【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 Tszekung, 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 Heavendetermined 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 darkcoloured 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.' Tszechang 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.'