辜鸿铭译
Translated by Gu Hongming
雍也第六
（一）
子曰：“雍也可使南面。”
仲弓问子桑伯子。子曰：“可也，简。”
仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”
辜译
Confucius, once expressing admiration for a disciple, remarked,“There is Yung——he should be made a prince.”
On another occasion, when that disciple asked Confucius' opinion of a certain public character of the time, Confucius answered, “He is a good man; he is independent.”
“But, ” replied the disciple, “when a man in his private life is serious with himself, he may, in his public life, be independent in dealing with the people.But to be independent with himself in his private life as well as independent in his public life, ——is there not too much independence in that? ” “Yes, ”answered Confucius, “you are right.”
有一次，孔子称赞他的学生冉雍说：“这就是雍啊——可以让他做一个部门或者一个地方的长官。”
又有一次，冉雍问孔子对当代公众人物子桑伯子的看法，孔子回答：“他是一个不错的人，很独立。”
“但是，”冉雍回答，“当一个人在自己的私生活中显得很独立时，在社会生活中同他人打交道也可能会不近人情。但是，如果他在私生活中显得很独立，就像他在社会生活中那样，那他是不是太过独立了？”“是，”孔子回答，“你说得很对。”（“独立”在某些版本中也被译作“简单”。）
（二）
哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过，不幸短命死矣。今也则亡，未闻好学者也。”
辜译
The reigning prince of Confucius' native State asked him which one of his disciples he considered a man of real culture.
Confucius answered, “There was Yen Hui. He never made others suffer for his own annoyances. He never did a wrong thing twice. But unfortunately he died in the prime of his life. Now there in no one, none who can be said to be a man of real culture.”
孔子祖国（鲁国）的国君鲁哀公问孔子：“你的学生中，哪个最好学？”孔子回答：“有一个叫颜回的，他从不迁怒于别人，也从不犯同样的错误，只是他不幸短命死了。现在没有那样的人了，我没听说谁更好学了。”
（三）
子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不济富。”原思[插图]为之宰，与之粟九百，辞。子曰：“毋，以与尔邻里乡党乎！”
辜译
On one occasion when a disciple of Confucius was sent on s public mission to a foreign State, he left his mother at home unprovided for. Another disciple them asked Confucius to provide her with grain. “Give her, ” saidConfucius, “so much, ” naming a certain quantity. The disciple asked for more. Confucius then named a larger quantity. Finally the disciple gave her a larger quantity than the quantity which Confucius named.
When Confucius came to know of it, he remarked, “When that woman's son left on his mission he drove in a carriage with fine horses and was clothed with costly furs. Now I believe a wise and good man reserves his charity for the real need; he does not help the well-to-do and rich.”
On another occasion, when another disciple was appointed the chief magistrate of a town, Confucius appointed his salary at nine hundred measures of grain. The disciple declined it as being too much.
“Do not decline it, ” said Confucius to him, “If that is more than necessary for your own wants, cannot you share what you do not want with your relatives and neighbours at home? ”
有一次，孔子的学生公西华奉命出使另一个国家，将母亲留在家里无人照顾。后来，另一位学生冉有请孔子送给她一些粮食。孔子说：“就给她这么多吧！”并说出了一定数量。冉有要求再多给点，孔子又多说了一些。最后，冉有送去的粮食比孔子答应的数量要多出许多。
孔子知道此事后，说：“公西华出使齐国的时候，驾着骏马拉的漂亮马车，穿着狐裘做的漂亮大衣。我认为，君子会把仁慈之心留给真正需要帮助的人，而不是去帮助小康之家或富人。”
还有一次，孔子的另一位学生原宪在孔子当鲁国司寇时，被孔子任命为家中总管，孔子答应给他九百担谷物作薪水，原宪觉得太多了不肯接受。
“不要推辞，”孔子对他说，“如果这些超过了你自己的需要，就把剩下的那些分给你家乡的亲戚和乡亲吧！”
（四）
子谓仲弓，曰：“犁牛之子骍且角，虽欲勿用，山川其舍诸？”
辜译
Confucius remarked of a disciple whose father was a notoriously bad man, saying: “The calf of a brindled cow, provided it be well conditioned, although men may hesitate to use it in sacrifice, is yet not unacceptable to the Spirits of the land.”
