Hsien asked what was shameful1. The Master said, "When good governmentprevails in a state, to be thinking only of salary; and, when badgovernment prevails, to be thinking, in the same way, only of salary;-thisis shameful.""When the love of superiority, boasting, resentments2, and covetousness3 arerepressed, this may be deemed perfect virtue4."The Master said, "This may be regarded as the achievement of what isdifficult. But I do not know that it is to be deemed perfect virtue."The Master said, "The scholar who cherishes the love of comfort is not fitto be deemed a scholar."The Master said, "When good government prevails in a state, language may belofty and bold, and actions the same. When bad government prevails, theactions may be lofty and bold, but the language may be with some reserve."The Master said, "The virtuous5 will be sure to speak correctly, but thosewhose speech is good may not always be virtuous. Men of principle are sureto be bold, but those who are bold may not always be men of principle."Nan-kung Kwo, submitting an inquiry6 to Confucius, said, "I was skillful atarchery, and Ao could move a boat along upon the land, but neither of themdied a natural death. Yu and Chi personally wrought7 at the toils8 ofhusbandry, and they became possessors of the kingdom." The Master made noreply; but when Nan-kung Kwo went out, he said, "A superior man indeed isthis! An esteemer of virtue indeed is this!"The Master said, "Superior men, and yet not always virtuous, there havebeen, alas9! But there never has been a mean man, and, at the same time,virtuous."The Master said, "Can there be love which does not lead to strictness withits object? Can there be loyalty10 which does not lead to the instruction ofits object?"The Master said, "In preparing the governmental notifications, P'i Shanfirst made the rough draft; Shi-shu examined and discussed its contents;Tsze-yu, the manager of foreign intercourse11, then polished the style; and,finally, Tsze-ch'an of Tung-li gave it the proper elegance12 and finish."Some one asked about Tsze-ch'an. The Master said, "He was a kind man."He asked about Tsze-hsi. The Master said, "That man! That man!"He asked about Kwan Chung. "For him," said the Master, "the city of Pien,with three hundred families, was taken from the chief of the Po family, whodid not utter a murmuring word, though, to the end of his life, he had onlycoarse rice to eat."The Master said, "To be poor without murmuring is difficult. To be richwithout being proud is easy."The Master said, "Mang Kung-ch'o is more than fit to be chief officer inthe families of Chao and Wei, but he is not fit to be great officer toeither of the states Tang or Hsieh."Tsze-lu asked what constituted a COMPLETE man. The Master said, "Suppose aman with the knowledge of Tsang Wu-chung, the freedom from covetousness ofKung-ch'o, the bravery of Chwang of Pien, and the varied15 talents of ZanCh'iu; add to these the accomplishments16 of the rules of propriety17 andmusic;-such a one might be reckoned a Complete man."He then added, "But what is the necessity for a complete man of the presentday to have all these things? The man, who in the view of gain, thinks ofrighteousness; who in the view of danger is prepared to give up his life;and who does not forget an old agreement however far back it extends:-sucha man may be reckoned a COMPLETE man."The Master asked Kung-ming Chia about Kung-shu Wan13, saying, "Is it truethat your master speaks not, laughs not, and takes not?"Kung-ming Chia replied, "This has arisen from the reporters going beyondthe truth.-My master speaks when it is the time to speak, and so men do notget tired of his speaking. He laughs when there is occasion to be joyful,and so men do not get tired of his laughing. He takes when it is consistentwith righteousness to do so, and so men do not get tired of his taking."The Master said, "So! But is it so with him?"The Master said, "Tsang Wu-chung, keeping possession of Fang18, asked of theduke of Lu to appoint a successor to him in his family. Although it may besaid that he was not using force with his sovereign, I believe he was."The Master said, "The duke Wan of Tsin was crafty19 and not upright. The dukeHwan of Ch'i was upright and not crafty."Tsze-lu said, "The Duke Hwan caused his brother Chiu to be killed, whenShao Hu died, with his master, but Kwan Chung did not die. May not I saythat he was wanting in virtue?"The Master said, "The Duke Hwan assembled all the princes together, andthat not with weapons of war and chariots:-it was all through the influenceof Kwan Chung. Whose beneficence was like his? Whose beneficence was likehis?"Tsze-kung said, "Kwan Chung, I apprehend20 was wanting in virtue. When theDuke Hwan caused his brother Chiu to be killed, Kwan Chung was not able todie with him. Moreover, he became prime minister to Hwan."The Master said, "Kwan Chung acted as prime minister to the Duke Hwan madehim leader of all the princes, and united and rectified21 the whole kingdom.
