子张篇第十九
【原文】
19·1 子张曰：“士(1)见危致命，见得思义，祭思敬，丧思哀，其可已矣。”
【注释】
(1)士：有志之士。笼统地理解为“君子”即可。
【白话】
子张说：“有志者应该见到危险时，奋不顾身；见到利益时，考虑道义；祭祀虔诚，居丧悲哀。这样就可以了。”
【英译】
Ztu Zhang said: “A gentleman should be regardless of his own safety in face of peril, should think of moral principle in face of benefit, should be pious when holding a memorial ceremony, and should be sorrowful when going into mourning. That’s enough for a gentleman.”
【原文】
19·2 子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”
【白话】
子张说：“子张说：“遵守道德不坚定，信仰道义不真诚，这样的人有他该怎么样？没他又该怎么样？”
【英译】
Ztu Zhang said: “Some people neither observe standards of morality firmly nor believe in justice sincerely. What’s the difference between having them and not having them?”
【原文】
19·3 子夏之门人问交于子张。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，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？”
【白话】
子夏的学生向子张请教给如何交朋友。子张说：“子夏是怎么说的？”答道：“子夏说：‘可交的就交，不可交的就拒绝。’”子张说：“这和我听到的可不一样：君子既尊重贤人，又能容纳普通民众；能器重能人，又能同情笨人。我如果是好人，那我还有谁不能容纳呢？我如果不是好人，别人就会拒绝我，这怎么能谈得上由我去拒绝别人呢 ？”
【英译】
Ztu Xia’s student asked Ztu Zhang how to make friends with others. Ztu Zhang asked: “What did Ztu Xia say?” The student replied: “Ztu Zhang said: ‘Make friends with anyone who can be friends and refuse anyone who can be friends.’” Ztu Zhang said: “This is quite different with what I heard: gentlemen not only respect worthy people but also tolerate common people; not only highly regard people of large caliber but also sympathize people of small caliber. If I’m a good man, there is no one I cannot tolerate. Otherwise, others will refuse me. And if so, how could it be said that I refuse others?”
【原文】
19·4 子夏曰；“虽小道(1)，必有可观者焉，致远恐泥(2)，是以君子不为也。”
【注释】
(1)小道：微不足道，或指常言所说“雕虫小技”，具体指各种农工商医卜之类的技能。
(2)泥：阻滞，不通，妨碍。
【白话】
子夏说：“虽然都是微不足道的技艺，也一定有可称道之处，但用它去实现远 大目标就不行了。”
【英译】
Ztu Xia said: “These are only insignificant skills, but they must have something commendable; nevertheless, you cannot use them to realize your high ideals.”
【原文】
19·5 子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”
【白话】
子夏说：“每天学到一些不懂的东西，学到之后坚持一个月不忘，这就可以叫做好学了。”
【英译】
Ztu Xia said: “Each day you learn something you don’t understand and keep them not to be forgotten for a month. And this can be regarded being eager to learn.”
【原文】
19·6 子夏曰；“博学而笃志(1)，切问(2)而近思，仁在其中矣。”
【注释】
(1)笃志：强记。
(2)切问：问与切身有关的问题。
【白话】
子夏说：“博学强记，就与切身有关的问题提出质疑，并且加以思考，仁就在其中了。”
【英译】
Ztu Xia said: “Have wide learning and a strong memory, raise and ponder questions about something closely related to your own conditions. I think humanity just exists in this learning process.”
【原文】
19·7 子夏曰：“百工居肆(1)以成其事，君子学以致其道。”
【注释】
(1)百工居肆：百工，各行各业的工匠。肆，作坊。
【白话】
子夏说：“各行各业的工匠住在作坊里做各自的事，而君子则是通过学习来实现自己的理想。”
【英译】
Ztu Xia said: “Craftsmen live in workshops and do their own things, while gentlemen realize their high ideals through learning.”