孔子的学生冉雍的父亲是个坏人，孔子评论冉雍时说：“有斑点的母牛产下的牛犊，如果给它提供良好的环境，尽管人们在祭祀时可能会犹豫是否该使用这样的牛犊，但对于神灵来说，也是可以接受的。”
（五）
子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”
辜译
Confucius remarked of his disciple, the favourite Yen Hui, saying,“For months he could live without deviating from a pure moral life in thought as indeed. With other people, the utmost is a question of a day or a month.”
孔子评论他最喜欢的学生颜回时说：“他可以长时间在思想和行动上遵守纯粹的道德规范。而对于其他人来说，最多只能做到几天至一个月。”
（六）
季康子问：“仲由可使从政也与？”子曰：“由也果，于从政乎何有？”曰：“赐也可使从政也与？”曰：“赐也达，于从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，于从政乎何有？”
辜译
A minister who was in power in Confucius' native State asked him if his disciple, the intrepid Chung Yu, could be made a minister under the government. “He is a man of decision, ” answered Confucius. “What is therein being s minister under the government that he should find any difficulty init? ” The minister then put the same question with regard to another disciple.“He is a man of greet penetration, ” answered Confucius. “What is there in being a minister that he should find any difficulty in it? ”
The minister then went on to ask the same question about another disciple.“He is a man of many accomplishments.” answered Confucius. “What is there in being a minister that he should find any difficulty in it? ”
季康子问孔子，他的学生、勇猛的仲由能否在政府做官。孔子回答说：“这个人做事果断，他在政府中做官有什么困难呢？”
季康子针对另一位学生端木赐也问了相同的问题。孔子回答说：“他是个洞察一切的人，他在政府中做官有什么困难呢？”
然后，季康子又针对另一位学生冉有问了同样的问题。孔子回答说：“他在很多方面都有所成就，他在政府中做官有什么困难呢？”
（七）
季氏使闵子骞为费宰，闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶上矣。”
辜译
A minister in power in Confucius' native State sent for a disciple ofConfucius to make him the chief magistrate of an important town.“Politely decline the offer for me.” said the disciple to the messenger sent to him. “And if your master again should send for me, I shall have to leave the country altogether.”
鲁国的掌权大臣季孙氏任命孔子的学生闵损去一个重要城镇做长官。闵损对信使说：“请替我婉言谢绝吧！如果您的主人再来邀请我，那我只能彻底离开这个国家了。”
（八）
伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫，斯人也而有斯疾也！斯人也而有斯疾也！”
辜译
On one occasion, when a disciple was sick with an infectious disease.Confucius went to see him. Confucius, however, did not enter the house, but, taking the sick man' s hands from outside the window, made him his last adieus. Confucius was then heard to say, “We shall lose him. But God' s will be done! ” At the same time he went on repeating. “Ah! that such a man should die of such a sickness. Ah! that such a man should die of such a sickness ! ”
有一次，孔子的学生伯牛得了传染病，孔子去看他。孔子没有进屋，在窗外牵着他的手，听他说完临终遗言。然后人们听到孔子说：“我们就要失去他了。这是命中注定吧！”他一边反复叹息道：“哎，这么好的人竟然死于这种病！哎，这么好的人竟然死于这种病！”
（九）
子曰：“贤哉回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉回也。”
辜译
Confucius remarked of his disciple, the favourite Yen Hui, saying,“How much heroism is in that man! Living on one single meal a day, with water for his drink, and living in the lowest hovels of the city, ——no man could have stood such hardships, yet he——he did not lose his cheerfulness. How much heroism is in that man! ”
孔子谈到他最喜欢的学生颜回时说：“这个人多么有修养呀！每天只吃一顿饭，喝一次水，住在全城最低矮的茅屋里面——没有人能忍受这样的艰苦，他却依然不改他的快乐。颜回多么有修养啊！”
（十）
冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。”
辜译
A disciple once said to Confucius, “It is not because I do not believe in your teaching, but I want the strength to carry it out into practice.”
“Those, ” answered Confucius, “who only want the necessary strength, show it when they are on the way. But you——you stick at it from the outset altogether.”
有一次，孔子的学生冉有对孔子说：“不是我不相信您教的东西，而是我需要花力气将这些知识付诸实践。”
孔子回答：“对于那些力量不够只想得到必要能力的人，他们在学习过程中的确会出现力量不够的情况。但是你从一开始就给自己划定了界限。”
（十一）
子谓子夏曰：“女为君子儒，无为小人儒。”
辜译
Confucius said to a disciple, “Be a good and wise man while you try to be an encyclopaedic man of culture; be not a fool while you try to be an encyclopaedic man of culture.”
