| | 表记: |
子言之：“归乎！君子隐而显，不矜而庄，不厉而威，不言而信。” |
| Biao Ji: |
These were the words of the Master - 'Let us return.' The superior man, in obscurity, yet makes himself manifest; without giving himself any airs, his gravity is acknowledged; without the exercise of severity, he inspires awe; without using words, he is believed. |
| | 表记: |
子曰：“君子不失足于人，不失色于人，不失口于人，是故君子貌足畏也，色足惮也，言足信也。《甫刑》曰：‘敬忌而罔有择言在躬。’” |
| Biao Ji: |
The Master said, 'The superior man takes no erroneous step before men, nor errs in the expression of his countenance, nor in the language of his speech. Therefore his demeanour induces awe, his countenance induces fear, and his words produce confidence. It is said in The Punishments of Fu (The Shu, V, xxvii, ii): "They were all reverence and caution. They had no occasion to make choice of words in reference to their conduct."' |
| | 表记: |
子曰：“裼袭之不相因也，欲民之毋相渎也。” |
| Biao Ji: |
The Master said, 'The dress and the one worn over it do not take the place, the one of the other, it being intimated to the people thereby that they should not trouble or interfere with one another.' |
| | 表记: |
子曰：“祭极敬，不继之以乐；朝极辨，不继之以倦。” |
| Biao Ji: |
The Master said, 'When a sacrifice has come to the point of greatest reverence, it should not be immediately followed by music. When the discussion of affairs at court has reached its utmost nicety, it should not be immediately followed by an idle indifference.' |
| | 表记: |
子曰：“君子慎以辟祸，笃以不掩，恭以远耻。” |
| Biao Ji: |
The Master said, 'The superior man is careful (in small things), and thereby escapes calamity. His generous largeness cannot be kept in obscurity. His courtesy keeps shame at a distance.' |
| | 表记: |
子曰：“君子庄敬日强，安肆日偷。君子不以一日使其躬馋焉，如不终日。” |
| Biao Ji: |
The Master said, 'The superior man, by his gravity and reverence, becomes every day stronger (for good); while indifference and want of restraint lead to a daily deterioration. The superior man does not allow any irregularity in his person, even for a single day - how should he be like (a small man) who will not end his days (in honour)?' |
| | 表记: |
子曰：“齐戒以事鬼神，择日月以见君，恐民之不敬也。” |
| Biao Ji: |
The Master said, 'Vigil and fasting are required (as a preparation) for serving the spirits (in sacrifice); the day and month in which to appear before the ruler are chosen beforehand - these observances were appointed lest the people should look on these things without reverence.' |
| | 表记: |
子曰：“狎侮，死焉而不畏也。” |
| Biao Ji: |
The Master said, '(The small man) is familiar and insolent. He may bring death on himself (by being so), and yet he stands in no fear'.' |
| | 表记: |
子曰：“无辞不相接也，无礼不相见也；欲民之毋相亵也。《》曰：‘初筮告，再三渎，渎则不告。’” |
| Biao Ji: |
The Master said, 'Without the interchange of the formal messages, there can be no reception of one party by another; without the presenting of the ceremonial (gifts), there can be no interview (with a superior) - these rules were made that the people might not take troublesome liberties with one another! It is said in the Yi, "When he shows (the sincerity that marks) the first recourse to divination, I instruct him. If he apply a second and third time, that is troublesome, and I do not instruct the troublesome."' |
| | 表记: |
子言之：“仁者，天下之表也；义者，天下之制也；报者，天下之利也。” |
| Biao Ji: |
These were the words of the Master:'(Humanity, of which the characteristic is) Benevolence, is the Pattern for all under Heaven; Righteousness is the Law for all under Heaven; and the Reciprocations (of ceremony) are for the Profit of all under Heaven.' |
| | 表记: |
子曰：“以德报德，则民有所劝；以怨报怨，则民有所惩。《》曰：‘’《》曰：‘民非后无能胥以宁；后非民无以辟四方。’” |
| Biao Ji: |
The Master said, 'When kindness is returned for kindness, the people are stimulated (to be kind). When injury is returned for injury, the people are warned (to refrain from wrong-doing). It is said in the Book of Poetry (III, iii, ode 26) - "Answers to every word will leap, Good deeds their recompense shall reap." It is said in the Tai Jia (Shu, V, v, sect. 2, 2), "Without the sovereign, the people cannot enjoy repose with one another; without the people, the sovereign would have none to rule over in the four quarters (of the kingdom)."' |
| | 表记: |
子曰：“以德报怨，则宽身之仁也；以怨报德，则刑戮之民也。” |
| Biao Ji: |
The Master said, 'They who return kindness for injury are such as have a regard for their own persons. They who return injury for kindness are men to be punished and put to death.' |
