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、天之未喪斯文也、匡人其如予何。
     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?
     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?'


【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。
     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、無臣而為有臣、吾誰欺、欺天乎。
     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?

【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、然後樂正、雅頌各得其所。
     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.'


【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、雖覆一簣、進、吾往也。
     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 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.'


【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。

     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. XXIII. 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。
     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


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、鞠躬如也、如不容。
     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.

【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、如不勝、上如揖、下如授、勃如戰色、
足蹜蹜如有循。
     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 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.

【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、黃衣狐裘。

     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.

【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】
沽酒市脯不食。
     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.

【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、君祭、先飯。
     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.

【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。
     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.

【三節】凶服者式之、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、冉有、李路。文學、
子游、子夏。
     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- trative talents, Zan Yu and Chi Lu; for their literary
acquirements, Tsze-yu and Tsze-hsia.


【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。

     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。敢問死。曰、未知生、焉知死。
     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 death?' He was answered, 'While you do not know life, how can
you know about death?'


【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。

     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益之。
     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.

【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】子張問善人之道。子曰、不踐(ji1、迂+亦、與跡同)、亦不入於室。
     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 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.'


【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。

     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, I urged
 him forward. Yu has more than his own share of energy; therefore
I kept him back.'


【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。


     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.

【四節】今由與求也、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、以吾一日長乎爾、毋吾以也。
     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.

【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、以俟君子。
     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.'

【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、吾與點也。
     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.'

【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、仁者其言也訒。
     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.'

【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】子夏曰、商聞之矣。
     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:--

【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。
     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?'

【二節】子貢曰、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。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。
     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 between superiors and inferiors, is like that between the wind
and the grass. The grass must bend, when the wind blows
across it.'


【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、色取仁而行違、居之不疑、在邦必
聞、在家必聞。

     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 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.'


【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。問知。子曰、知人。

     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.'

【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。
     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.'
     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。
     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 first the services of your various officers, pardon small faults,
and raise to office men of virtue and talents.'


【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】名不正、則言不順、
言不順、則事不成。

     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 the truth of things. If language be not in accordance with the
truth of things, affairs cannot be carried on to success.

【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、吾不如老圃。

     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 requested also to be taught gardening, and was answered, 'I am
not so good for that as an old gardener.'

【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。

     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、又何加焉。曰、富之。【四節】曰、既富矣、又何加焉。曰、教之。
     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.
     4. 'And when they have been enriched, what more shall
be done?' The Master said, 'Teach them.'

【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。

     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
是其幾也。
     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.

【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、遠者來。
     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.'


【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、小人哉、
抑亦可以為次矣。
     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.'

【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、或承之羞。【三節】子曰、不占而已矣。
     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.'
3. The Master said, 'This arises simply from not attending
to the prognostication.'

【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。
     
     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 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.'


【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。

     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.'