孔子对一位学生子夏说：“当你想成为一个学识渊博的人时，应当做一个聪明而高尚的人，而不要做一个笨蛋。”
辜解
《论语》中说：“女为君子儒，无为小人儒。”我联想到这句话时，正在翻阅翟理士博士所著的《翟山笔记》。同时我又想起另一句话，那是英国驻华领事霍普金斯先生所说的：“在中国长期居住的外国人，在谈论起某某汉学家的时候，语气中总带着对傻瓜的嘲讽。”翟理士博士是一名著名的汉学家，如果从其作品的数量上来说，自然已非浪得虚名；但是只计算数量其实没有多大意义，更应该从其作品的深度和质量进行重新评估。
（十二）
子游为武城宰。子曰：“女得人焉尔乎？”曰：“有澹台灭明[插图]者，行不由径，非公事，未尝至于偃之室也。”
辜译
On one occasion, when a disciple was appointed chief magistrate of an important town, Confucius said to him, “Have you succeeded in getting a good man under you? ”
“Yes, ” answered the disciple, “I have now a man who would never act upon expediency. He never comes to see me in my house except when there is urgent public business to be done.”
有一次，孔子的学生子游被任命为一个重要城镇的长官，孔子问他：“你有没有找到人才做你的助手？”“是的，”子游回答，“有一个叫澹台灭明的人，从来不会受个人私利的驱使，除非有紧急公务，否则他绝不会去我家拜访。”
（十三）
子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：‘非敢后也，马不进也。'”
辜译
Confucius remarked of a chivalrous public character of the time, saying, “He was a man who never would boast. On one occasion, when the troops among whom he was, took to flight, he slowly brought up the rear; and when they had approached the city gate to which they were retreating, he whipped his horse and was the last man to enter the gate, remarking, simply, ‘It was not courage which kept me behind. But you see——my horse would not go! ' ”
孔子评价当时一位勇猛的公众人物孟之反时说：“他从不夸耀自己。有一次，他所在的军队打败仗逃跑时，他走在最后掩护全军。直到接近城门时，他才鞭打战马，最后一个进了城门，然后若无其事地说：‘不是我勇敢才殿后的，你们看——是我的马不肯跑呀！'”
（十四）
子曰：“不有祝鮀之佞，而有宋朝之美，难乎免于今之世矣。”
辜译
Confucius, referring to two noted characters of his time, remarked,“A man who has not the wit of that person（the Sydney Smith of the time）and the fine appearance of that noble lord（the Lord Chesterfield of the time）, will never get on in society now.”
孔子谈到当时两位著名人物祝鮀和宋国公子朝时说：“假如一个人没有祝鮀（如当代的悉尼·斯密斯）般的智慧，也没有公子朝那样的俊美容貌（如当代的切斯特·菲尔德勋爵），那他在当今社会就寸步难行了。”（前半句也常被译作“没有祝鮀的智慧而仅有公子朝的美貌”。）
（十五）
子曰：“谁能出不由户？何莫由斯道也？”
辜译
Confucius remarked, “Who can get out of the house except through the door. How is it that men do not know that one cannot live except through theWay? ”
孔子说：“谁能不经过房门就能从房间出来呢？为什么人们不走我指出来的那条道路呢？”
（十六）
子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”
辜译
Confucius remarked, “When the natural qualities of men get the better of the results of education, they are rude men. When the results of education get the better of their natural qualities, they become literati. It is only when the natural qualities and the results of education are properly blended, that we have the truly wise and good man.”
孔子说：“当一个人的质朴多于文采，就未免粗俗不堪；而当一个人的文采多于朴实，尽管能称得上是一个有文化的人，但又未免显得虚浮。只有自然品质和教育成果很好地结合在一起，才是个真正的君子。”
辜解
与其他汉学家相比，翟理士博士具有独特的优势，即他具有文学天赋，能写出非常流利的英文。但他又缺少哲学洞察力，甚至有时连一些常识也不懂。他可以翻译一些中文，但不能解释和理解中国人的深刻思想。在这方面，翟理士博士与普通中国人没有什么区别。正如孔子所说：“文胜质则史。”
中国文人热衷于读书，他们生活、行走于书的世界之中，与现实的人所生活的世界没有太多联系。对于一个合格的文人来说，著书立说并不带有目的性。而对于真正的学者来说，通过著书立说和文学研究来解释、批评、理解和认识人类生活，才是他们的目的。
（十七）
子曰：“人之生也直，罔之生也幸而免。”
辜译
Confucius remarked, “Man is born to be upright, when a man ceases to be that, it is by the merest chance that he can keep himself alive.”
