daodejing

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1.1
Is it not a , said the Master, to acquire knowledge and put it into practice? Is it not a pleasure to meet friends coming from afar? Is he not an intelligentleman, who is careless alike of being known or unknown?
子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知，而不愠，不亦君子乎？”


1.2
Few who respect  parents and their elders, said Master You, would do anything against their superiors. None who do nothing against their superiors would rise in revolt. An intelligentleman should be fundamentally good. A fundamentally good man will behave in the right way. Respect for one's parents and elder brothers is the fundamental quality for a good man.
有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”


1.3
A good man, said the Master, would rarely say what he does not believe, or pretend to appear better than he is.
子曰：“巧言令色，鲜矣仁！”


1.4
I ask myself, said Master Zeng, three questions everyday. In dealing with others, have I not thought of their interests? In making friends, have my deeds not agreed with my words? In teaching students, have I not put into practice what I teach them?
曾子曰：“吾日三省吾身——为人谋而不忠乎？与朋友交而不信乎？传不习乎？”


1.5
In a country of a thousand war-chariots, said the Master, the ruler should be respectful in deed and faithful in word, thrifty in expenditure and affectionate towards the people and tell them to labor at the proper times of the year.
子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”


1.6
A young man, said the Master, should be filial at home and respectful abroad, cautious and trustworthy, affectionate towards all and intimate with the good. If he has time to spare when his duties are done, he may use it to learn arts.
子曰：“弟子，入则孝，出则悌，谨而信，泛爱众，而亲仁。行有余力，则以学文。”


1.7
If a man, said Zi Xia, loves virtue above beauty, does his best to serve his parents, devotes his life to the service of the prince and keeps his words in making friends, though he is not learned as people may say, I will say he is cultured.
子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。”


1.8
An intelligentleman, said the Master, should not be frivolous, or he would lack solemnity in his behavior and solidity in his learning. He should be truthful and faithful, and befriend his equals. He should not be afraid of admitting and amending his faults.
子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则勿惮改。”


1.9
If a ruler regrets the death of his parents, said Master Zeng, and never forgets his ancestors, then people would follow him in doing good.
曾子曰：“慎终，追远，民德归厚矣。”


1.10
Zi You said to Zi Gong, "When our Master comes to a country, he would make inquiry into the way how the state is governed. Is the inquiry made on invitation or on his own initiative?" Zi Gong said, "Our Master makes inquiry in a good way, moderate and temperate, modest and humble. Is it not different from other ways of inquiry? What matters if it is made on invitation or on his own initiative?"
子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？抑与之与？”子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”


1.11
Judge a man by what he will do to his father who is alive, said the Master, and by what he has done to his father who is dead. A son who does not alter his father's ways three years after the father's death may be called filial.
子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”


1.12
In performing the rites, said Master You, propriety is important. That is the fair way how former kings dealt with matters great or small. But it will not do to observe propriety without the regulation of the rites.
有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”


1.13
If you make a promise, said Master You, in accordance with what is right, your promise can be carried out. If you respect a man in accordance with the rites, you will be far from dishonor. If you are not discredited by your kins, you will be reliable.
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。”


1.14
An intelligentleman, said the Master, eats to live, and not lives to eat. He may dwell in comfort, but not seek comfort in dwelling. He should be prompt in action and cautious in speech. He should seek good company and amend his faults. Such a man may be said to be good at learning.
子曰：“君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。”


1.15
Zi Gong said. "What do you think of a poor man who does not flatter and a rich man who does not swagger?" The Master said, "Not bad, but not so good as a poor man who is cheerful and a rich man who is respectful." Zi Gong said, "Are such men like polished ivory and stone and jade refined, as said in the Book of Poetry?" The Master said, "My dear Zi Gong, now I may begin to talk with you about Poetry. For when I told you about the past, you can anticipate the future."
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，告诸往而知来者。”


1.16
I care less, said the Master, to be understood and recognized by other people than to understand and recognize others.
子曰：“不患人之不己知，患不知人也。”


2.1
A prince, said the Master, should rule his state by virtue as the polar star which keeps its place among the stars turning around it.
子曰：“为政以德，譬如北辰居其所而众星共之。”


2.2
There are three hundred poems in the Book of Poetry, said the Master. In a word, there is nothing improper.
子曰：“《诗》三百，一言以蔽之，曰：‘思无邪’。”


2.3
If the people are governed by laws, said the Master, and order is kept by punishment, they would be obedient but not conscientious. If they are led by virtue and order is kept by the rites, they would be conscientious and act in agreement with what is right.
子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”


2.4
At fifteen, said the Master, I was fond of learning. At thirty, I was established. At forty, I did not waver. At fifty, I knew my sacred mission. At sixty, I had a discerning ear. At seventy, I could do what I would without going beyond what is right.
子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”


2.5
When Meng Yi Zi asked about filial duty, the Master said, "Do nothing in disagreement with the rites." When Fan Chi was driving his carriage for him, the Master told him how he answered the question of Meng Yi Zi. When Fan Chi asked for an explanation, the Master said, "Parents should be served in agreement with the rites while alive; when dead, they should be buried and the sacrifice be offered in agreement with the rites."
孟懿子问孝。子曰：“无违。”樊迟御，子告之“孟孙问孝于我，我对曰，无违。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”


2.6
When the son of Meng Yi Zi asked about filial duty, the Master said, "Do not let your parents worry about their health!"
孟武伯问孝。子曰：“父母唯其疾之忧。”


2.7
When Zi You asked about filial duty, the Master said, "Filial sons of today only take care their parents are well fed. But even dogs and horses are well fed now. What is the difference if their parents are fed without reverence?"
子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？”


2.8
When Zi Xia asked about filial duty, the Master said, "It is difficult to appear happy in trouble. If the young serve the old and feed them with wine and food before themselves, but with troubled looks, could they be called filial sons?"
子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”


2.9
When I talked with Yan Hui all day long, said the Master, he never disagreed with me as if he were stupid. When he retired to do his work all by himself, I found nothing in disagreement with my teaching. Hui is not stupid at all.
子曰：“吾与回言终日，不违，如愚。退而省其私，亦足以发，回也不愚。”


2.10
See what a man does, said the Master, examine why he has done so, and observe whether he is content. Can his character remain hidden? Can it remain hidden?
子曰：“视其所以，观其所由，察其所安。人焉廋哉？人焉廋哉？”


2.11
One who can learn something new while reviewing what he has learned, said the Master, is fit to be a teacher.
子曰：“温故而知新，可以为师矣。”


2.12
An intelligentleman, said the Master, is not a mere implement.
子曰：“君子不器。”


2.13
When Zi Gong asked about the intelligentleman, the Master said, "One whose deeds precede his words."
子贡问君子。子曰：“先行其言而后从之。”


2.14
An intelligentleman, said the Master, cares for the whole more than for the parts, while an uncultured man cares for the parts rather than for the whole.
子曰：“君子周而不比，小人比而不周。”


2.15
To learn without thinking, said the Master, risks to be blind, while to think without learning risks to be impractical.
子曰：“学而不思则罔，思而不学则殆。”


2.16
To antagonize a different view, said the Master, would reveal one's own weakness.
子曰：“攻乎异端，斯害也已。”


2.17
Shall I teach you what knowledge is? said the Master to Zi Lu, to admit what you know and what you do not know, that is knowledge.
子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”


2.18
When Zi Zhang asked about official emolument, the Master said, "Hear much and put aside what is doubtful, and be cautious in speaking of the rest, then you would be less to blame. See much and put aside what is risky, and be cautious in doing the rest, then you would regret the less. If your words are seldom blamed and your deeds seldom regretful, then you need not worry about official emolument."
子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”


2.19
When Duke Ai asked how to win the support of the people, the Master replied, "If honest men are employed and dishonest ones discarded, then people will support you. If dishonest men replace the honest, you will lose the support of the people."
哀公问曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”


2.20
When Ji Kang Zi asked how the people could be induced to be respectful and faithful, the Master replied, "If you maintain dignity, people will respect you. If you are dutiful towards your parents and kind towards all, they will have faith in you. If the worthy are employed and the incompetent are trained, they will be induced to be respectful and faithful."
季康子问：“使民敬、忠以劝，如之何？”子曰：“临之以庄，则敬；孝慈，则忠；举善而教不能，则劝。”


2.21
When asked why he is not occupied with state affairs, Confucius answered, "It is said in the Book of History about filial duty that respect for parents and fraternity towards brothers are family affairs. If these are practised in the state towards the old and the young, it is state affair. Thus engaged in family affairs, am I not occupied with state affairs too?"
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？”


2.22
How can an untrustworthy man be employed? said the Master. Could a large cart go without a yoke-bar or small cart without a cross-bar?
子曰：“人而无信，不知其可也。大车无，小车无，其何以行之哉？”


2.23
When Zi Zhang asked if the ritual systems of ten generations to come could be foreseen, the Master said, "The Yin dynasty followed and modified the ritual system of the Xia, and its modified system was known. The Zhou dynasty followed and altered the ritual system of the Yin, and its altered system is also known. So we may predict the system of the successors of the Zhou can be foreseen even a hundred generations later."
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。”


2.24
To worship other ancestors than one's own, said the Master, reveals pretentions. Not to right the wrong shows the lack of courage.
子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”


3.1
Confucius said of the lord of Ji Family, "The royal dance of eight teams are performed in his courtyard. If this can be tolerated, what cannot?"
孔子谓季氏，“八佾舞于庭，是可忍也，孰不可忍也？”


3.2
At the end of the Three Families' sacrifice, King Wu's prayer to King Wen was sung: "The princes at the side Of the king dignified," The Master said, "What has the royal prayer to do with the Three Families? How could it be sung in their hall?"
三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”


3.3
If a man is not good, said the Master, what is the use for him to perform the rites? If a man is not good, what is the use for him to perform music?
子曰：“人而不仁，如礼何？人而不仁，如乐何？”


3.4
Lin Fang asked about the fundamental of the rites. "A significant question!" said the Master. "In ritual performance, it would be better to be thrift than lavish; in mourning service, it would be better to be deep in grief than minute in observance."
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。”


3.5
The barbarian tribe with a sovereign, said the Master, is not so good as a civilized state without one.
子曰：“夷狄之有君，不如诸夏之亡也。”


3.6
The lord of Ji Family was going to perform the royal ceremony of sacrifice to Mount Tai. The Master asked Ran You if he could prevent it, and Ran You answered he could not. Then the Master said, "Alas! does Mount Tai not know what Lin Fang does about the rites?" (Could it accept the royal sacrifice offered not by a prince but by a lord?)
季氏旅于泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎？”


3.7
Cultured men do not contest, said the Master. Even in archery, the archers bow and make way for each other before the contest and drink after it. Such is the rivalry between cultured men.
子曰：“君子无所争。必也射乎！揖让而升，下而饮。其争也君子。”


3.8
Zi Xia asked about the meaning of the following verse: "Ah! Dark on white her speaking eyes, Her cheeks with smiles and dimoles glow. Colored designs are made on plain silk." The Master said, "Colors should be put on the plain ground." Zi Xia asked if the rites should be performed on some ground. The Master said, "It is Zi Xia who understands me. Now I have someone with whom to talk about poetry."
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。”


3.9
The rites of the Xia dynasty, said the Master, can be described, but I do not rely on the evidence supplied by its descendants of Qi. The rites of the Yin dynasty can be described, but I do not rely on the evidence supplied by its descendants of Song. For there are no sufficient documents. Otherwise, the rites of Qi and Song can be described.
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。”


3.10
At the ancestral sacrificial service of the Duke of Lu, said the Master, I would not attend after the libation, for the royal ceremony should not be performed by a duke.
子曰：“禘自既灌而往者，吾不欲观之矣。”


3.11
Asked about the imperial sacrifice, the Master said, "I do not know it. Those who know it may see an empire as clearly as his palm."
或问禘之说。子曰：“不知也；知其说者之于天下也，其如示诸斯乎！”指其掌。


3.12
Sacrifice to the dead as if they were living, and to the divinities as if they were present. If I do not think they are present, said the Master, I had better not sacrifice at all.
祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”


3.13
Wangsun Jia asked if it would be better to pray to home divinities than to those in Heaven. "No," said the Master," if you sin against Heaven, what is the use of praying?"
王孙贾问曰：“与其媚于奥，宁媚于灶，何谓也？”子曰：“不然；获罪于天，无所祷也。”


