| | 五儀: |
哀公問於孔子曰：寡人欲論魯國之士與之為治，敢問如何取之。 |
| | Duke Ai asked Confucius: "I wish to discuss the scholars of Lu State and govern with them. I dare ask, how should I select them?"
|
| | 五儀: |
孔子曰：人有五儀，有庸人，有士人，有君子，有賢，有聖，審此五者，則治道畢矣。 |
| | Confucius said: "People can be categorized into five levels: the ordinary person, the scholar, the junzi (gentleman), the xian (virtuous man), and the sage. If one carefully distinguishes these five categories, then the way of governance is complete."
|
| | 五儀: |
所謂庸人者，心不存慎終之規，口不吐訓格之言，不擇賢以托其身，不力行以自定，見小暗大而不知所務，從物如流而不知所執，此則庸人也。 |
| | What is meant by an ordinary person is one whose mind does not hold the principle of careful conduct throughout life, and whose mouth does not utter words in accordance with standards. They do not choose the virtuous to entrust their conduct, nor do they strive in practice to establish themselves. They see small matters but overlook great ones and do not know what is essential; they follow external influences like flowing water without knowing what to hold fast to. This is what an ordinary person is.
|
| | 五儀: |
所謂士人者，心有所定，計有所守，雖不能盡道術之本，必有率也。雖不能備百善之美，必有處也。是故智不務多，務審其所知，言不務多，務審其所謂，行不務多，務審其所由，智既知之，言既得之，行既由之，則若性命形骸之不可易也。富貴不足以益，貧賤不足以損，此則士人也。 |
| | What is meant by a scholar is one whose mind is settled and whose plans are steadfast. Though they may not fully grasp the fundamentals of the Way, they must have some guiding principles. Though they may not possess all the virtues of a hundred good qualities, they must have their place (in society). Therefore, wisdom does not seek to be numerous, but seeks to examine what one knows; speech does not seek to be abundant, but seeks to scrutinize the essential meaning of words. Action does not seek to be many, but seeks to examine its basis; once wisdom has grasped the truth and speech has captured the essential meaning, Once action follows this principle, it becomes as inseparable as one's life and body. Wealth and honor are insufficient to add to them; poverty and low status are insufficient to diminish them. This is what a scholar is.
|
| | 五儀: |
所謂君子者，言必忠信而心不怨，仁義在身而色不伐，思慮通明而辭不專，篤行信道，自强不息，油然若將可越而終不可及者，此君子也。 |
| | What is meant by a junzi (gentleman) is one whose words are always loyal and trustworthy, and whose heart does not harbor resentment. Benevolence and righteousness reside within them, yet their expression shows no arrogance. Their thoughts are clear and penetrating, yet their words do not dominate. They steadfastly practice the Way with faith, constantly striving without ceasing. Their presence is graceful as if one might surpass them, but in the end they remain unattainable. This is what a junzi (gentleman) truly is.
|
| | 五儀: |
所謂賢者，德不逾閑，行中規繩，言足法於天下而不傷於身，道足化于百姓而不傷於本，富則天下無宛財，施則天下不病貧，此賢者也。 |
| | What is meant by the xian (virtuous person) is one whose virtue does not exceed established boundaries. Their conduct conforms to the standards of rules and ropes; their words are sufficient as a model for the world without harming themselves. Their Way is sufficient to transform the common people without harming their own foundation. When they are wealthy, there is no hoarding of wealth in the world. If they give generously, then the people throughout the world do not suffer from poverty. This is what a xian (virtuous person) truly is.
|
| | 五儀: |
所謂聖者，德合天地，變通無方，窮萬事之終始，協庶品之自然，敷其大道而遂成情性，明并日月，化行若神，下民不知其德，覩者不識其鄰，此聖者也。 |
| | What is meant by the sage is one whose virtue harmonizes with heaven and earth, who adapts and transforms without fixed methods. They comprehend the beginning and end of all matters, aligning with the natural order of myriad things. They spread the great Way to fulfill human nature and disposition; their wisdom shines as brightly as the sun and moon, and their transformative influence operates like a deity. The common people do not realize the depth of his virtue, and those who see him cannot recognize his neighbors—this is what a sage truly is.
|
| | 五儀: |
公曰：善哉。非子之賢，則寡人不得聞此言也。雖然，寡人生於深宮之中，長於婦人之手，未嘗知哀，未嘗知憂，未嘗知勞，未嘗知懼，未嘗知危，恐不足以行五儀之教，若何。 |
| | Duke Ai said: "Well spoken." Were it not for your virtue, I would never have heard such words. Although this is so, I was born within the inner palace and raised by women. I have never known sorrow, never known worry, never known toil, never known fear, and never known danger. I am afraid I may not be capable of practicing these five standards of conduct. What should I do?
