Li

子曰，弟子，入则孝，出则弟，谨而信，凡爱众，而亲仁，行有余力，则以学文。

The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."

有子曰，礼之用，和为贵，先王之道，斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。

1. The philosopher Yu said, "In practising the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. 2. "Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."

有子曰，信近于义，言可复也，恭近于礼，远耻辱也，因不失其亲，亦可宗也。

The philosopher Yu said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters."

子贡曰贫，而无谄，富而无骄，何如。子曰，可也，未若贫而乐，富而好礼者也。子贡曰，诗云，如切如磋，如琢如磨，其斯之谓与。子曰，赐也，始可与言诗已矣，吿诸往而知来者。

1. Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety." 2. Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.'—The meaning is the same, I apprehend, as that which you have just expressed." 3. The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."

子曰，道之以政，齐之以刑，民免而无耻。道之以德，齐之以礼，有耻且格。

1. The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. 2. "If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."

孟懿子问孝，子曰，无违。樊迟御，子吿之曰，孟孙问孝于我，我对曰，无违。樊迟曰，何谓也，子曰，生事之以礼，死葬之以礼，祭之以礼。

1. Mang I asked what filial piety was. The Master said, "It is not being disobedient." 2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, "Mang-sun asked me what filial piety was, and I answered him,—'not being disobedient.'" 3. Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."

子张问十世，可知也。子曰，殷因于夏礼，所损益，可知也，周因于殷礼，所损益，可知也，其或继周者，虽百世，可知也。

1. Tsze-chang asked whether the affairs of ten ages after could be known. 2. Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."

子曰，人而不仁，如礼何，人而不仁，如乐何。

The Master said, "If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?"

林放问礼之本。子曰，大哉问。礼，与其奢也，宁俭，丧，与其易也，宁戚。

1. Lin Fang asked what was the first thing to be attended to in ceremonies. 2. The Master said, "A great question indeed! 3. "In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances."

子曰，夷狄之有君，不如诸夏之亡也。

The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."

季氏旅于泰山。子谓冉有曰，女弗能救与。对曰，不能。子曰，呜呼，曾谓泰山，不如林放乎。

The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"

子夏问曰，巧笑倩兮，美目盼兮，素以为绚兮。何谓也。子曰，绘事后素。曰，礼后乎。子曰，起予者商也，始可与言诗已矣。

1. Tsze-hsia asked, saying, "What is the meaning of the passage—'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colours?'" 2. The Master said, "The business of laying on the colours follows (the preparation of) the plain ground." 3. "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

子曰，夏礼吾能言之，杞不足征也，殷礼吾能言之，宋不足征也，文献不足故也，足，则吾能征之矣。

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

子曰，周监于二代，郁郁乎文哉，吾从周。

The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."

子入大庙，每事问。或曰，孰谓鄹人之子知礼乎，入大庙，每事问。子闻之曰，是礼也。

The Master, when he entered the grand temple, asked about everything. Some one said, "Who will say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything." The Master heard the remark, and said, "This is a rule of propriety."

子贡欲去吿朔之饩羊。子曰，赐也，尔爱其羊，我爱其礼。

1. Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. 2. The Master said, "Ts'ze, you love the sheep; I love the ceremony."

子曰，事君尽礼，人以为谄也。

The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

定公问君使臣，臣事君，如之何。孔子对曰，君使臣以礼，臣事君以忠。

The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to the rules of propriety; ministers should serve their prince with faithfulness."

子曰，管仲之器小哉。或曰，管仲俭乎。曰，管氏有三归，官事不摄，焉得俭。然则管仲知礼乎。曰，邦君树塞门，管氏亦树塞门，邦君为两君之好，有反坫，管氏亦有反坫，管氏而知礼，孰不知礼。

1. The Master said, "Small indeed was the capacity of Kwan Chung!" 2. Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?" 3. "Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"

子曰，居上不宽，为礼不敬，临丧不哀，吾何以观之哉。

The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;—wherewith should I contemplate such ways?"

