曰、小人哉、樊須也。【三節】上好禮、 +則民莫敢不敬、上好義、則民莫敢不服、上好信、則民莫敢不用情、夫如是、 +則四方之民、襁負其子而至矣、焉用稼。 +【第五章】子曰、誦詩三百、授之以政、不達、使於四方、不能專對、雖多、 +亦奚以為。 +requested also to be taught gardening, and was answered, 'I am +not so good for that as an old gardener.' + 2. Fan Ch'ih having gone out, the Master said, 'A small +man, indeed, is Fan Hsu! + 3. If a superior love propriety, the people will not dare +not to be reverent. If he love righteousness, the people will not +dare not to submit to his example. If he love good faith, the +people will not dare not to be sincere. Now, when these things +obtain, the people from all quarters will come to him, bearing +their children on their backs;-- what need has he of a +knowledge of husbandry?' + CHAP. V. The Master said, 'Though a man may be able to +recite the three hundred odes, yet if, when intrusted with a +governmental charge, he knows not how to act, or if, when sent +to any quarter on a mission, he cannot give his replies +unassisted, notwithstanding the extent of his learning, of what +practical use is it?' + +【第六章】子曰、其身正、不令而行、其身不正、雖令不從。 +【第七章】子曰、魯衛之政、兄弟也。 +【第八章】子謂衛公子荊善居室、始有、曰、苟合矣、少有、曰、苟完矣、 +富有、曰、苟美矣。 +【第九章】【一節】子適衛、冉有僕。【二節】子曰、庶矣哉。【三節】冉 +有曰、既庶矣、 + CHAP. VI. The Master said, 'When a prince's personal +conduct is correct, his government is effective without the +issuing of orders. If his personal conduct is not correct, he may +issue orders, but they will not be followed.' + CHAP. VII. The Master said, 'The governments of Lu and +Wei are brothers.' + CHAP. VIII. The Master said of Ching, a scion of the ducal +family of Wei, that he knew the 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 is +admirable!' + CHAP. IX. 1. When the Master went to Wei, Zan Yu acted +as driver of his carriage. + 2. The Master observed, 'How numerous are the people!' + 3. Yu said, 'Since they are thus numerous, what more +shall be done for them?' 'Enrich them,' was the reply. + +又何加焉。曰、富之。【四節】曰、既富矣、又何加焉。曰、教之。 +【第十章】子曰、苟有用我者、（上其下月, ji1）月而已可也、三年有成。 +子曰、善人為邦百年、亦可以媵殘去殺矣、誠哉是言也。 +【十二章】子曰、如有王者、必世而後仁。 + 4. 'And when they have been enriched, what more shall +be done?' The Master said, 'Teach them.' + CHAP. X. The Master said, 'If there were (any of the +princes) who would employ me, in the course of twelve +months, I should have done something considerable. In three +years, the government would be perfected.' + CHAP. XI. The Master said, '"If good men were to govern a +country in succession for a hundred years, they would be able +to transform the violently bad, and dispense with capital +punishments." True indeed is this saying!' + CHAP. XII. The Master said, 'If a truly royal ruler were to +arise, it would still require a generation, and then virtue would +prevail.' + +【十三章】子曰、苟正其身矣、於從政乎何有、不能正其身、如正人何。 +【十四章】冉子退朝、子曰、何晏也。對曰、有政。子曰、其事也、如有政、 +雖不吾 +以、吾其與聞之。 +【十五章】【一節】定公問一言而可以興邦、有諸。孔子對曰、言不可以若 +是其 + CHAP. XIII. The Master said, 'If a minister make his own +conduct correct, what difficulty will he have in assisting in +government? If he cannot rectify himself, what has he to do +with rectifying others?' + CHAP. XIV. The disciple Zan returning from the court, the +Master said to him, 'How are you 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.' + CHAP. XV. 1. The Duke Ting asked whether there was a +single sentence which could make a country prosperous. +Confucius replied, 'Such an effect cannot be expected from one +sentence. + +幾也。【二節】人之言曰、為君難、為臣不易。【三節】如知為君之難也、 +不幾乎一言而興邦乎。【四節】曰、一言而喪邦有諸。孔子對曰、言不可以 +若是其幾也、人之言曰、予無樂乎為君、唯其言而莫予違也。【五節】如其 +善、而莫之違也、不亦善乎。如不善而莫之違也、不幾乎一言而喪邦乎。 +【十六章】【一節】葉公問政。【二節】子曰、近者說、遠 + 2. 'There is a saying, however, which people have-- "To +be a prince is difficult; to be a minister is not easy." + 3. 'If a ruler knows this,-- the difficulty of being a +prince,-- may there not be expected from this one sentence the +prosperity of his country?' + 4. 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 one sentence. There is, however, the +saying which people have-- "I have no pleasure in being a +prince, but only in that no one can offer any opposition to what +I say!" + 5. '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 be expected from this one sentence the +ruin of his country?' + CHAP. XVI. 1. The Duke of Sheh asked about government. + 2. The Master said, 'Good government obtains, when those +who are near are made happy, and those who are far off are +attracted.' + +者來。 +【十七章】子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 +見小利則大事不成。 +【十八章】【一節】葉公語孔子曰、吾黨有直躬者、其父攘羊、而子證之。 +【二節】孔子曰、吾黨之直者異於是、父為子隱、子為父隱、直在其中矣。 + CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked +about government. The Master said, 'Do not be desirous to have +things done quickly; do not look at small advantages. Desire to +have things done quickly prevents their being done thoroughly. +Looking at small advantages prevents great affairs from being +accomplished.' + CHAP. XVIII. 1. The Duke of Sheh informed Confucius, +saying, 'Among us here there are those who may be styled +upright in their conduct. If their father have stolen a sheep, +they will bear witness to the fact.' + 2. Confucius said, 'Among us, in our part of the country, +those who are upright are different from this. The father +conceals the misconduct of the son, and the son conceals the +misconduct of the father. Uprightness is to be found in this.' + +【十九章】樊遲問仁。子曰、居處恭、執事敬、與人忠、雖之夷狄、不可棄 +也。 +【二十章】【一節】子貢問曰、何如斯可謂之士矣。子曰、行己有恥、使於 +四方、不辱君命、可謂士矣。【二節】曰、敢問其次。曰、宗族稱孝焉、鄉 +黨稱弟焉。【三節】曰、敢問其次。曰、言必信、行必果、硜硜然、小 + CHAP. XIX. Fan Ch'ih asked about perfect virtue. The +Master said, 'It is, in retirement, to be sedately grave; in the +management of business, to be reverently attentive; in +intercourse with others, to be strictly sincere. Though a man go +among rude, uncultivated tribes, these qualities may not be +neglected.' + CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities +must a man possess to entitle him to be called an officer? The +Master said, 'He who in his conduct of himself maintains a +sense of shame, and when sent to any quarter will not disgrace +his prince's commission, deserves to be called an officer.' + 3. Tsze-kung pursued, 'I venture to ask who may be +placed in the next lower rank?' And he was told, 'He whom the +circle of his relatives pronounce to be filial, whom his fellow- +villagers and neighbours pronounce to be fraternal.' + 3. Again the disciple asked, 'I venture to ask about the +class still next in order.' The Master said, 'They are determined +to be sincere in what they say, and to carry out what they do. +They are obstinate little men. Yet perhaps they may make the +next class.' + +人哉、抑亦可以為次矣。【四節】曰、今之從政者何如。子曰、噫、斗筲之 +人、何足算也。 +【廿一章】子曰、不得中行而與之、必也狂狷乎、狂者進取、狷者有所不為 +也。 +【廿二章】【一節】子曰、南人有言曰、人而無恆、不可以作巫醫、善夫。 +【二節】不恆其德、或承之 + 4. Tsze-kung finally inquired, 'Of what sort are those of +the present day, who engage in government?' The Master said +'Pooh! they are so many pecks and hampers, not worth being +taken into account.' + CHAP. XXI. The Master said, 'Since I cannot get men +pursuing the due medium, to whom I might communicate my +instructions, I must find the ardent and the cautiously-decided. +The ardent will advance and lay hold of truth; the cautiously- +decided will keep themselves from what is wrong.' + CHAP. XXII. 1. The Master said, 'The people of the south +have a saying-- "A man without constancy cannot be either a +wizard or a doctor." Good! + 2. 'Inconstant in his virtue, he will be visited with +disgrace.' + +羞。【三節】子曰、不占而已矣。 +【廿三章】子曰、君子和而不同、小人同而不和。 +【廿四章】子貢問曰、鄉人皆好之、何如。子曰、未可也。鄉人皆惡之、何 +如。子曰、未可也。不如鄉人之善者好之、其不善者惡之。 +【廿五章】子曰、君子易事而難說也、說之不以道、不說也、及 + 3. The Master said, 'This arises simply from not attending +to the prognostication.' + CHAP. XXIII. The Master said, 'The superior man is +affable, but not adulatory; the mean man is adulatory, but not +affable.' + CHAP. XXIV. Tsze-kung asked, saying, 'What do you say +of a man who is loved by all the people of his neighborhood?' +The Master replied, 'We may not for that accord our approval +of him.' 'And what do you say of him who is hated by all the +people of his neighborhood?' The Master said, 'We may not for +that conclude that he is bad. It is better than either of these +cases that the good in the neighborhood love him, and the bad +hate him.' + CHAP. XXV. The Master said, 'The superior man is easy to +serve and difficult to please. If you try to please him in any +way which is not accordant with right, he will not be pleased. +But in his + +其使人也、器之。小人難事而易說也、說之雖不以道、說也、及其使人也、 +求備焉。 +【廿六章】子曰、君子泰而不驕、小人驕而不泰。 +【廿七章】子曰、剛、毅、木、訥、近仁。 +【廿八章】子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 +可謂士矣、朋友切切偲偲、兄弟怡怡。 +employment of men, he uses them according to their capacity. +The mean man is difficult to serve, and easy to please. If you +try to please him, though it be in a way which is not accordant +with right, he may be pleased. But in his employment of men, +he wishes them to be equal to everything.' + CHAP. XXVI. The Master said, 'The superior man has a +dignified ease without pride. The mean man has pride without +a dignified ease.' + CHAP. XXVII. The Master said, 'The firm, the enduring, +the simple, and the modest are near to virtue.' + CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must +a man possess to entitle him to be called a scholar?' The Master +said, 'He must be thus,-- earnest, urgent, and bland:-- among +his friends, earnest and urgent; among his brethren, bland.' + +【廿九章】子曰、善人教民七年、亦可以即戎矣。 +【三十章】子曰、以不教民戰、是謂棄之。 + CHAP. XXIX. The Master said, 'Let a good man teach the +people seven years, and they may then likewise be employed +in war.' + CHAP. XXX. The Master said, 'To lead an uninstructed +people to war, is to throw them away.' + +憲問第十四 +BOOK XIV. HSIEN WAN. + +【第一章】憲問恥。子曰、邦有道穀、邦無道穀、恥也。 + CHAP. I. Hsien asked what was shameful. The Master +said, 'When good government prevails in a state, to be thinking +only of salary; and, when bad government prevails, to be +thinking, in the same way, only of salary;-- this is shameful.' + +【第二章】【一節】克、伐、怨、欲、不行焉、可以為仁矣。【二節】子曰、 +可以為難矣、仁則吾不知也。 +【第三章】子曰、士而懷居、不足以為士矣。 +【第四章】子曰、邦有道、危言危行、邦無道、危行言孫。 +【第五章】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。 + CHAP. II. 1. 