# Lun Yu/Book 12

| Analects of Confucius (Translated by James Legge) | Simplified Chinese | Traditional Chinese | Chinese Pinyin |
| BOOK XII. YEN YUAN. | 颜渊第十二 | 顏淵第十二 | yán yuān dì shíèr |
| 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?' | 【第一章】【一节】颜渊问仁。子曰、克己复礼为仁、一日克己复礼、天下 归仁焉、为仁由己、而由人乎哉。 | 【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。 | yán yuān wèn rén zǐ yuē kè jǐ fù lǐ wéi rén yīrì kè jǐ fù lǐ tiānxià guī rén yān wéi rén yóu jǐ ér yóu rén hū zāi |
| 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.' | 【二节】颜渊曰、请问其目。子曰、非礼 勿视、非礼勿听、非礼勿言、非礼勿动。颜渊曰、回虽不敏、请事斯语矣。 | 【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。 | yán yuān yuē qǐngwèn qí mù zǐ yuē fēilǐ wù shì fēilǐ wù tīng fēilǐ wù yán fēilǐ wù dòng yán yuān yuē huí suī bù mǐn qǐng shì sī yǔ yǐ |
| 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.' | 【第二章】仲弓问仁。子曰、出门如见大宾、使民如承大祭、己所不欲、勿 施於人、在邦无怨、在家无怨。仲弓曰、雍虽不敏、请事斯语矣。 | 【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。 | zhòng gōng wèn rén zǐ yuē chū mén rú jiàn dà bīn shǐ mín rú chéng dà jì jǐ suǒ bù yù wù shī yú rén zài bāng wú yuàn zàijiā wú yuàn zhòng gōng yuē yōng suī bù mǐn qǐng shì sī yǔ yǐ |
| CHAP. III. 1. Sze-ma Niu asked about perfect virtue. | 【第三章】【一节】司马牛问仁。 | 【第三章】【一節】司馬牛問仁。 | sī mǎ niú wèn rén |
| 2. The Master said, 'The man of perfect virtue is cautious and slow in his speech.' | 【二节】子曰、仁者其言也訒。 | 【二節】子曰、仁者其言也訒。 | zǐ yuē rén zhě qí yán yě |
| 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?' | 【三节】曰、其言也訒、斯谓之仁矣乎。子曰、为之难、言之得无訒乎。 | 【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得無訒 乎。 | yuē qí yán yě sī wèi zhī rén yǐ hū zǐ yuē wéi zhī nán yán zhī de wú hū |
| CHAP. IV. 1. Sze-ma Niu asked about the superior man. The Master said, 'The superior man has neither anxiety nor fear.' | 【第四章】【一节】司马牛问君子。子曰、君子不忧不惧。 | 【第四章】【一節】司馬牛問君子。子曰、君子不憂不懼。 | sī mǎ niú wèn jūnzǐ zǐ yuē jūnzǐ bù yōu bù jù |
| 2. 'Being without anxiety or fear!' said Nui;-- 'does this constitute what we call the superior man?' | 【二节】曰、不 忧不惧、斯谓之君子矣乎。 | 【二節】曰、不 憂不懼、斯謂之君子矣乎。 | yuē bù yōu bù jù sī wèi zhī jūnzǐ yǐ hū |
| 3. The Master said, 'When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?' | 【三节】子曰、内省不疚、夫何忧何惧。 | 【三節】子曰、內省不疚、夫何憂何懼。 | zǐ yuē nèi shěng bù jiù fū hé yōu hé jù |
| CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men all have their brothers, I only have not.' | 【第五章】【一节】司马牛忧曰、人皆有兄弟、我独亡。 | 【第五章】【一節】司馬牛憂曰、人皆有兄弟、我獨亡。 | sī mǎ niú yōu yuē rén jiē yǒu xiōngdì wǒ dú wáng |
| 2. Tsze-hsia said to him, 'There is the following saying which I have heard:-- | 【二节】子夏曰、商闻之矣。 | 【二節】子夏曰、商聞之矣。 | zǐ xià yuē shāng wén zhī yǐ |
