Ren

有子曰，其为人也孝弟，而好犯上者鲜矣，不好犯上，而好作乱者，未之有也。君子务本，本立，而道生，孝弟也者，其为仁之本与。

1. The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. 2. "The superior man bends his attention to what is radical.That being established, all practical courses naturally grow up. Filial piety and fraternal submission!—are they not the root of all benevolent actions?"

子曰，巧言令色，鲜矣仁。

The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

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."

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?"

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，里仁为美，择不处仁，焉得知。

The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?"

子曰，不仁者，不可以久处约，不可以长处乐，仁者安仁，知者利仁。

The Master said, "Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue."

子曰，惟仁者，能好人，能恶人。

The Master said, "It is only the (truly) virtuous man, who can love, or who can hate, others."

子曰，苟志于仁矣，无恶也。

The Master said, "If the will be set on virtue, there will be no practice of wickedness."

子曰，富与贵，是人之所欲也，不以其道得之，不处也。贫与贱，是人之所恶也，不以其道得之，不去也。君子去仁，恶乎成名。君子无终食之间违仁，造次必于是，顚沛必于是。

1. The Master said, "Riches and honours are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided. 2. "If a superior man abandon virtue, how can he fulfil the requirements of that name? 3. "The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."

子曰，我未见好仁者，恶不仁者，好仁者，无以尙之，恶不仁者，其为仁矣，不使不仁者，加乎其身。有能一日用其力于仁矣乎，我未见力不足者。盖有之矣，我未之见也。

1. The Master said, "I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person. 2. "Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 3. "Should there possibly be any such case, I have not seen it."

子曰，人之过也，各于其党，观过，斯知仁矣。

The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous."

或曰，雍也仁，而不佞。子曰，焉用佞，御人以口给，屡憎于人，不知其仁，焉用佞。

1. Some one said, "Yung is truly virtuous, but he is not ready with his tongue." 2. The Master said, "What is the good of being ready with the tongue? They who encounter men with smartnesses of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?"

孟武伯问子路仁乎。子曰，不知也。又问。子曰，由也，千乘之国，可使治其赋也，不知其仁也。求也何如。子曰，求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。赤也何如。子曰，赤也，束带立于朝，可使与宾客言也，不知其仁也。

1. Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, "I do not know." 2. He asked again, when the Master replied, "In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous." 3. "And what do you say of Ch'iu?" The Master replied, "In a city of a thousand families, or a clan of a hundred chariots, Ch'iu might be employed as governor, but I do not know whether he is perfectly virtuous." 4. "What do you say of Ch'ih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."

子张问曰，令尹子文三仕为令尹，无喜色，三已之，无愠色。旧令尹之政，必以吿新令尹，何如。子曰，忠矣。曰，仁矣乎。曰，未知，焉得仁。崔子弑齐君，陈文子有马十乘，弃而违之。至于他邦，则曰，犹吾大夫崔子也，违之，之一邦，则又曰，犹吾大夫崔子也，违之，何如。子曰，淸矣。曰，仁矣乎。曰，未知，焉得仁。

1. Tsze-chang asked, saying, "The minister Tsze-wan thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government;—what do you say of him?" The Master replied. "He was loyal." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?" 2. Tsze-chang proceeded, "When the officer Ch'ui killed the prince of Ch'i, Ch'an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another State, he said, 'They are here like our great officer, Ch'ui,' and left it. He came to a second State, and with the same observation left it also;—what do you say of him?" The Master replied, "He was pure." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?"

子曰，回也，其心三月不违仁，其余，则日月至焉而已矣。

The Master said, "Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more."

子曰，谁能出不由户，何莫由斯道也。

The Master said, "Who can go out but by the door? How is it that men will not walk according to these ways?"

樊迟问知。子曰，务民之义，敬鬼神而远之，可谓知矣。问仁。曰，仁者先难而后获，可谓仁矣。

Fan Ch'ih asked what constituted wisdom. The Master said, "To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom." He asked about perfect virtue. The Master said, "The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;—this may be called perfect virtue."

子曰，知者乐水，仁者乐山，知者动，仁者静，知者乐，仁者寿。

The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived."

宰我问曰，仁者虽吿之曰，井有仁焉，其从之也。子曰，何为其然也，君子可逝也，不可陷也，可欺也，不可罔也。

Tsai Wo asked, saying, "A benevolent man, though it be told him,—"There is a man in the well" will go in after him, I suppose." Confucius said, "Why should he do so?" A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be fooled."

子贡曰，如有博施于民，而能济众，何如，可谓仁乎。子曰，何事于仁，必也圣乎，尧舜其犹病诸。夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。

1. Tsze-kung said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connexion with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. 2. "Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. 3. "To be able to judge of others by what is nigh in ourselves;—this may be called the art of virtue."

子曰，志于道。据于德。依于仁。游于艺。

1. The Master said, "Let the will be set on the path of duty. 2. "Let every attainment in what is good be firmly grasped. 3. "Let perfect virtue be accorded with. 4. "Let relaxation and enjoyment be found in the polite arts."

