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、無怨言。
     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.'


【十一章】子曰、貧而無怨、難、富而無驕、易。
【十二章】子曰、孟公綽、為趙魏老則優、不可以為滕薛大夫。
【十三章】【一節】子路問成人。子曰、若臧武仲之知、公綽之不欲、卞莊
子之勇、冉求之藝、文之以禮樂、亦可以為成人矣。【二節】曰、今之成人
者、何必然、見利思義、見危授命、久要不忘平生之言、亦可以為成人矣。
     CHAP. XI. The Master said, 'To be poor without
murmuring is difficult. To be rich without being proud is easy.'
     CHAP. XII. The Master said, 'Mang Kung-ch'o is more than
fit to be chief officer in the families of Chao and Wei, but he is
not fit to be great officer to either of the States Tang or Hsieh.'
     CHAP. XIII. 1. Tsze-lu asked what constituted a
COMPLETE man. The Master said, 'Suppose a man with the
knowledge of Tsang Wu-chung, the freedom from covetousness
of Kung-ch'o, the bravery of Chwang of Pien, and the varied
talents of Zan Ch'iu; add to these the accomplishments of the
rules of propriety and music:-- such a one might be reckoned a
COMPLETE man.'
     2. He then added, 'But what is the necessity for a
complete man of the present day to have all these things? The
man, who in the view of gain, thinks of righteousness; who in the view of
danger is prepared to give up his life; and who does not forget
an old agreement however far back it extends:-- such a man
may be reckoned a COMPLETE man.'


【十四章】【一節】子問公叔文子於公明賈曰、信乎、夫子不言不笑、不取
乎。【二節】公明賈對曰、以告者過也。夫子時然後言、人不厭其言、樂然
後笑、人不厭其笑、義然後取、人不厭其取。子曰、其然、豈其然乎。

     CHAP. XIV. 1. The Master asked Kung-ming Chia about
Kung-shu Wan, saying, 'Is it true that your master speaks not,
laughs not, and takes not?'
     2. Kung-ming Chia replied, 'This has arisen from the
reporters going beyond the truth.-- My master speaks when it
is the time to speak, and so men do not get tired of his
speaking. He laughs when there is occasion to be joyful, and so
men do not get tired of his laughing. He takes when it is
consistent with righteousness to do so, and so men do not get
tired of his taking.' The Master said, 'So! But is it so with him?'

【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。
【十六章】子曰、晉文公譎而不正、齊桓公正而不譎。
【十七章】【一節】子路曰、桓公殺公子糾、召忽死之、管仲不死、曰、未仁乎。
     CHAP. XV. The Master said, 'Tsang Wu-chung, keeping
possession of Fang, asked of the duke of Lu to appoint a
successor to him in his family. Although it may be said that he
was not using force with his sovereign, I believe he was.'
     CHAP. XVI. The Master said, 'The duke Wan of Tsin was
crafty and not upright. The duke Hwan of Ch'i was upright and
not crafty.'
     CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his
brother Chiu to be killed, when Shao Hu died with his master,
but Kwan Chung did not die. May not I say that he was wanting
in virtue?'

【二節】子曰、桓公九合諸侯、不以兵車、管仲之力也、如其
仁、如其仁。
【十八章】【一節】子貢曰、管仲非仁者與、桓公殺公子糾、不能死、又相
之。【二節】子曰、管仲相桓公、霸諸侯、一匡天下、民到于今、受其賜、
微管仲、吾其被髮左衽矣。【三節】豈若匹夫匹婦之為諒也、自經於溝瀆、而莫之知也。
     2. The Master said, 'The Duke Hwan assembled all the
princes together, and that not with weapons of war and
chariots:-- it was all through the influence of Kwan Chung.
Whose beneficence was like his? Whose beneficence was like
his?'
     CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I
apprehend, was wanting in virtue. When the Duke Hwan
caused his brother Chiu to be killed, Kwan Chung was not able
to die with him. Moreover, he became prime minister to Hwan.'
     2. The Master said, 'Kwan Chung acted as prime minister
to the Duke Hwan, made him leader of all the princes, and
united and rectified the whole kingdom. Down to the present
day, the people enjoy the gifts which he conferred. But for
Kwan Chung, we should now be wearing our hair unbound, and
the lappets of our coats buttoning on the left side.
     3. 'Will you require from him the small fidelity of
common men and common women, who would commit suicide in a
stream or ditch, no one knowing anything about them?'


【十九章】【一節】公叔文子之臣、大夫僎、與文子同升諸公。【二節】子
聞之曰、可以為矣。
【二十章】【一節】子言衛靈公之無道也、康子曰、夫如是、奚而不喪。【二
節】孔子曰、仲叔圉治賓客、祝鮀治宗廟、王孫賈治軍旅、夫如是、奚其喪。

     CHAP. XIX. 1. The great officer, Hsien, who had been
family-minister to Kung-shu Wan, ascended to the prince's
court in company with Wan.
     2. The Master, having heard of it, said, 'He deserved to be
considered WAN (the accomplished).'
     CHAP. XX. 1. The Master was speaking about the
unprincipled course of the duke Ling of Wei, when Ch'i K'ang
said, 'Since he is of such a character, how is it he does not lose
his State?'
     2. Confucius said, 'The Chung-shu Yu has the
superintendence of his guests and of strangers; the litanist, T'o,
has the management of his ancestral temple; and Wang-sun Chia has the direction of
the army and forces:-- with such officers as these, how should
he lose his State?'


【廿一章】子曰、其言之不怍、則為之也難。
【廿二章】【一節】陳成子弒簡公。【二節】孔子沐浴而朝、告於哀公曰、
陳恆弒其君、請討之。【三節】公曰、告夫三子。【四節】孔子曰、以吾從
大夫之後、不敢不告也、君曰、告夫三子者。【四節】之三子告、不可、孔子曰、以吾從大夫之後、不敢不告也。

     CHAP. XXI. The Master said, 'He who speaks without
modesty will find it difficult to make his words good.'
     CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of
Ch'i.
     2. Confucius bathed, went to court, and informed the
duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that
you will undertake to punish him.'
     3. The duke said, 'Inform the chiefs of the three families
of it.'
     4. Confucius retired, and said, 'Following in the rear of the
great officers, I did not dare not to represent such a matter,
and my prince says, "Inform the chiefs of the three families of
it."'
5. He went to the chiefs, and informed them, but they
would not act. Confucius then said, 'Following in the rear of the
great officers, I did not dare not to represent such a matter.'

【廿三章】子路問事君。子曰、勿欺也、而犯之。
【廿四章】子曰、君子上達、小人下達。
【廿五章】子曰、古之學者為己、今之學者為人。
【廿六章】【一節】蘧伯玉使人於孔子。【二節】孔子與之坐、而問焉、曰、
夫子何為。對曰、夫子欲寡其過、而未能也、使者出、子曰、使乎、使乎。
     
     CHAP. XXIII. Tsze-lu asked how a ruler should be served.
The Master said, 'Do not impose on him, and, moreover,
withstand him to his face.'
     CHAP. XXIV. The Master said, 'The progress of the
superior man is upwards; the progress of the mean man is
downwards.'
     CHAP. XXV. The Master said, 'In ancient times, men
learned with a view to their own improvement. Now-a-days,
men learn with a view to the approbation of others.'
     CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly
inquiries to Confucius.
     2. Confucius sat with him, and questioned him. 'What,'
said he, 'is your master engaged in?' The messenger replied,
'My master is anxious to make his faults few, but he has not yet succeeded.'
He then went out, and the Master said, 'A messenger indeed! A
messenger indeed!'