| | 表记: |
子曰：“无欲而好仁者，无畏而恶不仁者，天下一人而已矣。是故君子议道自己，而置法以民。” |
| Biao Ji: |
The Master said, 'Under heaven there is, only a man (here and there) who loves what is proper to humanity without some personal object in the matter, or who hates what is contrary to humanity without being apprehensive (of some evil). Therefore the superior man reasons about the path to be trodden from the standpoint of himself, and lays down his laws from the (capabilities of the) people.' |
| | 表记: |
子曰：“仁有三，与仁同功而异情。与仁同功，其仁未可知也；与仁同过，然后其仁可知也。仁者安仁，知者利仁，畏罪者强仁。仁者右也，道者左也。仁者人也，道者义也。厚于仁者薄于义，亲而不尊；厚于义者薄于仁，尊而不亲。道有至，义有考。至道以王，义道以霸，考道以为无失。” |
| Biao Ji: |
The Master said, '(The virtues of) humanity appear in three ways. (In some cases) the work of humanity is done, but under the influence of different feelings. In these, the (true character of the) humanity cannot be known; but where there is some abnormal manifestation of it, in those the true character can be known. Those to whom it really belongs practise it easily and naturally; the wise practise it for the sake of the advantage which it brings; and those who fear the guilt of transgression practise it by constraint. Humanity is the right hand; pursuing the right path is the left. Humanity comprehends the (whole) man; the path pursued is the exhibition of righteousness. Those whose humanity is large, while their exhibition of righteousness is slight, are loved and not honoured. Those whose righteousness is large and their humanity slight are honoured and not loved. There is the perfect path, the righteous path, and the calculated path. The perfect path conducts to sovereignty; the righteous path, to chieftaincy; and the calculated path, to freedom from error and failure.
|
| | 表记: |
子言之：“仁有数，义有长短小大。中心憯怛，爱人之仁也；率法而强之，资仁者也。《》云：‘’数世之仁也。国风曰：‘我今不阅，皇恤我后。’终身之仁也。” |
| Biao Ji: |
These were the words of the Master - 'Of humanity there are various degrees; righteousness is now long, now short, now great, now small. Where there is a deep and compassionate sympathy in the heart, we have humanity evidenced in the love of others; where there is the following of (old) examples, and vigorous endeavour, we have the employment of humanity for the occasion. It is said in the Book of Poetry (III, i, ode 10, 6), "Where the Fang-water flows, Is the white millet grown. So his men Wu employed, And his merit was shown! To his sons he would leave His wise plans and his throne And our Wu was a sovereign true." That was a humanity extending to many generations. In the Lessons from the States it is said (I, iii, ode 10, 3), "Person slighted, life all blighted, What can the future prove?" That was a humanity extending (only) to the end of the speaker's life.' |
| | 表记: |
子曰：“仁之为器重，其为道远，举者莫能胜也，行者莫能致也，取数多者仁也；夫勉于仁者不亦难乎？是故君子以义度人，则难为人；以人望人，则贤者可知已矣。” |
| Biao Ji: |
The Master said, 'Humanity is like a heavy vessel, and like a long road. He who tries to lift the vessel cannot sustain its weight; he who travels the road cannot accomplish all its distance. There is nothing that has so many different degrees as (the course of) humanity; and thus he who tries to nerve himself to it finds it a difficult task. Therefore when the superior man measures men with the scale of righteousness, he finds it difficult to discover the men (whom he seeks); when he looks at men and compares them with one another, he knows who among them are the more worthy.' |
| | 表记: |
子曰：“中心安仁者，天下一人而已矣。《》曰：‘德輶如毛，民鲜克举之；我仪图之，惟仲山甫举之，爱莫助之。’《》曰：‘’” |
| Biao Ji: |
The Master said, 'It is only one man (here and there) under heaven, who with his heart of hearts naturally rests in humanity. It is said in the Da Ya, or Major Odes of the Kingdom (III, iii, ode 6, 6), "Virtue is very light, Light as a hair, yet few can bear The burden of its weight. 'Tis so; but Zhong Shan, as I think, Needs not from virtue's weight to shrink That other men defies. Aid from my love his strength rejects. (if the king's measures have defects, What's needed he supplies)." In the Xiao Ya, or Minor Odes of the Kingdom, it is said (II, vii, ode 4, 5), "To the high hills I looked; The great way I pursued."' |
| | 表记: |
子曰：“《》之好仁如此；乡道而行，中道而废，忘身之老也，不知年数之不足，俛焉日有孳孳，毙而后已。” |
| Biao Ji: |
The Master said, 'So did the poets love (the exhibition of) humanity. (They teach us how) one should pursue the path of it, not giving over in the way, forgetting his age, taking no thought that the years before him will not be sufficient (for his task), urging on his course with earnestness from day to day, and only giving up when he sinks in death.' |
| | 表记: |
子曰：“仁之难成久矣！人人失其所好；故仁者之过易辞也。” |
| Biao Ji: |
The Master said, 'Long has the attainment of a perfect humanity been difficult among men! all men err in what they love - and hence it is easy to apologise for the errors of those who are seeking this humanity.' |
| | 表记: |
子曰：“恭近礼，俭近仁，信近情，敬让以行此，虽有过，其不甚矣。夫恭寡过，情可信，俭易容也；以此失之者，不亦鲜乎？《》曰：‘温温恭人，惟德之基。’” |
| Biao Ji: |
The Master said, 'Courtesy is near to propriety; economy is near to humanity; good faith is near to the truth of things. When one with respect and humility practises these (virtues), though he may fall into errors, they will not be very great. Where there is courtesy, the errors are few; where there is truth, there can be good faith; where there is economy, the exercise of forbearance is easy - will not failure be rare in the case of those who practise these things? It is said in the Book of Poetry (III. iii, ode 2, 9), "Mildness and reverence base supply For virtue's structure, broad and high." |
| | 表记: |
子曰：“仁之难成久矣，惟君子能之。是故君子不以其所能者病人，不以人之所不能者愧人。是故圣人之制行也，不制以己，使民有所劝勉愧耻，以行其言。礼以节之，信以结之，容貌以文之，衣服以移之，朋友以极之，欲民之有壹也。《》曰：‘不愧于人，不畏于天。’ |
| Biao Ji: |
The Master said, 'Long has the attainment of perfect humanity been difficult among men; it is only the superior man who is able to reach it. Therefore the superior man does not distress men by requiring from them that which (only) he himself can do, nor put them to shame because of what they cannot do. Hence the sage, in laying down rules for conduct, does not make himself the rule, but gives them his instructions so that they shall be able to stimulate themselves to endeavour, and have the feeling of shame if they do not put them in practice. (He enjoins) the rules of ceremony to regulate the conduct; good faith to bind it on them; right demeanour to set it off; costume to distinguish it; and friendship to perfect it - he desires in this way to produce a uniformity of the people. It is said in the Xiao Ya (V, ode 5, 3), "Shall they unblushing break man's law? Shall they not stand of Heaven in awe?" |
| | |
是故君子服其服，则文以君子之容；有其容，则文以君子之辞；遂其辞，则实以君子之德。是故君子耻服其服而无其容，耻有其容而无其辞，耻有其辞而无其德，耻有其德而无其行。是故君子衰绖则有哀色；端冕则有敬色；甲胄则有不可辱之色。《》云：‘惟鹈在梁，不濡其翼；彼记之子，不称其服。’” |
| |
'Therefore, when a superior man puts on the dress (of his rank), he sets it off by the demeanour of a superior man. That demeanour he sets off with the language of a superior man; and that language he makes good by the virtues of a superior man. Hence the superior man is ashamed to wear the robes, and not have the demeanour; ashamed to have the demeanour, and not the style of speech; ashamed to have the style of speech, and not the virtues; ashamed to have the virtues, and not the conduct proper to them. Thus it is that when the superior man has on his sackcloth and other mourning, his countenance wears an air of sorrow; when he wears the square-cut dress and square-topped cap, his countenance wears an air of respect; and when he wears his mail-coat and helmet, his countenance says that he is not to be meddled with. It is said in the Book of Poetry (I, xiv, ode 2, 2), "Like pelicans, upon the dam Which stand, and there their pouches cram, Unwet the while their wings, Are those who their rich dress display. But no befitting service pay, Intent on meanest things."' |
| | 表记: |
子言之：“君子之所谓义者，贵贱皆有事于天下；天子亲耕，粢盛秬鬯以事上帝，故诸侯勤以辅事于天子。” |
| Biao Ji: |
These were the words of the Master - 'What the superior man calls righteousness is, that noble and mean all have the services which they discharge throughout the kingdom. The son of Heaven himself ploughs the ground for the rice with which to fill the vessels, and the black millet from which to distil the spirit to be mixed with fragrant herbs, for the services of God, and in the same way the feudal lords are diligent in discharging their services to the son of Heaven.' |
| | 表记: |
子曰：“下之事上也，虽有庇民之大德，不敢有君民之心，仁之厚也。是故君子恭俭以求役仁，信让以求役礼，不自尚其事，不自尊其身，俭于位而寡于欲，让于贤，卑己尊而人，小心而畏义，求以事君，得之自是，不得自是，以听天命。 |