冉有曰，夫子为衞君乎。子贡曰，诺，吾将问之。入曰，伯夷叔齐，何人也。曰，古之贤人也。曰，怨乎。曰，求仁而得仁，又何怨。出曰，夫子不为也。

1. Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I will ask him." 2. He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied, "They sought to act virtuously, and they did so; what was there for them to repine about?" On this, Tsze-kung went out and said, "Our Master is not for him."

子曰，仁远乎哉，我欲仁，斯仁至矣。

The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."

子曰，若圣与仁，则吾岂敢，抑为之不厌，诲人不倦，则可谓云尔已矣。公西华曰，正唯弟子不能学也。

The Master said, "The sage and the man of perfect virtue;—how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness." Kung-hsi Hwa said, "This is just what we, the disciples, cannot imitate you in."

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."

曾子曰，士，不可以不弘毅，任重而道远。仁以为己任，不亦重乎，死而后已，不亦远乎。

1. The philosopher Tsang said, "The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long. 2. "Perfect virtue is the burden which he considers it is his to sustain;—is it not heavy? Only with death does his course stop;—is it not long?

子曰，好勇疾贫，乱也，人而不仁，疾之已甚，乱也。

The Master said, "The man who is fond of daring and is dissatisfied with poverty, will proceed to insubordination. So will the man who is not virtuous, when you carry your dislike of him to an extreme."

子罕言，利，与命，与仁。

The subjects of which the Master seldom spoke were—profitableness, and also the appointments of Heaven, and perfect virtue.

子曰，知者不惑，仁者不忧，勇者不惧。

The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."

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."

仲弓问仁。子曰，出门如见大宾，使民如承大祭，己所不欲，勿施于人，在邦无怨，在家无怨。仲弓曰，雍虽不敏，请事斯语矣。

Chung-kung asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Chung-kung said, "Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson."

司马牛问仁。子曰，仁者其言也讱。曰，其言也讱，斯谓之仁矣乎。子曰，为之难，言之得无讱乎。

1. Sze-ma Niu asked about perfect virtue. 2. The Master said, "The man of perfect virtue is cautious and slow in his speech." 3. "Cautious and slow in his speech!" said Niu;—"is this what is meant by perfect virtue?" The Master said, "When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?"

子张问士何如，斯可谓之达矣。子曰，何哉，尔所谓达者。子张对曰，在邦必闻，在家必闻。子曰，是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人，在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑，在邦必闻，在家必闻。

1. Tsze-chang asked, "What must the officer be, who may be said to be distinguished?" 2. The Master said, "What is it you call being distinguished?" 3. Tsze-chang replied, "It is to be heard of through the State, to be heard of throughout his clan." 4. The Master said, "That is notoriety, not distinction. 5. "Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan. 6. "As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan."

樊迟问仁。子曰，爱人。问知。子曰，知人。樊迟未达。子曰，擧直错诸枉，能使枉者直。樊迟退，见子夏曰，乡也，吾见于夫子而问知。子曰，擧直错诸枉，能使枉者直，何谓也。子夏曰，富哉言乎。舜有天下，选于众，擧皋陶，不仁者远矣，汤有天下，选于众，擧伊尹，不仁者远矣。

1. Fan Ch'ih asked about benevolence. The Master said, "It is to love all men." He asked about knowledge. The Master said, "It is to know all men." 2. Fan Ch'ih did not immediately understand these answers. 3. The Master said, "Employ the upright and put aside all the crooked;—in this way the crooked can be made to be upright." 4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him, "A Little while ago, I had an interview with our Master, and asked him about knowledge. He said, "Employ the upright, and put aside all the crooked;—in this way, the crooked will be made to be upright." What did he mean?" 5. Tsze-hsia said, "Truly rich is his saying! 6. "Shun, being in possession of the kingdom, selected from among all the people, and employed Kao-yao, on which all who were devoid of virtue disappeared. T'ang, being in possession of the kingdom, selected from among all the people, and employed I Yin, and all who were devoid of virtue disappeared."

曾子曰，君子以文会友，以友辅仁。

The philosopher Tsang said, "The superior man on grounds of culture meets with his friends, and by their friendship helps his virtue."

子曰，如有王者，必世而后仁。

The Master said, "If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail."

樊迟问仁。子曰，居处恭，执事敬，与人忠，虽之夷狄，不可弃也。

Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected."

子曰，刚，毅，木，讷，近仁。

The Master said, "The firm, the enduring, the simple, and the modest are near to virtue."

克，伐，怨，欲，不行焉，可以为仁矣。子曰，可以为难矣，仁则吾不知也。

1. "When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue." 2. The Master said, "This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue."

子曰，有德者，必有言，有言者，不必有德，仁者，必有勇，勇者，不必有仁。

The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

子曰，君子而不仁者有矣夫，未有小人而仁者也。

The Master said, "Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous."

子路曰，桓公杀公子纠，召忽死之，管仲不死。曰，未仁乎。子曰，桓公九合诸侯，不以兵车，管仲之力也。如其仁。如其仁。

1. Tsze-lu said, "The Duke Hwan caused his brother Chiu to be killed, when Shao Hu died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?"

