雍也第六
『⒍１』子曰：“雍也可使南面。”仲弓问子桑伯子。子曰：“可也简。”
仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简
乎？”子曰：“雍之言然。”
『⒍２』哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰
过。不幸短命死矣，今也则亡，未闻好学者也。”
『⒍３』子华使於齐，冉子为其母请栗。子曰：“与之釜。”
请益。曰：“与之庾。”
冉子与之栗五秉。
子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”
原思为之宰，与之栗九百，辞。子曰：“毋！以与尔邻里乡党乎！”
『⒍４』子谓仲弓，曰：“犁牛之子（马辛）且角，虽欲勿用，山川其舍诸？”
『⒍５』子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”
『⒍６』季康子问：“仲由可使从政也与？”子曰：“由也果，於从政乎何有？”
曰：“赐也可使从政也与？”曰：“赐也达，於从政乎何有？”
曰：“求也可使从政也与？”曰：“求也艺，於从政乎何有？”
『⒍７』季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶
上矣。”
『⒍８』伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也而有斯疾
也！斯人也而有斯疾也！”
『⒍９』子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不
改其乐。贤哉，回也！”
『⒍１０』冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废
。今女画。”
『⒍１１』子谓子夏曰：“女为君子儒！无为小人儒！”
『⒍１２』子游为武城宰。子曰：“女得人焉耳乎？”曰：“有詹台灭明者，行不
由径，非公事，未尝至於偃之室也。”
『⒍１３』子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：“‘非敢后也，
马不进也。’”
『⒍１４』子曰：“不有祝沱之佞，而有宋朝之美，难乎免於今之世矣。”
『⒍１５』子曰：“谁能出不由户？何莫由斯道也？”
『⒍１６』子曰：“质胜文则野，文胜质则史。文质彬彬，然後君子。”
『⒍１７』子曰：“人之生也直，罔之生也幸而免。”
『⒍１８』子曰：“知之者不如好之者，好之者不如乐之者。”
『⒍１９』子曰：“中人以上，可以语上也；中人以下，不可以语上也。”
『⒍２０』樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”
问仁。曰：“仁者先难而后获，可谓仁矣。”
『⒍２１』子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”
『⒍２２』子曰：“齐一变，至於鲁；鲁一变，至於道。”
『⒍２３』子曰：“觚不觚，觚哉！觚哉！”
『⒍２４』宰我问曰：“仁者，虽告之曰，‘井有仁焉。’其从之也？子曰：“何
为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”
『⒍２５』子曰：“君子博学於文，约之以礼，亦可以弗畔矣夫！”
『⒍２６』子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”
『⒍２７』子曰：“中庸之为德也，其至矣乎！民鲜久矣。”
『⒍２８』子贡曰：“如有博施於民而能济众，何如？可谓仁乎？”子曰：“何事
於仁！必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取
譬，可谓仁之方也已。”
6:1 Confucius said: "Yung could fulfill the role of 'facing south' (being a ruler)."
Chung Kung asked about Tzu-sang Po-tzu.
Confucius said, "He will do. He is easygoing."
Chung Kung said, "Maybe if you are easygoing but abide in reverence it is all right. But if you abide in easygoingness and are also easygoing in your activities, wouldn't that be excessive?"
Confucius said, "Yung is right."
6:2 The Duke of Ai asked which disciple loved to study. Confucius answered: "There was Yen Hui. He loved to study, he didn't transfer his anger to the wrong person, and he didn't repeat his mistakes. Unfortunately he died young. Since then I have not yet met anyone who loves to study the way he did."
6:4 Confucius, speaking of Chung Kung said: "The calf of a brindled ox could be all red and have good horns. I.e., fit the specifications for a sacrificial animal. But even if we decide not to use it, would nature throw it away?" Legge says: "The father of Chung-kung (See V. ii.) was a man of bad character and some would have visited this upon his son, which drew forth Confucius' remark." (186)
6:5 Confucius said: "Hui could keep his mind on jen for three months without lapse. Others are lucky if they can do it for one day out of a month."
6:6 Chi K'ang Tzu asked whether Chung Yu was capable of serving in the government.
Confucius said, "Yu is efficient. What problem could he have in handling government work?"
K'ang asked: "Is Tz'u capable of serving in the government?"
Confucius said, "Tz'u is intelligent. What problem could he have in handling government work?"
