【正文】 故不為也。子曰：“予之不仁也！子生三年，然后免于父母之懷。予也，有三年之愛(ài)于其父母乎？” 子曰：“飽食終日，無(wú)所用心，難矣哉！不有博弈者乎，為之猶賢乎已。君子有勇而無(wú)義為亂，小人有勇而無(wú)義為盜?！痹唬骸百n也亦有惡乎？”“惡徼以為知者，惡不孫以為勇者，惡訐以為直者?！?子曰：“年四十而見(jiàn)惡焉，其終也已?？鬃釉唬骸耙笥腥恃?。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦?！痹唬骸拔崂弦?，不能用也。 齊人歸女樂(lè)，季桓子受之。 楚狂接輿歌而過(guò)孔子曰：“鳳兮！鳳兮！何德之衰？往者不可諫，來(lái)者猶可追。趨而辟之，不得與之言。長(zhǎng)沮曰：“夫執(zhí)輿者為誰(shuí)？”子路曰： “為孔丘?！痹唬骸笆侵蛞??！痹唬骸笆囚斂浊鹬脚c？”對(duì)曰：“然。子路行以告。” 子路從而后，遇丈人，以杖荷莜。孰為夫子？”植其杖而蕓。止子路宿，殺雞為黍而食之，見(jiàn)其二子焉。子曰：“隱者也。至則行矣。長(zhǎng)幼之節(jié)，不可廢也；君臣之義，如之何其廢之？欲潔其身，而亂大倫。道之不行，已知之矣。子曰：“不降其志，不辱其身，伯夷、叔齊與！”謂：“柳下惠、少連，降志辱身矣?！敝^：“虞仲、夷逸，隱居放言。”“我則異于是，無(wú)可無(wú)不可。鼓方叔入于河，播(上兆下鼓)武入于漢，少師陽(yáng)、擊磬襄，入于海。故舊無(wú)大故，則不棄也?！?周有八士：伯達(dá)、伯適、仲突、仲忽、叔夜、叔夏、季隨、季騧。” 子張?jiān)唬骸皥?zhí)德不弘，信道不篤，焉能為有？焉能為亡？” 子夏之門人問(wèn)交于子張。’”子張?jiān)唬骸爱惡跷崴劊壕幼鹳t而容眾，嘉善而矜不能?！?子夏曰：“日知其所亡，月無(wú)忘其所能，可謂好學(xué)也已矣?！?子夏曰：“百工居肆以成其事，君子學(xué)以致其道?！?子夏曰：“君子有三變：望之儼然，即之也溫，聽(tīng)其言也厲?！?子夏曰：“大德不踰閑，小德出入可也。抑末也，本之則無(wú)。君子之道，焉可誣也？有始有卒者，其惟圣人乎！” 子夏曰：“仕而優(yōu)則學(xué)，學(xué)而優(yōu)則仕?！?子游曰：“吾友張也，為難能也。” 曾子曰：“堂堂乎張也，難與并為仁矣。” 孟氏使陽(yáng)膚為士師，問(wèn)于曾子。如得其情，則哀矜而勿喜。是以君子惡居下流，天下之惡皆歸焉?！?衛(wèi)公孫朝問(wèn)于子貢曰：“仲尼焉學(xué)？”子貢曰：“文武之道，未墜于地，在人。夫子焉不學(xué)？而亦何常師之有？” 叔孫武叔語(yǔ)大夫于朝，曰：“子貢賢于仲尼。子貢曰：“譬之宮墻，賜之墻也及肩，窺見(jiàn)室家之好。得其門者或寡矣。子貢曰：“無(wú)以為也，仲尼不可毀也。人雖欲自絕，其何傷于日月乎？多見(jiàn)其不知量也！” 陳子禽謂子貢曰：“子為恭也，仲尼豈賢于子乎？”子貢曰：“君子一言以為知，一言以為不知，言不可不慎也。夫子之得邦家者，所謂立之斯立，道之斯行，綏之斯來(lái)，動(dòng)之斯和?！?卷十　堯曰第二十堯曰：“咨！爾舜！天之歷數(shù)在爾躬。四海困窮，天祿永終。曰：“予小子履，敢用玄牡，敢昭告于皇皇后帝：有罪不敢赦。朕躬有罪，無(wú)以萬(wàn)方；萬(wàn)方有罪，罪在朕躬。“雖有周親，不如仁人?！敝?jǐn)權(quán)量，審法度，修廢官，四方之政行焉。所重：民、食、喪、祭。 子張問(wèn)于孔子曰：“何如斯可以從政矣？”子曰：“尊五美，屏四惡，斯可以從政矣?！弊訌?jiān)唬骸昂沃^惠而不費(fèi)？”子曰：“因民之所利而利之，斯不亦惠而不費(fèi)乎？擇可勞而勞之，又誰(shuí)怨？欲仁而得仁，又焉貪？君子無(wú)眾寡，無(wú)小大，無(wú)敢慢，斯不亦泰而不驕乎？君子正其衣冠，尊其瞻視，儼然人望而畏之，斯不亦威而不猛乎？”子張?jiān)唬?“何謂四惡？”子曰：“不教而殺謂之虐；不戒視成謂之暴；慢令致期謂之賊；猶之與人也，出納之吝，謂之有司。不知禮，無(wú)以立也?！盋ONFUCIAN ANALECTS Confucius 1 The Master Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends ing from distant quarters? Is he not a man of plete virtue, who feels no disposure though men may take no note of him? The philosopher Yu said, They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,are they not the root of all benevolent actions? The Master said, Fine words and an insinuating appearance are seldom associated with true virtue. The philosopher Tsang said, I daily examine myself on three points:whether, in transacting business for others, I may have been not faithful。whether I may have not mastered and practiced the instructions of my teacher. The Master said, To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity。 and the employment of the people at the proper seasons. The Master said, A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies. Tszehsia said, If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous。 if, in serving his prince, he can devote his life。then the virtue of the people will resume its proper excellence. Tszech39。s mode of asking information,is it not different from that of other men? The Master said, While a man39。 when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial. The philosopher Yu said, In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done. The philosopher Yu said, When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters. The Master said, He who aims to be a man of plete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease。 he frequents the pany of men of principle that he may be rectified:such a person may be said indeed to love to learn. Tszekung said, What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud? The Master replied, They will do。As you cut and then file, as you carve and then polish.39。ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence. The Master said, I will not be afflicted at men39。 I will be afflicted that I do not know men. 2 The Master said, He who exercises government by means of his virtue may be pared to the north polar star, which keeps its place and all the stars turn towards it. The Master said, In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence 39。 The Master said, If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will bee good. The Master said, At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth.