| 中國哲學書電子化計劃 |
《表記》 | 英文翻譯：人工智能和中國哲學書電子化計劃用戶 [?] | 電子圖書館 |
| 1 | 表記: | 子曰：仁有三，與仁同功而異情，利仁，强仁，功雖與安仁者同，本情則異也。與仁同功，其仁未可知也。與仁同過，然後其仁可知也。仁者安仁，智者利仁，畏罪者强仁。功者人所貪，過者人所避。 |
| The Master said: Benevolence has three forms, which share the same achievements as benevolence but differ in inner disposition. Beneficial benevolence, forceful benevolence; although their accomplishments are the same as those of spontaneous benevolence, their fundamental dispositions differ. Sharing the same achievements with benevolence, yet whether it is genuine benevolence remains uncertain. Only after sharing the same mistakes with benevolence can one's genuine benevolence be known. The benevolent person practices benevolence spontaneously, the wise person finds benefit in benevolence, and the one who fears punishment practices benevolence forcefully. Achievements are what people desire; mistakes are what people avoid. | ||
| 2 | 表記: | 子曰：君子不以辭盡人，不見人之言語則以為善，言其餘行或時惡也。故天下有道，則行有枝葉，天下無道，則辭有枝葉，行有枝葉，所以益德也。言有枝葉，是衆虛華也。枝葉依幹而生，言行亦由禮出也。是故君子於有喪者之側，不能賻焉。則不問其所費，於有病者之側，不能饋焉。則不問其所欲，有客不能館焉。則不問其所舍，皆避有其言而無其實也。故君子之接如水，小人之接如醴，君子淡以成，小人甘以壞，水相得合而已，酒醴相得則敗，淡，無酸酢，少味也。不以口譽人，則民作忠，故君子問人之寒則衣之，問人之飢則食之，稱人之美則爵之。皆為有言不可以無實也。 |
| The Master said: A gentleman does not judge a person entirely by their words. One should not assume someone is good merely based on their speech, for their other actions may sometimes be evil. Therefore, when the world is governed rightly, actions have branches and leaves; when the world is not governed rightly, words have branches and leaves. Actions having branches and leaves serve to enhance virtue. Words having branches and leaves are mere superficial embellishments. Branches and leaves grow from the trunk; words and actions also arise from propriety. Therefore, a gentleman, when standing by the side of someone who has suffered a death in the family, cannot offer condolences through gifts. He does not inquire about what they have spent; when standing by the side of one who is ill, he cannot offer food as a gift. He does not ask about their desires; if there are guests, he cannot provide lodging for them. He does not inquire where they will stay, all to avoid the situation of having words without corresponding actions. Therefore, the way a gentleman interacts with others is like water; the way a petty person interacts is like sweet wine. A gentleman's interactions are plain yet harmonious; a petty person's interactions are sweet but lead to ruin. Water simply combines when it meets; alcohol and sweet drinks combine and then spoil. Plainness means no sour or bitter taste, just little flavor. Not praising others merely with words, the people will become loyal. Therefore, a gentleman, upon learning of someone's cold, provides clothing; upon hearing of someone's hunger, gives them food; and when commending someone's virtue, bestows rank upon them. All this is because words cannot exist without corresponding reality. |
URN: ctp:n416606