Learning

子曰，学而时习之，不亦说乎。有朋自远方来，不亦乐乎。人不知而不愠，不亦君子乎。

1. The Master said, "Is it not pleasant to learn with a constant perseverance and application? 2. "Is it not delightful to have friends coming from distant quarters? 3. "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

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."

子夏曰，贤贤易色，事父母，能竭其力，事君，能致其身，与朋友交，言而有信，虽曰未学，吾必谓之学矣。

Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:—although men say that he has not learned, I will certainly say that he has."

子曰，君子不重，则不威，学则不固。主忠信。无友不如己者。过则勿惮改。

1. The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. "Hold faithfulness and sincerity as first principles. 3. "Have no friends not equal to yourself. 4. "When you have faults, do not fear to abandon them."

子曰，君子食无求饱，居无求安，敏于事，而愼于言，就有道，而正焉，可谓好学也已。

The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:—such a person may be said indeed to love to learn."

子曰，吾十有五而志于学。三十而立。四十而不惑。五十而知天命。六十而耳顺。七十而从心所欲，不逾矩。

1. The Master said, "At fifteen, I had my mind bent on learning. 2. "At thirty, I stood firm. 3. "At forty, I had no doubts. 4. "At fifty, I knew the decrees of Heaven. 5. "At sixty, my ear was an obedient organ for the reception of truth. 6. "At seventy, I could follow what my heart desired, without transgressing what was right."

子曰，学而不思则罔，思而不学则殆。

The Master said, "Learning without thought is labour lost; thought without learning is perilous."

子曰，攻乎异端，斯害也已。

The Master said, "The study of strange doctrines is injurious indeed!"

子张学干禄。子曰，多闻阙疑，愼言其余，则寡尤，多见阙殆，愼行其余，则寡悔，言寡尤，行寡悔，禄在其中矣。

1. Tsze-chang was learning with a view to official emolument. 2. The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:—then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:—then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."

子曰，参乎，吾道一以贯之。曾子曰，唯。子出，门人问曰，何谓也。曾子曰，夫子之道，忠恕而已矣。

1. The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes." 2. The Master went out, and the other disciples asked, saying, "What do his words mean?" Tsang said, "The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,—this and nothing more."

子谓子贱，君子哉若人。鲁无君子者，斯焉取斯。

The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character?"

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."

子贡问曰，孔文子，何以谓之文也。子曰，敏而好学，不耻下问，是以谓之文也。

Tsze-kung asked, saying, "On what ground did Kung-wan get that title of Wan?" The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors!—On these grounds he has been styled Wan."

子在陈曰，归与归与，吾党之小子狂简，斐然成章，不知所以裁之。

When the Master was in Ch'an, he said, "Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves."

子曰，十室之邑，必有忠信，如丘者焉，不如丘之好学也。

The Master said, "In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning."

哀公问弟子孰为好学。孔子对曰，有颜回者好学，不迁怒，不贰过，不幸短命死矣，今也则亡，未闻好学者也。

1. The Duke Ai asked which of the disciples loved to learn. 2.Confucius replied to him, "There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did."

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."

冉求曰，非不说子之道，力不足也。子曰，力不足者，中道而废，今女画。

Yen Ch'iu said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way but now you limit yourself."

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."

子曰，默而识之，学而不厌，诲人不倦，何有于我哉。

The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:—which one of these things belongs to me?"

子曰，德之不修，学之不讲，闻义不能徒，不善不能改，是吾忧也。

The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:—these are the things which occasion me solicitude."

子曰，加我数年，五十以学易，可以无大过矣。

The Master said, "If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults."

子曰，三人行，必有我师焉，择其善者而从之，其不善者而改之。

The Master said, "When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them."

子曰，二三子，以我为隐乎。吾无隐乎尔。吾无行而不与二三子者，是丘也。

The Master said, "Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;—that is my way."

子以四教，文，行，忠，信。

There were four things which the Master taught,—letters, ethics, devotion of soul, and truthfulness.

子曰，文，莫吾犹人也，躬行君子，则吾未之有得。

The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to."

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."

曾子有疾，召门弟子曰，启予足，启予手，诗云，战战兢兢，如临深渊，如履薄冰，而今而后，吾知免夫，小子。

The philosopher Tsang being ill, he called to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice,' and so have I been. Now and hereafter, I know my escape from all injury to my person, O ye, my little children."