【廿七章】子曰、不在其位、不謀其政。
【廿八章】曾子曰、君子思不出其位。
【廿九章】子曰、君子恥其言而過其行。
【三十章】【一節】子曰、君子道者三、我無能焉、仁者不憂、知者不惑、
勇者不懼。【二節】子貢曰、夫子自道也。

     CHAP. XXVII. The Master said, 'He who is not in any
particular office, has nothing to do with plans for the
administration of its duties.'
     CHAP. XXVIII. The philosopher Tsang said, 'The superior
man, in his thoughts, does not go out of his place.'
     CHAP. XXIX. The Master said, 'The superior man is modest
in his speech, but exceeds in his actions.'
     CHAP. XXX. 1. The Master said, 'The way of the superior
man is threefold, but I am not equal to it. Virtuous, he is free
from anxieties; wise, he is free from perplexities; bold, he is
free from fear.
     2. Tsze-kung said, 'Master, that is what you yourself say.'

【卅一章】子貢方人、子曰、賜也賢乎哉、夫我則不暇。
【卅二章】子曰、不患人之不己知、患其不能也。
【卅三章】子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。
【卅四章】【一節】微生畝謂孔子曰、丘何為是栖栖者與、無乃為佞乎。【二
節】孔子曰、非敢為佞也、疾固也。
     CHAP. XXXI. Tsze-kung was in the habit of comparing
men together. The Master said, 'Tsze must have reached a high
pitch of excellence! Now, I have not leisure for this.'
     CHAP. XXXII. The Master said, 'I will not be concerned at
men's not knowing me; I will be concerned at my own want of
ability.'
     CHAP. XXXIII. The Master said, 'He who does not
anticipate attempts to deceive him, nor think beforehand of his
not being believed, and yet apprehends these things readily
(when they occur);-- is he not a man of superior worth?'
     CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu,
how is it that you keep roosting about? Is it not that you are an
insinuating talker?'
     2. Confucius said, 'I do not dare to play the part of such a
talker, but I hate obstinacy.'

【卅五章】子曰、驥、不稱其力、稱其德也。
【卅六章】【一節】或曰、以德報怨、何如。【二節】子曰、何以報德。【三
節】以直報怨、以德報德。
【卅七章】【一節】子曰、莫我知也夫。【二節】子貢曰、何為其莫知子也。
子曰、不怨天、不尤人、下學而上達、知我者其天乎。
     CHAP. XXXV. The Master said, 'A horse is called a ch'i, not
because of its strength, but because of its other good qualities.'
     CHAP. XXXVI. 1. Some one said, 'What do you say
concerning the principle that injury should be recompensed
with kindness?'
     2. The Master said, 'With what then will you recompense
kindness?
     3. 'Recompense injury with justice, and recompense
kindness with kindness.'
     CHAP. XXXVII. 1. The Master said, 'Alas! there is no one
that knows me.'
     2. Tsze-kung said, 'What do you mean by thus saying--
that no one knows you?' The Master replied, 'I do not murmur
against Heaven. I do not grumble against men. My studies lie low, and
my penetration rises high. But there is Heaven;-- that knows
me!'
【卅八章】【一節】公伯寮愬子路於李孫、子服景伯以告、曰、夫子固有惑
志於公伯寮、吾力猶能肆諸市朝。【二節】子曰、道之將行也與、命也、道
之將廢也與、命也、公伯寮其如命何。

     CHAP. XXXVIII. 1. The Kung-po Liao, having slandered
Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it,
saying, 'Our master is certainly being led astray by the Kung-po
Liao, but I have still power enough left to cut Liao off, and
expose his corpse in the market and in the court.'
     2. The Master said, 'If my principles are to advance, it is
so ordered. If they are to fall to the ground, it is so ordered.
What can the Kung-po Liao do where such ordering is
concerned?'

【卅九章】【一節】子曰、賢者辟世。【二節】其次辟地。【三節】其次辟
色。【四節】其次辟言。
【四十章】子曰、作者七人矣。
【四一章】子路宿於石門、晨門曰、奚自。子路曰、自孔氏。曰、是知其不
可而為之者與。
【四二章】【一節】子擊磬於衛、有荷蕢、而過孔氏之門者、曰、有心哉、擊磬乎。
     CHAP. XXXIX. 1. The Master said, 'Some men of worth
retire from the world.
     2. Some retire from particular states.
     3. Some retire because of disrespectful looks.
     4. Some retire because of contradictory language.'
     CHAP. XL.  The Master said, 'Those who have done this
are seven men.'
     CHAP. XLI. Tsze-lu happening to pass the night in Shih-
man, the gatekeeper said to him, 'Whom do you come from?'
Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the
other, 'who knows the impracticable nature of the times and
yet will be doing in them.'
     CHAP. XLII. 1. The Master was playing, one day, on a
musical stone in Wei, when a man, carrying a straw basket,
passed the door of the house where Confucius was, and said, 'His heart is full
who so beats the musical stone.

【二節】既、而曰、鄙哉、硜硜乎、莫己知也、斯已
而已矣、深則厲、淺則揭。【三節】子曰、果哉、末之難矣。
【四三章】【一節】子張曰、書云、高宗諒陰三年不言、何謂也。【二節】
子曰、何必高宗、古之人皆然、君薨、百官總己、以聽於冢宰、三年。
'
     2. A little while after, he added, 'How contemptible is the
one-ideaed obstinacy those sounds display! When one is taken
no notice of, he has simply at once to give over his wish for
public employment. "Deep water must be crossed with the
clothes on; shallow water may be crossed with the clothes held
up."'
     3. The Master said, 'How determined is he in his purpose!
But this is not difficult!'
     CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the
Shu says that Kao-tsung, while observing the usual imperial
mourning, was for three years without speaking?'
     2. The Master said, 'Why must Kao-tsung be referred to
as an example of this? The ancients all did so. When the
sovereign died, the officers all attended to their several duties,
taking instructions from the prime minister for three years.'

