The Master said, “Is it not pleasant to learn with a constant perseverance1 and application?
“Is it not delightful2 to have friends coming from distant quarters?
“Is he not a man of complete virtue3, who feels no discomposure though men may take no note of him?”
The philosopher Yu said, “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking4 to offend against their superiors, have been fond of stirring up confusion.
“The superior man bends his attention to what is radical5. That being established, all practical courses naturally grow up. Filial piety6 and fraternal submission,-are they not the root of all benevolent7 actions?”
The Master said, “Fine words and an insinuating8 appearance are seldom associated with true virtue.”
The philosopher Tsang said, “I daily examine myself on three points:-whether, in transacting9 business for others, I may have been not faithful;-whether, in intercourse10 with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher.”
The Master said, “To rule a country of a thousand chariots, there must be reverent11 attention to business, and sincerity12; economy in expenditure13, and love for men; and the employment of the people at the proper seasons.”
The Master said, “A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful14. He should overflow15 in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”
Tsze-hsia said, “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous16; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-although men say that he has not learned, I will certainly say that he has.
The Master said, “If the scholar be not grave, he will not call forth17 any veneration18, and his learning will not be solid.
“Hold faithfulness and sincerity as first principles.
“Have no friends not equal to yourself.
“When you have faults, do not fear to abandon them.”
The philosopher Tsang said, “Let there be a careful attention to perform the funeral rites19 to parents, and let them be followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence20.”
Tsze-ch’in asked Tsze-kung saying, “When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?”
Tsze-kung said, “Our master is benign21, upright, courteous22, temperate23, and complaisant24 and thus he gets his information. The master’s mode of asking information,-is it not different from that of other men?”
The Master said, “While a man’s father is alive, look at the bent25 of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.”
The philosopher Yu said, “In practicing the rules of propriety26, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.
“Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.”
The philosopher Yu said, “When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”
The Master said, “He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling27 place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-such a person may be said indeed to love to learn.”
Tsze-kung said, “What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?” The Master replied, “They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.”
Tsze-kung replied, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’-The meaning is the same, I apprehend28, as that which you have just expressed.”
The Master said, “With one like Ts’ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.”
The Master said, “I will not be afflicted29 at men’s not knowing me; I will be afflicted that I do not know men.”
1 perseverance | |
n.坚持不懈,不屈不挠 | |
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2 delightful | |
adj.令人高兴的,使人快乐的 | |
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3 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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4 liking | |
n.爱好;嗜好;喜欢 | |
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5 radical | |
n.激进份子,原子团,根号;adj.根本的,激进的,彻底的 | |
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6 piety | |
n.虔诚,虔敬 | |
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7 benevolent | |
adj.仁慈的,乐善好施的 | |
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8 insinuating | |
adj.曲意巴结的,暗示的v.暗示( insinuate的现在分词 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入 | |
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9 transacting | |
v.办理(业务等)( transact的现在分词 );交易,谈判 | |
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10 intercourse | |
n.性交;交流,交往,交际 | |
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11 reverent | |
adj.恭敬的,虔诚的 | |
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12 sincerity | |
n.真诚,诚意;真实 | |
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13 expenditure | |
n.(时间、劳力、金钱等)支出;使用,消耗 | |
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14 truthful | |
adj.真实的,说实话的,诚实的 | |
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15 overflow | |
v.(使)外溢,(使)溢出;溢出,流出,漫出 | |
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16 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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17 forth | |
adv.向前;向外,往外 | |
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18 veneration | |
n.尊敬,崇拜 | |
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19 rites | |
仪式,典礼( rite的名词复数 ) | |
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20 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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21 benign | |
adj.善良的,慈祥的;良性的,无危险的 | |
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22 courteous | |
adj.彬彬有礼的,客气的 | |
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23 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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24 complaisant | |
adj.顺从的,讨好的 | |
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25 bent | |
n.爱好,癖好;adj.弯的;决心的,一心的 | |
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26 propriety | |
n.正当行为;正当;适当 | |
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27 dwelling | |
n.住宅,住所,寓所 | |
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28 apprehend | |
vt.理解,领悟,逮捕,拘捕,忧虑 | |
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29 afflicted | |
使受痛苦,折磨( afflict的过去式和过去分词 ) | |
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