不食、終夜不寢、以思、無益、不如學也。 【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在其中矣、 君子憂道、不憂貧。 【卅二章】【一節】子曰、知及之、仁不能守之、雖得之、必失之。【二節】 知及之、仁能守之、不莊以蒞之、則民不敬。【三節】知及之、仁能守之、 莊以蒞之、動之不以禮、未善也。 without eating, and the whole night without sleeping:-- occupied with thinking. It was of no use. The better plan is to learn.' CHAP. XXXI. The Master said, 'The object of the superior man is truth. Food is not his object. There is plowing;-- even in that there is sometimes want. So with learning;-- emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him.' CHAP. XXXII. 1. The Master said, 'When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. 'When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 3. 'When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:-- full excellence is not reached.'
【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可小知也。 【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未見蹈仁 而死者也。 【卅五章】子曰、當仁、不讓於師。 CHAP. XXXIII. The Master said, 'The superior man cannot be known in little matters; but he may be intrusted with great concerns. The small man may not be intrusted with great concerns, but he may be known in little matters.' CHAP. XXXIV. The Master said, 'Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue.' CHAP. XXXV. The Master said, 'Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.'
【卅六章】子曰、君子貞、而不諒。 【卅七章】子曰、事君敬其事、而後其食。 【卅八章】子曰、有教、無類。 【卅九章】子曰、道不同、不相為謀。 【四十章】子曰、辭、達而已矣。 【四一章】【一節】師冕見、及階、子曰、階也。及席、子曰、席也。 CHAP. XXXVI. The Master said, 'The superior man is correctly firm, and not firm merely.' CHAP. XXXVII. The Master said, 'A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration.' CHAP. XXXVIII. The Master said, 'In teaching there should be no distinction of classes.' CHAP. XXXIX. The Master said, 'Those whose courses are different cannot lay plans for one another.' CHAP. XL. The Master said, 'In language it is simply required that it convey the meaning.' CHAP. XLI. 1. The Music-master, Mien, having called upon him, when they came to the steps, the Master said, 'Here are the steps.' When they came to the mat for the guest to sit upon, he 皆坐、子告之曰、某在斯、某在斯。【二節】師冕出、子張問曰、與師言之 道與。【三節】子曰、然、固相師之道也。 said, 'Here is the mat.' When all were seated, the Master informed him, saying, 'So and so is here; so and so is here.' 2. The Music-master, Mien, having gone out, Tsze-chang asked, saying. 'Is it the rule to tell those things to the Music- master?' 3. The Master said, 'Yes. This is certainly the rule for those who lead the blind.'
李氏第十六 BOOK XVI. KE SHE.
【第一章】【一節】李氏將伐顓臾。【二節】冉有李路見於孔子曰、李氏將 有事於顓臾。 CHAP. I. 1. The head of the Chi family was going to attack Chwan-yu. 2. Zan Yu and Chi-lu had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yu.'
【三節】孔子曰、求、無乃爾是過與。【四節】夫顓臾、昔者、先王以為東 蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。【五節】冉有曰、夫子 欲之、吾二臣者、皆不欲也。【六節】孔子曰、求、周任有言曰、陳力就列、 不能者止、危而不持、顛而不扶、則將焉用彼相矣。【七節】且爾言過矣、 虎兕出於柙、龜玉毀於 3. Confucius said, 'Ch'iu, is it not you who are in fault here? 4. 'Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign:-- What has your chief to do with attacking it?' 5. Zan Yu said, 'Our master wishes the thing; neither of us two ministers wishes it.' 6. Confucius said, 'Ch'iu, there are the words of Chau Zan,-- "When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?" 7. 'And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:-- whose is the fault?'
櫝中、是誰之過與。【八節】冉有曰、今夫顓臾、固而近於費、今不取、後 世必為子孫憂。【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。【十 節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、蓋均無 貧、和無寡、安無傾。【十一節】夫如 8. Zan Yu said, 'But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants.' 9. Confucius said. 'Ch'iu, the superior man hates that declining to say-- "I want such and such a thing," and framing explanations for the conduct. 10. 'I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. 11. 'So it is.-- Therefore, if remoter people are not submissive, all 是、故遠人不服、則修文德以來之、既來之、則安之。【十二節】今由與求 也、相夫子、遠人不服、而不能來也、邦分崩離析、而不能守也。【十三節】 而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也。 the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. 12. 'Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. 13. 'And yet he is planning these hostile movements within the State.-- I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court.'