| 3. '"Death and life have their determined appointment; riches and honours depend upon Heaven." | 【三节】死生有命、富贵在天。 | 【三節】死生有命、富貴在天。 | sǐ shēng yǒu mìng fùguì zài tiān |
| 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?' | 【四节】君子敬而无失、与 人恭而有礼、四海之内、皆兄弟也、君子何患乎无兄弟也。 | 【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。 | jūnzǐ jìng ér wú shī yǔ rén gōng ér yǒu lǐ sìhǎi zhī nèi jiē xiōngdì yě jūnzǐ hé huàn hū wú xiōngdì yě |
| 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.' | 【第六章】子张问明。子曰、浸润之谮、肤受之愬、不行焉、可谓明也已矣、 浸润之谮、肤受之愬、不行焉、可谓远也已矣。 | 【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。 | zǐ zhāng wèn míng zǐ yuē jìnrùn zhī zèn fū shòu zhī bùxíng yān kěwèi míng yě yǐ yǐ jìnrùn zhī zèn fū shòu zhī bùxíng yān kěwèi yuǎn yě yǐ yǐ |
| 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.' | 【第七章】【一节】子贡问政。子曰足食、足兵、民信之矣。 | 【第七章】【一節】子貢問政。子曰足食、足兵、民信之矣。 | zǐ gòng wèn zhèng zǐ yuē zú shí zú bīng mín xìn zhī yǐ |
| 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. | 【二节】子贡 曰、必不得已而去、於斯三者何先。曰、去兵。 | 【二節】子貢 曰、必不得已而去、於斯三者何先。曰、去兵。 | zǐ gòng yuē bì bù de yǐ ér qù yú sī sān zhě hé xiān yuē qù bīng |
| 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.' | 子贡曰、必不得已而去、於 斯二者何先。曰、去食、自古皆有死、民无信不立。 | 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。 | zǐ gòng yuē bì bù de yǐ ér qù yú sī èrzhě hé xiān yuē qù shí zì gǔ jiē yǒu sǐ mín wú xìn bù lì |
| 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?' | 【第八章】【一节】棘子成曰、君子质而已矣、何以文为。 | 【第八章】【一節】棘子成曰、君子質而已矣、何以文為。 | jí zǐ chéng yuē jūnzǐ zhì éryǐ yǐ hé yǐ wén wéi |
| 2. Tsze-kung said, 'Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. | 【二节】子贡曰、惜乎夫子之说、君子也、驷不及舌。 | 【二節】子貢曰、惜乎夫子之說、君子也、駟不及舌。 | zǐ gòng yuē xī hū fūzǐ zhī shuō jūnzǐ yě sì bù jí shé |
| 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.' | 【三节】文犹质也、质犹文也、 虎豹之鞟、与鞹同)、犹犬羊之鞟、与鞹同)。 | 【三節】文猶質也、質猶文也、 虎豹之鞟、與鞹同)、猶犬羊之鞟、與鞹同)。 | wén yóu zhì yě zhì yóu wén yě hǔ bào zhī yǔ tóng yóu quǎn yáng zhī yǔ tóng |
| 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?' | 【第九章】【一节】哀公问於有若曰年饥、用不足、如之何。 | 【第九章】【一節】哀公問於有若曰年饑、用不足、如之何。 | āi gōng wèn yú yǒu ruò yuē nián jī yòng bùzú rú zhī hé |
| 2. Yu Zo replied to him, 'Why not simply tithe the people?' | 【二节】有若对曰、盍彻乎。 | 【二節】有若對曰、盍徹乎。 | yǒu ruò duì yuē hé chè hū |
| 3. 'With two tenths, said the duke, 'I find it not enough;-- how could I do with that system of one tenth?' | 【三节】曰、二、吾犹不足、如之何其彻也。 | 【三節】曰、二、吾猶不足、如之何其徹也。 | yuē èr wú yóu bùzú rú zhī héqí chè yě |
| 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.' | 【四节】对曰、 百姓足、君孰与不足、百姓不足、君孰与足。 | 【四節】對曰、 百姓足、君孰與不足、百姓不足、君孰與足。 | duì yuē bǎixìng zú jūn shú yǔ bùzú bǎixìng bùzú jūn shú yǔ zú |
| 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. | 【第十章】【一节】子张问崇德、辨惑。子曰、主忠信、徒义、崇德也。 | 【第十章】【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。 | zǐ zhāng wèn chóng dé biàn huò zǐ yuē zhǔ zhōng xìn tú yì chóng dé yě |
