同

是

人

，

类

不

齐

tong

shi

ren

lei

bu

qi

同样

是

人

种类

不

一律的

alike

are

human beings

kinds, types

not

equal

同样生而为人，但是品类却很不一致。
Although we are all born as humans, we vary in sort.

流

俗

众

，

仁

者

希

liu

su

zhong

ren

zhe

xi

随顺

世俗

很多的

仁德的

的人

很少

to flow, to stray banal

commonalities

a lot

humane

one

rare

一般的俗人最多，高尚的仁人很少。
Ordinary beings are many; noble and humane beings are few.

果

仁

者

，

人

多

畏

guo

ren

zhe

ren

duo

wei

真正

仁德

的人

一般人

大多

敬畏

true

humane

one

people

most

to fear

真正有仁德的人，大家都会敬畏。
Everyone reveres those who are truly humane and virtuous,

言

不

讳

，

色

不

媚

yan

bu

hui

se

bu

mei

言辞

不

隐盖、私藏

脸色

不

巴结讨好

words

not lead

to conceal

physical appearance

not

to flatter

因为他们说话正直无私，容色也不阿谀谄媚。
Since they speak straightforwardly and selflessly and never appear to grovel or fawn.

世间人有尘沙这么多，不惟有种种形状、相貌、寿量、族类、名号的差异，亦是各具种种心性和种种知见，因而产生种种欲乐，种种意行，种种威仪的分别。有的人得人喜爱，有的人让人厌恶，有的人令人尊重，有的人使人鄙视；其千差万别，其实源乎一心。人由心性产生知见，由知见产生意行，因意行影响欲乐、威仪，因欲乐、威仪又影响先天的形状、相貌、寿量、族类、名号，再因此影响心性，衍发新的知见、意行，遂导至有后天的种种差别待遇。

Since there are as many people in the world as motes of dust, invariably people differ in shape, appearance, life span, race and name. Each individual possesses a particular type of mind and nature as well as a variety of views and knowledge. From such differentiation, we further produce all sorts of desires and joy, will and behavior, comportment and manner. People adore certain individuals and detest others. People respect certain individuals while disdaining others. In actuality, these myriad variations all originate from a single thought. From our mind and nature, we produce views and knowledge. From views and knowledge we give rise to will and conduct. Our will and conduct influence our inclinations and comportment. Our inclinations and comportment affect our congenital shape, appearance, life span, race and name, which further affect the mind and nature, developing new views and knowledge, will and conduct, thus leading to dissimilar experiences after birth. 

孔子一生不耻没气节或巧言令色的小人，但他尤其最痛恶与貌似恭谨的伪君子为伍。所以他说：“恶紫之夺朱也。”“乡愿，德之贼也。”

During his life Confucius loathed spineless, fawning sycophants, but he particularly detested being around those phony gentlemen who appeared respectable. Thus Confucius said, "I hate purple, for it robs from the color red. " "Imposters are the thieves of virtue."

孔子果真是讨厌紫色吗？其实这只是一种譬喻罢了。因为紫色是从三原色之一的红色出来的间色，它明明已失去正红的本色，却老让人误以为是另一种的红色。就好比貌似恭谨的乡愿，戴着“老好人”的面具，扛着“君子”的招牌，却屈仁假义，行其取巧讨好世俗之实；而一般人黑白莫辨，不知警觉，不唯把真正特立独行的正直之士看做异类，还赞叹效法这一类的乡愿。因此孔子认为伪君子比起令人一见就讨厌的小人更危险，伪君子其实才是真小人；不先除伪君子，无法正本清源，收到端正世道人心之功。

