Попередній перегляд перекладу

【Biaoji Thirty-Second】\n\nThe Master said: "Return! The gentleman remains hidden yet becomes manifest; without being stern, he is dignified; without being severe, he inspires awe; without speaking, he is trusted." The Master said: "The gentleman does not err in his steps before others, does not err in his countenance before others, does not err in his words before others. Therefore, the gentleman's appearance is sufficient to inspire reverence, his countenance sufficient to inspire awe, and his words sufficient to be trusted. The 'Punishments of Fu' says: 'Be reverent and cautious, and let there be no words of blame in your person.'" The Master said: "The alternation of baring the chest and covering it with the outer garment is not done without reason; it is to make the people not be disrespectful to one another." The Master said: "In sacrifices, utmost reverence is required, and one should not follow them with pleasure; in audiences at court, utmost discrimination is required, and one should not follow them with weariness." The Master said: "The gentleman is cautious to avoid calamity, sincere so as not to be humiliated, and respectful to keep shame at a distance." The Master said: "The gentleman, being grave and reverent, grows stronger day by day; being at ease and indulgent, he grows lax day by day. The gentleman does not allow himself for a single day to be so remiss as to seem unable to endure the day." The Master said: "One fasts and abstains to serve the spirits and gods, and selects days and months to see the ruler, fearing that the people may not be reverent." The Master said: "Those who are familiar and contemptuous may die and still not be afraid." The Master said: "Without proper words, there is no exchange; without proper rites, there is no meeting; this is to make the people not treat one another with disrespect. The 'Yi' says: 'At the first divination, the answer is given; if repeated two or three times, it is importunate; being importunate, no answer is given.'"\nThe Master said: "Benevolence is the standard of the world; righteousness is the regulation of the world; requital is the benefit of the world." The Master said: "If one requites kindness with kindness, the people will have encouragement; if one requites resentment with resentment, the people will have warning. The 'Odes' say: 'No word is without response, no virtue is without requital.' The 'Tai Jia' says: 'The people cannot be at peace without the ruler; the ruler cannot govern the four quarters without the people.'" The Master said: "To requite resentment with virtue is the benevolence of one who seeks to preserve his person; to requite virtue with resentment is the conduct of one who deserves punishment." The Master said: "One who loves benevolence without desire, and hates what is not benevolent without fear, is alone in the world. Therefore, the gentleman deliberates on the Way with himself, but establishes laws according to the people." The Master said: "There are three kinds of benevolence, which share the same achievement but differ in feeling. When they share the same achievement, their benevolence cannot yet be known; when they share the same fault, then their benevolence can be known. The benevolent rest in benevolence; the wise profit from benevolence; those who fear guilt force themselves to be benevolent. The benevolent is the right hand; the Way is the left hand. The benevolent is humanity; the Way is righteousness. One who is generous in benevolence but meager in righteousness is loved but not revered; one who is generous in righteousness but meager in benevolence is revered but not loved. The Way has what is perfect, what is righteous, and what is examinable. The perfect Way leads to kingship; the righteous Way leads to hegemony; the examinable Way is to ensure no loss."\nThe Master said: "Benevolence has degrees, and righteousness has lengths, shortness, greatness, and smallness. Deep compassion and grief in the heart is the benevolence of loving others; following the law and forcing oneself is one who borrows from benevolence. The 'Odes' say: 'The Feng River has its qi grass; did King Wu not employ it! He left plans to his descendants, to secure and protect his sons; how great was King Wu!' This is benevolence for several generations. The 'Airs of the States' say: 'If I am not accepted now, how can I care for those after me?' This is benevolence for one's lifetime." The Master said: "Benevolence as a vessel is heavy, and as a Way it is distant; none who lift it can bear it, and none who walk it can reach it. One who takes much is benevolent; is it not difficult for one who strives at benevolence? Therefore, if the gentleman measures people by righteousness, it is hard to be a person; if he measures people by human standards, then the worthy can be known." The Master said: "One whose heart rests in benevolence is alone in the world. The 'Da Ya' says: 'Virtue is light as a hair, yet few can lift it; I consider it, only Zhong Shan Fu can lift it, and love cannot help him.'" The 'Xiao Ya' says: "The high mountain is looked up to; the great road is traveled." The Master said: "The 'Odes' love benevolence in this way; facing the Way and walking, stopping midway, forgetting the aging of the body, not knowing that years are insufficient, bending down and striving daily, only ceasing at death." The Master said: "The difficulty of achieving benevolence has long existed! Everyone loses what they love; therefore, the faults of the benevolent are easy to excuse." The Master said: "Reverence is near propriety, frugality is near benevolence, sincerity is near feeling; if one acts with respect and yielding, though there may be faults, they will not be great. Reverence leads to few faults, feeling can be trusted, and frugality is easy to manage; is it not rare for one to fail in this way? The 'Odes' say: 'The gentle and reverent man is the foundation of virtue.'" The Master said: "The difficulty of achieving benevolence has long existed; only the gentleman can do it. Therefore, the gentleman does not afflict others with what he himself can do, nor shame others with what they cannot do. Therefore, when the sage establishes conduct, he does not set it by himself, but makes the people have encouragement and shame, to carry out his words. Propriety regulates it, sincerity binds it, appearance adorns it, clothing changes it, friends perfect it, wishing the people to have singleness. The 'Xiao Ya' says: 'Not ashamed before others, not fearing Heaven.' Therefore, the gentleman wears his garments, then adorns them with the gentleman's appearance; having his appearance, he adorns it with the gentleman's speech; fulfilling his speech, he fills it with the gentleman's virtue. Therefore, the gentleman is ashamed to wear his garments without his appearance, ashamed to have his appearance without his speech, ashamed to have his speech without his virtue, ashamed to have his virtue without his conduct. Therefore, when the gentleman wears mourning garments, he has a mournful countenance; when he wears the ceremonial cap and robes, he has a reverent countenance; when he wears armor and helmet, he has a countenance that cannot be disgraced. The 'Odes' say: 'The pelican is on the bridge, not wetting its wings; those recorded ones do not match their garments.'"\n……