子罕第九
『９。１』子罕言，利，与命，与仁。
『９。２』达巷党人曰，「大哉孔子，搏学而无所成名。」子闻之，谓门弟子曰，
「吾何执？执御乎，执射乎？吾执御矣。」
『９。３』子曰：「麻冕，礼也。今也纯,
俭，吾从众。拜下，礼也。今拜乎上，泰
也，虽远众，吾从下。」
『９。４』子绝四----毋意，毋必，毋固，毋我。
『９。５』子畏於匡。曰：「文王既没，文不在兹乎。天之将丧斯文也。
後死者不得与於斯文也。天之未丧斯文也。匡人其如予何。」
『９。６』大宰问於子贡曰：「夫子圣者与！何其多能也？」子贡曰：「固天纵之将
圣，又多能也。」子闻之，曰：「大宰知我乎？吾少也贱，故多能鄙事。
君子多乎哉？不多也！」牢曰：「子云：『吾不试，故艺。』
『９。７』子曰：「吾有知乎哉？无知也。有鄙夫问於我，空空如也；我叩其两端而
竭焉。」
『９。８』子曰：「凤鸟不至，河不出图，吾已矣乎！」
『９。９』子见齐衰者，冕衣裳者，与瞽者，见之虽少必作；过之必趋。」
『９。１０』颜渊喟然叹曰：「仰之弥高，钻之弥坚，瞻之在前，忽焉在後！
夫子循循然善诱人：搏我以文，约我以礼。欲罢不能，既竭吾才，
如有所立，卓尔；虽欲从之，末由也已！」
『９。１１』子疾病，子路使门人为臣，病间，曰：「久矣哉，由之行诈也！
无臣而为有臣，吾谁欺？欺天乎？且予与其死於臣之手也，
无宁死於二三子之手乎！且予纵不得大葬，予死於道路乎？」
『９。１２』子贡曰：「有美玉於斯，韫Ｕ＋５３３５而藏诸？求善贾而沽诸？」
子曰：「沽之哉！沽之哉！我待贾者也！」
『９。１３』子欲居九夷。或曰：「陋，如之何？」子曰：「君子居之，何陋之有！」
『９。１４』子曰：「吾自卫反鲁，然後乐正，雅颂各得其所。」
『９。１５』子曰：「出则事公卿，入则事父兄，丧事不敢不勉，不为酒困；何有於我
哉！」
『９。１６』子在川上曰：「逝者如斯夫！不舍昼夜。」
『９。１７』子曰：「吾未见好德，如好色者也。」
『９。１８』子曰：「譬如为山，未成一篑；止，吾止也！譬如平地，虽覆一篑；
进，吾往也！」
『９。１９』子曰：「语之而不惰者，其回也与？」
『９。２０』子谓颜渊曰：「惜乎！吾见其进也，未见其止也！」
『９。２１』子曰：「苗而不秀者，有矣夫！秀而不实者，有矣夫！」
『９。２２』子曰：「後生可畏，焉知来者之不如今也？四十、五十而无闻焉，
斯亦不足畏也已！」
『９。２３』子曰：「法语之言，能无从乎？改之为贵！巽与之言，能无说乎？
绎之为贵！说而不绎，从而不改，吾末如之何也已矣！」
『９。２４』子曰：「主忠信。毋友不如己者。过，则勿惮改。」
『９。２５』子曰：「三军可夺师也，匹夫不可夺志也。」
『９。２６』子曰：「衣敝蕴袍，与衣孤貉者立，而不耻者，其由也与！
『不忮不求，何用不臧？』」子路终身诵之。子曰：「是道也，何足以臧！」
『９。２７』子曰：「岁寒，然後知松柏之後雕也。」
『９。２８』子曰：「知者不惑；仁者不忧；勇者不惧。」
『９。２９』子曰：「可与共学，未可与适道；可与适道，未可与立；可与立，未可与
权。」
『９。３０』「唐棣之华，偏其反而；岂不尔思？室是远而。」子曰：「未之思也，
夫何远之有？」
9:1 The master never spoke about advantage in connection with destiny or in connection with jen.
9:2 A man from Ta Hsiang said: "How great Confucius is! His learning is so broad. However, he is not known for expertise in any particular skill."
When Confucius heard this, he said to his disciples: "What shall I take up? Shall I take up charioteering? Shall I take up archery? I think I will take up charioteering!"
9:3 Confucius said: "The linen cap is prescribed by the rules of propriety, but nowadays they use a silk one. It is economical, and I will go along with the consensus. Bowing below the hall is prescribed by the rules of propriety, but that is presumptuous. So even if I differ from the consensus, I will bow below the hall."
9:4 There were four things the master had eliminated from himself: imposing his will, arbitrariness, stubbornness and egotism.
9:5 There was fear for the Master's life when he was in the district of Kuang. He said, "King Wen "Wen" means literature or culture. King Wen was traditionally recognized as a teacher of culture to the ancient Chinese. has already died, but his culture abides within me. If Heaven intended to destroy this 'culture', then it would have been unattainable for later generations. If Heaven does not want to destroy this culture, what can the men of Kuang do to me?"
9:6 A high minister asked Tzu Kung: "If your master is really a sage, why does he know so many skills "The superior man is not a utensil."."