【四四章】子曰、上好禮、則民易使也。
【四五章】子路問君子、子曰、修己以敬。曰、如斯而已乎。曰、修己以安
人、曰、如斯而已乎。曰、修己以安百姓。修己以安百姓、堯舜其猶病諸。
【四六章】原壤夷俟、子曰、幼而不孫弟、長而無述焉、老而不死、是為賊。以杖叩其脛。
【四七章】【一節】闕黨童子將命、或問之曰、益者與。【二節】子曰、吾
見其居於位也、見其與先生並行也、非求益者也、欲速成者也。
     CHAP. XLIV. The Master said, 'When rulers love to
observe the rules of propriety, the people respond readily to
the calls on them for service.'
     CHAP. XLV. Tsze-lu asked what constituted the superior
man. The Master said, 'The cultivation of himself in reverential
carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates
himself so as to give rest to others,' was the reply. 'And is this
all?' again asked Tsze-lu. The Master said, 'He cultivates
himself so as to give rest to all the people. He cultivates himself
so as to give rest to all the people:-- even Yao and Shun were
still solicitous about this.'
     CHAP. XLVI. Yuan Zang was squatting on his heels, and
so waited the approach of the Master, who said to him, 'In
youth not humble as befits a junior; in manhood, doing nothing
worthy of being handed down; and living on to old age:-- this is
to be a pest.' With this he hit him on the shank with his staff.
     CHAP. XLVI. 1. A youth of the village of Ch'ueh was
employed by Confucius to carry the messages between him and
his visitors. Some one asked about him, saying, 'I suppose he
has made great progress.'
     2. The Master said, 'I observe that he is fond of occupying
the seat of a full-grown man; I observe that he walks shoulder
to shoulder with his elders. He is not one who is seeking to
make progress in learning. He wishes quickly to become a man.'

衛靈公第十五
BOOK XV. WEI LING KUNG.

【第一章】【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞之矣、
軍旅之事、未之學也。明日遂行。【二節】在陳絕糧、從者病、莫能興。【三
節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。
     CHAP. I. 1. The Duke Ling of Wei asked Confucius about
tactics. Confucius replied, 'I have heard all about sacrificial
vessels, but I have not learned military matters.' On this, he
took his departure the next day.
     2. When he was in Chan, their provisions were exhausted,
and his followers became so ill that they were unable to rise.
     3. Tsze-lu, with evident dissatisfaction, said, 'Has the
superior man likewise to endure in this way?' The Master said,
'The superior man may indeed have to endure want, but the
mean man, when he is in want, gives way to unbridled license.'

【第二章】【一節】子曰、賜也、女以予為多學而識之者與。【二節】對曰、
然、非與。【三節】曰、非也、予一以貫之。
【第三章】子曰、由、知德者鮮矣。
【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而已矣。
【第五章】【一節】子張問行。【二節】子曰、言忠信、行篤敬、雖蠻貊之
邦、行矣、言不忠信、行不篤敬、雖州里、行乎哉。
     CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose,
that I am one who learns many things and keeps them in
memory?'
     2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?'
     3. 'No,' was the answer; 'I seek a unity all-pervading.'
     CHAP. III. The Master said, 'Yu, those who know virtue
are few.'
     CHAP. IV. The Master said, 'May not Shun be instanced as
having governed efficiently without exertion? What did he do?
He did nothing but gravely and reverently occupy his royal
seat.'
     CHAP. V. 1. Tsze-chang asked how a man should conduct
himself, so as to be everywhere appreciated.
     2. The Master said, 'Let his words be sincere and truthful,
and his actions honourable and careful;-- such conduct may be
practised among the rude tribes of the South or the North. If
his words be not sincere and truthful and his actions not honourable and
careful, will he, with such conduct, be appreciated, even in his
neighborhood?

【三節】立、則見其參於前
也、在輿、則見期倚於衡也、夫然後行。【四節】子張書諸紳。
【第六章】【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。【二節】
君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。

     3. 'When he is standing, let him see those two things, as it
were, fronting him. When he is in a carriage, let him see them
attached to the yoke. Then may he subsequently carry them
into practice.'
     4. Tsze-chang wrote these counsels on the end of his sash.
     CHAP. VI. 1. The Master said, 'Truly straightforward was
the historiographer Yu. When good government prevailed in his
State, he was like an arrow. When bad government prevailed,
he was like an arrow.
     2. A superior man indeed is Chu Po-yu! When good
government prevails in his state, he is to be found in office.
When bad government prevails, he can roll his principles up,
and keep them in his breast.'

【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、
知者不失人、亦不失言。
【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。
【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其
大夫之賢者、友其士之仁者。
【第十章】【一節】顏淵問為邦。【二節】子曰、行夏之時。
     CHAP. VII. The Master said, 'When a man may be spoken
with, not to speak to him is to err in reference to the man.
When a man may not be spoken with, to speak to him is to err
in reference to our words. The wise err neither in regard to
their man nor to their words.'
     CHAP. VIII. The Master said, 'The determined scholar and
the man of virtue will not seek to live at the expense of
injuring their virtue. They will even sacrifice their lives to
preserve their virtue complete.'
     CHAP. IX. Tsze-kung asked about the practice of virtue.
The Master said, 'The mechanic, who wishes to do his work
well, must first sharpen his tools. When you are living in any
state, take service with the most worthy among its great
officers, and make friends of the most virtuous among its
scholars.'
     CHAP. X. 1. Yen Yuan asked how the government of a
country should be administered.
     2. The Master said, 'Follow the seasons of Hsia.

【三節】乘殷之輅。【四節】服周之冕。【五節】樂則韶舞。【六節】
放鄭聲、遠佞人、鄭聲淫、佞人殆。
【十一章】子曰、人無遠慮、必有近憂。
【十二章】子曰、已矣乎、吾未見好德如好色者也。
【十三章】子曰、臧文仲、其竊位者與、知柳下惠之賢、而不與立也。
     3. 'Ride in the state carriage of Yin.
     4. 'Wear the ceremonial cap of Chau.
     5. 'Let the music be the Shao with its pantomimes.
     6. Banish the songs of Chang, and keep far from specious
talkers. The songs of Chang are licentious; specious talkers are
dangerous.'
     CHAP. XI. The Master said, 'If a man take no thought
about what is distant, he will find sorrow near at hand.'
     CHAP. XII. The Master said, 'It is all over! I have not seen
one who loves virtue as he loves beauty.'
     CHAP. XIII. The Master said, 'Was not Tsang Wan like one
who had stolen his situation? He knew the virtue and the talents of
Hui of Liu-hsia, and yet did not procure that he should stand with him
 in court.'


【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。
【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。
【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。
【十七章】子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。

     CHAP. XIV. The Master said, 'He who requires much from
himself and little from others, will keep himself from being the
object of resentment.'
     CHAP. XV. The Master said, 'When a man is not in the
habit of saying-- "What shall I think of this? What shall I think
of this?" I can indeed do nothing with him!'
     CHAP. XVI. The Master said, 'When a number of people
are together, for a whole day, without their conversation
turning on righteousness, and when they are fond of carrying
out the suggestions of a small shrewdness;-- theirs is indeed a
hard case.'
     CHAP. XVII. The Master said, 'The superior man in
everything considers righteousness to be essential. He performs
it according to the rules of propriety. He brings it forth in
humility. He completes it with sincerity. This is indeed a
superior man.'


