Confucius

哀公问曰，何为则民服。孔子对曰，擧直错诸枉，则民服，擧枉错诸直，则民不服。

The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."

或谓孔子曰，子奚不为政。子曰，书云孝乎，惟孝友于兄弟，施于有政，是亦为政，奚其为为政。

1. Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?" 2. The Master said, "What does the Shu-ching say of filial piety?—'You are filial, you discharge your brotherly duties. These qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be that —making one be in the government?"

孔子谓季氏，八佾舞于庭，是可忍也，孰不可忍也。

Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

定公问君使臣，臣事君，如之何。孔子对曰，君使臣以礼，臣事君以忠。

The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to the rules of propriety; ministers should serve their prince with faithfulness."

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!"

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."

陈司败问昭公知礼乎。孔子曰，知礼。孔子退，揖巫马期而进之，曰，吾闻君子不党，君子亦党乎，君取于吴为同姓，谓之吴孟子，君而知礼，孰不知礼。巫马期以吿。子曰，丘也幸，苟有过，人必知之。

1. The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, "He knew propriety." 2. Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, "I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of Wu, of the same surname with himself, and called her,—'The elder Tsze of Wu.' If the prince knew propriety, who does not know it?" 3. Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them."

舜有臣五人，而天下治。武王曰，予有乱臣十人。孔子曰，才难，不其然乎，唐虞之际，于斯为盛，有妇人焉，九人而已。三分天下有其二，以服事殷，周之德，其可谓至德也已矣。

1. Shun had five ministers, and the empire was well-governed. 2. King Wu said, "I have ten able ministers." 3. Confucius said, "Is not the saying that talents are difficult to find, true? Only when the dynasties of T'ang and Yu met, were they more abundant than in this of Chau, yet there was a woman among them. The able ministers were no more than nine men. 4. "King Wan possessed two of the three parts of the empire, and with those he served the dynasty of Yin. The virtue of the house of Chau may be said to have reached the highest point indeed."

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."

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."

孔子于乡党，恂恂如也，似不能言者。其在宗庙朝廷，便便言，唯谨尔。

1. Confucius, in his village, looked simple and sincere, and as if he were not able to speak. 2. When he was in the prince's ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.

南容三复白圭，孔子以其兄之子妻之。

Nan Yung was frequently repeating the lines about a white scepter stone. Confucius gave him the daughter of his elder brother to wife.

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."

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?

棘子成曰，君子质而已矣，何以文为。子贡曰，惜乎，夫子之说，君子也，驷不及舌。文犹质也，质犹文也，虎豹之鞹，犹犬羊之鞹。

1. Chi Tsze-ch'ang said, "In a superior man it is only the substantial qualities which are wanted;—why should we seek for ornamental accomplishments?" 2. Tsze-kung said, "Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. 3. Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair."

齐景公问政于孔子。孔子对曰，君君，臣臣，父父，子子。公曰，善哉，信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸。

1. The Duke Ching, of Ch'i, asked Confucius about government. 2. Confucius replied, "There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son." 3. "Good!" said the duke; "if, indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?"

季康子问政于孔子。孔子对曰，政者正也，子帅以正，孰敢不正。

Chi K'ang asked Confucius about government. Confucius replied, "To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?"

季康子患盗，问于孔子。孔子对曰，苟子之不欲，虽赏之不窃。

Chi K'ang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "If you, sir, were not covetous, although you should reward them to do it, they would not steal."

季康子问政于孔子，曰，如杀无道，以就有道，何如。孔子对曰，子为政，焉用杀，子欲善，而民善矣，君子之德风，小人之德草，草上之风必偃。

Chi K'ang asked Confucius about government, saying, "What do you say to killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in carrying on your government, why should you use killing at all? Let your evinced desires be for what is good, and the people will be good. The relation between superiors and inferiors, is like that between the wind and the grass. The grass must bend, when the wind blows across it."

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."

定公问一言而可以兴邦，有诸。孔子对曰，言不可以若是其几也。人之言曰，为君难，为臣不易。如知为君之难也，不几乎一言而兴邦乎。曰，一言而丧邦有诸。孔子对曰，言不可以若是其几也，人之言曰，予无乐乎为君，唯其言而莫予违也。如其善，而莫之违也，不亦善乎。如不善而莫之违也，不几乎一言而丧邦乎。

1. The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, "Such an effect cannot be expected from one sentence. 2. "There is a saying, however, which people have—'To be a prince is difficult; to be a minister is not easy.' 3. "If a ruler knows this,—the difficulty of being a prince,—may there not be expected from this one sentence the prosperity of his country?" 4. The duke then said, "Is there a single sentence which can ruin a country?" Confucius replied, "Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have—'I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!' 5. "If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?"

叶公语孔子曰，吾党有直躬者，其父攘羊，而子证之。孔子曰，吾党之直者异于是，父为子隐，子为父隐，直在其中矣。

1. The Duke of Sheh informed Confucius, saying, "Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact." 2. Confucius said, "Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this."

南宫适问于孔子曰，羿善射，奡荡舟，俱不得其死然，禹稷躬稼，而有天下。夫子不答。南宫适出。子曰，君子哉若人，尙德哉若人。

Nan-kung Kwo, submitting an inquiry to Confucius, said, "I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom." The Master made no reply; but when Nan-kung Kwo went out, he said, "A superior man indeed is this! An esteemer of virtue indeed is this!"

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?"