|
| | 五儀: |
孔子曰：君入廟而右，登自阼階，仰視榱桷，俯察机筵，其器皆存而不睹其人，君以此思哀，則哀可知矣。昧爽夙興，正其衣冠，平旦視朝，慮其危難，一物失理，亂亡之端，君以此思憂，則憂可知矣。日出聽政，至乎中昃，諸侯子孫往來為賓，行禮揖讓，慎其威儀，君以此思勞，則勞可知矣。緬然長思，出乎四門，周章遠望，睹亡國之墟，必將有數焉。君以此思懼，則懼可知矣。夫君者舟也。民者水也。水所以載舟，亦所以覆舟，君以此思危，則危可知矣。既明此五者，而又少留意於五儀之事，則於政治乎何有失哉。 |
| | Confucius said: "When the ruler enters the ancestral temple and stands to the right, ascends from the eastern steps, looks up at the eaves and beams, and looks down upon the mats and cushions, all the vessels are present but their original users are not seen. If the ruler reflects on this with sorrow, then he will understand what it means to grieve." At the first light of dawn, rise early and straighten one's clothing and cap. At dawn, when attending court, consider the dangers and difficulties. If even one thing is out of order, it may be the beginning of chaos or destruction. If the ruler reflects upon this with concern, then he will understand what sorrow means. At sunrise, attend to government affairs until midday. When envoys from feudal lords and their descendants come and go as guests, they perform rituals with bows and courtesies, carefully observing proper decorum. If the ruler reflects upon these matters with a sense of toil, then he will understand what labor means. With deep and prolonged reflection, the ruler should go out through all four gates of the capital. Looking far into the distance with a wandering gaze, he will see the ruins of fallen states—there must be many such places. If the ruler reflects upon this and feels fear, then he will understand what true apprehension is. The ruler is like a boat. The people are like water. Water can carry the boat, but it can also capsize it. If the ruler reflects upon this and considers danger, then he will understand what peril truly is. Once these five matters are clearly understood, and if the ruler pays even a little attention to the five standards of conduct, then how could there be any failure in governance?
|
| | 五儀: |
哀公問於孔子曰：請問取人之法。孔子對曰：事任之官，無取捷捷，無取鉗鉗，無取啍啍，捷捷，貪也。鉗鉗，亂也。啍啍，誕也。故弓調而後求勁焉。馬服而後求良焉。士必慤而後求智能焉。不慤而多能，譬之豺狼，不可邇也。 |
| | Duke Ai asked Confucius: "May I ask about the method for selecting people?" Confucius replied: "Assign them to offices according to their duties." Do not select those who are overly quick or hasty, nor those who are glib and insincere. Do not select those who talk endlessly. Jiejie means greed. Qianqian means disorder or confusion. Dundun means frivolity or recklessness. Therefore, the bow must first be properly adjusted before seeking strength in it. The horse must first be tamed before one can seek its excellence. A scholar must first possess sincerity and integrity before seeking intelligence and ability. If a person lacks sincerity but has many abilities, it is like a wolf or jackal—such people cannot be trusted to be close.
|
| | 五儀: |
哀公問於孔子曰：夫國家之存亡禍福，信有天命，非唯人耶。 |
| | Duke Ai asked Confucius: "Is it true that the survival or destruction, blessings or misfortunes of a state are determined by Heaven's will, and not solely by human actions?"
|
| | 五儀: |
孔子對曰：存亡禍福，皆在己而已，天灾地妖，弗能加也。昔者，殷王帝辛之世，有雀生大鳥於城隅焉。帝辛介雀之德，不修國政，殷國以亡，此即以己逆天時，得福反為禍者也。又其先世殷太戊之時，道缺法邪，以致夭孽，桑穀生朝，七日大拱，太戊恐駭，側身修行，三年之後，遠方慕義，重譯至者十有六國，此即以己逆天時，得禍轉為福者也。故失灾地妖，所以儆人主也。寤夢徵怪，所以儆人臣也。灾妖不勝善政，夢怪不勝善行，能知此，至治之極也。明王達此也。 |
| | Confucius replied: "Survival or destruction, blessings or calamities—all depend solely on oneself. Disasters from heaven and omens from the earth cannot be imposed upon one." In the time of King Di Xin of the Yin dynasty, A sparrow gave birth to a great bird in the corner of the city wall. King Di Xin assisted the virtue of the sparrow, Yet he neglected state governance, and thus the Yin state perished. This is an example of how one's own actions contradict Heaven's will—receiving blessings instead turns into misfortune. In the time of his ancestor, King Taiwu of Yin, when moral principles were lacking and laws deviated toward evil, strange omens arose. A mulberry and millet plant grew in the court, growing rapidly for seven days until they formed large arches. King Taiwu was frightened and alarmed; he humbled himself and cultivated virtue. After three years, distant lands admired his righteousness, and sixteen states sent envoys through multiple interpreters to pay homage. This is an example of one who, by correcting oneself in response to Heaven's will, transformed misfortune into blessings. Therefore, disasters from heaven and omens on earth serve as warnings for the ruler. Awakenings, dreams, and strange signs are meant to warn officials. Disasters and omens cannot overcome good governance; dreams and strange occurrences cannot surpass virtuous conduct. To understand this is the highest level of ideal rule. An enlightened ruler understands this.
|