【第二章】【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下無道、 則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五世希不 失矣、陪臣執國命、三世希不失矣。【二節】天下有道、則政不在大夫。【三 節】天下有道、則庶人不議。 CHAP. II. 1. Confucius said, 'When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations. 2. 'When right principles prevail in the kingdom, government will not be in the hands of the Great officers. 3. 'When right principles prevail in the kingdom, there will be no discussions among the common people.'
【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故夫三桓 之子孫微矣。 【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 便辟、友善柔、友便佞、損矣。 【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、 CHAP. III. Confucius said, 'The revenue of the state has left the ducal House now for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced.' CHAP. IV. Confucius said, 'There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:-- these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-- these are injurious.' CHAP. V. Confucius said, 'There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in 樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。 【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及之而不 言、謂之隱、未見顏色而言、謂之瞽。 【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之 speaking of the goodness of others; to find enjoyment in having many worthy friends:-- these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:-- these are injurious.' CHAP. VI. Confucius said, 'There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak;-- this is called rashness. They may not speak when it comes to them to speak;-- this is called concealment. They may speak without looking at the countenance of their superior;-- this is called blindness.' CHAP. VII. Confucius said, 'There are three things which the superior man guards against. In youth, when the physical powers 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。 【第八章】【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之言。 【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。 【第九章】孔子曰、生而知之者、上也、學而知之者、次也、 are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.' CHAP. VIII. 1. Confucius said, 'There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages. 2. 'The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages.' CHAP. IX. Confucius said, 'Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next.
困而學之、又其次也、困而不學、民斯為下矣。 【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 忠、事思敬、疑思問、忿思難、見得思義。 【十一章】【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、吾 聞其語矣。【二節】隱居 Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;-- they are the lowest of the people.' CHAP. X. Confucius said, 'The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.' CHAP. XI. 1. Confucius said, 'Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:-- I have seen such men, as I have heard such words. 2. 'Living in retirement to study their aims, and practising 以求其志、行義以達其道、吾聞其語矣、未見其人也。 【十二章】【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔齊、 餓于首陽之下、民到于今稱之。【二節】其斯之謂與。 【十三章】【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、未也、 嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。 righteousness to carry out their principles:-- I have heard these words, but I have not seen such men.' CHAP. XII. 1. The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them. 2. 'Is not that saying illustrated by this?' CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you heard any lessons from your father different from what we have all heard?' 2. Po-yu replied, 'No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, "Have you learned the Odes?" On my replying "Not yet," he added, "If you do not learn the Odes, you will not be fit to converse with." I retired and studied the Odes.
鯉退而學詩。【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、未 也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。【五節】陳亢退而 喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。 【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、曰君夫 人、稱 3. 'Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, 'Have you learned the rules of Propriety?' On my replying 'Not yet,' he added, 'If you do not learn the rules of Propriety, your character cannot be established.' I then retired, and learned the rules of Propriety. 4. 'I have heard only these two things from him.' 5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.' CHAP. XIV. The wife of the prince of a state is called by him FU ZAN. She calls herself HSIAO T'UNG. The people of the State call 諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。 her CHUN FU ZAN, and, to the people of other States, they call her K'WA HSIAO CHUN. The people of other states also call her CHUN FU ZAN.
陽貨第十七 BOOK XVII. YANG HO.
[17.1] 【第一章】【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡也、 而往拜之。遇諸塗。【二節】謂孔子曰、來、予與爾言、曰、懷其寶而迷其 邦、可謂仁乎。曰、不可。好從 CHAP. I. 1. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way. 2. Ho said to Confucius, 'Come, let me speak with you.' He then asked, 'Can he be called benevolent who keeps his jewel in his 事而亟失時、可謂知乎。曰、不可。日月逝矣、歲不我與。孔子曰、諾、吾 將仕矣。 【第二章】子曰、性相近也、習相遠也。 【第三章】子曰、唯上知與下愚不移。 bosom, and leaves his country to confusion?' Confucius replied, 'No.' 'Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?' Confucius again said, 'No.' 'The days and months are passing away; the years do not wait for us.' Confucius said, 'Right; I will go into office.' CHAP. II. The Master said, 'By nature, men are nearly alike; by practice, they get to be wide apart.' CHAP. III. The Master said, 'There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.'
