| 中国哲学书电子化计划 | |
| 简体字版 |
《君子卷第十二》 | 英文翻译：Jeffrey S. Bullock[?] | 电子图书馆 |
| 1 | 君子卷第... : | 或问：“君子言则成文，动则成德，何以也？”曰：“以其弸中而彪外也。般之挥斤，羿之激矢。君子不言，言必有中也；不行，行必有称也。” |
| The Junzi: |
Someone asked: When the junzi speaks, it becomes literature. When he acts, it becomes de. How does this happen? Yangzi said: It is because internally he is like a fully drawn bow and externally he is elegantly patterned like a tiger. He is like Gong Shuban wielding axes and Hou Yi shooting arrows. The junzi does not speak but that his speech hits the mark, does not act but that his act is in perfect balance. | |
| 2 | 君子卷第... : | 或问：“君子之柔刚。”曰：“君子于仁也柔，于义也刚。” |
| The Junzi: |
Someone asked: When is the junzi flexible? When is he firm? Yangzi said: In matters of ren, the junzi is flexible. In matters of yi, he is firm. | |
| 3 | 君子卷第... : | 或问：“航不浆，冲不荠，有诸？”曰：“有之。”或曰：“大器固不周于小乎？”曰：“斯械也，君子不械。” |
| The Junzi: |
Someone asked: The oar of a large storied boat is not used as a ladle, and a war cart is not used for gathering vegetables. Is this correct? Yangzi said: This is correct. The other said: So a big tool cannot do everything that a small tool can do? Yangzi said: Such are implements. A junzi is not an implement. | |
| 4 | 君子卷第... : | 或问：“孟子知言之要，知德之奥”。曰：“非茍知之，亦允蹈之。”或曰：“子小诸子，孟子非诸子乎？”曰：“诸子者，以其知异于孔子者也。孟子异乎？不异。” |
| The Junzi: |
Someone asked: Did Mengzi not understand the key points of words and the subtleties of de? Yangzi said: Not only did he understand them, he also faithfully followed their path. The other said: You treat all the philosophers lightly. Was Mengzi not one of them as well? Yangzi said: The other philosophers take their knowledge to be different from Confucius's. Was Mengzi's different? It was not. | |
| 5 | 君子卷第... : | 或曰：“孙卿非数家之书，侻也；至于子思、孟轲，诡哉！”曰：“吾于孙卿，与见同门而异户也，惟圣人为不异。” |
| The Junzi: |
Someone said: Xunzi's book criticizing the various schools is acceptable. But when it comes to Zisi and Mengzi, it is misleading. Yangzi said: My attitude toward Xunzi? I see him as having entered through the same courtyard gate, but gone into the house through a different door. Only a sage would not differ from Confucius. | |
| 6 | 君子卷第... : | 牛玄騂白，睟而角，其升诸庙乎？是以君子全其德。 |
| The Junzi: | Only completely black, red, and white oxen with perfect horns can be offered up in the temple for sacrifice! Therefore, a junzi perfects his de. | |
| 7 | 君子卷第... : | 或问“君子似玉”。曰：“纯沦温润，柔而坚，玩而廉，队乎其不可形也。” |
| The Junzi: |
Someone said: The junzi resembles jade. Yangzi said: He is pure and rippled, warm and glossy, soft but solid, rounded but clean edged—his depth cannot be described. | |
| 8 | 君子卷第... : | 或曰：“仲尼之术，周而不泰，大而不小，用之犹牛鼠也。”曰：“仲尼之道，犹四渎也，经营中国，终入大海。它人之道者，西北之流也，纲纪夷貊，或入于沱，或沦于汉。” |
| The Junzi: |
Someone said: Confucius's teaching is all encompassing but impenetrable, grand but not adaptable to small affairs. To practice it would be like using an ox to catch a mouse. Yangzi said: Confucius's dao is like the four rivers; they pass through all the Central Kingdom, and finally enter the great ocean. Other masters' daos are like the streams of the far Northwest; they flow through the lands of the the Yi and Mo barbarians, some entering the Tuo River, some flowing into in the Han River. | |
| 9 | 君子卷第... : | 淮南说之用，不如太史公之用也。太史公，圣人将有取焉；淮南、鲜取焉尔。必也，儒乎！乍出乍入，淮南也；文丽用寡，长卿也；多爱不忍，子长也。仲尼多爱，爱义也；子长多爱，爱奇也。 |
| The Junzi: | The Huainanzi's teaching is not as the useful as the Shiji. In the Shiji, a sage will find things he can use; the Huainan rarely has things he can use. Inevitably, what he selects to use must accord with the Confucian Dao! Now he's coming, now he's going—that's the Huainan. Elegant literature that is rarely useful, that's Sima Xiangru. Having many interests and not content to leave out anything—that was Sima Qian. Confucius had many interests, but his interests all revolved around yi. Sima Qian had many interests, but he was interested in the unusual. | |