'When the love of superiority, boasting, +resentments, and covetousness are repressed, this may be +deemed perfect virtue.' + 2. The Master said, 'This may be regarded as the +achievement of what is difficult. But I do not know that it is to +be deemed perfect virtue.' + CHAP. III. The Master said, 'The scholar who cherishes +the love of comfort is not fit to be deemed a scholar.' + CHAP. IV. The Master said, 'When good government +prevails in a state, language may be lofty and bold, and actions +the same. When bad government prevails, the actions may be +lofty and bold, but the language may be with some reserve.' + CHAP. V. The Master said, 'The virtuous will be sure to +speak correctly, but those whose speech is good may not +always be virtuous. Men of principle are sure to be bold, but +those who are bold may not always be men of principle.' + +【第六章】南宮适問於孔子曰、羿善射、奡盪舟、俱不得其死然、禹稷躬稼、 +而有天下夫子不答。南宮适出。子曰、君子哉若人、尚德哉若人。 +【第七章】子曰、君子而不仁者有矣夫、未有小人而仁者也。 + CHAP. VI. Nan-kung Kwo, submitting an inquiry to +Confucius, said, 'I was skillful at archery, and Ao could move a +boat along upon the land, but neither of them died a natural +death. Yu and Chi personally wrought at the toils of husbandry, +and they became possessors of the kingdom.' The Master made +no reply; but when Nan-kung Kwo went out, he said, 'A +superior man indeed is this! An esteemer of virtue indeed is +this!' + CHAP. VII. The Master said, 'Superior men, and yet not +always virtuous, there have been, alas! But there never has +been a mean man, and, at the same time, virtuous.' + +【第八章】子曰、愛之、能勿勞乎、忠焉、能勿誨乎。 +【第九章】子曰、為命、裨諶草創之、世叔討論之、行人子羽修飾之、東里 +子產潤色之。 +【第十章】【一節】或問子產。子曰、惠人也。【二節】問子西。曰、彼哉 +彼哉。【三節】問管仲。曰、人也、奪伯氏駢邑三百、飯疏食、沒齒、 + CHAP. VIII. The Master said, 'Can there be love which +does not lead to strictness with its object? Can there be loyalty +which does not lead to the instruction of its object?' + CHAP. IX. The Master said, 'In preparing the +governmental notifications, P'i Shan first made the rough +draught; 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.' + CHAP. X. 1. Some one asked about Tsze-ch'an. The Master +said, 'He was a kind man.' + 2. He asked about Tsze-hsi. The Master said, 'That man! +That man!' + 3. 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, who did not utter a murmuring +word, though, to the end of his life, he had only coarse rice to +eat.' + +無怨言。 +【十一章】子曰、貧而無怨、難、富而無驕、易。 +【十二章】子曰、孟公綽、為趙魏老則優、不可以為滕薛大夫。 +【十三章】【一節】子路問成人。子曰、若臧武仲之知、公綽之不欲、卞莊 +子之勇、冉求之藝、文之以禮樂、亦可以為成人矣。【二節】曰、今之成人 +者、何必然、見 + CHAP. XI. The Master said, 'To be poor without +murmuring is difficult. To be rich without being proud is easy.' + CHAP. XII. The Master said, 'Mang Kung-ch'o is more than +fit to be chief officer in the families of Chao and Wei, but he is +not fit to be great officer to either of the States Tang or Hsieh.' + CHAP. XIII. 1. Tsze-lu asked what constituted a +COMPLETE man. The Master said, 'Suppose a man with the +knowledge of Tsang Wu-chung, the freedom from covetousness +of Kung-ch'o, the bravery of Chwang of Pien, and the varied +talents of Zan Ch'iu; add to these the accomplishments of the +rules of propriety and music:-- such a one might be reckoned a +COMPLETE man.' + 2. He then added, 'But what is the necessity for a +complete man of the present day to have all these things? The +man, who in the + +利思義、見危授命、久要不忘平生之言、亦可以為成人矣。 +【十四章】【一節】子問公叔文子於公明賈曰、信乎、夫子不言不笑、不取 +乎。【二節】公明賈對曰、以告者過也。夫子時然後言、人不厭其言、樂然 +後笑、人不厭其笑、義然後取、人不厭其取。子曰、其然、豈其然乎。 +view of gain, thinks of righteousness; 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:-- such a man +may be reckoned a COMPLETE man.' + CHAP. XIV. 1. The Master asked Kung-ming Chia about +Kung-shu Wan, saying, 'Is it true that your master speaks not, +laughs not, and takes not?' + 2. Kung-ming Chia replied, 'This has arisen from the +reporters going beyond the truth.-- My master speaks when it +is the time to speak, and so men do not get 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 +consistent with righteousness to do so, and so men do not get +tired of his taking.' The Master said, 'So! But is it so with him?' + +【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。 +【十六章】子曰、晉文公譎而不正、齊桓公正而不譎。 +【十七章】【一節】子路曰、桓公殺公子糾、召忽死之、管仲不死、 + CHAP. XV. The Master said, 'Tsang Wu-chung, keeping +possession of Fang, asked of the duke of Lu to appoint a +successor to him in his family. Although it may be said that he +was not using force with his sovereign, I believe he was.' + CHAP. XVI. The Master said, 'The duke Wan of Tsin was +crafty and not upright. The duke Hwan of Ch'i was upright and +not crafty.' + CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his +brother Chiu to be killed, when Shao Hu died with his master, +but Kwan Chung did not die. May not I say that he was wanting +in virtue?' + +曰、未仁乎。【二節】子曰、桓公九合諸侯、不以兵車、管仲之力也、如其 +仁、如其仁。 +【十八章】【一節】子貢曰、管仲非仁者與、桓公殺公子糾、不能死、又相 +之。【二節】子曰、管仲相桓公、霸諸侯、一匡天下、民到于今、受其賜、 +微管仲、吾其被髮左衽矣。【三節】豈若匹夫匹婦之為諒也、 + 2. The Master said, 'The Duke Hwan assembled all the +princes together, and that not with weapons of war and +chariots:-- it was all through the influence of Kwan Chung. +Whose beneficence was like his? Whose beneficence was like +his?' + CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I +apprehend, was wanting in virtue. When the Duke Hwan +caused his brother Chiu to be killed, Kwan Chung was not able +to die with him. Moreover, he became prime minister to Hwan.' + 2. The Master said, 'Kwan Chung acted as prime minister +to the Duke Hwan, made him 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. But for +Kwan Chung, we should now be wearing our hair unbound, and +the lappets of our coats buttoning on the left side. + 3. 'Will you require from him the small fidelity of +common + +自經於溝瀆、而莫之知也。 +【十九章】【一節】公叔文子之臣、大夫僎、與文子同升諸公。【二節】子 +聞之曰、可以為矣。 +【二十章】【一節】子言衛靈公之無道也、康子曰、夫如是、奚而不喪。【二 +節】孔子曰、仲叔圉治賓客、祝鮀治 +men and common women, who would commit suicide in a +stream or ditch, no one knowing anything about them?' + CHAP. XIX. 1. The great officer, Hsien, who had been +family-minister to Kung-shu Wan, ascended to the prince's +court in company with Wan. + 2. The Master, having heard of it, said, 'He deserved to be +considered WAN (the accomplished).' + CHAP. XX. 1. The Master was speaking about the +unprincipled course of the duke Ling of Wei, when Ch'i K'ang +said, 'Since he is of such a character, how is it he does not lose +his State?' + 2. Confucius said, 'The Chung-shu Yu has the +superintendence of his guests and of strangers; the litanist, T'o, +has the management + +宗廟、王孫賈治軍旅、夫如是、奚其喪。 +【廿一章】子曰、其言之不怍、則為之也難。 +【廿二章】【一節】陳成子弒簡公。【二節】孔子沐浴而朝、告於哀公曰、 +陳恆弒其君、請討之。【三節】公曰、告夫三子。【四節】孔子曰、以吾從 +大夫之後、不敢不告也、君 +of his ancestral temple; and Wang-sun Chia has the direction of +the army and forces:-- with such officers as these, how should +he lose his State?' + CHAP. XXI. The Master said, 'He who speaks without +modesty will find it difficult to make his words good.' + CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of +Ch'i. + 2. Confucius bathed, went to court, and informed the +duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that +you will undertake to punish him.' + 3. The duke said, 'Inform the chiefs of the three families +of it.' + 4. 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, "Inform the chiefs of the three families of +it."' + +曰、告夫三子者。【四節】之三子告、不可、孔子曰、以吾從大夫之後、不 +敢不告也。 +【廿三章】子路問事君。子曰、勿欺也、而犯之。 +【廿四章】子曰、君子上達、小人下達。 +【廿五章】子曰、古之學者為己、今之學者為人。 +【廿六章】【一節】蘧伯玉使人於孔子。【二節】孔子與之坐、而問焉、曰、 +夫子何為。 + 5. He went to the chiefs, and informed them, but they +would not act. Confucius then said, 'Following in the rear of the +great officers, I did not dare not to represent such a matter.' + CHAP. XXIII. Tsze-lu asked how a ruler should be served. +The Master said, 'Do not impose on him, and, moreover, +withstand him to his face.' + CHAP. XXIV. The Master said, 'The progress of the +superior man is upwards; the progress of the mean man is +downwards.' + CHAP. XXV. The Master said, 'In ancient times, men +learned with a view to their own improvement. Now-a-days, +men learn with a view to the approbation of others.' + CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly +inquiries to Confucius. + 2. Confucius sat with him, and questioned him. 'What,' +said he, 'is your master engaged in?' The messenger replied, +'My master is + +對曰、夫子欲寡其過、而未能也、使者出、子曰、使乎、使乎。 +【廿七章】子曰、不在其位、不謀其政。 +【廿八章】曾子曰、君子思不出其位。 +【廿九章】子曰、君子恥其言而過其行。 +【三十章】【一節】子曰、君子道者三、我無能焉、仁者不憂、知者不惑、 +勇者不懼。【二節】子貢曰、夫子自道也。 +anxious to make his faults few, but he has not yet succeeded.' +He then went out, and the Master said, 'A messenger indeed! A +messenger indeed!' + CHAP. XXVII. The Master said, 'He who is not in any +particular office, has nothing to do with plans for the +administration of its duties.' + CHAP. XXVIII. The philosopher Tsang said, 'The superior +man, in his thoughts, does not go out of his place.' + CHAP. XXIX. The Master said, 'The superior man is modest +in his speech, but exceeds in his actions.' + CHAP. XXX. 1. The Master said, 'The way of the superior +man is threefold, but I am not equal to it. Virtuous, he is free +from anxieties; wise, he is free from perplexities; bold, he is +free from fear. + 2. Tsze-kung said, 'Master, that is what you yourself say.' + +【卅一章】子貢方人、子曰、賜也賢乎哉、夫我則不暇。 +【卅二章】子曰、不患人之不己知、患其不能也。 +【卅三章】子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。 +【卅四章】【一節】微生畝謂孔子曰、丘何為是栖栖者與、無乃為佞乎。【二 +節】孔子曰、非敢為佞也、疾固也。 + CHAP. XXXI. 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 leisure for this.' + CHAP. XXXII. The Master said, 'I will not be concerned at +men's not knowing me; I will be concerned at my own want of +ability.' + CHAP. XXXIII. The Master said, 'He who does not +anticipate attempts to deceive him, nor think beforehand of his +not being believed, and yet apprehends these things readily +(when they occur);-- is he not a man of superior worth?' + CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu, +how is it that you keep roosting about? Is it not that you are an +insinuating talker?' + 2. Confucius said, 'I do not dare to play the part of such a +talker, but I hate obstinacy.' + +【卅五章】子曰、驥、不稱其力、稱其德也。 +【卅六章】【一節】或曰、以德報怨、何如。【二節】子曰、何以報德。【三 +節】以直報怨、以德報德。 +【卅七章】【一節】子曰、莫我知也夫。【二節】子貢曰、何為其莫知子也。 +子曰、不怨天、不尤人、下學 + CHAP. XXXV. The Master said, 'A horse is called a ch'i, not +because of its strength, but because of its other good qualities.' + CHAP. XXXVI. 1. Some one said, 'What do you say +concerning the principle that injury should be recompensed +with kindness?' + 2. The Master said, 'With what then will you recompense +kindness? + 3. 