【第四章】【一節】子之武城、聞弦歌之聲。【二節】夫子莞爾而笑曰、割 雞焉用牛刀。【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則愛人、 小人學道則易使也。【四節】子曰、二三子、偃之言是也、前言戲之耳。 【第五章】【一節】公山弗擾以費畔、召、子欲往。【二節】子路不說、曰、 末 CHAP. IV. 1. The Master, having come to Wu-ch'ang, heard there the sound of stringed instruments and singing. 2. Well pleased and smiling, he said, 'Why use an ox knife to kill a fowl?' 3. Tsze-yu replied, 'Formerly, Master, I heard you say,-- "When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled."' 4. The Master said, 'My disciples, Yen's words are right. What I said was only in sport.' CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go. 2. Tsze-lu was displeased, and said, 'Indeed, you cannot go! Why must you think of going to see Kung-shan?'
之也已、何必公山氏之之也。【三節】子曰、未召我者、而豈徒哉、如有用 我者、吾其為東周乎。 【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 功、惠、則足以使人。 3. The Master said, 'Can it be without some reason that he has invited ME? If any one employ me, may I not make an eastern Chau?' CHAP. VI. Tsze-chang asked Confucius about perfect virtue. Confucius said, 'To be able to practise five things everywhere under heaven constitutes perfect virtue.' He begged to ask what they were, and was told, 'Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.
【第七章】【一節】佛肸召。子欲往。【二節】子路曰、昔者由也、聞諸夫 子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、如之 何。【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而 不緇。【四節】吾豈匏瓜也哉、焉能繫而不食。 CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master was inclined to go. 2. Tsze-lu said, 'Master, formerly I have heard you say, "When a man in his own person is guilty of doing evil, a superior man will not associate with him." Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?' 3. The Master said, 'Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black? 4. 'Am I a bitter gourd! How can I be hung up out of the way of being eaten?'
【第八章】【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。【二節】 居、吾語女。【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好 信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 剛不好學、其蔽也狂。 CHAP. VIII. 1. The Master said, 'Yu, have you heard the six words to which are attached six becloudings?' Yu replied, 'I have not.' 2. 'Sit down, and I will tell them to you. 3. 'There is the love of being benevolent without the love of learning;-- the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;-- the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;-- the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;-- the beclouding here leads to rudeness. There is the love of boldness without the love of learning;-- the beclouding here leads to insubordination. There is the love of firmness without the love of learning;-- the beclouding here leads to extravagant conduct.'
【第九章】【一節】子曰、小子、何莫學夫詩。【二節】詩可以興。【三節】 可以觀。【四節】可以群。【五節】可以怨。【六節】邇之事父、遠之事君。 【七節】多識於鳥獸草木之名。 【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其猶正牆 面而立也與。 CHAP. IX. 1. The Master said, 'My children, why do you not study the Book of Poetry? 2. 'The Odes serve to stimulate the mind. 3. 'They may be used for purposes of self-contemplation. 4. 'They teach the art of sociability. 5. 'They show how to regulate feelings of resentment. 6. 'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. 7. 'From them we become largely acquainted with the names of birds, beasts, and plants.' CHAP. X. The Master said to Po-yu, 'Do you give yourself to the Chau-nan and the Shao-nan. The man who has not studied the Chau-nan and the Shao-nan, is like one who stands with his face right against a wall. Is he not so?'
【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。 【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。 【十三章】子曰、鄉原、德之賊也。 【十四章】子曰、道聽而塗說、德之棄也。 CHAP. XI. The Master said, '"It is according to the rules of propriety," they say.-- "It is according to the rules of propriety," they say. Are gems and silk all that is meant by propriety? "It is music," they say.-- "It is music," they say. Are bells and drums all that is meant by music?' CHAP. XII. The Master said, 'He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people;-- yea, is he not like the thief who breaks through, or climbs over, a wall?' CHAP. XIII. The Master said, 'Your good, careful people of the villages are the thieves of virtue.' CHAP. XIV. The Master said, 'To tell, as we go along, what we have heard on the way, is to cast away our virtue.'
【十五章】【一節】子曰、鄙夫、可與事君也與哉。【二節】其未得之也、 患得之、既得之、患失之。【三節】苟患失之、無所不至矣。 【十六章】【一節】子曰、古者、民有三疾、今也或是之亡也。【二節】古 之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、今之愚 也詐而已矣。 CHAP. XV. 1. The Master said, 'There are those mean creatures! How impossible it is along with them to serve one's prince! 2. 'While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them. 3. 'When they are anxious lest such things should be lost, there is nothing to which they will not proceed.' CHAP. XVI. 1. The Master said, 'Anciently, men had three failings, which now perhaps are not to be found. 2. 'The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit.'