 Did Confucius really hate the color purple? Actually it's merely an analogy. Purple is a mixed color containing the color red, one of the three primary colors, yet it has clearly lost the original red proper. The color purple nevertheless leads others to mistake it for a variation of red. Similarly, hypocrites who appear respectful, wearing the mask of a "softie" and carrying the sign of a "gentleman" actually warp humaneness and distort righteousness-in reality they practice sycophancy and flattery. Most people cannot discern black from white; thus they fail to be cautious. In fact, people invariably consider those truly unique, independent and straightforward individuals as eccentrics and praise and emulate hypocrites instead. Thus, Confucius deemed those pretending to be honorable individuals more dangerous than scoundrels that people naturally despise upon first glance; fraudulent gentlemen are actually charlatans. Without first eliminating pretenders, we cannot rectify our foundation, purify our origin and receive the merit of straightening people's minds here in the world.

当孔子受命为鲁司寇，甫上任，他就先把以工辩顺非见宠，却心逆行辟的佞臣少正卯杀了；这一着果然收到杀鸡儆猴之效，不出三月，鲁国大治，再没有邪辟不正之人；据说当时境内是“路不拾遗；夜不闭户”。

When Confucius received the emperor's mandate to be the Minister of Crime in the state of Lu, the first thing he did when he arrived on the j ob was to execute Minister Shao Zhen Mo, who with an intractable heart and defiant conduct craftily debated the compliant and gossiped with those he favored. Confucius, move had the effect of "killing a chicken to warn the monkeys." In less than three months, the state of Lu was well governed; wicked and immoral individuals no longer existed. It was reputed that during that time, "no one picked up lost items; no one closed their doors at night." 

紧邻的齐国恐怕鲁国强起来，难以侵凌，就送了一批女乐来；权臣季孙氏收下来，偷偷转给鲁君；鲁君沉迷其中，竟然三日不上朝。孔子伤透了心，就辞官离乡，开始周游列国；可惜耗费半生，也遇不着一个有眼光，有魄力的明君用他。直至垂垂老矣，孔子憬悟时不我予，才抱憾归国，把毕生的理想，浓缩在一部《春秋》史里，以寄寓其褒贬；更把最后的心血，普施于教育后进上，来传承其理想。

Lu's neighboring state, Qi, was afraid Lu would become so strong that Qi would not be able to invade and pillage it, so Qi sent a troupe of female performers over. High minister Ji Sun Si accepted them and stealthily sent them to the King of Lu. The King was so infatuated with these women that he didn't appear in court to administer the state's affairs for three days. Confucius was so heartbroken that he resigned, returned home, then began to travel to various states. Unfortunately, Confucius wasted half of his life without finding a wise ruler with vision and courage willing to employ him. It wasn't until he was near death that Confucius realized that he didn't have much time left, so he returned home in disappointment. He condensed all his lifelong ideals into the Annals of Spring and Autumn, which was a critique of political affairs. Furthermore, he poured the last of his lifeblood into educating and promoting the younger generations so that they would inherit his ideals. 

由此可见，在这个世间，随顺世俗的人很多，真正的仁德之士是很少的。但仁德之士虽少，他们正直无邪的言语，权势无畏的神色和坦荡无私的气度，却能赢得一般人的尊敬，也使得小人畏惧。这就是为什么孔子周游列国期间，虽不获明君重用，又常遭小人之难，终究是所到之处，国君贵胄争相延为上宾，希望嬴取“尊贤”的美誉；而恶臣贼子也不敢公然加以杀害，恐怕背上“害贤”的恶名。

This is evidence that many people in this world follow the banal, while so few individuals are truly humane and virtuous. Although humane and virtuous individuals are rare, their straightforward and wholesome speech, their fearlessness in the face of authority and their attitude of munificence and selflessness will win people's respect and make rascals afraid. This is why although no wise ruler employed Confucius and scoundrels often presented him with difficulties during his travels; nonetheless, the heads of states and members of the nobility all competed to serve Confucius as an honored guest, hoping to win the reputation of "one who honors a sage." Similarly, malicious ministers and criminals dared not publicly kill and harm Confucius either, fearing the disgraceful title of "one who injures a sage."

