Tsze-chang 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 approbation1 indeed
Tsze-chang said, “When a man holds fast to virtue2, but without seeking to enlarge it, and believes in right principles, but without firm sincerity3, what account can be made of his existence or non-existence?”
The disciples4 of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual5 intercourse6. Tsze-chang asked, “What does Tsze-hsia say on the subject?” They replied, “Tsze-hsia says: ‘Associate with those who can advantage you. Put away from you those who cannot do so.’” Tsze-chang observed, “This is different from what I have learned. The superior man honors the talented and virtuous7, and bears with all. He praises the good, and pities the incompetent8. Am I possessed9 of great talents and virtue?-who is there among men whom I will not bear with? Am I devoid10 of talents and virtue?-men will put me away from them. What have we to do with the putting away of others?”
Tsze-hsia said, “Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them.”
Tsze-hsia said, “He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained11 to, may be said indeed to love to learn.”
Tsze-hsia 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.”
Tsze-hsia 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.”
Tsze-hsia said, “The mean man is sure to gloss12 his faults.”
Tsze-hsia 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 decided13.”
Tsze-hsia said, “The superior man, having obtained their confidence, may then impose labors14 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 remonstrate15 with him. If he have not gained his confidence, the prince will think that he is vilifying16 him.”
Tsze-hsia said, “When a person does not transgress17 the boundary line in the great virtues18, he may pass and repass it in the small virtues.”
Tsze-yu said, “The disciples and followers19 of Tsze-hsia, in sprinkling and sweeping20 the ground, in answering and replying, in advancing and receding21, are sufficiently22 accomplished23. 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?”
Tsze-hsia heard of the remark and said, “Alas! Yen24 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 assorted25 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 sage26 alone, who can unite in one the beginning and the consummation of learning?”
Tsze-hsia 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.”
Tsze-hsia said, “Mourning, having been carried to the utmost degree of grief, should stop with that.”
Tsze-hsia said, “My friend Chang can do things which are hard to be done, but yet he is not perfectly27 virtuous.”
The philosopher Tsang said, “How imposing28 is the manner of Chang! It is difficult along with him to practice virtue.”
The philosopher Tsang 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 the occasion of mourning for their parents.”
The philosopher Tsang said, “I have heard this from our Master:-’The filial piety29 of 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.’”
The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, “The rulers have failed in their duties, and the people consequently have been disorganized for a long time. When you have found out the truth of any accusation31, be grieved for and pity them, and do not feel joy at your own ability.”
Tsze-kung said, “Chau’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.”
Tsze-kung 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.”
Kung-sun Ch’ao of Wei asked Tszekung, saying. “From whom did Chung-ni get his learning?”
Tsze-kung replied, “The doctrines32 of Wan30 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?”
Shu-sun Wu-shu observed to the great officers in the court, saying, “Tsze-kung is superior to Chung-ni.”
Tsze-fu Ching-po reported the observation to Tsze-kung, who said, “Let me use the comparison of a house and its encompassing33 wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.
“The wall of my Master is several fathoms34 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.
“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?”
Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, “It is of no use doing so. Chung-ni cannot be reviled35. The talents and virtue of other men are hillocks and mounds36 which may be stepped over. Chung-ni 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.
Ch’an Tsze-ch’ in, addressing Tsze-kung, said, “You are too modest. How can Chung-ni be said to be superior to you?”
Tsze-kung 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.
“Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.
“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 dominions37; he would stimulate38 them, and forthwith they would be harmonious39. While he lived, he would be glorious. When he died, he would be bitterly lamented40. How is it possible for him to be attained to?”
收听单词发音 |
1
approbation
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| n.称赞；认可 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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sincerity
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| n.真诚，诚意；真实 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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incompetent
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| adj.无能力的，不能胜任的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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devoid
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| adj.全无的，缺乏的 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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gloss
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| n.光泽，光滑；虚饰；注释；vt.加光泽于；掩饰 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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remonstrate
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| v.抗议，规劝 | |
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vilifying
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| v.中伤，诽谤( vilify的现在分词 ) | |
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transgress
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| vt.违反，逾越 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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sweeping
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| adj.范围广大的，一扫无遗的 | |
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receding
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| v.逐渐远离( recede的现在分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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sufficiently
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| adv.足够地，充分地 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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yen
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| n. 日元；热望 | |
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assorted
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| adj.各种各样的，各色俱备的 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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piety
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| n.虔诚，虔敬 | |
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wan
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| (wide area network)广域网 | |
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accusation
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| n.控告，指责，谴责 | |
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doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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encompassing
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| v.围绕( encompass的现在分词 )；包围；包含；包括 | |
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fathoms
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| 英寻( fathom的名词复数 ) | |
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reviled
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| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
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mounds
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| 土堆，土丘( mound的名词复数 )； 一大堆 | |
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dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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