BOOK XII. YEN YUAN.

【第一章】【一節】顏淵問仁。子曰、克己復禮為仁、一日克己復禮、天下 歸仁焉、為仁由己、而由人乎哉。【二節】顏淵曰、請問其目。子曰、非禮 勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰、回雖不敏、請事斯語矣。 CHAP. I. 1. 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, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?' 2. 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 vigour, I will make it my business to practise this lesson.'

【第二章】仲弓問仁。子曰、出門如見大賓、使民如承大祭、己所不欲、勿 施於人、在邦無怨、在家無怨。仲弓曰、雍雖不敏、請事斯語矣。 【第三章】【一節】司馬牛問仁。【二節】子曰、仁者其言 CHAP. II. 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 vigour, I will make it my business to practise this lesson.' CHAP. III. 1. Sze-ma Niu asked about perfect virtue. 2. The Master said, 'The man of perfect virtue is cautious and slow in his speech.'

也訒。【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒 乎。 【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。【二節】曰、不 憂不懼、斯謂之君子矣乎。【三節】子曰、內省不疚、夫何憂何懼。 【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。【二節】子夏 3. '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?' CHAP. IV. 1. Sze-ma Niu asked about the superior man. The Master said, 'The superior man has neither anxiety nor fear.' 2. 'Being without anxiety or fear!' said Nui;-- 'does this constitute what we call the superior man?' 3. The Master said, 'When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?' CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men all have their brothers, I only have not.' 2. Tsze-hsia said to him, 'There is the following saying which I have heard:--

曰、商聞之矣。【三節】死生有命、富貴在天。【四節】君子敬而無失、與 人恭而有禮、四海之內、皆兄弟也、君子何患乎無兄弟也。 【第六章】子張問明。子曰、浸潤之譖、膚受之愬、不行焉、可謂明也已矣、 浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。 3. '"Death and life have their determined appointment; riches and honours depend upon Heaven." 4. '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?' CHAP. VI. 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.'

【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】子貢 曰、必不得已而去、於斯三者何先。曰、去兵。子貢曰、必不得已而去、於 斯二者何先。曰、去食、自古皆有死、民無信不立。 【第八章】【一節】棘子成曰、君子質而已矣、何以文為。【二節】子 CHAP. VII. 1. 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.' 2. 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. 3. Tsze-kung again asked, 'If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?' The Master answered, 'Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.' CHAP. VIII. 1. Chi Tsze-ch'ang said, 'In a superior man it is only the substantial qualities which are wanted;-- why should we seek for ornamental accomplishments?'

貢曰、惜乎夫子之說、君子也、駟不及舌。【三節】文猶質也、質猶文也、 虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。 【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。【二節】有若 對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】對曰、 百姓足、君孰與不足、百姓不足、君孰與足。 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. 3. Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair.' CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The year is one of scarcity, and the returns for expenditure are not sufficient;-- what is to be done?' 2. Yu Zo replied to him, 'Why not simply tithe the people?' 3. 'With two tenths, said the duke, 'I find it not enough;-- how could I do with that system of one tenth?' 4. Yu Zo answered, 'If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.'

【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。【二 節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。誠不以富亦 祇以異。 【十一章】【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣臣、 父父、子子。【三節】公曰、善哉、信如君不君、臣不臣、父不父、子不子、 雖有粟、吾得而食諸。 CHAP. X. 1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, 'Hold faithfulness and sincerity as first principles, and be moving continually to what is right;-- this is the way to exalt one's virtue. 2. 'You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish hi