The Viscount of Wei withdrew from the court. The Viscount of Chi became aslave to Chau. Pi-kan remonstrated1 with him and died.
Confucius said, "The Yin dynasty possessed2 these three men of virtue3."Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from hisoffice. Some one said to him, "Is it not yet time for you, sir, to leavethis?" He replied, "Serving men in an upright way, where shall I go to, andnot experience such a thrice-repeated dismissal? If I choose to serve menin a crooked4 way, what necessity is there for me to leave the country of myparents?"The duke Ching of Ch'i, with reference to the manner in which he shouldtreat Confucius, said, "I cannot treat him as I would the chief of the Chifamily. I will treat him in a manner between that accorded to the chief ofthe Chil and that given to the chief of the Mang family." He also said, "Iam old; I cannot use his doctrines5." Confucius took his departure.
The people of Ch'i sent to Lu a present of female musicians, which Chi Hwanreceived, and for three days no court was held. Confucius took hisdeparture.
The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "OFANG! O FANG6! How is your virtue degenerated7! As to the past, reproof8 isuseless; but the future may still be provided against. Give up your vainpursuit. Give up your vain pursuit. Peril9 awaits those who now engage inaffairs of government."Confucius alighted and wished to converse10 with him, but Chieh-yu hastenedaway, so that he could not talk with him.
Ch'ang-tsu and Chieh-ni were at work in the field together, when Confuciuspassed by them, and sent Tsze-lu to inquire for the ford11.
Ch'ang-tsu said, "Who is he that holds the reins12 in the carriage there?"Tsze-lu told him, "It is K'ung Ch'iu.', "Is it not K'ung of Lu?" asked he.
"Yes," was the reply, to which the other rejoined, "He knows the ford."Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" Heanswered, "I am Chung Yu." "Are you not the disciple13 of K'ung Ch'iu of Lu?"asked the other. "I am," replied he, and then Chieh-ni said to him,"Disorder, like a swelling14 flood, spreads over the whole empire, and who ishe that will change its state for you? Rather than follow one who merelywithdraws from this one and that one, had you not better follow those whohave withdrawn15 from the world altogether?" With this he fell to covering upthe seed, and proceeded with his work, without stopping.
Tsze-lu went and reported their remarks, when the Master observed with asigh, "It is impossible to associate with birds and beasts, as if they werethe same with us. If I associate not with these people,-with mankind,-withwhom shall I associate? If right principles prevailed through the empire,there would be no use for me to change its state."Tsze-lu, following the Master, happened to fall behind, when he met an oldman, carrying across his shoulder on a staff a basket for weeds. Tsze-lusaid to him, "Have you seen my master, sir?" The old man replied, "Yourfour limbs are unaccustomed to toil16; you cannot distinguish the five kindsof grain:-who is your master?" With this, he planted his staff in theground, and proceeded to weed.
Tsze-lu joined his hands across his breast, and stood before him.
The old man kept Tsze-lu to pass the night in his house, killed a fowl,prepared millet17, and feasted him. He also introduced to him his two sons.
Next day, Tsze-lu went on his way, and reported his adventure. The Mastersaid, "He is a recluse," and sent Tsze-lu back to see him again, but whenhe got to the place, the old man was gone.
Tsze-lu then said to the family, "Not to take office is not righteous. Ifthe relations between old and young may not be neglected, how is it that hesets aside the duties that should be observed between sovereign andminister? Wishing to maintain his personal purity, he allows that greatrelation to come to confusion. A superior man takes office, and performsthe righteous duties belonging to it. As to the failure of right principlesto make progress, he is aware of that."The men who have retired18 to privacy from the world have been Po-i,Shu-ch'i, Yuchung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.
The Master said, "Refusing to surrender their wills, or to submit to anytaint in their persons; such, I think, were Po-i and Shu-ch'i.
"It may be said of Hui of Liu-hsia! and of Shaolien, that they surrenderedtheir wills, and submitted to taint19 in their persons, but their wordscorresponded with reason, and their actions were such as men are anxious tosee. This is all that is to be remarked in them.
"It may be said of Yu-chung and I-yi, that, while they hid themselves intheir seclusion20, they gave a license21 to their words; but in their persons,they succeeded in preserving their purity, and, in their retirement22, theyacted according to the exigency23 of the times.
"I am different from all these. I have no course for which I ampredetermined, and no course against which I am predetermined."The grand music master, Chih, went to Ch'i.
Kan, the master of the band at the second meal, went to Ch'u. Liao, theband master at the third meal, went to Ts'ai. Chueh, the band master at thefourth meal, went to Ch'in.
Fang-shu, the drum master, withdrew to the north of the river.
Wu, the master of the hand drum, withdrew to the Han.
Yang, the assistant music master, and Hsiang, master of the musical stone,withdrew to an island in the sea.
The duke of Chau addressed his son, the duke of Lu, saying, "The virtuousprince does not neglect his relations. He does not cause the greatministers to repine at his not employing them. Without some great cause, hedoes not dismiss from their offices the members of old families. He doesnot seek in one man talents for every employment."To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu,Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.
微子篇第十八
18.1 微子去之，箕子为之奴，比干谏而死。孔子曰：“殷有三仁焉。”
18.2 柳下惠为士师，三 。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三 ？枉道而事人，何必去父母之邦？”
18.3 齐景公待孔子曰：“若季氏，则吾不能；以季、孟之间待之。”曰：“吾老矣，不能用也。”孔子行。
18.4 齐人归女乐，季桓子受之，三日不朝，孔子行。
18.5 楚狂接舆歌而过孔子曰：“凤兮凤兮！何德之衰？往者不可谏，来者犹可追。已而！已而！今之从政者殆而！”孔子下，欲与之言。趋而辟之，不得与之言。
18.6 长沮、桀溺耦而耕，孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？” 子路曰：“为孔丘。”曰：“是鲁孔丘与？”曰：“是也。”曰：“是知津矣。”问于桀溺。桀溺曰：“子为谁？”曰：“为仲由”。曰：“是鲁孔丘之徒与？”对曰：“然。”曰：“滔滔者天下皆是也，而谁以易之？且而与其从辟人之士也， 岂若从辟世之士哉？”耨而不辍。子路行以告。夫子怃然曰：“鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。”
18.7 子路从而后，遇丈人，以杖荷蓧。子路问曰：“子见夫子乎？”丈人曰：“四体不勤，五谷不分，孰为夫子？”植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰：“隐者也。”使子路反见之。至，则行矣。子路曰：“不仕无义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。”
18.8 逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与！”谓“柳下惠、少连，降志辱身矣，言中伦，行中虑，其斯而已矣。”谓“虞仲、夷逸，隐居放言，身中清，废中权。我则异于是，无可无不可。”
18.9 大师挚适齐，亚饭干适楚，三饭缭适蔡，四饭缺适秦，鼓方叔入于河，播 武入于汉，少师阳、击磬襄入于海。
18.10 周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人！”
18.11 周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季 。
收听单词发音 |
1
remonstrated
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| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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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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crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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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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fang
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| n.尖牙，犬牙 | |
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degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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reproof
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| n.斥责，责备 | |
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peril
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| n.(严重的)危险；危险的事物 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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Ford
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| n.浅滩，水浅可涉处；v.涉水，涉过 | |
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reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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disciple
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| n.信徒，门徒，追随者 | |
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14
swelling
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| n.肿胀 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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millet
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| n.小米，谷子 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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seclusion
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| n.隐遁，隔离 | |
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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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retirement
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| n.退休，退职 | |
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exigency
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| n.紧急；迫切需要 | |
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