The Master said, "There is Yung!-He might occupy the place of a prince."Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He maypass. He does not mind small matters."Chung-kung said, "If a man cherish in himself a reverential feelingof the necessity of attention to business, though he may be easy insmall matters in his government of the people, that may be allowed.
But if he cherish in himself that easy feeling, and also carry itout in his practice, is not such an easymode of procedure excessive?"The Master said, "Yung's words are right."The Duke Ai asked which of the disciples2 loved to learn.
Confucius replied to him, "There was Yen3 Hui; he loved to learn. Hedid not transfer his anger; he did not repeat a fault. Unfortunately,his appointed time was short and he died; and now there is not suchanother. I have not yet heard of any one who loves to learn as hedid."Tsze-hwa being employed on a mission to Ch'i, the disciple1 Zan requestedgrain for his mother. The Master said, "Give her a fu." Yen requestedmore. "Give her a yi," said the Master. Yen gave her five ping.
The Master said, "When Ch'ih was proceeding4 to Ch'i, he had fat horsesto his carriage, and wore light furs. I have heard that a superiorman helps the distressed5, but does not add to the wealth of the rich."Yuan Sze being made governor of his town by the Master, he gave himnine hundred measures of grain, but Sze declined them.
The Master said, "Do not decline them. May you not give them awayin the neighborhoods, hamlets, towns, and villages?"The Master, speaking of Chung-kung, said, "If the calf6 of a brindledcow be red and homed, although men may not wish to use it, would thespirits of the mountains and rivers put it aside?"The Master said, "Such was Hui that for three months there would benothing in his mind contrary to perfect virtue7. The others may attainto this on some days or in some months, but nothing more."Chi K'ang asked about Chung-yu, whether he was fit to be employedas an officer of government. The Master said, "Yu is a man of decision;what difficulty would he find in being an officer of government?"K'ang asked, "Is Ts'ze fit to be employed as an officer of government?"and was answered, "Ts'ze is a man of intelligence; what difficultywould he find in being an officer of government?" And to the samequestion about Ch'iu the Master gave the same reply, saying, "Ch'iuis a man of various ability."The chief of the Chi family sent to ask Min Tsze-ch'ien to be governorof Pi. Min Tszech'ien said, "Decline the offer for me politely. Ifany one come again to me with a second invitation, I shall be obligedto go and live on the banks of the Wan8."Po-niu being ill, the Master went to ask for him. He took hold ofhis hand through the window, and said, "It is killing9 him. It is theappointment of Heaven, alas10! That such a man should have such a sickness!
That such a man should have such a sickness!"The Master said, "Admirable indeed was the virtue of Hui! With a singlebamboo dish of rice, a single gourd11 dish of drink, and living in hismean narrow lane, while others could not have endured the distress,he did not allow his joy to be affected12 by it. Admirable indeed wasthe virtue of Hui!"Yen Ch'iu said, "It is not that I do not delight in your doctrines,but my strength is insufficient13." The Master said, "Those whose strengthis insufficient give over in the middle of the way but now you limityourself."The Master said to Tsze-hsia, "Do you be a scholar after the styleof the superior man, and not after that of the mean man."Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Haveyou got good men there?" He answered, "There is Tan-t'ai Miehming,who never in walking takes a short cut, and never comes to my office,excepting on public business."The Master said, "Mang Chih-fan does not boast of his merit. Beingin the rear on an occasion of flight, when they were about to enterthe gate, he whipped up his horse, saying, "It is not that I dareto be last. My horse would not advance."The Master said, "Without the specious14 speech of the litanist T'oand the beauty of the prince Chao of Sung, it is difficult to escapein the present age."The Master said, "Who can go out but by the door? How is it that menwill not walk according to these ways?"The Master said, "Where the solid qualities are in excess of accomplishments15,we have rusticity16; where the accomplishments are in excess of thesolid qualities, we have the manners of a clerk. When the accomplishmentsand solid qualities are equally blended, we then have the man of virtue."The Master said, "Man is born for uprightness. If a man lose his uprightness,and yet live, his escape from death is the effect of mere17 good fortune."The Master said, "They who know the truth are not equal to those wholove it, and they who love it are not equal to those who delight init."The Master said, "To those whose talents are above mediocrity, thehighest subjects may be announced. To those who are below mediocrity,the highest subjects may not be announced."Fan Ch'ih asked what constituted wisdom. The Master said, "To giveone's self earnestly to the duties due to men, and, while respectingspiritual beings, to keep aloof18 from them, may be called wisdom."He asked about perfect virtue. The Master said, "The man of virtuemakes the difficulty to be overcome his first business, and successonly a subsequent consideration;-this may be called perfect virtue."The Master said, "The wise find pleasure in water; the virtuous19 findpleasure in hills. The wise are active; the virtuous are tranquil20.
