# Lun Yu/Book 19

| Analects of Confucius (Translated by James Legge) | Simplified Chinese | Traditional Chinese | Chinese Pinyin |
| BOOK XIX. TSZE-CHANG. | 子张第十九 | 子張第十九 | zǐ zhāng dì shí jiǔ |
| CHAP. I. Tsze-chang 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.' | 【第一章】子张曰、士、见危致命、见得思义、祭思敬、丧思哀、其可已矣。 | 【第一章】子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其可已矣。 | zǐ zhāng yuē shì jiàn wēi zhìmìng jiàn de sī yì jì sī jìng sāng sī āi qí kě yǐ yǐ |
| CHAP. II. Tsze-chang said, 'When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?' | 【第二章】子张曰、执德不弘、信道不笃、焉能为有、焉能为亡。 | 【第二章】子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。 | zǐ zhāng yuē zhí dé bù hóng xìn dào bù dǔ yān néng wéi yǒu yān néng wéi wáng |
| CHAP. III. The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the subject?' They replied, 'Tsze-hsia says:-- "Associate with those who can advantage you. Put away from you those who cannot do so."' Tsze-chang observed, 'This is different from what I have learned. The superior man honours 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?' | 【第三章】子夏之门人问交於子张。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、於人何所不容、我之不贤与、人将拒我、如之何其拒人 也。 | 【第三章】子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏曰、可 者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉善而矜 不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何其拒人 也。 | zǐ xià zhī mén rén wèn jiāo yú zǐ zhāng zǐ zhāng yuē zǐ xià yún hé duì yuē zǐ xià yuē kě zhě yǔ zhī qí bù kě zhě jù zhī zǐ zhāng yuē yì hū wú suǒ wén jūnzǐ zūn xián ér róng zhòng jiā shàn ér jīn bùnéng wǒ zhī dà xián yǔ yú rén hé suǒ bù róng wǒ zhī bù xián yǔ rén jiāng jù wǒ rú zhī héqí jù rén yě |
| CHAP. IV. Tsze-hsia 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 practise them.' | 【第四章】子夏曰、虽小道、必有可观者焉、致远恐泥、是以君子不为也。 | 【第四章】子夏曰、雖小道、必有可觀者焉、致遠恐泥、是以君子不為也。 | zǐ xià yuē suī xiǎo dào bì yǒu kěguān zhě yān zhì yuǎn kǒng ní shì yǐ jūnzǐ bù wéi yě |
| CHAP. V. Tsze-hsia said, 'He, who from day to day recognises 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.' | 【第五章】子夏曰、日知其所亡、月无忘其所能、可谓好学也已矣。 | 【第五章】子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。 | zǐ xià yuē rì zhī qí suǒ wáng yuè wú wàng qí suǒ néng kěwèi hàoxué yě yǐ yǐ |
| CHAP. VI. Tsze-hsia 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.' | 【第六章】子夏曰、博学而笃志、切问而近思、仁在其中矣。 | 【第六章】子夏曰、博學而篤志、切問而近思、仁在其中矣。 | zǐ xià yuē bóxué ér dǔ zhì qiē wèn ér jìn sī rén zài qízhōng yǐ |
| CHAP. VII. Tsze-hsia 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.' | 【第七章】子夏曰、百工居肆、以成其事、君子学以致其道。 | 【第七章】子夏曰、百工居肆、以成其事、君子學以致其道。 | zǐ xià yuē bǎi gōng jū sì yǐ chéng qí shì jūnzǐ xué yǐ zhì qí dào |
| CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss his faults.' | 【第八章】子夏曰、小人之过也、必文。 | 【第八章】子夏曰、小人之過也、必文。 | zǐ xià yuē xiǎo rén zhī guò yě bì wén |
| CHAP. IX. Tsze-hsia 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.' | 【第九章】子夏曰、君子有三变、望之俨然、即之也温、听其言也厉。 | 【第九章】子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。 | zǐ xià yuē jūnzǐ yǒu sān biàn wàng zhī yǎnrán jí zhī yě wēn tīng qí yán yě lì |
| CHAP. X. Tsze-hsia said, 'The superior man, having obtained their confidence, may then impose labours 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.' | 【第十章】子夏曰、君子信而後劳其民、未信、则以为厉己也、信而後谏、 未信、则以为谤己也。 | 【第十章】子夏曰、君子信而後勞其民、未信、則以為厲己也、信而後諫、 未信、則以為謗己也。 | zǐ xià yuē jūnzǐ xìn ér hòu láo qí mín wèi xìn zé yǐwéi lì jǐ yě xìn ér hòu jiàn wèi xìn zé yǐwéi bàng jǐ yě |
