公冶長第五

Book V: Kung-Yê Ch’ang

Chapter 1

  子謂公冶長:“可妻也。雖在縲絏之中,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。

Confucius in marriage-making was guided by character and not by fortune.
1. The Master said of Kung-Yê Ch’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.

2. Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

Chapter 2

  子謂子賤:“君子哉若人!魯無君子者,斯焉取斯?”

The Chün-tsze formed by intercourse with other Chün-tsze.
The Master said of Tsze-chien, “Of superior virtue indeed is such a man! If there were not virtuous men in Lû, how could this man have acquired this character?”

Chapter 3

  子貢問曰:“賜也何如?” 子曰:“女器也。”

曰:“何器也?” 曰:“瑚璉也。”

Whereto Tsze-kung had attained.
Tsze-kung asked, “What do you say of me, Ts’ze!” The Master said, “You are a utensil.” “What utensil?” “A gemmed sacrificial utensil.”

Chapter 4

  或曰:“雍也仁而不佞。”

子曰:“焉用佞?禦人以口給,屢憎於人。不知其仁,焉用佞?”

Of Zan Yung:– readiness with the tongue no part of virtue.
1. Some one said, “Yung is truly virtuous, but he is not ready with his tongue.”

2. 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?”

Chapter 5

  子使漆彫開仕。對曰:“吾斯之未能信。” 子說。

Ch’î-tiâo K’âi’s opinion of the qualifications necessary to taking office.
The Master was wishing Ch’î-tiâo K’âi to enter an official employment. He replied, “I am not yet able to rest in the assurance of THIS.” The Master was pleased.

Chapter 6

  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。”

Confucius proposing to withdraw from the world:– a lesson to Tsze-lû.
The Master said, “My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yû, I dare to say.” Tsze-lû hearing this was glad, upon which the Master said, “Yû is fonder of daring than I am. He does not exercise his judgment upon matters.”

Chapter 7

  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,可使爲之宰也,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。”

Of Tsze-Lû, Tsze-yû, and Tsze-hwâ.
1. Mang Wû asked about Tsze-lû, whether he was perfectly virtuous. The Master said, “I do not know.”

2. He asked again, when the Master replied, “In a kingdom of a thousand chariots, Yû might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.”

3. “And what do you say of Ch’iû?” The Master replied, “In a city of a thousand families, or a clan of a hundred chariots, Ch’iû might be employed as governor, but I do not know whether he is perfectly virtuous.”

4. “What do you say of Ch’ih?” The Master replied, “With his sash girt and standing in a court, Ch’ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.”

Chapter 8

  子謂子貢曰:“女與回也孰愈?”

對曰:“賜也何敢望回?回也聞一以知十,賜也聞一以知二。”

子曰:“弗如也,吾與女,弗如也。”

Superiority of Yen Hûi to Tsze-kung.
1. The Master said to Tsze-kung, “Which do you consider superior, yourself or Hûi?”

2. Tsze-kung replied, “How dare I compare myself with Hûi? Hûi hears one point and knows all about a subject; I hear one point, and know a second.”

3. The Master said, “You are not equal to him. I grant you, you are not equal to him.”

Chapter 9

  宰予晝寢。

子曰:“朽木不可雕也,糞土之牆不可杇也。於予與何誅?”

子曰:“始吾於人也,聽其言而信其行。今吾於人也,聽其言而觀其行。於予與改是。”

The idleness of Tsâi Yü and its reproof.
1. Tsâi Yü being asleep during the daytime, the Master said, “Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yü! — what is the use of my reproving him?”

2. The Master said, “At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yü that I have learned to make this change.”

Chapter 10

  子曰:“吾未見剛者。” 或對曰:“申棖。”子曰:“棖也慾,焉得剛?”

Unbending virtue cannot co-exist with indulgence of the passions.
The Master said, “I have not seen a firm and unbending man.” Some one replied, “There is Shan Ch’ang.” “Ch’ang,” said the Master, “is under the influence of his passions; how can he be pronounced firm and unbending?”

Chapter 11

  子貢曰:“我不欲人之加諸我也,吾亦欲無加諸人。”

子曰:“賜也,非爾所及也。”

The difficulty of attaining to the not wishing to do to others as we wish them not to do to us.
Tsze-kung said, “What I do not wish men to do to me, I also wish not to do to men.” The Master said, “Ts’ze, you have not attained to that.”

Chapter 12

  子貢曰:“夫子之文章,可得而聞也。夫子之言性與天道,不可得而聞也。”

The gradual way in which Confucius communicated his doctrines.
Tsze-kung said, “The Master’s personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man’s nature, and the way of Heaven, cannot be heard.”

Chapter 13

  子路有聞,未之能行,唯恐有聞。

The ardour of Tsze-lû in practising the master’s instructions.
When Tsze-lû heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

Chapter 14

  子貢問曰:“孔文子何以謂之‘文’也?”