The wise are joyful21; the virtuous are long-lived."The Master said, "Ch'i, by one change, would come to the State ofLu. Lu, by one change, would come to a State where true principlespredominated."The Master said, "A cornered vessel22 without corners-a strange corneredvessel! A strange cornered vessel!"Tsai Wo asked, saying, "A benevolent23 man, though it be told him,-'Thereis a man in the well" will go in after him, I suppose." Confuciussaid, "Why should he do so?" A superior man may be made to go to thewell, but he cannot be made to go down into it. He may be imposedupon, but he cannot be fooled."The Master said, "The superior man, extensively studying all learning,and keeping himself under the restraint of the rules of propriety,may thus likewise not overstep what is right."The Master having visited Nan-tsze, Tsze-lu was displeased24, on whichthe Master swore, saying, "Wherein I have done improperly25, may Heavenreject me, may Heaven reject me!"The Master said, "Perfect is the virtue which is according to theConstant Mean! Rare for a long time has been its practice among thepeople."Tsze-kung said, "Suppose the case of a man extensively conferringbenefits on the people, and able to assist all, what would you sayof him? Might he be called perfectly26 virtuous?" The Master said, "Whyspeak only of virtue in connection with him? Must he not have thequalities of a sage27? Even Yao and Shun28 were still solicitous29 aboutthis.
"Now the man of perfect virtue, wishing to be established himself,seeks also to establish others; wishing to be enlarged himself, heseeks also to enlarge others.
"To be able to judge of others by what is nigh in ourselves;-thismay be called the art of virtue."
雍也篇第六
6.1 子曰：“雍也可使南面。”
6.2 仲弓问子桑伯子，子曰：“可也，简。”仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”
6.3 哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣。今也则亡，未闻好学者也。”
6.4 子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”
6.5 原思为之宰，与之粟九百，辞。子曰：“毋！以与尔邻里乡党乎！”
6.6 子谓仲弓曰：“犁牛之子 且角，虽欲勿用，山川其舍诸？”
6.7 子曰：“回也，其心三月不违仁，其馀则日月至焉而已矣。”
6.8 季康子问：“仲由可使从政也与？”子曰：“由也果，于从政乎何有”曰：“赐也可使从政也与？”曰：“赐也达，于从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，于从政乎何有？”
6.9 季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶上矣。”
6.10 伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！”
6.11 子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”
6.12 冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。”
6.13 子谓子夏曰：“女为君子儒！无为小人儒！”
6.14 子游为武城宰。子曰：“女得人焉耳乎？”曰：“有澹台灭明者，行不由径，非公事，未尝至于偃之室也。”
6.15 子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：‘非敢后也，马不进也。’”
6.16 子曰：“不有祝鲩之佞，而有宋朝之美，难乎免于今之世矣！”
6.17 子曰：“谁能出不由户？何莫由斯道也？”
6.18 子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”
6.19 子曰：“人之生也直，罔之生也幸而免。”
6.20 子曰：“知之者不如好之者，好之者不如乐之者。”
6.21 子曰：“中人以上，可以语上也；中人以下，不可以语上也。”
6.22 樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”
6.23 子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”
6.24 子曰：“齐一变，至于鲁；鲁一变，至于道。”
6.25 子曰：“觚不觚，觚哉！觚哉！”
6.26 宰我问曰：“仁者，虽告之曰：‘井有仁焉。’其从之也？”子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”
6.27 子曰：“君子博学于文，约之以礼 ，亦可以弗畔矣夫！”
6.28 子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”
6.29 子曰：“中庸之为德也，其至矣乎！民鲜久矣。”
6.30 子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁！必也圣乎？尧舜其犹病诸！夫仁者，已欲立而立人，已欲达而达人。能近取譬，可谓仁之方也已。”
收听单词发音 |
1
disciple
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| n.信徒，门徒，追随者 | |
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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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yen
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| n. 日元；热望 | |
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proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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distressed
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| 痛苦的 | |
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calf
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| n.小牛，犊，幼仔，小牛皮 | |
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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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wan
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| (wide area network)广域网 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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gourd
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| n.葫芦 | |
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affected
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| adj.不自然的，假装的 | |
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insufficient
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| adj.(for，of)不足的，不够的 | |
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specious
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| adj.似是而非的；adv.似是而非地 | |
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accomplishments
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| n.造诣；完成( accomplishment的名词复数 )；技能；成绩；成就 | |
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rusticity
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| n.乡村的特点、风格或气息 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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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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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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benevolent
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| adj.仁慈的，乐善好施的 | |
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displeased
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| a.不快的 | |
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improperly
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| 不正确地，不适当地 | |
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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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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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shun
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| vt.避开，回避，避免 | |
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solicitous
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| adj.热切的，挂念的 | |
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