Yi

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."

子曰，非其鬼而祭之，谄也。见义不为，无勇也。

1. The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery. 2. "To see what is right and not to do it is want of courage."

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."

子曰，君子之于天下也，无适也，无莫也，义之与比。

The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow."

子曰，君子喻于义，小人喻于利。

The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

子谓子产，有君子之道四焉，其行己也恭，其事上也敬，其养民也惠，其使民也义。

The Master said of Tsze-ch'an that he had four of the characteristics of a superior man:—in his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just."

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，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，饭疏食飮水，曲肱而枕之，乐亦在其中矣，不义而富且贵，于我如浮云。

The Master said, "With coarse rice to eat, with water to drink, and my bended arm for a pillow;—I have still joy in the midst of these things. Riches and honours acquired by unrighteousness, are to me as a floating cloud."

子张问崇德，辨惑。子曰，主忠信，徒义，崇德也。爱之欲其生，恶之欲其死，既欲其生，又欲其死，是惑也。诚不以富亦祇以异。

1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, "Hold faithfulness and sincerity as first principles, and be moving continually to what is right;—this is the way to exalt one's virtue. 2. "You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 3. "'It may not be on account of her being rich, yet you come to make a difference.'"

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."

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

子问公叔文子于公明贾曰，信乎，夫子不言，不笑，不取乎。公明贾对曰，以吿者过也。夫子时然后言，人不厌其言，乐然后笑，人不厌其笑，义然后取，人不厌其取。子曰，其然，岂其然乎。

1. The Master asked Kung-ming Chia about Kung-shu Wan, saying, "Is it true that your master speaks not, laughs not, and takes not?" 2. Kung-ming Chia replied, "This has arisen from the reporters going beyond the truth.—My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking." The Master said, "So! But is it so with him?"

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，群居终日，言不及义，好行小慧，难矣哉。

The Master said, "When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;—theirs is indeed a hard case."

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."

孔子曰，君子有九思，视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。

Confucius said, "The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness."

孔子曰，见善如不及，见不善如探汤。吾见其人矣，吾闻其语矣。隐居以成其志，行义以达其道。吾闻其语矣，未见其人也。

1. Confucius said, "Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:—I have seen such men, as I have heard such words. 2. "Living in retirement to study their aims, and practising

子路曰，君子尙勇乎。子曰，君子义以为上，君子有勇而无义，为乱，小人有勇而无义，为盗。

Tsze-lu said, "Does the superior man esteem valour?" The Master said, "The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery."

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

子张曰，士，见危致命，见得思义，祭思敬，丧思哀，其可已矣。

Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

子张曰，执德不弘，信道不笃，焉能为有，焉能为亡。

Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?"