【導讀】君子務本,本立而道生.孝弟也者,其為仁之本與!

　　

【正文】 By observing a man39。s faults, it may be known that he is virtuous. 子曰 : 「朝聞道 , 夕死可矣 .」 The Master said, If a man in the morning hear the right way, he may die in the evening hear regret. 子曰 : 「士志於道 , 而恥惡衣惡食者 , 未足與議也 .」 The Master said, A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with. 子曰 : 「君子之於天下也 , 無適也 , 無莫也 , 義之與比 .」 The Master said, The superior man, in the world, does not set his mind either for anything, or against anything。 what is right he will follow. 子曰 : 「君子懷德 , 小人懷土 。君子懷刑 , 小人懷惠 .」 The Master said, The superior man thinks of virtue。 the small man thinks of fort. The superior man thinks of the sanctions of law。 the small man thinks of favors which he may receive. 子曰 : 「放於利而行 , 多怨 .」 The Master said: He who acts with a constant view to his own advantage will be much murmured against. 子曰 : 「能以禮讓為國乎 ? 何有 !不能以禮讓為國 , 如禮何 !」 子曰 : 「不患無位 , 患所以立 。不患莫己知 , 求為可知也 .」 The Master said, If a prince is able to govern his kingdom with the plaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that plaisance, what has he to do with the rules of propriety? The Master said, A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known. 子曰 : 「參乎 !吾道一以貫之 .」曾子曰 : 「唯 .」子出 .門人問曰 : 「何謂也 ? 」曾子曰 : 「夫子之道 , 忠恕而已矣 !」 The Master said, Shan, my doctrine is that of an all pervading unity. The disciple Tsang replied, Yes. 12 The Master went out, and the other disciples asked, saying, What do his words mean? Tsang said, The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others, this and nothing more. The Master said, The mind of the superior man is conversant with righteousness。 the mind of the mean man is conversant with gain. 子曰 : 「君子喻於義 , 小人喻於利 .」 子曰 : 「見賢思齊焉 , 見不賢而內自省也 .」 The Master said, When we see men of worth, we should think of equaling them。 when we see men of a contrary character, we should turn inwards and examine ourselves. 子曰 : 「事父母幾諫 .見志不從 , 又敬不違 , 勞而不怨 .」 子曰 : 「父 母在 , 不遠游 , 游必有方 .」 子曰 : 「三年無改於父之道 , 可謂孝矣 .」 子曰 : 「父母之年 , 不可不知也 。一則以喜 , 一則以懼 .」 The Master said, In serving his parents, a son may remonstrate with them, but gently。 when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose。 and should they punish him, he does not allow himself to murmur. The Master said, While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes. The Master said, If the son for three years does not alter from the way of his father, he may be called filial. The Master said, The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear. 子曰 : 「古者言之不出 , 恥躬之不逮也 .」 子曰 : 「以約失之者 , 鮮矣 !」 子曰 : 「君子欲訥於言 , 而敏於行 .」 The Master said, The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not e up to them. The Master said, The cautious seldom err. The Master said, The superior man wishes to be slow in his speech and earnest in his conduct. 子曰 : 「德不孤 , 必有鄰 .」 子游曰 : 「事君數 , 斯辱矣 , 朋友數 , 斯疏矣 .」 The Master said, Virtue is not left to stand alone. He who practices it will have neighbors. Tsze yu said, In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant. 5 公冶長 第五 子謂公冶長「可妻也 .雖在縲紲之中 , 非其罪也」 .以其子妻之 . 子謂南容「邦 有道 , 不廢 。邦無道 , 免於刑戮」 .以其兄之子妻之 . 13 子謂子賤 : 「君子哉若人 !魯無君子者 , 斯焉取斯 ? 」 The Master said of Kung ye Ch39。ang that he might be wived。 although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife. Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were in governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife. The Master said of Tsze chien, Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character? 子貢問曰 : 「賜也何如 ? 」子曰 : 「女器也 .」 曰 : 「何器也 ? 」曰 : 「瑚璉 也 .」 或曰 : 「雍也仁而不佞 .」 子曰 : 「焉用佞 ? 御人以口給 , 屢憎於人 .不知其仁 , 焉用佞 ? 」 子使漆雕開仕 .對曰 : 「吾斯之未能信 .」子說 . 子曰 : 「道不行 , 乘桴浮于海 .從我者其由與 ? 」子路聞之喜 . 子曰 : 「由也 , 好勇過我 , 無所取材 .」 Tsze kung asked, What do you say of me, Ts39。ze! The Master said, You are a utensil. What utensil? A gemmed sacrificial utensil. Some one said, Yung is truly virtuous, but he is not ready with his tongue. The Master said, What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue? The Master was wishing Ch39。i tiao K39。ai to enter an official employment. He replied, I am not yet able to rest in the assurance of this. The Master was pleased. The Master said, My doctrines make no way. I will get upon a raft, and float about on the sea. He that will acpany me will be Yu, I dare say. Tsze lu hearing this was glad, upon which the Master said, Yu is fonder of daring than I am. He does not exercise his judgment upon matters. 孟武伯問 : 「子路仁乎 ? 」子曰 : 「不知也 .」 又問 .子曰 : 「由也 , 千乘之國 , 可使治其賦也 .不知其仁也 .」「求也何如 ? 」 子曰 : 「求也 , 千室之邑 , 百乘之家 , 可使為之宰也 .不知其仁也 .」「赤也何如 ? 」 子曰 : 「赤也 , 束帶立於 朝 , 可使與賓客言也 .不知其仁也 .」 Mang Wu asked about Tsze lu, wh