【十八章】子曰、君子病無能焉、不病人之不己知也。
【十九章】子曰、君子疾沒世、而名不稱焉。
【二十章】子曰、君子求諸己、小人求諸人。
【廿一章】子曰、君子矜而不爭、群而不黨。
【廿二章】子曰、君子不以言舉人、不以人廢言。
     CHAP. XVIII. The Master said, 'The superior man is
distressed by his want of ability. He is not distressed by men's
not knowing him.'
     CHAP. XIX. The Master said, 'The superior man dislikes
the thought of his name not being mentioned after his death.'
     CHAP. XX. The Master said, 'What the superior man seeks,
is in himself. What the mean man seeks, is in others.'
     CHAP. XXI. The Master said, 'The superior man is
dignified, but does not wrangle. He is sociable, but not a
partizan.'
     CHAP. XXII. The Master said, 'The superior man does not
promote a man simply on account of his words, nor does he put
aside good words because of the man.'


【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所
不欲、勿施於人。
【廿四章】【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有所試
矣。【二節】斯民也、三代之所以直道而行也。
【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。
     CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word
which may serve as a rule of practice for all one's life?' The
Master said, 'Is not RECIPROCITY such a word? What you do not
want done to yourself, do not do to others.'
     CHAP. XXIV. 1. The Master said, 'In my dealings with
men, whose evil do I blame, whose goodness do I praise,
beyond what is proper? If I do sometimes exceed in praise,
there must be ground for it in my examination of the
individual.
     2. 'This people supplied the ground why the three
dynasties pursued the path of straightforwardness.'
     CHAP. XXV. The Master said, 'Even in my early days, a
historiographer would leave a blank in his text, and he who
had a horse would lend him to another to ride. Now, alas! there
are no such things.'

【廿六章】子曰、巧言亂德、小不忍、則亂大謀。
【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。
【廿八章】子曰、人能弘道、非道弘人。
【廿九章】子曰、過而不改、是謂過矣。
【三十章】子曰、吾嘗終日不食、終夜不寢、以思、無益、不如學也。
     CHAP. XXVI. The Master said, 'Specious words confound
virtue. Want of forbearance in small matters confounds great
plans.'
     CHAP. XXVII. The Master said, 'When the multitude hate
a man, it is necessary to examine into the case. When the
multitude like a man, it is necessary to examine into the case.'
     CHAP. XXVIII. The Master said, 'A man can enlarge the
principles which he follows; those principles do not enlarge the
man.'
     CHAP. XXIX. The Master said, 'To have faults and not to
reform them,-- this, indeed, should be pronounced having
faults.'
     CHAP. XXX. The Master said, 'I have been the whole day
without eating, and the whole night without sleeping:--
occupied with thinking. It was of no use. The better plan is to
learn.'

【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在其中矣、
君子憂道、不憂貧。
【卅二章】【一節】子曰、知及之、仁不能守之、雖得之、必失之。【二節】
知及之、仁能守之、不莊以蒞之、則民不敬。【三節】知及之、仁能守之、
莊以蒞之、動之不以禮、未善也。

     CHAP. XXXI. The Master said, 'The object of the superior
man is truth. Food is not his object. There is plowing;-- even in
that there is sometimes want. So with learning;-- emolument
may be found in it. The superior man is anxious lest he should
not get truth; he is not anxious lest poverty should come upon
him.'
     CHAP. XXXII. 1. The Master said, 'When a man's
knowledge is sufficient to attain, and his virtue is not sufficient
to enable him to hold, whatever he may have gained, he will
lose again.
     2. 'When his knowledge is sufficient to attain, and he has
virtue enough to hold fast, if he cannot govern with dignity, the
people will not respect him.
     3. 'When his knowledge is sufficient to attain, and he has
virtue enough to hold fast; when he governs also with dignity,
yet if he try to move the people contrary to the rules of
propriety:-- full excellence is not reached.'

【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可小知也。
【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未見蹈仁
而死者也。
【卅五章】子曰、當仁、不讓於師。
     CHAP. XXXIII. The Master said, 'The superior man cannot
be known in little matters; but he may be intrusted with great
concerns. The small man may not be intrusted with great
concerns, but he may be known in little matters.'
     CHAP. XXXIV. The Master said, 'Virtue is more to man
than either water or fire. I have seen men die from treading on
water and fire, but I have never seen a man die from treading
the course of virtue.'
     CHAP. XXXV. The Master said, 'Let every man consider
virtue as what devolves on himself. He may not yield the
performance of it even to his teacher.'

【卅六章】子曰、君子貞、而不諒。
【卅七章】子曰、事君敬其事、而後其食。
【卅八章】子曰、有教、無類。
【卅九章】子曰、道不同、不相為謀。
【四十章】子曰、辭、達而已矣。
【四一章】【一節】師冕見、及階、子曰、階也。及席、子曰、席也。皆坐、
子告之曰、某在斯、某在斯。【二節】師冕出、子張問曰、與師言之
道與。【三節】子曰、然、固相師之道也。
     CHAP. XXXVI. The Master said, 'The superior man is
correctly firm, and not firm merely.'
     CHAP. XXXVII. The Master said, 'A minister, in serving his
prince, reverently discharges his duties, and makes his
emolument a secondary consideration.'
     CHAP. XXXVIII. The Master said, 'In teaching there
should be no distinction of classes.'
     CHAP. XXXIX. The Master said, 'Those whose courses are
different cannot lay plans for one another.'
     CHAP. XL. The Master said, 'In language it is simply
required that it convey the meaning.'
     CHAP. XLI. 1. The Music-master, Mien, having called upon
him, when they came to the steps, the Master said, 'Here are
the steps.' When they came to the mat for the guest to sit upon,
he said, 'Here is the mat.' When all were seated, the Master
informed him, saying, 'So and so is here; so and so is here.'
     2. The Music-master, Mien, having gone out, Tsze-chang
asked, saying. 'Is it the rule to tell those things to the Music-
master?'
     3. The Master said, 'Yes. This is certainly the rule for
those who lead the blind.'

李氏第十六
BOOK XVI. KE SHE.

【第一章】【一節】李氏將伐顓臾。【二節】冉有李路見於孔子曰、李氏將
有事於顓臾。
     CHAP. I. 1. The head of the Chi family was going to attack
Chwan-yu.
     2. Zan Yu and Chi-lu had an interview with Confucius, and
said, 'Our chief, Chi, is going to commence operations against
Chwan-yu.'

【三節】孔子曰、求、無乃爾是過與。【四節】夫顓臾、昔者、先王以為東
蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。【五節】冉有曰、夫子
欲之、吾二臣者、皆不欲也。【六節】孔子曰、求、周任有言曰、陳力就列、
不能者止、危而不持、顛而不扶、則將焉用彼相矣。【七節】且爾言過矣、
虎兕出於柙、龜玉毀於櫝中、是誰之過與。
     3. Confucius said, 'Ch'iu, is it not you who are in fault
here?
     4. 'Now, in regard to Chwan-yu, long ago, a former king
appointed its ruler to preside over the sacrifices to the eastern
Mang; moreover, it is in the midst of the territory of our State;
and its ruler is a minister in direct connexion with the
sovereign:-- What has your chief to do with attacking it?'
     5. Zan Yu said, 'Our master wishes the thing; neither of us
two ministers wishes it.'
     6. Confucius said, 'Ch'iu, there are the words of Chau
Zan,-- "When he can put forth his ability, he takes his place in
the ranks of office; when he finds himself unable to do so, he
retires from it. How can he be used as a guide to a blind man,
who does not support him when tottering, nor raise him up
when fallen?"
     7. 'And further, you speak wrongly. When a tiger or
rhinoceros escapes from his cage; when a tortoise or piece of
jade is injured in its repository:-- whose is the fault?'