| Biao Ji: |
The Master said, 'In serving (the ruler) his superior, (an officer) from his position has great opportunity to protect the people; but when he does not allow himself to have any thought of acting as the ruler of them, this shows a high degree of humanity. Therefore, the superior man is courteous and economical, seeking to exercise his benevolence, and sincere and humble in order to practise his sense of propriety. He does not himself seta high value on his services; he does not himself assert the honour due to his person. He is not ambitious of (high) position, and is very moderate in his desires. He gives place willingly to men of ability and virtue. He abases himself and gives honour to others. He is careful and in fear of doing what is not right. His desire in all this is to serve his ruler. If he succeed in doing so (and obtaining his ruler's approbation), he feels that he has done right; if he do not so succeed, he still feels that he has done right - prepared to accept the will of Heaven concerning himself. |
| | |
《》云：‘莫莫葛藟，施于条枚；凯弟君子，求福不回。’其舜、禹、文王、周公之谓与！有君民之大德，有事君之小心。《》云：‘’” |
| |
It is said in the Book of Poetry (III, i, ode 5, 6), "How the creepers close twine Round the branches and stems! Self-possession and ease Robed our prince as with gems. Happiness increased unsought, Nor by crooked ways was bought." Might not this have been said of Shun, Yu, king Wen, or the duke of Zhou, who had the great virtues (necessary) to govern the people, and yet were (only) careful to serve their rulers? It is said again in the same Book of Poetry (III, i, ode 2, 3), "This our king Wen in all his way Did watchful reverence display, With clearest wisdom serving God, Who, pleased to see the course he trod, Him with great favour crowned. His virtue no deflection knew, But always to the right was true. The states beheld, and all approved. With loyal ardour stirred and moved, Wen as their head they owned."' |
| | 表记: |
子曰：“先王谥以尊名，节以壹惠，耻名之浮于行也。是故君子不自大其事，不自尚其功，以求处情；过行弗率，以求处厚；彰人之善而美人之功，以求下贤。是故君子虽自卑，而民敬尊之。” |
| Biao Ji: |
The Master said, 'The practice of the ancient kings in conferring honorary posthumous names was to do honour to the fame (of the individuals); but they limited themselves to one excellence (in the character) - they would have been ashamed if the name had been beyond the actions (of the life). An accordance with this the superior man does not himself magnify his doings, nor himself exalt his merit, seeking to be within the truth; actions of an extraordinary character he does not aim at, but seeks to occupy himself only with what is substantial and good. He displays prominently the good qualities of others, and celebrates their merits, seeking to place himself below them in the scale of worth. Therefore, although the superior man abases himself, yet the people respect and honour him.' |
| | 表记: |
子曰：“后稷，天下之为烈也，岂一手一足哉！唯欲行之浮于名也，故自谓便人。” |
| Biao Ji: |
The Master said, 'The meritorious services of Hou Ji were the greatest of all under Heaven; could his hands and feet be described as those of an ordinary man? But all which he desired was that his doings should be superior to his name, and therefore he said of himself that he was simply "a man useful to others." |
| | 表记: |
子言之：“君子之所谓仁者其难乎！《》云：‘凯弟君子，民之父母。’凯以强教之；弟以说安之。乐而毋荒，有礼而亲，威庄而安，孝慈而敬。使民有父之尊，有母之亲。如此而后可以为民父母矣，非至德其孰能如此乎？ |
| Biao Ji: |
These were the words of the Master - 'Difficult is it to attain to what is called the perfect humanity of the superior man! It is said in the Book of Poetry, "The happy and courteous prince Is the father and mother of his people." Happy, he (yet) vigorously teaches them; courteous, he makes them pleased and restful. With all their happiness, there is no wild extravagance; with all their observance of ceremonial usages, there is the feeling of affection. Notwithstanding his awing gravity, they are restful; notwithstanding his son-like gentleness, they are respectful. Thus he causes them to honour him as their father, and love him as their mother. There must be all this before he is the father and mother of his people. Could any one who was not possessed of perfect virtue be able to accomplish this? |
| | |
