Li

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."

子贡曰贫，而无谄，富而无骄，何如。子曰，可也，未若贫而乐，富而好礼者也。子贡曰，诗云，如切如磋，如琢如磨，其斯之谓与。子曰，赐也，始可与言诗已矣，吿诸往而知来者。

1. Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety." 2. Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.'—The meaning is the same, I apprehend, as that which you have just expressed." 3. The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."

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."

子夏问曰，巧笑倩兮，美目盼兮，素以为绚兮。何谓也。子曰，绘事后素。曰，礼后乎。子曰，起予者商也，始可与言诗已矣。

1. Tsze-hsia asked, saying, "What is the meaning of the passage—'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colours?'" 2. The Master said, "The business of laying on the colours follows (the preparation of) the plain ground." 3. "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."

子曰，夏礼吾能言之，杞不足征也，殷礼吾能言之，宋不足征也，文献不足故也，足，则吾能征之矣。

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."

子曰，事君尽礼，人以为谄也。

The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

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."

子曰，管仲之器小哉。或曰，管仲俭乎。曰，管氏有三归，官事不摄，焉得俭。然则管仲知礼乎。曰，邦君树塞门，管氏亦树塞门，邦君为两君之好，有反坫，管氏亦有反坫，管氏而知礼，孰不知礼。

1. The Master said, "Small indeed was the capacity of Kwan Chung!" 2. Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?" 3. "Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"

子曰，居上不宽，为礼不敬，临丧不哀，吾何以观之哉。

The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;—wherewith should I contemplate such ways?"

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."

子所雅言，诗，书，执礼，皆雅言也。

The Master's frequent themes of discourse were—the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.

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."

子曰，麻冕，礼也，今也纯，俭，吾从众。拜下，礼也。今拜乎上，泰也，虽违众，吾从下。

1. The Master said, "The linen cap is that prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice. 2. "The rules of ceremony prescribe the bowing below the hall, but now the practice is to bow only after ascending it. That is arrogant. I continue to bow below the hall, though I oppose the common practice."

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."

执圭，鞠躬如也，如不胜，上如揖，下如授，勃如战色，足蹜蹜如有循。享礼，有容色。私觌，愉愉如也。

1. When he was carrying the scepter of his ruler, he seemed to bend his body, as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position in giving anything to another. His countenance seemed to change, and look apprehensive, and he dragged his feet along as if they were held by something to the ground. 2. In presenting the presents with which he was charged, he wore a placid appearance. 3. At his private audience, he looked highly pleased.

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."

司马牛忧曰，人皆有兄弟，我独亡。子夏曰，商闻之矣。死生有命，富贵在天。君子敬而无失，与人恭而有礼，四海之内，皆兄弟也，君子何患乎无兄弟也。

1. Sze-ma Niu, full of anxiety, said, "Other men all have their brothers, I only have not." 2. Tsze-hsia said to him, "There is the following saying which I have heard:— 3. "'Death and life have their determined appointment; riches and honours depend upon Heaven.' 4. "Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:—then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?"

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."

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."

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

子曰，上好礼，则民易使也。

The Master said, "When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service."

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."

子曰，知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之，动之不以礼，未善也。

1. The Master said, "When a man's knowledge is sufficient to attain, and his virtue is not sufficient to enable him to hold, whatever he may have gained, he will lose again. 2. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him. 3. "When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety:—full excellence is not reached."

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，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

宰我问，三年之丧，期已久矣。君子三年不为礼，礼必坏，三年不为乐，乐必崩。旧谷既没，新谷既升，钻燧改火，期可已矣。子曰，食夫稻，衣夫锦，于女安乎。曰，安。女安，则为之。夫君子之居丧，食旨不甘，闻乐不乐，居处不安，故不为也。今女安，则为之。宰我出。子曰，予之不仁也。子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。予也，有三年之爱于其父母乎。

1. Tsai Wo asked about the three years" mourning for parents, saying that one year was long enough. 2. "If the superior man," said he, "abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined. 3. "Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop." 4. The Master said, "If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?" "I should," replied Wo. 5. The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it." 6. Tsai Wo then went out, and the Master said, "This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years" mourning is universally observed throughout the empire. Did Yu enjoy the three years" love of his parents?"

子贡曰，君子亦有恶乎。子曰，有恶，恶称人之恶者，恶居下流而讪上者，恶勇而无礼者，恶果敢而窒者。曰，赐也亦有恶乎。恶徼以为知者，恶不孙以为勇者，恶讦以为直者。

1. Tsze-kung said, "Has the superior man his hatreds also?" The Master said, "He has his hatreds. He hates those who proclaim the evil of others. He hates the man who,

子曰，不知命，无以为君子也。不知礼，无以立也。不知言，无以知人也。

1. The Master said, "Without recognising the ordinances of Heaven, it is impossible to be a superior man. 2. "Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. 3. "Without knowing the force of words, it is impossible to know men."