【八節】冉有曰、今夫顓臾、固而近於費、今不取、後
世必為子孫憂。【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。【十
節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、蓋均無
貧、和無寡、安無傾。【十一節】夫如是、故遠人不服、則修文德以來之、既來之、
則安之。【十二節】今由與求也、相夫子、遠人不服、而不能來也、邦分崩離
析、而不能守也。【十三節】而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而
在蕭牆之內也。
     8. Zan Yu said, 'But at present, Chwan-yu is strong and
near to Pi; if our chief do not now take it, it will hereafter be a
sorrow to his descendants.'
     9. Confucius said. 'Ch'iu, the superior man hates that
declining to say-- "I want such and such a thing," and framing
explanations for the conduct.
     10. 'I have heard that rulers of States and chiefs of
families are not troubled lest their people should be few, but
are troubled lest they should not keep their several places; that
they are not troubled with fears of poverty, but are troubled
with fears of a want of contented repose among the people in
their several places. For when the people keep their several
places, there will be no poverty; when harmony prevails, there
will be no scarcity of people; and when there is such a
contented repose, there will be no rebellious upsettings.
     11. 'So it is.-- Therefore, if remoter people are not
submissive, all


the influences of civil culture and virtue are to be cultivated to
attract them to be so; and when they have been so attracted,
they must be made contented and tranquil.
     12. 'Now, here are you, Yu and Ch'iu, assisting your chief.
Remoter people are not submissive, and, with your help, he
cannot attract them to him. In his own territory there are
divisions and downfalls, leavings and separations, and, with
your help, he cannot preserve it.
     13. 'And yet he is planning these hostile movements
within the State.-- I am afraid that the sorrow of the Chi-sun
family will not be on account of Chwan-yu, but will be found
within the screen of their own court.'

【第二章】【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下無道、
則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五世希不
失矣、陪臣執國命、三世希不失矣。【二節】天下有道、則政不在大夫。【三
節】天下有道、則庶人不議。
     CHAP. II. 1. Confucius said, 'When good government
prevails in the empire, ceremonies, music, and punitive
military expeditions proceed from the son of Heaven. When
bad government prevails in the empire, ceremonies, music, and
punitive military expeditions proceed from the princes. When
these things proceed from the princes, as a rule, the cases will
be few in which they do not lose their power in ten
generations. When they proceed from the Great officers of the
princes, as a rule, the cases will be few in which they do not
lose their power in five generations. When the subsidiary
ministers of the great officers hold in their grasp the orders of
the state, as a rule, the cases will be few in which they do not
lose their power in three generations.
     2. 'When right principles prevail in the kingdom,
government will not be in the hands of the Great officers.
     3. 'When right principles prevail in the kingdom, there
will be no discussions among the common people.'

【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓
之子孫微矣。
【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友
便辟、友善柔、友便佞、損矣。
【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、樂道人之善、樂多賢友、
益矣。樂驕樂、樂佚遊、樂宴樂、損矣。
     CHAP. III. Confucius said, 'The revenue of the state has
left the ducal House now for five generations. The government
has been in the hands of the Great officers for four generations.
On this account, the descendants of the three Hwan are much
reduced.'
     CHAP. IV. Confucius said, 'There are three friendships
which are advantageous, and three which are injurious.
Friendship with the upright; friendship with the sincere; and
friendship with the man of much observation:-- these are
advantageous. Friendship with the man of specious airs;
friendship with the insinuatingly soft; and friendship with the
glib-tongued:-- these are injurious.'
     CHAP. V. Confucius said, 'There are three things men find
enjoyment in which are advantageous, and three things they
find enjoyment in which are injurious. To find enjoyment in the
discriminating study of ceremonies and music; to find
enjoyment in speaking of the goodness of others; to find enjoyment in having
many worthy friends:-- these are advantageous. To find
enjoyment in extravagant pleasures; to find enjoyment in
idleness and sauntering; to find enjoyment in the pleasures of
feasting:-- these are injurious.'


【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及之而不
言、謂之隱、未見顏色而言、謂之瞽。
【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之在色、及其壯也、
血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。

     CHAP. VI. Confucius said, 'There are three errors to which
they who stand in the presence of a man of virtue and station
are liable. They may speak when it does not come to them to
speak;-- this is called rashness. They may not speak when it
comes to them to speak;-- this is called concealment. They may
speak without looking at the countenance of their superior;--
this is called blindness.'
     CHAP. VII. Confucius said, 'There are three things which
the superior man guards against. In youth, when the physical
powers are not yet settled, he guards against lust. When he is strong
and the physical powers are full of vigor, he guards against
quarrelsomeness. When he is old, and the animal powers are
decayed, he guards against covetousness.'


【第八章】【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。
【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。
【第九章】孔子曰、生而知之者、上也、學而知之者、次也、困而學之、
又其次也、困而不學、民斯為下矣。

     CHAP. VIII. 1. Confucius said, 'There are three things of
which the superior man stands in awe. He stands in awe of the
ordinances of Heaven. He stands in awe of great men. He stands
in awe of the words of sages.
     2. 'The mean man does not know the ordinances of
Heaven, and consequently does not stand in awe of them. He is
disrespectful to great men. He makes sport of the words of
sages.'
     CHAP. IX. Confucius said, 'Those who are born with the
possession of knowledge are the highest class of men. Those
who learn, and so, readily, get possession of knowledge, are the
next. Those who are dull and stupid, and yet compass the learning,
are another class next to these. As to those who are dull and
stupid and yet do not learn;-- they are the lowest of the
people.'


【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思
忠、事思敬、疑思問、忿思難、見得思義。
【十一章】【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾
聞其語矣。【二節】隱居以求其志、行義以達其道、吾聞其語矣、未見其人也。

     CHAP. X. Confucius said, 'The superior man has nine
things which are subjects with him of thoughtful consideration.
In regard to the use of his eyes, he is anxious to see clearly. In
regard to the use of his ears, he is anxious to hear distinctly. In
regard to his countenance, he is anxious that it should be
benign. In regard to his demeanor, he is anxious that it should
be respectful. In regard to his speech, he is anxious that it
should be sincere. In regard to his doing of business, he is
anxious that it should be reverently careful. In regard to what
he doubts about, he is anxious to question others. When he is
angry, he thinks of the difficulties (his anger may involve him
in). When he sees gain to be got, he thinks of righteousness.'
     CHAP. XI. 1. Confucius said, 'Contemplating good, and
pursuing it, as if they could not reach it; contemplating evil,
and shrinking from it, as they would from thrusting the hand
into boiling water:-- I have seen such men, as I have heard
such words.
     2. 'Living in retirement to study their aims, and
practising righteousness to carry out their principles:-- I have heard
these words, but I have not seen such men.'