| CHAP. XI. Tsze-hsia said, 'When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues.' | 【十一章】子夏曰、大德不逾闲、小德出入可也。 | 【十一章】子夏曰、大德不踰閑、小德出入可也。 | zǐ xià yuē dà dé bù yú xián xiǎo dé chū rù kě yě |
| 2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu 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?' | 【二节】子夏闻之曰、噫、言游过矣、君 子之道、孰先传焉、孰後倦焉、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。 | 【二節】子夏聞之曰、噫、言游過矣、君 子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉可誣也、 有始有卒者、其惟聖人乎。 | zǐ xià wén zhī yuē yī yán yóu guò yǐ jūn zǐ zhī dào shú xiān zhuàn yān shú hòu juàn yān pì zhū cǎo mù qū yǐ biè yǐ jūnzǐ zhī dào yān kě wū yě yǒu shǐ yǒu zú zhě qí wéi shèngrén hū |
| CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of Tsze-hsia, 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?' | 【十二章】【一节】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。 | 【十二章】【一節】子游曰、子夏之門人小子、當洒掃、應對、進退、則可 矣、抑末也、本之則無、如之何。 | zǐ yóu yuē zǐ xià zhī mén rén xiǎo zǐ dàng sǎ sǎo yìngduì jìn tuì zé kě yǐ yì mò yě běn zhī zé wú rú zhī hé |
| CHAP. XIII. Tsze-hsia 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.' | 【十三章】子夏曰、仕而优则学、学而优则仕。 | 【十三章】子夏曰、仕而優則學、學而優則仕。 | zǐ xià yuē shì ér yōu zé xué xué ér yōu zé shì |
| CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried to the utmost degree of grief, should stop with that.' | 【十四章】子游曰、丧致乎哀而止。 | 【十四章】子游曰、喪致乎哀而止。 | zǐ yóu yuē sāng zhì hū āi ér zhǐ |
| CHAP. XV. Tsze-hsia said, 'My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous.' | 【十五章】子游曰、吾友张也、为难能也、然而未仁。 | 【十五章】子游曰、吾友張也、為難能也、然而未仁。 | zǐ yóu yuē wú yǒu zhāng yě wéinán néng yě rán'ér wèi rén |
| CHAP. XVI. The philosopher Tsang said, 'How imposing is the manner of Chang! It is difficult along with him to practise virtue.' | 【十六章】曾子曰、堂堂乎张也、难与并为仁矣。 | 【十六章】曾子曰、堂堂乎張也、難與並為仁矣。 | zēng zǐ yuē tángtáng hū zhāng yě nán yǔ bìng wéi rén yǐ |
| CHAP. XVII. The philosopher Tsang 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 occasion of mourning for their parents."' | 【十七章】曾子曰、吾闻诸夫子、人未有自致者也、必也亲丧乎。 | 【十七章】曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。 | zēng zǐ yuē wú wén zhū fūzǐ rén wèi yǒu zì zhì zhě yě bì yě qīn sāng hū |
| CHAP. XVIII. The philosopher Tsang said, 'I have heard this from our Master:-- "The filial piety of Mang Chwang, 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."' | 【十八章】曾子曰、吾闻诸夫子、孟庄子之孝也、其他可能也、其不改父之 臣、与父之政、是难能也。 | 【十八章】曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不改父之 臣、與父之政、是難能也。 | zēng zǐ yuē wú wén zhū fūzǐ mèng zhuāng zǐ zhī xiào yě qítā kěnéng yě qí bù gǎi fù zhī chén yǔ fù zhī zhèng shì nán néng yě |
| CHAP. XIX. The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, 'The rulers have failed in their duties, and the people consequently have been disorganised, 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.' | 【十九章】孟氏使阳肤为士师、问於曾子。曾子曰、上失其道、民散、久矣、 如得其情、则哀矜而勿喜。 | 【十九章】孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、久矣、 如得其情、則哀矜而勿喜。 | mèng shì shǐ yáng fū wéi shì shī wèn yú zēng zǐ zēng zǐ yuē shàng shī qí dào mín sàn jiǔ yǐ rú de qí qíng zé āi jīn ér wù xǐ |
| CHAP. XX. Tsze-kung said, 'Chau'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.' | 【二十章】子贡曰、纣之不善、不如是之甚也、是以君子恶居下流、天下之恶皆归焉。 | 【二十章】子貢曰、紂之不善、不如是之甚也、是以君子惡居下流、天下之惡皆歸焉。 | zǐ gòng yuē zhòu zhī bùshàn bùrú shì zhī shèn yě shì yǐ jūnzǐ è jū xiàliú tiānxià zhī è jiē guī yān |
| CHAP. XXI. Tsze-kung 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.' | 【廿一章】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。 | 【廿一章】子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 人皆仰之。 | zǐ gòng yuē jūnzǐ zhī guò yě rú rì yuè zhī shí yān guò yě rén jiē jiàn zhī gèng yě rén jiē yǎng zhī |
| CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung, saying, 'From whom did Chung-ni get his learning?' | 【廿二章】【一节】卫公孙朝问於子贡曰、仲尼焉学。 | 【廿二章】【一節】衛公孫朝問於子貢曰、仲尼焉學。 | wèi gōng sūn cháo wèn yú zǐ gòng yuē zhòng ní yān xué |
| 2. Tsze-kung replied, 'The doctrines of Wan 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 Wan 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?' | 【二节】子贡曰、文 武之道、未坠於地、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、 | 【二節】子貢曰、文 武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有文武之 道焉、夫子焉不學、而亦何常師之有、 | zǐ gòng yuē wén wǔ zhī dào wèi zhuì yú dì zài rén xián zhě shí qí dà zhě bù xián zhě shí qí xiǎo zhě mò bù yǒu wén wǔ zhī dào yān fūzǐ yān bù xué ér yì hé cháng shī zhī yǒu |
| CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great officers in the court, saying, 'Tsze-kung is superior to Chung-ni.' | 【廿三章】【一节】叔孙武叔语大夫於朝曰、子贡贤於仲尼。 | 【廿三章】【一節】叔孫武叔語大夫於朝曰、子貢賢於仲尼。 | shū sūn wǔ shū yǔ dàifū yú cháo yuē zǐ gòng xián yú zhòng ní |
| 2. Tsze-fu Ching-po reported the observation to Tsze- kung, 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. | 【二节】子服 景伯以告子贡。子贡曰、譬之宫墙、赐之墙也、及肩、窥见室家之好。 | 【二節】子服 景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。 | zǐ fù jǐng bó yǐ gào zǐ gòng zǐ gòng yuē pì zhī gōng qiáng cì zhī qiáng yě jí jiān kuījiàn shì jiā zhī hǎo |
| 3. '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. | 【三节】夫子之墙、数仞、不得其门而入、不见宗庙之美、百官之富。 | 【三節】夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。 | fūzǐ zhī qiáng shǔ rèn bù de qí mén ér rù bújiàn zōng miào zhī měi bǎi guān zhī fù |
| 4. '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?' | 【四节】 得其门者或寡矣、夫子之云、不亦宜乎。 | 【四節】 得其門者或寡矣、夫子之云、不亦宜乎。 | de qí mén zhě huò guǎ yǐ fūzǐ zhī yún bù yì yí hū |
| CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-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. | 【廿四章】叔孙武叔毁仲尼。子贡曰、无以为也、仲尼不可毁也、他人之贤 者、丘陵也、犹可逾也、仲尼、日月也、无得而逾焉、人虽欲自绝、其何伤 於日月乎、多见其不知量也。 | 【廿四章】叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他人之賢 者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、其何傷 於日月乎、多見其不知量也。 | shū sūn wǔ shū huǐ zhòng ní zǐ gòng yuē wú yǐwéi yě zhòng ní bù kě huǐ yě tārén zhī xián zhě qiūlíng yě yóu kě yú yě zhòng ní rì yuè yě wú de ér yú yān rén suī yù zì jué qí hé shāng yú rì yuè hū duō jiàn qí bùzhī liáng yě |
| CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung, said, 'You are too modest. How can Chung-ni be said to be superior to you?' | 【廿五章】【一节】陈子禽谓子贡曰、子为恭也、仲尼岂贤於子乎。 | 【廿五章】【一節】陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。 | chén zǐ qín wèi zǐ gòng yuē zǐ wéi gōng yě zhòng ní qǐ xián yú zǐ hū |
| 2. Tsze-kung 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. | 【二节】 子贡曰、君子一言以为知、一言以为不知、言不可不慎也。 | 【二節】 子貢曰、君子一言以為知、一言以為不知、言不可不慎也。 | zǐ gòng yuē jūnzǐ yī yán yǐwéi zhī yī yán yǐwéi bùzhī yán bù kěbù shèn yě |
| 3. 'Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair. | 【三节】夫子之不可及也、犹天之不可阶而升也。 | 【三節】夫子之不可及也、猶天之不可階而升也。 | fūzǐ zhī bù kě jí yě yóu tiān zhī bù kě jiē ér shēng yě |
| 4. '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?' | 【四节】夫子之得邦家者、所谓立之斯立、 道之期行、绥之期来、动之斯和、其生也荣、其死也哀、如之何其可及也。 | 【四節】夫子之得邦家者、所謂立之斯立、 道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可及也。 | fūzǐ zhī de bāng jiā zhě suǒwèi lì zhī sī lì dào zhī qī xíng suí zhī qī lái dòng zhī sī hé qí shēng yě róng qí sǐ yě āi rú zhī héqí kě jí yě |
Ref: http://www.gutenberg.org/files/4094/4094-h/4094-h.htm