卫子第十八
『１』卫子去之；箕子为之奴；比干谏而死。孔子曰∶「殷有三仁焉！」
『２』柳下惠为士师，三黜。人曰∶「子未可以去乎？」曰∶「直道而事人，焉往
而不三黜！枉道而事人，何必去父母之邦！」
『３』齐景公待孔子，曰∶「若季氏则吾不能，以季、孟之间待之。」曰∶「
吾老矣。不能用也。」孔子行。
『４』齐人归女乐，季桓子受之，三日不朝，孔子行。
『５』楚狂接舆，歌而过孔子，曰∶「凤兮凤兮！何德之衰？往者不可谏，来者犹可追
。已而！已而！今之从政者殆而！」孔子下，欲与之言。趋而辟之，不得与之言。
『６』长沮、桀溺耦而耕。孔子过之，使子路问津焉。长沮曰∶「夫执舆者为谁？」
子路曰∶「为孔丘。」曰∶「是鲁孔丘与？」曰∶「是也。」曰∶「是知津矣！」
问於桀溺，桀溺曰∶「子为谁？」曰∶「为仲由。」曰∶「是鲁孔丘之徒与？」对
曰∶「然。」曰∶「滔滔者，天下皆是也，而谁以易之？且而与其从辟人之士也，
岂若从辟世之士哉？」U+8030而不辍。子路行以告，夫子怃然曰∶「鸟兽不可与同
群！吾非斯人之徒与而谁与？天下有道，丘不与易也。」
『７』子路从而後，遇丈人，以杖荷U+84E7。子路问曰∶「子见夫子乎？」丈人曰∶
「四体不勤，五谷不分，孰为夫子！」植其杖而芸。子路拱而立。止子路宿，
杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰∶「隐者也。」使子路反
见之。至，则行矣。子路曰∶「不士无义。长幼之节，不可废也；君臣之义，如之何其
废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣！」
『８』逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰∶「不降其志
，不辱其身，伯夷叔齐与？」谓柳下惠、少连∶「降志辱身矣；言中伦，行中虑，
其斯而已矣！」谓虞仲、夷逸∶「隐居放言，身中清，废中权。」「我则异於是，
无可无不可。」
『９』大师挚适齐；亚饭干适楚；三饭缭适蔡；四饭缺适秦；鼓方叔，入於河；播
鼗武，入于汉；少师阳，击磬襄，入於海。
『１０』周公谓鲁公曰∶「君子不施其亲，不使大臣怨乎不以。故旧无大故，则不
弃也。无求备於一人。」
『１１』周有八士∶伯达、伯适、仲突、仲忽、叔夜、叔夏、李随、李U+9A27。
18:2 Hui Liu Hsia was chief criminal judge, and was fired three times.
Someone said, "Why don't you just leave, sir?"
He said, "If I want to give justice in serving people, where can I go where this will not happen? If I can be satisfied with handing out injustice, why should I bother leaving the land of my parents?"
18:4 The people of Ch'i sent Lu a present of girl musicians. Chi Huan (ruler of Lu) received them, and for three days did not hold court. Confucius left.
18:5 Chieh Yu, the madman of Ch'u, passed by Confucius, singing:
Phoenix! Phoenix!
How your virtue has declined!
Your past cannot be corrected,
But your future is yet to come.
Give up! Give up!
Those who involve themselves in Government now
Will be in danger.
Confucius jumped down, wanting to talk to him, but he ran away, so Confucius couldn't talk to him.
18:6 Chang Tso and Chieh Ni were working together in the fields when Confucius was passing by. He sent Tzu Lu to ask them where he could ford the river. Chang Tso said, "Who is that holding the carriage?"
Tzu Lu said, "It is Confucius"
Chang said, "The Confucius of Lu?"
"Yes."
"Well, if that's the case, then he knows the ford."
Tzu Lu then asked Chieh Ni who said, "Who are you?"
"I am Tzu Lu."
"The follower of this Confucius of Lu?"
"Right."
Chieh said, "Disorder, disorder throughout the realm! And who can change it? Rather than following a shih who avoids people, you should follow one who escapes from the world!" With that, he went back to his hoeing and wouldn't stop.
Tzu Lu went back and reported this to Confucius. Confucius sighing, said, "I can't form associations with the birds and beasts. So if I don't associate with people, then who will I associate with? If the Tao prevailed in the realm, I would not try to change anything."
18:7 Tzu Lu, having fallen behind the group, met an old man carrying a basket on a pole. He asked him: "Have you seen my master?"
The old man said, "Your four limbs have not toiled, and you can't distinguish among the five grains--who is your master?" He planted his staff in the ground and began to weed. Tzu Lu stood there with his arms folded. The old man had him stay overnight. He killed a chicken, prepared millet and fed him, and then introduced him to his two sons. The next day, Tzu Lu left, and he told Confucius.
The Master said, "He is a recluse," and sent Tzu Lu back to see him. When he arrived, the man was gone.
Tzu Lu said, "If you don't have a position in society, how can you practice Righteousness? If the relationship between young and old cannot be abandoned, how can the relationship between ruler and minister be abandoned? Desiring to keep his own purity, he disrupts the great bonds of society. The superior man practices his Righteousness from his place in society. When Righteousness is not being done, he is the one who is aware of it."
18:8 Among men who have abandoned society are Po Yi, Shu Chi, Yu Chung, I Yi, Chu Chang, Hui Liu Hsia, and Shao Lien. Those who would not surrender their wills or humiliate themselves were Po Yi and Shu Chi. Hui Liu Hsia and Shao Lien surrendered their wills and humiliated themselves; nonetheless, their words were based on solid principles and they thought before acting. That is about all that can be said of them. Yu Chung and I Yi left society, and in their seclusion cast off speech, purified themselves, and abandoned themselves to conditions. I am different than this. I have no "shoulds" or "should nots."
18:10 The Duke of Chou was talking to his son, the Duke of Lu. He said: "The Superior Man does not neglect his relatives and does not let the High Minister get resentments about not being utilized. Therefore, he doesn't fire anyone unless there is a really good reason, and he does not seek for all abilities in one man."