The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "Ihave heard all about sacrificial vessels1, but I have not learned militarymatters." On this, he took his departure the next day.
When he was in Chan, their provisions were exhausted2, and his followersbecame so in that they were unable to rise.
Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewiseto endure in this way?" The Master said, "The superior man may indeed haveto endure want, but the mean man, when he is in want, gives way tounbridled license4."The Master said, "Ts'ze, you think, I suppose, that I am one who learnsmany things and keeps them in memory?"Tsze-kung replied, "Yes,-but perhaps it is not so?""No," was the answer; "I seek a unity5 all pervading6."The Master said, "Yu I those who know virtue7 are few."The Master said, "May not Shun8 be instanced as having governed efficientlywithout exertion9? What did he do? He did nothing but gravely and reverentlyoccupy his royal seat."Tsze-chang asked how a man should conduct himself, so as to be everywhereappreciated.
The Master said, "Let his words be sincere and truthful11 and his actionshonorable and careful;-such conduct may be practiced among the rude tribesof the South or the North. If his words be not sincere and truthful and hisactions not honorable and carefull will he, with such conduct, beappreciated, even in his neighborhood?
"When he is standing12, let him see those two things, as it were, frontinghim. When he is in a carriage, let him see them attached to the yoke13. Thenmay he subsequently carry them into practice."Tsze-chang wrote these counsels on the end of his sash.
The Master said, "Truly straightforward14 was the historiographer Yu. Whengood government prevailed in his state, he was like an arrow. When badgovernment prevailed, he was like an arrow. A superior man indeed is ChuPo-yu! When good government prevails in his state, he is to be found inoffice. When bad government prevails, he can roll his principles up, andkeep them in his breast."The Master said, "When a man may be spoken with, not to speak to him is toerr in reference to the man. When a man may not be spoken with, to speak tohim is to err15 in reference to our words. The wise err neither in regard totheir man nor to their words."The Master said, "The determined16 scholar and the man of virtue will notseek to live at the expense of injuring their virtue. They will evensacrifice their lives to preserve their virtue complete."Tsze-kung asked about the practice of virtue. The Master said, "Themechanic, who wishes to do his work well, must first sharpen his tools.
When you are living in any state, take service with the most worthy17 amongits great officers, and make friends of the most virtuous18 among itsscholars."Yen19 Yuan asked how the government of a country should be administered.
The Master said, "Follow the seasons of Hsia.
"Ride in the state carriage of Yin.
"Wear the ceremonial cap of Chau.
"Let the music be the Shao with its pantomimes. Banish20 the songs of Chang,and keep far from specious21 talkers. The songs of Chang are licentious;specious talkers are dangerous."The Master said, "If a man take no thought about what is distant, he willfind sorrow near at hand."The Master said, "It is all over! I have not seen one who loves virtue ashe loves beauty."The Master said, "Was not Tsang Wan3 like one who had stolen his situation?
He knew the virtue and the talents of Hui of Liu-hsia, and yet did notprocure that he should stand with him in court."The Master said, "He who requires much from himself and little from others,will keep himself from being the object of resentment22."The Master said, "When a man is not in the habit of saying-'What shall Ithink of this? What shall I think of this?' I can indeed do nothing withhim!"The Master said, "When a number of people are together, for a whole day,without their conversation turning on righteousness, and when they are fondof carrying out the suggestions of a small shrewdness;-theirs is indeed ahard case."The Master said, "The superior man in everything considers righteousness tobe essential. He performs it according to the rules of propriety23. He bringsit forth24 in humility25. He completes it with sincerity26. This is indeed asuperior man."The Master said, "The superior man is distressed27 by his want of ability. Heis not distressed by men's not knowing him."The Master said, "The superior man dislikes the thought of his name notbeing mentioned after his death."The Master said, "What the superior man seeks, is in himself. What the meanman seeks, is in others."The Master said, "The superior man is dignified28, but does not wrangle29. Heis sociable30, but not a partisan31."The Master said, "The superior man does not promote a man simply on accountof his words, nor does he put aside good words because of the man."Tsze-kung asked, saying, "Is there one word which may serve as a rule ofpractice for all one's life?" The Master said, "Is not Reciprocity such aword? What you do not want done to yourself, do not do to others."The Master said, "In my dealings with men, whose evil do I blame, whosegoodness do I praise, beyond what is proper? If I do sometimes exceed inpraise, there must be ground for it in my examination of the individual.