【原文】
19·8 子夏说：“小人之过也必文(1)。”
【白话】
子夏说：“小人犯了过错一定要掩饰。”
【注释】
(1)文：掩饰。
【英译】
Ztu Xia said: “Vulgarians must gloss over their mistakes whenever they make.”
【原文】
19·9 子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”
【白话】
子夏说：“君子有三变：远看他很严肃，接近他很温柔，听他说很严厉。”
【英译】
Ztu Xia said: “A gentleman have three changeable characters: when you look at him from afar, he appears severe; when you get close to him, you’ll know that he is gentle-natured; when you listen to him, you’ll hear that he speaks sternly.”
【原文】
19·10 子夏曰：“君子信而后劳其民；未信，则以为厉己也，信而后谏；未信，则以为谤己也。”
【白话】
子夏说：“君子取信于人才能指使人，否则人家就会以为你虐待他们。取信于人，才能去规劝人；不取信于人，人家会以为你在诽谤他们。”
【英译】
Ztu Xia said: “A gentleman must get trust from others first and then makes them do something, or they’ll think you ill-treat them. He must get trust from others first and then admonishes them, or they’ll think you
slander them.”
【原文】
19·11 子夏曰：“大德(1)不逾闲(2)，小德出入可也。”
【注释】
(1)大德、小德：指大节小节。
(2)闲：木栏，这里指界限。
【白话】
子夏说：“大节不能越轨，小节有些出入可以。”
【英译】
Ztu Xia said: “In the respect of moral integrity, a gentleman must not transgress, but in the respect of trivial matter, there is no need for a gentleman to bother about it too much.”
【原文】
19·12 子游曰：“子夏之门人小子，当洒扫应对进退，则可矣，抑(1)末也。本之则无，如之何？”子夏闻之，曰：“噫，言游过矣！君子之道，孰先传焉？孰后倦(2)焉？譬诸草木，区以别矣。君子之道，焉可诬(3)也？有始有卒者，其惟圣人乎？”
【注释】
(1)抑：但是，不过。转折的意思。
(2)倦：诲人不倦。
(3)诬：欺骗。
【白话】
子游说：“子夏的学生，洒水扫地和接待客人应当说还是可以的，但这些都是小事。没学到根本性的东西，这怎么行呢？”子夏听到后说：“嘿，子游可错了！君子所掌握的知识，先教什么？后教什么？这好比草和树，都是有区别的，怎能随意歪曲？能有始有终地教育学生，恐怕只有圣人能做到吧？”
【英译】
Ztu You said: “As for Ztu Xia’s students, it’s certainly feasible to let them do something like sprinkling water and sweeping the floor, and receiving guests. But all these are only trivialities. They haven’t learned anything fundamental. How can it be workable?” After learning this, Ztu Xia said: “Oh, Ztu You is wrong!
As to a gentleman’s knowledge, what should be taught first and what should be taught next? There is a difference between these two points which are just like grass and trees.
【原文】
19·13 子夏曰：“仕而优(1)则学，学而优则仕。”
【注释】
(1)优：有余力。
【白话】
子夏说：“做官还有余力的人，就可以去学习，学习有余力的人，就可以去做官。”
【英译】
Zi Xia said: “If a person, except for being an official, still has superfluous energy, he can study and if a person, except for study, still has superfluous energy, he can be an official.”
【原文】
19·14 子游曰：“丧致(1)乎哀而止。”
【注释】
(1)致：极致、竭尽。
【白话】
子游说：“办丧事只要充分表达悲哀之情就可以了。”
【英译】
Zi You said: “When handling funeral affairs, so long as you fully express your sorrow, that’s enough.”
【原文】
19·15 子游曰：“吾友张也为难能也，然而未仁。”
【白话】
子游说：“我的朋友子张可以说是很难得的人，可就连他也还没有做到仁。”
【英译】
Zi You said: “My friend Zi Zhang can be reckoned a rare outstanding person. But even he himself hasn’t become a person of humanity.”