子曰，能以礼让为国乎，何有，不能以礼让为国，如礼何。

The Master said, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?"

子贡曰，夫子之文章，可得而闻也，夫子之言性与天道，不可得而闻也。

Tsze-kung said, "The Master's personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard."

子曰，君子博学于文，约之以礼，亦可以弗畔矣夫。

The Master said, "The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right."

子见南子，子路不说，夫子矢之，曰，予所否者，天厌之，天厌之。

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master swore, saying, "Wherein I have done improperly, may Heaven reject me, may Heaven reject me!"

子曰，自行束修以上，吾未尝无诲焉。

The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one."

子所雅言，诗，书，执礼，皆雅言也。

The Master's frequent themes of discourse were—the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.

陈司败问昭公知礼乎。孔子曰，知礼。孔子退，揖巫马期而进之，曰，吾闻君子不党，君子亦党乎，君取于吴为同姓，谓之吴孟子，君而知礼，孰不知礼。巫马期以吿。子曰，丘也幸，苟有过，人必知之。

1. The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, "He knew propriety." 2. Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, "I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of Wu, of the same surname with himself, and called her,—'The elder Tsze of Wu.' If the prince knew propriety, who does not know it?" 3. Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them."

子曰，恭而无礼则劳，愼而无礼则葸，勇而无礼则乱，直而无礼则绞。君子笃于亲，则民兴于仁，故旧不遗，则民不偷。

1. The Master said, "Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness. 2. "When those who are in high stations perform well all their duties to their relations, the people are aroused to virtue. 3. When old friends are not neglected by them, the people are preserved from meanness."

曾子有疾，孟敬子问之。曾子言曰，鸟之将死，其鸣也哀，人之将死，其言也善。君子所贵乎道者三，动容貌，斯远暴慢矣，正颜色，斯近信笑，出辞气，斯远鄙倍矣，笾豆之事，则有司存。

1. The philosopher Tsang being ill, Meng Chang went to ask how he was. 2. Tsang said to him, "When a bird is about to die, its notes are mournful; when a man is about to die, his words are good. 3. "There are three principles of conduct which the man of high rank should consider specially important:—that in his deportment and manner he keep from violence and heedlessness; that in regulating his countenance he keep near to sincerity; and that in his words and tones he keep far from lowness and impropriety. As to such matters as attending to the sacrificial vessels, there are the proper officers for them."

子曰，兴于诗。立于礼。成于乐。

1. The Master said, "It is by the Odes that the mind is aroused. 2. "It is by the Rules of Propriety that the character is established. 3. "It is from Music that the finish is received."

子曰，大哉，尧之为君也，巍巍乎，唯天为大，唯尧则之，荡荡乎，民无能名焉。巍巍乎，其有成功也，焕乎，其有文章。

1. The Master said, "Great indeed was Yao as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue! The people could find no name for it. 2. "How majestic was he in the works which he accomplished! How glorious in the elegant regulations which he instituted!"

子曰，禹吾无间然矣，菲飮食，而致孝乎鬼神，恶衣服，而致美乎黻冕，卑宫室，而尽力乎沟恤，禹吾无间然矣。

The Master said, "I can find no flaw in the character of Yu. He used himself coarse food and drink, but displayed the utmost filial piety towards the spirits. His ordinary garments were poor, but he displayed the utmost elegance in his sacrificial cap and apron. He lived in a low mean house, but expended all his strength on the ditches and water-channels. I can find nothing like a flaw in Yu."

子曰，麻冕，礼也，今也纯，俭，吾从众。拜下，礼也。今拜乎上，泰也，虽违众，吾从下。

1. The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice. 2. "The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."

子见齐衰者，冕衣裳者，与瞽者，见之，虽少必作，过之必趋。

When the Master saw a person in a mourning dress, or any one with the cap and upper and lower garments of full dress, or a blind person, on observing them approaching, though they were younger than himself, he would rise up, and if he had to pass by them, he would do so hastily.

