子张篇 第十九

19.1子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”

【译文】子张说：“读书人看见危险便肯豁出生命，看见有所得便考虑是否该得，祭祀时候考虑严肃恭敬，居丧时候考虑悲痛哀伤，那也就可以了。”

【英译】Zi Zhang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

19.2子张曰：“执德不弘⑴，信道不笃，焉能为有？焉能为亡⑵？”

【译文】子张说：“对于道德，行为不坚强，信仰不忠实，［这种人，］有他不为多，没他不为少。”

【英译】Zi Zhang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

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？”

【译文】子夏的学生向子张问怎样去交朋友。子张道：“子夏说了些什么？”答道：“子夏说，可以交的去交他，不可以交的拒绝他。”子张道：“我所听到的与此不同：君子尊敬贤人，也接纳普通人；鼓励好人，可怜无能的人。我是非常好的人吗，对什么人不能容纳呢？我是坏人吗，别人会拒绝我，我怎能去拒绝别人呢？”

【英译】The disciples of Zi Xia asked Zi Zhang about the principles that should characterize mutual intercourse. Zi Zhang asked, "What does Zi Xia say on the subject?" They replied, "Zi Xia says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Zi Zhang observed, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue? - who is there among men whom I will not bear with? Am I devoid of talents and virtue? - men will put me away from them. What have we to do with the putting away of others?"

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。”

【译文】子夏说道：“就是小技艺，一定有可取的地方；恐怕它妨碍远大事业，所以君子不从事于它。”

【英译】Zi Xia said, "Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

19.5子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”

【译文】子夏说：“每天知道所未知的，每月复习所已能的，可以说是好学了。”

【英译】Zi Xia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

19.6子夏曰：“博学而笃志⑴，切问而近思，仁在其中矣。”

【译文】子夏说：“广泛地学习，坚守自己志趣；恳切地发问，多考虑当前的问题，仁德就在这中间了。”

【英译】Zi Xia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application - virtue is in such a course."

19.7子夏曰：“百工居肆以成其事，君子学以致其道。”

【译文】子夏说：“各种工人居住于其制造场所完成他们的工作，君子则用学习获得那个道。”

【英译】Zi Xia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

19.8子夏曰：“小人之过也必文。”

【译文】子夏说：“小人对于错误一定加以掩饰。”

【英译】Zi Xia said, "The mean man is sure to gloss his faults."

19.9子夏曰：“君子有三变：望之俨然，卽之也温，听其言也厉。”

【译文】子夏说：“君子有三变：远远望着，庄严可畏；向他靠拢，温和可亲；听他的话，严厉不苟。”

【英译】Zi Xia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

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。”

【译文】子夏说：“君子必须得到信仰以后才去动员百姓；否则百姓会以为你在折磨他们。必须得到信任以后才去进谏，否则君上会以为你在毁谤他。”

【英译】Zi Xia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

19.11子夏曰：“大德不踰闲，小德出入可也。”

【译文】子夏说：“人的重大节操不能踰越界限，作风上的小节稍稍放松一点是可以的。”

【英译】Zi Xia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

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！”

【译文】子游道：“子夏的学生，叫他们做做打扫、接待客人、应对进退的工作，那是可以的；不过这只是末节罢了。探讨他们的学术基础却没有，怎样可以呢？” 子夏听了这话，便道：“咳！言游说错了！君子的学术，哪一项先传授呢？哪一项最后讲述呢？学术犹如草木，是要区别为各种各类的。君子的学术，如何可以歪曲？［依照一定的次序去传授而］有始有终的，大概只有圣人罢！”

【英译】Zi You said, "The disciples and followers of Zi Xia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential. How can they be acknowledged as sufficiently taught?" Zi Xia heard of the remark and said, "Alas! Yan You is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

19.13子夏曰：“仕而优则学，学而优则仕。”

【译文】子夏说：“做官了，有余力便去学习；学习了，有余力便去做官。”

【英译】Zi Xia said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

19.14子游曰：“丧致乎哀而止。”

【译文】子游说：“居丧，充分表现了他的悲哀也就够了。”

【英译】Zi You said, "Mourning, having been carried to the utmost degree of grief, should stop with that."

19.15子游曰：“吾友张也为难能也，然而未仁。”

【译文】子游说：“我的朋友子张是难能可贵的了，然而还不能做到仁。”

【英译】Zi You said, "My friend Zhang can do things which are hard to be done, but yet he is not perfectly virtuous."

19.16曾子曰：“堂堂⑴乎张也，难与并为仁矣。”

【译文】曾子说：“子张的为人高得不可攀了，难以携带别人一同进入仁德。”

【英译】The philosopher Zeng said, "How imposing is the manner of Zhang! It is difficult along with him to practice virtue."

