论语英译子张篇
作者：古文学 时间：2017/12/17 16:29:31 阅读：次 类别：论语
ConfucianAnalects Chapter19
Tsze-changsaid,"Thescholar,trainedforpublicduty,seeingthreateningdanger,ispreparedtosacrificehislife.Whentheopportunityofgainispresentedtohim,hethinksofrighteousness.Insacrificing,histhoughtsarereverential.Inmourning,histhoughtsareaboutthegriefwhichheshouldfeel.Suchamancommandsourapprobationindeed
Tsze-changsaid,"Whenamanholdsfasttovirtue,butwithoutseekingtoenlargeit,andbelievesinrightprinciples,butwithoutfirmsincerity,whataccountcanbemadeofhisexistenceornon-existence?"
ThedisciplesofTsze-hsiaaskedTsze-changabouttheprinciplesthatshouldcharacterizemutualintercourse.Tsze-changasked,"WhatdoesTsze-hsiasayonthesubject?"Theyreplied,"Tsze-hsiasays:‘Associatewiththosewhocanadvantageyou.Putawayfromyouthosewhocannotdoso.‘"Tsze-changobserved,"ThisisdifferentfromwhatIhavelearned.Thesuperiormanhonorsthetalentedandvirtuous,andbearswithall.Hepraisesthegood,andpitiestheincompetent.AmIpossessedofgreattalentsandvirtue?-whoisthereamongmenwhomIwillnotbearwith?AmIdevoidoftalentsandvirtue?-menwillputmeawayfromthem.Whathavewetodowiththeputtingawayofothers?"
Tsze-hsiasaid,"Evenininferiorstudiesandemploymentsthereissomethingworthbeinglookedat;butifitbeattemptedtocarrythemouttowhatisremote,thereisadangeroftheirprovinginapplicable.Therefore,thesuperiormandoesnotpracticethem."
Tsze-hsiasaid,"He,whofromdaytodayrecognizeswhathehasnotyet,andfrommonthtomonthdoesnotforgetwhathehasattainedto,maybesaidindeedtolovetolearn."
Tsze-hsiasaid,"Therearelearningextensively,andhavingafirmandsincereaim;inquiringwithearnestness,andreflectingwithself-application:-virtueisinsuchacourse."
Tsze-hsiasaid,"Mechanicshavetheirshopstodwellin,inordertoaccomplishtheirworks.Thesuperiormanlearns,inordertoreachtotheutmostofhisprinciples."
Tsze-hsiasaid,"Themeanmanissuretoglosshisfaults."Tsze-hsiasaid,"Thesuperiormanundergoesthreechanges.Lookedat
fromadistance,heappearsstern;whenapproached,heismild;whenheisheardtospeak,hislanguageisfirmanddecided."
Tsze-hsiasaid,"Thesuperiorman,havingobtainedtheirconfidence,maythenimposelaborsonhispeople.Ifhehavenotgainedtheirconfidence,theywillthinkthatheisoppressingthem.Havingobtainedtheconfidenceofhisprince,onemaythenremonstratewithhim.Ifhehavenotgainedhisconfidence,theprincewillthinkthatheisvilifyinghim."
Tsze-hsiasaid,"Whenapersondoesnottransgresstheboundarylineinthegreatvirtues,hemaypassandrepassitinthesmallvirtues."
Tsze-yusaid,"ThedisciplesandfollowersofTsze-hsia,insprinklingandsweepingtheground,inansweringandreplying,inadvancingandreceding,aresufficientlyaccomplished.Buttheseareonlythebranchesoflearning,andtheyareleftignorantofwhatisessential.-Howcantheybeacknowledgedassufficientlytaught?"
Tsze-hsiaheardoftheremarkandsaid,"Alas!YenYuiswrong.Accordingtothewayofthesuperiormaninteaching,whatdepartmentsaretherewhichheconsidersofprimeimportance,anddelivers?whataretherewhichheconsidersofsecondaryimportance,andallowshimselftobeidleabout?Butasinthecaseofplants,whichareassortedaccordingtotheirclasses,sohedealswithhisdisciples.Howcanthewayofasuperiormanbesuchastomakefoolsofanyofthem?Isitnotthesagealone,whocanuniteinonethebeginningandtheconsummationoflearning?"