曾子曰，以能问于不能，以多问于寡，有若无，实若虚，犯而不校，昔者吾友，尝从事于斯矣。

The philosopher Tsang said, "Gifted with ability, and yet putting questions to those who were not so; possessed of much, and yet putting questions to those possessed of little; having, as though he had not; full, and yet counting himself as empty; offended against, and yet entering into no altercation; formerly I had a friend who pursued this style of conduct."

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，三年学，不至于谷，不易得也。

The Master said, "It is not easy to find a man who has learned for three years without coming to be good."

子曰，笃信好学，守死善道。危邦不入，乱邦不居，天下有道则见，无道则隐。邦有道，贫且贱焉，耻也，邦无道，富且贵焉，耻也。

1. The Master said, "With sincere faith he unites the love of learning; holding firm to death, he is perfecting the excellence of his course. 2. "Such an one will not enter a tottering State, nor dwell in a disorganized one. When right principles of government prevail in the kingdom, he will show himself; when they are prostrated, he will keep concealed. 3. "When a country is well-governed, poverty and a mean condition are things to be ashamed of. When a country is ill-governed, riches and honour are things to be ashamed of."

子曰，学如不及，犹恐失之。

The Master said, "Learn as if you could not reach your object, and were always fearing also lest you should lose it."

达巷党人曰，大哉孔子，博学而无所成名。子闻之，谓门弟子曰，吾何执，执御乎，执射乎，吾执御矣。

1. A man of the village of Ta-hsiang said, "Great indeed is the philosopher K'ung! His learning is extensive, and yet he does not render his name famous by any particular thing." 2. The Master heard the observation, and said to his disciples, "What shall I practise? Shall I practise charioteering, or shall I practise archery? I will practise charioteering."

大宰问于子贡，曰，夫子圣者与，何其多能也。子贡曰，固天纵之将圣，又多能也。子闻之曰，大宰知我乎，吾少也贱，故多能，鄙事，君子多乎哉，不多也。牢曰，子云，吾不试，故艺。

1. A high officer asked Tsze-kung, saying, "May we not say that your Master is a sage? How various is his ability!" 2. Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a sage. And, moreover, his ability is various." 3. The Master heard of the conversation and said, "Does the high officer know me? When I was young, my condition was low, and therefore I acquired my ability in many things, but they were mean matters. Must the superior man have such variety of ability? He does not need variety of ability." 4. Lao said, "The Master said, 'Having no official employment, I acquired many arts.'"

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，可与共学，未可与适道，可与适道，未可与立，可与立，未可与权。

The Master said, "There are some with whom we may study in common, but we shall find them unable to go along with us to principles. Perhaps we may go on with them to principles, but we shall find them unable to get established in those along with us. Or if we may get so established along with them, we shall find them unable to weigh occurring events along with us."

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."

子曰，从我于陈蔡者，皆不及门也。德行，颜渊，闵子骞，冉伯牛，仲弓。言语，宰我，子贡。政事，冉有，季路。文学，子游，子夏。

1. The Master said, "Of those who were with me in Ch'an and Ts'ai, there are none to be found to enter my door." 2. Distinguished for their virtuous principles and practice, there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their ability in speech, Tsai Wo and Tsze-kung; for their administrative talents, Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and Tsze-hsia.

季康子问弟子孰为好学。孔子对曰，有颜回者好学，不幸短命死矣，今也则亡。

Chi K'ang asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hui; he loved to learn. Unfortunately his appointed time was short, and he died. Now there is no one who loves to learn, as he did."

颜渊死，门人欲厚葬之。子曰，不可。门人厚葬之。子曰，回也，视予犹父也，予不得视犹子也，非我也，夫二三子也。

1. When Yen Yuan died, the disciples wished to give him a great funeral, and the Master said, "You may not do so." 2. The disciples did bury him in great style. 3. The Master said, "Hui behaved towards me as his father. I have not been able to treat him as my son. The fault is not mine; it belongs to you, O disciples."

子曰，由之瑟，奚为于丘之门。门人不敬子路。子曰，由也，升堂矣，未入于室也。

1. The Master said, "What has the lute of Yu to do in my door?" 2. The other disciples began not to respect Tsze-lu. The Master said, "Yu has ascended to the hall, though he has not yet passed into the inner apartments."

季氏富于周公，而求也为之聚敛而附益之。子曰，非吾徒也，小子，鸣鼓而攻之可也。

1. The head of the Chi family was richer than the duke of Chau had been, and yet Ch'iu collected his imposts for him, and increased his wealth. 2. The Master said, "He is no disciple of mine. My little children, beat the drum and assail him."