3.14
The Zhou dynasty, said the Master, has profited from the two preceding dynasties. What a wealth of culture it has accumulated! I would rather follow the Zhou system.
子曰：“周监于二代，郁郁乎文哉！吾从周。”


3.15
When the Master entered the grand temple, he asked about everything there. Someone remarked, "Who would say this son of a villager from Zou knows the rites? When he entered the grand temple, he asked about everything." Hearing of this, the Master said, "This is just a part of the rites."
子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”


3.16
In archery, said the Master, the principal thing is to hit, not to pierce through. Such is the way of the ancients. For archers are not equal in strength.
子曰：“射不主皮，为力不同科，古之道也。”


3.17
Zi Gong wanted to do away with the sacrificial sheep on the first day of each moon. The Master said, "Zi Gong, you care for a sheep while I care for the rites."
子贡欲去告朔之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”


3.18
One who serves his prince nowadays in strict accordance with the rites, said the Master, would be considered as a sycophant.
子曰：“事君尽礼，人以为谄也。”


3.19
When Duke Ding asked how a prince should employ his ministers and how ministers should serve their prince, Confucius replied, "The prince should employ his ministers in accordance with the rites and the ministers should be devoted to the prince."
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。”


3.20
Cooing and Wooing (the first song in the Book of Poetry), said the Master, tells us pleasure and grief should not go to excess.
子曰：“《关雎》，乐而不淫，哀而不伤。”


3.21
When Duke Ai asked Zai Wo what symbol was used in the altar, Zai Wo replied, "The Xia rulers used the pine, the Yin rulers used the cypress, and the Zhou rulers used the chestnut, which means to chase the people off their nut." Hearing of this, the Master said, "What is done cannot be undone; what is accomplished need not be criticized, what is bygone need not be blamed."
哀公问社于宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”


3.22
The Master said, "Guan Zhong was not a great minister." When asked if Guan Zhong was frugal, the Master said, "Guan Zhong had three granaries while his official duties were not performed, how could he be considered frugal?" When asked if Guan Zhong knew the rites, the Master said, "Only the prince may build a wall to screen the gate of his mansion, but Guan Zhong had one before his. Only the prince may use a stand for cups to entertain his guests, but Guan Zhong used one. If he knew the rites, who does not?"
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？”


3.23
Talking about music with the great master of the State of Lu, the Master said, "It is not difficult to perform music. In the beginning all the musical instruments should be played in high spirit. Then the music should be harmonious, distinct and flowing without breaking up to the end."
子语鲁大师乐，曰：“乐其可知也：始作，翕如也；从之，纯如也，皦如也，绎如也，以成。”


3.24
The guardian of the border at Yi asked to be presented to the Master, saying, "When a man of renown has come here, I have never been denied an interview." A follower of the Master presented him. After the interview, he said to two or three of the followers, "Why are you distressed at your master's unemployment? The world has gone out of the right way for long. Heaven would employ your master as an alarm bell."
仪封人请见，曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患于丧乎？天下之无道也久矣，天将以夫子为木铎。”


3.25
The Master said of the Inauguration Music as perfectly beautiful and perfectly good, and the Martial Dance as perfectly beautiful but not perfectly good.
子谓《韶》，“尽美矣，又尽善也”。谓《武》，“尽美矣，未尽善也”。


3.26
High office filled without generosity, said the Master, ceremony performed without reverence, and mourning observed without grief, how can I bear to see such things!
子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”


4.1
Good neighborhood, said the Master, adds beauty to life. If a man does not choose good neighborhood, how can he be called wise?
子曰：“里仁为美。择不处仁，焉得知？”


4.2
A man without virtue, said the Master, cannot endure adversity nor enjoy prosperity for long. A good man is content to be good; a wise man knows it pays to be good.
子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”


4.3
Only a benevolent man, said the Master, can love the good and dislike the wrong.
子曰：“唯仁者能好人，能恶人。”


4.4
If a man, said the Master, has made up his mind to be good, he will do no wrong.
子曰：“苟志于仁矣，无恶也。”


4.5
Wealth and rank, said the Master, are what men desire. If they could be attained only in an improper way, they should be relinguished. Poverty and obscurity are what men dislike, if they could be avoided only in an improper way, they should be endured. If a man had no virtue, how could he be worthy of his fame? A cultured man cannot do anything contrary to virtue even for the shortest time of a meal. He must do nothing contrary to virtue even in haste or in distress.
子曰：“富与贵，是人之所欲也；不以其道得之，不处也。贫与贱，是人之所恶也；不以其道得之，不去也。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。”


4.6
I have not seen anyone, said the Master, who really loves virtue and abhors vice. If one really loves virtue, how could anyone else be better than he? If one abhors vice, it is because he is afraid that vice would do harm to him. Is there anyone who has practised virtue with all his might all the day long? I have not seen one. Perhaps there are some, but I have seen none.
子曰：“我未见好仁者，恶不仁者。好仁者，无以尚之；恶不仁者，其为仁矣，不使不仁者加乎其身。有能一日用其力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。”


4.7
A man's faults, said the Master, may reveal what kind of man he is. A man may be judged by his faults.
子曰：“人之过也，各于其党。观过，斯知仁矣。”


4.8
If a man knows in the morning the right way of living, said the Master, he may die in the evening without regret.
子曰：“朝闻道，夕死可矣。”


4.9
If an intellectual, said the Master, has made up his mind to find out the right way of life but feels ashamed of plain clothes and plain food, I do not think he is worth talking with.
子曰：“士志于道，而耻恶衣恶食者，未足与议也。”


4.10
A cultured man, said the Master, does not set his heart for or against anything in the world. He only does what is right.
子曰：“君子之于天下也，无适也，无莫也，义之与比。”


4.11
A cultured man cares for virtue, said the Master, and an uncultured man for the land. The former cares for order and the latter for favor.
子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”


4.12
Those who do everything only in their own interest, said the Master, would arouse discontent.
子曰：“放于利而行，多怨。”


4.13
If a country can be governed, said the Master, in accordance with the ritual system, what more need I to say? If not, what is the use of the ritual system?
子曰：“能以礼让为国乎？何有？不能以礼让为国，如礼何？”


4.14
Be more concerned, said the Master, with your mission than your position. Fear not that you are unknown, but that you are unworthy to be known.
子曰：“不患无位，患所以立。不患莫己知，求为可知也。”


4.15
The Master said, "Shen, you know how my principles can be simplified." Master Zeng Shen answered, "Yes." When the Master was out, other disciples asked what the Master meant. Master Zeng said, "Our Master's principles can be simplified into loyalty and leniency."
子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何谓也？”曾子曰：“夫子之道，忠恕而已矣。”


4.16
A cultured man cares for what is proper and fit while an uncultured man cares for the profit.
子曰：“君子喻于义，小人喻于利。”


4.17
When you see a man better than you, said the Master, you should try to equal him. When you see a man doing wrong, you should ask yourself if you have done the same.
子曰：“见贤思齐焉，见不贤而内自省也。”


4.18
In serving one's parents, said the Master, one may make remonstrance. If it is rejected, the son should show no discontent, but resume an attitude of deference and reiterate his remonstrance without complaint.
子曰：“事父母几谏，见志不从，又敬不违，劳而不怨。”


4.19
When father and mother are alive, said the Master, a good son should not go afar. If he does, they should be informed where he is going.
子曰：“父母在，不远游，游必有方。”


4.20
A son, said the Master, who does not alter his father's ways three years after his death may be called filial.
子曰：“三年无改于父之道，可谓孝矣。”


4.21
The age of one's parents, said the Master, should not be forgotten. Old age may bring comfort on the one hand and worry on the other.
子曰：“父母之年，不可不知也。一则以喜，一则以惧。”


4.22
The ancients, said the Master, would not say what they could do, for they would be ashamed if their deeds disagreed with their words.
子曰：“古者言之不出，耻躬之不逮也。”


4.23
Few would make mistakes, said the Master, who could control themselves in accordance with the rules of propriety.
子曰：“以约失之者鲜矣。”


4.24
A cultured man, said the Master, may be slow in word but prompt in deed.
子曰：“君子欲讷于言而敏于行。”


4.25
A good man never feels lonely, said the Master, good neighbors will come up to him.
子曰：“德不孤，必有邻。”


4.26
Zi You said, "Repetition of remonstrances would lead to loss of favor in the service of a prince, and to estrangement in friendship."
子游曰：“事君数，斯辱矣；朋友数，斯疏矣。”


5.1
The Master said, "Gongye Chang might be a good husband, though he was once put in jail, but it was not through his fault." And the Master married his daughter to him.
子谓公冶长，“可妻也。虽在缧绁之中，非其罪也”。以其子妻之。


5.2
The Master said, "Nan Rong would not be unemployed in a well-governed country, nor would he be punished in an ill governed one." And the Master married his niece to him.
子谓南容，“邦有道，不废；邦无道，免于刑戮”。以其兄之子妻之。


5.3
Zi jian, said the Master, is a cultured man. If there were no cultured men in the state of Lu, how could he have learned to be one?
子谓子贱，“君子哉若人！鲁无君子者，斯焉取斯？”


5.4
Zi Gong asked the Master, "What do you think of me, sir?" The Master said, "You are a vessel." Zi Gong said, "What sort of vessel?" The Master said, "The best jade vessel for food, used in ancestral sacrifice."
子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”


5.5
Someone said, "Yong is virtuous, but he is not eloquent." The Master said, "What is the use of eloquence? Eloquence to the point of imposition would often cause disgust. I do not know whether Yong is virtuous. But what is use of his being eloquent?"
或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎于人。不知其仁，焉用佞？”


5.6
The Master asked Qidiao Kai to serve as an officer. Qidiao Kai replied, "I am not sure how I can fulfill an office." The Master was pleased.
子使漆雕开仕。对曰：“吾斯之未能信。”子说。


5.7
The Master said, "If the truth I preach were not followed, I would float on the sea by a raft, who would then follow me but Zi Lu?" On hearing of this, Zi Lu was glad. Then the Master said, "Zi Lu is more courageous than I, but I am afraid his courage is reckless."
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。”


5.8
Meng Wu asked whether Zi Lu was a man of men. The Master said, "I do not know." When asked again, he said, "In a country of a thousand chariots, Zi Lu might serve in the military field, but I do not know how he could be a man of men. "When asked about Ran Qiu, the Master said, "In a city of a thousand families or a baronial house of a hundred chariots, Qiu might serve as an administrator, but I do not know how he could be a man of men." When asked about Gongxi Chi, the Master said, "Standing at court with a sash around the waist, Chi might serve in the intercourse with honorable guests, but I do not know how he could be a man of men."
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。”


5.9
The Master asked Zi Gong, "Which one do you think is better, you or Yan Hui?" Zi Gong replied, "How can I compare with Hui? He may infer ten from one, while I can only infer two." The Master said, "You cannot match with him. Neither you nor I can match with him."
子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回？回也闻一以知十，赐也闻一以知二。”子曰：“弗如也；吾与女弗如也。”


5.10
Zai Yu often slept by day. The Master said, "Rotten wood cannot be carved; a wall of dried dung cannot be whitewashed. What is the use of my blaming him?" Again the Master said, "At first when I dealt with people, I listened to what they said and believed they would do likewise. Now when I deal with people, I will not only listen to what they say but also see what they do. It is from Zai Yu that I have learned to make this change."
宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可杇也；于予与何诛？”子曰：“始吾于人也，听其言而信其行；今吾于人也，听其言而观其行。于予与改是。”


5.11
The Master said, "I have never seen a man steady and strong." When Shen Chang was mentioned, the Master said, "Chang is at the mercy of his desires. How could he be steady and strong?"
子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”


5.12
Zi Gong said, "What I would not have others do to me, I would not do to them." The Master said, "Zi Gong, you have not yet attained to that."
子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”


5.13
Zi Gong said, "We may have heard our Master's views on culture, but not on human nature and divine law."
子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”


5.14
Zi Lu would put into practice what he had learned, otherwise, he would not learn anything more.
子路有闻，未之能行，唯恐有闻。


5.15
When Zi Gong asked why Kong Wen Zi was called a civilized man, the Master said, "He was curious and fond of learning and not ashamed to learn from his inferiors, so he was called a civilized man."
子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是以谓之‘文’也。”


5.16
The Master said of Zi Chan, "He is a cultured man in four respects: modest in his conduct, respectful in serving his superiors, beneficial to the people and just in employing his inferiors."
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。


