BOOK XII. YEN YUAN.

【第一章】【一節】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。【二節】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。

CHAP. I. 1. Yen 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?'

2. Yen 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.' Yen Yuan then said, 'Though I am deficient in

intelligence and vigour, I will make it my business to practise

this lesson.'

【第二章】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。

【第三章】【一節】司馬牛問仁。【二節】子曰、仁者其言

CHAP. II. 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.' Chung-kung

said, 'Though I am deficient in intelligence and vigour, I will

make it my business to practise this lesson.'

CHAP. III. 1. Sze-ma Niu asked about perfect virtue.

2. The Master said, 'The man of perfect virtue is cautious

and slow in his speech.'

也訒。【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒

乎。

【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。【二節】曰、不

憂不懼、斯謂之君子矣乎。【三節】子曰、內省不疚、夫何憂何懼。

【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。【二節】子夏

3. '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?'

CHAP. IV. 1. Sze-ma Niu asked about the superior man.

The Master said, 'The superior man has neither anxiety nor

fear.'

2. 'Being without anxiety or fear!' said Nui;-- 'does this

constitute what we call the superior man?'

3. The Master said, 'When internal examination discovers

nothing wrong, what is there to be anxious about, what is there

to fear?'

CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men

all have their brothers, I only have not.'

2. Tsze-hsia said to him, 'There is the following saying

which I have heard:--

曰、商聞之矣。【三節】死生有命、富貴在天。【四節】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。

【第六章】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。

3. '"Death and life have their determined appointment;

riches and honours depend upon Heaven."

4. '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?'

CHAP. VI. Tsze-chang 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.'

【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】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。

【第八章】【一節】棘子成曰、君子質而已矣、何以文為。【二節】子

CHAP. VII. 1. Tsze-kung 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.'

2. Tsze-kung 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.

3. Tsze-kung 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.'

CHAP. VIII. 1. 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?'

貢曰、惜乎夫子之說、君子也、駟不及舌。【三節】文猶質也、質猶文也、

虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。

【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。【二節】有若

對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】對曰、

百姓足、君孰與不足、百姓不足、君孰與足。

2. Tsze-kung said, 'Alas! Your words, sir, show you to be a

superior man, but four horses cannot overtake the tongue.

3. 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.'

CHAP. IX. 1. 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?'

2. Yu Zo replied to him, 'Why not simply tithe the

people?'

3. 'With two tenths, said the duke, 'I find it not enough;--

how could I do with that system of one tenth?'

4. 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.'

【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。【二

節】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。

【十一章】【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣臣、

父父、子子。【三節】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。

CHAP. X. 1. Tsze-chang 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.

2. '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.

3. '"It may not be on account of her being rich, yet you

come to make a difference."'

CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius

about government.

2. 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.'

3. '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?'

【十二章】【一節】子曰、片言可以折獄者、其由也與。【二節】子路無宿

諾。

【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。

【十四章】子張問政。子曰、居之無倦、行之以忠。

【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。

CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could

with half a word settle litigations!'

2. Tsze-lu never slept over a promise.

CHAP. XIII. 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.'

CHAP. XIV. Tsze-chang 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.'

CHAP. XV. 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.'

【十六章】子曰、君子成人之美、不成人之惡、小人反是。

【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。

李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。

【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。

CHAP. XVI. 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.'

CHAP. XVII. Chi K'ang 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?'

CHAP. XVIII. Chi K'ang, 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.'

CHAP. XIX. Chi K'ang 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

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。

【二十章】【一節】子張問士何如、斯可謂之達矣。【二節】子曰、何哉、

爾所謂達者。【三節】子張對曰、在邦必聞、在家必聞。【四節】子曰、是

聞也、非達也。【五節】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。【六節】夫聞也者、色取仁而行

between superiors and inferiors, is like that between the wind

and the grass. The grass must bend, when the wind blows

across it.'

CHAP. XX. 1. Tsze-chang asked, 'What must the officer be,

who may be said to be distinguished?'

2. The Master said, 'What is it you call being

distinguished?'

3. Tsze-chang replied, 'It is to be heard of through the

State, to be heard of throughout his clan.'

4. The Master said, 'That is notoriety, not distinction.

5. '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.

6. 'As to the man of notoriety, he assumes the appearance

of

違、居之不疑、在邦必聞、在家必聞。

【廿一章】【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。子

曰、善哉問。【三節】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。

【廿二章】【一節】樊遲問仁。子曰、愛人。問

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.'

CHAP. XXI. 1. Fan Ch'ih 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.'

2. The Master said, 'Truly a good question!

3. '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 involve that of

his parents;-- is not this a case of delusion?'

CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The

Master said, 'It is to love all men.' He asked about knowledge.

The Master said, 'It is to know all men.'

知。子曰、知人。【二節】樊遲未達。【三節】子曰、舉直錯諸枉、能使枉

者直。【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、舉直

錯諸枉、能使枉者直、何謂也。【五節】子夏曰、富哉言乎。【六節】舜有

天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、不仁者

遠矣。

【廿三章】子貢問友。子曰、忠告而善道

2. Fan Ch'ih did not immediately understand these

answers.

3. The Master said, 'Employ the upright and put aside all

the crooked;-- in this way the crooked can be made to be

upright.'

4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him,

'A Little while ago, I had an interview with our Master, and

asked him about knowledge. He said, 'Employ the upright, and

put aside all the crooked;-- in this way, the crooked will be

made to be upright.' What did he mean?'

5. Tsze-hsia said, 'Truly rich is his saying!

6. 'Shun, being in possession of the kingdom, selected

from among all the people, and employed Kao-yao, on which all

who were devoid of virtue disappeared. T'ang, being in

possession of the kingdom, selected from among all the people,

and employed I Yin, and all who were devoid of virtue

disappeared.'

CHAP. XXIII. Tsze-kung asked about friendship. The

Master said, 'Faithfully admonish your friend, and skillfully

lead him on. If you find him impracticable, stop. Do not

disgrace yourself.'

之、不可則止、毋自辱焉。

【廿四章】曾子曰、君子以文會友、以友輔仁。

CHAP. XXIV. The philosopher Tsang said, 'The superior

man on grounds of culture meets with his friends, and by their

friendship helps his virtue.'

子路第十三