Book I: Hsio R
Translated by James Legge ,1893
The whole work and achievement of the learner, first perfecting his knowledge, then attracting by his fame like-minded individuals, and finally complete in himself.
1. The Master said, “Is it not pleasant to learn with a constant perseverance and application?
2. “Is it not delightful to have friends coming from distant quarters?
3. “Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”
achievement [əˈtʃi:vmənt] n.完成；成就
fame [feɪm] n.名声；名望
like-minded [laɪk ‘maɪndɪd] adj.志趣相投的
individuals [ɪndɪ’vɪdʒʊəlz] n. [口语]人；某种类型的人
constant [ˈkɒnstənt] adj. 不断的，持续的，始终如一的
delightful [dɪˈlaɪtfl] adj. 令人高兴的；令人愉快的；宜人的
distant [ˈdɪstənt] adj. 遥远的，远离的
quarter [ˈkwɔ:tə(r)] n. 地区
virtue [ˈvɜ:tʃu:] n. 美德；德行；价值
discomposure [ˌdɪskəm’pəʊʒə(r)] n. 心乱，不安
take note of 注意，留意
Filial piety and fraternal submission are the foundation of all virtuous practice.
1. The philosopher Yû 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.
2. “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?”
submission [səbˈmɪʃn] n.服从；谦恭，柔顺
virtuous [ˈvɜ:tʃuəs] adj.道德的，有德行的；善良的
philosopher [fəˈlɒsəfə(r)] n. 哲学家； 思想家
offend [əˈfend] vt. 触怒；冒犯
superior [su:ˈpɪəriə(r)] n.上级，上司；优胜者
stir up [stə: ʌp] 激起；挑起；搅扰
bend [bend] vt.（使）弯曲；强行；集中全力于
radical [ˈrædɪkl] adj.根本的，基本的；彻底的
benevolent [bəˈnevələnt] adj.乐善好施的；慈善的
Fair appearances are suspicious.
The Master said, “Fine words and an insinuating appearance are seldom associated with true virtue.”
fair [feə(r)] adj. 公平的；晴朗的；美丽的
appearance [əˈpɪərəns] n. 外貌，外观
suspicious [səˈspɪʃəs] adj. 可疑的；怀疑的；不信任的
insinuating [ɪn’sɪnjʊeɪtɪŋ] adj. 曲意巴结的，暗示的
be associated [əˈsəʊʃieɪt] with 和…联系在一起；与…有关
How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition.
The philosopher Tsang said, “I daily examine myself on three points:– whether, in transacting business for others, I may have been not faithful;– whether, in intercourse with friends, I may have been not sincere;– whether I may have not mastered and practiced the instructions of my teacher.”
philosopher [fəˈlɒsəfə(r)] n.哲学家，哲人；思想家
guilty [ˈgɪlti] adj.内疚的；有罪的
imposition [ˌɪmpəˈzɪʃn] n.强加；被迫接受；过分的要求
transact [trænˈzækt] vt.办理（业务等）
faithful [ˈfeɪθfl] adj.忠实的； 忠诚的；正确的
intercourse [ˈɪntəkɔ:s] n.交流，交往，交际
sincere [sɪnˈsɪə(r)] adj.真诚的，诚挚的；〈古〉纯粹的
master [ˈmɑ:stə(r)] vt.精通，熟练
instruction [ɪnˈstrʌkʃn] n.授课；教诲；传授的或获得的课程
Fundamental principles for the government of a large state.
The Master said, “To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.”
Rules for the training of the young:– duty first and then accomplishments.
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.”
Tsze-hsiâ’s views of the substance of learning.
Tsze-hsiâ 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 parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:– although men say that he has not learned, I will certainly say that he has.”
Principles of self-cultivation.
1. The Master said, “If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.
2. “Hold faithfulness and sincerity as first principles.
3. “Have no friends not equal to yourself.
4. “When you have faults, do not fear to abandon them.”
The good effect of attention on the part of superiors to the offices of the dead:– an admonition of Tsâng Shan.
The philosopher Tsang said, “Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;– then the virtue of the people will resume its proper excellence.”
Characteristics of Confucius, and their influence on the princes of the time.
1. Tsze-ch’in asked Tsze-kung, saying, “When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?”
2. Tsze-kung said, “Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master’s mode of asking information! — is it not different from that of other men?”
On filial duty.
The Master said, “While a man’s father is alive, look at the bent of his will; 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.”
In ceremonies a natural ease is to be prized, and yet to be subordinate to the end of ceremonies, — the reverential observance of propriety.
1. The philosopher Yû 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.
2. “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.”
To save from future repentance, we must be careful in our first steps.
The philosopher Yû 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.”
With what mind one aiming to be a Chun-tsze pursues his learning.
The Master said, “He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:– such a person may be said indeed to love to learn.”
An illustration of the successive steps in self-cultivation.
1. Tsze-kung 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; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.”
2. Tsze-kung replied, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’ — The meaning is the same, I apprehend, as that which you have just expressed.”
3. The Master said, “With one like Ts’ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.”
Personal attainment should be our chief aim.
The Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.