颜渊喟然叹曰，仰之弥高，钻之弥坚，瞻之在前，忽焉在后。夫子循循然善诱人，博我以文，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。

1. Yen Yuan, in admiration of the Master's doctrines, sighed and said, "I looked up to them, and they seemed to become more high; I tried to penetrate them, and they seemed to become more firm; I looked at them before me, and suddenly they seemed to be behind. 2. "The Master, by orderly method, skilfully leads men on. He enlarged my mind with learning, and taught me the restraints of propriety. 3. "When I wish to give over the study of his doctrines, I cannot do so, and having exerted all my ability, there seems something to stand right up before me; but though I wish to follow and lay hold of it, I really find no way to do so."

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。且予与其死于臣之手也，无宁死于二三子之手乎，且予纵不得大葬，予死于道路乎。

1. The Master being very ill, Tsze-lu wished the disciples to act as ministers to him. 2. During a remission of his illness, he said, "Long has the conduct of Yu been deceitful! By pretending to have ministers when I have them not, whom should I impose upon? Should I impose upon Heaven? 3. "Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, shall I die upon the road?"

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。

The Master said, "Can men refuse to assent to the words of strict admonition? But it is reforming the conduct because of them which is valuable. Can men refuse to be pleased with words of gentle advice? But it is unfolding their aim which is valuable. If a man be pleased with these words, but does not unfold their aim, and assents to those, but does not reform his conduct, I can really do nothing with him."

君召使摈，色勃如也，足躩如也。揖所与立，左右手，衣前后，檐如也。趋进，翼如也。宾退，必复命曰，宾不顾矣。

1. When the prince called him to employ him in the reception of a visitor, his countenance appeared to change, and his legs to move forward with difficulty. 2. He inclined himself to the other officers among whom he stood, moving his left or right arm, as their position required, but keeping the skirts of his robe before and behind evenly adjusted. 3. He hastened forward, with his arms like the wings of a bird. 4. When the guest had retired, he would report to the prince, "The visitor is not turning round any more."

执圭，鞠躬如也，如不胜，上如揖，下如授，勃如战色，足蹜蹜如有循。享礼，有容色。私觌，愉愉如也。

1. When he was carrying the scepter of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. His countenance seemed to change, and look apprehensive, and he dragged his feet along as if they were held by something to the ground. 2. In presenting the presents with which he was charged, he wore a placid appearance. 3. At his private audience, he looked highly pleased.

君子不以绀緅饰。红紫不以为亵服。当暑袗𫄨绤，必表而出之。缁衣羔裘，素衣麑裘，黄衣狐裘。亵裘长，短右袂。必有寝衣，长一身有半。狐貉之厚以居。去丧，无所不佩。非帷裳，必杀之。羔裘玄冠不以吊。吉月，必朝服而朝。

1. The superior man did not use a deep purple, or a puce colour, in the ornaments of his dress. 2. Even in his undress, he did not wear anything of a red or reddish colour. 3. In warm weather, he had a single garment either of coarse or fine texture, but he wore it displayed over an inner garment. 4. Over lamb's fur he wore a garment of black; over fawn's fur one of white; and over fox's fur one of yellow. 5. The fur robe of his undress was long, with the right sleeve short. 6. He required his sleeping dress to be half as long again as his body. 7. When staying at home, he used thick furs of the fox or the badger. 8. When he put off mourning, he wore all the appendages of the girdle. 9. His under-garment, except when it was required to be of the curtain shape, was made of silk cut narrow above and wide below. 10. He did not wear lamb's fur or a black cap, on a visit of condolence. 11. On the first day of the month he put on his court robes, and presented himself at court.

