Zi Lu

子曰，道不行，乘桴浮于海，从我者，其由与。子路闻之喜。子曰，由也，好勇过我，无所取材。

The Master said, "My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yu, I dare say." Tsze-lu hearing this was glad, upon which the Master said, "Yu is fonder of daring than I am. He does not exercise his judgment upon matters."

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."

子路有闻，未之能行，唯恐有闻。

When Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

颜渊季路侍。子曰，盍各言尔志。子路曰，愿车马，衣轻裘，与朋友共，蔽之而无憾。颜渊曰，愿无伐善，无施劳。子路曰，愿闻子之志。子曰，老者安之，朋友信之，少者怀之。

1. Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let each of you tell his wishes." 2. Tsze-lu said, "I should like, having chariots and horses, and light fur dresses, to share them with my friends, and though they should spoil them, I would not be displeased." 3. Yen Yuan said, "I should like not to boast of my excellence, nor to make a display of my meritorious deeds." 4. Tsze-lu then said, "I should like, sir, to hear your wishes." The Master said, "They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly."

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!"

子谓颜渊曰，用之则行，舍之则藏，惟我与尔有是夫。子路曰，子行三军则谁与。子曰，暴虎冯河，死而无悔者，吾不与也，必也临事而惧，好谋而成者也。

1. The Master said to Yen Yuan, "When called to office, to undertake its duties; when not so called, to lie retired;—it is only I and you who have attained to this." 2. Tsze-lu said, "If you had the conduct of the armies of a great State, whom would you have to act with you?" 3. The Master said, "I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution."

叶公问孔子于子路，子路不对。子曰，女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。

1. The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him. 2. The Master said, "Why did you not say to him,—He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?"

子疾病。子路请祷。子曰，有诸。子路对曰，有之，诔曰，祷尔于上下神祇。子曰，丘之祷久矣。

The Master being very sick, Tsze-lu asked leave to pray for him. He said, "May such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 'Prayer has been made for thee to the spirits of the upper and lower worlds.'" The Master said, "My praying has been for a long time."

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，衣敝缊袍，与衣孤貉者立，而不耻者，其由也与。不忮不求，何用不臧。子路终身诵之，子曰，是道也，何足以臧。

1. The Master said, "Dressed himself in a tattered robe quilted with hemp, yet standing by the side of men dressed in furs, and not ashamed;—ah! it is Yu who is equal to this! 2. "'He dislikes none, he covets nothing;—what can he do but what is good!'" 3. Tsze-lu kept continually repeating these words of the ode, when the Master said, "Those things are by no means sufficient to constitute (perfect) excellence."

色斯擧矣，翔而后集。曰，山梁雌雉，时哉时哉。子路共之，三嗅而作。

1. Seeing the countenance, it instantly rises. It flies round, and by and by settles. 2. The Master said, "There is the hen-pheasant on the hill bridge. At its season! At its season!" Tsze-lu made a motion to it. Thrice it smelt him and then rose.

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.

季路问事鬼神。子曰，未能事人，焉能事鬼。敢问死。曰，未知生，焉知死。

Chi Lu asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Chi Lu added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"

闵子侍侧，訚訚如也，子路行行如也，冉有，子贡，侃侃如也。子乐。若由也，不得其死然。

1. The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward manner. The Master was pleased. 2. He said, "Yu, there!—he will not die a natural death."

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."

子路问闻斯行诸。子曰，有父兄在，如之何其闻斯行之。冉有问闻斯行诸。子曰，闻斯行之。公西华曰，由也问闻斯行诸，子曰，有父兄在，求也问闻斯行诸，子曰，闻斯行之，赤也惑，敢问。子曰，求也退，故进之，由也兼人，故退之。

Tsze-lu asked whether he should immediately carry into practice what he heard. The Master said, "There are your father and elder brothers to be consulted;—why should you act on that principle of immediately carrying into practice what you hear?" Zan Yu asked the same, whether he should immediately carry into practice what he heard, and the Master answered, "Immediately carry into practice what you hear." Kung-hsi Hwa said, "Yu asked whether he should carry immediately into practice what he heard, and you said, 'There are your father and elder brothers to be consulted.' Ch'iu asked whether he should immediately carry into practice what he heard, and you said, 'Carry it immediately into practice.' I, Ch'ih, am perplexed, and venture to ask you for an explanation." The Master said, "Ch'iu is retiring and slow; therefore, I urged him forward. Yu has more than his own share of energy; therefore I kept him back."