孔子说：“人生来就该是正直的，如果一个人不正直，那么他能生存也就很侥幸了。”
辜解
孔子说：“人之生也直，罔之生者幸而免。”这句话是对现实的最好体现。耶稣会教义对人性的摧残及其必然结果，正如卡莱尔所言：“是广泛的苦难、叛乱和疯狂；是无套裤汉暴动的狂热和复辟暴政的冷酷；它使千百万人沦为禽兽，使各式各样的团体不受约束，轻薄无聊之举得到放纵；这就是不义之君以法律裁决不义的可怕景象！”
（十八）
子曰：“知之者不如好之者，好之者不如乐之者。”
辜译
Confucius remarked, “Those who know it are not as those who love it; those who love it are not as those who find their joy in it.”
孔子说：“了解它的人不如喜欢它的人，喜欢它的人又不如以它为乐的人。”这是道德家、哲学家和真正的宗教人士之间的认知差异。
（十九）
子曰：“中人以上，可以语上也；中人以下，不可以语上也。”
辜译
Confucius remarked, “You may speak of high things to those who in natural qualities of mind are above average men. You may not speak to those who in natural qualities of mind are below average men.”
孔子说：“你可以给心智中等水平以上的人讲解深奥的事情，却不可以给心智低于平均水平的人讲这些事情。”
辜解
清代学者张履祥在教育弟子时说：“人有傲气就会心浮气躁，如舜的弟弟象的不仁、唐尧的儿子丹朱的不肖，都是因为傲。人如果不讲忠信，就容易作恶而难以为善。有傲气，就会暴戾凶残；如果心浮，就会行为轻薄，这种人连中等资质的人都比不上。有傲气就不会屈居下位，心浮就不能以理服人，不肯屈居下位就会自以为是。如果别人顺从他，他就会欣喜，一旦违逆他，他就会生气。因此这类人喜欢奸邪小人而讨厌正直忠良。不能以理服人就会没有主见，容易随波逐流，受人影响而走入邪途。这些人的失败是必然的。”
（二十）
樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”
辜译
A disciple enquired what constituted understanding. Confucius answered,“To know the essential duties of man living in a society of men, and to hold in awe and fear the Spiritual Powers of the Universe, while keeping aloof from irreverent familiarity with them; that may be considered as understanding.”
The disciple then asked what constituted a moral life. Confucius answered,“A man who wants to live a moral life must first be conscious within himself of a difficulty and has struggled to overcome the difficulty, that is the definition or test of a moral life.”
孔子的学生樊迟问怎样才算是有智慧。孔子回答：“了解一个人生活在人类社会的基本义务，内心敬畏世间的神灵，却不要接近他们，就可以说是有智慧了。”
樊迟又问什么怎样才叫有仁德。孔子回答：“一个人想要过道德高尚的生活，首先必须意识到困难，并努力克服这些困难。这就是检验仁德与否的标准。”
（二十一）
子曰：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。”
辜译
Confucius remarked, “Men of intellectual character delight in water scenery; men of moral character delight in mountain scenery. Intellectual men are active; moral men are calm. Intellectual men enjoy life; moral men live long.”
孔子说：“聪明的人喜欢水，有仁德的人喜欢山；聪明的人活跃，有仁德的人沉静；聪明的人享受生活，有仁德的人延年益寿。”
（二十二）
子曰：“齐一变，至于鲁；鲁一变，至于道。”
辜译
Confucius, referring to the state of government in his native State and that in a neighbouring State, remarked, “If Ts' i would only reform, she would have as good a government as Lu（Confucius' native State）, and if Lu would only reform she would have a perfect government.”