| 10 | 君子卷第... : | 或曰：“甚矣！传书之不果也。”曰：“不果则不果矣，又以巫鼓。” |
| The Junzi: |
Someone said: Numerous indeed are the falsehoods in the commentaries to the Classics! Yangzi said: If they're false, they're false—but worse, they also propagate the drumming of shamans! | |
| 11 | 君子卷第... : | 或问：“圣人之言，炳若丹青，有诸？”曰：“吁！是何言与？丹青初则炳，久则渝。渝乎哉？” |
| The Junzi: |
Someone said: The sage's words are bright and clear like red and green, are they not? Yangzi said: Ugh! What sort of saying is that! At first, red and green are bright and clear, but after time they fade. Do the sage's words fade? | |
| 12 | 君子卷第... : | 或曰：“圣人之道若天，天则有常矣，奚圣人之多变也？”曰：“圣人固多变。子游、子夏得其书矣，未得其所以书也；宰我、子贡得其言矣，未得其所以言也；颜渊、闵子骞得其行矣，未得其所以行也。圣人之书、言、行，天也。天其少变乎？” |
| The Junzi: |
Someone said: The sage's dao is like Tian. But if it is like Tian, then it should be constant. Why, then, the sage's many changes? Yangzi said: The sage indeed changes much. Ziyou and Zixia understood his writings, but they did not grasp why he wrote. Zai Wo and Zigong understood his words, but they did not grasp why he spoke. Yan Yuan and Min Ziqian understood his actions, but they did not grasp why he acted. The sage's writings, words, and actions are Tian. How can it be that Tian rarely changes? | |
| 13 | 君子卷第... : | 或曰：“圣人自恣与？何言之多端也。”曰：“子未睹禹之行水与？一东一北，行之无碍也。君子之行，独无碍乎？如何直往也！水避碍则通于海，君子避碍则通于理。” |
| The Junzi: |
Someone said: Is the sage not self-indulgent? Why do his words flow from so many fonts? Yangzi said: Have you not seen how Yu made water flow? Sometimes east, sometimes north—but always flowing without obstruction. How can the junzi's path alone be without obstruction? How can he be direct? If water avoids obstructions, then it reaches the sea. If a junzi avoids obstructions, he will reach the universal principle. | |
| 14 | 君子卷第... : | 君子好人之好，而忘己之好；小人好己之恶，而忘人之好。 |
| The Junzi: | The junzi likes what is good in others, and forgets about what is good in himself; the small man likes what is bad in himself and forgets about what is good in others. | |
| 15 | 君子卷第... : | 或曰：“子于天下则谁与？”曰：“与夫进者乎！”或曰：“贪夫位也，慕夫禄也，何其与？”曰：“此贪也，非进也。夫进也者，进于道，慕于德，殷之以仁义。进而进，退而退，日孳孳而不自知倦者也。”或曰：“进进则闻命矣，请问退进。”曰：“昔乎，颜渊以退为进，天下鲜俪焉。”或曰：“若此，则何少于必退也？”曰：“必进易俪，必退易俪也。进以礼，退以义，难俪也。” |
| The Junzi: |
Someone said: Of whom in the world do you approve? Yangzi said: I approve of those who advance. The other said: Why do you approve of those who covet status and long for salary? Yangzi said: Coveting these is not what I mean by advancing. Those who advance, advance in the Dao, long for de, and make themselves prosperous by means of ren and yi. They advance in the Dao and advance in office, or they retire from office and advance in the Dao, every day being unceasing in their effort and not knowing weariness. The other said: Advancing in the Dao in order to advance in office, this is hearing Tian's decree. But may I ask about retiring and advancing? Yangzi said: In the past Yan Yuan retired [from public life] in order to advance in the Dao. Among all under Heaven, this combination is rare. The other said: If this is the case, then why do you not advocate retiring in every situation? Yangzi said: Insisting on advancing and advancing is an easy combination. Insisting on retiring and retiring is also an easy combination. But advancing according to li and retiring according to yi—that is a difficult combination! | |
| 16 | 君子卷第... : | 或曰：“人有齐死生，同贫富，等贵贱，何如？”曰：“作此者，其有惧乎？信死生齐，贫富同，贵贱等，则吾以圣人为嚣嚣。” |
| The Junzi: |
Someone said: Some people think that life and death are equivalent, poverty and wealth are the same, and honor and lowliness are indistinguishable. What do you think about that? Yangzi said: Does someone who thinks this way have anything to fear? If I believed that life and death are equivalent, poverty and wealth are the same, and honor and lowliness are indistinguishable, then I would think that the sage's dao was a bunch of frivolous nonsense. | |
