(Translated by https://www.hiragana.jp/)
The Analects : Zi Zhang - Chinese Text Project
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《子こ張ちょう - Zi Zhang》

English translation: James Legge [?]
Books referencing 《子こ張ちょう》 Library Resources
1 子こ張ちょう:
子こ張ちょう曰：「士し見み危致命いのち，見み得え思おもえ義よし，祭まつり思おもえ敬けい，喪も思おもえ哀あい，其可已やめ矣。」
Zi Zhang:
Zi Zhang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

2 子こ張ちょう:
子こ張ちょう曰：「執と德とく不ふ弘ひろし，信道のぶみち不ふ篤あつし，焉能為ため有ゆう？焉能為ため亡ほろび？」
Zi Zhang:
Zi Zhang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but without firm sincerity, what account can be made of his existence or non-existence?"

3 子こ張ちょう:
子こ夏なつ之の門人もんじん問とい交於子こ張ちょう。子こ張ちょう曰：「子こ夏なつ云うん何なに？」對たい曰：「子こ夏なつ曰：『可か者しゃ與あずか之これ，其不可ふか者しゃ拒こばめ之これ。』」子こ張ちょう曰：「異い乎吾所しょ聞：君子くんし尊みこと賢けん而容眾，嘉よしみ善ぜん而矜不能ふのう。我わが之これ大賢たいけん與あずか，於人何なん所しょ不ふ容よう？我が之の不ふ賢けん與あずか，人にん將はた拒こばめ我わが，如之何なん其拒人じん也？」
Zi Zhang:
The disciples of Zi Xia asked Zi Zhang about the principles that should characterize mutual intercourse. Zi Zhang asked, "What does Zi Xia say on the subject?" They replied, "Zi Xia says: 'Associate with those who can advantage you. Put away from you those who cannot do so.'" Zi Zhang observed, "This is different from what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue? - who is there among men whom I will not bear with? Am I devoid of talents and virtue? - men will put me away from them. What have we to do with the putting away of others?"

4 子こ張ちょう:
子こ夏なつ曰：「雖小道どう，必有可か觀かん者しゃ焉；致遠恐おそれ泥どろ，是ぜ以君子くんし不為ふため也。」
Zi Zhang:
Zi Xia said, "Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practice them."

5 子こ張ちょう:
子こ夏なつ曰：「日にち知ち其所亡ほろび，月がつ無む忘其所しょ能のう，可か謂いい好學こうがく也已矣。」
Zi Zhang:
Zi Xia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

6 子こ張ちょう:
子こ夏なつ曰：「博學はくがく而篤志とくし，切きり問とい而近思おもえ，仁ひとし在ざい其中矣。」
Zi Zhang:
Zi Xia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application - virtue is in such a course."

7 子こ張ちょう:
子こ夏なつ曰：「百工居肆以成其事，君子くんし學がく以致其道。」
Zi Zhang:
Zi Xia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

8 子こ張ちょう:
子こ夏なつ曰：「小人こども之の過か也必文ぶん。」
Zi Zhang:
Zi Xia said, "The mean man is sure to gloss his faults."

9 子こ張ちょう:
子こ夏なつ曰：「君子くんし有ゆう三さん變へん：望もち之の儼然げんぜん，即そく之の也溫，聽其言げん也厲。」
Zi Zhang:
Zi Xia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided."

10 子こ張ちょう:
子こ夏なつ曰：「君子くんし信しん而後勞ろう其民，未み信しん則そく以為厲己也；信しん而後諫，未み信しん則そく以為謗そし己おのれ也。」
Zi Zhang:
Zi Xia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."

11 子こ張ちょう:
子こ夏なつ曰：「大德だいとく不ふ踰閑，小しょう德とく出入でいり可也かなり。」
Zi Zhang:
Zi Xia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues."

12 子こ張ちょう:
子こ游ゆう曰：「子こ夏なつ之の門人もんじん小しょう子こ，當とう洒掃、應對おうたい、進退しんたい，則のり可か矣。抑そもそも末まつ也，本ほん之の則のり無む。如之何なに？」子こ夏なつ聞之曰：「噫！言げん游ゆう過か矣！君子くんし之の道みち，孰先傳でん焉？孰後倦焉？譬たとえ諸しょ草木くさき，區く以別矣。君子くんし之の道みち，焉可誣也？有ゆう始はじめ有ゆう卒そつ者しゃ，其惟聖人せいじん乎！」
Zi Zhang:
Zi You said, "The disciples and followers of Zi Xia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential. How can they be acknowledged as sufficiently taught?" Zi Xia heard of the remark and said, "Alas! Yan You is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?"

13 子こ張ちょう:
子こ夏なつ曰：「仕つかまつ而優則そく學がく，學がく而優則そく仕つかまつ。」
Zi Zhang:
Zi Xia said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer."

14 子こ張ちょう:
子こ游ゆう曰：「喪も致乎哀あい而止。」
Zi Zhang:
Zi You said, "Mourning, having been carried to the utmost degree of grief, should stop with that."

15 子こ張ちょう:
子こ游ゆう曰：「吾われ友とも張ちょう也，為ため難なん能のう也。然しか而未仁じん。」
Zi Zhang:
Zi You said, "My friend Zhang can do things which are hard to be done, but yet he is not perfectly virtuous."