君赐食，必正席，先尝之，君赐腥，必熟而荐之，君赐生，必畜之。侍食于君，君祭，先饭。疾，君视之，东首，加朝服拖绅。君命召，不俟驾行矣。

1. When the prince sent him a gift of cooked meat, he would adjust his mat, first taste it, and then give it away to others. When the prince sent him a gift of undressed meat, he would have it cooked, and offer it to the spirits of his ancestors. When the prince sent him a gift of a living animal, he would keep it alive. 2. When he was in attendance on the prince and joining in the entertainment, the prince only sacrificed. He first tasted everything. 3. When he was ill and the prince came to visit him, he had his head to the east, made his court robes be spread over him, and drew his girdle across them. 4. When the prince's order called him, without waiting for his carriage to be yoked, he went at once.

朋友死，无所归，曰，于我殡。朋友之馈，虽车马，非祭肉不拜。

1. When any of his friends died, if he had no relations who could be depended on for the necessary offices, he would say, "I will bury him." 2. When a friend sent him a present, though it might be a carriage and horses, he did not bow. 3. The only present for which he bowed was that of the flesh of sacrifice.

寝不尸，居不容。见齐衰者，虽狎必变，见冕者，与瞽者，虽亵必以貌。凶服者式之，式负版者。有盛馔，必变色而作。迅雷，风烈，必变。

1. In bed, he did not lie like a corpse. At home, he did not put on any formal deportment. 2. When he saw any one in a mourning dress, though it might be an acquaintance, he would change countenance; when he saw any one wearing the cap of full dress, or a blind person, though he might be in his undress, he would salute them in a ceremonious manner. 3. To any person in mourning he bowed forward to the crossbar of his carriage; he bowed in the same way to any one bearing the tables of population. 4. When he was at an entertainment where there was an abundance of provisions set before him, he would change countenance and rise up. 5. On a sudden clap of thunder, or a violent wind, he would change countenance.

子曰，先进于礼乐，野人也，后进于礼乐，君子也，如用之，则吾从先进。

1. The Master said, "The men of former times, in the matters of ceremonies and music were rustics, it is said, while the men of these latter times, in ceremonies and music, are accomplished gentlemen. 2. "If I have occasion to use those things, I follow the men of former times."

颜渊问仁。子曰，克己复礼为仁，一日克己复礼，天下归仁焉，为仁由己，而由人乎哉。颜渊曰，请问其目。子曰，非礼勿视，非礼勿听，非礼勿言，非礼勿动。颜渊曰，回虽不敏，请事斯语矣。

1. Yen Yuan asked about perfect virtue. The Master said, "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?" 2. Yen Yuan said, "I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen Yuan then said, "Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson."

司马牛忧曰，人皆有兄弟，我独亡。子夏曰，商闻之矣。死生有命，富贵在天。君子敬而无失，与人恭而有礼，四海之内，皆兄弟也，君子何患乎无兄弟也。

1. Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, I only have not." 2. Tsze-hsia said to him, "There is the following saying which I have heard:— 3. "'Death and life have their determined appointment; riches and honours depend upon Heaven.' 4. "Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:—then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?"

子曰，博学于文，约之以礼，亦可以弗畔矣夫。

The Master said, "By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right."

子路曰，衞君待子而为政，子将奚先。子曰，必也，正名乎。子路曰，有是哉，子之迂也，奚其正。子曰，野哉，由也，君子于其所不知，盖阙如也。名不正，则言不顺，言不顺，则事不成。事不成，则礼乐不兴，礼乐不兴，则刑罚不中，刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也，君子于其言，无所茍而已矣。

1. Tsze-lu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?" 2. The Master replied, "What is necessary is to rectify names." 3. "So, indeed!" said Tsze-lu. "You are wide of the mark! Why must there be such rectification?" 4. The Master said, "How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve. 5. "If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. 6. "When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot. 7. "Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect."

樊迟请学稼。子曰，吾不如老农。请学为圃。曰，吾不如老圃。樊迟出。子曰，小人哉，樊须也。上好礼，则民莫敢不敬，上好义，则民莫敢不服，上好信，则民莫敢不用情，夫如是，则四方之民，襁负其子而至矣，焉用稼。

1. Fan Ch'ih requested to be taught husbandry. The Master said, "I am not so good for that as an old husbandman." He requested also to be taught gardening, and was answered, "I am not so good for that as an old gardener." 2. Fan Ch'ih having gone out, the Master said, "A small man, indeed, is Fan Hsu! 3. If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs;—what need has he of a knowledge of husbandry?"