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."

子路，曾皙，冉有，公西华，侍坐。子曰，以吾一日长乎尔，毋吾以也。居则曰，不吾知也，如或知尔，则何以哉。子路率尔而对曰，千乘之国，摄乎大国之闲，加之以师旅，因之以饥馑，由也为之，比及三年，可使有勇，且知方也。夫子哂之。

1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa were sitting by the Master. 2. He said to them, "Though I am a day or so older than you, do not think of that. 3. "From day to day you are saying, 'We are not known.' If some ruler were to know you, what would you like to do?" 4. Tsze-lu hastily and lightly replied, "Suppose the case of a State of ten thousand chariots; let it be straitened between other large States; let it be suffering from invading armies; and to this let there be added a famine in corn and in all vegetables:—if I were intrusted with the government of it, in three years" time I could make the people to be bold, and to recognise the rules of righteous conduct." The Master smiled at him. 5. Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied, "Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;—in three years" time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that." 6. "What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa. Ch'ih replied, "I do not say that my ability extends to these things, but I should wish to learn them. At the services of the ancestral temple, and at the audiences of the princes with the sovereign, I should like, dressed in the dark square-made robe and the black linen cap, to act as a small assistant." 7. Last of all, the Master asked Tsang Hsi, "Tien, what are your wishes?" Tien, pausing as he was playing on his lute, while it was yet twanging, laid the instrument aside, and rose. "My wishes," he said, "are different from the cherished purposes of these three gentlemen." "What harm is there in that?" said the Master; "do you also, as well as they, speak out your wishes." Tien then said, "In this, the last month of spring, with the dress of the season all complete, along with five or six young men who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze among the rain altars, and return home singing." The Master heaved a sigh and said, "I give my approval to Tien." 8. The three others having gone out, Tsang Hsi remained behind, and said, "What do you think of the words of these three friends?" The Master replied, "They simply told each one his wishes." 9. Hsi pursued, "Master, why did you smile at Yu?" 10. He was answered, "The management of a State demands the rules of propriety. His words were not humble; therefore I smiled at him." 11. Hsi again said, "But was it not a State which Ch'iu proposed for himself?" The reply was, "Yes; did you ever see a territory of sixty or seventy li or one of fifty or sixty, which was not a State?" 12. Once more, Hsi inquired, "And was it not a State which Ch'ih proposed for himself?" The Master again replied, "Yes; who but princes have to do with ancestral temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant in these services, who could be a great one?

子曰，片言可以折狱者，其由也与。子路无宿诺。

1. The Master said, "Ah! it is Yu, who could with half a word settle litigations!" 2. Tsze-lu never slept over a promise.

子路问政。子曰，先之，劳之。请益。曰，无倦。

1. Tsze-lu asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs." 2. He requested further instruction, and was answered, "Be not weary (in these things)."

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."

子路问曰，何如斯可谓之士矣。子曰，切切，偲偲，怡怡如也，可谓士矣，朋友切切偲偲，兄弟怡怡。

Tsze-lu asked, saying, "What qualities must a man possess to entitle him to be called a scholar?" The Master said, "He must be thus,—earnest, urgent, and bland:—among his friends, earnest and urgent; among his brethren, bland."

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?"

子路问事君。子曰，勿欺也，而犯之。

Tsze-lu asked how a ruler should be served. The Master said, "Do not impose on him, and, moreover, withstand him to his face."