19.17曾子曰：“吾闻诸夫子：人未有自致者也，必也亲丧乎！”

【译文】曾子说：“我听老师说过，平常时候，人不可能来自动地充分发挥感情，［如果有，］一定在父母死亡的时候罢！”

【英译】The philosopher Zeng said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on the occasion of mourning for their parents."

19.18曾子曰：“吾闻诸夫子：孟庄子⑴之孝也，其它可能也；其不改父之臣与父之政，是难能也。”

【译文】曾子说：“我听老师说过：孟庄子的孝，别的都容易做到；而留用他父亲的僚属，保持他父亲的政治设施，是难以做到的。”

【英译】The philosopher Zeng said, "I have heard this from our Master: 'The filial piety of Meng Zhuang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

19.19孟氏使阳肤⑴为士师，问于曾子。曾子曰：“上失其道，民散⑵久矣。如得其情，则哀矜而勿喜！”

【译文】孟氏任命阳肤做法官，阳肤向曾子求教。曾子道：“现今在上位的人不依规矩行事，百姓早就离心离德了。你假若能够审出罪犯的真情，便应该同情他，可怜他，切不要自鸣得意！”

【英译】The chief of the Meng family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Zeng. Zeng said, "The rulers have failed in their duties, and the people consequently have been disorganized, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

19.20子贡曰：“纣⑴之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”

【译文】子贡说：“商纣的坏，不像现在传说的这么厉害。所以君子憎恨居于下流，一居下流，天下的什么坏名声都会集中在他身上了。”

【英译】Zi Gong said, "Zhou's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him."

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。”

【译文】子贡说：“君子的过失好比日蚀月蚀：错误的时候，每个人都看得见；更改的时候，每个人都仰望着。”

【英译】Zi Gong said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

19.22卫公孙朝⑴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？”

【译文】卫国的公孙朝向子贡问道：“孔仲尼的学问是从哪里学来的？”子贡道：“周文王武王之道，并没有失传，散在人间。贤能的人便抓住大处，不贤能的人只抓些末节。没有地方没有文王武王之道。我的老师何处不学，又为什么要有一定的老师，专门的传授呢？”

【英译】Gong Sun Zhao of Wei asked Zi Gong, saying. "From whom did Zhong Ni get his learning?" Zi Gong replied, "The doctrines of Wen and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wen and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?"

19.23叔孙武叔⑴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⑵，赐之墙也及肩，窥见室家之好。夫子之墙数仞⑶，不得其门而入，不见宗庙之美，百官⑷之富。得其门者或寡矣。夫子之云，不亦宜乎！”

【译文】叔孙武叔在朝廷中对官员们说：“子贡比他老师仲尼要强些。”子服景伯便把这话告诉子贡。子贡道：“拿房屋的围墙作比喻罢：我家的围墙只有肩膀那么高，谁都可以探望到房屋的美好。我老师的围墙却有几丈高，找不到大门走进去，就看不到他那宗庙的雄伟，房舍的多种多样。能够找着大门的人或许不多罢，那么，武叔他老人家的这话，不也是自然的吗？”

【英译】Shu Sun Wu Shu observed to the great officers in the court, saying, "Zi Gong is superior to Zhong Ni." Zi Fu Jing Bo reported the observation to Zi Gong, who said, "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?"

19.24叔孙武叔毁仲尼。子贡曰：“无以⑴为也！仲尼不可毁也。他人之贤者，丘陵也，犹可踰也；仲尼，日月也，无得而踰焉。人虽欲自绝，其何伤于日月乎？多⑵见其不知量也⑶。”

【译文】叔孙武叔毁谤仲尼。子贡道：“不要这样做，仲尼是毁谤不了的。别人的贤能，好比山邱，还可以超越过去；仲尼，简直是太阳和月亮，不可能超越它。人家纵是要自绝于太阳月亮，那对太阳月亮有什么损害呢？祗是表示他不自量罢了。”

【英译】Shu Sun Wu Shu having spoken revilingly of Zhong Ni, Zi Gong said, "It is of no use doing so. Zhong Ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Zhong Ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.

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，绥之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”

【译文】陈子禽对子贡道：“您对仲尼是客气罢，是谦让罢，难道他真比您还强吗？”子贡道：“高贵人物由一句话表现他的有知，也由一句话表现他的无知，所以说话不可不谨慎。他老人家的不可以赶得上，犹如青天的不可以用阶梯爬上去。他老人家如果得国而为诸侯，或者得到采邑而为卿大夫，那正如我们所说的一叫百姓人人能立足于社会，百姓自会人人能立足于社会；一引导百姓，百姓自会前进；一安抚百姓，百姓自会从远方来投靠；一动员百姓，百姓自会同心协力。他老人家，生得光荣，死得可惜，怎么样能够赶得上呢？”

【英译】Chen Zi Qin, addressing Zi Gong, said, "You are too modest. How can Zhong Ni be said to be superior to you?" Zi Gong said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say. Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair. Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description which has been given of a sage's rule: he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"