Zi Zhang

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?"

子贡问师与商也孰贤。子曰，师也过，商也不及。曰，然则师愈与。子曰，过犹不及。

1. Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said, "Shih goes beyond the due mean, and Shang does not come up to it." 2. "Then," said Tsze-kung, "the superiority is with Shih, I suppose." 3. The Master said, "To go beyond is as wrong as to fall short."

柴也愚。参也鲁。师也辟。由也喭。

1. Ch'ai is simple. 2. Shan is dull. 3. Shih is specious. 4. Yu is coarse.

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."

子张问明。子曰，浸润之谮，肤受之愬，不行焉，可谓明也已矣，浸润之谮，肤受之愬，不行焉，可谓远也已矣。

Tsze-chang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing."

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.'"

子张问政。子曰，居之无倦，行之以忠。

Tsze-chang asked about government. The Master said, "The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency."

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."

子张曰，书云，高宗谅阴三年不言，何谓也。子曰，何必高宗，古之人皆然，君薨，百官总己，以听于冢宰，三年。

1. Tsze-chang said, "What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?" 2. The Master said, "Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years."

子张问行。子曰，言忠信，行笃敬，虽蛮貊之邦行矣。言不忠信，行不笃敬，虽州里行乎哉。立，则见其参于前也，在舆，则见其倚于衡也。夫然后行。子张书诸绅。

1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated. 2. The Master said, "Let his words be sincere and truthful, and his actions honourable and careful;—such conduct may be practised among the rude tribes of the South or the North. If his words be

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?"

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."

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