5.17
Yan Pingzhong, said the Master, knows how to make friends. The longer their friendship lasts, the more they respect him.
子曰：“晏平仲善与人交，久而敬之。”


5.18
Zang Wenzhong, said the Master, kept a divine tortoise in a hall with hill patterns on its pillars and duckweed patterns on its beams. What did he know of the rites?
子曰：“臧文仲居蔡，山节藻棁，何如其知也？”


5.19
Zi Zhang asked what the Master would say of Zi Wen who was not overdelighted when thrice appointed minister, and not disappointed when thrice deposed, and who informed his successors how he had governed the state. The Master said, "He was loyal." When asked whether he was a man of men, the Master said, "I do not know how he could be a man of men." Zi Zhang said, "When Cui Zi murdered the prince of Qi, Chen Wen Zi who had a fief of ten chariots gave it up and left for another state. Arrived there, he said the ruler was as bad as Cui Zi, and left for a third. Arrived there, he said the same and left it again. What would you say of him?" The Master said, "He is free from blame." When asked whether he was a man of men, the Master said, "I do not know how he could be a man of men."
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，必以告新令尹。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：“清矣。”曰：“仁矣乎？”曰：“未知；——焉得仁？”


5.20
Ji Wen Zi would not take action until he thought it over thrice. Hearing of this, the Master said, "Twice is enough."
季文子三思而后行。子闻之，曰：“再，斯可矣。”


5.21
Ning Wu Zi, said the Master, showed wisdom when the country was well governed, but pretended to be dull when it was ill governed. His wisdom may be equalled, but not his dullness.
子曰：“宁武子，邦有道，则知；邦无道，则愚。其知可及也，其愚不可及也。”


5.22
Why not return? said the Master in the State of Chen, why not return? The youth in my own country are thoughtless and careless, but they write well. How can I leave them uneducated?
子在陈，曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”


5.23
Bo Yi and Shu Qi, said the Master, who would not accede to the trone, bore no old grudge, so few bore a grudge against them.
子曰：“伯夷、叔齐不念旧恶，怨是用希。”


5.24
Who says Wei Shenggao is honest? said the Master. Someone asked him for vinegar, he begged it from his neighbor and then gave it as his own.
子曰：“孰谓微生高直？或乞醯焉，乞诸其邻而与之。”


5.25
Flowery words, hypocritical deeds, excessive respect, said the Master, are shamefulin the eyes of Zuo Qiuming, so are they in mine. To befriend those whom one resents is shameful in the eyes of Zuo Qiuming, so is it in mine.
子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。”


5.26
The Master said to Yan Yuan and Zi Lu in attendance, "Will each of you tell me what you wish?" Zi Lu said, "I would have carriage and horses, clothes and fur dress to share with my friends till these things are outworn, and I would feel no regret." Yan Hui said, "I would not show the good I have done nor the trouble I have taken for others." Zi Lu asked what the Master's wish was. The Master said, "I would comfort the old, be trusted by my friends and be loved by the young."
颜渊季路侍。子曰：“盍各言尔志？”子路曰：“愿车马衣轻轻字当删裘与朋友共敝之而无憾。”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。”


5.27
In vain, said the Master, have I looked for one who could find out his own faults and blame himself.
子曰：“已矣乎，吾未见能见其过而内自讼者也。”


5.28
In a hamlet of ten houses, said the Master, there must be someone as faithful and as trustworthy as I am, but he may not be so fond of learning.
子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”


6.1
Ran Yong, said the Master, might be made a leader setting his face to the south.
子曰：“雍也可使南面。”


6.2
When Ran Yong asked about Master Zi Sang Bo, the Master said, "He will do, for he is lenient." Ran Yong said, "Severe with oneself and lenient with others, one may become a good ruler. Lenient with oneself as with others, will one not become negligent?" The Master said, "Yong, you are right."
仲弓问子桑伯子。子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”


6.3
Duke Ai of Lu asked Confucius, "Which of your disciples are eager to learn?" Confucius said, "There was Yan Hui who was eager to learn. He did not shift the blame on to others, nor would he make the same mistake again. But it was a pity that he died early. Now there is none like him. I have never again heard of anyone so eager to learn."
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。”


6.4
When Gongxi Hua was sent on a mission to the state of Qi, Ran You requested grain for Gongxi's mother. The Master said, "Give her a measure." Ran You asked for more. The Master said, "Give her two measures." But Ran You gave her ten measures. The Master said, "When Gongxi Hua went to Qi, he drove sleek horses and wore light furs. I have heard that a cultured man will help those in need but not those who are rich."
子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”


6.5
Yuan Si, when made a governor, was given a salary of nine hundred litres of grain, but he declined. The Master said, "Do not decline it. Why not share it with your neighbors, villagers and townsfolk?"
原思为之宰，与之粟九百，辞。子曰：“毋！以与尔邻里乡党乎！”


6.6
Would mountain gods and river gods, said the Master, reject the sacrifice of a calf because it is brindled and horned?
子谓仲弓，曰：“犁牛之子骍且角，虽欲勿用，山川其舍诸？”


6.7
Yan Hui, said the Master, would not do anything against humanism for three months on end. Others may do so, but only for a day or at most for a month.
子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”


6.8
When Ji Kang Zi asked whether Zi Lu was fit to be employed as an officer, the Master said, "Zi Lu is courageous. Why can he not be employed as an officer?" When asked about Zi Gong, the Master gave the same reply because Zi Gong was efficient. When asked about Ran Qiu, the Master said the same again because Ran Qiu was versatile.
季康子问：“仲由可使从政也与？”子曰：“由也果，于从政乎何有？”曰：“赐也可使从政也与？”曰：“赐也达，于从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，于从政乎何有？”


6.9
When the usurper sent to ask Min Zi Qian to be governor of Fei, Min said, "Would you please decline that office for me? If anyone should come again, I would go far, far beyond the River Wen."
季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则吾必在汶上矣。”


6.10
When Bo Niu was ill, the Master went to inquire after him. Grasping his hand through the window, the Master said, "It is all over. Alas! it is fatal for such a good man to have such a fatal illness. Such a good man should have such a fatal illness."
伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！”


6.11
How good Yan Hui was, said the Master, living in a humble lane with only a handful of rice to eat and a gourdful of water to drink! Others could not bear such a wretched life, but Yan Hui was as happy as ever. How good Yan Hui was!
子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”


6.12
Ran Qiu said, "It is not that I am not delighted to follow your way, but that I lack the power." The Master said, "Those who lack power may stop on the midway, but you have not yet started."
冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。”


6.13
The Master said to Zi Xia, "You should be an intellectual of the higher class, not one of the lower class."
子谓子夏曰：“女为君子儒！无为小人儒！”


6.14
When Zi You was governor of the town of Wu, the Master asked him whether he had got any helping hand. Zi You answered, "There is Tantai Mieming who never takes a shortcut in walking and never comes to my office unless on business."
子游为武城宰。子曰：“女得人焉耳乎？”曰：“有澹台灭明者，行不由径，非公事，未尝至于偃之室也。”


6.15
Meng Zi Fan, said the Master, was no boaster. Once defeated, he was the last to retreat. Whipping up his horse near the city gate, he said, "I am the last to retreat, not because I am brave, but because my horse is slow."
子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：‘非敢后也，马不进也。’”


6.16
Without the eloquence of the priest Tuo, said the Master, and the beauty of Prince Chao of Song, it would be hard to get through with the world of today.
子曰：“不有祝之佞，而有宋朝之美，难乎免于今之世矣。”


6.17
Who, said the Master, could go out but by the door? Why not go this way?
子曰：“谁能出不由户？何莫由斯道也？”


6.18
More natural than cultured, said the Master, one would appear rustic. More cultured than natural, one would appear artificial. An intelligentle man should appear both cultured and natural.
子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。”


6.19
A man should live an honest life, said the Master. It is by luck that a dishonest man can escape punishment.
子曰：“人之生也直，罔之生也幸而免。”


6.20
To know the truth is good, said the Master, to love it is better, and to delight in it is best. (To understand is good, to enjoy is better and to delight is best.)
子曰：“知之者不如好之者，好之者不如乐之者。”


6.21
We may talk about what goes beyond the understanding of the average, said the Master, with those who are above mediocrity, not with those who are below.
子曰：“中人以上，可以语上也；中人以下，不可以语上也。”


6.22
When Fan Chi asked about wisdom, the Master said, "A wise man should do what is good for the people, respect spiritual beings and keep away from them." When asked about a good man, the Master said, "A good man will do hard work before he reaps. So may he be called a good man."
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。”


6.23
The wise, said the Master, delight in water while the good delight in mountains. The wise love mobility while the good love tranquillity. The wise live happy while the good live long.
子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”


6.24
After reformation, said the Master, the strong state of Qi might advance to a moral state, and the moral state of Lu might advance to an ideal state.
子曰：“齐一变，至于鲁；鲁一变，至于道。”


6.25
The wine cup, said the Master, looks unlike a cup. Can it be called a cup? Can it be called a cup?
子曰：“觚不觚，觚哉！觚哉！”


6.26
Zai Wo asked whether a good man, when told another man was fallen into a well, should go down after him. The Master said, "Why should he go down? A good man might be told to go near the well, but not to go into it. He might be deceived, but not befooled."
宰我问曰：“仁者，虽告之曰，‘井有仁焉。’其从之也？”子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”


6.27
A cultured man, said the Master, if wide read in literature and restrained by the rites, would not overstep what is right.
子曰：“君子博学于文，约之以礼，亦可以弗畔矣夫！”


6.28
When Zi Lu was displeased with the Master's visit to the beautiful but ill-famed Princess Nan Zi, the Master swore, "If I had done anything wrong, may Heaven reject me! May Heaven reject me!"
子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”


6.29
How useful is the Golden Middle Way! said the Master. It is the highest virtue, but it has not been followed for a long time.
子曰：“中庸之为德也，其至矣乎！民鲜久矣。”


6.30
Zi Gong asked whether it could be called virtue to do good to people and benefit them. The Master said, It is more than virtue; it is the accomplishment of a sage. Even the earliest emperors could not boast of such accomplishment. What is virtue? To establish others as you would establish yourself, and help others to develop as you would help yourself to. To judeg of others by what is in yourself, that is the way towards virtue.
子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁！必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。”


7.1
I narrate, said the Master, but not create. I believe and delight in the ancients, and make bold to compare myself to the Old Master.
子曰：“述而不作，信而好古，窃比于我老彭。”


7.2
If I can learn by heart, said the Master, not tired of learning nor of teaching, what more shall I need?
子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”


7.3
Virtue uncultivated, said the Master, knowledge unpropagated, the right undone, and the wrong unrighted, these are my worries.
子曰：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。”


7.4
Unoccupied, the Master took it easy and looked pleased.
子之燕居，申申如也，夭夭如也。


7.5
How decrepit have I grown! said the Master. For long have I not dreamed of the sage.
子曰：“甚矣吾衰也！久矣吾不复梦见周公！”


7.6
Aim at truth, said the Master, depend on virtue, rely on the good and delight in the arts.
子曰：“志于道，据于德，依于仁，游于艺。”


7.7
I would teach, said the Master, any student above fifteen who would bring me a bundle of dried flesh.
子曰：“自行束脩以上，吾未尝无诲焉。”


7.8
I will not instruct. said the Master, those who are not eager to learn, nor enlighten those who are not anxious to discover. If I show a man one corner of the table and he cannot infer the other three, I will not repeat the lesson.
子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”


7.9
Taking a meal by the side of a mourner, the Master would never eat to the full.
子食于有丧者之侧，未尝饱也。


7.10
The Master would not sing after he had wept at a funeral.
子于是日哭，则不歌。


7.11
The Master said to Yan Hui, "Ride when employed and hide when unemployed, that is what you and I would do." Zi Lu asked the Master, "Who would you employ if you were in command of three armies?" The Master said, "I would not employ one who would fight a tiger with bare hands or cross a river with broken legs and die without regret and remorse. I would employ one considerate when confronted with difficulties, and deliberate when accomplishing a task."
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。”


7.12
If wealth is attainable, said the Master, I would condescend to be a gate-keeper of the market. With wealth unattainable, I would do what I like.
子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。”


7.13
The Master was cautious before the sacrifice, in war and in sickness.
子之所慎：齐，战，疾。


7.14
Hearing the music of succession in Qi, the Master did not know the taste of meat for three months, saying, "I did not realize that music could have been so delicious,"
子在齐闻《韶》，三月不知肉味，曰：“不图为乐之至于斯也。”