【十二章】【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔齊、
餓于首陽之下、民到于今稱之。【二節】其斯之謂與。
【十三章】【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、未也、
嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。鯉退而學詩。

     CHAP. XII. 1. The duke Ching of Ch'i had a thousand
teams, each of four horses, but on the day of his death, the
people did not praise him for a single virtue. Po-i and Shu-ch'i
died of hunger at the foot of the Shau-yang mountain, and the
people, down to the present time, praise them.
     2. 'Is not that saying illustrated by this?'
     CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you
heard any lessons from your father different from what we
have all heard?'
     2. Po-yu replied, 'No. He was standing alone once, when I
passed below the hall with hasty steps, and said to me, "Have
you learned the Odes?" On my replying "Not yet," he added, "If
you do not learn the Odes, you will not be fit to converse with."
I retired and studied the Odes.

【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、未
也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。【五節】陳亢退而
喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。
【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、曰君夫
人、稱諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。
     3. 'Another day, he was in the same way standing alone,
when I passed by below the hall with hasty steps, and said to
me, 'Have you learned the rules of Propriety?' On my replying
'Not yet,' he added, 'If you do not learn the rules of Propriety,
your character cannot be established.' I then retired, and
learned the rules of Propriety.
     4. 'I have heard only these two things from him.'
     5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked
one thing, and I have got three things. I have heard about the
Odes. I have heard about the rules of Propriety. I have also
heard that the superior man maintains a distant reserve
towards his son.'
     CHAP. XIV. The wife of the prince of a state is called by
him FU ZAN. She calls herself HSIAO T'UNG. The people of the
State call her CHUN FU ZAN, and, to the people of other States, they call
her K'WA HSIAO CHUN. The people of other states also call her
CHUN FU ZAN.

陽貨第十七
BOOK XVII. YANG HO.

【第一章】【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡也、
而往拜之。遇諸塗。【二節】謂孔子曰、來、予與爾言、曰、懷其寶而迷其
邦、可謂仁乎。曰、不可。好從事而亟失時、可謂知乎。曰、不可。日月逝
矣、歲不我與。孔子曰、諾、吾將仕矣。
【第二章】子曰、性相近也、習相遠也。
【第三章】子曰、唯上知與下愚不移。
     CHAP. I. 1. Yang Ho wished to see Confucius, but
Confucius would not go to see him. On this, he sent a present of
a pig to Confucius, who, having chosen a time when Ho was not
at home, went to pay his respects for the gift. He met him,
however, on the way.
     2. Ho said to Confucius, 'Come, let me speak with you.' He
then asked, 'Can he be called benevolent who keeps his jewel in
hisbosom, and leaves his country to confusion?' Confucius replied,
'No.' 'Can he be called wise, who is anxious to be engaged in
public employment, and yet is constantly losing the
opportunity of being so?' Confucius again said, 'No.' 'The days
and months are passing away; the years do not wait for us.'
Confucius said, 'Right; I will go into office.'
     CHAP. II. The Master said, 'By nature, men are nearly
alike; by practice, they get to be wide apart.'
     CHAP. III. The Master said, 'There are only the wise of
the highest class, and the stupid of the lowest class, who cannot
be changed.'

【第四章】【一節】子之武城、聞弦歌之聲。【二節】夫子莞爾而笑曰、割
雞焉用牛刀。【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則愛人、
小人學道則易使也。【四節】子曰、二三子、偃之言是也、前言戲之耳。
【第五章】【一節】公山弗擾以費畔、召、子欲往。【二節】子路不說、曰、
末之也已、何必公山氏之之也。
     CHAP. IV. 1. The Master, having come to Wu-ch'ang,
heard there the sound of stringed instruments and singing.
     2. Well pleased and smiling, he said, 'Why use an ox knife
to kill a fowl?'
     3. Tsze-yu replied, 'Formerly, Master, I heard you say,--
"When the man of high station is well instructed, he loves men;
when the man of low station is well instructed, he is easily
ruled."'
     4. The Master said, 'My disciples, Yen's words are right.
What I said was only in sport.'
     CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and
in an attitude of rebellion, invited the Master to visit him, who
was rather inclined to go.
     2. Tsze-lu was displeased, and said, 'Indeed, you cannot
go! Why must you think of going to see Kung-shan?'

【三節】子曰、未召我者、而豈徒哉、如有用
我者、吾其為東周乎。
【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、
恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有
功、惠、則足以使人。
     3. The Master said, 'Can it be without some reason that he
has invited ME? If any one employ me, may I not make an
eastern Chau?'
     CHAP. VI. Tsze-chang asked Confucius about perfect
virtue. Confucius said, 'To be able to practise five things
everywhere under heaven constitutes perfect virtue.' He
begged to ask what they were, and was told, 'Gravity,
generosity of soul, sincerity, earnestness, and kindness. If you
are grave, you will not be treated with disrespect. If you are
generous, you will win all. If you are sincere, people will repose
trust in you. If you are earnest, you will accomplish much. If
you are kind, this will enable you to employ the services of
others.

【第七章】【一節】佛肸召。子欲往。【二節】子路曰、昔者由也、聞諸夫
子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、如之
何。【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而
不緇。【四節】吾豈匏瓜也哉、焉能繫而不食。
     CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master
was inclined to go.
     2. Tsze-lu said, 'Master, formerly I have heard you say,
"When a man in his own person is guilty of doing evil, a
superior man will not associate with him." Pi Hsi is in rebellion,
holding possession of Chung-mau; if you go to him, what shall
be said?'
     3. The Master said, 'Yes, I did use these words. But is it
not said, that, if a thing be really hard, it may be ground
without being made thin? Is it not said, that, if a thing be really
white, it may be steeped in a dark fluid without being made
black?
     4. 'Am I a bitter gourd! How can I be hung up out of the
way of being eaten?'

【第八章】【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。【二節】
居、吾語女。【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好
信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好
剛不好學、其蔽也狂。
     CHAP. VIII. 1. The Master said, 'Yu, have you heard the
six words to which are attached six becloudings?' Yu replied, 'I
have not.'
     2. 'Sit down, and I will tell them to you.
     3. 'There is the love of being benevolent without the love
of learning;-- the beclouding here leads to a foolish simplicity.
There is the love of knowing without the love of learning;-- the
beclouding here leads to dissipation of mind. There is the love
of being sincere without the love of learning;-- the beclouding
here leads to an injurious disregard of consequences. There is
the love of straightforwardness without the love of learning;--
the beclouding here leads to rudeness. There is the love of
boldness without the love of learning;-- the beclouding here
leads to insubordination. There is the love of firmness without
the love of learning;-- the beclouding here leads to extravagant
conduct.'

