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 fellowvillagers 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 cautiouslydecided 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.'