公伯寮愬子路于季孙，子服景伯以吿，曰，夫子固有惑志于公伯寮，吾力犹能肆诸市朝。子曰，道之将行也与，命也，道之将废也与，命也，公伯寮其如命何。

1. The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, saying, "Our master is certainly being led astray by the Kung-po Liao, but I have still power enough left to cut Liao off, and expose his corpse in the market and in the court." 2. The Master said, "If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liao do where such ordering is concerned?"

子路宿于石门，晨门曰，奚自。子路曰，自孔氏。曰，是知其不可而为之者与。

Tsze-lu happening to pass the night in Shih-man, the gatekeeper said to him, "Whom do you come from?" Tsze-lu said, "From Mr. K'ung." "It is he,—is it not?"—said the other, "who knows the impracticable nature of the times and yet will be doing in them."

子路问君子，子曰，修己以敬。曰，如斯而已乎。曰，修己以安人，曰，如斯而已乎。曰，修己以安百姓。修己以安百姓，尧舜其犹病诸。

Tsze-lu asked what constituted the superior man. The Master said, "The cultivation of himself in reverential carefulness." "And is this all?" said Tsze-lu. "He cultivates himself so as to give rest to others," was the reply. "And is this all?" again asked Tsze-lu. The Master said, "He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:—even Yao and Shun were still solicitous about this."

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."

季氏将伐颛臾。冉有季路见于孔子曰，季氏将有事于颛臾。

1. The head of the Chi family was going to attack Chwan-yu. 2. Zan Yu and Chi-lu had an interview with Confucius, and said, "Our chief, Chi, is going to commence operations against Chwan-yu." 3. Confucius said, "Ch'iu, is it not you who are in fault here? 4. "Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign:—What has your chief to do with attacking it?" 5. Zan Yu said, "Our master wishes the thing; neither of us two ministers wishes it." 6. Confucius said, "Ch'iu, there are the words of Chau Zan,—'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?' 7. "And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:—whose is the fault?" 8. Zan Yu said, "But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants." 9. Confucius said. "Ch'iu, the superior man hates that declining to say—'I want such and such a thing,' and framing explanations for the conduct. 10. "I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. 11. "So it is.—Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. 12. "Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. 13. "And yet he is planning these hostile movements within the State.—I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court."

公山弗扰以费畔，召，子欲往。子路不说，曰，末之也已，何必公山氏之之也。子曰，夫召我者，而岂徒哉。如有用我者，吾其为东周乎。

1. Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go. 2. Tsze-lu was displeased, and said, "Indeed, you cannot go! Why must you think of going to see Kung-shan?"

佛肸召。子欲往。子路曰，昔者由也，闻诸夫子曰，亲于其身，为不善者，君子不入也，佛肸以中牟畔，子之往也，如之何。子曰，然，有是言也，不曰坚乎，磨而不磷，不曰白乎，涅而不缁。吾岂匏瓜也哉，焉能系而不食。

1. Pi Hsi inviting him to visit him, the Master was inclined to go. 2. Tsze-lu said, "Master, formerly I have heard you say, 'When a man in his own person is guilty of doing evil, a superior man will not associate with him.' Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?" 3. The Master said, "Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black? 4. "Am I a bitter gourd! How can I be hung up out of the way of being eaten?"

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."

长沮，桀溺耦而耕。孔子过之，使子路问津焉。长沮曰，夫执舆者为谁。子路曰，为孔丘。曰，是鲁孔丘与。曰，是也。曰，是知津矣。问于桀溺，桀溺曰，子为谁。曰，为仲由。曰，是鲁孔丘之徒与。对曰，然。曰，滔滔者，天下皆是也，而谁以易之。且而与其从辟人之士也，岂若从辟世之士哉。耰而不辍。子路行以告，夫子怃然曰，鸟兽不可与同群。吾非斯人之徒与而谁与。天下有道，丘不与易也。

1. Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to inquire for the ford. 2. Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu." "Is it not K'ung Ch'iu of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford." 3. Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a swelling flood, spreads over the whole empire, and who is he that will change its state for you? Than follow one who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping. 4. Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with birds and beasts, as if they were the same with us. If I associate not with these people,—with mankind,—with whom shall I associate? If right principles prevailed through the empire, there would be no use for me to change its state."

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