子路问成人。子曰，若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼乐，亦可以为成人矣。曰，今之成人者，何必然。见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。

1. Tsze-lu asked what constituted a complete man. The Master said, "Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add to these the accomplishments of the rules of propriety and music:—such a one might be reckoned a complete man." 2. He then added, "But what is the necessity for a complete man of the present day to have all these things? The man, who in the

子曰，上好礼，则民易使也。

The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

衞灵公问陈于孔子。孔子对曰，俎豆之事，则尝闻之矣，军旅之事，未之学也。明日遂行。在陈绝粮，从者病，莫能兴。子路愠见曰，君子亦有穷乎。子曰，君子固穷，小人穷斯滥矣。

1. The Duke Ling of Wei asked Confucius about tactics. Confucius replied, "I have heard all about sacrificial vessels, but I have not learned military matters." On this, he took his departure the next day. 2. When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise. 3. Tsze-lu, with evident dissatisfaction, said, "Has the superior man likewise to endure in this way?" The Master said, "The superior man may indeed have to endure want, but the mean man, when he is in want, gives way to unbridled license."

颜渊问为邦。子曰，行夏之时，乘殷之辂，服周之冕，乐则韶舞。放郑声，远佞人。郑声淫，佞人殆。

1. Yen Yuan asked how the government of a country should be administered. 2. The Master said, "Follow the seasons of Hsia.

子曰，君子义以为质，礼以行之，孙以出之，信以成之。君子哉。

The Master said, "The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man."

子曰，知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之，动之不以礼，未善也。

1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 3. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:—full excellence is not reached."

孔子曰，天下有道，则礼乐征伐，自天子出，天下无道，则礼乐征伐，自诸侯出，自诸侯出，盖十世希不失矣，自大夫出，五世希不失矣，陪臣执国命，三世希不失矣。天下有道，则政不在大夫。天下有道，则庶人不议。

1. Confucius said, "When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations. 2. "When right principles prevail in the kingdom, government will not be in the hands of the Great officers. 3. "When right principles prevail in the kingdom, there will be no discussions among the common people."

孔子曰，益者三乐，损者三乐，乐节礼乐，乐道人之善，乐多贤友，益矣，乐骄乐，乐佚游，乐宴乐，损矣。

Confucius said, "There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in

子之武城，闻弦歌之声。夫子莞尔而笑曰，割鸡焉用牛刀。子游对曰，昔者偃也，闻诸夫子曰，君子学道则爱人，小人学道则易使也。子曰，二三子，偃之言是也，前言戏之耳。

1. The Master, having come to Wu-ch'ang, heard there the sound of stringed instruments and singing. 2. Well pleased and smiling, he said, "Why use an ox knife to kill a fowl?" 3. Tsze-yu replied, "Formerly, Master, I heard you say,—'When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled.'" 4. The Master said, "My disciples, Yen's words are right. What I said was only in sport."

子曰，礼云礼云，玉帛云乎哉，乐云乐云，钟鼓云乎哉。

The Master said, "'It is according to the rules of propriety,' they say.—'It is according to the rules of propriety,' they say. Are gems and silk all that is meant by propriety? 'It is music,' they say.—'It is music,' they say. Are bells and drums all that is meant by music?"

子曰，古者，民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡，古之矜也廉，今之矜也忿戾，古之愚也直，今之愚也诈而已矣。

1. The Master said, "Anciently, men had three failings, which now perhaps are not to be found. 2. "The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit."