"This people supplied the ground why the three dynasties pursued the pathof straightforwardness32."The Master said, "Even in my early days, a historiographer would leave ablank in his text, and he who had a horse would lend him to another toride. Now, alas33! there are no such things."The Master said, "Specious words confound virtue. Want of forbearance insmall matters confounds great plans."The Master said, "When the multitude hate a man, it is necessary to examineinto the case. When the multitude like a man, it is necessary to examineinto the case."The Master said, "A man can enlarge the principles which he follows; thoseprinciples do not enlarge the man."The Master said, "To have faults and not to reform them,-this, indeed,should be pronounced having faults."The Master said, "I have been the whole day without eating, and the wholenight without sleeping:-occupied with thinking. It was of no use. betterplan is to learn."The Master said, "The object of the superior man is truth. Food is not hisobject. There is plowing;-even in that there is sometimes want. So withlearning;-emolument34 may be found in it. The superior man is anxious lest heshould not get truth; he is not anxious lest poverty should come upon him."The Master said, "When a man's knowledge is sufficient to attain35, and hisvirtue is not sufficient to enable him to hold, whatever he may havegained, he will lose again.
"When his knowledge is sufficient to attain, and he has virtue enough tohold fast, if he cannot govern with dignity, the people will not respecthim.
"When his knowledge is sufficient to attain, and he has virtue enough tohold fast; when he governs also with dignity, yet if he try to move thepeople contrary to the rules of propriety:-full excellence36 is not reached."The Master said, "The superior man cannot be known in little matters; buthe may be intrusted with great concerns. The small man may not be intrustedwith great concerns, but he may be known in little matters."The Master said, "Virtue is more to man than either water or fire. I haveseen men die from treading on water and fire, but I have never seen a mandie from treading the course of virtue."The Master said, "Let every man consider virtue as what devolves onhimself. He may not yield the performance of it even to his teacher."The Master said, "The superior man is correctly firm, and not firm merely."The Master said, "A minister, in serving his prince, reverently10 dischargeshis duties, and makes his emolument a secondary consideration."The Master said, "In teaching there should be no distinction of classes."The Master said, "Those whose courses are different cannot lay plans forone another."The Master said, "In language it is simply required that it convey themeaning."The music master, Mien37, having called upon him, when they came to thesteps, the Master said, "Here are the steps." When they came to the mat forthe guest to sit upon, he said, "Here is the mat." When all were seated,the Master informed him, saying, "So and so is here; so and so is here."The music master, Mien, having gone out, Tsze-chang asked, saying. "Is itthe rule to tell those things to the music master?"The Master said, "Yes. This is certainly the rule for those who lead theblind."