今父之亲子也，亲贤而下无能；母之亲子也，贤则亲之，无能则怜之。母，亲而不尊；父，尊而不亲。水之于民也，亲而不尊；火，尊而不亲。土之于民也，亲而不尊；天，尊而不亲。命之于民也，亲而不尊；鬼，尊而不亲。” |
| |
'Here now is the affection of a father for his sons - he loves the worthy among them, and places on a lower level those who do not show ability; but that of a mother for them is such, that while she loves the worthy, she pities those who do not show ability - the mother deals with them on the ground of affection and not of showing them honour; the father, on the ground of showing them honour and not of affection. (So we may say of) water and the people, that it manifests affection to them, but does not give them honour; of fire, that it gives them honour, but does not manifest affection; of the ground, that it manifests affection, but does not give honour; of Heaven, that it gives them honour, but does not manifest affection; of the nature conferred on them, that it manifests affection, but does not give them honour; and of the manes of their departed, that they give honour, but do not manifest affection.' |
| | 表记: |
子曰：“夏道尊命，事鬼敬神而远之，近人而忠焉，先禄而后威，先赏而后罚，亲而不尊；其民之敝：蠢而愚，乔而野，朴而不文。殷人尊神，率民以事神，先鬼而后礼，先罚而后赏，尊而不亲；其民之敝：荡而不静，胜而无耻。周人尊礼尚施，事鬼敬神而远之，近人而忠焉，其赏罚用爵列，亲而不尊；其民之敝：利而巧，文而不惭，贼而蔽。” |
| Biao Ji: |
The Master said, 'Under the Xia dynasty it was the way to give honour to the nature conferred on men; they served the manes of the departed, and respected Spiritual Beings, keeping them at a distance, while they brought the people near, and made them loyal; they put first the (attraction) of emolument, and last the terrors of power; first rewards, and then punishments; showing their affection (for the people), but not giving them honour. The bad effect on the people was, that they became stupid and ignorant, proud and clownish, and uncultivated, without any accomplishments. Under the Yin dynasty, they honoured Spiritual Beings, and led the people on to serve them; they put first the service of their manes, and last the usages of ceremony; first punishments, and then rewards; giving honour (to the people), but not showing affection for them. The bad effect on the people was, that they became turbulent and were restless, striving to surpass one another without any sense of shame. Under the Zhou dynasty, they honoured the ceremonial usages, and set a high value on bestowing (favours); they served the manes and respected Spiritual Beings, yet keeping them at a distance; they brought the people near, and made them loyal; in rewarding and punishing they used the various distinctions and arrangements of rank; showing affection (for the people), but not giving them honour. The bad effects on the people were, that they became fond of gain and crafty; were all for accomplishments, and shameless; injured one another, and had their moral sense obscured.' |
| | 表记: |
子曰：“夏道未渎辞，不求备，不大望于民，民未厌其亲；殷人未渎礼，而求备于民；周人强民，未渎神，而赏爵刑罚穷矣。” |
| Biao Ji: |
The Master said, 'It was the method of the Xia dynasty not to trouble (the people) with many notices; it did not require everything from the people, nor (indeed) look to them for great things; and they did not weary of the affection (between them and their rulers). Under the Yin dynasty, they did not trouble (the people) with ceremonies, and yet they required everything from them. Under the Zhou dynasty, they were rigorous with the people, and not troublesome in the services to the spirits; but they did all that could be done in the way of awards, conferring rank, punishments, and penalties.' |
| | 表记: |
子曰：“虞夏之道，寡怨于民；殷周之道，不胜其敝。” |
| Biao Ji: |
The Master said, 'Under the methods of (the dynasties of the line of) Yu and Xia, there were few dissatisfactions among the people. The methods of Yin and Zhou were not equal to the correction of their errors.' |
| | 表记: |
子曰：“虞夏之质，殷周之文，至矣。虞夏之文不胜其质；殷周之质不胜其文。” |
| Biao Ji: |
The Master said, 'The plain and simple ways of (the dynasties of the line of) Yu and Xia, and the multiplied forms of Yin and Zhou were both extreme. The forms of Yu and Xia did not neutralise their simplicity, nor was there sufficient simplicity under Yin and Zhou to neutralise their forms.' |
| | 表记: |
子言之曰：“后世虽有作者，虞帝弗可及也已矣。君天下，生无私，死不厚其子；子民如父母，有憯怛之爱，有忠利之教；亲而尊，安而敬，威而爱，富而有礼，惠而能散；其君子尊仁畏义，耻费轻实，忠而不犯，义而顺，文而静，宽而有辨。《甫刑》曰：‘德威惟威，德明惟明。’非虞帝其孰能如此乎？” |
| Biao Ji: |