Tsze-hsiasaid,"Theofficer,havingdischargedallhisduties,shoulddevotehisleisuretolearning.Thestudent,havingcompletedhislearning,shouldapplyhimselftobeanofficer."
Tsze-hsiasaid,"Mourning,havingbeencarriedtotheutmostdegreeofgrief,shouldstopwiththat."
Tsze-hsiasaid,"MyfriendChangcandothingswhicharehardtobedone,butyetheisnotperfectlyvirtuous."
ThephilosopherTsangsaid,"HowimposingisthemannerofChang!Itisdifficultalongwithhimtopracticevirtue."
ThephilosopherTsangsaid,"IheardthisfromourMaster:‘Menmaynothaveshownwhatisinthemtothefullextent,andyettheywillbefoundtodoso,ontheoccasionofmourningfortheirparents."
ThephilosopherTsangsaid,"IhaveheardthisfromourMaster:-‘ThefilialpietyofMangChwang,inothermatters,waswhatothermenarecompetentto,but,asseeninhisnotchangingtheministersofhisfather,norhisfather‘smodeofgovernment,itisdifficulttobeattainedto.‘"
ThechiefoftheMangfamilyhavingappointedYangFutobechiefcriminaljudge,thelatterconsultedthephilosopherTsang.Tsangsaid,"Therulershavefailedintheirduties,andthepeopleconsequentlyhavebeendisorganizedforalongtime.Whenyouhavefoundoutthetruthofanyaccusation,begrievedforandpitythem,anddonotfeeljoyatyourownability."
Tsze-kungsaid,"Chau‘swickednesswasnotsogreatasthatnameimplies.Therefore,thesuperiormanhatestodwellinalow-lyingsituation,wherealltheeviloftheworldwillflowinuponhim."
Tsze-kungsaid,"Thefaultsofthesuperiormanareliketheeclipsesofthesunandmoon.Hehashisfaults,andallmenseethem;hechangesagain,andallmenlookuptohim."
Kung-sunCh‘aoofWeiaskedTszekung,saying."FromwhomdidChung-nigethislearning?"
Tsze-kungreplied,"ThedoctrinesofWanandWuhavenotyetfallentotheground.Theyaretobefoundamongmen.Menoftalentsandvirtuerememberthegreaterprinciplesofthem,andothers,notpossessingsuchtalentsandvirtue,rememberthesmaller.Thus,allpossessthedoctrinesofWanandWu.WherecouldourMastergothatheshouldnothaveanopportunityoflearningthem?Andyetwhatnecessitywasthereforhishavingaregularmaster?"
Shu-sunWu-shuobservedtothegreatofficersinthecourt,saying,"Tsze-kungissuperiortoChung-ni."
Tsze-fuChing-poreportedtheobservationtoTsze-kung,whosaid,"Letmeusethecomparisonofahouseanditsencompassingwall.Mywallonlyreachestotheshoulders.Onemaypeepoverit,andseewhateverisvaluableintheapartments.
"ThewallofmyMasterisseveralfathomshigh.Ifonedonotfindthedoorandenterbyit,hecannotseetheancestraltemplewithitsbeauties,noralltheofficersintheirricharray.
"ButImayassumethattheyarefewwhofindthedoor.Wasnottheobservationofthechiefonlywhatmighthavebeenexpected?"
Shu-sunWu-shuhavingspokenrevilinglyofChung-ni,Tsze-kungsaid,"Itisofnousedoingso.Chung-nicannotbereviled.Thetalentsandvirtueofothermenarehillocksandmoundswhichmaybesteppedover.Chung-niisthesunormoon,whichitisnotpossibletostepover.Althoughamanmaywishtocuthimselfofffromthesage,whatharmcanhedotothesunormoon?Heonlyshowsthathedoesnotknowhisowncapacity.