'Recompense injury with justice, and recompense +kindness with kindness.' + CHAP. XXXVII. 1. The Master said, 'Alas! there is no one +that knows me.' + 2. Tsze-kung said, 'What do you mean by thus saying-- +that no one knows you?' The Master replied, 'I do not murmur +against + +而上達、知我者其天乎。 +【卅八章】【一節】公伯寮愬子路於李孫、子服景伯以告、曰、夫子固有惑 +志於公伯寮、吾力猶能肆諸市朝。【二節】子曰、道之將行也與、命也、道 +之將廢也與、命也、公伯寮其如命何。 +Heaven. I do not grumble against men. My studies lie low, and +my penetration rises high. But there is Heaven;-- that knows +me!' + CHAP. XXXVIII. 1. The Kung-po Liao, having slandered +Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, +saying, 'Our master is certainly being led astray by 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.' + 2. The Master said, 'If my principles are to advance, it is +so ordered. If they are to fall to the ground, it is so ordered. +What can the Kung-po Liao do where such ordering is +concerned?' + +【卅九章】【一節】子曰、賢者辟世。【二節】其次辟地。【三節】其次辟 +色。【四節】其次辟言。 +【四十章】子曰、作者七人矣。 +【四一章】子路宿於石門、晨門曰、奚自。子路曰、自孔氏。曰、是知其不 +可而為之者與。 +【四二章】【一節】子擊磬於衛、有荷蕢、而過孔氏之門者、 + CHAP. XXXIX. 1. The Master said, 'Some men of worth +retire from the world. + 2. Some retire from particular states. + 3. Some retire because of disrespectful looks. + 4. Some retire because of contradictory language.' + CHAP. XL. The Master said, 'Those who have done this +are seven men.' + CHAP. XLI. Tsze-lu happening to pass the night in Shih- +man, the gatekeeper said to him, 'Whom do you come from?' +Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the +other, 'who knows the impracticable nature of the times and +yet will be doing in them.' + CHAP. XLII. 1. The Master was playing, one day, on a +musical stone in Wei, when a man, carrying a straw basket, +passed the door + +曰、有心哉、擊磬乎。【二節】既、而曰、鄙哉、硜硜乎、莫己知也、斯已 +而已矣、深則厲、淺則揭。【三節】子曰、果哉、末之難矣。 +【四三章】【一節】子張曰、書云、高宗諒陰三年不言、何謂也。【二節】 +子曰、何必高宗、古之人皆然、君薨、百官總己、以聽於冢宰、三年。 +of the house where Confucius was, and said, 'His heart is full +who so beats the musical stone.' + 2. A little while after, he added, 'How contemptible is the +one-ideaed obstinacy those sounds display! When one is taken +no notice of, he has simply at once to give over his wish for +public employment. "Deep water must be crossed with the +clothes on; shallow water may be crossed with the clothes held +up."' + 3. The Master said, 'How determined is he in his purpose! +But this is not difficult!' + CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the +Shu says that Kao-tsung, while observing the usual imperial +mourning, was for three years without speaking?' + 2. 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 attended to their several duties, +taking instructions from the prime minister for three years.' + +【四四章】子曰、上好禮、則民易使也。 +【四五章】子路問君子、子曰、修己以敬。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、堯舜其猶病諸。 +【四六章】原壤夷俟、子曰、幼 + CHAP. XLIV. The Master said, 'When rulers love to +observe the rules of propriety, the people respond readily to +the calls on them for service.' + CHAP. XLV. Tsze-lu asked what constituted the superior +man. The Master said, 'The cultivation of himself in reverential +carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates +himself so as to give rest to others,' was the reply. 'And is this +all?' again asked Tsze-lu. The Master said, 'He cultivates +himself so as to give rest to all the people. He cultivates himself +so as to give rest to all the people:-- even Yao and Shun were +still solicitous about this.' + CHAP. XLVI. Yuan Zang was squatting on his heels, and + +而不孫弟、長而無述焉、老而不死、是為賊。以杖叩其脛。 +【四七章】【一節】闕黨童子將命、或問之曰、益者與。【二節】子曰、吾 +見其居於位也、見其與先生並行也、非求益者也、欲速成者也。 +so waited the approach of the Master, who said to him, 'In +youth not humble as befits a junior; in manhood, doing nothing +worthy of being handed down; and living on to old age:-- this is +to be a pest.' With this he hit him on the shank with his staff. + CHAP. XLVI. 1. A youth of the village of Ch'ueh was +employed by Confucius to carry the messages between him and +his visitors. Some one asked about him, saying, 'I suppose he +has made great progress.' + 2. The Master said, 'I observe that he is fond of occupying +the seat of a full-grown man; I observe that he walks shoulder +to shoulder with his elders. He is not one who is seeking to +make progress in learning. He wishes quickly to become a man.' + +衛靈公第十五 +BOOK XV. WEI LING KUNG. + +【第一章】【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞之矣、 +軍旅之事、未之學也。明日遂行。【二節】在陳絕糧、從者病、莫能興。【三 +節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。 + CHAP. I. 1. The Duke Ling of Wei asked Confucius about +tactics. Confucius replied, 'I have heard all about sacrificial +vessels, but I have not learned military matters.' On this, he +took his departure the next day. + 2. When he was in Chan, their provisions were exhausted, +and his followers became so ill that they were unable to rise. + 3. Tsze-lu, with evident dissatisfaction, said, 'Has the +superior man likewise to endure in this way?' The Master said, +'The superior man may indeed have to endure want, but the +mean man, when he is in want, gives way to unbridled license.' + +【第二章】【一節】子曰、賜也、女以予為多學而識之者與。【二節】對曰、 +然、非與。【三節】曰、非也、予一以貫之。 +【第三章】子曰、由、知德者鮮矣。 +【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而已矣。 +【第五章】【一節】子張問行。【二節】子曰、言忠信、行篤敬、雖蠻貊之 +邦、 + CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose, +that I am one who learns many things and keeps them in +memory?' + 2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?' + 3. 'No,' was the answer; 'I seek a unity all-pervading.' + CHAP. III. The Master said, 'Yu, those who know virtue +are few.' + CHAP. IV. The Master said, 'May not Shun be instanced as +having governed efficiently without exertion? What did he do? +He did nothing but gravely and reverently occupy his royal +seat.' + CHAP. V. 1. Tsze-chang asked how a man should conduct +himself, so as to be everywhere appreciated. + 2. The Master said, 'Let his words be sincere and truthful, +and his actions honourable and careful;-- such conduct may be +practised among the rude tribes of the South or the North. If +his words be + +行矣、言不忠信、行不篤敬、雖州里、行乎哉。【三節】立、則見其參於前 +也、在輿、則見期倚於衡也、夫然後行。【四節】子張書諸紳。 +【第六章】【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。【二節】 +君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。 +not sincere and truthful and his actions not honourable and +careful, will he, with such conduct, be appreciated, even in his +neighborhood? + 3. 'When he is standing, let him see those two things, as it +were, fronting him. When he is in a carriage, let him see them +attached to the yoke. Then may he subsequently carry them +into practice.' + 4. Tsze-chang wrote these counsels on the end of his sash. + CHAP. VI. 1. The Master said, 'Truly straightforward was +the historiographer Yu. When good government prevailed in his +State, he was like an arrow. When bad government prevailed, +he was like an arrow. + 2. A superior man indeed is Chu Po-yu! When good +government prevails in his state, he is to be found in office. +When bad government prevails, he can roll his principles up, +and keep them in his breast.' + +【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、 +知者不失人、亦不失言。 +【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。 +【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 +大夫之賢者、友其士之仁者。 +【第十章】【一節】顏淵問為邦。【二節】子曰、行夏之 + CHAP. VII. The Master said, 'When a man may be spoken +with, not to speak to him is to err in reference to the man. +When a man may not be spoken with, to speak to him is to err +in reference to our words. The wise err neither in regard to +their man nor to their words.' + CHAP. VIII. The Master said, 'The determined scholar and +the man of virtue will not seek to live at the expense of +injuring their virtue. They will even sacrifice their lives to +preserve their virtue complete.' + CHAP. IX. Tsze-kung asked about the practice of virtue. +The Master said, 'The mechanic, 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 among its great +officers, and make friends of the most virtuous among its +scholars.' + CHAP. X. 1. Yen Yuan asked how the government of a +country should be administered. + 2. The Master said, 'Follow the seasons of Hsia. + +時。【三節】乘殷之輅。【四節】服周之冕。【五節】樂則韶舞。【六節】 +放鄭聲、遠佞人、鄭聲淫、佞人殆。 +【十一章】子曰、人無遠慮、必有近憂。 +【十二章】子曰、已矣乎、吾未見好德如好色者也。 +【十三章】子曰、臧文仲、其竊位者與、知柳下惠之 + 3. 'Ride in the state carriage of Yin. + 4. 'Wear the ceremonial cap of Chau. + 5. 'Let the music be the Shao with its pantomimes. + 6. Banish the songs of Chang, and keep far from specious +talkers. The songs of Chang are licentious; specious talkers are +dangerous.' + CHAP. XI. The Master said, 'If a man take no thought +about what is distant, he will find sorrow near at hand.' + CHAP. XII. The Master said, 'It is all over! I have not seen +one who loves virtue as he loves beauty.' + CHAP. XIII. The Master said, 'Was not Tsang Wan like one +who had stolen his situation? He knew the virtue and the +talents + +賢、而不與立也。 +【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。 +【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。 +【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。 +【十七章】子曰、君子義以為質、禮以行之、孫以出之、信 +of Hui of Liu-hsia, and yet did not procure that he should stand +with him in court.' + CHAP. XIV. The Master said, 'He who requires much from +himself and little from others, will keep himself from being the +object of resentment.' + CHAP. XV. The Master said, 'When a man is not in the +habit of saying-- "What shall I think of this? What shall I think +of this?" I can indeed do nothing with him!' + CHAP. XVI. The Master said, 'When a number of people +are together, for a whole day, without their conversation +turning on righteousness, and when they are fond of carrying +out the suggestions of a small shrewdness;-- theirs is indeed a +hard case.' + CHAP. XVII. The Master said, 'The superior man in +everything considers righteousness to be essential. He performs +it according to the rules of propriety. He brings it forth in +humility. He completes it with sincerity. This is indeed a +superior man.' + +以成之、君子哉。 +【十八章】子曰、君子病無能焉、不病人之不己知也。 +【十九章】子曰、君子疾沒世、而名不稱焉。 +【二十章】子曰、君子求諸己、小人求諸人。 +【廿一章】子曰、君子矜而不爭、群而不黨。 +【廿二章】子曰、君子不以言舉人、不以 + CHAP. XVIII. The Master said, 'The superior man is +distressed by his want of ability. He is not distressed by men's +not knowing him.' + CHAP. XIX. The Master said, 'The superior man dislikes +the thought of his name not being mentioned after his death.' + CHAP. XX. The Master said, 'What the superior man seeks, +is in himself. What the mean man seeks, is in others.' + CHAP. XXI. The Master said, 'The superior man is +dignified, but does not wrangle. He is sociable, but not a +partizan.' + CHAP. XXII. The Master said, 'The superior man does not +promote a man simply on account of his words, nor does he put +aside good words because of the man.' + +人廢言。 +【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所 +不欲、勿施於 +人。 +【廿四章】【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有所試 +矣。【二節】斯民也、三代之所以直道而行也。 +【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。 + CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word +which may serve as a rule of practice for all one's life?' The +Master said, 'Is not RECIPROCITY such a word? What you do not +want done to yourself, do not do to others.' + CHAP. XXIV. 1. The Master said, 'In my dealings with +men, whose evil do I blame, whose goodness do I praise, +beyond what is proper? If I do sometimes exceed in praise, +there must be ground for it in my examination of the +individual. + 2. 'This people supplied the ground why the three +dynasties pursued the path of straightforwardness.' + CHAP. XXV. The Master said, 'Even in my early days, a +historiographer would leave a blank in his text, and he who +had a horse would lend him to another to ride. Now, alas! there +are no such things.' + +【廿六章】子曰、巧言亂德、小不忍、則亂大謀。 +【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。 +【廿八章】子曰、人能弘道、非道弘人。 +【廿九章】子曰、過而不改、是謂過矣。 +【三十章】子曰、吾嘗終日 + CHAP. XXVI. The Master said, 'Specious words confound +virtue. Want of forbearance in small matters confounds great +plans.' + CHAP. XXVII. The Master said, 'When the multitude hate +a man, it is necessary to examine into the case. When the +multitude like a man, it is necessary to examine into the case.' + CHAP. XXVIII. The Master said, 'A man can enlarge the +principles which he follows; those principles do not enlarge the +man.' + CHAP. XXIX. The Master said, 'To have faults and not to +reform them,-- this, indeed, should be pronounced having +faults.' + CHAP. XXX. The Master said, 'I have been the whole day + +不食、終夜不寢、以思、無益、不如學也。 +【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在其中矣、 +君子憂道、不憂貧。 +【卅二章】【一節】子曰、知及之、仁不能守之、雖得之、必失之。【二節】 +知及之、仁能守之、不莊以蒞之、則民不敬。【三節】知及之、仁能守之、 +莊以蒞之、動之不以禮、未善也。 +without eating, and the whole night without sleeping:-- +occupied with thinking. It was of no use. The better plan is to +learn.' + CHAP. XXXI. The Master said, 'The object of the superior +man is truth. Food is not his object. There is plowing;-- even in +that there is sometimes want. So with learning;-- emolument +may be found in it. The superior man is anxious lest he should +not get truth; he is not anxious lest poverty should come upon +him.' + CHAP. XXXII. 1. The Master said, 'When a man's +knowledge is sufficient to attain, and his virtue is not sufficient +to enable him to hold, whatever he may have gained, he will +lose again. + 2. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast, if he cannot govern with dignity, the +people will not respect him. + 3. 'When his knowledge is sufficient to attain, and he has +virtue enough to hold fast; when he governs also with dignity, +yet if he try to move the people contrary to the rules of +propriety:-- full excellence is not reached.' + +【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可小知也。 +【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未見蹈仁 +而死者也。 +【卅五章】子曰、當仁、不讓於師。 + CHAP. XXXIII. The Master said, 'The superior man cannot +be known in little matters; but he may be intrusted with great +concerns. The small man may not be intrusted with great +concerns, but he may be known in little matters.' + CHAP. XXXIV. The Master said, 'Virtue is more to man +than either water or fire. I have seen men die from treading on +water and fire, but I have never seen a man die from treading +the course of virtue.' + CHAP. XXXV. The Master said, 'Let every man consider +virtue as what devolves on himself. He may not yield the +performance of it even to his teacher.' + +【卅六章】子曰、君子貞、而不諒。 +【卅七章】子曰、事君敬其事、而後其食。 +【卅八章】子曰、有教、無類。 +【卅九章】子曰、道不同、不相為謀。 +【四十章】子曰、辭、達而已矣。 +【四一章】【一節】師冕見、及階、子曰、階也。及席、子曰、席也。 + CHAP. XXXVI. The Master said, 'The superior man is +correctly firm, and not firm merely.' + CHAP. XXXVII. The Master said, 'A minister, in serving his +prince, reverently discharges his duties, and makes his +emolument a secondary consideration.' + CHAP. XXXVIII. The Master said, 'In teaching there +should be no distinction of classes.' + CHAP. XXXIX. The Master said, 'Those whose courses are +different cannot lay plans for one another.' + CHAP. XL. The Master said, 'In language it is simply +required that it convey the meaning.' + CHAP. XLI. 1. The Music-master, Mien, having called upon +him, when they came to the steps, the Master said, 'Here are +the steps.' When they came to the mat for the guest to sit upon, +he + +皆坐、子告之曰、某在斯、某在斯。【二節】師冕出、子張問曰、與師言之 +道與。【三節】子曰、然、固相師之道也。 +said, 'Here is the mat.' When all were seated, the Master +informed him, saying, 'So and so is here; so and so is here.' + 2. The Music-master, Mien, having gone out, Tsze-chang +asked, saying. 'Is it the rule to tell those things to the Music- +master?' + 3. The Master said, 'Yes. This is certainly the rule for +those who lead the blind.' + +李氏第十六 +BOOK XVI. KE SHE. + +【第一章】【一節】李氏將伐顓臾。【二節】冉有李路見於孔子曰、李氏將 +有事於顓臾。 + CHAP. I. 1. The head of the Chi family was going to attack +Chwan-yu. + 2. Zan Yu and Chi-lu had an interview with Confucius, and +said, 'Our chief, Chi, is going to commence operations against +Chwan-yu.' + +【三節】孔子曰、求、無乃爾是過與。【四節】夫顓臾、昔者、先王以為東 +蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。【五節】冉有曰、夫子 +欲之、吾二臣者、皆不欲也。【六節】孔子曰、求、周任有言曰、陳力就列、 +不能者止、危而不持、顛而不扶、則將焉用彼相矣。【七節】且爾言過矣、 +虎兕出於柙、龜玉毀於 + 3. Confucius said, 'Ch'iu, is it not you who are in fault +here? + 4. 'Now, in regard to Chwan-yu, long ago, a former king +appointed its ruler to preside over the sacrifices to the eastern +Mang; moreover, it is in the midst of the territory of our State; +and its ruler is a minister in direct connexion with the +sovereign:-- What has your chief to do with attacking it?' + 5. Zan Yu said, 'Our master wishes the thing; neither of us +two ministers wishes it.' + 6. Confucius said, 'Ch'iu, there are the words of Chau +Zan,-- "When he can put forth his ability, he takes his place in +the ranks of office; when he finds himself unable to do so, he +retires from it. How can he be used as a guide to a blind man, +who does not support him when tottering, nor raise him up +when fallen?" + 7. 'And further, you speak wrongly. When a tiger or +rhinoceros escapes from his cage; when a tortoise or piece of +jade is injured in its repository:-- whose is the fault?' + +櫝中、是誰之過與。【八節】冉有曰、今夫顓臾、固而近於費、今不取、後 +世必為子孫憂。【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。【十 +節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、蓋均無 +貧、和無寡、安無傾。【十一節】夫如 + 8. Zan Yu said, 'But at present, Chwan-yu is strong and +near to Pi; if our chief do not now take it, it will hereafter be a +sorrow to his descendants.' + 9. Confucius said. 'Ch'iu, the superior man hates that +declining to say-- "I want such and such a thing," and framing +explanations for the conduct. + 10. 'I have heard that rulers of States and chiefs of +families are not troubled lest their people should be few, but +are troubled lest they should not keep their several places; that +they are not troubled with fears of poverty, but are troubled +with fears of a want of contented repose among the people in +their several places. For when the people keep their several +places, there will be no poverty; when harmony prevails, there +will be no scarcity of people; and when there is such a +contented repose, there will be no rebellious upsettings. + 11. 'So it is.-- Therefore, if remoter people are not +submissive, all + +是、故遠人不服、則修文德以來之、既來之、則安之。【十二節】今由與求 +也、相夫子、遠人不服、而不能來也、邦分崩離析、而不能守也。【十三節】 +而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也。 +the influences of civil culture and virtue are to be cultivated to +attract them to be so; and when they have been so attracted, +they must be made contented and tranquil. + 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. +Remoter people are not submissive, and, with your help, he +cannot attract them to him. In his own territory there are +divisions and downfalls, leavings and separations, and, with +your help, he cannot preserve it. + 13. 'And yet he is planning these hostile movements +within the State.-- I am afraid that the sorrow of the Chi-sun +family will not be on account of Chwan-yu, but will be found +within the screen of their own court.' + +【第二章】【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下無道、 +則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五世希不 +失矣、陪臣執國命、三世希不失矣。【二節】天下有道、則政不在大夫。【三 +節】天下有道、則庶人不議。 + CHAP. II. 1. 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 +punitive military expeditions proceed from the princes. When +these things proceed from the princes, as a rule, the cases will +be few in which they do not lose their power in ten +generations. When they proceed from the Great officers of the +princes, as a rule, the cases will be few in which they do not +lose their power in five generations. When the subsidiary +ministers of the great officers hold in their grasp the orders of +the state, as a rule, the cases will be few in which they do not +lose their power in three generations. + 2. 'When right principles prevail in the kingdom, +government will not be in the hands of the Great officers. + 3. 'When right principles prevail in the kingdom, there +will be no discussions among the common people.' + +【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓 +之子孫微矣。 +【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 +便辟、友善柔、友便佞、損矣。 +【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、 + CHAP. III. Confucius said, 'The revenue of the state has +left the ducal House now for five generations. The government +has been in the hands of the Great officers for four generations. +On this account, the descendants of the three Hwan are much +reduced.' + CHAP. IV. Confucius said, 'There are three friendships +which are advantageous, and three which are injurious. +Friendship with the upright; friendship with the sincere; and +friendship with the man of much observation:-- these are +advantageous. Friendship with the man of specious airs; +friendship with the insinuatingly soft; and friendship with the +glib-tongued:-- these are injurious.' + CHAP. V. Confucius said, 'There are three things men find +enjoyment in which are advantageous, and three things they +find enjoyment in which are injurious. To find enjoyment in the +discriminating study of ceremonies and music; to find +enjoyment in + +樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。 +【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及之而不 +言、謂之隱、未見顏色而言、謂之瞽。 +【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之 +speaking of the goodness of others; to find enjoyment in having +many worthy friends:-- these are advantageous. To find +enjoyment in extravagant pleasures; to find enjoyment in +idleness and sauntering; to find enjoyment in the pleasures of +feasting:-- these are injurious.' + CHAP. VI. Confucius said, 'There are three errors to which +they who stand in the presence of a man of virtue and station +are liable. They may speak when it does not come to them to +speak;-- this is called rashness. They may not speak when it +comes to them to speak;-- this is called concealment. They may +speak without looking at the countenance of their superior;-- +this is called blindness.' + CHAP. VII. Confucius said, 'There are three things which +the superior man guards against. In youth, when the physical +powers + +在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。 +【第八章】【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。 +【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。 +【第九章】孔子曰、生而知之者、上也、學而知之者、次也、 +are not yet settled, he guards against lust. When he is strong +and the physical powers are full of vigor, he guards against +quarrelsomeness. When he is old, and the animal powers are +decayed, he guards against covetousness.' + CHAP. VIII. 1. Confucius said, 'There are three things of +which the superior man stands in awe. He stands in awe of the +ordinances of Heaven. He stands in awe of great men. He stands +in awe of the words of sages. + 2. 'The mean man does not know the ordinances of +Heaven, and consequently does not stand in awe of them. He is +disrespectful to great men. He makes sport of the words of +sages.' + CHAP. IX. Confucius said, 'Those who are born with the +possession of knowledge are the highest class of men. Those +who learn, and so, readily, get possession of knowledge, are the +next. + +困而學之、又其次也、困而不學、民斯為下矣。 +【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 +忠、事思敬、疑思問、忿思難、見得思義。 +【十一章】【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾 +聞其語矣。【二節】隱居 +Those who are dull and stupid, and yet compass the learning, +are another class next to these. As to those who are dull and +stupid and yet do not learn;-- they are the lowest of the +people.' + CHAP. X. Confucius said, 'The superior man has nine +things which are subjects with him of thoughtful consideration. +In regard to the use of his eyes, he is anxious to see clearly. In +regard to the use of his ears, he is anxious to hear distinctly. In +regard to his countenance, he is anxious that it should be +benign. In regard to his demeanor, he is anxious that it should +be respectful. In regard to his speech, he is anxious that it +should be sincere. In regard to his doing of business, he is +anxious that it should be reverently careful. In regard to what +he doubts about, he is anxious to question others. When he is +angry, he thinks of the difficulties (his anger may involve him +in). When he sees gain to be got, he thinks of righteousness.' + CHAP. XI. 1. Confucius said, 'Contemplating good, and +pursuing it, as if they could not reach it; contemplating evil, +and shrinking from it, as they would from thrusting the hand +into boiling water:-- I have seen such men, as I have heard +such words. + 2. 'Living in retirement to study their aims, and +practising + +以求其志、行義以達其道、吾聞其語矣、未見其人也。 +【十二章】【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔齊、 +餓于首陽之下、民到于今稱之。【二節】其斯之謂與。 +【十三章】【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、未也、 +嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。 +righteousness to carry out their principles:-- I have heard +these words, but I have not seen such men.' + CHAP. XII. 1. The duke Ching of Ch'i had a thousand +teams, each of four horses, but on the 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 mountain, and the +people, down to the present time, praise them. + 2. 'Is not that saying illustrated by this?' + CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you +heard any lessons from your father different from what we +have all heard?' + 2. Po-yu replied, 'No. He was standing alone once, when I +passed below the hall with hasty steps, and said to me, "Have +you learned the Odes?" On my replying "Not yet," he added, "If +you do not learn the Odes, you will not be fit to converse with." +I retired and studied the Odes. + +鯉退而學詩。【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、未 +也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。【五節】陳亢退而 +喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。 +【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、曰君夫 +人、稱 + 3. 'Another day, he was in the same way standing alone, +when I passed by below the hall with hasty steps, and said to +me, 'Have you learned the rules of Propriety?' On my replying +'Not yet,' he added, 'If you do not learn the rules of Propriety, +your character cannot be established.' I then retired, and +learned the rules of Propriety. + 4. 'I have heard only these two things from him.' + 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked +one thing, and I have got three things. I have heard about the +Odes. I have heard about the rules of Propriety. I have also +heard that the superior man maintains a distant reserve +towards his son.' + CHAP. XIV. The wife of the prince of a state is called by +him FU ZAN. She calls herself HSIAO T'UNG. The people of the +State call + +諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。 +her CHUN FU ZAN, and, to the people of other States, they call +her K'WA HSIAO CHUN. The people of other states also call her +CHUN FU ZAN. + +陽貨第十七 +BOOK XVII. YANG HO. + +[17.1] + +【第一章】【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡也、 +而往拜之。遇諸塗。【二節】謂孔子曰、來、予與爾言、曰、懷其寶而迷其 +邦、可謂仁乎。曰、不可。好從 + CHAP. I. 1. Yang Ho wished to see Confucius, but +Confucius would not go to see him. On this, he sent a present of +a pig to Confucius, who, having chosen a time when Ho was not +at home, went to pay his respects for the gift. He met him, +however, on the way. + 2. Ho said to Confucius, 'Come, let me speak with you.' He +then asked, 'Can he be called benevolent who keeps his jewel in +his + +事而亟失時、可謂知乎。曰、不可。日月逝矣、歲不我與。孔子曰、諾、吾 +將仕矣。 +【第二章】子曰、性相近也、習相遠也。 +【第三章】子曰、唯上知與下愚不移。 +bosom, and leaves his country to confusion?' Confucius replied, +'No.' 'Can he be called wise, who is anxious to be engaged in +public employment, and yet is constantly losing the +opportunity of being so?' Confucius again said, 'No.' 'The days +and months are passing away; the years do not wait for us.' +Confucius said, 'Right; I will go into office.' + CHAP. II. The Master said, 'By nature, men are nearly +alike; by practice, they get to be wide apart.' + CHAP. III. The Master said, 'There are only the wise of +the highest class, and the stupid of the lowest class, who cannot +be changed.' + +【第四章】【一節】子之武城、聞弦歌之聲。【二節】夫子莞爾而笑曰、割 +雞焉用牛刀。【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則愛人、 +小人學道則易使也。【四節】子曰、二三子、偃之言是也、前言戲之耳。 +【第五章】【一節】公山弗擾以費畔、召、子欲往。【二節】子路不說、曰、 +末 + CHAP. IV. 1. The Master, having come to Wu-ch'ang, +heard there the sound of stringed instruments and singing. + 2. Well pleased and smiling, he said, 'Why use an ox knife +to kill a fowl?' + 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- +"When the man of high station is well instructed, he loves men; +when the man of low station is well instructed, he is easily +ruled."' + 4. The Master said, 'My disciples, Yen's words are right. +What I said was only in sport.' + CHAP. V. 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. + 2. Tsze-lu was displeased, and said, 'Indeed, you cannot +go! Why must you think of going to see Kung-shan?' + +之也已、何必公山氏之之也。【三節】子曰、未召我者、而豈徒哉、如有用 +我者、吾其為東周乎。 +【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 +恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 +功、惠、則足以使人。 + 3. The Master said, 'Can it be without some reason that he +has invited ME? If any one employ me, may I not make an +eastern Chau?' + CHAP. VI. Tsze-chang asked Confucius about perfect +virtue. Confucius said, 'To be able to practise five things +everywhere under heaven constitutes perfect virtue.' 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 win all. If you are sincere, people will repose +trust in you. If you are earnest, you will accomplish much. If +you are kind, this will enable you to employ the services of +others. + +【第七章】【一節】佛肸召。子欲往。【二節】子路曰、昔者由也、聞諸夫 +子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、如之 +何。【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而 +不緇。【四節】吾豈匏瓜也哉、焉能繫而不食。 + CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master +was inclined to go. + 2. Tsze-lu said, 'Master, formerly I have heard you say, +"When a man in his own person is guilty of doing evil, a +superior man will not associate with him." Pi Hsi is in rebellion, +holding possession of Chung-mau; if you go to him, what shall +be said?' + 3. The Master said, 'Yes, I did use these words. But is it +not said, that, if a thing be really hard, it may be ground +without being made thin? Is it not said, that, if a thing be really +white, it may be steeped in a dark fluid without being made +black? + 4. 'Am I a bitter gourd! How can I be hung up out of the +way of being eaten?' + +【第八章】【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。【二節】 +居、吾語女。【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好 +信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 +剛不好學、其蔽也狂。 + CHAP. VIII. 1. The Master said, 'Yu, have you heard the +six words to which are attached six becloudings?' Yu replied, 'I +have not.' + 2. 