These were the words of the Master - 'Although in subsequent ages there arose (distinguished sovereigns), yet none of them succeeded in equalling the Di of (the line of) Yu. He ruled over all under heaven, but, while he lived, he had not a selfish thought, and when he died, he did not make his son great (with the inheritance). He treated the people as his sons, as if he had been their father and mother. He had a deep and compassionate sympathy for them (like their mother); he instructed them in loyalty and what was profitable (like their father). While he showed his affection for them, he also gave them honour; in his natural restfulness, he was reverent; in the terrors of his majesty, he yet was loving; with all his riches, he was yet observant of the rules of propriety; and his kindness was yet (rightly) distributed. The superior men who stood in connexion with him gave honour to benevolence, and stood in awe of righteousness; were ashamed of lavish expenditure, and set little store by their accumulation of substance; loyal, but not coming into collision with their sovereign; righteous, and yet deferential to him; accomplished, and yet restful; generous, and yet discriminating. It is said in Fu on Punishments, "He sought to awe the people by his virtue, and all were filled with dread; he proceeded to enlighten them by his virtue, and all were enlightened." Who but the Di of (the line of) Yu could have been able to do this?' (Shu, V, xxvii, 7.) |
| | 表记: |
子言之：“事君先资其言，拜自献其身，以成其信。是故君有责于其臣，臣有死于其言。故其受禄不诬，其受罪益寡。” |
| Biao Ji: |
These were the words of the Master - '(A minister) in the service of his ruler will first offer his words of counsel, and (when they are accepted), he will bow and voluntarily offer his person to make good his sincerity. Hence, whatever service a ruler requires from his minister, the minister will die in support of his words. In this way the salary which he receives is not obtained on false pretences, and the things for which he can be blamed will be more and more few.' |
| | 表记: |
子曰：“事君大言入则望大利，小言入则望小利；故君子不以小言受大禄，不以大言受小禄。《》曰：‘’” |
| Biao Ji: |
The Master said, 'In the service of a ruler, when great words are spoken to (and accepted by) him, great advantages (to the state) may be expected from them; and when words of small importance are presented to him, only small advantages are to be looked for. Therefore a superior man will not for words of small importance receive great emolument, nor for words of great importance small emolument. It is said in the Yi, "He does not enjoy his revenues in his own family, (but at court); there will be good fortune."' |
| | 表记: |
子曰：“事君不下达，不尚辞，非其人弗自。小雅曰：‘靖共尔位，正直是与；神之听之，式谷以女。’” |
| Biao Ji: |
The Master said, 'In the service of a ruler, (a minister) should not descend to subjects beneath him, nor set a high value on speeches, nor accept an introduction from improper individuals. It is said in the Xiao Ya (II, vi, ode 3, 4), "Your duties quietly fulfil, And hold the upright in esteem, With friendship fast; So shall the Spirits hear your cry, You virtuous make, and good supply In measure vast."' |
| | 表记: |
子曰：“事君远而谏，则谄也；近而不谏，则尸利也。” |
| Biao Ji: |
The Master said, 'In the service of a ruler, for (a minister) whose place is remote from (the court), to remonstrate is an act of sycophancy; for one whose place is near the ruler, not to remonstrate is to hold his office idly for the sake of gain.' |
| | 表记: |
子曰：“迩臣守和，宰正百官，大臣虑四方。” |
| Biao Ji: |
The Master said, 'Ministers near (the ruler) should (seek to) preserve the harmony (of his virtues). The chief minister should maintain correctness in all the departments. Great ministers should be concerned about all parts (of the kingdom).' |
| | 表记: |
子曰：“事君欲谏不欲陈。《》云：‘心乎爱矣，瑕不谓矣；中心藏之，何日忘之。’” |
| Biao Ji: |
The Master said, 'In the service of a ruler there should be the wish to remonstrate, but no wish to set forth (his faults). It is said in the Book of Poetry (II, viii, ode 4, 4), "I cherish those men in my heart; Might not my words my love impart? No - if the words were once but spoken, The charm of love might then be broken. The men shall dwell within my heart, Nor thence with lapse of time depart."' |
| | 表记: |
子曰：“事君难进而易退，则位有序；易进而难退则乱也。故君子三揖而进，一辞而退，以远乱也。” |
| Biao Ji: |