Down to the present day, the people enjoy the gifts which he conferred. Butfor Kwan Chung, we should now be wearing our hair unbound, and the lappetsof our coats buttoning on the left side.
"Will you require from him the small fidelity22 of common men and commonwomen, who would commit suicide in a stream or ditch, no one knowinganything about them?"The great officer, Hsien, who had been family minister to Kung-shu Wan,ascended to the prince's court in company with Wan.
The Master, having heard of it, said, "He deserved to be considered WAN(the accomplished)."The Master was speaking about the unprincipled course of the duke Ling ofWeil when Ch'i K'ang said, "Since he is of such a character, how is it hedoes not lose his state?"Confucius said, "The Chung-shu Yu has the superintendence of his guests andof strangers; the litanist, T'o, has the management of his ancestraltemple; and Wang-sun Chia has the direction of the army and forces:-withsuch officers as these, how should he lose his state?"The Master said, "He who speaks without modesty23 will find it difficult tomake his words good."Chan Ch'ang murdered the Duke Chien of Ch'i.
Confucius bathed, went to court and informed the Duke Ai, saying, "ChanHang has slain24 his sovereign. I beg that you will undertake to punish him."The duke said, "Inform the chiefs of the three families of it."Confucius retired25, and said, "Following in the rear of the great officers,I did not dare not to represent such a matter, and my prince says, "Informthe chiefs of the three families of it."He went to the chiefs, and informed them, but they would not act. Confuciusthen said, "Following in the rear of the great officers, I did not dare notto represent such a matter."Tsze-lu asked how a ruler should be served. The Master said, "Do not imposeon him, and, moreover, withstand him to his face."The Master said, "The progress of the superior man is upwards26; the progressof the mean man is downwards27."The Master said, "In ancient times, men learned with a view to their ownimprovement. Nowadays, men learn with a view to the approbation28 of others."Chu Po-yu sent a messenger with friendly inquiries29 to Confucius.
Confucius sat with him, and questioned him. "What," said he! "is yourmaster engaged in?" The messenger replied, "My master is anxious to makehis faults few, but he has not yet succeeded." He then went out, and theMaster said, "A messenger indeed! A messenger indeed!"The Master said, "He who is not in any particular office has nothing to dowith plans for the administration of its duties."The philosopher Tsang said, "The superior man, in his thoughts, does not goout of his place."The Master said, "The superior man is modest in his speech, but exceeds inhis actions."The Master said, "The way of the superior man is threefold, but I am notequal to it. Virtuous, he is free from anxieties; wise, he is free fromperplexities; bold, he is free from fear.
Tsze-kung said, "Master, that is what you yourself say."Tsze-kung was in the habit of comparing men together. The Master said,"Tsze must have reached a high pitch of excellence30! Now, I have not leisurefor this."The Master said, "I will not be concerned at men's not knowing me; I willbe concerned at my own want of ability."The Master said, "He who does not anticipate attempts to deceive him, northink beforehand of his not being believed, and yet apprehends31 these thingsreadily when they occur;-is he not a man of superior worth?"Wei-shang Mau said to Confucius, "Ch'iu, how is it that you keep roostingabout? Is it not that you are an insinuating32 talker?
Confucius said, "I do not dare to play the part of such a talker, but Ihate obstinacy33."The Master said, "A horse is called a ch'i, not because of its strength,but because of its other good qualities."Some one said, "What do you say concerning the principle that injury shouldbe recompensed with kindness?"The Master said, "With what then will you recompense kindness?""Recompense injury with justice, and recompense kindness with kindness."The Master said, "Alas! there is no one that knows me."Tsze-kung said, "What do you mean by thus saying-that no one knows you?"The Master replied, "I do not murmur14 against Heaven. I do not grumbleagainst men. My studies lie low, and my penetration34 rises high. But thereis Heaven;-that knows me!"The Kung-po Liao, having slandered35 Tsze-lu to Chi-sun, Tsze-fu Ching-poinformed Confucius of it, saying, "Our master is certainly being led astrayby the Kung-po Liao, but I have still power enough left to cut Liao off,and expose his corpse36 in the market and in the court."The Master said, "If my principles are to advance, it is so ordered. Ifthey are to fall to the ground, it is so ordered. What can the Kung-po Liaodo where such ordering is concerned?"The Master said, "Some men of worth retire from the world. Some retire fromparticular states. Some retire because of disrespectful looks. Some retirebecause of contradictory37 language."The Master said, "Those who have done this are seven men."Tsze-lu happening to pass the night in Shih-man, the gatekeeper said tohim, "Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he,-isit not?"-said the other, "who knows the impracticable nature of the timesand yet will be doing in them."The Master was playing, one day, on a musical stone in Weil when a mancarrying a straw basket passed door of the house where Confucius was, andsaid, "His heart is full who so beats the musical stone."A little while after, he added, "How contemptible38 is the one-ideaedobstinacy those sounds display! When one is taken no notice of, he hassimply at once to give over his wish for public employment. 'Deep watermust be crossed with the clothes on; shallow water may be crossed with theclothes held up.'"The Master said, "How determined39 is he in his purpose! But this is notdifficult!"Tsze-chang said, "What is meant when the Shu says that Kao-tsung, whileobserving the usual imperial mourning, was for three years withoutspeaking?"The Master said, "Why must Kao-tsung be referred to as an example of this?
