BOOK XV. WEI LING KUNG.

【第一章】【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞之矣、

軍旅之事、未之學也。明日遂行。【二節】在陳絕糧、從者病、莫能興。【三

節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。

CHAP. I. 1. The Duke Ling of Wei asked Confucius about

tactics. Confucius replied, 'I have heard all about sacrificial

vessels, but I have not learned military matters.' On this, he

took his departure the next day.

2. When he was in Chan, their provisions were exhausted,

and his followers became so ill that they were unable to rise.

3. Tsze-lu, with evident dissatisfaction, said, 'Has the

superior man likewise to endure in this way?' The Master said,

'The superior man may indeed have to endure want, but the

mean man, when he is in want, gives way to unbridled license.'

【第二章】【一節】子曰、賜也、女以予為多學而識之者與。【二節】對曰、

然、非與。【三節】曰、非也、予一以貫之。

【第三章】子曰、由、知德者鮮矣。

【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而已矣。

【第五章】【一節】子張問行。【二節】子曰、言忠信、行篤敬、雖蠻貊之

邦、

CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose,

that I am one who learns many things and keeps them in

memory?'

2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?'

3. 'No,' was the answer; 'I seek a unity all-pervading.'

CHAP. III. The Master said, 'Yu, those who know virtue

are few.'

CHAP. IV. The Master said, 'May not Shun be instanced as

having governed efficiently without exertion? What did he do?

He did nothing but gravely and reverently occupy his royal

seat.'

CHAP. V. 1. Tsze-chang asked how a man should conduct

himself, so as to be everywhere appreciated.

2. The Master said, 'Let his words be sincere and truthful,

and his actions honourable and careful;-- such conduct may be

practised among the rude tribes of the South or the North. If

his words be

行矣、言不忠信、行不篤敬、雖州里、行乎哉。【三節】立、則見其參於前

也、在輿、則見期倚於衡也、夫然後行。【四節】子張書諸紳。

【第六章】【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。【二節】

君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。

not sincere and truthful and his actions not honourable and

careful, will he, with such conduct, be appreciated, even in his

neighborhood?

3. 'When he is standing, let him see those two things, as it

were, fronting him. When he is in a carriage, let him see them

attached to the yoke. Then may he subsequently carry them

into practice.'

4. Tsze-chang wrote these counsels on the end of his sash.

CHAP. VI. 1. The Master said, 'Truly straightforward was

the historiographer Yu. When good government prevailed in his

State, he was like an arrow. When bad government prevailed,

he was like an arrow.

2. A superior man indeed is Chu Po-yu! When good

government prevails in his state, he is to be found in office.

When bad government prevails, he can roll his principles up,

and keep them in his breast.'

【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、失言、

知者不失人、亦不失言。

【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。

【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其

大夫之賢者、友其士之仁者。

【第十章】【一節】顏淵問為邦。【二節】子曰、行夏之

CHAP. VII. The Master said, 'When a man may be spoken

with, not to speak to him is to err in reference to the man.

When a man may not be spoken with, to speak to him is to err

in reference to our words. The wise err neither in regard to

their man nor to their words.'

CHAP. VIII. The Master said, 'The determined scholar and

the man of virtue will not seek to live at the expense of

injuring their virtue. They will even sacrifice their lives to

preserve their virtue complete.'

CHAP. IX. Tsze-kung asked about the practice of virtue.

The Master said, 'The mechanic, who wishes to do his work

well, must first sharpen his tools. When you are living in any

state, take service with the most worthy among its great

officers, and make friends of the most virtuous among its

scholars.'

CHAP. X. 1. Yen Yuan asked how the government of a

country should be administered.

2. The Master said, 'Follow the seasons of Hsia.

時。【三節】乘殷之輅。【四節】服周之冕。【五節】樂則韶舞。【六節】

放鄭聲、遠佞人、鄭聲淫、佞人殆。

【十一章】子曰、人無遠慮、必有近憂。

【十二章】子曰、已矣乎、吾未見好德如好色者也。

【十三章】子曰、臧文仲、其竊位者與、知柳下惠之

3. 'Ride in the state carriage of Yin.

