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Chapter 12
Yen Yuan asked about perfect virtue. The Master said, "To subdue one's self and
return to propriety, is perfect virtue. If a man can for one day subdue himself
and return to propriety, an under heaven will ascribe perfect virtue to him. Is
the practice of perfect virtue from a man himself, or is it from others?"
Yen Yuan said, "I beg to ask the steps of that process." The Master replied,
"Look not at what is contrary to propriety; listen not to what is contrary to
propriety; speak not what is contrary to propriety; make no movement which is
contrary to propriety." Yen Yuan then said, "Though I am deficient in
intelligence and vigor, I will make it my business to practice this lesson."
Chung-kung asked about perfect virtue. The Master said, "It is, when you go
abroad, to behave to every one as if you were receiving a great guest; to employ
the people as if you were assisting at a great sacrifice; not to do to others as
you would not wish done to yourself; to have no murmuring against you in the
country, and none in the family." Chung-kung said, "Though I am deficient in
intelligence and vigor, I will make it my business to practice this lesson."
Sze-ma Niu asked about perfect virtue.
The Master said, "The man of perfect virtue is cautious and slow in his speech."
"Cautious and slow in his speech!" said Niu;-"is this what is meant by perfect
virtue?" The Master said, "When a man feels the difficulty of doing, can he be
other than cautious and slow in speaking?"
Sze-ma Niu asked about the superior man. The Master said, "The superior man has
neither anxiety nor fear."
"Being without anxiety or fear!" said Nui;"does this constitute what we call the
superior man?"
The Master said, "When internal examination discovers nothing wrong, what is
there to be anxious about, what is there to fear?"
Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, I only
have not."
Tsze-hsia said to him, "There is the following saying which I have heard-'Death
and life have their determined appointment; riches and honors depend upon
Heaven.'
"Let the superior man never fail reverentially to order his own conduct, and let
him be respectful to others and observant of propriety:-then all within the four
seas will be his brothers. What has the superior man to do with being distressed
because he has no brothers?"
Tsze-chang asked what constituted intelligence. The Master said, "He with whom
neither slander that gradually soaks into the mind, nor statements that startle
like a wound in the flesh, are successful may be called intelligent indeed. Yea,
he with whom neither soaking slander, nor startling statements, are successful,
may be called farseeing."
Tsze-kung asked about government. The Master said, "The requisites of government
are that there be sufficiency of food, sufficiency of military equipment, and
the confidence of the people in their ruler."
Tsze-kung said, "If it cannot be helped, and one of these
must be dispensed with, which of the three should be foregone first?"
"The military equipment," said the Master.
The Master said, "The superior man seeks to perfect the admirable qualities of
men, and does not seek to perfect their bad qualities. The mean man does the
opposite of this." |
Tsze-hsia said, "Truly rich is his saying!
"Shun, being in possession of the kingdom, selected from among all the people,
and employed Kai-yao-on which all who were devoid of virtue disappeared. T'ang,
being in possession of the kingdom, selected from among all the people, and
employed I Yin-and an who were devoid of virtue disappeared."
Tsze-kung asked about friendship. The Master said, "Faithfully admonish your
friend, and skillfully lead him on. If you find him impracticable, stop. Do not
disgrace yourself."
The philosopher Tsang said, "The superior man on grounds of culture meets with
his friends, and by friendship helps his virtue."
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