子曰，回也其庶乎屡空。赐不受命，而货殖焉，亿则屡中。

1. The Master said, "There is Hui! He has nearly attained to perfect virtue. He is often in want. 2. "Ts'ze does not acquiesce in the appointments of Heaven, and his goods are increased by him. Yet his judgments are often correct."

子张问善人之道。子曰，不践迹，亦不入于室。

Tsze-chang asked what were the characteristics of the good man. The Master said, "He does not tread in the footsteps of others, but moreover, he does not enter the chamber of the sage."

子路使子羔为费宰。子曰，贼夫人之子。子路曰，有民人焉，有社稷焉，何必读书，然后为学。子曰，是故恶夫佞者。

1. Tsze-lu got Tsze-kao appointed governor of Pi. 2. The Master said, "You are injuring a man's son." 3. Tsze-lu said, "There are (there) common people and officers; there are the altars of the spirits of the land and grain. Why must one read books before he can be considered to have learned?" 4. The Master said, "It is on this account that I hate your glib-tongued people."

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."

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."

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?"

子曰，古之学者为己，今之学者为人。

The Master said, "In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others."

子曰，莫我知也夫。子贡曰，何为其莫知子也。子曰，不怨天，不尤人，下学而上达，知我者，其天乎。

1. The Master said, "Alas! there is no one that knows me." 2. Tsze-kung said, "What do you mean by thus saying—that no one knows you?" The Master replied, "I do not murmur against

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."

子曰，赐也，女以予为多学而识之者与。对曰，然，非与。曰，非也，予一以贯之。

1. The Master said, "Ts'ze, you think, I suppose, that I am one who learns many things and keeps them in memory?" 2. Tsze-kung replied, "Yes,—but perhaps it is not so?" 3. "No," was the answer; "I seek a unity all-pervading."

子曰，吾尝终日不食，终夜不寝，以思，无益，不如学也。

The Master said, "I have been the whole day

子曰，君子谋道不谋食，耕也，馁在其中矣，学也，禄在其中矣，君子忧道，不忧贫。

The Master said, "The object of the superior man is truth. Food is not his object. There is plowing;—even in that there is sometimes want. So with learning;—emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him."

孔子曰，生而知之者，上也，学而知之者，次也，困而学之，又其次也。困而不学，民斯为下矣。

Confucius said, "Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next.

陈亢问于伯鱼曰，子亦有异闻乎。对曰，未也，尝独立，鲤趋而过庭，曰，学诗乎。对曰，未也。不学诗，无以言。

1. Ch'an K'ang asked Po-yu, saying, "Have you heard any lessons from your father different from what we have all heard?" 2. Po-yu replied, "No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, 'Have you learned the Odes?' On my replying 'Not yet,' he added, 'If you do not learn the Odes, you will not be fit to converse with.' I retired and studied the Odes.

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，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，小子，何莫学夫诗。诗可以兴。可以观。可以群。可以怨。迩之事父，远之事君。多识于鸟兽草木之名。

1. The Master said, "My children, why do you not study the Book of Poetry? 2. "The Odes serve to stimulate the mind. 3. "They may be used for purposes of self-contemplation. 4. "They teach the art of sociability. 5. "They show how to regulate feelings of resentment. 6. "From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. 7. "From them we become largely acquainted with the names of birds, beasts, and plants."

子夏之门人问交于子张。子张曰，子夏云何。对曰，子夏曰，可者与之，其不可者拒之。子张曰，异乎吾所闻，君子尊贤而容众，嘉善而矜不能，我之大贤与，于人何所不容，我之不贤与，人将拒我，如之何其拒人也。

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, "What does Tsze-hsia say on the subject?" They replied, "Tsze-hsia says:—'Associate with those who can advantage you. Put away from you those who cannot do so.'" Tsze-chang observed, "This is different from what I have learned. The superior man honours 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?"

子夏曰，日知其所亡，月无忘其所能，可谓好学也已矣。

Tsze-hsia said, "He, who from day to day recognises 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."

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."

子夏曰，百工居肆，以成其事，君子学以致其道。

Tsze-hsia 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."

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?"

子夏曰，仕而优则学，学而优则仕。

Tsze-hsia 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."

卫公孙朝问于子贡曰，仲尼焉学。子贡曰，文，武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文，武之道焉。夫子焉不学。而亦何常师之有。

1. Kung-sun Ch'ao of Wei asked Tsze-kung, saying, "From whom did Chung-ni get his learning?" 2. Tsze-kung replied, "The doctrines of Wan 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 Wan 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?"