【十七章】子曰、攷言令色鮮矣仁。 【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。 【十九章】【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述焉。 【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。 CHAP. XVII. The Master said, 'Fine words and an insinuating appearance are seldom associated with virtue.' CHAP. XVIII. The Master said, 'I hate the manner in which purple takes away the luster of vermilion. I hate the way in which the songs of Chang confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and families.' CHAP. XIX. 1. The Master said, 'I would prefer not speaking.' 2. Tsze-kung said, 'If you, Master, do not speak, what shall we, your disciples, have to record?' 3. The Master said, 'Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?'
【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。 【廿一章】【一節】宰我問、三年之喪期已久矣。【二節】君子三年不為禮、 禮必壞、三年不為樂、樂必崩。【三節】舊穀既沒、新穀既升、鑽燧改火、 期可已矣。【四節】子曰、食夫稻、衣夫錦、 CHAP. XX. Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of this message went out at the door, (the Master) took his lute and sang to it, in order that Pei might hear him. CHAP. XXI. 1. Tsai Wo asked about the three years' mourning for parents, saying that one year was long enough. 2. 'If the superior man,' said he, 'abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined. 3. 'Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop.' 4. The Master said, 'If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?' 'I should,' replied Wo.
於女安乎。曰、安。【五節】女安、則為之、夫君子之居喪、食旨不甘、聞 樂不樂、居處不安、故不為也、今女安、則為之。【六節】宰我出。子曰、 予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通喪也、 予也、有三年之愛於其父母乎。 5. The Master said, 'If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it.' 6. Tsai Wo then went out, and the Master said, 'This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yu enjoy the three years' love of his parents?'
【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為之猶賢 乎已。 【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而無義、 為亂、小人有勇而無義、為盜。 【廿四章】【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上 CHAP. XXII. The Master said, 'Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.' CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem valour?' The Master said, 'The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.' CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his hatreds also?' The Master said, 'He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, 者、惡勇而無禮者、惡果敢而窒者。【二節】曰、賜也亦有惡乎。惡徼以為 知者、惡不孫以為勇者、惡訐以為直者。 【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。 【廿六章】子曰、年四十而見惡焉、其終也已。 being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding.' 2. The Master then inquired, 'Ts'ze, have you also your hatreds?' Tsze-kung replied, 'I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valourous. I hate those who make known secrets, and think that they are straightforward.' CHAP. XXV. The Master said, 'Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented.' CHAP. XXVI. The Master said, 'When a man at forty is the object of dislike, he will always continue what he is.'
微子第十八 BOOK XVIII. WEI TSZE.
【第一章】【一節】微子去之、箕子為之奴、比干諫而死。【二節】孔子曰、 殷有三仁焉。 【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而事人、 焉往而不三黜、枉道而事人、何 CHAP. I. 1. The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died. 2. Confucius said, 'The Yin dynasty possessed these three men of virtue.' CHAP. II. Hui of Liu-hsia being chief criminal judge, was thrice dismissed from his office. Some one said to him, 'Is it not yet time for you, sir, to leave this?' He replied, 'Serving men in an upright way, where shall I go to, and not experience such a thrice-repeated 必去父母之邦。 【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。曰、 吾老矣、不能用也。孔子行。 【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。 【第五章】【一節】楚狂接輿歌而過 dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave the country of my parents?' CHAP. III. The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, 'I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi, and that given to the chief of the Mang family.' He also said, 'I am old; I cannot use his doctrines.' Confucius took his departure. CHAP. IV. The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure. CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, 'O FANG! O FANG! How is your 孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已而、今 之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。 【第六章】【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。【二節】 長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是也。曰、 是知津矣。【三節】問於桀 virtue degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits those who now engage in affairs of government.' 2. Confucius alighted and wished to converse with him, but Chieh-yu hastened away, so that he could not talk with him. CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze- lu to inquire for the ford. 2. Ch'ang-tsu said, 'Who is he that holds the reins in the carriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not K'ung Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the other rejoined, 'He knows the ford.' 3. Tsze-lu then inquired of Chieh-ni, who said to him, 'Who 溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。曰、 滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從辟世之 士哉。耰而不輟。【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、吾 非斯人之徒與而誰與、天下有道、丘不與易也。 are you, sir?' He answered, 'I am Chung Yu.' 'Are you not the disciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied he, and then Chieh-ni said to him, 'Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?' With this he fell to covering up the seed, and proceeded with his work, without stopping. 4. Tsze-lu went and reported their remarks, when the Master observed with a sigh, 'It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people,-- with mankind,-- with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state.'