The ancients all did so. When the sovereign died, the officers all attendedto their several duties, taking instructions from the prime minister forthree years."The Master said, "When rulers love to observe the rules of propriety, thepeople respond readily to the calls on them for service."Tsze-lu asked what constituted the superior man. The Master said, "Thecultivation of himself in reverential carefulness." "And is this all?" saidTsze-lu. "He cultivates himself so as to give rest to others," was thereply. "And is this all?" again asked Tsze-lu. The Master said, "Hecultivates himself so as to give rest to all the people. He cultivateshimself so as to give rest to all the people:-even Yao and Shun40 were stillsolicitous about this."Yuan Zang was squatting41 on his heels, and so waited the approach of theMaster, who said to him, "In youth not humble42 as befits a junior; inmanhood, doing nothing worthy43 of being handed down; and living on to oldage:-this is to be a pest." With this he hit him on the shank with hisstaff.
A youth of the village of Ch'ueh was employed by Confucius to carry themessages between him and his visitors. Some one asked about him, saying, "Isuppose he has made great progress."The Master said, "I observe that he is fond of occupying the seat of afull-grown man; I observe that he walks shoulder to shoulder with hiselders. He is not one who is seeking to make progress in learning. Hewishes quickly to become a man."
宪问篇第十四
14.1 宪问耻。子曰：“邦有道，谷；邦无道，谷，耻也。”“克、伐、怨、欲不行焉，可以为仁矣？”子曰：“可以为难矣，仁则吾不知也。”
14.2 子曰：“士而怀居，不足以为士矣。”
14.3 子曰：“邦有道，危言危行；邦无道，危行言孙。”
14.4 子曰：“有德者必有言，有言者不必有德。仁者必有勇，勇者不必有仁。”
14.5 南宫适问于孔子曰：“羿善射，奡荡舟，俱不得其死然。禹、稷躬稼而有天下。”夫子不答。南宫适出，子曰：“君子哉若人！尚德哉若人！”
14.6 子曰：“君子而不仁者有矣夫，未有小人而仁者也。”
14.7 子曰：“爱之，能勿劳乎？忠焉，能勿诲乎？”
14.8 子曰：“为命，裨谌草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。”
14.9 或问子产。子曰：“惠人也。”问子西。曰：“彼哉！彼哉！”问管仲。曰：“人也。夺伯氏骈邑三百，饭疏食，没齿无怨言。”
14.10 子曰：“贫而无怨难，富而无骄易。”
14.11 子曰：“孟公绰为赵、魏老则优，不可以为滕、薛大夫。”
14.12 子路问成人。子曰：“若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣。”曰：“今之成人者何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。”
14.13 子问公叔文子于公明贾曰：“信乎，夫子不言，不笑，不取乎？”公明贾对曰：“以告者过也，夫子时然后言，人不厌其言；乐然后笑，人不厌其笑；义然后取，人不厌其取。”子曰：“其然？岂其然乎？”
14.14 子曰：“臧武仲以防求为后于鲁，虽曰不要君，吾不信也。”
14.15 子曰：“晋文公谲而不正，齐桓公正而不谲。”
14.16 子路曰：“桓公杀公子纠，召忽死之，管仲不死。”曰：“未仁乎？”子曰：“桓公九合诸侯，不以兵车，管仲之力也。如其仁，如其仁。”
14.17 子贡曰：“管仲非仁者与？桓公杀公子纠，不能死，又相之。”子曰：“管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣。岂若匹夫匹妇之为谅也，自经于沟渎而莫之知也？”
14.18 公叔文子之臣大夫 与文子同升诸公。子闻之曰：“可以为‘文’矣。”
14.19 子言卫灵公之无道也，康子曰：“夫如是，奚而不丧？”孔子曰：“仲叔圉治宾客，祝鲩治宗庙，王孙贾治军旅。夫如是，奚其丧？”
14.20 子曰：“其言之不怍，则为之也难。”
14.21 阵成子弑简公。孔子沐浴而朝，告于哀公曰：“阵恒弑其君，请讨之。”公曰：“告夫三子！”孔子曰：“以吾从大夫之后，不敢不告也。君曰‘告夫三子’者！”之三子告，不可。孔子曰：“以吾从大夫之后，不敢不告也。”
14.22 子路问事君。子曰：“勿欺也，而犯之。”
14.23 子曰：“君子上达，小人下达。”
14.24 子曰：“古之学者为己，今之学者为人。”
14.25 蘧伯玉使人于孔子。孔子与之坐而问焉，曰：“夫子何为？”对曰：“夫子欲寡其过而未能也。”使者出。子曰：“使乎！使乎！”
14.26 子曰：“不在其位，不谋其政。”曾子曰：“君子思不出其位。”
14.27 子曰：“君子耻其言之过其行。”
14.28 子曰：“君子道者三，我无能焉：仁者不忧，知者不惑，勇者不惧。”子贡曰：“夫子自道也。”
14.29 子贡方人。子曰：“赐也，贤乎哉？夫我则不暇。”
14.30 子曰：“不患人之不己知，患其不能也。”
14.31 子曰：“不逆诈，不亿不信，抑亦先觉者，是贤乎！”
14.32 微生亩谓孔子曰：“丘何为是栖栖者与？无乃为佞乎？”孔子曰：“非敢为佞也，疾固也。”
14.33 子曰：“骥不称其力，称其德也。”
14.34 或曰：“以德报怨，何如？”子曰：“何以报德？以直报怨，以德报德。”
14.35 子曰：“莫我知也夫！”子贡曰：“何为其莫知子也？”子曰：“不怨天，不尤人；下学而上达。知我者其天乎！”
14.36 公伯寮愬子路于季孙。子服景伯以告，曰：“夫子固有惑志于公伯寮，吾力犹能肆诸市朝。”子曰：“道之将行也与，命也。道之将废也与，命也。公伯寮其如命何！”
14.37 子曰：“贤者辟世，其次辟地，其次辟色，其次辟言。”子曰：“作者七人矣。”
14.38 子路宿于石门。晨门曰：“奚自？”子路曰：“自孔氏。”曰：“是知其不可而为之者与？”
14.39 子击磬于卫，有荷蒉而过孔氏之门者，曰：“有心哉，击磬乎！”既而曰：“鄙哉！硜硜乎！莫己知也，斯己而已矣，深则厉，浅则揭。”子曰：“果哉！未之难矣。”
14.40 子张曰：“《书》云：‘高宗谅阴，三年不言。’何谓也？”子曰：“何必高宗，古之人皆然。君薨，百官总己以听于冢宰三年。”