7.15
Ran You said, "Is our Master on the side of the Prince of Wei who contended for the throne with his father?" Zi Gong said, "I do not know. I will ask him." Coming in, he asked the Master, "What do you think of the two Yin brothers who yielded the crown?" The Master said, "They were two worthy ancients." Zi Gong asked, "Did they regret?" The Master said, "They sought to be worthy men. Why should they regret?" Coming out, Zi Gong said, "Our Master is not on the side of the Prince."
冉有曰：“夫子为卫君乎？”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。”


7.16
There is delight, said the Master, in plain food and water while pillowing the head on the arm. I would keep ill-gotten wealth and rank as far away as floating cloud.
子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。”


7.17
Give me a few more years, said the Master, to study the Book of Change after fifty, I may be free from error.
子曰：“加我数年，五十以学《易》，可以无大过矣。”


7.18
The Master used fine language in reading Poetry and History, and in performing the rites. All these are written in fine language.
子所雅言，《诗》、《书》、执礼，皆雅言也。


7.19
The Duke of She asked Zi Lu about Confucius. Zi Lu made no reply. Then the Master said, "Why did you not tell him that I am a man who forgets his hunger while thirsty for knowledge, and neglects his sorrow while drowned in delight so as not to perceive the coming of old age?"
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。”


7.20
I was not born with innate knowledge, said the Master. Fond of history, I am eager in pursuit of the experience accumulated in it.
子曰：“我非生而知之者，好古，敏以求之者也。”


7.21
The Master never talked of monstuosity, violence, disturbence and divinity.
子不语怪，力，乱，神。


7.22
When three men walk together, said the Master, there must be one worthy to be my teacher. I will choose what is good in him to follow, and avoid what is not good.
子曰：“三人行，必有我师焉：择其善者而从之，其不善者而改之。”


7.23
I have the innate virtue in me, said the Master. What have I to fear for the Minister of War?
子曰：“天生德于予，桓魋其如予何？”


7.24
Two or three of you, said the Master, may think I have secret from you. In fact, I have no secret at all. I have done nothing which I should keep secret from you. Otherwise, how could I be myself?
子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”


7.25
The Master taught four things: culture, conduct, faithfulness and trustworthiness.
子以四教：文，行，忠，信。


7.26
I cannot hope, said the Master, to see a sage, but only a cultured man, nor can I hope to see a man of men, but only a consistent one. A consistent man will not take nothing for something, nor the empty for the full, nor the poor for the rich. Otherwise, he cannot be called a consistent man.
子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得而见之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”


7.27
The Master fished with a line, but not with a net. He shot at birds, but not at roosting ones.
子钓而不纲，弋不射宿。


7.28
There are those, said the Master, who do what they do not understand. but I am not among the number. I would learn again and again and choose and follow what is good and bear it in mind. Knowledge acquired is only next to innate gift.
子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之；多见而识之；知之次也。”


7.29
The people of Hu Village were difficult to approach. One day when a young man of Hu Village came for an interview with the Master, the disciples doubted whether he should be accepted. The Master said, "When a man comes forward, he is welcome. When he retrogrades, we should not go backwards with him. Be not too particular! A purified man is acceptable. Let bygones be bygones!"
互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁己以进，与其洁也，不保其往也。”


7.30
Are we far from benevolence? said the Master. If we wish to be benevolent, then benevolence is within our reach.
子曰：“仁远乎哉？我欲仁，斯仁至矣。”


7.31
When the Minister of Crime of the State of Chen asked whether Duke Zhao of Lu knew the ritual system, Confucius answered, "Yes." When Confucius withdrew, the Minister motioned Wuma Qi to come forward and said to him, "I have heard that an intelligentleman should not be partial. How could your Master be partial to Duke Zhao who married a daughter of the same clan but called her a different name? If the Duke knew the ritual system, then who does not?" Wuma Qi told this to the Master, who said, "How fortunate I am! When I have made a mistake, the people are sure to know it."
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？”巫马期以告。子曰：“丘也幸，苟有过，人必知之。”


7.32
When the Master liked a song, he would make the singer repeat it and then sang it together with him.
子与人歌而善，必使反之，而后和之。


7.33
In word, said the Master, perhaps I am no better than others. In deed, I dare not say that I am an accomplished intelligentleman.
子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”


7.34
The Master said, "The sage and his benevolence are beyond me. What I claim is only the untiring effort to learn and to teach." Gongxi Hua said, "That is just what we disciples are incapable of."
子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华曰：“正唯弟子不能学也。”


7.35
When the Master was very ill, Zi Lu asked leave to pray for him. The Master said, "Did the ancients pray?" Zi Lu said, "Yes, it is said in the Book of Prayer that we may pray to the divinities above and below." The Master said, "Then I have been praying for a long time."
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。”


7.36
Extravagance, said the Master, leads to insubordination, and frugality to obstinacy. But it would be far better to be obstinate than to be insubordinate.
子曰：“奢则不孙，俭则固。与其不孙也，宁固。”


7.37
An intelligentleman, said the Master, is carefree while an uncultured man is careworn.
子曰：“君子坦荡荡，小人长戚戚。”


7.38
The Master was mild but firm, dignified but unaggressive, respectful but equanimous.
子温而厉，威而不猛，恭而安。


8.1
Tai Bo, said the Master, might be said to have the highest virtue, for he had thrice renounced the throne. He was beyond the praise of the people.
子曰：“泰伯，其可谓至德也已矣。三以天下让，民无得而称焉。”


8.2
Beyond propriety, said the Master, respect would lead to labor lost, caution to timidity, courage to violence, and even frankness would hurt. If cultured men are affectionate to their kins, then people will be inspired to do good. If old friends are not forgotten, then people will not be negligent.
子曰：“恭而无礼则劳，慎而无礼则葸，勇而无礼则乱，直而无礼则绞。君子笃于亲，则民兴于仁；故旧不遗，则民不偷。”


8.3
When Master Zeng was ill, he summoned his disciples around him and said, "Uncover my feet and uncover my hands! It is said in the Book of Poetry: 'Be careful as if you did stand On the brink of the gulf of vice Or tread upon the ice!' From now on, I need not be so careful, my young friends."
曾子有疾，召门弟子曰：“启予足！启予手！《诗》云，‘战战兢兢，如临深渊，如履薄冰。’而今而后，吾知免夫！小子！”


8.4
When Master Zeng was ill, Meng Jing Zi came to inquire after him. Master Zeng said, "When a bird is about to die, its song is mournful. When a man is about to die, what he says is good. In performing the rites, a cultured man will pay attention to three things: how to look inoffensive and respectful, appear trustworthy, and be free from vulgarity in speech. As to sacrificial service, he will leave it to officials in charge."
曾子有疾，孟敬子问之。曾子言曰：“鸟之将死，其鸣也哀；人之将死，其言也善。君子所贵乎道者三：动容貌，斯远暴慢矣；正颜色，斯近信矣；出辞气，斯远鄙倍矣。笾豆之事，则有司存。”


8.5
Master Zeng said, "The capable may consult the incapable, the possessor of much may consult those of little; those who have may appear to have not, those who are full may appear empty; a man may take no care even when he is offended. Such was the way of one of my former friends."
曾子曰：“以能问于不能，以多问于寡；有若无，实若虚；犯而不校——昔者吾友尝从事于斯矣。”


8.6
Master Zeng said, "Is he not an intelligentleman who can be entrusted with a helpless orphan prince and the fate of a state, and who dare to face danger without fear? Yes, he is."
曾子曰：“可以托六尺之孤，可以寄百里之命，临大节而不可夺也——君子人与？君子人也。”


8.7
Master Zeng said, "An intellectual should be strong and steady, for his duty is heavy and his journey will be long. Is it not a heavy duty to be a man of men? Is his journey not long which will not end until his death?"
曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？”


8.8
A man, said the Master, may be inspired by poetry, established in performing the rites, and perfected by music.
子曰：“兴于《诗》，立于礼，成于乐。”


8.9
The common people, said the Master, may be made to follow, but not to understand the reason why.
子曰：“民可使由之，不可使知之。”


8.10
If a daring man, said the Master, suffers from poverty, he will disobey the order. If he hates to excess those who are unkind, he will rise in revolt.
子曰：“好勇疾贫，乱也。人而不仁，疾之已甚，乱也。”


8.11
If a man, said the Master, is arrogant and narrow-minded, what could we learn from him even if he is gifted as the Duke of Zhou?
子曰：“如有周公之才之美，使骄且吝，其余不足观也已。”


8.12
It is not easy, said the Master, to find one who has studied for three years without thinking of reward.
子曰：“三年学，不至于谷，不易得也。”


8.13
Be firm in belief and fond of learning, said the Master. Do not fear to die for truth. Do not enter a tottering state nor dwell in one in disorder. Appear where truth is followed and disappear where it is not. It is a shame to be poor and dishonored in a well-governed state as to be rich and honored in an ill-governed one.
子曰：“笃信好学，守死善道。危邦不入，乱邦不居。天下有道则见，无道则隐。邦有道，贫且贱焉，耻也；邦无道，富且贵焉，耻也。”


8.14
Do not interfere, said the Master, into the matter you are not in a position to.
子曰：“不在其位，不谋其政。”


8.15
How pleasant to the ear, said the Master, are the Prelude played by the Music Master of Lu and the Chorus of Cooing and Wooing! What a flood of music!
子曰：“师挚之始，《关雎》之乱，洋洋乎盈耳哉！”


8.16
What can I do, said the Master, with such persons as are proud and not frank, dull and not true, incapable and untrustworthy?
子曰：“狂而不直，侗而不愿，悾悾而不信，吾不知之矣。”


8.17
Be eager to acquire knowledge, said the Master, as if it were beyond reach, as if you were afraid to lose it even when it is acquired.
子曰：“学如不及，犹恐失之。”


8.18
How sublime, said the Master, were Emperors Shun and Yu, who ascended the throne without striving for it!
子曰：“巍巍乎，舜禹之有天下也而不与焉！”


8.19
How great, said the Master, was Emperor Yao as sovereign of the state! How sublime was he who imitated the boundless Heaven! So majestic was he that people could not find a name for him! How glorious were his achievements! How dazzling was his culture!
子曰：“大哉尧之为君也！巍巍乎！唯天为大，唯尧则之。荡荡乎，民无能名焉。巍巍乎其有成功也，焕乎其有文章！”


8.20
Emperor Shun had five ministers and the empire was well-governed. King Wu said, "I have ten able ministers." Confucius said, "It is difficult to find talents, is it not so? During the Tang and Yu Dynasties, it was particularly true. During the reign of King Wu there was a woman among his ministers, so there were only nine men in his service. King Wen of Zhou had two-thirds of the Realm of Yin, yet he served the Yin Emperor. Zhou may be said to attain the highest point of submission."
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。”


8.21
As for Emperor Yu, said the Master, I have nothing to say against him. He took plain food and drink for himself, but offered plentiful sacrifice for the divinities. He wore poor garment but put on magnificent dress in ritual ceremonies. He lived in a humble house but spared no effort to dig ditches and canals for the people. So what can I say against him?
子曰：“禹，吾无间然矣。菲饮食而致孝乎鬼神，恶衣服而致美乎黻冕，卑宫室而尽力乎沟洫。禹，吾无间然矣。”


9.1
The Master seldom talked about what was profit or fate or benevolence.
子罕言利与命与仁。


9.2
A villager from Daxiang said, "Great is Confucius! He possesses wide general knowledge but no special knowledge to make a name." Hearing of this, the Master said to his disciples, "What shall I specialize in? In chariot-driving or in archery? I should like to drive a chariot."
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。”


9.3
The linen cap, said the Master, is prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the common practice. Bowing below the hall is prescribed by the rules, but now the common practice is bowing after ascending the hall. It is presumptuous, so I still bow below the hall against the general practice.
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。”


9.4
The Master was entirely free from four things, namely, supposition, predetermination, obstination and self-assertion.
子绝四——毋意，毋必，毋固，毋我。


9.5
When detained at Kuang, the Master said, "After the death of King Wen. I am entrusted with keeping culture from perishing. If Heaven would destroy culture, how could those who die after King Wen know what culture is. If Heaven would not destroy it, what harm could the people of Kuang do to me?"
子畏于匡，曰：“文王既没，文不在兹乎？天之将丧斯文也，后死者不得与于斯文也；天之未丧斯文也，匡人其如予何？”