孔子未从政前，鲁国是“三桓”─孟孙氏、叔孙氏、季孙氏─当权，国君形同傀儡。孟孙家有个阳虎，野心很大，城府又深。他先是改投当时权倾鲁国的季孙氏，靠着巴结讨好和才干，阳虎得到家主季孙意如的重用，高居家宰之位；等到老季孙氏去世，他就爬到新家主季平子头上了。到了季平子一死，他不但掌控了季孙家，也镇慑住另外的两家，更进一步胁控鲁君，专揽鲁国朝政。

Before Confucius entered politics, the state of Lu was controlled by three families-the Meng Sun clan, the Shu Sun clan and the Ji Sun clan--while the king was practically a puppet. Yang Hu of the Meng Sun family had huge ambitions and in-depth deliberations. He initially joined the Ji Sun family who dominated the state of Lu, then through flattery, favors, and competence, Yang Hu attained heavy responsibilities from the head of the household, Ji Sun Yi Ru, becoming the household manager. When the elder Ji Sun passed away, Yang Hu climbed on top of the new head of the clan, Ji Ping Zi. When Ji Ping Zi died, Yang Hu not only con trolled the Ji Sun clan, but also suppressed the other two families by intimidation, further threatening the king of Lu and single-handedly controlling the affairs of state.

阳虎一则为了想嬴取民心，二来也的确需要能人来辅佐他稳定政局，因此他三番两次去孔家送礼拜访，想拉拢孔子出仕帮忙。孔子也知道阳虎其实是个比鲁君更识才，也更有魄力的统治者；但他生平最痛恶的就是欺君犯上之徒，怎么会为了可以受重用，而失去正义的原则呢？因此他每次都藉故回避不见。

Hoping to win the hearts of the citizenry on the one hand, and needing someone to assist him in stabilizing the political situation on the other, Yang Hu visited Confucius several times in the hopes of obtaining his help. Confucius knew that Yang Hu could see talent better than the king of Lu and was a more decisive leader besides. However, Confucius had always detested those who cheat their rulers and overstep superiors, how could he compromise his integrity for the sake of being employed in an important position? For that reason, Confucius always invented an excuse to avoid Yang Hu.

有一次阳虎亲访，门人照例说“不在”；但等到阳虎上车要走时，孔子却故意抚琴作乐，好教阳虎知道他不是真的不在，只是不想见他。又有一次，孔子周游到陈国时，楚国刚刚攻下陈国，占领了陈国首都；因为西城门坏了，就叫陈国的人民来修理。

Once when Yang Hu personally paid a visit, the guard answered as usual, "He's not here." When Yang Hu was about to get in his carriage and leave, however, Confucius purposely strummed his instrument and made music, disclosing to Yang Hu that Confucius had been there all along but simply didn't want to see Yang Hu. At another time, Confucius traveled to the state of Chen right after the state of Chu had invaded and occupied the capital of Chen. The western gate to the city was broken then, so the Chu int1:Uders ordered the people of Chen to fix it. 

依照周礼，坐车者若在路上遇见两个人，就要站起来行礼；遇见三人以上，就要下车。但是孔子的车经过城门时，一向最懂礼，也最崇尚礼的孔子竟一反常态，对两旁的人群视若无睹，动也不动一下。面对弟子的质疑，孔子痛心地表示：陈国人民不值得对他们行礼。为什么呢？起初他们不知国家快灭亡，那是不知；等知道国家快灭亡，而不能团结奋斗，则是不忠；国已灭亡，又不能战死，就是不勇。现在他们反而帮敌人来修城，怎么值得尊重？

According to the rites of Zhou, a passenger in a cart must stand and bow if he sees two people on the road; if the passenger sees three or more people, he must get off the cart. When Confucius' carriage passed the gate, Confucius was unlike himself. Typically polite and observant of all the rites, this time Confucius ignored the people on both sides as if they were invisible. When Confucius' disciples questioned him, Confucius painfully explained, "The citizens of Chen are unworthy of being bowed to. Why? At first they didn't know their state was about to be annihilated, so that was ignorance. When the citizens knew that their state was about to be dissolved, they couldn't unite and fight, which was disloyalty. When their state had been defeated, they could no longer die in battle, which was cowardice. Now they even help their enemy to repair the city. How can they be worthy of respect?