宰我问，三年之丧，期已久矣。君子三年不为礼，礼必坏，三年不为乐，乐必崩。旧谷既没，新谷既升，钻燧改火，期可已矣。子曰，食夫稻，衣夫锦，于女安乎。曰，安。女安，则为之。夫君子之居丧，食旨不甘，闻乐不乐，居处不安，故不为也。今女安，则为之。宰我出。子曰，予之不仁也。子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。予也，有三年之爱于其父母乎。

1. Tsai Wo asked about the three years" mourning for parents, saying that one year was long enough. 2. "If the superior man," said he, "abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined. 3. "Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop." 4. The Master said, "If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?" "I should," replied Wo. 5. The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it." 6. Tsai Wo then went out, and the Master said, "This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years" mourning is universally observed throughout the empire. Did Yu enjoy the three years" love of his parents?"

子贡曰，君子亦有恶乎。子曰，有恶，恶称人之恶者，恶居下流而讪上者，恶勇而无礼者，恶果敢而窒者。曰，赐也亦有恶乎。恶徼以为知者，恶不孙以为勇者，恶讦以为直者。

1. Tsze-kung said, "Has the superior man his hatreds also?" The Master said, "He has his hatreds. He hates those who proclaim the evil of others. He hates the man who,

齐景公待孔子，曰，若季氏，则吾不能，以季孟之闲待之。曰，吾老矣，不能用也。孔子行。

The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi, and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

子路从而后，遇丈人，以杖荷蓧。子路问曰，子见夫子乎。丈人曰，四体不勤，五谷不分，孰为夫子。植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰，隐者也。使子路反见之。至则行矣。子路曰，不仕无义。长幼之节，不可废也，君臣之义，如之何其废之。欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。

1. Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, "Have you seen my master, sir!" The old man replied, "Your four limbs are unaccustomed to toil; you cannot distinguish the five kinds of grain:—who is your master?" With this, he planted his staff in the ground, and proceeded to weed. 2. Tsze-lu joined his hands across his breast, and stood before him. 3. The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also introduced to him his two sons. 4. Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu back to see him again, but when he got to the place, the old man was gone. 5. Tsze-lu then said to the family, "Not to take office is not

子游曰，子夏之门人小子，当洒扫，应对，进退，则可矣，抑末也，本之则无，如之何。子夏闻之曰，噫，言游过矣，君子之道，孰先传焉，孰后倦焉，譬诸草木，区以别矣，君子之道，焉可诬也，有始有卒者，其惟圣人乎。

1. Tsze-yu said, "The disciples and followers of Tsze-hsia, 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?" 2. Tsze-hsia heard of the remark and said, "Alas! Yen Yu 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?"

尧曰，咨。尔舜。天之历数在尔躬，允执其中。四海困穷，天禄永终。舜亦以命禹。曰，予小子履，敢用玄牡，敢昭告于皇皇后帝，有罪不敢赦。帝臣不蔽，简在帝心。朕躬有罪，无以万方，万方有罪，罪在朕躬。周有大赉，善人是富。虽有周亲，不如仁人，百姓有过，在予一人。谨权量，审法度，修废官，四方之政行焉。兴灭国，继绝世，举逸民，天下之民归心焉。所重，民，食，丧，祭。宽则得众，信则民任焉，敏则有功，公则说。

1. Yao said, "Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual end." 2. Shun also used the same language in giving charge to Yu. 3. T'ang said, "I the child Li, presume to use a dark-coloured victim, and presume to announce to Thee, O most great and sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The examination of them is by thy mind, O God. If, in my person, I commit offences, they are not to be attributed to you, the people of the myriad regions. If you in the myriad regions commit offences, these offences must rest on my person." 4. Chau conferred great gifts, and the good were enriched. 5. "Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me, the One man." 6. He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers, and the good government of the kingdom took its course. 7. He revived States that had been extinguished, restored families whose line of succession had been broken, and called to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards him. 8. What he attached chief importance to, were the food of the people, the duties of mourning, and sacrifices. 9. By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his achievements were great. By his justice, all were delighted.

子曰，不知命，无以为君子也。不知礼，无以立也。不知言，无以知人也。

1. The Master said, "Without recognising the ordinances of Heaven, it is impossible to be a superior man. 2. "Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. 3. "Without knowing the force of words, it is impossible to know men."