14.41 子曰：“上好礼，则民易使也。”
14.42 子路问君子。子曰：“作己以敬。”曰：“如斯而已乎？”曰：“修己以安人。”曰：“如斯而已乎？”曰：“修己以安百姓。修己以安百姓，尧舜其犹病诸？”
14.43 原壤夷俟。子曰：“幼而不孙弟，长而无述焉，老而不死，是为贼。”以杖叩其胫。
14.44 阙党童子将命，或问之曰：“益者与？”子曰：“吾见其居于位也，见其与先生并行也。非求益者也，欲速成者也。”
收听单词发音 |
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shameful
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resentments
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| （因受虐待而）愤恨，不满，怨恨( resentment的名词复数 ) | |
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covetousness
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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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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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toils
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| 网 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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loyalty
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| n.忠诚，忠心 | |
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intercourse
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elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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wan
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| (wide area network)广域网 | |
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murmur
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varied
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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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propriety
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| n.正当行为；正当；适当 | |
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fang
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crafty
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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rectified
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fidelity
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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retired
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upwards
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downwards
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approbation
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inquiries
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excellence
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apprehends
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insinuating
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obstinacy
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penetration
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slandered
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corpse
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contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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39
determined
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| adj.坚定的；有决心的 | |
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40
shun
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| vt.避开，回避，避免 | |
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41
squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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42
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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