故事到此，有人可能说孔子虚伪无礼，或者认为孔子缺乏慈悲心。须知仁者虽然慈悲为怀，平等存心，但表现在行事上，却绝非没有爱恶亲疏之别；真正懂礼的，会对善者爱之，恶者恶之；贤者亲之，不肖者疏之。若人只在表相下功夫，不管对方善恶对错，都一视同仁，这绝非仁人智士，应该叫做“乡愿”。

At this point of the story, some people may say that Confucius was pretentious and ill-mannered, or consider Confucius to lack compassion. You should know that humane people may be compassionate and nondiscriminatory , yet they still distinguish between love and hate, intimacy and distance, which are manifested through their conduct and decisions. Those who really understand propriety will cherish those who are kind, detest those who are baneful, draw close to those who are worthy, and distance themselves from those who are failures. If people only work on superficialities and treat everyone the same regardless of their wholesomeness, unwholesomeness, right or wrong, then they are not humane and wise ones, but imposters. 

所以大仁大智的佛陀，教弟子对恶性比丘要“默摈”之；大慈大悲的菩萨，对恶人也会现“怒目金刚”相。佛菩萨的默摈或怒视，绝不同于一般人的弃绝与惩罚，而是一种反面的教育，让恶人可以因此惊悟己非，自省为何不受欢迎，而终至改过向善。这也就是为什么孔子对阳虎采取“默摈”的态度，又对遭遇亡国之难的陈国人表现鄙夷的言行。我们绝不可拿世俗的礼仪来责备孔子，认为孔子太过矫情；或者以孔子的“有教无类”来质疑孔子，认为孔子太不慈悲；这正是大行者兼顾正义的礼仪，和大仁者“不教之教”的慈悲。

Therefore, even the extremely humane and wise Buddha taught his disciples to ignore evil-natured bhikshus. The remarkably kind and compassionate Bodhisattvas will also appear as "angry-faced Vajras" before evil beings. The Buddhas' and Bodhisattvas' silent treatment and angry glares are utterly unlike most people's use of rejections and punishment. The Buddhas and Bodhisattvas educate from the opposite side, shocking baneful individuals into realizing their own faults and reflecting on why they weren't welcomed, thus finally correcting their mistakes and becoming good. This is also why Confucius ignored Yang Hu and expressed disgust for the citizens of Chen who had just lost their own state. We absolutely cannot use worldly social etiquette to criticize Confucius, judging him to be too ostentatious. We should not question whether Confucius is violating his own pedagogy of "teaching those from all walks of life," and judge him to be uncompassionate. In actuality, Confucius was able to maintain the rites of righteousness while practicing the compassion of "teaching by not teaching."

在今日君子道消，小人道长的末法时代，人都贤愚混淆，善恶不明，有时还以非为是，将黑作白。社会上是“笑贫不笑娼”，官场上则是“上下交征利”，公职人员不知“公仆”为何义，小则一派官僚作风，捧上压下，甚则官商勾结，贪赃枉法，罔顾小百姓利益和人命；说什么“识时务为俊杰”，自己“陈仓暗渡”，尽做些不光明的勾当，还要拖人下水。在上的若不收红包，则在下的就怪他“挡人财路”；在下的若不收好处，在上的反怪他“不识抬举。”流风所至，个个身不由己，结果是红包层层上递，好处源源下来，上下同流合污，官商皆大欢喜。