The Master said, 'In the service of a ruler, when it is difficult to advance and easy to retire, there is a proper order maintained in the occupancy of places (according to the character of their holders). If it were easy to advance and difficult to retire, there would be confusion. Hence a superior (visitor) advances (only) after he has been thrice bowed to, while he retires after one salutation on taking leave; and thus confusion is prevented.' |
| | 表记: |
子曰：“事君三违而不出竟，则利禄也；人虽曰不要，吾弗信也。” |
| Biao Ji: |
The Master said, 'In the service of a ruler, if (an officer), after thrice leaving the court (on his advice being rejected), do not cross the borders (of the state), he is remaining for the sake of the profit and emolument. Although men say that he is not trying to force (his ruler), I will not believe them.' |
| | 表记: |
子曰：“事君慎始而敬终。” |
| Biao Ji: |
The Master said, 'In the service of a ruler, (an officer) should be careful at the beginning, and respectful to the end.' |
| | 表记: |
子曰：“事君可贵可贱，可富可贫，可生可杀，而不可使为乱。” |
| Biao Ji: |
The Master said, 'In the service of a ruler, one may be in a high position or a low, rich or poor, to live or to die (according to the will of the ruler), but he should not allow himself to be led to do anything contrary to order or right.' |
| | 表记: |
子曰：“事君，军旅不辟难，朝廷不辞贱；处其位而不履其事则乱也。故君使其臣得志，则慎虑而从之；否，则孰虑而从之。终事而退，臣之厚也。《》曰：‘’” |
| Biao Ji: |
The Master said, 'In the service of a ruler, if it be in the army, (an officer) should not (try to) avoid labour and danger; if it be at court he should not refuse a mean office. To occupy a post and not perform its business is contrary to order and right. Hence, when a ruler employs him on any duty, if it suit his own mind, he thinks carefully of what it requires, and does it; if it do not suit his own mind, he thinks the more carefully of what it requires, and does it. When his work is done, he retires from Office - such is an officer who well discharges his duty. It is said in the Yi (vol. xvi, p. 96), "He does not serve either king or feudal lord, but in a lofty spirit prefers (to attend to) his own affairs."' |
| | 表记: |
子曰：“唯天子受命于天，士受命于君。故君命顺则臣有顺命；君命逆则臣有逆命。《》曰：‘鹊之姜姜，鹑之贲贲；人之无良，我以为君。’” |
| Biao Ji: |
The Master said, 'It is only the son of Heaven who receives his appointment from Heaven; officers receive their appointments from the ruler. Therefore if the ruler's orders be conformed (to the mind of Heaven), his orders to his ministers are also conformed to it; but if his orders be contrary (to that mind), his orders to them are also contrary to it. It is said in the Book of Poetry (I, iv, ode 5, 2), "How strong the magpies, battling fierce, Each one to keep his mate! How bold the quails together rush, Upon the same debate! This woman, with no trait that's good, Is stained by vicious crime, Yet her I hail as marchioness - Alas! woe worth the time!"' |
| | 表记: |
子曰：“君子不以辞尽人。故天下有道，则行有枝叶；天下无道，则辞有枝叶。是故君子于有丧者之侧，不能赙焉，则不问其所费；于有病者之侧，不能馈焉，则不问其所欲；有客，不能馆，则不问其所舍。故君子之接如水，小人之接如醴；君子淡以成，小人甘以坏。《》曰：‘’” |
| Biao Ji: |
The Master said, 'The superior man does not consider that his words (alone) show fully what a man is. Hence when right ways prevail in the kingdom, the branches and leaves (from the stem) of right conduct appear; but when there are not right ways in the kingdom, the branches and leaves of (mere) words appear. In accordance with this, when a superior man is by the side of one occupied with the mourning rites, and cannot contribute to assist him in his expenditure, he does not ask him what it is; when he is by the side of one who is ill, and cannot supply him with food, he does not ask what he would like; when he has a visitor for whom he cannot provide a lodging, he does not ask where he is staying. Hence the intercourse of a superior man may be compared to water, and that of a small man, to sweet wine. The superior man seems insipid, but he helps to perfection; the small man seems sweet, but he leads to ruin. It is said in the Xiao Ya (II, v, ode 4, 3), "He trusts the rogues that lie and sneak, And make things worse; Their duties shirked, their words so meek Prove but a curse."' |
| | 表记: |
子曰：“君子不以口誉人，则民作忠。故君子问人之寒，则衣之；问人之饥，则食之；称人之美，则爵之。国风曰：‘心之忧矣，于我归说。’” |
| Biao Ji: |