卫灵公篇第十五
15.1 卫灵公问阵於孔子。孔子对曰：“俎豆之事，则尝闻之矣；军旅之事，未之学也。”明日遂行。
15.2 在阵绝粮，从者病，莫能兴。子路愠见曰：“君子亦有穷乎？”子曰：“君子固穷，小人穷斯滥矣。”
15.3 子曰：“赐也，女以予为多学而识之者与？”对曰：“然。非与？”曰：“非也，予一以贯之。”
15.4 子曰：“由！知德者鲜矣。”
15.5 子曰：“无为而治者其舜也与？夫何为哉？恭己正南面而已矣。”
15.6 子张问行。子曰：“言忠信，行笃敬，虽蛮貊之邦，行矣。言不忠信，行不笃敬，虽州里，行乎哉？立则见其参於前也，在舆则见其倚于衡也，夫然后行。”子张书诸绅。
15.7 子曰：“直哉史鱼！邦有道，如矢；邦无道，如矢。君子哉蘧伯玉！邦有道，则仕；邦无道，则可卷而怀之。”
15.8 子曰：“可与言而不与之言，失人；不可与言而与之言，失言。知者不失人，亦不失言。”
15.9 子曰：“志士仁人，无求生以害仁，有杀身以成仁。”
15.10 子贡问为仁，子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”
15.11 颜渊问为邦。子曰：“行夏之时，乘殷之辂，服周之冕，乐则《韶》、《舞》、放郑声，远佞人。郑声淫，佞人殆。”
15.12 子曰：“人无远虑，必有近忧。”
15.13 子曰：“已矣乎！吾未见好德如好色者也。”
15.14 子曰：“臧文仲其窃位者与！知柳下惠之贤而不与立也。”
15.15 子曰：“躬自厚而薄责于人，则远怨矣。”
15.16 子曰：“不曰‘如之何，如之何’者，吾未如之何也已矣。”
15.17 子曰：“群居终日，言不及义，好行小慧，难矣哉！”
15.18 子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！”
15.19 子曰：“君子病无能焉，不病人之不己知也。”
15.20 子曰：“君子疾没世而名不称焉。”
15.21 子曰：“君子求诸己，小人求诸人。”
15.22 子曰：“君子矜而不争，群而不党。”
15.23 子曰：“君子不以言举人，不以人废言。”
15.24 子贡问曰：“有一言而可以终身行之者乎？”子曰：“其‘恕’乎！己所不欲，勿施於人。”
15.25 子曰：“吾之於人也，谁毁谁誉？如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。”
15.26 子曰：“吾犹及史之阙文也。有马者借人乘之，今亡矣夫！”
15.27 子曰：“巧言乱德。小不忍，则乱大谋。”
15.28 子曰：“众恶之，必察焉；众好之，必察焉。”
15.29 子曰：“人能弘道，非道弘人。”
15.30 子曰：“过而不改，是谓过矣。”
15.31 子曰：“吾尝终日不食，终夜不寝，以思，无益，不如学也。”
15.32 子曰：“君子谋道不谋食。耕也，馁在其中矣；学也，禄在其中矣。君子忧道不忧贫。”
15.33 子曰：“知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以 之，动之不以礼，未善也。”
15.34 子曰：“君子不可小知而可大受也，小人不可大受而可小知也。”
15.35 子曰：“民之於仁也，甚於水火。水火，吾见蹈而死者矣，未见蹈仁而死者也。”
15.36 子曰：“当仁，不让于师。”
15.37 子曰：“君子贞而不谅。”
15.38 子曰：“事君，敬其事而后其食。”
15.39 子曰：“有教无类。”
15.40 子曰：“道不同不相为谋。”
15.41 子曰：“辞达而已矣。”
15.42 师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。”师冕出。子张问曰：“与师言之道与？”子曰：“然。固相师之道也。”
收听单词发音 |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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wan
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| (wide area network)广域网 | |
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license
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| n.执照，许可证，特许；v.许可，特许 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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pervading
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| v.遍及，弥漫( pervade的现在分词 ) | |
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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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shun
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| vt.避开，回避，避免 | |
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exertion
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| n.尽力，努力 | |
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reverently
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| adv.虔诚地 | |
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truthful
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| adj.真实的，说实话的，诚实的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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15
err
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| vi.犯错误，出差错 | |
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determined
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| adj.坚定的；有决心的 | |
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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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18
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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yen
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| n. 日元；热望 | |
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banish
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| vt.放逐，驱逐；消除，排除 | |
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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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resentment
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| n.怨愤，忿恨 | |
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propriety
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| n.正当行为；正当；适当 | |
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forth
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| adv.向前；向外，往外 | |
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humility
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| n.谦逊，谦恭 | |
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sincerity
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| n.真诚，诚意；真实 | |
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distressed
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| 痛苦的 | |
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dignified
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| a.可敬的，高贵的 | |
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wrangle
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| vi.争吵 | |
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sociable
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| adj.好交际的，友好的，合群的 | |
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partisan
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| adj.党派性的；游击队的；n.游击队员；党徒 | |
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straightforwardness
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| n.坦白，率直 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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emolument
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| n.报酬，薪水 | |
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attain
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| vt.达到，获得，完成 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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mien
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| n.风采；态度 | |
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