Ch‘anTsze-ch‘in,addressingTsze-kung,said,"Youaretoomodest.HowcanChung-nibesaidtobesuperiortoyou?"
Tsze-kungsaidtohim,"Foronewordamanisoftendeemedtobewise,andforonewordheisoftendeemedtobefoolish.Weoughttobecarefulindeedinwhatwesay.
"OurMastercannotbeattainedto,justinthesamewayastheheavenscannotbegoneupbythestepsofastair.
"WereourMasterinthepositionoftherulerofastateorthechiefofafamily,weshouldfindverifiedthedescriptionwhichhasbeengivenofasage‘srule:-hewouldplantthepeople,andforthwiththeywouldbeestablished;hewouldleadthemon,andforthwiththeywouldfollowhim;hewouldmakethemhappy,andforthwithmultitudeswouldresorttohisdominions;hewouldstimulatethem,andforthwiththeywouldbeharmonious.Whilehelived,hewouldbeglorious.Whenhedied,hewouldbebitterlylamented.Howisitpossibleforhimtobeattainedto?"
19·1子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”
子张说：“士遇见危险时能献出自己的生命，看见有利可得时能考虑是否符合义的要求，祭祀时能想到是否严肃恭敬，居丧的时候想到自己是否哀伤，这样就可以了。”
19·2子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”
子张说：“实行德而不能发扬光大，信仰道而不忠实坚定，（这样的人）怎么能说有，又怎么说他没有？”
19·3子夏之门人问交于子张。子张曰：“子夏云何？”对曰：“子夏曰：‘可者与之，其不可者拒之。’”子张曰：“异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤与，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？”
子夏的学生向子张寻问怎样结交朋友。子张说：“子夏是怎么说的？”答道：“子夏说：‘可以相交的就和他交朋友，不可以相交的就拒绝他。’”子张说：“我所听到的和这些不一样：君子既尊重贤人，又能容纳众人；能够赞美善人，又能同情能力不够的人。如果我是十分贤良的人，那我对别人有什么不能容纳的呢？我如果不贤良，那人家就会拒绝我，又怎么谈能拒绝人家呢？”
19·4子夏曰；“虽小道，必有可观者焉，致远恐泥，是以君子不为也。”
子夏说：“虽然都是些小的技艺，也一定有可取的地方，但用它来达到远大目标就行不通了。”
19·5子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”
子夏说：“每天学到一些过去所不知道的东西，每月都不能忘记已经学会的东西，这就可以叫做好学了。”
19·6子夏曰；“博学而笃志，切问而近思，仁在其中矣。”
子夏说：“博览群书广泛学习而已记得牢固，就与切身有关的问题提出疑问并且去思考，仁就在其中了。”
19·7子夏曰：“百工居肆以成其事，君子学以致其道。”
子夏说：“各行各业的工匠住在作坊里来完成自己的工作，君子通过学习来撑握道。”
19·8子夏说：“小人之过也必文。”
子夏说：“小人犯了过错一定要掩饰。”
19·9子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”
子夏说：“君子有三变：远看他的样子庄严可怕，接近他又温和可亲，听他说话语言严厉不苟。”
19·10子夏曰：“君子信而后劳其民；未信，则以为厉己也，信而后谏；未信，则以为谤己也。”
子夏说：“君子必须取得信任之后才去役使百姓，否则百姓就会以为是在虐待他们。要先取得信任，然后才去规劝；否则，（君主）就会以为你在诽谤他。”
19·11子夏曰：“大德不逾闲，小德出入可也。”
子夏说：“大节上不能超越界限，小节上有些出入是可以的。”
19·12子游曰：“子夏之门人小子，当洒扫应对进退，则可矣，抑末也。本之则无，如之何？”子夏闻之，曰：“噫，言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎？”
子游说：“子夏的学生，做些打扫和迎送客人的事情是可以的，但这些不过是末节小事，根本的东西却没有学到，这怎么行呢？”子夏听了，说：“唉，子游错了。君子之道先传授哪一条，后传授哪一条，这就像草和木一样，都是分类区别的。君子之道怎么可以随意歪曲，欺骗学生呢？能按次序有始有终地教授学生们，恐怕只有圣人吧！”