| 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 him to die. This is a case of delusion.' | 【二节】爱之欲其生、恶之欲其死、既欲其生、又欲其死、是惑也。 | 【二節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。 | ài zhī yù qí shēng è zhī yù qí sǐ jì yù qí shēng yòu yù qí sǐ shì huò yě |
| 3. "It may not be on account of her being rich, yet you come to make a difference." | 诚不以富亦 只以异。 | 誠不以富亦 祇以異。 | chéng bù yǐ fù yì zhǐ yǐ yì |
| CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius about government. | 【十一章】【一节】齐景公问政於孔子。 | 【十一章】【一節】齊景公問政於孔子。 | qí jǐng gōng wèn zhèng yú kǒngzǐ |
| 2. Confucius replied, 'There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.' | 【二节】孔子对曰、君君、臣臣、 父父、子子。 | 【二節】孔子對曰、君君、臣臣、 父父、子子。 | kǒngzǐ duì yuē jūn jūn chén chén fù fù zǐ zǐ |
| 3. 'Good!' said the duke; 'if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?' | 【三节】公曰、善哉、信如君不君、臣不臣、父不父、子不子、 虽有粟、吾得而食诸。 | 【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。 | gōng yuē shàn zāi xìn rú jūn bù jūn chén bù chén fù bù fù zǐ bù zǐ suī yǒu sù wú de ér shí zhū |
| CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could with half a word settle litigations!' | 【十二章】【一节】子曰、片言可以折狱者、其由也与。 | 【十二章】【一節】子曰、片言可以折獄者、其由也與。 | zǐ yuē piàn yán kěyǐ zhé yù zhě qí yóu yě yǔ |
| 2. Tsze-lu never slept over a promise. | 【二节】子路无宿诺。 | 【二節】子路無宿諾。 | zǐ lù wú sù nuò |
| CHAP. XIII. The Master said, 'In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.' | 【十三章】子曰、听讼、吾犹人也、必也、使无讼乎。 | 【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。 | zǐ yuē tīng sòng wú yóu rén yě bì yě shǐ wú sòng hū |
| CHAP. XIV. Tsze-chang asked about government. The Master said, 'The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.' | 【十四章】子张问政。子曰、居之无倦、行之以忠。 | 【十四章】子張問政。子曰、居之無倦、行之以忠。 | zǐ zhāng wèn zhèng zǐ yuē jū zhī wú juàn xíng zhī yǐ zhōng |
| CHAP. XV. The Master said, 'By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.' | 【十五章】子曰、博学於文、约之以礼、亦可以弗畔矣夫。 | 【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。 | zǐ yuē bóxué yú wén yuē zhī yǐ lǐ yì kěyǐ fú pàn yǐ fū |
| CHAP. XVI. 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.' | 【十六章】子曰、君子成人之美、不成人之恶、小人反是。 | 【十六章】子曰、君子成人之美、不成人之惡、小人反是。 | zǐ yuē jūnzǐ chéngrén zhī měi bù chéngrén zhī è xiǎo rén fǎn shì |
| CHAP. XVII. Chi K'ang asked Confucius about government. Confucius replied, 'To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?' | 【十七章】李康子问政於孔子。孔子对曰、政者正也、子帅以正、孰敢不正。 李康子患盗、 | 【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰敢不正。 李康子患盜、 | lǐ kāng zǐ wèn zhèng yú kǒngzǐ kǒngzǐ duì yuē zhèng zhě zhēng yě zǐ shuài yǐ zhēng shú gǎn bù zhēng lǐ kāng zǐ huàn dào |