'Sit down, and I will tell them to you. + 3. 'There is the love of being benevolent without the love +of learning;-- the beclouding here leads to a foolish simplicity. +There is the love of knowing without the love of learning;-- the +beclouding here leads to dissipation of mind. There is the love +of being sincere without the love of learning;-- the beclouding +here leads to an injurious disregard of consequences. There is +the love of straightforwardness without the love of learning;-- +the beclouding here leads to rudeness. There is the love of +boldness without the love of learning;-- the beclouding here +leads to insubordination. There is the love of firmness without +the love of learning;-- the beclouding here leads to extravagant +conduct.' + +【第九章】【一節】子曰、小子、何莫學夫詩。【二節】詩可以興。【三節】 +可以觀。【四節】可以群。【五節】可以怨。【六節】邇之事父、遠之事君。 +【七節】多識於鳥獸草木之名。 +【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其猶正牆 +面而立也與。 + CHAP. IX. 1. The Master said, 'My children, why do you +not study the Book of Poetry? + 2. 'The Odes serve to stimulate the mind. + 3. 'They may be used for purposes of self-contemplation. + 4. 'They teach the art of sociability. + 5. 'They show how to regulate feelings of resentment. + 6. 'From them you learn the more immediate duty of +serving one's father, and the remoter one of serving one's +prince. + 7. 'From them we become largely acquainted with the +names of birds, beasts, and plants.' + CHAP. X. The Master said to Po-yu, 'Do you give yourself +to the Chau-nan and the Shao-nan. The man who has not +studied the Chau-nan and the Shao-nan, is like one who stands +with his face right against a wall. Is he not so?' + +【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。 +【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。 +【十三章】子曰、鄉原、德之賊也。 +【十四章】子曰、道聽而塗說、德之棄也。 + CHAP. XI. The Master said, '"It is according to the rules of +propriety," they say.-- "It is according to the rules of +propriety," they say. Are gems and silk all that is meant by +propriety? "It is music," they say.-- "It is music," they say. Are +bells and drums all that is meant by music?' + CHAP. XII. The Master said, 'He who puts on an +appearance of stern firmness, while inwardly he is weak, is like +one of the small, mean people;-- yea, is he not like the thief +who breaks through, or climbs over, a wall?' + CHAP. XIII. The Master said, 'Your good, careful people of +the villages are the thieves of virtue.' + CHAP. XIV. The Master said, 'To tell, as we go along, what +we have heard on the way, is to cast away our virtue.' + +【十五章】【一節】子曰、鄙夫、可與事君也與哉。【二節】其未得之也、 +患得之、既得之、患失之。【三節】苟患失之、無所不至矣。 +【十六章】【一節】子曰、古者、民有三疾、今也或是之亡也。【二節】古 +之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、今之愚 +也詐而已矣。 + CHAP. XV. 1. The Master said, 'There are those mean +creatures! How impossible it is along with them to serve one's +prince! + 2. 'While they have not got their aims, their anxiety is +how to get them. When they have got them, their anxiety is lest +they should lose them. + 3. 'When they are anxious lest such things should be lost, +there is nothing to which they will not proceed.' + CHAP. XVI. 1. The Master said, 'Anciently, men had three +failings, which now perhaps are not to be found. + 2. 'The high-mindedness of antiquity showed itself in a +disregard of small things; the high-mindedness of the present +day shows itself in wild license. The stern dignity of antiquity +showed itself in grave reserve; the stern dignity of the present +day shows itself in quarrelsome perverseness. The stupidity of +antiquity showed itself in straightforwardness; the stupidity of +the present day shows itself in sheer deceit.' + +【十七章】子曰、攷言令色鮮矣仁。 +【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。 +【十九章】【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述焉。 +【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。 + CHAP. XVII. The Master said, 'Fine words and an +insinuating appearance are seldom associated with virtue.' + CHAP. XVIII. The Master said, 'I hate the manner in +which purple takes away the luster of vermilion. I hate the +way in which the songs of Chang confound the music of the Ya. +I hate those who with their sharp mouths overthrow kingdoms +and families.' + CHAP. XIX. 1. The Master said, 'I would prefer not +speaking.' + 2. Tsze-kung said, 'If you, Master, do not speak, what +shall we, your disciples, have to record?' + 3. The Master said, 'Does Heaven speak? The four seasons +pursue their courses, and all things are continually being +produced, but does Heaven say anything?' + +【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。 +【廿一章】【一節】宰我問、三年之喪期已久矣。【二節】君子三年不為禮、 +禮必壞、三年不為樂、樂必崩。【三節】舊穀既沒、新穀既升、鑽燧改火、 +期可已矣。【四節】子曰、食夫稻、衣夫錦、 + CHAP. XX. Zu Pei wished to see Confucius, but Confucius +declined, on the ground of being sick, to see him. When the +bearer of this message went out at the door, (the Master) took +his lute and sang to it, in order that Pei might hear him. + CHAP. XXI. 1. Tsai Wo asked about the three years' +mourning for parents, saying that one year was long enough. + 2. 'If the superior man,' said he, 'abstains for three years +from the observances of propriety, those observances will be +quite lost. If for three years he abstains from music, music will +be ruined. + 3. 'Within a year the old grain is exhausted, and the new +grain has sprung up, and, in procuring fire by friction, we go +through all the changes of wood for that purpose. After a +complete year, the mourning may stop.' + 4. The Master said, 'If you were, after a year, to eat good +rice, and wear embroidered clothes, would you feel at ease?' 'I +should,' replied Wo. + +於女安乎。曰、安。【五節】女安、則為之、夫君子之居喪、食旨不甘、聞 +樂不樂、居處不安、故不為也、今女安、則為之。【六節】宰我出。子曰、 +予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通喪也、 +予也、有三年之愛於其父母乎。 + 5. 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 he may eat, nor derive pleasure +from music which he may hear. He also does not feel at ease, if +he is comfortably lodged. Therefore he does not do what you +propose. But now you feel at ease and may do it.' + 6. Tsai Wo then went out, and the Master said, 'This +shows Yu's want of virtue. It is not till a child is three years old +that it is allowed to leave the arms of its parents. And the three +years' mourning is universally observed throughout the +empire. Did Yu enjoy the three years' love of his parents?' + +【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為之猶賢 +乎已。 +【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而無義、 +為亂、小人有勇而無義、為盜。 +【廿四章】【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 +惡居下流而訕上 + CHAP. XXII. The Master said, 'Hard is it to deal with him, +who will stuff himself with food the whole day, without +applying his mind to anything good! Are there not gamesters +and chess players? To be one of these would still be better than +doing nothing at all.' + CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem +valour?' The Master said, 'The superior man holds +righteousness to be of highest importance. A man in a superior +situation, having valour without righteousness, will be guilty of +insubordination; one of the lower people having valour without +righteousness, will commit robbery.' + CHAP. XXIV. 1. 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. He hates the man who, + +者、惡勇而無禮者、惡果敢而窒者。【二節】曰、賜也亦有惡乎。惡徼以為 +知者、惡不孫以為勇者、惡訐以為直者。 +【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。 +【廿六章】子曰、年四十而見惡焉、其終也已。 +being in a low station, slanders his superiors. He hates those +who have valour merely, and are unobservant of propriety. He +hates those who are forward and determined, and, at the same +time, of contracted understanding.' + 2. The Master then inquired, 'Ts'ze, have you also your +hatreds?' Tsze-kung replied, 'I hate those who pry out matters, +and ascribe the knowledge to their wisdom. I hate those who +are only not modest, and think that they are valourous. I hate +those who make known secrets, and think that they are +straightforward.' + CHAP. XXV. The Master said, 'Of all people, girls and +servants are the most difficult to behave to. If you are familiar +with them, they lose their humility. If you maintain a reserve +towards them, they are discontented.' + CHAP. XXVI. The Master said, 'When a man at forty is the +object of dislike, he will always continue what he is.' + +微子第十八 +BOOK XVIII. WEI TSZE. + +【第一章】【一節】微子去之、箕子為之奴、比干諫而死。【二節】孔子曰、 +殷有三仁焉。 +【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而事人、 +焉往而不三黜、枉道而事人、何 + CHAP. I. 1. The Viscount of Wei withdrew from the court. +The Viscount of Chi became a slave to Chau. Pi-kan +remonstrated with him and died. + 2. Confucius said, 'The Yin dynasty possessed these three +men of virtue.' + CHAP. II. Hui of Liu-hsia being chief criminal judge, was +thrice dismissed from his office. Some one said to him, 'Is it not +yet time for you, sir, to leave this?' He replied, 'Serving men in +an upright way, where shall I go to, and not experience such a +thrice-repeated + +必去父母之邦。 +【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。曰、 +吾老矣、不能用也。孔子行。 +【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。 +【第五章】【一節】楚狂接輿歌而過 +dismissal? If I choose to serve men in a crooked way, what +necessity is there for me to leave the country of my parents?' + CHAP. III. The duke Ching of Ch'i, with reference to the +manner in which he should treat Confucius, said, 'I cannot treat +him as I would the chief of the Chi family. I will treat him in a +manner between that accorded to the chief of the Chi, and that +given to the chief of the Mang family.' He also said, 'I am old; I +cannot use his doctrines.' Confucius took his departure. + CHAP. IV. The people of Ch'i sent to Lu a present of +female musicians, which Chi Hwan received, and for three days +no court was held. Confucius took his departure. + CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by +Confucius, singing and saying, 'O FANG! O FANG! How is your + +孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今 +之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。 +【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】 +長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是也。曰、 +是知津矣。