Tzu Kung answered, "Heaven has granted him sagehood, as well as diverse skills."
The master, hearing about this, said, "What does the minister know about me? As a youth my family was poor so I had to learn many worldly skills. Is skillfulness necessary for the Superior Man? Of course it isn't."
Lao quoted Confucius as having said, "I didn't have an official position, therefore, I developed various skills."
9:7 Confucius said: "Do I possess knowledge? No, I do not possess it. Yet if even simple men come to ask a question of me, I clear my mind completely and thoroughly investigate the matter from one end to the other."
[Comment] I have diverged from Legge and Waley in taking "completely empty-like" to refer positively to the condition of Confucius' mind, rather than negatively to the mind of the simple man who is questioning.
9:8 Confucius said: "The Phoenix has not come, a tortoise has not come out of the river with a chart on it's back. Alas, I am finished." The Phoenix and the chart-backed turtle are two ancient auspicious signs.
9:9 If the master saw someone in mourning, or in full ceremonial dress, or a blind person, even if they were young, he would collect himself. If he had to pass by them, he would do it quickly.
9:10 Yen Yüan sighed in admiration saying: "Looking up to it, it gets higher. Boring into it, it gets harder. I see it in front, and suddenly it is behind me. My master is impeccable in his skillful guidance of men. He has broadened me with literature, disciplined me with propriety. I want to give up, but I can't. I have exhausted my ability, yet it seems as if there is something rising up in front of me. I want to follow it, but there is no way."
9:11 The Master was extremely ill, and Tzu Lu wanted the disciples to become Confucius' "ministers." I.e., he wanted, in the case of Confucius' death, for it to appear that Confucius had been of high status.
Confucius, during a remission in his illness, said, "Ah, Yu has been deceitful for a long time. Though I don't have ministers, you would make it appear that I have them? Who would I be fooling? Heaven? I would much rather die in the hands of my disciples than in the hands of ministers. And I would prefer dying in the streets to a pompous funeral!"
9:12 Tzu Kung said: "We have a beautiful gem here. Should we hide it away, or look for a good price and sell it?" Confucius said, "Sell it! Sell it! But I would wait till I got a good price."
9:13 The Master wanted to go and stay with the Nine Tribes of the East. Someone said, "They are unruly! Why do you want to do such a thing?"
Confucius said, "If a Superior Man dwells with them, how could they be unruly?"
9:14 Confucius said: "Only after I returned to Lu from Wei did the music get straightened out, with the Royal Songs and the Praises being played at the proper place and time."
9:15 Confucius said: "When out in the world, I served my ruler and ministers. At home I served my father and elder brothers. I never dared to take funerals lightly and I didn't get into trouble with alcohol. What problems could I possibly have?"
9:16 The Master, standing by a river, said, "It goes on like this, never ceasing day or night!"
9:17 Confucius said: "I have never seen one who loves virtue as much as he loves sex."
9:18 Confucius said: "It is like building a mound: If I stop before carrying a single basket of earth, it is my stopping. It is like leveling the ground: If I continue even after dumping only one basket, it is my continuation."
[Comment] The process of self-development requires continual effort, even if only a bit at a time.
9:19 Confucius said: "I teach him and he never slacks off. Aah, Hui!"
9:20 The Master, speaking of Hui, said: "How rare is his type! I have seen him striving, and have never seen him rest."
9:21 Confucius said: "There are some who sprout but do not blossom, some who blossom but do not bear fruit."
9:22 Confucius said: "We should be in awe of the younger generation. How can we know that they will not be equal to us? But if a man reaches the age of forty or fifty and has still not been heard from, then he is no one to be in awe of."
9:23 Confucius said: "Is anyone incapable of following words correct instruction? But it is self-transformation according to it that is important. Is anyone incapable of enjoying words of gentle advice? But it is inquiring deeply into their meaning that is important. If I enjoy without inquiring deeply, and follow without changing myself, how can I say that I have understood them?"
[Comment] Confucian "learning" is always fully connected to self-transformation.
9:24 Confucius said: "Base yourself in loyalty and trust. Don't be companion with those who are not your moral equal. When you make a mistake, don't hesitate to correct it."
9:25 Confucius said: "You can snatch away the general of a large army, but you cannot snatch away the will of even the lowliest of men."
9:26 Confucius said: "Standing in tattered work clothes among gentlemen clothed in fine furs without any embarrassment; it is Yu!"
Not harming, not coveting:
How can he do wrong? Book of Poems, number 67.
Tzu Lu continuously chanted this. Confucius said, "With just this, how can you attain excellence?"
9:27 Confucius said: "Only after it turns winter are we aware of the survival of the Pine and Cypress."
9:28 Confucius said: "The wise are not confused, the jen are not anxious, the brave are not afraid."
9:29 Confucius said: "There are some with whom we can study, but with whom we cannot traverse on the same path. There are some with whom we can traverse on the same path, but with whom we cannot establish ourselves. There are some with whom we can establish ourselves, but with whom we cannot agree with on future planning."
9:30
As the Almond Flowers
Lean and turn,
How could I not think of you?
But your house is so far.
Confucius said, "If he does not think about the distance, how could it be a problem?"