孔子在谈到祖国（鲁国）和邻国齐国的政府状态时说：“如果齐国进行改革，它的政局就会和鲁国的政府一样出色。如果鲁国进行改革，它就会有一个无可挑剔的合于大道的完美政局。”
（二十三）
子曰：“觚不觚，觚哉！觚哉！”
辜译
Confucius was once heard to exclaim. “A goblet that is not globular; why call it a goblet; why call it a goblet? ”
有一次，有人听到孔子大声说：“如果一个酒器不再是酒器的形状，怎么能称为酒器呢？怎么能称为酒器呢？”
（二十四）
宰我问曰：“仁者，虽告之曰‘井有仁焉’，其从之也？”子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”
辜译
A disciple of Confucius once said to him, “A moral man, ——if somebody told him that there was a man fallen into a well, I suppose he would immediately follow into the well? ”
“Why should he? ” replied Confucius, “A good and wise man might be led to hurry to the scene, but not to plunge into the well. He could be imposed upon, but not made a fool of.”
有一次，孔子的学生宰我对孔子说：“一个道德高尚的人，如果有人告诉他说有一个仁德的人掉进井里了，我猜他可能会立刻跳进井里救人吧？”
“他为什么这么做呢？”孔子回答说，“聪明而道德高尚的人听到后可能会立刻赶到现场，但不会一头扎进井里去救人。他可以远离不再回来，却不可以被陷害；他或许会被欺骗，但不可能被愚弄。”
（二十五）
子曰：“君子博学于文，约之以礼，亦可以弗畔矣夫。”
辜译
Confucius remarked, “A good man who studies extensively into the arts and literature, and directs his studies with judgment and taste, is not likely to get into a wrong track.”
孔子说：“君子会广泛地学习古代的文化典籍，并用礼来约束自己，这样就不会误入歧途。”
（二十六）
子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”
辜译
On one occasion when Confucius allowed himself to he presented to a princess of a State who was notorious for the irregularities of her life, his disciple, the intrepid Chung Yu, was vexed.
Confucius then swore an oath, saying, “If I have had an unworthy motive in doing that, may God forsake me, may Godforsake me for ever! ”
有一次，孔子去见一位因生活毫无节制而声名狼藉的王后。孔子的学生、勇猛的子路得知后非常生气。于是孔子发誓道：“如果我去见她有什么邪恶的动机，就让上天抛弃我吧！就让上天永远抛弃我吧！”
（二十七）
子曰：“中庸之为德也，其至矣乎！民鲜久矣。”
辜译
Confucius remarked, “The use of the moral sentiment, well balanced and kept in perfect equilibrium, ——that is the true state of human perfection. It is seldom found long so kept up amongst man.”
孔子说：“将道德情感的使用保持在中庸状态——这该是完美人生的最佳状态。但是现在很少有人能长期保持这种状态。”
辜解
据很多西方无知之辈断言，中国文化中缺少进步的内容。而我的看法却恰恰相反，即以“中庸”之道为代表的“进步和秩序”，恰好是中国文化的精粹之所在。正如孔子所说：“致中和，天地位焉，万物育焉。”在孔子看来，文化的意义不在于如何为人类服务，而在于所有被创造的事物都能获得充分尊重和发展的空间。所以要先确立了社会秩序和道德法则，社会才会进步；而在没有道德秩序的社会里，真正的进步和发展都是不切实际的。
（二十八）
子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁？必也圣乎！尧舜其犹病诸。”
辜译
A disciple once said to Confucius, “If there is a man who carries out extensively good works for the welfare of the people and is really able to benefit the multitude what would you say of such a man: could he be called amoral character? ”
“Why call him only a moral character, ” answered Confucius, “if one must call such a man by a name, one would call him a holy or sainted man. For, judged by the works of which you speak, even the ancient Emperors Yao andShun felt their shortcomings.”
有一次，孔子的学生子贡对孔子说：“如果一个人为了人民的福祉而做了很多好事，而且这些事情确实能让广大百姓受益匪浅，那么您将如何评价这个人呢？他是不是可以称为仁德的人？”
“哪里仅是仁德呢？”孔子回答，“如果一定要给这个人一个称谓，应当称他为圣人。因为通过你所说的事迹来判断，即便是古代帝王尧和舜也会自愧不如。”
（二十九）
子曰：“夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”
辜译
Confucius remarked, “A moral man in forming his character forms the character of others; in enlightening himself be enlightens others. It is a good method in attaining a moral life, if one is able to consider how one would seethings and act if placed in the position of others.”
孔子说：“仁是什么呢？一个有仁德的人，在形成自身道德品格的时候，也能同时启发别人；自己事事行得通，且能让别人也事事行得通。还能够将自己放在别人的位置，观察如何看待事情和如何做事，这是培养仁德的一种好方法。”