【三節】問於桀 +virtue degenerated! As to the past, reproof is useless; but the +future may still be provided against. Give up your vain pursuit. +Give up your vain pursuit. Peril awaits those who now engage +in affairs of government.' + 2. Confucius alighted and wished to converse with him, +but Chieh-yu hastened away, so that he could not talk with +him. + CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the +field together, when Confucius passed by them, and sent Tsze- +lu to inquire for the ford. + 2. 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 Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the +other rejoined, 'He knows the ford.' + 3. Tsze-lu then inquired of Chieh-ni, who said to him, +'Who + +溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。曰、 +滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從辟世之 +士哉。耰而不輟。【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、吾 +非斯人之徒與而誰與、天下有道、丘不與易也。 +are you, sir?' He answered, '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 is he that will +change its state for you? Than follow one who merely +withdraws from this one and that one, had you not better +follow those who have withdrawn from the world altogether?' +With this he fell to covering up the seed, and proceeded with +his work, without stopping. + 4. Tsze-lu went and reported their remarks, when the +Master observed with a sigh, 'It is impossible to associate with +birds and beasts, as if they were the same with us. If I +associate not with these people,-- with mankind,-- with whom +shall I associate? If right principles prevailed through the +empire, there would be no use for me to change its state.' + +【第七章】【一節】子路從而後、遇丈人、以杖荷蓧。子路問曰、子見夫子 +乎。丈人曰、四禮不勤、五穀不分、孰為夫子。植其杖而芸。【二節】子路 +拱而立。【三節】止子路宿、殺雞為黍而食之、見其二子焉。【四節】明日、 +子路行以告。子曰、隱者也、使子路反見之、至、則行矣。【五節】子路曰、 +不仕 + CHAP. VII. 1. Tsze-lu, following the Master, happened to +fall behind, when he met an old man, carrying across his +shoulder on a staff a basket for weeds. Tsze-lu said to him, +'Have you seen my master, sir!' The old man replied, 'Your four +limbs are unaccustomed to toil; you cannot distinguish the five +kinds of grain:-- who is your master?' With this, he planted his +staff in the ground, and proceeded to weed. + 2. Tsze-lu joined his hands across his breast, and stood +before him. + 3. 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. + 4. Next day, Tsze-lu went on his way, and reported his +adventure. The Master said, 'He is a recluse,' and sent Tsze-lu +back to see him again, but when he got to the place, the old +man was gone. + 5. Tsze-lu then said to the family, 'Not to take office is not + +無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、而亂大 +倫、君子之仕也、行其義也、道之不行、已知之矣。 +【第八章】【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。 +【二節】子曰、不降其志、不辱其身、伯夷叔齊與。【三節】謂柳下惠少連、 +降志辱身矣、言 +righteous. If the relations between old and young may not be +neglected, how is it that he sets aside the duties that should be +observed between sovereign and minister? Wishing to +maintain his personal purity, he allows that great relation to +come to confusion. A superior man takes office, and performs +the righteous duties belonging to it. As to the failure of right +principles to make progress, he is aware of that.' + CHAP. VIII. 1. The men who have retired to privacy from +the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang, +Hui of Liu-hsia, and Shao-lien. + 2. The Master said, 'Refusing to surrender their wills, or +to submit to any taint in their persons;-- such, I think, were +Po-i and Shu-ch'i. + 3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that +they surrendered their wills, and submitted to taint in their +persons, + +中倫、行中慮、其斯而已矣。【四節】謂虞仲夷逸、隱居放言、身中清、廢 +中權。【五節】我則異於是、無可無不可。 +【第九章】【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。四飯 +缺適秦。【三節】鼓方叔、 +but their words corresponded with reason, and their actions +were such as men are anxious to see. This is all that is to be +remarked in them. + 4. 'It may be said of Yu-chung and I-yi, that, while they +hid themselves in their seclusion, they gave a license to their +words; but, in their persons, they succeeded in preserving their +purity, and, in their retirement, they acted according to the +exigency of the times. + 5. 'I am different from all these. I have no course for +which I am predetermined, and no course against which I am +predetermined.' + CHAP. IX. 1. The grand music master, Chih, went to Ch'i. + 2. Kan, the master of the band at the second meal, went +to Ch'u. Liao, the band master at the third meal, went to Ts'ai. +Chueh, the band master at the fourth meal, went to Ch'in. + 3. Fang-shu, the drum master, withdrew to the north of +the river. + +入於河。播(tao2, 上兆下鼓)武、入於漢。【五節】少師陽、擊磬襄、入於 +海。 +【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊無大故、 +則不棄也、無求備於一人。 +【十一章】周有八士、伯達、伯适、仲突、仲忽、叔夜、叔夏、李隨、李騧。 + 4. Wu, the master of the hand drum, withdrew to the +Han. + 5. Yang, the assistant music master, and Hsiang, master of +the musical stone, withdrew to an island in the sea. + CHAP. X. The duke of Chau addressed his son, the duke of +Lu, saying, 'The virtuous prince does not neglect his relations. +He does not cause the great ministers to repine at his not +employing them. Without some great cause, he does not dismiss +from their offices the members of old families. He does not +seek in one man talents for every employment.' + CHAP. XI. To Chau belonged the eight officers, Po-ta, +Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and +Chi-kwa. + +子張第十九 +BOOK XIX. TSZE-CHANG. + +【第一章】子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其可已矣。 +【第二章】子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。 + CHAP. I. Tsze-chang said, 'The scholar, trained for public +duty, seeing threatening danger, is prepared to sacrifice his life. +When the opportunity of gain is presented to him, he thinks of +righteousness. In sacrificing, his thoughts are reverential. In +mourning, his thoughts are about the grief which he should +feel. Such a man commands our approbation indeed.' + CHAP. II. Tsze-chang said, 'When a man holds fast to +virtue, but without seeking to enlarge it, and believes right +principles, but without firm sincerity, what account can be +made of his existence or non-existence?' + +【第三章】子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏曰、可 +者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉善而矜 +不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何其拒人 +也。 +【第四章】子夏曰、雖小道、必有 + CHAP. III. The disciples of Tsze-hsia asked Tsze-chang +about the principles that should characterize mutual +intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the +subject?' They replied, 'Tsze-hsia says:-- "Associate with those +who can advantage you. Put away from you those who cannot +do so."' Tsze-chang observed, 'This is different from what I +have learned. The superior man honours the talented and +virtuous, and bears with all. He praises the good, and pities the +incompetent. Am I possessed of great talents and virtue?-- +who is there among men whom I will not bear with? Am I +devoid of talents and virtue?-- men will put me away from +them. What have we to do with the putting away of others?' + CHAP. IV. Tsze-hsia said, 'Even in inferior studies and +employments there is something worth being looked at; but if +it be + +可觀者焉、致遠恐泥、是以君子不為也。 +【第五章】子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。 +【第六章】子夏曰、博學而篤志、切問而近思、仁在其中矣。 +【第七章】子夏曰、百工居肆、以成其事、君子學以致其道。 +attempted to carry them out to what is remote, there is a +danger of their proving inapplicable. Therefore, the superior +man does not practise them.' + CHAP. V. Tsze-hsia said, 'He, who from day to day +recognises what he has not yet, and from month to month does +not forget what he has attained to, may be said indeed to love +to learn.' + CHAP. VI. Tsze-hsia said, 'There are learning extensively, +and having a firm and sincere aim; inquiring with earnestness, +and reflecting with self-application:-- virtue is in such a +course.' + CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to +dwell in, in order to accomplish their works. The superior man +learns, in order to reach to the utmost of his principles.' + +【第八章】子夏曰、小人之過也、必文。 +【第九章】子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。 +【第十章】子夏曰、君子信而後勞其民、未信、則以為厲己也、信而後諫、 +未信、則以為謗己也。 +【十一章】子夏曰、大德不踰閑、 + CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss +his faults.' + CHAP. IX. Tsze-hsia said, 'The superior man undergoes +three changes. Looked at from a distance, he appears stern; +when approached, he is mild; when he is heard to speak, his +language is firm and decided.' + CHAP. X. Tsze-hsia said, 'The superior man, having +obtained their confidence, may then impose labours on his +people. If he have not gained their confidence, they will think +that he is oppressing them. Having obtained the confidence of +his prince, one may then remonstrate with him. If he have not +gained his confidence, the prince will think that he is vilifying +him.' + CHAP. XI. Tsze-hsia said, 'When a person does not +transgress the boundary line in the great virtues, he may pass +and repass it in the small virtues.' + +小德出入可也。 +【十二章】【一節】子游曰、子夏之門人小子、當洒掃、應對、進退、則可 +矣、抑末也、本之則無、如之何。【二節】子夏聞之曰、噫、言游過矣、君 +子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉可誣也、 +有始有卒者、其惟聖人乎。 + CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of +Tsze-hsia, in sprinkling and sweeping 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 be +acknowledged as sufficiently taught?' + 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu +is wrong. According to the way of the superior man in teaching, +what departments are there which he considers of prime +importance, and delivers? what are there which he considers of +secondary importance, and allows himself to be idle about? But +as in the case of plants, which are assorted according to their +classes, so he deals with his disciples. How can the way of a +superior man be such as to make fools of any of them? Is it not +the sage alone, who can unite in one the beginning and the +consummation of learning?' + +【十三章】子夏曰、仕而優則學、學而優則仕。 +【十四章】子游曰、喪致乎哀而止。 +【十五章】子游曰、吾友張也、為難能也、然而未仁。 +【十六章】曾子曰、堂堂乎張也、難與並為仁矣。 +【十七章】曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。 + CHAP. XIII. Tsze-hsia said, 'The officer, having discharged +all his duties, should devote his leisure to learning. The student, +having completed his learning, should apply himself to be an +officer.' + CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried +to the utmost degree of grief, should stop with that.' + CHAP. XV. Tsze-hsia said, 'My friend Chang can do things +which are hard to be done, but yet he is not perfectly virtuous.' + CHAP. XVI. The philosopher Tsang said, 'How imposing is +the manner of Chang! It is difficult along with him to practise +virtue.' + CHAP. XVII. The philosopher Tsang said, 'I heard this +from our Master:-- "Men may not have shown what is in them +to the full extent, and yet they will be found to do so, on +occasion of mourning for their parents."' + +【十八章】曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不改父之 +臣、與父之政、是難能也。 +【十九章】孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、久矣、 +如得其情、則哀矜而勿喜。 +【二十章】子貢曰、紂之不善、不如是之甚也、是以君子 + CHAP. XVIII. The philosopher Tsang said, 'I have heard +this from our Master:-- "The filial piety of Mang Chwang, in +other matters, was what other men are competent to, but, as +seen in his not changing the ministers of his father, nor his +father's mode of government, it is difficult to be attained to."' + CHAP. XIX. The chief of the Mang family having +appointed Yang Fu to be chief criminal judge, the latter +consulted the philosopher Tsang. Tsang said, 'The rulers have +failed in their duties, and the people consequently have been +disorganised, for a long time. When you have found out the +truth of any accusation, be grieved for and pity them, and do +not feel joy at your own ability.' + CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so +great as that name implies. Therefore, the superior man hates +to dwell + +惡居下流、天下之惡皆歸焉。 +【廿一章】子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 +人皆仰之。 +【廿二章】【一節】衛公孫朝問於子貢曰、仲尼焉學。【二節】子貢曰、文 +武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有文武之 +道焉、夫子焉不學、而亦何常師之有、 +in a low-lying situation, where all the evil of the world will +flow in upon him.' + CHAP. XXI. Tsze-kung said, 'The faults of the superior +man are like the eclipses of the sun and moon. He has his +faults, and all men see them; he changes again, and all men +look up to him.' + CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, +saying, 'From whom did Chung-ni get his learning?' + 2. Tsze-kung replied, 'The doctrines of Wan and Wu have +not yet fallen to the ground. They are to be found among men. +Men of talents and virtue remember the greater principles of +them, and others, not possessing such talents and virtue, +remember the smaller. Thus, all possess the doctrines of Wan +and Wu. Where could our Master go that he should not have an +opportunity of learning them? And yet what necessity was +there for his having a regular master?' + +【廿三章】【一節】叔孫武叔語大夫於朝曰、子貢賢於仲尼。【二節】子服 +景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。【三 +節】夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。【四節】 +得其門者或寡矣、夫子之云、不亦宜乎。 + CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great +officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' + 2. Tsze-fu Ching-po reported the observation to Tsze- +kung, who said, 'Let me use the comparison of a house and its +encompassing wall. My wall only reaches to the shoulders. One +may peep over it, and see whatever is valuable in the +apartments. + 3. 'The wall of my Master is several fathoms high. If one +do not find the door and enter by it, he cannot see the ancestral +temple with its beauties, nor all the officers in their rich array. + 4. 'But I may assume that they are few who find the door. +Was not the observation of the chief only what might have +been expected?' + +【廿四章】叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他人之賢 +者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、其何傷 +於日月乎、多見其不知量也。 +【廿五章】【一節】陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。【二節】 +子貢曰、君子一言以為知、一言以為不知、言不可不慎也。【三節】夫子之 + CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of +Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni +cannot be reviled. The talents and virtue of other men are +hillocks and mounds which may be stepped over. Chung-ni is +the sun or moon, which it is not possible to step over. Although +a man may wish to cut himself off from the sage, what harm +can he do to the sun or moon? He only shows that he does not +know his own capacity. + CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, +said, 'You are too modest. How can Chung-ni be said to be +superior to you?' + 2. Tsze-kung said to him, 'For one word a man is often +deemed to be wise, and for one word he is often deemed to be +foolish. We ought to be careful indeed in what we say. + 3. 'Our Master cannot be attained to, just in the same way +as the heavens cannot be gone up to by the steps of a stair. + +不可及也、猶天之不可階而升也。【四節】夫子之得邦家者、所謂立之斯立、 +道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可及也。 + 4. 'Were our Master in the position of the ruler of a State +or the chief of a Family, we should find verified the description +which has been given of a sage's rule:-- he would plant the +people, and forthwith they would be established; he would lead +them on, and forthwith they would follow him; he would make +them happy, and forthwith multitudes would resort to his +dominions; he would stimulate them, and forthwith they would +be harmonious. While he lived, he would be glorious. When he +died, he would be bitterly lamented. How is it possible for him +to be attained to?' + +堯曰第二十 +BOOK XX. YAO YUEH. + +【第一章】【一節】堯曰、咨、爾舜、天之曆數在爾躬、允執其中、四海困 +窮、天祿永終。【二節】舜亦以命禹。【三節】曰、予小子履、敢用玄牡、 +敢昭告于皇皇后帝、有罪不敢赦、帝臣不蔽、簡在帝心、朕躬有罪、無以萬 +方、萬方有罪、 + CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven- +determined order of succession now rests in your person. +Sincerely hold fast the due Mean. If there shall be distress and +want within the four seas, the Heavenly revenue will come to a +perpetual end.' + 2. Shun also used the same language in giving charge to +Yu. + 3. T'ang said, 'I the child Li, presume to use a dark- +coloured victim, and presume to announce to Thee, O most +great and sovereign God, that the sinner I dare not pardon, and +thy ministers, O God, I do not keep in obscurity. The +examination of them is by thy mind, O God. If, in my person, I +commit offences, they are not to be attributed to you, the +people of the myriad regions. If you in the myriad regions +commit offences, these offences must rest on my person.' + +罪在朕躬。【四節】周有大賚、善人是富。【五節】雖有周親、不如仁人、 +百姓有過、在予一人。【六節】謹權量、審法度、修廢官、四方之政行焉。 +【七節】興滅國、繼絕世、舉逸民、天下之民歸心焉。【八節】所重民、食、 +喪、祭。【九節】寬則得眾、信、則民任焉、敏、則有功、公則說。 + 4. Chau conferred great gifts, and the good were enriched. + 5. 'Although he has his near relatives, they are not equal +to my virtuous men. The people are throwing blame upon me, +the One man.' + 6. He carefully attended to the weights and measures, +examined the body of the laws, restored the discarded officers, +and the good government of the kingdom took its course. + 7. He revived States that had been extinguished, restored +families whose line of succession had been broken, and called +to office those who had retired into obscurity, so that +throughout the kingdom the hearts of the people turned +towards him. + 8. What he attached chief importance to, were the food of +the people, the duties of mourning, and sacrifices. + 9. By his generosity, he won all. By his sincerity, he made +the people repose trust in him. By his earnest activity, his +achievements were great. By his justice, all were delighted. + +【第二章】【一節】子張問於孔子曰、何如、斯可以從政矣。子曰、尊五美、 +屏四惡、斯可以從政矣。子張曰、何謂五美。子曰、君子惠、而不費、勞、 +而不怨、欲、而不貪、泰、而不驕、威、而不猛。【二節】子張曰、何謂惠 +而不費。子曰、因民之所利而利之、 + CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what +way should a person in authority act in order that he may +conduct government properly?' The Master replied, 'Let him +honour the five excellent, and banish away the four bad, +things;-- then may he conduct government properly.' Tsze- +chang said, 'What are meant by the five excellent things?' The +Master said, 'When the person in authority is beneficent +without great expenditure; when he lays tasks on the people +without their repining; when he pursues what he desires +without being covetous; when he maintains a dignified ease +without being proud; when he is majestic without being fierce.' + 2. Tsze-chang said, 'What is meant by being beneficent +without great expenditure?' The Master replied, 'When the +person in authority makes more beneficial to the people the +things from which + +斯不亦惠而不費乎、擇可勞而勞之、又誰怨、欲仁而得仁、又焉貪、君子無 +眾寡、無小大、無敢慢、斯不亦泰而不驕乎、君子正其衣冠、尊其瞻視、儼 +然人望而畏之、斯不亦威而不猛乎。【三節】子張曰、何謂四惡。子曰、不 +教而殺、謂之虐、不戒視成、謂之暴、慢令致期、謂之賊、猶 +they naturally derive benefit;-- is not this being beneficent +without great expenditure? When he chooses the labours which +are proper, and makes them labour on them, who will repine? +When his desires are set on benevolent government, and he +secures it, who will accuse him of covetousness? Whether he +has to do with many people or few, or with things great or +small, he does not dare to indicate any disrespect;-- is not this +to maintain a dignified ease without any pride? He adjusts his +clothes and cap, and throws a dignity into his looks, so that, +thus dignified, he is looked at with awe;-- is not this to be +majestic without being fierce?' + 3. Tsze-chang then asked, 'What are meant by the four +bad things?' The Master said, 'To put the people to death +without having instructed them;-- this is called cruelty. To +require from them, suddenly, the full tale of work, without +having given them warning;-- this is called oppression. To issue +orders as if without urgency, at first, and, when the time +comes, to insist on them with severity;-- this is called injury. +And, generally, in the giving pay + +之與人也、出納之吝、謂之有司。 +【第三章】【一節】子曰、不知命、無以為君子也。【二節】不知禮、無以 +立也。【三節】不知言、無以知人也。 +or rewards to men, to do it in a stingy way;-- this is called +acting the part of a mere official.' + CHAP III. 1. The Master said, 'Without recognising the +ordinances of Heaven, it is impossible to be a superior man. + 2. 'Without an acquaintance with the rules of Propriety, it +is impossible for the character to be established. + 3. 'Without knowing the force of words, it is impossible to +know men.' + + + +End of this Project Gutenberg Etext of The Chinese Classics +(Confucian Analects) by James Legge + diff --git a/old/cnfnl10u.zip b/old/cnfnl10u.zip Binary files differnew file mode 100644 index 0000000..42c93b5 --- /dev/null +++ b/old/cnfnl10u.zip |