子曰:“敏而好學,不恥下問,是以謂之‘文’也。”

An example of the principle on which honorary posthumous titles were conferred.
Tsze-kung asked, saying, “On what ground did Kung-wan get that title of WAN?” The Master said, “He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! — On these grounds he has been styled WAN.”

Chapter 15

  子謂子產:“有君子之道四焉:其行己也恭,其事上也敬,其養民也惠,其使民也義。”

The excellent qualities of Tsze-ch’an.
The Master said of Tsze-ch’an that he had four of the characteristics of a superior man — in his conduct of himself, he was humble; in serving his superior, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.

Chapter 16

  子曰:“晏平仲善與人交,久而敬之。”

How to maintain friendship.
The Master said, “Yen P’ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first.”

Chapter 17

  子曰:“臧文仲居蔡,山節藻梲,何如其知也?”

The superstition of Tsang Wan.
The Master said, “Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters. — Of what sort was his wisdom?”

Chapter 18

  子張問曰:“令尹子文三仕爲令尹,無喜色。三已之,無慍色。舊令尹之政,必以告新令尹。何如?”

子曰:“忠矣。” 曰:“仁矣乎?”曰:“未知。焉得仁!”

“崔子弑齊君。陳文子有馬十乘,棄而違之。至於他邦,則曰:‘猶吾大夫崔子也。’違之。之一邦,則又曰:‘猶吾大夫崔子也。’違之。何如?”

子曰:“清矣。” 曰:“仁矣乎?” 曰:“未知。焉得仁?”

The praise of perfect virtue is not to be lightly accorded.
1. Tsze-chang asked, saying, “The minister Tsze-wan thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government;– what do you say of him?” The Master replied. “He was loyal.” “Was he perfectly virtuous?” “I do not know. How can he be pronounced perfectly virtuous?”

2. Tsze-chang proceeded, “When the officer Ch’ûi killed the prince of Ch’î, Ch’an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, ‘They are here like our great officer, Ch’ûi,’ and left it. He came to a second state, and with the same observation left it also;– what do you say of him?” The Master replied, “He was pure.” “Was he perfectly virtuous?” “I do not know. How can he be pronounced perfectly virtuous?”

Chapter 19

  季文子三思而後行。子聞之,曰:“再,斯可矣。”

Prompt decision good.
Chî Wan thought thrice, and then acted. When the Master was informed of it, he said, “Twice may do.”

Chapter 20

  子曰:“甯武子,邦有道則知,邦無道則愚。其知可及也,其愚不可及也。”

The uncommon but admirable stupidity of Ning Wû.
The Master said, “When good order prevailed in his country, Ning Wû acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity.”

Chapter 21

  子在陳,曰:“歸與!歸與!吾黨之小子狂簡,斐然成章,不知所以裁之。”

The anxiety of Confucius about the training of his disciples.
When the Master was in Ch’an, he said, “Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.”

Chapter 22

  子曰:“伯夷、叔齊不念舊惡,怨是用希。”

The generosity of Po-î and Shû-ch’î.
The Master said, “Po-î and Shû-ch’î did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.”

Chapter 23

  子曰:“孰謂微生高直!或乞醯焉,乞諸其鄰而與之。”

Small meanness inconsistent with uprightness.
The Master said, “Who says of Wei-shang Kâo that he is upright? One begged some vinegar of him, and he begged it of a neighbor and gave it to the man.”

Chapter 24

  子曰:“巧言、令色、足恭,左丘明恥之,丘亦恥之。匿怨而友其人,左丘明恥之,丘亦恥之。”

Praise of sincerity, and of Tso Ch’iû-ming.
The Master said, “Fine words, an insinuating appearance, and excessive respect;– Tso Ch’iˆu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;– Tso Ch’iˆu-ming was ashamed of such conduct. I also am ashamed of it.”

Chapter 25

  顏淵、季路侍。

子曰:“盍各言爾志?”

子路曰:“願車馬、衣輕裘,與朋友共,敝之而無憾。”

顏淵曰:“願無伐善,無施勞。”

子路曰:“願聞子之志。”

子曰:“老者安之,朋友信之,少者懷之。”

The different wishes of Yen Yüan, Tsze-lû, and Confucius.
1. Yen Yüan and Chî Lû being by his side, the Master said to them, “Come, let each of you tell his wishes.”

2. Tsze-lû said, “I should like, having chariots and horses, and light fur clothes, to share them with my friends, and though they should spoil them, I would not be displeased.”

3. Yen Yüan said, “I should like not to boast of my excellence, nor to make a display of my meritorious deeds.”

4. Tsze-lû then said, “I should like, sir, to hear your wishes.” The Master said, “They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly.”

Chapter 26

  子曰:“已矣乎!吾未見能見其過而内自訟者也。”

A lament over men’s persistence in error.
The Master said, “It is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself.”

Chapter 27

  子曰:“十室之邑,必有忠信如丘者焉,不如丘之好學也。”

The humble claim of Confucius for himself.
The Master said, “In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning.”

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