| CHAP. XVIII. Chi K'ang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, 'If you, sir, were not covetous, although you should reward them to do it, they would not steal.' | 问於孔子。孔子对曰、苟子之不欲、虽赏之不窃。 | 問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。 | wèn yú kǒngzǐ kǒngzǐ duì yuē gǒu zǐ zhī bù yù suī shǎng zhī bù qiè |
| CHAP. XIX. Chi K'ang asked Confucius about government, saying, 'What do you say to killing the unprincipled for the good of the principled?' Confucius replied, 'Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it.' | 【十九章】李康子问政於孔子、曰、如杀无道、以就有道、何如。孔子对曰、子为政、焉用杀、子欲善、而民善矣、君子之德风、小人之德草、草上之风必偃。 | 【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。孔子對曰、子為政、焉用殺、子欲善、而民善矣、君子之德風、小人之德草、草上之風必偃。 | lǐ kāng zǐ wèn zhèng yú kǒngzǐ yuē rú shā wú dào yǐ jiù yǒu dào hérú kǒngzǐ duì yuē zǐ wéi zhèng yān yòng shā zǐ yù shàn ér mín shàn yǐ jūnzǐ zhī dé fēng xiǎo rén zhī dé cǎo cǎo shàng zhī fēng bì yǎn |
| CHAP. XX. 1. Tsze-chang asked, 'What must the officer be, who may be said to be distinguished?' | 【二十章】【一节】子张问士何如、斯可谓之达矣。 | 【二十章】【一節】子張問士何如、斯可謂之達矣。 | zǐ zhāng wèn shì hérú sī kěwèi zhī dá yǐ |
| 2. The Master said, 'What is it you call being distinguished?' | 【二节】子曰、何哉、 尔所谓达者。 | 【二節】子曰、何哉、 爾所謂達者。 | zǐ yuē hé zāi ěr suǒwèi dá zhě |
| 3. Tsze-chang replied, 'It is to be heard of through the State, to be heard of throughout his clan.' | 【三节】子张对曰、在邦必闻、在家必闻。 | 【三節】子張對曰、在邦必聞、在家必聞。 | zǐ zhāng duì yuē zài bāng bì wén zàijiā bì wén |
| 4. The Master said, 'That is notoriety, not distinction. | 【四节】子曰、是 闻也、非达也。 | 【四節】子曰、是 聞也、非達也。 | zǐ yuē shì wén yě fēi dá yě |
| 5. 'Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan. | 【五节】夫达也者、质直而好义、察言而观色、虑以下人、 在邦必达、在家必达。 | 【五節】夫達也者、質直而好義、察言而觀色、慮以下人、 在邦必達、在家必達。 | fū dá yě zhě zhì zhí ér hào yì chá yán ér guān sè lǜ yǐxià rén zài bāng bì dá zàijiā bì dá |
| 6. 'As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan.' | 【六节】夫闻也者、色取仁而行违、居之不疑、在邦必闻、在家必闻。 | 【六節】夫聞也者、色取仁而行違、居之不疑、在邦必聞、在家必聞。 | fū wén yě zhě sè qǔ rén ér xíng wéi jū zhī bù yí zài bāng bì wén zàijiā bì wén |
| CHAP. XXI. 1. Fan Ch'ih rambling with the Master under the trees about the rain altars, said, 'I venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.' | 【廿一章】【一节】樊迟从游於舞雩之下。曰、敢问崇德、修慝、辨惑。 | 【廿一章】【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。 | fán chí cóng yóu yú wǔ yú zhī xià yuē gǎn wèn chóng dé xiū tè biàn huò |
| 2. The Master said, 'Truly a good question! | 子曰、善哉问。 | 子曰、善哉問。 | zǐ yuē shàn zāi wèn |