子言卫灵公之无道也。康子曰，夫如是，奚而不丧。孔子曰，仲叔圉治宾客，祝𬶍治宗庙，王孙贾治军旅。夫如是，奚其丧。

1. The Master was speaking about the unprincipled course of the duke Ling of Wei, when Ch'i K'ang said, "Since he is of such a character, how is it he does not lose his State?" 2. Confucius said, "The Chung-shu Yu has the superintendence of his guests and of strangers; the litanist, T'o, has the management

陈成子弑简公。孔子沐浴而朝，告于哀公曰，陈恒弑其君，请讨之。公曰，告夫三子。孔子曰，以吾从大夫之后，不敢不告也。君曰，告夫三子者。之三子告，不可。孔子曰，以吾从大夫之后，不敢不告也。

1. Chan Ch'ang murdered the Duke Chien of Ch'i. 2. Confucius bathed, went to court, and informed the duke Ai, saying, "Chan Hang has slain his sovereign. I beg that you will undertake to punish him." 3. The duke said, "Inform the chiefs of the three families of it." 4. Confucius retired, and said, "Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, 'Inform the chiefs of the three families of it.'"

蘧伯玉使人于孔子。孔子与之坐，而问焉，曰，夫子何为。

1. Chu Po-yu sent a messenger with friendly inquiries to Confucius. 2. Confucius sat with him, and questioned him. "What," said he, "is your master engaged in?" The messenger replied, "My master is

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."

微生亩谓孔子曰，丘何为是栖栖者与，无乃为佞乎。孔子曰，非敢为佞也，疾固也。

1. Wei-shang Mau said to Confucius, "Ch'iu, how is it that you keep roosting about? Is it not that you are an insinuating talker?" 2. Confucius said, "I do not dare to play the part of such a talker, but I hate obstinacy."

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?"

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."

孔子曰，天下有道，则礼乐征伐，自天子出，天下无道，则礼乐征伐，自诸侯出，自诸侯出，盖十世希不失矣，自大夫出，五世希不失矣，陪臣执国命，三世希不失矣。天下有道，则政不在大夫。天下有道，则庶人不议。

1. Confucius said, "When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations. 2. "When right principles prevail in the kingdom, government will not be in the hands of the Great officers. 3. "When right principles prevail in the kingdom, there will be no discussions among the common people."

孔子曰，禄之去公室，五世矣，政逮于大夫，四世矣，故夫三桓之子孙微矣。

Confucius said, "The revenue of the state has left the ducal House now for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced."

孔子曰，益者三友，损者三友，友直，友谅，友多闻，益矣，友便辟，友善柔，友便佞，损矣。

Confucius said, "There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:—these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:—these are injurious."

孔子曰，益者三乐，损者三乐，乐节礼乐，乐道人之善，乐多贤友，益矣，乐骄乐，乐佚游，乐宴乐，损矣。

Confucius said, "There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in

孔子曰，侍于君子有三愆，言未及之而言，谓之躁，言及之而不言，谓之隐，未见颜色而言，谓之瞽。

Confucius said, "There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak;—this is called rashness. They may not speak when it comes to them to speak;—this is called concealment. They may speak without looking at the countenance of their superior;—this is called blindness."

孔子曰，君子有三戒，少之时，血气未定，戒之在色，及其壮也，血气方刚，戒之在斗，及其老也，血气既衰，戒之在得。

Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers

孔子曰，君子有三畏，畏天命，畏大人，畏圣人之言。小人不知天命，而不畏也，狎大人，侮圣人之言。

1. Confucius said, "There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages. 2. "The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages."

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.

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

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.

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?"

孺悲欲见孔子，孔子辞以疾，将命者出户，取瑟而歌，使之闻之。

Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of this message went out at the door, (the Master) took his lute and sang to it, in order that Pei might hear him.

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."

齐景公待孔子，曰，若季氏，则吾不能，以季孟之闲待之。曰，吾老矣，不能用也。孔子行。

The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chi, and that given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his departure.

齐人归女乐。季桓子受之，三日不朝，孔子行。

The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court was held. Confucius took his departure.

楚狂接舆，歌而过孔子，曰，凤兮。凤兮。何德之衰。往者不可谏，来者犹可追。已而。已而。今之从政者殆而。孔子下，欲与之言。趋而辟之，不得与之言。

1. The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, " o fang ! o fang ! How is your

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

曾子曰，吾闻诸夫子，人未有自致者也，必也亲丧乎。

The philosopher Tsang said, "I heard this from our Master:—'Men may not have shown what is in them to the full extent, and yet they will be found to do so, on occasion of mourning for their parents.'"

曾子曰，吾闻诸夫子，孟庄子之孝也，其他可能也，其不改父之臣，与父之政，是难能也。

The philosopher Tsang said, "I have heard this from our Master:—'The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to.'"

叔孙武叔语大夫于朝曰，子贡贤于仲尼。子服景伯以告子贡。子贡曰，譬之宫墙，赐之墙也，及肩，窥见室家之好。夫子之墙，数仞，不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣，夫子之云，不亦宜乎。

1. Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-ni." 2. Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. 3. "The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. 4. "But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?"

叔孙武叔毁仲尼。子贡曰，无以为也，仲尼不可毁也，他人之贤者，丘陵也，犹可逾也，仲尼，日月也，无得而逾焉，人虽欲自绝，其何伤于日月乎，多见其不知量也。

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.

陈子禽谓子贡曰，子为恭也，仲尼岂贤于子乎。子贡曰，君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀。如之何其可及也。

1. Ch'an Tsze-ch'in, addressing Tsze-kung, said, "You are too modest. How can Chung-ni be said to be superior to you?" 2. Tsze-kung said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say. 3. "Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair. 4. "Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:—he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"

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