【第九章】【一節】子曰、小子、何莫學夫詩。【二節】詩可以興。【三節】
可以觀。【四節】可以群。【五節】可以怨。【六節】邇之事父、遠之事君。
【七節】多識於鳥獸草木之名。
【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其猶正牆
面而立也與。
     CHAP. IX. 1. The Master said, 'My children, why do you
not study the Book of Poetry?
     2. 'The Odes serve to stimulate the mind.
     3. 'They may be used for purposes of self-contemplation.
     4. 'They teach the art of sociability.
     5. 'They show how to regulate feelings of resentment.
     6. 'From them you learn the more immediate duty of
serving one's father, and the remoter one of serving one's
prince.
     7. 'From them we become largely acquainted with the
names of birds, beasts, and plants.'
     CHAP. X. The Master said to Po-yu, 'Do you give yourself
to the Chau-nan and the Shao-nan. The man who has not
studied the Chau-nan and the Shao-nan, is like one who stands
with his face right against a wall. Is he not so?'

【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。
【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。
【十三章】子曰、鄉原、德之賊也。
【十四章】子曰、道聽而塗說、德之棄也。
     CHAP. XI. The Master said, '"It is according to the rules of
propriety," they say.-- "It is according to the rules of
propriety," they say. Are gems and silk all that is meant by
propriety? "It is music," they say.-- "It is music," they say. Are
bells and drums all that is meant by music?'
     CHAP. XII. The Master said, 'He who puts on an
appearance of stern firmness, while inwardly he is weak, is like
one of the small, mean people;-- yea, is he not like the thief
who breaks through, or climbs over, a wall?'
     CHAP. XIII. The Master said, 'Your good, careful people of
the villages are the thieves of virtue.'
     CHAP. XIV. The Master said, 'To tell, as we go along, what
we have heard on the way, is to cast away our virtue.'

【十五章】【一節】子曰、鄙夫、可與事君也與哉。【二節】其未得之也、
患得之、既得之、患失之。【三節】苟患失之、無所不至矣。
【十六章】【一節】子曰、古者、民有三疾、今也或是之亡也。【二節】古
之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、今之愚
也詐而已矣。
     CHAP. XV. 1. The Master said, 'There are those mean
creatures! How impossible it is along with them to serve one's
prince!
     2. 'While they have not got their aims, their anxiety is
how to get them. When they have got them, their anxiety is lest
they should lose them.
     3. 'When they are anxious lest such things should be lost,
there is nothing to which they will not proceed.'
     CHAP. XVI. 1. The Master said, 'Anciently, men had three
failings, which now perhaps are not to be found.
     2. 'The high-mindedness of antiquity showed itself in a
disregard of small things; the high-mindedness of the present
day shows itself in wild license. The stern dignity of antiquity
showed itself in grave reserve; the stern dignity of the present
day shows itself in quarrelsome perverseness. The stupidity of
antiquity showed itself in straightforwardness; the stupidity of
the present day shows itself in sheer deceit.'

【十七章】子曰、攷言令色鮮矣仁。
【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。
【十九章】【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述焉。
【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。
     CHAP. XVII. The Master said, 'Fine words and an
insinuating appearance are seldom associated with virtue.'
     CHAP. XVIII. The Master said, 'I hate the manner in
which purple takes away the luster of vermilion. I hate the
way in which the songs of Chang confound the music of the Ya.
I hate those who with their sharp mouths overthrow kingdoms
and families.'
     CHAP. XIX. 1. The Master said, 'I would prefer not
speaking.'
     2. Tsze-kung said, 'If you, Master, do not speak, what
shall we, your disciples, have to record?'
     3. The Master said, 'Does Heaven speak? The four seasons
pursue their courses, and all things are continually being
produced, but does Heaven say anything?'

【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。
【廿一章】【一節】宰我問、三年之喪期已久矣。【二節】君子三年不為禮、
禮必壞、三年不為樂、樂必崩。【三節】舊穀既沒、新穀既升、鑽燧改火、
期可已矣。【四節】子曰、食夫稻、衣夫錦、於女安乎。曰、安。
     CHAP. XX. Zu Pei wished to see Confucius, but Confucius
declined, on the ground of being sick, to see him. When the
bearer of this message went out at the door, (the Master) took
his lute and sang to it, in order that Pei might hear him.
     CHAP. XXI. 1. Tsai Wo asked about the three years'
mourning for parents, saying that one year was long enough.
     2. 'If the superior man,' said he, 'abstains for three years
from the observances of propriety, those observances will be
quite lost. If for three years he abstains from music, music will
be ruined.
     3. 'Within a year the old grain is exhausted, and the new
grain has sprung up, and, in procuring fire by friction, we go
through all the changes of wood for that purpose. After a
complete year, the mourning may stop.'
     4. The Master said, 'If you were, after a year, to eat good
rice, and wear embroidered clothes, would you feel at ease?' 'I
should,' replied Wo.

【五節】女安、則為之、夫君子之居喪、食旨不甘、聞
樂不樂、居處不安、故不為也、今女安、則為之。【六節】宰我出。子曰、
予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通喪也、
予也、有三年之愛於其父母乎。
     5. The Master said, 'If you can feel at ease, do it. But a
superior man, during the whole period of mourning, does not
enjoy pleasant food which he may eat, nor derive pleasure
from music which he may hear. He also does not feel at ease, if
he is comfortably lodged. Therefore he does not do what you
propose. But now you feel at ease and may do it.'
     6. Tsai Wo then went out, and the Master said, 'This
shows Yu's want of virtue. It is not till a child is three years old
that it is allowed to leave the arms of its parents. And the three
years' mourning is universally observed throughout the
empire. Did Yu enjoy the three years' love of his parents?'

【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為之猶賢
乎已。
【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而無義、
為亂、小人有勇而無義、為盜。
【廿四章】【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、
惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。
     CHAP. XXII. The Master said, 'Hard is it to deal with him,
who will stuff himself with food the whole day, without
applying his mind to anything good! Are there not gamesters
and chess players? To be one of these would still be better than
doing nothing at all.'
     CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem
valour?' The Master said, 'The superior man holds
righteousness to be of highest importance. A man in a superior
situation, having valour without righteousness, will be guilty of
insubordination; one of the lower people having valour without
righteousness, will commit robbery.'
     CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his
hatreds also?' The Master said, 'He has his hatreds. He hates
those who proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those
who have valour merely, and are unobservant of propriety. He
hates those who are forward and determined, and, at the same
time, of contracted understanding.'

【二節】曰、賜也亦有惡乎。惡徼以為
知者、惡不孫以為勇者、惡訐以為直者。
【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。
【廿六章】子曰、年四十而見惡焉、其終也已。

     2. The Master then inquired, 'Ts'ze, have you also your
hatreds?' Tsze-kung replied, 'I hate those who pry out matters,
and ascribe the knowledge to their wisdom. I hate those who
are only not modest, and think that they are valourous. I hate
those who make known secrets, and think that they are
straightforward.'
     CHAP. XXV. The Master said, 'Of all people, girls and
servants are the most difficult to behave to. If you are familiar
with them, they lose their humility. If you maintain a reserve
towards them, they are discontented.'
     CHAP. XXVI. The Master said, 'When a man at forty is the
object of dislike, he will always continue what he is.'

微子第十八
BOOK XVIII. WEI TSZE.