9.6
A high officer asked Zi Gong whether his Master was a sage and how he could be so versatile. Zi Gong said that his Master was born a sage, so he was versatile in many arts. Hearing of this, the Master said, "Does the high officer know me? While young, I was poor and humble, so I had to be versatile to earn a living. Does an intelligentleman need to be versatile in arts? No, there is no need."
太宰问于子贡曰：“夫子圣者与？何其多能也？”子贡曰：“固天纵之将圣，又多能也。”子闻之，曰：“太宰知我乎！吾少也贱，故多能鄙事。君子多乎哉？不多也。”


9.7
It was said by Lao that the Master said, "Notnemployed as an officer, I had to be versatile in arts."
牢曰：“子云，‘吾不试，故艺。’”


9.8
Am I endowed with knowledge? said the Master. I am not. When a simpleton came to ask me a question, I was as empty as he was. But when I considered the props and the cons of the question, I got an answer in the end.
子曰：“吾有知乎哉？无知也。有鄙夫问于我，空空如也。我叩其两端而竭焉。”


9.9
No prodigeous phoenix would appear, said the Master, nor would the picturesque portant emerge on the River. What could I do?
子曰：“凤鸟不至，河不出图，吾已矣夫！”


9.10
Seeing a man in mourning or in ceremonial dress, or meeting with a blind man, though they were young, the Master would rise. Passing by them, he would quicken his steps.
子见齐衰者、冕衣裳者与瞽者，见之，虽少，必作；过之，必趋。


9.11
Yan Yuan said with a deep sigh, "Looking up, I find our Master high above. Digging into his word, I find it firm down below. His image appears before me, but suddenly it emerges behind. Our Master leads us forward step by step, broadens our mind with culture and regulates our conduct with the rules of propriety. How could I stop learning from him? When I have made the most of my ability, it seems that I could stand, but when I try to follow him, I find myself at a loss far behind."
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。”


9.12
When the Master was very ill, Zi Lu asked some disciples to act as official mourners. Convalescent, the Master said, "Zi Lu has deceived me for long. Pretending to have official mourners when I am not qualified to, whom could I deceive? Could I deceive Heaven? Would it be better to die in the hands of official mourners than in those of my disciples? Even if I cannot get an official burial, could I be abandoned by the roadside?"
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？”


9.13
Zi Gong said, "If there is a beautiful gem here, should I hide it in a box or sell it to a connoisseur?" The Master said, "Sell it, sell it! I am one waiting for a connoisseur."
子贡曰：“有美玉于斯，韫椟而藏诸？求善贾而沽诸？”子曰：“沽之哉！沽之哉！我待贾者也。”


9.14
The Master wanted to settle among the nine barbarian tribes. When asked how he could settle among such backward people, the Master said, "How could a place be backward where settled an intelligentleman?"
子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有？”


9.15
Since my return from Wei to Lu, said the Master, I have revised the Book of Music and put Odes and Hymns in their proper place.
子曰：“吾自卫反鲁，然后乐正，《雅》、《颂》各得其所。”


9.16
At court, said the Master, I have served the duke and his ministers; at home, my father and elders. I dare not neglect the mourning service, nor am I indulged in wine. What else should I care?
子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困，何有于我哉？”


9.17
Standing by a stream, the Master said, "Time passes away night and day like running water."
子在川上，曰：“逝者如斯夫！不舍昼夜。”


9.18
I have never seen a man, said the Master, who loves his duty more than beauty.
子曰：“吾未见好德如好色者也。”


9.19
If ordered, said the Master, to stop bringing the last basketful of earth to raise a mound, I would stop. If ordered to proceed after bringing the first basketful of earth to level a ground, I would proceed.
子曰：“譬如为山，未成一篑，止，吾止也。譬如平地，虽覆一篑，进，吾往也。”


9.20
It was only Yan Yuan, said the Master, who would listen to me without getting tired.
子曰：“语之而不惰者，其回也与！”


9.21
The Master said of the death of Yan Yuan, "Alas! I saw him ever advance, and never stop in his progress."
子谓颜渊，曰：“惜乎！吾见其进也，未见其止也。”


9.22
There are shoots, said the Master, which spring up but do not flower, and others which flower but do not bear fruit.
子曰：“苗而不秀者有矣夫！秀而不实者有矣夫！”


9.23
Respect the young, said the Master. How can you foretell they will not do better than you? If they have no achievement at forty or fifty, then you need not be afraid of them.
子曰：“后生可畏，焉知来者之不如今也？四十、五十而无闻焉，斯亦不足畏也已。”


9.24
Can we not follow, said the Master, the rules of propriety? It is important to change our ways when they are against the rules. Can we not be pleased with good advice? But it is important to analyse it. What can I do with a man pleased without analysis, or following without reform?
子曰：“法语之言，能无从乎？改之为贵。巽与之言，能无说乎？绎之为贵。说而不绎，从而不改，吾末如之何也已矣。”


9.25
It is essential, said the Master, to be truthful and faithful, to befriend one's equals and be not afraid to admit and amend one's faults. (Cf. 1.8.)
子曰：“主忠信，毋友不如己者，过则勿惮改。”


9.26
The three armies, said the Master, may be deprived of their commander-in-chief, but the common people cannot be deprived of his opinion.
子曰：“三军可夺帅也，匹夫不可夺志也。”


9.27
The Master said, "It is Zi Lu who is not ashamed to stand in rags beside one in furs." Zi Lu recited the following verse all his life long: "For nothing would he long. Will he do what is wrong?" The Master said, "The truth contained in this verse is not worth treasuring so much."
子曰：“衣敝缊袍，与衣狐貉者立，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？”


9.28
Only in the coldest weather, said the Master, can we realize that the pine and the cypress are the last to lose their leaves.
子曰：“岁寒，然后知松柏之后凋也。”


9.29
The wise, said the Master, are free from doubt; the good, from worry; and the brave, from fear.
子曰：“知者不惑，仁者不忧，勇者不惧。”


9.30
One who studies together with you, said the Master, may not put what he studies into practice; another who puts it into practice may not get established; and a third who gets established may not share weal and woe with you.
子曰：“可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。”


9.31
"Cherry flowers in view so swift back and forth sway. Do I not think of you? Your house is far away." The Master said, "He did not think of his friend, or how can it be so far away?"
“唐棣之华，偏其反而。岂不尔思？室是远而。”子曰：“未之思也，夫何远之有？”


10.1
In his native village Confucius looked simple and unassuming as if he were not fluent. At court or in the ducal ancestral temple he spoke readily and chose his words with care.
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。


10.2
When he talked with his colleagues at court, he spoke freely. With his superiors, he spoke formally with restraint. In the presence of the prince, he spoke respectfully with unease but with self-possession.
朝，与下大夫言，侃侃如也；与上大夫言，訚訚如也。君在，踧踖如也，与与如也。


10.3
When summoned by the prince in the reception of an honorable guest, he looked solemn, quickened his steps, and saluted his colleagues standing left and right, with his robe evenly adjusted before and behind. He advanced to the guest with his arms like the wings of a bird. When the guest had retired, he would report to the prince, "The guest is gone without looking back."
君召使摈，色勃如也，足躩如也。揖所与立，左右手，衣前后，襜如也。趋进，翼如也。宾退，必复命曰：“宾不顾矣。”


10.4
Entering the palace gate, he bent his body as if there were no room enough for him to strengthen up. Halting, he never stood in the middle of the gate. Passing by the vacant throne, his face turned solemn, his pace quickened and his words seemed chocked. Ascending the audience hall, he held up the hem of his robe and bent his body as if he dared not breathe. Coming out, he began to relax after descending the first step and appeared relieved. At the bottom of the steps, he quickened his pace with his sleeves like two wings. Regaining his place, he looked respectfully and wary.
入公门，鞠躬如也，如不容。立不中门，行不履阈。过位，色勃如也，足躩如也，其言似不足者。摄齐升堂，鞠躬如也，屏气似不息者。出，降一等，逞颜色，怡怡如也。没阶，趋进，翼如也。复其位，踧如也。


10.5
Holding the tablet of jade, he seemed to bend his body under an unbearable weight. Holding it high, he seemed to bow; holding it low, he seemed to offer a gift. His face seemed wary and he went straightforward. Presenting the ritual gift, he looked placid. At the private audience, he looked happy.
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。


10.6
A cultured man does not wear a black-collared dress with grey-hemmed sleeves nor a reddish or purple undress. In hot weather he wears an unlined gown of fine thread loosely woven, but put on an outside garment before going out-of-doors. He wears a a black robe over lampskin, a white robe of undyed silk over fawn's fur, or a yellow robe over fox's fur. On the fur robe of his undress the right sleeve is shorter than the left. His bedcloth must be half as long again as his body. Thick furs of fox or badger are used as cushions at home. He may wear all his girdle-ornaments after the mourning. His under-garment must be cut short, except his court apron. Black-dyed lampskin and hat must not be worn on a visit of condolescence. On the first day of the moon he must go to court in full court dress.
君子不以绀饰，红紫不以为亵服。当暑，袗绤，必表而出之。缁衣，羔裘；素衣，麑裘；黄衣，狐裘。亵裘长，短右袂。必有寝衣，长一身有半。狐貉之厚以居。去丧，无所不佩。非帷裳，必杀之。羔裘玄冠不以吊。吉月，必朝服而朝。


10.7
Before sacrifice, he must wear bathrobe made of lenin cloth. He must change his food and live in another bedroom not together with his wife.
齐，必有明衣，布。齐必变食，居必迁坐。


10.8
He did not reject finely cleaned rice or minced meat. He did not eat rice affected by weather or turned sour, nor rotten fish and putrid flesh, nor discolored or bad-smelling meat. He did not eat over-or under-cooked food, nor vegetables out of season or improperly cut, nor meat or food without its proper sauce. He must not eat more meat than rice. There was no limit for wine, but he must not get drunken. He must not buy wine or dried meat in the market. He might eat ginger food, but not much.
食不厌精，脍不厌细。食而，鱼馁而肉败，不食。色恶，不食。臭恶，不食。失饪，不食。不时，不食。割不正，不食。不得其酱，不食。肉虽多，不使胜食气。唯酒无量，不及乱。沽酒市脯不食。不撤姜食，不多食。


10.9
The sacrificial flesh he received from the ducal palace must not be kept overnight. The sacrificial flesh of the family must not be kept over three days, or it is uneatable.
祭于公，不宿肉。祭肉不出三日。出三日，不食之矣。


10.10
While eating, he did not talk. In bed, he did not speak.
食不语，寝不言。


10.11
Even coarse rice and vegetables may be respectfully offered as sacrificial food.
虽疏食菜羹，瓜祭，必齐如也。


10.12
He did not sit in improper order.
席不正，不坐。


10.13
He did not leave the villagers' drinking party before the staff-carrying elders left.
乡人饮酒，杖者出，斯出矣。


10.14
At the villagers' evil-driving ceremony, he put on his court robe and stood on the eastern steps.
乡人傩，朝服而立于阼阶。


10.15
When sending inquiry after a friend in another state, he bowed twice and saw the messenger off.
问人于他邦，再拜而送之。


10.16
When Ji Kang Zi sent him some medicine, he bowed and accepted it, saying, "As I am not acquainted with its properties, I dare not taste it."
康子馈药，拜而受之。曰：“丘未达，不敢尝。”


10.17
His stable was burned down when he was at court. On his return he asked if anybody was hurt without asking about his horses.
厩焚。子退朝，曰：“伤人乎？”不问马。


10.18
When the prince sent him food, he would sit in his place and taste it. When undressed meat was sent, he would cook it and offer it to his ancestors. When a live animal was sent, he would rear it. When he attended the prince at a meal while the prince was making a sacrificial offering, he would taste the dishes.
君赐食，必正席先尝之。君赐腥，必熟而荐之。君赐生，必畜之。侍食于君，君祭，先饭。


10.19
If he received the prince's visit while ill, he would lie with his head towards the east, his court robe spread over his body and his girdle across his robe.
疾，君视之，东首，加朝服，拖绅。


10.20
When summoned by the prince, he would go at once without waiting for the carriage to be yoked.
君命召，不俟驾行矣。


10.21
When he entered the Grand Temple, he asked about everything there. (Cf. 3.15.)
入太庙，每事问。


10.22
If a friend died without any relative, he would say, "I will take care of his funeral."
朋友死，无所归，曰：“于我殡。”


10.23
He would not bow on receiving a gift from a friend, be it a cariage with horses. He would only bow on receiving a sacrificial flesh.
朋友之馈，虽车马，非祭肉，不拜。