"And what about Ch'iu?"
Confucius said, "Ch'iu is talented. What difficulty would he have in handling government work?"
6:7 The head of the Ch'i family sent to Min Tzu Ch'ien to ask him to govern P'i for them. Min Tzu Ch'ien said, "Please decline for me politely. If they pursue me further, I shall have to go live on the banks of the Wen River." Which was out of the range of Ch'i's influence.
6:8 Po Niu was sick and Confucius came to see him. He held his hand through the window and said, "He is dying! How awful it is that this kind of man should be sick like this! How awful it is that this kind of man should be sick like this!"
6:9 Confucius said: "Hui was indeed a worthy! With a single bamboo bowl of rice and gourd-cup of water he lived in a back alley. Others could not have endured his misery, but Hui never changed from his happy disposition. Hui was a worthy indeed!"
[Comment] In Confucian and Taoist thought, the term hsien ('worthy') means "good, kind, intelligent, courageous," etc. But it is also a technical term for a person of a high level of moral and intellectual advancement. Generally speaking, it indicates someone who is "almost perfect" but who is not a "divine being," a sage.
6:10 Yen Ch'iu said: "It is not that I don't enjoy your Way, but my strength is not enough."
Confucius said, "Those whose strength is not enough give up half way. You are now limiting yourself."
6:11 Confucius said to Tzu Hsia: "Be a noble scholar; don't be a petty scholar."
6:12 Tzu Yu became the governor of Wu Chang. The Master said, "Have you got any good men working for you?"
He answered: "I have Tan-t'ai Mie-ming, who never takes short cuts in his work and does not come to my office unless he has real business to discuss."
6:13 Confucius said: "Meng Chih Fan is not boastful. Once he was covering the rear during a retreat, and when he was about to enter the gate, he whipped his horse and said, 'I wasn't so brave as to be last. My horse would not run fast enough.'"
6:14 Confucius said: "Without the smooth speech of Preacher T'o or the good looks of Prince Chao of Sung, it is difficult to stay out of trouble in the present age."
6:15 Confucius said: "Who can go out without using the door? So why doesn't any body follow the Tao?"
6:16 Confucius said: "If raw substance dominates refinement, you will be coarse. If refinement dominates raw substance, you will be clerical. When refinement and raw qualities are well blended, you will be a Superior Man."
6:17 Confucius said: "People are straightforward at birth. Once they lose this, they rely on luck to avoid trouble."
6:18 Confucius said: "Knowing it is not as good as loving it; loving it is not as good as delighting in it."
6:19 Confucius said: "You can teach high-level topics to those of above-average ability, but you can't teach high-level topics to those of less than average ability."
6:20 Fan Ch'ih asked about the marks of wisdom.
Confucius said, "Working to give the people justice and paying respect to the spirits, but keeping away from them, you can call wisdom." He asked about the marks of jen.
Confucius said, "Ah yes, jen. If you suffer first and then attain it, it can be called jen."
6:21 Confucius said: "The wise enjoy the sea, the jen enjoy the mountains. The wise are busy, the jen are tranquil. The wise are happy, the jen are eternal."
6:22 Confucius said: "The state of Ch'i, with one change, could be at the level of Lu. The state of Lu, with one change, could attain to the Tao."
6:23 Confucius said: "A cornered vessel without corners! Is it a cornered vessel or not?"
6:24 Tsai Wo asked: "If you tell a jen man that there is jen at the bottom of the well, will he climb into it?"
Confucius said, "Are you kidding? The Superior Man will go to the well but not fall into it. He can be deceived, but not to the point of serious loss!"
6:25 Confucius said: "The Superior Man who studies culture extensively, and disciplines himself with propriety can keep from error."
6:26 The Master visited Nan Tzu (a woman known for her sexual excesses) and Tzu Lu was displeased. The Master dealt with this, saying: "Whatever I have done wrong, may Heaven punish me! May Heaven punish me!"
6:27 Confucius said: "Even over a long period of time, there have been few people who have actualized the Mean into Manifest Virtue."
6:28 Tzu Kung asked: "Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him? Might he be called jen?"
The Master said, "Why only jen? He would undoubtedly be a sage. Even Yao and Shun would have had to strive to achieve this. Now the jen man, wishing himself to be established, sees that others are established, and, wishing himself to be successful, sees that others are successful. To be able to take one's own feelings as a guide may be called the art of jen."