The Master said, 'The superior man does not confine himself to praising men with his words; and so the people prove loyal to him. Thus, when he asks about men who are suffering from cold, he clothes them; or men who are suffering from want, he feeds them; and when he praises a man's good qualities, he (goes on to) confer rank on him. It is said in the Lessons from the States (I, xiv, ode 1, 3), "I grieve; would they but lodge with me!"' |
| | 表记: |
子曰：“口惠而实不至，怨灾及其身。是故君子与其有诺责也，宁有已怨。国风曰：‘言笑晏晏，信誓旦旦，不思其反；反是不思，亦已焉哉！’” |
| Biao Ji: |
The Master said, 'Dissatisfaction and calamity will come to him whose lip-kindness is not followed by the corresponding deeds. Therefore the superior man will rather incur the resentment arising from his refusal than the charge of promising (and then not fulfilling). It is said in the Lessons from the States (V, ode 4, 6), "I wildly go; I'll never know Its smiles and chat again, To me you clearly swore the faith, Which now to break you're fain. Could I foresee so false you'd be? And now regrets are vain."' |
| | 表记: |
子曰：“君子不以色亲人；情疏而貌亲，在小人则穿窬之盗也与？” |
| Biao Ji: |
The Master said, 'The superior man is not affectionate to others with his countenance (merely) as if, while cold in feeling, he could assume the appearance of affection. That belongs to the small man, and stamps him as no better than the thief who makes a hole in the wall.' |
| | 表记: |
子曰：“情欲信，辞欲巧。” |
| Biao Ji: |
The Master said, 'What is required in feeling is sincerity; in words, that they be susceptible of proof.' |
| | 表记: |
子言之：“昔三代明王皆事天地之神明，无非卜筮之用，不敢以其私，亵事上帝。是故不犯日月，不违卜筮。卜筮不相袭也。大事有时日；小事无时日，有筮。外事用刚日，内事用柔日。不违龟筮。” |
| Biao Ji: |
These were the words of the Master - 'The ancient and intelligent kings of the three dynasties all served the Spiritual Intelligences of heaven and earth, but invariably used the tortoise-shell and divining stalks. They did not presume to employ their own private judgment in the service of God. In this way they did not transgress in the matter of the day or month, for they did not act contrary to the result of the divination. The tortoise and the shell were not consulted in succession on the same point. For the great (sacrificial) services there were (fixed) seasons and days; for the smaller services these were not fixed. They fixed them by divination (near the time). (In divining) about external affairs they used the odd days; and for internal affairs, the even. They did not go against the (intimations of the) tortoise-shell and stalks.' |
| | 表记: |
子曰：“牲牷礼乐齐盛，是以无害乎鬼神，无怨乎百姓。” |
| Biao Ji: |
The Master said, 'With the victims perfect, the proper ceremonies and music, and the vessels of grain, (they sacrificed); and thus no injury was received from the Spiritual Powers, and the people had no occasion for dissatisfaction.' |
| | 表记: |
子曰：“后稷之祀易富也；其辞恭，其欲俭，其禄及子孙。《》曰：‘后稷兆祀，庶无罪悔，以迄于今。’” |
| Biao Ji: |
The Master said, 'The sacrifices of Hou Ji were easily provided. His language was reverential; his desires were restricted; and the blessings received extended down to his descendants. It is said in the Book of Poetry (III, ii, ode 1, 8), "Hou Ji founded the sacrifice; No one has failed in it, Down to the present day."' |
| | 表记: |
子曰：“大人之器威敬。天子无筮；诸侯有守筮。天子道以筮；诸侯非其国不以筮。卜宅寝室。天子不卜处大庙。” |
| Biao Ji: |
The Master said, 'The shell and stalks employed by the great men must be held in awe and reverence. But the son of Heaven does not divine by the stalks. While the princes are keeping guard in their states, they divine by the stalks. When the son of Heaven is on the road (travelling), he (also) divines by the stalks. In any other state but their own they do not divine by the stalks. They consult the tortoise-shell about the chambers and apartments of the houses (where they lodge). The son of Heaven does not so consult the tortoise-shell he stays always in the grand ancestral temples.' |
| | 表记: |
子曰：“君子敬则用祭器。是以不废日月，不违龟筮，以敬事其君长，是以上不渎于民，下不亵于上。” |
| Biao Ji: |
The Master said, 'The men of rank, on occasions of special respect, use their sacrificial vessels. On this account they do not fail to observe the set seasons and days, and do not act contrary to the intimations of the shell and stalks; thus seeking to serve with reverence the ruler and their superiors. In this way superiors are not troublesome to the people, and the people do not take liberties with their superiors.' |
