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Original |
Translation |
| 1 |
【第一章】 |
Chapter I. |
| 1-1 |
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。 |
Yang Huo [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 Huo was not
at home, went to pay his respects for the
gift. He met him,
however, on the way. |
| 1-2 |
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。 |
Huo said to Confucius, 'Come, let me speak with you.' He
then asked, 'Can he be called benevolent who keeps his jewel in
his 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.' |
| 2 |
【第二章】 |
Chapter II. |
| |
子曰、性相近也、習相遠也。
|
The Master said, 'By nature, men are nearly
alike; by practice, they get to be wide apart.' |
| 3 |
【第三章】 |
Chapter III. |
| |
子曰、唯上知與下愚不移。 |
The Master said, 'There are only the wise of
the highest class, and the stupid of the lowest class, who cannot
be changed.' |
| 4 |
【第四章】 |
Chapter IV. |
| 4-1 |
子之武城、聞弦歌之聲。 |
The Master, having come to Wu Cheng [Wu-ch'ang],
heard there the sound of stringed instruments
and singing.
|
| 4-2 |
夫子莞爾而笑曰、割
雞焉用牛刀。 |
Well pleased and smiling, he said, 'Why use an ox knife
to kill a fowl?' |
| 4-3 |
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。 |
Ziyou 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."' |
| 4-4 |
子曰、二三子、偃之言是也、前言戲之耳。
|
The Master said, 'My disciples, Yan's words are right.
What I said was only in sport.' |
| 5 |
【第五章】 |
Chapter V. |
| 5-1 |
公山弗擾以費畔、召、子欲往。 |
Gong Shan Furao [Kung-shan Fu-zao], when he was holding Bi, and
in an attitude of rebellion, invited the Master to visit him, who
was rather inclined to go. |
| 5-2 |
子路不說、曰、
末 之也已、何必公山氏之之也。 |
Zilu was displeased, and said, 'Indeed, you cannot
go! Why must you think of going to see Gong Shan?' |
| 5-3 |
子曰、未召我者、而豈徒哉、如有用
我者、吾其為東周乎。 |
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?' |
| 6 |
【第六章】 |
Chapter VI. |
| |
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。 |
Zizhang 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. |
| 7 |
【第七章】 |
Chapter VII. |
| 7-1 |
佛肸召。子欲往。 |
Fu Xi [Pi Hsi] inviting him to visit him, the Master
was inclined to go. |
| 7-2 |
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。 |
Zilu 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." Fu Xi is in rebellion,
holding possession of Zhongmao [Chung-mau]; if you go to him, what shall be said?' |
| 7-3 |
子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、涅而
不緇。 |
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? |
| 7-4 |
吾豈匏瓜也哉、焉能繫而不食。 |
'Am I a bitter gourd! How can I be hung up out of the
way of being eaten?' |
| 8 |
【第八章】 |
Chapter VIII. |
| 8-1 |
子曰、由也、女聞六言六蔽矣乎。對曰、未也。 |
The Master said, 'You, have you heard the
six words to which are attached six becloudings?'
You replied, 'I
have not.' |
| 8-2 |
居、吾語女。 |
'Sit down, and I will tell them to you. |
| 8-3 |
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。 |
'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.' |
| 9 |
【第九章】 |
Chapter IX. |
| 9-1 |
子曰、小子、何莫學夫詩。 |
The Master said, 'My children, why do you
not study the Book of Poetry? |
| 9-2 |
詩可以興。 |
'The Odes serve to stimulate the mind. |
| 9-3 |
可以觀。 |
'They may be used for purposes of self-contemplation. |
| 9-4 |
可以群。 |
'They teach the art of sociability. |
| 9-5 |
可以怨。 |
'They show how to regulate feelings of resentment. |
| 9-6 |
邇之事父、遠之事君。
|
'From them you learn the more immediate duty of
serving one's father, and the remoter one of serving one's
prince. |
| 9-7 |
多識於鳥獸草木之名。
|
'From them we become largely acquainted with the
names of birds, beasts, and plants.' |
| 10 |
【第十章】 |
Chapter X. |
| |
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。 |
The Master said to Boyu, 'Do you give yourself
to the Zhou Nan [Chau-nan] and the Shao Nan
[Shao-nan]. The man who has not
studied the Zhou Nan and the Shao Nan,
is like one who stands
with his face right against a wall. Is he
not so?' |
| 11 |
【十一章】 |
Chapter XI. |
| |
子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。
|
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?' |
| 12 |
【十二章】 |
Chapter XII. |
| |
子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。
|
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?' |
| 13 |
【十三章】 |
Chapter XIII. |
| |
子曰、鄉原、德之賊也。
|
The Master said, 'Your good, careful people of
the villages are the thieves of virtue.' |
| 14 |
【十四章】 |
Chapter XIV. |
| |
子曰、道聽而塗說、德之棄也。 |
The Master said, 'To tell, as we go along, what
we have heard on the way, is to cast away our virtue.' |
| 15 |
【十五章】 |
Chapter XV. |
| 15-1 |
子曰、鄙夫、可與事君也與哉。 |
The Master said, 'There are those mean
creatures! How impossible it is along with
them to serve one's
prince! |
| 15-2 |
其未得之也、
患得之、既得之、患失之。 |
'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. |
| 15-3 |
苟患失之、無所不至矣。
|
'When they are anxious lest such things should be lost,
there is nothing to which they will not proceed.' |
| 16 |
【十六章】 |
Chapter XVI. |
| 16-1 |
子曰、古者、民有三疾、今也或是之亡也。 |
The Master said, 'Anciently, men had three
failings, which now perhaps are not to be found. |
| 16-2 |
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。 |
'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.' |
| 17 |
【十七章】 |
Chapter XVII. |
| |
子曰、攷言令色鮮矣仁。
|
The Master said, 'Fine words and an insinuating appearance are seldom associated
with virtue.' |
| 18 |
【十八章】 |
Chapter XVIII. |
| |
子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦家者。
|
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.' |
| 19 |
【十九章】 |
Chapter XIX. |
| 19-1 |
子曰、予欲無言。子貢曰、子如不言、則小子何述焉。
|
The Master said, 'I would prefer not speaking. Zigong said, 'If you, Master,
do not speak, what
shall we, your disciples, have to record?'
|
| 19-2 |
子曰、天何言哉、四時行焉、百物生焉、天何言哉。 |
The Master said, 'Does Heaven speak? The
four seasons pursue their courses, and
all things are continually being
produced, but does Heaven say anything?' |
| 20 |
【二十章】 |
Chapter XX. |
| |
孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使之聞之。
|
Ru Bei [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 Bei
might hear him. |
| 21 |
【廿一章】 |
Chapter XXI. |
| 21-1 |
宰我問、三年之喪期已久矣。 |
Zai Wo [Tsai Wo] asked about the three years'
mourning for parents, saying that one year was long enough. |
| 21-2 |
君子三年不為禮、
禮必壞、三年不為樂、樂必崩。 |
'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. |
| 21-3 |
舊穀既沒、新穀既升、鑽燧改火、
期可已矣。 |
'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.' |
| 21-4 |
子曰、食夫稻、衣夫錦、
於女安乎。曰、安。 |
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. |
| 21-5 |
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。 |
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.' |
| 21-6 |
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 |
