“Mean” section in bilingual
Friday, October 30th, 2009“Mean” section in bilingual translation
Chapter
Interpersonal Perception – Gentleman moderate, anti-villains Mean Zhong Ni said: “Gentlemen Mean, Mean anti-villains. Moderation is also a gentleman, but when the gentleman; suspicious moderation is also, without fear of bad people too.” Chung-ni
said, “The superior man embodies the course of the Mean; the mean
man acts contrary to the course of the Mean. “The
superior man’s embodying the course of the Mean is because he is a
superior man, and so always maintains the Mean. The mean man’s
acting contrary to the course of the Mean is because he is a mean
man, and has no caution. Chapter
Sacred Hearts – the highest ethical standards
Confucius said: “Mean it Zhiyi almost! People rarely can be numbered!” The
Master said, “Perfect is the virtue which is according to the Mean!
Rare have they long been among the people, who could practice
it! Chapter
Sacred Hearts – who can eat and know these taste
Confucius said: “If No is also, I know of carry on: they had to know who, less than a foolish man too. Road is also unknown, I know of carry on: Sage over the unscrupulous who have less. People are not introducing food, fresh flavors are kept in the dark . “The
Master said, “I know how it is that the path of the Mean is not
walked in:-The knowing go beyond it, and the stupid do not come up
to it. I know how it is that the path of the Mean is not
understood:-The men of talents and virtue go beyond it, and the
worthless do not come up to it. “There
is no body but eats and drinks. But they are few who can
distinguish flavors. “Chapter
Cultivation – nevertheless, the Executive dual-use in
Confucius said: “Road No carry on their husband!” The
Master said, “Alas! How is the path of the Mean
untrodden! “Chapter
Interrogation – nevertheless, the Executive dual-use in
Confucius said: “Shun also its great to know! Shun ask questions and made good by bringing the police, and bad-and virtue, and enforcement of its two ends, with which the people, the Sri Lanka that Shun almost!” The
Master said, “There was Shun:-He indeed was greatly wise! Shun
loved to question others, and to study their words, though they
might be shallow. He concealed what was bad in them and displayed
what was good. He took hold of their two extremes, determined the
Mean, and employed it in his government of the people. It was by
this that he was Shun! “Chapter VI
Ming – s wisdom wrong
Confucius said: “People Jieyue ‘I know’, drive and accept all Kwu? N trap, and Mo the provision of knowledge also. People Jieyue ‘I know’, choose almost moderation, not of months Moriya.” The
Master said “Men all say, ‘We are wise’; but being driven forward
and taken in a net, a trap, or a pitfall, they know not how to
escape. Men all say, ‘We are wise’; but happening to choose the
course of the Mean, they are not able to keep it for a round
month. “Chapter VII
Sacred Hearts – Do not give up firmly grasp the Master said: “Back to the man also, choose almost moderate, was a good loss of the Sincere subscribe Frydman carry on.” The
Master said “This was the manner of Hui:-he made choice of the
Mean, and whenever he got hold of what was good, he clasped it
firmly, as if wearing it on his breast, and did not lose
it. “Chapter VIII
Sacred Hearts – knives can dance club, moderation rare
Confucius said: “There is also the State may have, Peerage and speech is also available, knives can dance club also, moderation can not have.” The
Master said, “The kingdom, its states, and its families, may be
perfectly ruled; dignities and emoluments may be declined; naked
weapons may be trampled under the feet; but the course of the Mean
cannot be attained to. “IX
Ming – What is the real strength
Zi Lu asked Strong. Confucius said: “The strength of the South and? Northern intensity and? Suppression and strong with? Wide flexibility to Teach without Road, south of the strong also, home of the gentleman. Of junction gold leather, tire of death, strength of the north also , while the ranks of the strong. so gentleman and not flow, Jiao Qiang zai! neutral and not lean, strong Zai Jiao! State Road, the same plug Yan, Qiang zai correction! no Way, till he dies, strong zai Jiao! “Tsze-lu
asked about energy.The
Master said, “Do you mean the energy of the South, the energy of
the North, or the energy which you should cultivate
yourself? “To
show forbearance and gentleness in teaching others; and not to
revenge unreasonable conduct:-this is the energy of southern
regions, and the good man makes it his study. “To
lie under arms; and meet death without regret:-this is the energy
of northern regions, and the forceful make it their
study. “Therefore,
the superior man cultivates a friendly harmony, without being
weak.-How firm is he in his energy! He stands erect in the middle,
without inclining to either side.-How firm is he in his energy!