10.24
He would not lie in bed like a corpse nor sit at home like a guest.
寝不尸，居不客。


10.25
He would change his attitude on seeing a mourner, or a man in sacrificial dress, or a blind man, though they were his friends or in undress. He would bow even in his carriage when he met with a man in mourning dress or on official duty. He would rise with altered facial expression at a sumptuous feast or on hearing sudden thunder or a violent gale.
见齐衰者，虽狎，必变。见冕者与瞽者，虽亵，必以貌。凶服者式之。式负版者。有盛馔，必变色而作。迅雷风烈必变。


10.26
He would stand straight in his carriage, holding the cord. He would not turn round, nor speak hastily, nor point with his fingers.
升车，必正立，执绥。车中，不内顾，不疾言，不亲指。


10.27
His face changed color on seeing birds hover and settle. He read the verse: Hen-pheasants at their prime Know how to bide their time. Zi Lu made an offering to them, but they sniffed thrice and flew away.
色斯举矣，翔而后集。曰：“山梁雌雉，时哉时哉！”子路共之，三嗅而作。


11.1
The villagers, said the Master, performed ritual and music before townsfolk. So I would employ the villagers in practising ritual and music.
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。”


11.2
Those who followed me in the states of Chen and Cai when I was in difficulty, said the Master, are not with me now.
子曰：“从我于陈、蔡者，皆不及门也。”


11.3
Among them Yan Yuan, Min Zi Qian, Ran Bo Niu and Zhong Yong were distinguished in virtue; Zai Wo and Zi Gong in eloquence; Ran You and Zi Lu in talent; Zi You and. Zi Xia in letters.
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。


11.4
Yan Yuan, said the Master, was of little help to me. He was delighted in whatever I said.
子曰：“回也非助我者也，于吾言无所不说。”


11.5
Min Zi Qian was a good son, said the Master. None could disagree with his parents and brothers about their praise of him.
子曰：“孝哉闵子骞！人不间于其父母昆弟之言。”


11.6
Nan Rong recited the following verse again and again: A flaw in white jade found, Away it may be ground, A flaw in what you say, Its influence will stay. Confucius married his niece to Nan Rong. (Cf. 5.2.)
南容三复白圭，孔子以其兄之子妻之。


11.7
Ji Kang Zi asked, "Which of your disciples are eager to acquire knowledge?" Confucius answered, "There was Yan Yuan who was eager to learn, but it was a pity that he died early. Now there is none like him." (Cf. 6.3.)
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。”


11.8
When Yan Yuan died, his father begged Confucius to sell his carriage in order to buy an outer coffin for Yan Yuan. The Master said, "Our sons may be gifted or ungifted. When my son died, he had a coffin without the outer one. I could not sell my carriage to buy an outer coffin for your son, because I could not go on foot to follow other officials who ride in their carriages."
颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁。吾不徒行以为之椁。以吾从大夫之后，不可徒行也。”


11.9
At Yan Yuan's death, the Master said, "Alas! Heaven has bereaved me, Heaven has bereaved me."
颜渊死。子曰：“噫！天丧予！天丧予！”


11.10
Deeply grieved at Yan Yuan's death, the Master wept bitterly. His follower said, "Master, you are too deeply grieved." The Master said, "Am I so deeply grieved? For whom should I be grieved if not for him?"
颜渊死，子哭之恸。从者曰：“子恸矣！”曰：“有恸乎？非夫人之为恸而谁为？”


11.11
After Yan Yuan's death his fellow disciples would bury him reverently. The Master said that would not do. But the disciples still buried him reverently. The Master said, "O Yan Yuan who looked on me as his father! But I could not look on him as my son. It is not my fault. It is yours, my disciples."
颜渊死，门人欲厚葬之。子曰：“不可。”门人厚葬之。子曰：“回也视予犹父也，予不得视犹子也。非我也，夫二三子也。”


11.12
When Zi Lu asked how to serve the spirits and the divinities, the Master said, "If you do not know how to serve the living, could you know how to serve the dead?" Then Zi Lu asked about death, the Master said, "How can you know about death if you do not know about life?"
季路问事鬼神。子曰：“未能事人，焉能事鬼？”曰：“敢问死。”曰：“未知生，焉知死？”


11.13
Standing by the side of the Master, Min Zi Qian looked respectful, Zi Lu seemed energetic, Ran You and Zi Gong were mild and cheerful. The Master was pleased, but he said, "A man like Zi Lu could never die in his bed."
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。”


11.14
The minister of Lu was to rebuild the Long Treasury. Min Zi Qian said, "Why not repair it? I see no need to replace the old by the new." The Master said, "Min Zi Qian seldom speaks, but when he does, he hits the point."
鲁人为长府。闵子骞曰：“仍旧贯，如之何？何必改作？”子曰：“夫人不言，言必有中。”


11.15
The Master did not like Zi Lu playing on lute at his door, so the disciples did not respect Zi Lu. The Master said, "Zi Lu has entered my hall but not my inner room."
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。”


11.16
Zi Gong asked about Zi Zhang and Zi Xia, "Which of them is better?" The Master said, "Zi Zhang has overdone and Zi Xia underdone." Zi Gong asked, "Is Zi Zhang better?" The Master said, "To overdo is no better than to underdo."
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。”


11.17
The lord of the Ji Family was richer than the Duke of Zhou, yet Ran You collected revenues for him and increased his wealth. The Master said, "Ran You is no follower of mine. Dear disciples, you may beat your drum and assail him."
季氏富于周公，而求也为之聚敛而附益之。子曰：“非吾徒也。小子鸣鼓而攻之，可也。”


11.18
"Gao Cai is simple; Zen Shen is dull; Zi Zhang is queer; Zi Lu is bold."
柴也愚，参也鲁，师也辟，由也喭。


11.19
Yan Yuan, said the Master, is nearest to an ideal man, but he is often in want. Zi Gong does not obey the order, but he has enriched himself and often hit the mark in his calculation.
子曰：“回也其庶乎，屡空。赐不受命，而货殖焉，亿则屡中。”


11.20
Zi Zhang asked how to learn from a good man. The Master said, "If you do not follow his trace, you cannot enter his room.
子张问善人之道。子曰：“不践迹，亦不入于室。”


11.21
One's solemnity, said the Master, may be taken for granted. But is he a cultured man or does he simply appear to be solemn as a cultured one?
子曰：“论笃是与，君子者乎？色庄者乎？”


11.22
When Zi Lu asked whether he should put into practice the principle he had heard, the Master said, "You should first consult your father and your elder brother." When Ran You asked the same question, the Master said, "You may put it into practice." When Gongxi Hua heard this, he said, "I do not understand why you gave different answers to the same question." The Master said, "Ran You is timid, so I encourage him; Zi Lu is rash, so I discourage him."
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。”


11.23
The Master was detained at Kuang and Yan Yuan did not come till the Master was released. The Master said, "I thought you were dead." Yan Yuan said, "How dare I die when you are alive?"
子畏于匡，颜渊后。子曰：“吾以女为死矣。”曰：“子在，回何敢死？”


11.24
Ji Zi Ran asked whether Zi Lu and Ran Qiu could be called ministers. The Master said, "I thought you were talking about other officials than Zi Lu and Ran Qiu. What is a minister but one who serves his prince according to the principle and will resign if it is not followed? If so, they may be called qualified ministers." Ji Zi Ran said, "Will they always follow orders?" The Master said, "Not when they are told to murder their prince or father."
季子然问：“仲由、冉求可谓大臣与？”子曰：“吾以子为异之问，曾由与求之问。所谓大臣者，以道事君，不可则止。今由与求也，可谓具臣矣。”曰：“然则从之者与？”子曰：“弑父与君，亦不从也。”


11.25
Zi Lu got Zi Gao appointed governor of Fei. The Master said, "That would do wrong to the people." Zi Lu said, "He might learn from the peasants and the altar. Why should he acquire knowledge only from books?" The Master said, "It is on this account that I do not like glib talkers."
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。”


11.26
Zi Lu, Zeng Xi, Ran You and Gongxi Hua sitting in attendance, the Master said, "Never mind I am older than you. Do not say your abilities are not recognized. What if they were?" Zi Lu replied straightforwardly, "If I were entrusted with a state of a thousand chariots, though situated among bigger powers and invaded by hostile armies, and suffering from famine and draught, I would teach its people to be courageous and know what is right by the end of three years." The Master smiled at him and said to Ran You, "What about you?" Ran You said, "If I were entrusted with a state of sixty or seventy square leagues, I could give its people plenty to live on by the end of three years. As for ritual and music, I would leave them to cultured men." "What about you, Gongxi Hua?" Gongxi Hua said, "I do not think I am capable, but I would like to learn. In ceremonies at the ancestral temple and at the conference of princes, I would like to act as an assistant in black gown and hat," "What about you, Zeng Xi?" Zeng Xi, pausing as he was playing on his twanging lute, put it aside and said, "My answer is quite different from theirs." The Master said, "What matters? Just say what you would like to do." Then Zeng Xi said, "In late spring I would put on my newly made spring dress and go with five or six grown-ups and six or seven young men to purify ourselves in River Yi, enjoy the breeze at the Rain Altar and come back singing." The Master said with a sigh, "I would like to go with you." When the three disciples were out, Zeng Xi remained behind and asked, "What do you, dear Master, think of what my fellow disciples have just said?" The Master said, "They have said what they would like to do." Zeng Xi asked, "Why did you smile at what Zi Lu said?" The Master said, "A state should be governed in accordance with what is right. Zi Lu was not modest, so I smiled at him." "Did not Ran You talk about the governance of a country?" "Is a state of sixty or seventy square leagues not a country to be governed?" "Did not Gongxi Hua talk about the governance of a country?" "What are services at the ancestral temple and conferences of the princes if not performance of a country? If Gongxi Hua could only act as an assisstant, then who could be the master in ceremony?"
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，摄乎大国之间，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。“求！尔何如？”对曰：“方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。”“赤！尔何如？”对曰：“非曰能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。”“点！尔何如？”鼓瑟希，铿尔，舍瑟而作，对曰：“异乎三子者之撰。”子曰：“何伤乎？亦各言其志也。”曰：“莫春者，春服既成，冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。”夫子喟然叹曰：“吾与点也！”三子者出，曾皙后。曾皙曰：“夫三子者之言何如？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“为国以礼，其言不让，是故哂之。”“唯求则非邦也与？”“安见方六七十如五六十而非邦也者？”“唯赤则非邦也与？”“宗庙会同，非诸侯而何？赤也为之小，孰能为之大？”


12.1
Yan Yuan asked about benevolence. The Master said, "A benevolent man will control himself in conformity with the rules of propriety. Once every man can control himself in conformity with the rules of propriety, the world will be in good order. Benevolence depends on oneself, not on others." Yan Yuan asked about the details. The Master said, "Do not look at anything nor listen to anything nor speak of anything nor do anything against the rules of propriety." Then Yan Yuan said, "Dull as I am, I would put your instruction into practice."
颜渊问仁。子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉？”颜渊曰：“请问其目。”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣。”


12.2
Zhong Gong asked about benevolence. The Master said, "Behave out-of-doors as if you were before a very important person. Serve the people as if you were attending a very important sacrificical service. Do not do to others what you would not have others do to you. Do nothing to bring a complaint against you at home or abroad." Zhong Gong said, "Dull as I am, I would put your instruction into practice."
仲弓问仁。子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣。”


12.3
Sima Niu asked about benevolence. The Master said, "A benevolent man is cautious in speaking." Sima Niu said, "Is it benevolence to be cautious only in speaking?" The Master said, "Could a benevolent man not be cautious in speaking when he finds it difficult to put what he says into practice?"
司马牛问仁。子曰：“仁者，其言也讱。”曰：“其言也讱，斯谓之仁已乎？”子曰：“为之难，言之得无讱乎？”


12.4
Sima Niu asked about an intelligentleman. The Master said, "An intelligentleman has no worry and no fear." Sima Niu said, "Can he be an intelligentleman, who simply has no worry and no fear?" The Master said, "If a man finds nothing wrong on looking within himself, what is there to worry about and to fear?"
司马牛问君子。子曰：“君子不忧不惧。”曰：“不忧不惧，斯谓之君子已乎？”子曰：“内省不疚，夫何忧何惧？”