19·13子夏曰：“仕而优则学，学而优则仕。”
子夏说：“做官还有余力的人，就可以去学习，学习有余力的人，就可以去做官。”
19·14子游曰：“丧致乎哀而止。”
子游说：“丧事做到尽哀也就可以了。”
19·15子游曰：“吾友张也为难能也，然而未仁。”
子游说：“我的朋友子张可以说是难得的了，然而还没有做到仁。”
19·16曾子曰：“堂堂乎张也，难与并为仁矣。”
曾子说：“子张外表堂堂，难于和他一起做到仁的。”
19·17曾子曰：“吾闻诸夫子，人未有自致者也，必也亲丧乎。”
曾子说：“我听老师说过，人不可能自动地充分发挥感情，（如果有，）一定是在父母死亡的时候。”
19·18曾子曰：“吾闻诸夫子，孟庄子之孝也，其他可能也；其不改父之臣与父之政，是难能也。”
曾子说：“我听老师说过，孟庄子的孝，其他人也可以做到，但他不更换父亲的旧臣及其政治措施，这是别人难以做到的。”
19·19孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜。”
孟氏任命阳肤做典狱官，阳肤向曾子请教。曾子说：“在上位的人离开了正道，百姓早就离心离德了。你如果能弄清他们的情况，就应当怜悯他们，而不要自鸣得意。”
19·20子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”
子贡说：“纣王的不善，不像传说的那样厉害。所以君子憎恨处在下流的地方，使天下一切坏名声都归到他的身上。”
19·21子贡曰：“君子之过也，如日月之食焉。过也，人皆见之；更也，人皆仰之。”
子贡说：“君子的过错好比日月蚀。他犯过错，人们都看得见；他改正过错，人们都仰望着他。
19·22卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉。夫子焉不学？而亦何常师之有？”
卫国的公孙朝问子贡说：“仲尼的学问是从哪里学来的？”子贡说：“周文王武王的道，并没有失传，还留在人们中间。贤能的人可以了解它的根本，不贤的人只了解它的末节，没有什么地方无文王武王之道。我们老师何处不学，又何必要有固定的老师传播呢？”
19·23叔孙武叔语大夫于朝曰：“子贡贤于仲尼。”子服景伯以告子贡。子贡曰；“譬之宫墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之类，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！”
叔孙武叔在朝廷上对大夫们说：“子贡比仲尼更贤。”子服景伯把这一番话告诉了子贡。子贡说：“拿围墙来作比喻，我家的围墙只有齐肩高，老师家的围墙却有几仞高，如果找不到门进去，你就看不见里面宗庙的富丽堂皇，和房屋的绚丽多彩。能够找到门进去的人并不多。叔孙武叔那么讲，不也是很自然吗？”
19·24叔孙武叔毁仲尼。子贡曰；“无以为也！仲尼不可毁也。他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。”
叔孙武叔诽谤仲尼。子贡说：“（这样做）是没有用的！仲尼是毁谤不了的。别人的贤德好比丘陵，还可超越过去，仲尼的贤德好比太阳和月亮，是无法超越的。虽然有人要自绝于日月，对日月又有什么损害呢？只是表明他不自量力而已。”
19·25：陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，馁之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”
陈子禽对子贡说：“你是谦恭了，仲尼怎么能比你更贤良呢？”子贡说：“君子的一句话就可以表现他的智识，一句话也可以表现他的不智，所以说话不可以不慎重。夫子的高不可及，正像天是不能够顺着梯子爬上去一样。夫子如果得国而为诸侯或得到采邑而为卿大夫，那就会像人们说的那样，教百姓立于礼，百姓就会立于礼，要引导百姓，百姓就会跟着走；安抚百姓，百姓就会归顺；动员百姓，百姓就会齐心协力。（夫子）活着是十分荣耀的，（夫子）死了是极其可惜的。我怎么能赶得上他呢？”
Tsze-changsaid,"Thescholar,trainedforpublicduty,seeingthreateningdanger,ispreparedtosacrificehislife.Whentheopportunityofgainispresentedtohim,hethinksofrighteousness.Insacrificing,histhoughtsarereverential.Inmourning,histhoughtsareaboutthegriefwhichheshouldfeel.Suchamancommandsourapprobationindeed
Tsze-changsaid,"Whenamanholdsfasttovirtue,butwithoutseekingtoenlargeit,andbelievesinrightprinciples,butwithoutfirmsincerity,whataccountcanbemadeofhisexistenceornon-existence?"