子贡曰，管仲非仁者与。桓公杀公子纠，不能死，又相之。子曰，管仲相桓公，霸诸侯，一匡天下，民到于今受其赐，微管仲，吾其被发左衽矣。岂若匹夫匹妇之为谅也，自经于沟渎，而莫之知也。

1. Tsze-kung said, "Kwan Chung, I apprehend, was wanting in virtue. When the Duke Hwan caused his brother Chiu to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan." 2. The Master said, "Kwan Chung acted as prime minister to the Duke Hwan, made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side. 3. "Will you require from him the small fidelity of common

子曰，君子上达，小人下达。

The Master said, "The progress of the superior man is upwards; the progress of the mean man is downwards."

子曰，君子道者三，我无能焉，仁者不忧，知者不惑，勇者不惧。子贡曰，夫子自道也。

1. The Master said, "The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear. 2. Tsze-kung said, "Master, that is what you yourself say."

子曰，志士，仁人，无求生以害仁，有杀身以成仁。

The Master said, "The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete."

子贡问为仁。子曰，工欲善其事，必先利其器，居是邦也，事其大夫之贤者，友其士之仁者。

Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

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."

子曰，民之于仁也，甚于水火，水火吾见蹈而死者矣，未见蹈仁而死者也。

The Master said, "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."

子曰，当仁，不让于师。

The Master said, "Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher."

阳货欲见孔子，孔子不见，归孔子豚。孔子时其亡也，而往拜之，遇诸涂。谓孔子曰，来，予与尔言。曰，怀其宝而迷其邦，可谓仁乎。曰，不可。好从事而亟失时，可谓知乎。曰，不可。日月逝矣，岁不我与。孔子曰，诺，吾将仕矣。

1. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way. 2. Ho said to Confucius, "Come, let me speak with you." He then asked, "Can he be called benevolent who keeps his jewel in his

子张问仁于孔子，孔子曰，能行五者于天下为仁矣。请问之，曰，恭，宽，信，敏，惠，恭，则不侮，宽，则得众，信，则人任焉，敏，则有功，惠，则足以使人。

Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practise five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.

子曰，由也，女闻六言六蔽矣乎。对曰，未也。居，吾语女。好仁不好学，其蔽也愚，好智不好学，其蔽也荡，好信不好学，其蔽也贼，好直不好学，其蔽也绞，好勇不好学，其蔽也乱，好刚不好学，其蔽也狂。

1. The Master said, "Yu, have you heard the six words to which are attached six becloudings?" Yu replied, "I have not." 2. "Sit down, and I will tell them to you. 3. "There is the love of being benevolent without the love of learning;—the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;—the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;—the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;—the beclouding here leads to rudeness. There is the love of boldness without the love of learning;—the beclouding here leads to insubordination. There is the love of firmness without the love of learning;—the beclouding here leads to extravagant conduct."

子曰，巧言令色鲜矣仁。

The Master said, "Fine words and an insinuating appearance are seldom associated with virtue."

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?"

微子去之，箕子为之奴，比干谏而死。孔子曰，殷有三仁焉。

1. The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with him and died. 2. Confucius said, "The Yin dynasty possessed these three men of virtue."

子夏曰，博学而笃志，切问而近思，仁在其中矣。

Tsze-hsia 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."

子游曰，吾友张也，为难能也，然而未仁。

Tsze-hsia said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous."

曾子曰，堂堂乎张也，难与并为仁矣。

The philosopher Tsang said, "How imposing is the manner of Chang! It is difficult along with him to practise virtue."

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.

子张问于孔子曰，何如斯可以从政矣。子曰，尊五美，屏四恶，斯可以从政矣。子张曰，何谓五美。子曰，君子惠而不费，劳而不怨，欲而不贪，泰而不骄，威而不猛。子张曰，何谓惠而不费。子曰，因民之所利而利之，斯不亦惠而不费乎。择可劳而劳之，又谁怨。欲仁而得仁，又焉贪。君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎。君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎。子张曰，何谓四恶。子曰，不教而杀谓之虐，不戒视成谓之暴，慢令致期谓之贼，犹之与人也，出纳之吝，谓之贪。

1. Tsze-chang asked Confucius, saying, "In what way should a person in authority act in order that he may conduct government properly?" The Master replied, "Let him honour the five excellent, and banish away the four bad, things;—then may he conduct government properly." Tsze-chang said, "What are meant by the five excellent things?" The Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce." 2. Tsze-chang said, "What is meant by being beneficent without great expenditure?" The Master replied, "When the person in authority makes more beneficial to the people the things from which they naturally derive benefit;—is not this being beneficent without great expenditure? When he chooses the labours which are proper, and makes them labour on them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to indicate any disrespect;—is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is looked at with awe;—is not this to be majestic without being fierce?" 3. Tsze-chang then asked, "What are meant by the four bad things?" The Master said, "To put the people to death without having instructed them;—this is called cruelty. To require from them, suddenly, the full tale of work, without having given them warning;—this is called oppression. To issue orders as if without urgency, at first, and, when the time comes, to insist on them with severity;—this is called injury. And, generally, in the giving pay