12.5
Sima Niu said worriedly, "Other men have brothers, but I have none." Zi Xia said, "I have heard that life and death are decided by fate, and wealth and honor depend on Heaven. A cultured man will respect others and will not go beyond what is right. If he is respectful and observes the rules of propriety, then all men within the four seas will be fraternal to him. Why need he worry about having no brothers?".
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？”


12.6
Zi Zhang asked about clear sight. The Master said, "Invulnerable to soaking slander and burning pain, one may be said to be clear-sighted. Proof against soaking slander and burning pain, one may be said to be long-sighted."
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。”


12.7
Zi Gong asked about the art of ruling. The Master said, "A country must have enough food, enough forces, and faith of the people." Zi Gong said, "Which of the three may be dispensed with if obliged to?" The Master said, "Military forces." Zi Gong asked, "Which of the two remaining may be dispensed with if obliged to?" The Master said, "Food. Though people will die without food, yet it is so since the olden days. But without the faith of the people, a country cannot stand."
子贡问政。子曰：“足食，足兵，民信之矣。”子贡曰：“必不得已而去，于斯三者何先？”曰：“去兵。”子贡曰：“必不得已而去，于斯二者何先？”曰：“去食。自古皆有死，民无信不立。”


12.8
Ji Zi Cheng said, "What a cultured man needs is only the inner matter. What is the use of the outer manner?" Zi Gong said, "It is a pity that you should have said that! Four steeds cannot overtake your words. The manner is as important as the matter and the matter is as important as the manner. If a tiger had not its yellow skin and black stripes or a leopard had not its yellowish coat and dark spots, what is the difference between their hide and the sheepskin?"
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。虎豹之鞟犹犬羊之鞟。”


12.9
Duke Ai inquired of Master You, saying, "In the year of famine, the state has not enough for its needs. What can I do?" Master You said, "Why not tithe the people?" The duke said, "With two-tenths I have not enough, What could I do with one-tenth?" Master You said, "If the people have enough, the prince will not be in want. If the people are in want, how can the prince have enough?"
哀公问于有若曰：“年饥，用不足，如之何？”有若对曰：“盍彻乎？”曰：“二，吾犹不足，如之何其彻也？”对曰：“百姓足，君孰与不足？百姓不足，君孰与足？”


12.10
Zi Zhang asked how to promote virtue and solve a dilemma. The Master said, "Be sincere and faithful and follow what is right, that is the way to promote virtue. If you love a man and wish him to live, and then hate him and wish him to die, you are in a dilemma." It is said in the Book of Odes: "I cans't bear your disdain, So I go back with pain," (Disdain shows your hate and pain reveals your love.)
子张问崇德辨惑。子曰：“主忠信，徙义，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，亦只以异。’”


12.11
Duke Jing of the State of Qi asked about the art of ruling. The Master said, "In a country the prince should be a prince, the minister a minister, the father a father, the son a son." The duke said, "How true it is! If prince, minister, father, son do not do their duty, how can I enjoy my revenue though I have plenty?"
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？”


12.12
The Master said, "It is Zi Lu who could settle a lawsuit with half a word." Zi Lu did not put off what he had promised till the next day.
子曰：“片言可以折狱者，其由也与？”子路无宿诺。


12.13
As a judge in the court, said the Master, I am no better than other judges. But I would like nobody to go to law.
子曰：“听讼，吾犹人也。必也使无讼乎！”


12.14
Zi Zhang asked about the art of ruling. The Master said, "Be indefatigable in office and sincere in practice."
子张问政。子曰：“居之无倦，行之以忠。”


12.15
A cultured man, said the Master, if wide read in literature and restrained by the rites, would not overstep what is right. (Cf. 6.27.)
子曰：“博学于文，约之以礼，亦可以弗畔矣夫！”


12.16
A cultured man, said the Master, will help others in doing good, not in doing wrong. An uncultured man will do the contrary.
曰：“君子成人之美，不成人之恶。小人反是。”


12.17
Ji Kang Zi asked Confucius about the art of ruling. Confucius said, "To rule is to do what is right. If the ruler only does what is right, how dare the ruled do wrong?"
季康子问政于孔子。孔子对曰：“政者，正也。子帅以正，孰敢不正？”


12.18
Troubled by the thieves, Ji Kang Zi asked Confucius how to do away with them. Confucius replied, "If you were not covetous, none would steal even if paid to."
季康子患盗，问于孔子。孔子对曰：“苟子之不欲，虽赏之不窃。”


12.19
Asking about the art of ruling, Ji Kang Zi said to Confucius, "What do you think of killing the evil-doer to protect the good people?" Confucius replied, "Why should you kill to rule? If you rule in the right way, people will be good. The relation between the ruler and the ruled is like that between the wind and the grass. When the wind blows, the grass will bend down."
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。”


12.20
Zi Zhang asked, "How can an intellectual be influential?" The Master said, "What do you mean by 'influential'?" Zi Zhang replied, "To be wellknown in the state and in the house of his lord." The Master said, "Then what you mean is renown, not influence. An influential man should do and love what is right. He should examine the people's countenance and observe their expressions, and think of others before himself. Then he will be influential in the state and in the house of his lord. A man of renown may appear good but do the contrary. He may think of himself before others without doubting about himself. So he becomes only wellknown in the state and in the house of his lord."
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。”


12.21
Fan Chi asked the Master while taking a walk with him at Rain Altar, "May I venture to ask how to promote virtue, amend faults and distinguish right from wrong?" The Master said, "Good questions! If you do your work before you get your reward, is it not to promote virtue? If you criticize your own shortcomings instead of those of others, is it not to amend your faults? If you are outrageous beyond yourself in a fit of anger, to the detriment of your parents, can you distinguish right from wrong?"
樊迟从游于舞雩之下，曰：“敢问崇德，修慝，辨惑。”子曰：“善哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修慝与？一朝之忿，忘其身，以及其亲，非惑与？”


12.22
Fan Chi asked about a good ruler. The Master said, "A good ruler loves the ruled." Fan Chi asked about a wise ruler. The Master said, "A wise ruler knows the ruled." Fan Chi did not quite understand. The Master said, "Put the straight above the crooked, the crooked will be straightened." Fan Chi withdrew and said to Zi Xia, "I have just asked our Master about the wise ruler, our Master said, 'Put the straight above the crooked, the crooked will be straightened.' What does he mean?" Zi Xia said, "How rich in meaning his words are! When Shun ruled over the country, he selected Gao Tao as his minister and those who were not good were kept away. When Tang ruled over the country, he selected Yi Yin as his minister, and those who were not good were kept away."
樊迟问仁。子曰：“爱人。”问知。子曰：“知人。”樊迟未达。子曰：“举直错诸枉，能使枉者直。”樊迟退，见子夏曰：“乡也吾见于夫子而问知，子曰，‘举直错诸枉，能使枉者直’，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者远矣。汤有天下，选于众，举伊尹，不仁者远矣。”


12.23
Zi Gong asked how to make friends. The Master said, "Give earnest advice in good terms. Stop if it is rejected, lest you be insulted."
子贡问友。子曰：“忠告而善道之，不可则止，毋自辱焉。”


12.24
Master Zeng said, "A cultured man will make friends with men of letters, and his friends will help him to promote virtue."
曾子曰：“君子以文会友，以友辅仁。”


13.1
Zi Lu asked about the art of ruling. The Master said, "Lead the people and labor together with them." Zi Lu asked for more. The Master said, "Labor indefatigably."
子路问政。子曰：“先之劳之。”请益。曰：“无倦。”


13.2
Zhong Gong who became minister of the Ji Family asked about the art of ruling. The Master said, "Lead your subordinate officials, pardon their minor faults and promote those who have talent." Zhong Gong asked how to discover talents. The Master said, "Select those whom you know. As for those whom you know not, do you think others will neglect them?"
仲弓为季氏宰，问政。子曰：“先有司，赦小过，举贤才。”曰：“焉知贤才而举之？”子曰：“举尔所知；尔所不知，人其舍诸？”


13.3
Zi Lu said, "The Prince of Wei is waiting for you to rule over his country. What will you do first?" The Master said, "First of all, things must be properly named." Zi Lu said, "How can you be so far from reality? Why should things be properly named first of all?" The Master said, "How rude you are, Zi Lu! A cultured man will keep silent on what he does not know. If things are not properly named, then what you say about them cannot be right. If what you say is not right, how can you accomplish a task? If you cannot accomplish a task, how can ritual and music be properly performed? If ritual and music cannot be properly performed, how can punishment be adequately carried out? If punishment cannot be adequate, how can people know right from wrong? Therefore, a cultured man will first of all name the things properly so that what he says may be right. If what he says is right, then it can be properly carried out. Whatever a cultured man says must not be improper and incorrect, that is all I mean."
子路曰：“卫君待子而为政，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，则民无所错手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。”


13.4
When Fan Chi asked about farming. The Master said, "I am no better than an old farmer." When asked about gardening, the Master said "I am no better than an old gardener." When Fan Chi had gone out, the Master said, "Fan Chi is indeed an uncultured man. If the ruler loves the rites, no people would be disrespectful. If the ruler loves what is right, no people would be disobedient. If the ruler loves the truth, no people would disregard reality. If such is the case, then people from all the corners of the earth would come to him with their babies strapped on their back. Why need he learn farming?"
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？”


13.5
If a man versed in three hundred poems, said the Master, cannot discharge the office entrusted to him, nor can he fulfill the mission when sent abroad, what then is the use of being wide read?
子曰：“诵《诗》三百，授之以政，不达；使于四方，不能专对；虽多，亦奚以为？”


13.6
An upright ruler, said the Master, will be obeyed though he gives no order. If he is not upright, he will not be obeyed though he gives orders.
子曰：“其身正，不令而行；其身不正，虽令不从。”


13.7
Lu and Wei, said the Master, are brother states. Neither is better nor worse than the other in politics.
子曰：“鲁卫之政，兄弟也。”


13.8
The Master said of Jing, a scion of the ducal family of Wei, "He knew well how to lead an economic life. When he began to have means, he said that he had almost enough. When he had a little more, he said that he was almost full. When he was rich, he said that it could not be better."
子谓卫公子荆，“善居室。始有，曰：‘苟合矣。’少有，曰：‘苟完矣。’富有，曰：‘苟美矣。’”


13.9
The Master went his way to Wei and Ran You drove the carriage for him. The Master said, "What a large population!" Ran You said, "What should be done to such a large population?" The Master said, "Enrich them!" Ran You said, "What should be done when they are enriched?" The Master said, "Educate them!"
子适卫，冉有仆。子曰：“庶矣哉！”冉有曰：“既庶矣，又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。”


13.10
If any prince should employ me, said the Master, one year would be enough to show what I can do, and three years would show what I can accomplish.
子曰：“苟有用我者，期月而已可也，三年有成。”


13.11
If good men, said the Master, were to rule the state for a hundred years, violence and slaughter would be done away with. But how could it come true?
子曰：“‘善人为邦百年，亦可以胜残去杀矣。’诚哉是言也！”


13.12
Even a truly royal ruler, said the Master, would need a generation to make virtue prevail among the people.
子曰：“如有王者，必世而后仁。”


13.13
If the ruler is right, said the Master, he need not worry about how to rule the state. If he is not right, how can he put other people right?
子曰：“苟正其身矣，于从政乎何有？不能正其身，如正人何？”


13.14
Once when Ran You came back from court, the Master said, "Why are you so late?" Ran You said, "There were political affairs." The Master said, "It must have been only administrative business. If there had been political affairs, I should have been consulted though I am not in office now."
冉子退朝。子曰：“何晏也？”对曰：“有政。”子曰：“其事也。如有政，虽不吾以，吾其与闻之。”


13.15
Duke Ding asked whether there was a word which could make a country prosperous. Confucius said, "A word could hardly do that. But I have heard that it is difficult to be a prince and not easy to be a minister. If a ruler really understands that, can we not say that a word may nearly prosper a country?" Duke Ding asked then whether there was a word which could ruin a country. Confucius said, "A word could hardly do that. But I have heard that a prince finds no pleasure but in that none oppose to what he says. If what he says is right and opposed by none, it is very good. But if what he says is wrong and opposed by none, then is it not a word which may nearly ruin a country?"
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？”