ThedisciplesofTsze-hsiaaskedTsze-changabouttheprinciplesthatshouldcharacterizemutualintercourse.Tsze-changasked,"WhatdoesTsze-hsiasayonthesubject?"Theyreplied,"Tsze-hsiasays:‘Associatewiththosewhocanadvantageyou.Putawayfromyouthosewhocannotdoso.‘"Tsze-changobserved,"ThisisdifferentfromwhatIhavelearned.Thesuperiormanhonorsthetalentedandvirtuous,andbearswithall.Hepraisesthegood,andpitiestheincompetent.AmIpossessedofgreattalentsandvirtue?-whoisthereamongmenwhomIwillnotbearwith?AmIdevoidoftalentsandvirtue?-menwillputmeawayfromthem.Whathavewetodowiththeputtingawayofothers?"
Tsze-hsiasaid,"Evenininferiorstudiesandemploymentsthereissomethingworthbeinglookedat;butifitbeattemptedtocarrythemouttowhatisremote,thereisadangeroftheirprovinginapplicable.Therefore,thesuperiormandoesnotpracticethem."
Tsze-hsiasaid,"He,whofromdaytodayrecognizeswhathehasnotyet,andfrommonthtomonthdoesnotforgetwhathehasattainedto,maybesaidindeedtolovetolearn."
Tsze-hsiasaid,"Therearelearningextensively,andhavingafirmandsincereaim;inquiringwithearnestness,andreflectingwithself-application:-virtueisinsuchacourse."
Tsze-hsiasaid,"Mechanicshavetheirshopstodwellin,inordertoaccomplishtheirworks.Thesuperiormanlearns,inordertoreachtotheutmostofhisprinciples."
Tsze-hsiasaid,"Themeanmanissuretoglosshisfaults."Tsze-hsiasaid,"Thesuperiormanundergoesthreechanges.Lookedat
fromadistance,heappearsstern;whenapproached,heismild;whenheisheardtospeak,hislanguageisfirmanddecided."
Tsze-hsiasaid,"Thesuperiorman,havingobtainedtheirconfidence,maythenimposelaborsonhispeople.Ifhehavenotgainedtheirconfidence,theywillthinkthatheisoppressingthem.Havingobtainedtheconfidenceofhisprince,onemaythenremonstratewithhim.Ifhehavenotgainedhisconfidence,theprincewillthinkthatheisvilifyinghim."
Tsze-hsiasaid,"Whenapersondoesnottransgresstheboundarylineinthegreatvirtues,hemaypassandrepassitinthesmallvirtues."
Tsze-yusaid,"ThedisciplesandfollowersofTsze-hsia,insprinklingandsweepingtheground,inansweringandreplying,inadvancingandreceding,aresufficientlyaccomplished.Buttheseareonlythebranchesoflearning,andtheyareleftignorantofwhatisessential.-Howcantheybeacknowledgedassufficientlytaught?"
Tsze-hsiaheardoftheremarkandsaid,"Alas!YenYuiswrong.Accordingtothewayofthesuperiormaninteaching,whatdepartmentsaretherewhichheconsidersofprimeimportance,anddelivers?whataretherewhichheconsidersofsecondaryimportance,andallowshimselftobeidleabout?Butasinthecaseofplants,whichareassortedaccordingtotheirclasses,sohedealswithhisdisciples.Howcanthewayofasuperiormanbesuchastomakefoolsofanyofthem?Isitnotthesagealone,whocanuniteinonethebeginningandtheconsummationoflearning?"
