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Original |
Translation |
| 1 |
【第一章】 |
Chapter I. |
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子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其可已矣。
|
Zizhang said, 'The scholar, trained for public duty, seeing threatening
danger, is prepared to sacrifice his life.
When the opportunity of gain is presented
to him, he thinks of righteousness. In sacrificing, his thoughts
are reverential. In mourning,
his thoughts
are about the grief which he should feel.
Such a man commands our approbation indeed.' |
| 2 |
【第二章】 |
Chapter II. |
| |
子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。 |
Zizhang said, 'When a man holds fast to virtue, but without seeking to enlarge
it, and believes right principles, but without firm sincerity, what
account can be made of his existence
or non-existence?' |
| 3 |
【第三章】 |
Chapter III. |
| |
子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏曰、可
者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉善而矜
不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何其拒人
也。
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The disciples of Zixia asked Zizhang about the principles that should
characterize mutual intercourse. Zizhang asked, 'What
does Zixia say on the subject?' They
replied, 'Zixia says:-- "Associate
with those who can advantage you. Put away
from you those who cannot do so."'
Zizhang observed, 'This is different from
what I have learned. The
superior man honours the talented and virtuous,
and bears with all. He praises the good,
and pities the incompetent. Am
I possessed of great talents and virtue?--
who is there among men whom
I will not bear with? Am I devoid of talents
and virtue?-- men will put me away from them.
What have we to do with the putting away
of others?' |
| 4 |
【第四章】 |
Chapter IV. |
| |
子夏曰、雖小道、必有
可觀者焉、致遠恐泥、是以君子不為也。 |
Zixia said, 'Even in inferior studies and employments there is something
worth being looked at; but if it be attempted to carrythem out to
what is remote, there is a danger of their proving inapplicable.
Therefore, the superior man does not practise
them.' |
| 5 |
【第五章】 |
Chapter V. |
| |
子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。
|
Zixia said, 'He, who from day to day recognises what he has not yet, and
from month to month does not forget what he
has attained to, may be said indeed to
love to learn.' |
| 6 |
【第六章】 |
Chapter VI. |
| |
子夏曰、博學而篤志、切問而近思、仁在其中矣。
|
Zixia said, 'There are learning extensively, and having a firm and sincere
aim; inquiring with earnestness, and reflecting with self-application:--
virtue is in such a course.' |
| 7 |
【第七章】 |
Chapter VII. |
| |
子夏曰、百工居肆、以成其事、君子學以致其道。 |
Zixia said, 'Mechanics have their shops to dwell in, in order to accomplish
their works. The superior man learns, in order to reach to the utmost
of his principles.' |
| 8 |
【第八章】 |
Chapter VIII. |
| |
子夏曰、小人之過也、必文。
|
Zixia said, 'The mean man is sure to gloss his faults.' |
| 9 |
【第九章】 |
Chapter IX. |
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子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。
|
Zixia said, 'The superior man undergoes three changes. Looked at from a distance,
he appears stern; when approached, he is mild; when he is heard to
speak, his language is firm
and decided.' |
| 10 |
【第十章】 |
Chapter X. |
| |
子夏曰、君子信而後勞其民、未信、則以為厲己也、信而後諫、
未信、則以為謗己也。
|
Zixia said, 'The superior man, having obtained their confidence, may then
impose labours on his people. If he have not gained their confidence,
they will think that he is oppressing them. Having
obtained the confidence of his prince, one may then remonstrate
with him. If he have not gained his confidence, the prince
will think that he is vilifying him.' |
| 11 |
【十一章】 |
Chapter XI. |
| |
子夏曰、大德不踰閑, 小德出入可也。 |
Zixia said, 'When a person does not transgress the boundary line in the great
virtues, he may pass and repass it in the small virtues.' |
| 12 |
【十二章】 |
Chapter XII. |
| 12-1 |
子游曰、子夏之門人小子、當洒掃、應對、進退、則可
矣、抑末也、本之則無、如之何。 |
Ziyou said, 'The disciples and followers of Zixia, in sprinkling and sweeping
the ground, in answering and replying, in advancing
and receding, are sufficiently accomplished.
But these are only the branches of learning, and they
are left ignorant of what is essential.--
How can they be acknowledged as sufficiently taught?' |
| 12-2 |
子夏聞之曰、噫、言游過矣、君
子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉可誣也、
有始有卒者、其惟聖人乎。 |
Zixia heard of the remark and said, 'Alas! Yan You [Yen Yu] is wrong. According
to the way of the superior man in teaching,
what departments are there which he considers
of prime importance, and delivers? what are
there which he considers of secondary importance,
and allows himself to be idle about? But
as in the case of plants, which are
assorted according to their classes, so he deals with his
disciples. How can the way of a superior man be such as to make
fools of any of them? Is it not the sage alone, who can unite
in one the beginning and the consummation of learning?' |
| 13 |
【十三章】 |
Chapter XIII. |
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子夏曰、仕而優則學、學而優則仕。
|
Zixia said, 'The officer, having discharged all his duties, should devote
his leisure to learning. The student, having completed
his learning, should apply himself to be
an officer.' |
| 14 |
【十四章】 |
Chapter XIV. |
| |
子游曰、喪致乎哀而止。
|
Zixia said, 'Mourning, having been carried to the utmost degree of grief,
should stop with that.' |
| 15 |
【十五章】 |
Chapter XV. |
| |
子游曰、吾友張也、為難能也、然而未仁。
|
Zixia said, 'My friend Zhang [Chang] can do things which are hard to be done,
but yet he is not perfectly virtuous.' |
| 16 |
【十六章】 |
Chapter XVI. |
| |
曾子曰、堂堂乎張也、難與並為仁矣。
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The philosopher Zeng said, 'How imposing is the manner of Chang! It is difficult
along with him to practise virtue.' |
| 17 |
【十七章】 |
Chapter XVII. |
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曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。 |
The philosopher Zeng said, 'I heard this from our Master:-- "Men may not have shown what
is in them to the full extent, and yet they will be found to do so, on occasion
of mourning
for their parents."' |
| 18 |
【十八章】 |
Chapter XVIII. |
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曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不改父之
臣、與父之政、是難能也。
|
The philosopher Zeng said, 'I have heard this from our Master:-- "The
filial piety of Meng Zhuang [Mang Chwang],
in other matters, was what other men are
competent to, but, as seen in his not changing
the ministers of his father, nor his father's
mode of government, it is difficult to be
attained to."' |
| 19 |
【十九章】 |
Chapter XIX. |
| |
孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、久矣、
如得其情、則哀矜而勿喜。
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The chief of the Meng family having appointed Yang Fu to be chief criminal judge,
the latter consulted the philosopher Zeng.