4. 'Wear the ceremonial cap of Chau.

5. 'Let the music be the Shao with its pantomimes.

6. Banish the songs of Chang, and keep far from specious

talkers. The songs of Chang are licentious; specious talkers are

dangerous.'

CHAP. XI. The Master said, 'If a man take no thought

about what is distant, he will find sorrow near at hand.'

CHAP. XII. The Master said, 'It is all over! I have not seen

one who loves virtue as he loves beauty.'

CHAP. XIII. The Master said, 'Was not Tsang Wan like one

who had stolen his situation? He knew the virtue and the

talents

賢、而不與立也。

【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。

【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。

【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。

【十七章】子曰、君子義以為質、禮以行之、孫以出之、信

of Hui of Liu-hsia, and yet did not procure that he should stand

with him in court.'

CHAP. XIV. The Master said, 'He who requires much from

himself and little from others, will keep himself from being the

object of resentment.'

CHAP. XV. The Master said, 'When a man is not in the

habit of saying-- "What shall I think of this? What shall I think

of this?" I can indeed do nothing with him!'

CHAP. XVI. The Master said, 'When a number of people

are together, for a whole day, without their conversation

turning on righteousness, and when they are fond of carrying

out the suggestions of a small shrewdness;-- theirs is indeed a

hard case.'

CHAP. XVII. The Master said, 'The superior man in

everything considers righteousness to be essential. He performs

it according to the rules of propriety. He brings it forth in

humility. He completes it with sincerity. This is indeed a

superior man.'

以成之、君子哉。

【十八章】子曰、君子病無能焉、不病人之不己知也。

【十九章】子曰、君子疾沒世、而名不稱焉。

【二十章】子曰、君子求諸己、小人求諸人。

【廿一章】子曰、君子矜而不爭、群而不黨。

【廿二章】子曰、君子不以言舉人、不以

CHAP. XVIII. The Master said, 'The superior man is

distressed by his want of ability. He is not distressed by men's

not knowing him.'

CHAP. XIX. The Master said, 'The superior man dislikes

the thought of his name not being mentioned after his death.'

CHAP. XX. The Master said, 'What the superior man seeks,

is in himself. What the mean man seeks, is in others.'

CHAP. XXI. The Master said, 'The superior man is

dignified, but does not wrangle. He is sociable, but not a

partizan.'

CHAP. XXII. The Master said, 'The superior man does not

promote a man simply on account of his words, nor does he put

aside good words because of the man.'

人廢言。

【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所

不欲、勿施於

人。

【廿四章】【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有所試

矣。【二節】斯民也、三代之所以直道而行也。

【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。

CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word

which may serve as a rule of practice for all one's life?' The

Master said, 'Is not RECIPROCITY such a word? What you do not

want done to yourself, do not do to others.'

CHAP. XXIV. 1. The Master said, 'In my dealings with

men, whose evil do I blame, whose goodness do I praise,

beyond what is proper? If I do sometimes exceed in praise,

there must be ground for it in my examination of the

individual.

2. 'This people supplied the ground why the three

dynasties pursued the path of straightforwardness.'

CHAP. XXV. The Master said, 'Even in my early days, a

historiographer would leave a blank in his text, and he who

had a horse would lend him to another to ride. Now, alas! there

are no such things.'

【廿六章】子曰、巧言亂德、小不忍、則亂大謀。

【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。

【廿八章】子曰、人能弘道、非道弘人。

【廿九章】子曰、過而不改、是謂過矣。

【三十章】子曰、吾嘗終日

CHAP. XXVI. The Master said, 'Specious words confound

virtue. Want of forbearance in small matters confounds great

plans.'

CHAP. XXVII. The Master said, 'When the multitude hate

a man, it is necessary to examine into the case. When the

multitude like a man, it is necessary to examine into the case.'

CHAP. XXVIII. The Master said, 'A man can enlarge the

principles which he follows; those principles do not enlarge the

man.'

CHAP. XXIX. The Master said, 'To have faults and not to

reform them,-- this, indeed, should be pronounced having

faults.'

CHAP. XXX. The Master said, 'I have been the whole day

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