【第一章】【一節】微子去之、箕子為之奴、比干諫而死。【二節】孔子曰、
殷有三仁焉。
【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而事人、
焉往而不三黜、枉道而事人、何必去父母之邦。
     CHAP. I. 1. The Viscount of Wei withdrew from the court.
The Viscount of Chi became a slave to Chau. Pi-kan
remonstrated with him and died.
     2. Confucius said, 'The Yin dynasty possessed these three
men of virtue.'
     CHAP. II. Hui of Liu-hsia being chief criminal judge, was
thrice dismissed from his office. Some one said to him, 'Is it not
yet time for you, sir, to leave this?' He replied, 'Serving men in
an upright way, where shall I go to, and not experience such a
thrice-repeated dismissal? If I choose to serve men in a crooked way, what
necessity is there for me to leave the country of my parents?'


【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。曰、
吾老矣、不能用也。孔子行。
【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。


     CHAP. III. The duke Ching of Ch'i, with reference to the
manner in which he should treat Confucius, said, 'I cannot treat
him as I would the chief of the Chi family. I will treat him in a
manner between that accorded to the chief of the Chi, and that
given to the chief of the Mang family.' He also said, 'I am old; I
cannot use his doctrines.' Confucius took his departure.
     CHAP. IV. The people of Ch'i sent to Lu a present of
female musicians, which Chi Hwan received, and for three days
no court was held. Confucius took his departure.
【第五章】【一節】楚狂接輿歌而過孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今
之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。
【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】
長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是也。曰、
是知津矣。
     CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by
Confucius, singing and saying, 'O FANG! O FANG! How is your


virtue degenerated! As to the past, reproof is useless; but the
future may still be provided against. Give up your vain pursuit.
Give up your vain pursuit. Peril awaits those who now engage
in affairs of government.'
     2. Confucius alighted and wished to converse with him,
but Chieh-yu hastened away, so that he could not talk with
him.
     CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the
field together, when Confucius passed by them, and sent Tsze-
lu to inquire for the ford.
     2. Ch'ang-tsu said, 'Who is he that holds the reins in the
carriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not
K'ung Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the
other rejoined, 'He knows the ford.'
【三節】問於桀溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。曰、
滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從辟世之
士哉。耰而不輟。【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、吾
非斯人之徒與而誰與、天下有道、丘不與易也。
     3. Tsze-lu then inquired of Chieh-ni, who said to him,
'Who


are you, sir?' He answered, 'I am Chung Yu.' 'Are you not the
disciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied
he, and then Chieh-ni said to him, 'Disorder, like a swelling
flood, spreads over the whole empire, and who is he that will
change its state for you? Than follow one who merely
withdraws from this one and that one, had you not better
follow those who have withdrawn from the world altogether?'
With this he fell to covering up the seed, and proceeded with
his work, without stopping.
     4. Tsze-lu went and reported their remarks, when the
Master observed with a sigh, 'It is impossible to associate with
birds and beasts, as if they were the same with us. If I
associate not with these people,-- with mankind,-- with whom
shall I associate? If right principles prevailed through the
empire, there would be no use for me to change its state.'

【第七章】【一節】子路從而後、遇丈人、以杖荷蓧。子路問曰、子見夫子
乎。丈人曰、四禮不勤、五穀不分、孰為夫子。植其杖而芸。【二節】子路
拱而立。【三節】止子路宿、殺雞為黍而食之、見其二子焉。【四節】明日、
子路行以告。子曰、隱者也、使子路反見之、至、則行矣。【五節】子路曰、
不仕無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、而亂大
倫、君子之仕也、行其義也、道之不行、已知之矣。
     CHAP. VII. 1. Tsze-lu, following the Master, happened to
fall behind, when he met an old man, carrying across his
shoulder on a staff a basket for weeds. Tsze-lu said to him,
'Have you seen my master, sir!' The old man replied, 'Your four
limbs are unaccustomed to toil; you cannot distinguish the five
kinds of grain:-- who is your master?' With this, he planted his
staff in the ground, and proceeded to weed.
     2. Tsze-lu joined his hands across his breast, and stood
before him.
     3. The old man kept Tsze-lu to pass the night in his
house, killed a fowl, prepared millet, and feasted him. He also
introduced to him his two sons.
     4. Next day, Tsze-lu went on his way, and reported his
adventure. The Master said, 'He is a recluse,' and sent Tsze-lu
back to see him again, but when he got to the place, the old
man was gone.
     5. Tsze-lu then said to the family, 'Not to take office is not
righteous. If the relations between old and young may not be
neglected, how is it that he sets aside the duties that should be
observed between sovereign and minister? Wishing to
maintain his personal purity, he allows that great relation to
come to confusion. A superior man takes office, and performs
the righteous duties belonging to it. As to the failure of right
principles to make progress, he is aware of that.'

【第八章】【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。
【二節】子曰、不降其志、不辱其身、伯夷叔齊與。【三節】謂柳下惠少連、
降志辱身矣、言中倫、行中慮、其斯而已矣。

     CHAP. VIII. 1. The men who have retired to privacy from
the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang,
Hui of Liu-hsia, and Shao-lien.
     2. The Master said, 'Refusing to surrender their wills, or
to submit to any taint in their persons;-- such, I think, were
Po-i and Shu-ch'i.
     3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that
they surrendered their wills, and submitted to taint in their
persons, but their words corresponded with reason, and their actions
were such as men are anxious to see. This is all that is to be
remarked in them.

【四節】謂虞仲夷逸、隱居放言、身中清、廢
中權。【五節】我則異於是、無可無不可。
【第九章】【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。四飯
缺適秦。【三節】鼓方叔入於河。

     4. 'It may be said of Yu-chung and I-yi, that, while they
hid themselves in their seclusion, they gave a license to their
words; but, in their persons, they succeeded in preserving their
purity, and, in their retirement, they acted according to the
exigency of the times.
     5. 'I am different from all these. I have no course for
which I am predetermined, and no course against which I am
predetermined.'
     CHAP. IX. 1. The grand music master, Chih, went to Ch'i.
     2. Kan, the master of the band at the second meal, went
to Ch'u. Liao, the band master at the third meal, went to Ts'ai.
Chueh, the band master at the fourth meal, went to Ch'in.
     3. Fang-shu, the drum master, withdrew to the north of
the river.

【四節】播(tao2, 上兆下鼓)武、入於漢。【五節】少師陽、擊磬襄、入於
海。
【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊無大故、
則不棄也、無求備於一人。
【十一章】周有八士、伯達、伯适、仲突、仲忽、叔夜、叔夏、李隨、李騧。
     4. Wu, the master of the hand drum, withdrew to the
Han.
     5. Yang, the assistant music master, and Hsiang, master of
the musical stone, withdrew to an island in the sea.
     CHAP. X. The duke of Chau addressed his son, the duke of
Lu, saying, 'The virtuous prince does not neglect his relations.
He does not cause the great ministers to repine at his not
employing them. Without some great cause, he does not dismiss
from their offices the members of old families. He does not
seek in one man talents for every employment.'
     CHAP. XI. To Chau belonged the eight officers, Po-ta,
Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and
Chi-kwa.