【原文】
19·16 曾子曰：“堂堂乎张也，难与并为仁矣。”
【白话】
曾子说：“子张虽然仪表堂堂，但却难于和他一起做到仁的。”
【英译】
Zeng Zue said: “Zue Zhang bears a grandeur appearance. But it’s difficult for anyone to be man with humanity together with him.”
【原文】
19·17 曾子曰：“吾闻诸夫子，人未有自致者也，必也亲丧乎。”
【白话】
曾子说：“我听老师们说，人不会自然而然地流露情感，如果有，那也必定是在失去亲人时候才会。”
【英译】
Zeng Zue said: “I heard my teachers said that people could not show their feelings naturally except for that they lost their own beloved.”
【原文】
19·18 曾子曰：“吾闻诸夫子，孟庄子(1)之孝也，其他可能也；其不改父之臣与父之政，是难能也。”
【注释】
(1)孟庄子：鲁国大夫孟孙速。
【白话】
曾子说：“我听老师说过，孟庄子的孝，别人也可以做到，但他不更换父亲旧臣及其政策这一点，却难以做到。”
【英译】
Zeng Zue said: “I heard my teacher said that others could show filial devotion to their parents as Meng Zhuangzue did, but there was one thing others could hardly do, namely, to keep their fathers’ old subjects and policies unchanged.”
【原文】
19·19 孟氏使阳肤(1)为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜(2)而勿喜。”
【注释】
(1)阳肤：曾子的学生。
(2)矜：怜悯。
【白话】
孟氏任命阳肤做法官，阳肤向曾子请教。曾子说：“当官的不做好事，百姓早已民心涣散。如果能了解到民情，就应当怜悯他们，而不要沾沾自喜。”
【英译】
Appointed as judge by Meng, Yang Fu sought advice from Zeng Zue. Zeng Zue said: “The rulers didn’t behave themselves well so the masses have lost morale for a long time. Learning true conditions of the
【原文】
19·20 子贡曰：“纣(1)之不善，不如是之甚也。是以君子恶居下流(2)，天下之恶皆归焉。”
【注释】
(1)纣：商代最后一个君主，名辛，纣是他的谥号，历来被认为是一个暴君。
(2)下流：即地形低洼处，比喻名声不好。
【白话】
子贡说：“纣王的劣迹，不像传说的那样严重。所以君子就怕自己有污点，因为如此，所有的坏事就都会记到他的账上。”
【英译】
Zue Gong said: “The lord Zhou’s evil doings were not so serious as what people said. Thereore, gentlemen are afraid they would have blemish in their past, because if so, all blame would be put on them.”
【原文】
19·21 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。”
【白话】
子贡说：“君子的过失，像日蚀月蚀。他有过失，人们都看得见；他改正过失，人们都敬仰他。”
【英译】
Zue Gong said: “Gentlemen’s faults are like solar eclipse and lunar eclipse. If they commit faults, people can see them; if they correct the faults, people would look up to them.”
【原文】
19·22 卫公孙朝(1)问于子贡曰：“仲尼(2)焉学？”子贡曰：“文武之道，未坠于地，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？”
【注释】
(1)卫公孙朝：卫国的大夫公孙朝。
(2)仲尼：孔子的字。
【白话】
卫国的公孙朝问子贡说：“孔子的学问是从哪里学来的？”子贡说：“文王武王之道，并没失传，还在人间。贤人能了解其中的大道理，不贤的人只能了解其中的小道理。文武之道无处不在。孔子处处都学，哪有固定的老师？”
【英译】
Gong Sunchao of the country Wei asked Zue Gong: “Where does Confucius’ knowledge come from?” Zue Gong said: “The doctrines of Wen Wang and Wu Wang are not failed to be handed down. They still exist in the world. The question is that worthy people can see major principles but unworthy people can only see minor ones. The doctrines of Wen Wang and Wu Wang exist everywhere. And Confucius learns wherever he goes. How can he have regular teachers?”
