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Original |
Translation |
| 1 |
【一章】 |
Chapter I. |
| 1-1 |
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。 |
Yan 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?' |
| 1-2 |
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 |
Yan 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.' Yan Yuan then said, 'Though I am deficient in
intelligence and vigour, I will make it my business to practise
this lesson.' |
| 2 |
【第二章】 |
Chapter II. |
| |
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。
|
Zhong Gong [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.' Zhong Gong
said, 'Though I am deficient in intelligence
and vigour, I will
make it my business to practise this lesson.' |
| 3 |
【第三章】 |
Chapter III. |
| 3-1 |
司馬牛問仁。 |
Sima Niu [Sze-ma Niu] asked about perfect virtue. |
| 3-2 |
子曰、仁者其言 也訒。 |
The Master said, 'The man of perfect virtue is cautious
and slow in his speech.' |
| 3-3 |
曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒
乎。 |
'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?' |
| 4 |
【第四章】 |
Chapter IV. |
| 4-1 |
司馬牛問君子。子曰、君子不憂不懼。 |
Sima Niu asked about the superior man.
The Master said, 'The superior man has neither
anxiety nor
fear.' |
| 4-2 |
曰、不
憂不懼、斯謂之君子矣乎。 |
'Being without anxiety or fear!' said Niu;-- 'does this
constitute what we call the superior man?' |
| 4-3 |
子曰、內省不疚、夫何憂何懼。
|
The Master said, 'When internal examination discovers
nothing wrong, what is there to be anxious about, what is there
to fear?' |
| 5 |
【第五章】 |
Chapter V. |
| 5-1 |
司馬牛憂曰、人皆有兄弟、我獨亡。 |
Sima Niu, full of anxiety, said, 'Other men
all have their brothers, I only have not.' |
| 5-2 |
子夏
曰、商聞之矣。 |
Zixia said to him, 'There is the following saying
which I have heard:-- |
| 5-3 |
死生有命、富貴在天。 |
"Death and life
have their determined appointment;
riches and honours depend upon Heaven." |
| 5-4 |
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。 |
'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?' |
| 6 |
【第六章】 |
Chapter VI. |
| |
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。 |
Zizhang 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.' |
| 7 |
【第七章】 |
Chapter VII. |
| 7-1 |
子貢問政。子曰足食、足兵、民信之矣。 |
Zigong 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.' |
| 7-2 |
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。
|
Zigong 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.Zigong 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.'
|
| 8 |
【第八章】 |
Chapter VIII. |
| 8-1 |
棘子成曰、君子質而已矣、何以文為。 |
Ji Zicheng [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?' |
| 8-2 |
子
貢曰、惜乎夫子之說、君子也、駟不及舌。 |
Zigong said, 'Alas! Your
words, sir, show you to be a
superior man, but four horses cannot overtake the tongue. |
| 8-3 |
文猶質也、質猶文也、
虎豹之鞟、猶犬羊之鞟。 |
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.' |
| 9 |
【第九章】 |
Chapter IX. |
| 9-1 |
哀公問於有若曰年饑、用不足、如之何。 |
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?' |
| 9-2 |
有若
對曰、盍徹乎。 |
Yu Zo replied to him, 'Why not simply tithe the
people?' |
| 9-3 |
曰、二、吾猶不足、如之何其徹也。 |
'With two tenths, said the duke, 'I find it not enough;--
how could I do with that system of one tenth?' |
| 9-4 |
對曰、
百姓足、君孰與不足、百姓不足、君孰與足。 |
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.' |
| 10 |
【第十章】 |
Chapter X. |
| 10-1 |
子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。 |
Zizhang 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. |
| 10-2 |
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。
|
'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.
'"It may not be on account of her being rich, yet you
come to make a difference."' |
| 11 |
【十一章】 |
Chapter XI. |
| 11-1 |
齊景公問政於孔子。 |
The Duke Jing [Ching], of Qi {Chi], asked Confucius
about government. |
| 11-2 |
孔子對曰、君君、臣臣、
父父、子子。 |
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.' |
| 11-3 |
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。 |
'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?' |
| 12 |
【十二章】 |
Chapter XII. |
| 12-1 |
子曰、片言可以折獄者、其由也與。 |
The Master said, 'Ah! it is Yu, who could
with half a word settle litigations!' |
| 12-2 |
子路無宿
諾。
|
Zilu never slept over a promise. |
| 13 |
【十三章】 |
Chapter XIII. |
| |
子曰、聽訟、吾猶人也、必也、使無訟乎。
|
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.' |
| 14 |
【十四章】 |
Chapter XIV. |
| |
子張問政。子曰、居之無倦、行之以忠。
|
Zizhang 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.' |
| 15 |
【十五章】 |
Chapter XV. |
| |
子曰、博學於文、約之以禮、亦可以弗畔矣夫。 |
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.' |
| 16 |
【十六章】 |
Chapter XVI. |
| |
子曰、君子成人之美、不成人之惡、小人反是。
|
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.' |
| 17 |
【十七章】 |
Chapter XVII. |
| |
李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。
|
Ji Kang 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?' |
| 18 |
【十八章】 |
Chapter XVIII. |
| |
李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。 |
Ji Kang, 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.' |
| 19 |
【十九章】 |
Chapter XIX. |
| |
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。 |
Ji Kang 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.' |
| 20 |
【二十章】 |
Chapter XX. |
| 20-1 |
子張問士何如、斯可謂之達矣。 |
Zizhang asked, 'What must the officer be,
who may be said to be distinguished?' |
| 20-2 |
子曰、何哉、
爾所謂達者。 |
The Master said, 'What is it you call being distinguished?' |
| 20-3 |
子張對曰、在邦必聞、在家必聞。 |
Zizhang replied, 'It is to be heard of through the
State, to be heard of throughout his clan.' |
| 20-4 |
子曰、是
聞也、非達也。 |
The Master said, 'That is notoriety, not distinction. |
| 20-5 |
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。 |
'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. |
| 20-6 |
夫聞也者、色取仁而行
違、居之不疑、在邦必聞、在家必聞。 |
'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.' |
| 21 |
【廿一章】 |
Chapter XXI. |
| 21-1 |
樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。子
曰、善哉問。 |
Fan Chi 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.' |
| 21-2 |
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。
|
The Master said, 'Truly a good question!
'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 in |