Tsze-hsiasaid,"Theofficer,havingdischargedallhisduties,shoulddevotehisleisuretolearning.Thestudent,havingcompletedhislearning,shouldapplyhimselftobeanofficer."
Tsze-hsiasaid,"Mourning,havingbeencarriedtotheutmostdegreeofgrief,shouldstopwiththat."
Tsze-hsiasaid,"MyfriendChangcandothingswhicharehardtobedone,butyetheisnotperfectlyvirtuous."
ThephilosopherTsangsaid,"HowimposingisthemannerofChang!Itisdifficultalongwithhimtopracticevirtue."
ThephilosopherTsangsaid,"IheardthisfromourMaster:‘Menmaynothaveshownwhatisinthemtothefullextent,andyettheywillbefoundtodoso,ontheoccasionofmourningfortheirparents."
ThephilosopherTsangsaid,"IhaveheardthisfromourMaster:-‘ThefilialpietyofMangChwang,inothermatters,waswhatothermenarecompetentto,but,asseeninhisnotchangingtheministersofhisfather,norhisfather‘smodeofgovernment,itisdifficulttobeattainedto.‘"
ThechiefoftheMangfamilyhavingappointedYangFutobechiefcriminaljudge,thelatterconsultedthephilosopherTsang.Tsangsaid,"Therulershavefailedintheirduties,andthepeopleconsequentlyhavebeendisorganizedforalongtime.Whenyouhavefoundoutthetruthofanyaccusation,begrievedforandpitythem,anddonotfeeljoyatyourownability."
Tsze-kungsaid,"Chau‘swickednesswasnotsogreatasthatnameimplies.Therefore,thesuperiormanhatestodwellinalow-lyingsituation,wherealltheeviloftheworldwillflowinuponhim."
Tsze-kungsaid,"Thefaultsofthesuperiormanareliketheeclipsesofthesunandmoon.Hehashisfaults,andallmenseethem;hechangesagain,andallmenlookuptohim."
Kung-sunCh‘aoofWeiaskedTszekung,saying."FromwhomdidChung-nigethislearning?"
Tsze-kungreplied,"ThedoctrinesofWanandWuhavenotyetfallentotheground.Theyaretobefoundamongmen.Menoftalentsandvirtuerememberthegreaterprinciplesofthem,andothers,notpossessingsuchtalentsandvirtue,rememberthesmaller.Thus,allpossessthedoctrinesofWanandWu.WherecouldourMastergothatheshouldnothaveanopportunityoflearningthem?Andyetwhatnecessitywasthereforhishavingaregularmaster?"
Shu-sunWu-shuobservedtothegreatofficersinthecourt,saying,"Tsze-kungissuperiortoChung-ni."
Tsze-fuChing-poreportedtheobservationtoTsze-kung,whosaid,"Letmeusethecomparisonofahouseanditsencompassingwall.Mywallonlyreachestotheshoulders.Onemaypeepoverit,andseewhateverisvaluableintheapartments.
"ThewallofmyMasterisseveralfathomshigh.Ifonedonotfindthedoorandenterbyit,hecannotseetheancestraltemplewithitsbeauties,noralltheofficersintheirricharray.
"ButImayassumethattheyarefewwhofindthedoor.Wasnottheobservationofthechiefonlywhatmighthavebeenexpected?"
Shu-sunWu-shuhavingspokenrevilinglyofChung-ni,Tsze-kungsaid,"Itisofnousedoingso.Chung-nicannotbereviled.Thetalentsandvirtueofothermenarehillocksandmoundswhichmaybesteppedover.Chung-niisthesunormoon,whichitisnotpossibletostepover.Althoughamanmaywishtocuthimselfofffromthesage,whatharmcanhedotothesunormoon?Heonlyshowsthathedoesnotknowhisowncapacity.