【原文】
19·23 叔孙武叔(1)语大夫于朝曰：“子贡贤于仲尼。”子服景伯(2)以告子贡。子贡曰；“譬之宫墙(3)，赐之墙也及肩，窥见室家之好。夫子之墙数仞(4)，不得其门而入，不见宗庙之类，百官(5)之富。得其门者或寡矣。夫子之云，不亦宜乎！”
【注释】
(1)叔孙武叔：鲁国大夫，名州仇，三桓之一。
(2)子服景伯：鲁国大夫。
(3)宫墙：宫也是墙，围墙，不是房屋的墙。
(4)仞：读“认”，古时七尺为仞，一说八尺为仞，一说五尺六寸为仞。
(5)官：这里指房舍。
【白话】
叔孙武叔在朝廷上对大夫们说：“子贡比仲尼更贤。”子服景伯把这话告诉子贡，子贡说：“拿围墙做比喻吧，我的墙齐肩高，站在墙外，就能看到我家里的情况不错；而孔子的墙几丈高，如果找不到门进去，你就看不见里面宗庙的富丽堂皇，和房屋的绚丽多彩。从进门的人太少了，叔孙先生这么说，也是可以理解的！”
【英译】
Shu Sun and Wu Sun said to ministers in the imperial court: “Zue Gong is more worthy than Confucius.” Zuefu Jingbo told Zue Gong what they said. Zue Gong said: “If we take a wall as an example by analogy. My wall is only shoulder high. Standing outside, you can see the condition of my family is not so bad. But Confucius’s wall is decades of feet high. Fail to find a gate to enter, you can see neither the splendid temple nor the beautiful house. Since there are only a few people who can find a gate to enter, it’s understandable for Mr. Shu Sun to say this sort of things.”
【原文】
19·24 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，其何伤于日月乎？多(1)见其不知量也。”
【注释】
(1)多：用作副词，只是的意思。
【白话】
叔孙武叔诽谤孔子。子贡说：“不要这样吧，孔子是诽谤不了的，别人的贤良，象丘陵一样，可以超越；孔子却象日月，无法超过。虽然有人要自绝于日月，但这对日月又有什么损伤呢？这只能表明他们不知天地高地厚而已。”
【英译】
Shu Sun and Wu Shu try their best to defame Confucius. Zue Gong said: “Better not to do this. It’s impossible to get Confucius defamed. The worthiness of others is just like a hill which is surmountable, yet Confucius’s is the sun or the moon which isn’t surmountable. Some people want to estrange themselves from the sun and the moon, but what harm they can do to the sun and the moon? It only indicates that they overestimate their own ability.”
【原文】
19·25： 陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，馁之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”
【白话】
陈子禽对谓子贡说：“你是谦虚吧，孔子哪里比你强？”子贡说：“君子说一句话就可以表现出是否明智，所以说话不可以不谨慎。孔子的高不可及，如同天不能搭阶梯爬上去一样。他如果有机会治理国家，就能做到传说的那样，教百姓立于礼，百姓就会立于礼，要引导百姓，百姓就会跟着走；安抚百姓，百姓就会归顺；动员百姓，百姓就会齐心合力。他生的光荣，死的可哀，怎么谈得上赶上他呢？”
【英译】
Chen Zueqin said to Zue Gong: “You must be modest. How can Confucius be more worthy than you?” Zue Gong said: “Gentlemen must be cautious when speaking. Only one word can make it clear whether you are wise or not. Confucius is like the sky which is so high that no ladders can be used to climb to it. If Confucius is given a chance to govern a country, he would do as what people say, namely, he would educate people with proprieties and people would do everything according to proprieties; he would lead the people, and people would be willing to follow him; he would pacify people, and people would be willing to come over and give allegiance to him; he would mobilize the people, and they would be willing to work as one. He is honorable to live and pathetic to die. How can we say that we can catch up with him?”