When good principles prevail in the government of his country, he
does not change from what he was in retirement. How firm is he in
his energy! When bad principles prevail in the country, he
maintains his course to death without changing.-How firm is he in
his energy! “Chapter X
Zhengxintai — right path straight, do not regret unknown
Confucius said: “hidden-line odd prime, there is described later Yan, whom I carry on Eph. Gentleman compliance opposite direction, collapse, unable to answer my passed away. Gentleman by almost moderate, escapist not see to know without regret, the only saint to The. “The
Master said, “To live in obscurity, and yet practice wonders, in
order to be mentioned with honor in future ages:-this is what I do
not do. “The
good man tries to proceed according to the right path, but when he
has gone halfway, he abandons it:-I am not able so to
stop. “The
superior man accords with the course of the Mean. Though he may be
all unknown, unregarded by the world, he feels no regret.-It is
only the sage who is able for this. “XI
Knowledge objects – Gentleman hidden fees
Gentleman hidden fee. Couple of stupid, can know Yan; and to also, although there are unknown saint Yan. Couple of others are not, you can do it Yan; and to also, although there are no saints Yan. World great too, some people still regret. Therefore, a large gentleman’s language, the world monensin containing Yan; language small, and the world abroad without breaking Yan. “Poetry,”: ‘kite flying and brutal days, diving in deep. ‘Made the whole police also. Gentleman, Zaoduan almost couple; and to also, almost heaven and earth observation. “The
way which the superior man pursues, reaches wide and far, and yet
is secret.Common
men and women, however ignorant, may intermeddle with the knowledge
of it; yet in its utmost reaches, there is that which even the sage
does not know. Common men and women, however much below the
ordinary standard of character, can carry it into practice; yet in
its utmost reaches, there is that which even the sage is not able
to carry into practice. Great as heaven and earth are, men still
find some things in them with which to be dissatisfied. Thus it is
that, were the superior man to speak of his way in all its
greatness, nothing in the world would be found able to embrace it,
and were he to speak of it in its minuteness, nothing in the world
would be found able to split it.It
is said in the Book of Poetry, “The hawk flies up to heaven; the
fishes leap in the deep. “This expresses how this way is seen above
and below.The
way of the superior man may be found, in its simple elements, in
the intercourse of common men and women; but in its utmost reaches,
it shines brightly through Heaven and earth. XII
Dusing – Road not far from people, far from human non-Road
Confucius said: “The road not far from people. Person for the Road, and much people, not for the Road.” Poetry, “says: ‘Cutting Kovar Ke, its is not far.’ Executive order cutting Ke Ke, look askance and as the Jewish that far. so gentleman of men who changed shelling ceased. Forbearance violate the near, rather than applying the have also not impose on others. Gentleman four, not a Yan Qiu: The almost child seeking to do Father, could not have; the demand Robinson almost to serving his prince, could not have; are asking almost brother to brother thing, not too; by almost a friend request, first applied for, not also, yung trip to Germany, Needless to say the like; inadequate, not without Mian, more than not to do; words Gu, line Gu Yan, Hu is not a gentleman? V? V Fall! The
Master said “The path is not far from man. When men try to pursue a
course, which is far from the common indications of consciousness,
this course cannot be considered The Path. “In
the Book of Poetry, it is said, ‘In hewing an ax handle, in hewing
an ax handle, the pattern is not far off. We grasp one ax handle to
hew the other; and yet, if we look askance from the one to the
other, we may consider them as apart. Therefore, the superior man
governs men, according to their nature, with what is proper to
them, and as soon as they change what is wrong, he
stops. “When
one cultivates to the utmost the principles of his nature, and
exercises them on the principle of reciprocity, he is not far from
the path. What you do not like when done to yourself, do not do to
others. “In
the way of the superior man there are four things, to not one of
which have I as yet attained.-To serve my father, as I would
require my son to serve me: to this I have not attained; to serve
my prince as I would require my minister to serve me: to this I
have not attained; to serve my elder brother as I would require my
younger brother to serve me: to this I have not attained; to set
the example in behaving to a friend, as I would require him to
behave to me: to this I have not attained. Earnest in practicing
the ordinary virtues, and careful in speaking about them, if, in
his practice, he has anything defective, the superior man dares not
but exert himself; and if, in his words, he has any excess, he
dares not allow himself such license. Thus his words have respect
to his actions, and his actions have respect to his words; is it
not just an entire sincerity which marks the superior
man? “Chapter XIII
Cultivation – prime position and line of the affected part