Ch‘anTsze-ch‘in,addressingTsze-kung,said,"Youaretoomodest.HowcanChung-nibesaidtobesuperiortoyou?"
Tsze-kungsaidtohim,"Foronewordamanisoftendeemedtobewise,andforonewordheisoftendeemedtobefoolish.Weoughttobecarefulindeedinwhatwesay.
"OurMastercannotbeattainedto,justinthesamewayastheheavenscannotbegoneupbythestepsofastair.
"WereourMasterinthepositionoftherulerofastateorthechiefofafamily,weshouldfindverifiedthedescriptionwhichhasbeengivenofasage‘srule:-hewouldplantthepeople,andforthwiththeywouldbeestablished;hewouldleadthemon,andforthwiththeywouldfollowhim;hewouldmakethemhappy,andforthwithmultitudeswouldresorttohisdominions;hewouldstimulatethem,andforthwiththeywouldbeharmonious.Whilehelived,hewouldbeglorious.Whenhedied,hewouldbebitterlylamented.Howisitpossibleforhimtobeattainedto?"
19·1子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”
子张说：“士遇见危险时能献出自己的生命，看见有利可得时能考虑是否符合义的要求，祭祀时能想到是否严肃恭敬，居丧的时候想到自己是否哀伤，这样就可以了。”
19·2子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”
子张说：“实行德而不能发扬光大，信仰道而不忠实坚定，（这样的人）怎么能说有，又怎么说他没有？”
19·3子夏之门人问交于子张。子张曰：“子夏云何？”对曰：“子夏曰：‘可者与之，其不可者拒之。’”子张曰：“异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤与，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？”
子夏的学生向子张寻问怎样结交朋友。子张说：“子夏是怎么说的？”答道：“子夏说：‘可以相交的就和他交朋友，不可以相交的就拒绝他。’”子张说：“我所听到的和这些不一样：君子既尊重贤人，又能容纳众人；能够赞美善人，又能同情能力不够的人。如果我是十分贤良的人，那我对别人有什么不能容纳的呢？我如果不贤良，那人家就会拒绝我，又怎么谈能拒绝人家呢？”
19·4子夏曰；“虽小道，必有可观者焉，致远恐泥，是以君子不为也。”
子夏说：“虽然都是些小的技艺，也一定有可取的地方，但用它来达到远大目标就行不通了。”
19·5子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”
子夏说：“每天学到一些过去所不知道的东西，每月都不能忘记已经学会的东西，这就可以叫做好学了。”
19·6子夏曰；“博学而笃志，切问而近思，仁在其中矣。”
子夏说：“博览群书广泛学习而已记得牢固，就与切身有关的问题提出疑问并且去思考，仁就在其中了。”
19·7子夏曰：“百工居肆以成其事，君子学以致其道。”
子夏说：“各行各业的工匠住在作坊里来完成自己的工作，君子通过学习来撑握道。”
19·8子夏说：“小人之过也必文。”
子夏说：“小人犯了过错一定要掩饰。”
19·9子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”
子夏说：“君子有三变：远看他的样子庄严可怕，接近他又温和可亲，听他说话语言严厉不苟。”
19·10子夏曰：“君子信而后劳其民；未信，则以为厉己也，信而后谏；未信，则以为谤己也。”
子夏说：“君子必须取得信任之后才去役使百姓，否则百姓就会以为是在虐待他们。要先取得信任，然后才去规劝；否则，（君主）就会以为你在诽谤他。”
19·11子夏曰：“大德不逾闲，小德出入可也。”
子夏说：“大节上不能超越界限，小节上有些出入是可以的。”