In today's Dharma-ending age, the ways of civility are decreasing while the ways of the scoundrels are increasing. People get worthy people mixed up with fools. Individuals cannot distinguish between good and evil; sometimes they even mistake what's right for what's wrong, what's black for what's white. The society ridicules poverty but not prostitution while politically, "superiors and subordinates mutually exchange and raid benefits." Government workers don't understand what public servants mean; at best they assume the bureaucratic style of flattering superiors and oppressing subordinates, at worst they collude with government contractors, pilfering goods and committing crimes, failing to care about ordinary people's benefits and lives. They say, "Those who recognize the signs of the times are the outstanding ones"; then they hoard and smuggle, constantly engaging in unmentionable activities, even pulling others down with them. If those up above don't accept bribes, then subordinates complain that the higher-up's are "blocking their road to gold." If those below do not accept payoffs, then their superiors blame these workers for "failing to appreciate recognition." The trend is so prevalent that people can hardly help themselves; thus resulting in bribes from the lower end of the hierarchy on up and favors curried on down the line. Superiors and subordinates conspire to fall for the same filth while both bureaucrats and merchants are delighted. 

东汉时有学者杨震，曾因王密有才情，而推荐他做了仓邑县令。某日杨震路过仓邑，王密特地准备了黄金和礼物，独自在半夜时送到客驿里给杨震。杨震婉转辞谢：“我推荐你，并不是为了求你报答。再说，你这样做，万一给人知道了，对你我都不好！”王密说：“现在是半夜里，不会有人知道的！”杨震正色道：“天知、地知、你知、我知，怎么说没人知道呢？”王密惭愧极了，赶忙带黄金和礼物回去。

During the time of the Eastern Han dynasty , a scholar named Yang Zhen had recommended Wang Mi for the position of the Cangyi County Magistrate, because Wang had talent. One day, Yang passed by Cangyi, so Wang Mi waited until midnight when Yang Zhen was alone in his guest house to present specially prepared gold and other gifts. Yang Zhen politely thanked Wang but declined the gifts, saying, "I did not recommend you because I sought repayment. Furthermore, if anyone finds out about your action, it will be detrimental for both of us!" Wang said, "It's midnight; no one will find out! " Yang sternly declared, "Heaven knows, earth knows, you know and I know: How can you say no one knows?" Wang was so ashamed that he hastily left with his gold and gifts. 

如今像杨震这样嵚奇磊落的正人君子，已是凤毛麟角了！我们假如不能居仁由义，反而随顺时非，亦步亦趋，纵不是奸恶之徒，也是乡愿者流，就失去了正人君子的风骨；但是假如一味固持君子的风骨，而弃绝对庸俗凡夫或奸佞小人的教化，又失去了仁人君子的慈悲。所以我们不但要自修自度，更要以端正世风，教化世道为己任。而要端正世风，须从端正人心上头起步；欲教化世道，亦必在教化人性方面着力。像佛菩萨“悲智双运”的教化，和古今圣贤睿智懿德的典范，我们又岂能不师法之而时习之呢？

Today, open and honest gentlemen such as Yang Zhen are few and far between! If we cannot dwell in humanity and follow righteousness, but let the winds of time blow us around and chase after every step of change, then even if we aren't crooked villains, we are, at the least, hypocrites who've lost the moral fortitude of the upright and civil ones. On the other hand, if we singularly hold fast to incorruptibility and abandon the job of teaching bucolics and villains, then we lose the kindness and compassion of humane gentlemen. Therefore, not only must we cultivate on our own and save ourselves, but we must rectify the trends of the world and shoulder the responsibility of teaching so as to transform the world's customs. To rectify the trends of the world, we must begin by rectifying the human mind. To teach and transform the world, we must focus on teaching and transforming human nature too. Buddhas and Bodhisattvas teach and transform using both compassion and wisdom while past and present worthy sages model wisdom and virtue; how could we not constantly emulate and practice their dharmas?