Factors and their place while the line of gentlemen, do not want to almost its external. Su rich, almost rich-line; factors humble, almost humble line; factors barbarians, line almost barbarians; prime trouble, line almost trouble: no income but not complacent gentleman Yan. Not in the upper mausoleum, the next bit without assistance, on request in person is not already, no complain. Is not blaming Heaven, the next does not blame the people. Therefore, once a gentleman Home Easy to order, villain-line insurance to chance. “Confucius said:” There seems to shoot a gentleman; overly positive Hu, reflecting upon his body. The
superior man does what is proper to the station in which he is; he
does not desire to go beyond this.In
a position of wealth and honor, he does what is proper to a
position of wealth and honor. In a poor and low position, he does
what is proper to a poor and low position. Situated among barbarous
tribes, he does what is proper to a situation among barbarous
tribes. In a position of sorrow and difficulty, he does what is
proper to a position of sorrow and difficulty. The superior man can
find himself in no situation in which he is not
himself.In
a high situation, he does not treat with contempt his inferiors. In
a low situation, he does not court the favor of his superiors. He
rectifies himself, and seeks for nothing from others, so that he
has no dissatisfactions. He does not murmur against Heaven, nor
grumble against men.Thus
it is that the superior man is quiet and calm, waiting for the
appointments of Heaven, while the mean man walks in dangerous
paths, looking for lucky occurrences.The
Master said, “In archery we have something like the way of the
superior man. When the archer misses the center of the target, he
turns round and seeks for the cause of his failure in
himself. “Chapter XIV
Qijia – line away from the near, the far-inferior Gentleman, the provision of such line will be far from near, such as the climb will be the provision of low self-esteem. “Poetry”, saying: ‘wife and cooperative, such as the zither qin. Brothers both Xi, and music and delay. Er Shi Jia Yi, Fuller’s wife treasury. ‘”The Master said:” Parents whose Shun carry on peace! “The
way of the superior man may be compared to what takes place in
traveling, when to go to a distance we must first traverse the
space that is near, and in ascending a height, when we must begin
from the lower ground.It
is said in the Book of Poetry, “Happy union with wife and children
is like the music of lutes and harps. When there is concord among
brethren, the harmony is delightful and enduring. Thus may you
regulate your family, and enjoy the pleasure of your wife and
children. “The
Master said, “In such a state of things, parents have entire
complacence! “Chapter XV
Qijia – omnipresent Road Master said: “otherworldly as Germany, the Sheng carry on peace! As the Frydman see, listen to the Frydman smell, physical objects and can not be left behind. Qiming Sheng services to the world of people, to bear for the sacrifice, almost as in his lengthy, such as in the left and right. “poem” Say: ‘God Guthrie, not degree of thinking! moreover shoot ideas!’ s husband was micro, honesty can not cover the case of the husband. “The
Master said, “How abundantly do spiritual beings display the powers
that belong to them! “We
look for them, but do not see them; we listen to, but do not hear
them; yet they enter into all things, and there is nothing without
them. “They
cause all the people in the kingdom to fast and purify themselves,
and array themselves in their richest dresses, in order to attend
at their sacrifices. Then, like overflowing water, they seem to be
over the heads, and on the right and left of their
worshippers. “It
is said in the Book of Poetry, ‘The approaches of the spirits, you
cannot sunrise; and can you treat them with
indifference? ‘”Such
is the manifestness of what is minute! Such is the impossibility of
repressing the outgoings of sincerity! “Chapter XVI
Know the weather – I’m Born with
Confucius said: “Shun also its great filial piety! Germany as a saint, revered as the Son of Heaven, the rich within the four seas. Jongmyo Sleeping for, protect the children. So monks must their place, must its Lu, must its name, must his life. Therefore, the biological day, Benedict will be because of material and Yan. Therefore, training of those who planted, who covered the dump. “Poetry”, saying: ‘Jiayue Jun Son, the constitution so that German constitution. should people pleasant, by Paul in the day. blessed life s, from the heavens of. ‘Therefore, whoever ordered monks. “The
Master said, “How greatly filial was Shun! His virtue was that of a
sage; his dignity was the throne; his riches were all within the
four seas. He offered his sacrifices in his ancestral temple, and
his descendants preserved the sacrifices to
himself. “Therefore
having such great virtue, it could not but be that he should obtain
the throne, that he should obtain those riches, that he should
obtain his fame, that he should attain to his long
life. “Thus
it is that Heaven, in the production of things, is sure to be
bountiful to them, according to their qualities. Hence the tree
that is flourishing, it nourishes, while that which is ready to
fall, it overthrows. “In
the Book of Poetry, it is said, ‘The admirable amiable prince
displayed conspicuously his excelling virtue, adjusting his people,