Zeng said, 'The rulers have failed in their
duties, and the people consequently have been disorganised, for a
long time.
When you have found out the truth of any accusation, be grieved
for and pity them, and do not feel joy at
your own ability.' |
| 20 |
【二十章】 |
Chapter XX. |
| |
子貢曰、紂之不善、不如是之甚也、是以君子
惡居下流、天下之惡皆歸焉。 |
Zigong said, 'Zhou's wickedness was not so great as that name implies. Therefore,
the superior man hates to dwell in a low-lying
situation, where all the evil of the world
will flow
in upon him.' |
| 21 |
【廿一章】 |
Chapter XXI. |
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子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、
人皆仰之。
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Zigong said, 'The faults of the superior man are like the eclipses of the
sun and moon. He has his faults, and all men see
them; he changes again, and all men look
up to him.' |
| 22 |
【廿二章】 |
Chapter XXII. |
| 22-1 |
衛公孫朝問於子貢曰、仲尼焉學。 |
Gong Sun Zhao [Kung-sun Ch'ao] of Wei asked Zigong, saying, 'From whom did
Zhongni get his learning?' |
| 22-2 |
子貢曰、文
武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有文武之
道焉、夫子焉不學、而亦何常師之有、 |
Zigong replied, 'The doctrines of Wan and Wu have not yet fallen to the ground.
They are to be found among men. Men of talents and virtue remember
the greater principles of them, and others, not possessing
such talents and virtue, remember the smaller. Thus, all possess
the doctrines of Wan and Wu. Where could our Master go that
he should not have an opportunity of learning them? And yet
what necessity was there for his having
a regular master?' |
| 23 |
【廿三章】 |
Chapter XXIII. |
| 23-1 |
叔孫武叔語大夫於朝曰、子貢賢於仲尼。 |
Shu Sun Wushu [Shu-sun Wu-shu] observed to the great officers in the court,
saying, 'Zigong is superior to Zhongni [Zhongni].' |
| 23-2 |
子服
景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。 |
Zi Fu Jingpo [Tsze-fu Ching-po] reported the observation to Zigong, who said,
'Let me use the comparison of a house and
its encompassing wall. My wall only reaches
to the shoulders. One may peep over it, and
see whatever is valuable in the apartments. |
| 23-3 |
夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。 |
'The wall of my Master is several fathoms high. If one do not find the door and
enter by it, he cannot see the ancestral temple with its beauties,
nor all the officers in their rich array. |
| 23-4 |
得其門者或寡矣、夫子之云、不亦宜乎。 |
'But I may assume that they are few who find the door. Was not the observation
of the chief only what might have been expected?' |
| 24 |
【廿四章】 |
Chapter XXIV. |
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叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他人之賢
者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、其何傷
於日月乎、多見其不知量也。
|
Shu-sun Wu-shu having spoken revilingly of Zhongni, Zigong said, 'It is
of no use doing so. Zhongni cannot be reviled. The
talents and virtue of other men are hillocks
and mounds which may be stepped over. Zhongni is the sun
or moon, which it is not possible to step
over. Although a man may wish to cut himself off from the
sage, what harm can he do to the sun or
moon? He only shows that he does not know his own
capacity. |
| 25 |
【廿五章】 |
Chapter XXV. |
| 25-1 |
陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。 |
Chen Ziqin, addressing Zigong, said, 'You are too modest. How can Zhongni
be said to be superior to you?' |
| 25-2 |
子貢曰、君子一言以為知、一言以為不知、言不可不慎也。 |
Zigong said to him, 'For one word a man is often deemed to be wise, and for
one word he is often deemed to be foolish. We ought to be careful
indeed in what we say. |
| 25-3 |
夫子之 不可及也、猶天之不可階而升也。 |
'Our Master cannot be attained to, just in the same way as the heavens cannot
be gone up to by the steps of a stair. |
| 25-4 |
夫子之得邦家者、所謂立之斯立、
道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可及也。 |
'Were our Master in the position of the ruler of a State or the chief of a Family,
we should find verified the description which has been given of a
sage's rule:-- he would plant the people, and forthwith they would
be established; he would lead them on, and forthwith they would follow
him; he would make them happy, and forthwith multitudes would
resort to his dominions; he would stimulate them, and forthwith
they would be harmonious. While he lived, he would
be glorious. When he died, he would be bitterly lamented.
How is it possible for him to be attained
to?' |