| 3. 'If doing what is to be done be made the first business, and success a secondary consideration;-- is not this the way to exalt virtue? To assail one's own wickedness and not assail that of others;-- is not this the way to correct cherished evil? For a morning's anger to disregard one's own life, and involve that of his parents;-- is not this a case of delusion?' | 【三节】先事後得、非崇德与、攻其恶、无攻人之恶、非修慝 与、一朝之忿、忘其身以及其亲、非惑与。 | 【三節】先事後得、非崇德與、攻其惡、無攻人之惡、非修慝 與、一朝之忿、忘其身以及其親、非惑與。 | xiān shì hòu de fēi chóng dé yǔ gōng qí è wú gōng rén zhī è fēi xiū tè yǔ yī cháo zhī fèn wàng qí shēn yǐjí qí qīn fēi huò yǔ |
| CHAP. XXII. 1. Fan Ch'ih asked about benevolence. The Master said, 'It is to love all men.' He asked about knowledge. The Master said, 'It is to know all men.' | 【廿二章】【一节】樊迟问仁。子曰、爱人。问知。子曰、知人。 | 【廿二章】【一節】樊遲問仁。子曰、愛人。問知。子曰、知人。 | fán chí wèn rén zǐ yuē àirén wèn zhī zǐ yuē zhī rén |
| 2. Fan Ch'ih did not immediately understand these answers. | 【二节】樊迟未达。 | 【二節】樊遲未達。 | fán chí wèi dá |
| 3. The Master said, 'Employ the upright and put aside all the crooked;-- in this way the crooked can be made to be upright.' | 【三节】子曰、举直错诸枉、能使枉 者直。 | 【三節】子曰、舉直錯諸枉、能使枉 者直。 | zǐ yuē jǔ zhí cuò zhū wǎng néng shǐ wǎng zhě zhí |
| 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, 'A Little while ago, I had an interview with our Master, and asked him about knowledge. He said, 'Employ the upright, and put aside all the crooked;-- in this way, the crooked will be made to be upright.' What did he mean?' | 【四节】樊迟退、见子夏曰、乡也、吾见於夫子而问知。子曰、举直 错诸枉、能使枉者直、何谓也。 | 【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、舉直 錯諸枉、能使枉者直、何謂也。 | fán chí tuì jiàn zǐ xià yuē xiāng yě wú jiàn yú fūzǐ ér wèn zhī zǐ yuē jǔ zhí cuò zhū wǎng néng shǐ wǎng zhě zhí héwèi yě |
| 5. Tsze-hsia said, 'Truly rich is his saying! | 【五节】子夏曰、富哉言乎。 | 【五節】子夏曰、富哉言乎。 | zǐ xià yuē fù zāi yán hū |
| 6. 'Shun, being in possession of the kingdom, selected from among all the people, and employed Kao-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 all who were devoid of virtue disappeared.' | 【六节】舜有 天下、选於众、举皋陶、不仁者远矣、汤有天下、选於众、举伊尹、不仁者 远矣。 | 【六節】舜有 天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、不仁者 遠矣。 | shùn yǒu tiānxià xuǎn yú zhòng jǔ gāo táo bùrén zhě yuǎn yǐ tāng yǒu tiānxià xuǎn yú zhòng jǔ Yī Yǐn bùrén zhě yuǎn yǐ |
| CHAP. XXIII. Tsze-kung asked about friendship. The Master said, 'Faithfully admonish your friend, and skilfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.' | 【廿三章】子贡问友。子曰、忠告而善道之、不可则止、毋自辱焉。 | 【廿三章】子貢問友。子曰、忠告而善道之、不可則止、毋自辱焉。 | zǐ gòng wèn yǒu zǐ yuē zhōnggào ér shàn dào zhī bù kě zé zhǐ wú zì rǔ yān |
| CHAP. XXIV. The philosopher Tsang said, 'The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue.' | 【廿四章】曾子曰、君子以文会友、以友辅仁。 | 【廿四章】曾子曰、君子以文會友、以友輔仁。 | zēng zǐ yuē jūnzǐ yǐ wén kuài yǒu yǐ yǒu fǔ rén |
Ref: http://www.gutenberg.org/files/4094/4094-h/4094-h.htm