16 子こ張ちょう:
曾子曰：「堂堂どうどう乎張也，難なん與あずか並なみ為ため仁じん矣。」
Zi Zhang:
The philosopher Zeng said, "How imposing is the manner of Zhang! It is difficult along with him to practice virtue."

17 子こ張ちょう:
曾子曰：「吾われ聞諸夫子ふうし：人ひと未み有ゆう自じ致者也，必也親おや喪も乎！」
Zi Zhang:
The philosopher Zeng said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on the occasion of mourning for their parents."

18 子こ張ちょう:
曾子曰：「吾われ聞諸夫子ふうし：孟はじめ莊そう子こ之の孝也たかや，其他可能かのう也；其不改あらため父ちち之の臣しん，與あずか父ちち之の政せい，是ぜ難なん能のう也。」
Zi Zhang:
The philosopher Zeng said, "I have heard this from our Master: 'The filial piety of Meng Zhuang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

19 子こ張ちょう:
孟はじめ氏し使し陽ひ膚はだ為ため士し師し，問もん於曾子こ。曾子曰：「上うえ失しつ其道，民みん散ち久ひさし矣。如得其情，則のり哀あい矜而勿喜。」
Zi Zhang:
The chief of the Meng family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Zeng. Zeng said, "The rulers have failed in their duties, and the people consequently have been disorganized, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability."

20 子こ張ちょう:
子こ貢みつぎ曰：「紂之不善ふぜん，不ふ如是にょぜ之の甚也。是ぜ以君子くんし惡あく居きょ下流かりゅう，天下てんか之の惡あく皆みな歸き焉。」
Zi Zhang:
Zi Gong said, "Zhou's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him."

21 子こ張ちょう:
子こ貢みつぎ曰：「君子くんし之の過か也，如日月がつ之の食しょく焉：過か也，人にん皆みな見み之の；更さら也，人にん皆みな仰おおせ之これ。」
Zi Zhang:
Zi Gong said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

22 子こ張ちょう:
衛まもる公孫こうそん朝あさ問とい於子貢みつぎ曰：「仲なか尼に焉學？」子こ貢みつぎ曰：「文武ぶんぶ之の道みち，未み墜於地ち，在ざい人ひと。賢者けんじゃ識其大だい者しゃ，不ふ賢者けんじゃ識其小者こもの，莫不有ゆう文武ぶんぶ之の道みち焉。夫子ふうし焉不學がく？而亦何なん常つね師し之の有ゆう？」
Zi Zhang:
Gong Sun Zhao of Wei asked Zi Gong, saying. "From whom did Zhong Ni get his learning?" Zi Gong replied, "The doctrines of Wen and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wen and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?"

23 子こ張ちょう:
叔孫武たけ叔語大夫たいふ於朝，曰：「子こ貢みつぎ賢けん於仲尼あま。」子こ服ふく景けい伯はく以告子こ貢みつぎ。子こ貢みつぎ曰：「譬たとえ之の宮みや牆，賜たまもの之の牆也及肩，窺見室しつ家か之の好こう。夫子ふうし之の牆數仞，不ふ得とく其門而入，不ふ見み宗廟そうびょう之の美よし，百官ひゃっかん之の富とみ。得とく其門者しゃ或ある寡矣。夫子ふうし之の云うん，不ふ亦また宜むべ乎！」
Zi Zhang:
Shu Sun Wu Shu observed to the great officers in the court, saying, "Zi Gong is superior to Zhong Ni." Zi Fu Jing Bo reported the observation to Zi Gong, who said, "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?"

24 子こ張ちょう:
叔孫武たけ叔毀仲なか尼あま。子こ貢みつぎ曰：「無む以為也，仲なか尼に不可ふか毀也。他人たにん之の賢者けんじゃ，丘陵きゅうりょう也，猶なお可か踰也；仲なか尼に，日月じつげつ也，無む得とく而踰焉。人ひと雖欲自じ絕ぜっ，其何傷きず於日月がつ乎？多た見み其不知ふち量りょう也！」
Zi Zhang:
Shu Sun Wu Shu having spoken revilingly of Zhong Ni, Zi Gong said, "It is of no use doing so. Zhong Ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Zhong Ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.

25 子こ張ちょう:
陳ひね子こ禽謂子こ貢みつぎ曰：「子こ為恭ためちか也，仲なか尼に豈あに賢けん於子乎？」子こ貢みつぎ曰：「君子くんし一言ひとこと以為知ち，一言ひとこと以為不知ふち，言げん不可ふか不ふ慎也しんや。夫子ふうし之の不可ふか及也，猶なお天てん之の不可ふか階かい而升也。夫子ふうし之の得え邦家ほうか者しゃ，所謂いわゆる立だて之の斯立，道之みちゆき斯行，綏之斯來，動どう之の斯和。其生也榮，其死也哀，如之何なん其可及也。」
Zi Zhang:
Chen Zi Qin, addressing Zi Gong, said, "You are too modest. How can Zhong Ni be said to be superior to you?" Zi Gong said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say. Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair. Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description which has been given of a sage's rule: he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"

URN: ctp:analects/zi-zhang