| 17 | 君子卷第... : | 通天、地、人曰儒，通天、地而不通人曰伎。 |
| The Junzi: | Having a penetrating understanding of Heaven, Earth, and Man is called ru (Confucian). Having a penetrating understanding of Heaven and Earth, but not understanding Man, is called "clever." | |
| 18 | 君子卷第... : | 人必先作，然后人名之；先求，然后人与之。人必其自爱也，而后人爱诸；人必其自敬也，而后人敬诸。自爱，仁之至也。自敬，礼之至也。未有不自爱敬而人爱敬之者也。 |
| The Junzi: | A man must first act, then he will be recognized. He must first seek, then it will be given. A man must first love himself; thereafter others will love him. A man must first respect himself; thereafter, others will respect him. Loving oneself is the height of ren. Respecting oneself is the height of li. There has never been a case of a man who did not love and respect himself, yet others loved and respected him. | |
| 19 | 君子卷第... : | 或问：“龙、龟、鸿、鹄不亦寿乎？”曰：“寿。”曰：“人可寿乎？”曰：“物以其性，人以其仁。” |
| The Junzi: |
Someone asked: Do the dragon, the turtle, and the wild swan not live long? Yangzi said: They do. The other said: Can people live long? Yangzi said: Such animals live long because of their nature. People live long because of their ren. | |
| 20 | 君子卷第... : | 或问：“人言仙者，有诸乎？”“吁，吾闻虙羲、神农殁，黄帝、尧、舜殂落而死，文王，毕；孔子，鲁城之北。独子爱其死乎？非人之所及也。仙亦无益子之汇矣！”或曰：“圣人不师仙，厥术异也。圣人之于天下，耻一物之不知；仙人之于天下，耻一日之不生。”曰：“生乎！生乎！名生而实死也。” |
| The Junzi: |
Someone asked: People speak of immortals. Do they exist? Yangzi sighed, saying: I have heard that Fu Xi and Shen Nong died; that Huangdi, Yao, and Shun also passed away; that King Wen was buried at Bi; and that Confucius was buried north of the Lu walls. Do you alone begrudge your death? It is not something that men can do anything about. Indeed, immortality is of no benefit to mankind. The other said: Sages do not study the immortals, their skills are different. The sage's relation to the world is such that he is ashamed if there is one thing that he does not understand. For the immortal, he is ashamed that there is a single day that he does not live. Yangzi said: Life? It is called "life," but it is really death. | |
| 或曰：“世无仙，则焉得斯语？”曰，“语乎者，非嚣嚣也与？惟嚣嚣为能使无为有。”或问“仙之实”。曰：“无以为也，有与无，非问也。问也者，忠孝之问也。忠臣孝子，偟乎不偟。” | ||
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The other said: If the world does not have immortals, then where does talk of them come from? Yangzi said: Isn't the talk of immortals just a bunch of frivolous nonsense? Only that sort of nonsense is able to make something out of nothing. The other asked: What is the truth regarding immortals? Yangzi said: There is nothing to say. Whether they exist or not is not a question that you should be concerned with. The questions you ought to ask about concern loyalty and filial devotion. Do loyal ministers and filial sons have the leisure to ask about such things? They do not. | ||
| 21 | 君子卷第... : | 或问：“寿可益乎？”曰：“德。”曰：“回、牛之行德矣，曷寿之不益也？”曰：“德，故尔。如回之残，牛之贼也，焉得尔？”曰：“残，贼或寿。”曰：“彼妄也，君子不妄。” |
| The Junzi: |
Someone asked: Can a person's longevity be extended? Yangzi said: By means of de. The other said: Yan Hui and Ran Geng's conduct were de. Why was their longevity not extended? Yangzi said: De is like this. If Yan Hui and Ran Geng had been cruel and cunning, would they have thus been thus remembered? The other said: Yes, sometimes the cruel and cunning have long life. Yangzi said: They are reckless. But the junzi is not reckless. | |
| 22 | 君子卷第... : | 有生者必有死，有始者必有终，自然之道也。 |
| The Junzi: | That which lives inevitably must die. That which has a beginning inevitably has an end. This is the dao of Nature. | |
| 23 | 君子卷第... : | 君子忠人，况己乎？小人欺己，况人乎？ |
| The Junzi: | The junzi is honest with others—how much more so with himself! The petty man deceives himself—how much more so does he deceive others! |
URN: ctp:yangzi-fayan/juan-shi-er