19·12子游曰：“子夏之门人小子，当洒扫应对进退，则可矣，抑末也。本之则无，如之何？”子夏闻之，曰：“噫，言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎？”
子游说：“子夏的学生，做些打扫和迎送客人的事情是可以的，但这些不过是末节小事，根本的东西却没有学到，这怎么行呢？”子夏听了，说：“唉，子游错了。君子之道先传授哪一条，后传授哪一条，这就像草和木一样，都是分类区别的。君子之道怎么可以随意歪曲，欺骗学生呢？能按次序有始有终地教授学生们，恐怕只有圣人吧！”
19·13子夏曰：“仕而优则学，学而优则仕。”
子夏说：“做官还有余力的人，就可以去学习，学习有余力的人，就可以去做官。”
19·14子游曰：“丧致乎哀而止。”
子游说：“丧事做到尽哀也就可以了。”
19·15子游曰：“吾友张也为难能也，然而未仁。”
子游说：“我的朋友子张可以说是难得的了，然而还没有做到仁。”
19·16曾子曰：“堂堂乎张也，难与并为仁矣。”
曾子说：“子张外表堂堂，难于和他一起做到仁的。”
19·17曾子曰：“吾闻诸夫子，人未有自致者也，必也亲丧乎。”
曾子说：“我听老师说过，人不可能自动地充分发挥感情，（如果有，）一定是在父母死亡的时候。”
19·18曾子曰：“吾闻诸夫子，孟庄子之孝也，其他可能也；其不改父之臣与父之政，是难能也。”
曾子说：“我听老师说过，孟庄子的孝，其他人也可以做到，但他不更换父亲的旧臣及其政治措施，这是别人难以做到的。”
19·19孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜。”
孟氏任命阳肤做典狱官，阳肤向曾子请教。曾子说：“在上位的人离开了正道，百姓早就离心离德了。你如果能弄清他们的情况，就应当怜悯他们，而不要自鸣得意。”
19·20子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”
子贡说：“纣王的不善，不像传说的那样厉害。所以君子憎恨处在下流的地方，使天下一切坏名声都归到他的身上。”
19·21子贡曰：“君子之过也，如日月之食焉。过也，人皆见之；更也，人皆仰之。”
子贡说：“君子的过错好比日月蚀。他犯过错，人们都看得见；他改正过错，人们都仰望着他。
19·22卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉。夫子焉不学？而亦何常师之有？”
卫国的公孙朝问子贡说：“仲尼的学问是从哪里学来的？”子贡说：“周文王武王的道，并没有失传，还留在人们中间。贤能的人可以了解它的根本，不贤的人只了解它的末节，没有什么地方无文王武王之道。我们老师何处不学，又何必要有固定的老师传播呢？”
19·23叔孙武叔语大夫于朝曰：“子贡贤于仲尼。”子服景伯以告子贡。子贡曰；“譬之宫墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之类，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！”
叔孙武叔在朝廷上对大夫们说：“子贡比仲尼更贤。”子服景伯把这一番话告诉了子贡。子贡说：“拿围墙来作比喻，我家的围墙只有齐肩高，老师家的围墙却有几仞高，如果找不到门进去，你就看不见里面宗庙的富丽堂皇，和房屋的绚丽多彩。能够找到门进去的人并不多。叔孙武叔那么讲，不也是很自然吗？”
19·24叔孙武叔毁仲尼。子贡曰；“无以为也！仲尼不可毁也。他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。”
叔孙武叔诽谤仲尼。子贡说：“（这样做）是没有用的！仲尼是毁谤不了的。别人的贤德好比丘陵，还可超越过去，仲尼的贤德好比太阳和月亮，是无法超越的。虽然有人要自绝于日月，对日月又有什么损害呢？只是表明他不自量力而已。”
19·25：陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，馁之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”
陈子禽对子贡说：“你是谦恭了，仲尼怎么能比你更贤良呢？”子贡说：“君子的一句话就可以表现他的智识，一句话也可以表现他的不智，所以说话不可以不慎重。夫子的高不可及，正像天是不能够顺着梯子爬上去一样。夫子如果得国而为诸侯或得到采邑而为卿大夫，那就会像人们说的那样，教百姓立于礼，百姓就会立于礼，要引导百姓，百姓就会跟着走；安抚百姓，百姓就会归顺；动员百姓，百姓就会齐心协力。（夫子）活着是十分荣耀的，（夫子）死了是极其可惜的。我怎么能赶得上他呢？”