and adjusting his officers. Therefore, he received from Heaven his
emoluments of dignity. It protected him, assisted him, decreed him
the throne; sending from Heaven these favors, as it were
repeatedly. ‘”We
may say therefore that he who is greatly virtuous will be sure to
receive the appointment of Heaven. “XVII
Qijia
Confucius said: “worry-free person, but King Wen of its almost! To Wang Ki-father to King Wu for the child, the parent for the child out of. Zuan King King Wu, Wang Ji, the King Wen Xu, Yi Rong Yi while the world, The world body was losing name. respected the throne, and the rich within the four seas. Jongmyo Sleeping for, protect the children. King Wu ordered the end. Zhougong Cheng Wen, Wu virtue, chasing King King, Wang Ji, Xian Gong to the emperor on the gift of worship . Sri Lanka ceremony also reached almost feudal doctor, and Shishu people. father was a doctor, son of the persons buried by the doctor, offering to persons. parent as disabilities, child to the doctor and was buried with disabilities, offering to the doctor. period of mourning reached almost the doctor. three years mourning, over almost the emperor. parents mourning, is equally one too. “The
Master said, “It is only King Wan of whom it can be said that he
had no cause for grief! His father was King Chi, and his son was
King Wu. His father laid the foundations of his dignity, and his
son transmitted it. “King
Wu continued the enterprise of King T’ai, King Chi, and King Wan.
He once buckled on his armor, and got possession of the kingdom. He
did not lose the distinguished personal reputation which he had
throughout the kingdom. His dignity was the royal throne. His
riches were the possession of all within the four seas. He offered
his sacrifices in his ancestral temple, and his descendants
maintained the sacrifices to himself. “It
was in his old age that King Wu received the appointment to the
throne, and the duke of Chau completed the virtuous course of Wan
and Wu. He carried up the title of king to T’ai and Chi, and
sacrificed to all the former dukes above them with the royal
ceremonies. And this rule he extended to the princes of the
kingdom, the great officers, the scholars, and the common people.
If the father were a great officer and the son a scholar, then the
burial was that due to a great officer, and the sacrifice that due
to a scholar. If the father were a scholar and the son a great
officer, then the burial was that due to a scholar, and the
sacrifice that due to a great officer. The one year’s mourning was
made to extend only to the great officers, but the three years’
mourning extended to the Son of Heaven. In the mourning for a
father or mother, he allowed no difference between the noble and
the mean. Chapter XVIII
Qijia
Son: “King Wu, the Duke of Zhou, whose filial almost over! Filial piety who, following the people of good ambition, good state business of the people who have. Spring to repair the temple, Chen Qizong device, set its Couture clothing, food recommended for the time being. Jongmyo The ceremony, so order the proper generation also. sequence Jazz, so identified are equal also. sequence, so the identified Yin also, under the paid trip, so catch cheap too. Yan Mao, so order teeth also. practice of their position, line of its Li, playing their music, respect their respect and love their parents, the dead as students, things do exist, such as death, Xiao matter to have. Suburb Sacrifice Attributes, so do God. ancestral rites, the worship by his first also. understands Suburb Sacrifice Attributes,? E taste of justice, such as the country expressed their various palm almost! “The
Master said, “How far-extending was the filial piety of King Wu and
the duke of Chau! “Now
filial piety is seen in the skillful carrying out of the wishes of
our forefathers, and the skillful carrying forward of their
undertakings. “In
spring and autumn, they repaired and beautified the temple halls of
their fathers, set forth their ancestral vessels, displayed their
various robes, and presented the offerings of the several
seasons. “By
means of the ceremonies of the ancestral temple, they distinguished
the royal kindred according to their order of descent. By ordering
the parties present according to their rank, they distinguished the
more noble and the less. By the arrangement of the services, they
made a distinction of talents and worth. In the ceremony of general
pledging, the inferiors presented the cup to their superiors, and
thus something was given the lowest to do. At the concluding feast,
places were given according to the hair, and thus was made the
distinction of years. “They
occupied the places of their forefathers, practiced their
ceremonies, and performed their music. They reverenced those whom
they honored, and loved those whom they regarded with affection.
Thus they served the dead as they would have served them alive;
they served the departed as they would have served them had they
been continued among them. “By
the ceremonies of the sacrifices to Heaven and Earth they served
God, and by the ceremonies of the ancestral temple they sacrificed
to their ancestors. He who understands the ceremonies of the
sacrifices to Heaven and Earth, and the meaning of the several
sacrifices to ancestors, would find the government of a kingdom as
easy as to look into his palm! “
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