13.16
The Duke of She asked about the art of ruling. The Master said, "Make the near happy to stay and the far-off happy to come."
叶公问政。子曰：“近者悦，远者来。”


13.17
Zi Xia who became governor of Jufu asked about the art of ruling. The Master said, "Be neither hasty nor partial! For haste makes waste, and partiality loses entirety."
子夏为莒父宰，问政。子曰：“无欲速，无见小利。欲速，则不达；见小利，则大事不成。”


13.18
The Duke of She said to Confucius, "A straightforward man in my country accused his father when he had stolen a sheep." Confucius said, "A straightforward man in mine is different. The father would conceal his son's misconduct and the son would conceal his father's. In this we see the relation of a family."
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。”


13.19
Fan Chi asked about the good man. The Master said, "A good man respects himself in private life, and respects others in public life. Trustworthy in business, he remains the same though among uncivilized tribes."
樊迟问仁。子曰：“居处恭，执事敬，与人忠。虽之夷狄，不可弃也。”


13.20
Zi Gong asked what kind of man may be called an official. The Master said, "A man ashamed of his misbehavior and loyal to the prince's commission when sent abroad may be called an official." Zi Gong said, "May I venture to ask what kind of man may rank next?" The Master said, "A man commended by his relatives for filial piety and by his fellow villagers for deference to the elders." When asked what ranks still next, the Master said, "A man faithful in word and in deed, busy all day long like common. people of lower class may perhaps rank next." When asked how about the officials in the government, the Master said, "Pooh! They are mere thimblefuls, not worth taking into account."
子贡问曰：“何如斯可谓之士矣？”子曰：“行己有耻，使于四方，不辱君命，可谓士矣。”曰：“敢问其次。”曰：“宗族称孝焉，乡党称弟焉。”曰：“敢问其次。”曰：“言必信，行必果，硁硁然小人哉！——抑亦可以为次矣。”曰：“今之从政者何如？”子曰：“噫！斗筲之人，何足算也？”


13.21
If I cannot find men, said the Master, who follow the middle way, I would rather have the radical and the moderate. The radical would advance and the moderate would not do anything wrong.
子曰：“不得中行而与之，必也狂狷乎！狂者进取，狷者有所不为也。”


13.22
The Master said, "It is said in the south that a man without constancy cannot make a good witch-doctor. Well said!" It is said in the Book of Change "Inconstancy will lead to disgrace." The Master said, "This simply discourages the inconstant from initiating into witchcraft."
子曰：“南人有言曰：‘人而无恒，不可以作巫医。’善夫！”“不恒其德，或承之羞。”子曰：“不占而已矣。”


13.23
A cultured man, said the Master, may disagree to reach an agreement, while an uncultured man dare not disagree but agrees without understanding.
子曰：“君子和而不同，小人同而不和。”


13.24
Zi Gong asked, "What do you think of a man loved by all his countrymen?" The Master said, "I do not think he is good enough." When asked about a man disliked by all his countrymen, the Master said, "I am not sure he is bad. I would prefer a man loved by the good countrymen and disliked by the bad ones."
子贡问曰：“乡人皆好之，何如？”子曰：“未可也。”“乡人皆恶之，何如？”子曰：“未可也；不如乡人之善者好之，其不善者恶之。”


13.25
It is easy to serve, said the Master, but difficult to please a cultured man, for he will not be pleased but in the right way, and he employs men according to their abilities. It is difficult to serve, but easy to please un uncultured man, for he may be pleased though not in the right way, but he expects the employed equal to everything.
子曰：“君子易事而难说也。说之不以道，不说也；及其使人也，器之。小人难事而易说也。说之虽不以道，说也；及其使人也，求备焉。”


13.26
A cultured man, said the Master, is dignified and not proud, while an uncultured man is proud and not dignified.
子曰：“君子泰而不骄，小人骄而不泰。”


13.27
Strong and steady, said the Master, wooden and wordless, such a man is nearly a good man.
子曰：“刚、毅、木、讷近仁。”


13.28
Zi Lu asked what kind of man might be called a cultured man. The Master said, "He should be helpful and peaceful: helpful to friends and peaceful among brothers."
子路问曰：“何如斯可谓之士矣？”子曰：“切切，怡怡如也，可谓士矣。朋友切切偲偲，兄弟怡怡。”


13.29
The people, said the Master, trained by good teachers for seven years, may be employed in war.
子曰：“善人教民七年，亦可以即戎矣。”


13.30
It would be a useless sacrifice, said the Master, to employ untrained people in war.
子曰：“以不教民战，是谓弃之。”


14.1
Yuan Xian asked about shame. The Master said, "It would be a shame to get the same pay when the state goes on the wrong way as when it goes on the right way." When asked whether it is benevolent to control oneself and not to boast of oneself, and to be free from resentment and greediness, the Master said, "It would be difficult to do so, but I do not know whether it could be called benevolence."
宪问耻。子曰：“邦有道，谷；邦无道，谷，耻也。”“克、伐、怨、欲不行焉，可以为仁矣？”子曰：“可以为难矣，仁则吾不知也。”


14.2
An intellectual, said the Master, indulged in a comfortable life could not be called an intellectual.
子曰：“士而怀居，不足以为士矣。”


14.3
When the state goes on the right way, said the Master, one should be honest in word and in deed. When it goes on the wrong way, one should be honest in deed but cautious in word.
子曰：“邦有道，危言危行；邦无道，危行言孙。”


14.4
A virtuous man, said the Master, will say what is right, but one who says what is right may not be a virtuous man. A benevolent man will be brave, but a brave man may not be benevolent.
子曰：“有德者必有言，有言者不必有德。仁者必有勇，勇者不必有仁。”


14.5
Nangong Kuo asked Confucius why the best archer and the hero who overturned a boat both died a tragical death, while the two cultivaters of the land became the rulers of the state. The Master made no reply. When Nangong Kuo was out, the Master said, "This is indeed a cultured man. He loves virtue above strength."
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！尚德哉若人！”


14.6
A cultured man, said the Master, may fall short of virtue, but none of the uncultured men will love virtue.
子曰：“君子而不仁者有矣夫，未有小人而仁者也。”


14.7
Could there be love, said the Master, which demands no work? Could there be loyalty which demands no instruction?
子曰：“爱之，能勿劳乎？忠焉，能勿诲乎？”


14.8
Before an order is issued, said the Master, Bi Chen made the draft, Shi Shu checked it, Zi Yu the diplomat amended it, and Zi Chan of the East Village elaborated it.
子曰：“为命，裨谌草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。”


14.9
When asked about Zi Chan, the Master said, "He is a kind man." When asked about Zi Xi, he merely said, "That man, that man!" When asked about Guan Zhong, he said, "He is a personage. For he has deprived the Bo family of three hundred villages and the head of the Bo family lived on coarse food without a word of complaint till he grew old and toothless."
或问子产。子曰：“惠人也。”问子西。曰：“彼哉！彼哉！”问管仲。曰：“人也。夺伯氏骈邑三百，饭疏食，没齿无怨言。”


14.10
Poverty without complaint, said the Master, is more difficult than wealth without pride.
子曰：“贫而无怨难，富而无骄易。”


14.11
Meng Gong Chao would be a better official in such big families as Zhao and Wei than a minister in such small states as Teng or Xue.
子曰：“孟公绰为赵魏老则优，不可以为滕、薛大夫。”


14.12
When Zi Lu asked what an accomplished man should be like, the Master said, "A man wise as Zang Wu Zhong, desire-free as Meng Gong Chuo, brave as Bian Zhuang Zi, and artful as Ran Qiu may be considered as an accomplished man if he is cultivated in ritual and music." He then added, "What is the need for an accomplished man of today to have all these things? If he should prefer the proper to the profit, risk his life in face of danger, and never forget a promise made long ago, I think he is good enough to be called an accomplished man."
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。”


14.13
The Master asked Gongming Jia about his master Gong Shu Wen Zi, "Is it true that your master neither spoke nor laughed nor took?" Gong-ming Jia said, "The man who told you that was exaggerating. My master spoke when people were not tired of what he said; he laughed when he was happy and people were not tired of his laughter; he took what was right to take when people were not displeased with what he took." The Master said. "Was it so? Can it have been so?"
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：“以告者过也。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？”


14.14
Zang Wu Zhong, said the Master, occupied the fief of Fang and demanded the Duke of Lu to allow his brother Wei to take over the fief. Though he said no pressure was used, yet I do not believe it.
子曰：“臧武仲以防求为后于鲁，虽曰不要君，吾不信也。”


14.15
Duke Wen of Jin, said the Master, was tactful and not upright, while Duke Huan of Qi was upright and tactless.
子曰：“晋文公谲而不正，齐桓公正而不谲。”


14.16
Zi Lu said, "Duke Huan of Qi asked the State of Lu to put to death his elder brother Jiu, Jiu's master Zhao Hu followed Jiu in death, but Guan Zhong did not. Was Guan Zhong not short of virtue?" The Master said, "Duke Huan assembled nine times the rulers of all the states without resorting to his war chariots, and it was on the strength of Guan Zhong. What is virtue if this is not?"
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。”


14.17
Zi Gong said, "Was Guan Zhong not short of virtue? When Duke Huan put Prince Jiu to death, he did not die with him, but became prime minister to Duke Huan?" The Master said, "When Guan Zhong was prime minister, he helped Duke Huan to rule over all the princes of the state, unify the kingdom and benefit the people up to the present day. Without Guan Zhong, we might have been conquered by uncivilized tribes with disheveled hair and in barbarian dress. Would you expect from him as ordinary people to die in a ditch without leaving a name behind?"
子贡曰：“管仲非仁者与？桓公杀公子纠，不能死，又相之。”子曰：“管仲相桓公，霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣。岂若匹夫匹妇之为谅也，自经于沟渎而莫之知也？”


14.18
Gong Shu Wen Zi had an officer called Xun promoted to the rank of minister as high as himself and through his own recommendation. Hearing of this, the Master said, "Gong Shu Wen Zi is worthy of his name of a cultured man ('wen')."
公叔文子之臣大夫僎与文子同升诸公。子闻之，曰：“可以为‘文’矣。”


14.19
The Master was speaking about the corruption of Duke Ling of Wei, when Ji Kang asked how the duke did not lose his state since he was so corrupt. The Master said, "He had three good ministers: Zhong Shu Yu in charge of foreign affairs, Shi Tuo in charge of civil service and Gong Sun Jia in command of his armies. How could he lose his state?"
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，祝治宗庙，王孙贾治军旅。夫如是，奚其丧？”


14.20
One who exaggerates, said the Master, will find it difficult for his deeds to agree with his words.
子曰：“其言之不怍，则为之也难。”


14.21
When Chen Heng Zi murdered Duke Jian of Qi, Confucius took a bath and went to court to inform Duke Ai of Lu that Chen Heng Zi had slain his prince and begged that forces be sent to punish him. The duke said, "Inform the chiefs of the three families." Confucius said, "As I am in the retinue of His Highness, I consider it my duty to inform him of the murder. But I was told to inform the chiefs of the three families." Then he went to the three chiefs and informed them of the matter, but they refused the petition. Confucius said, "As I am in the retinue of the duke, I consider it my duty to inform them."
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。”


14.22
Zi Lu asked how to serve the prince. The Master said, "Do not say what is contrary to your thoughts, but you may openly express your disagreement."
子路问事君。子曰：“勿欺也，而犯之。”


14.23
A cultured man, said the Master, goes up while an uncultured man goes down.
子曰：“君子上达，小人下达。”


14.24
In old days, said the Master, men learned to improve themselves; nowadays, they learn to impress others.
子曰：“古之学者为己，今之学者为人。”


14.25
Qu Bo Yu sent a messenger to inquire after Confucius. Confucius bade him to be seated and asked what his master was doing. The messenger said, "My master is trying to lessen his failings and not yet quite successful." When the messenger was out, Confucius said, "What a messenger! What a messenger!"
蘧伯玉使人于孔子。孔子与之坐而问焉，曰：“夫子何为？”对曰：“夫子欲寡其过而未能也。”使者出。子曰“使乎！使乎！”


14.26
The Master said, "Do not interfere into the matter you are not in a position to!" Master Zeng said, "Even in his thoughts, an intelligentleman should not interfere into the matter he is not in a position to."
子曰：“不在其位，不谋其政。”曾子曰：“君子思不出其位。”


14.27
An intelligentleman, said the Master, is ashamed that his words outrun his deeds.
子曰：“君子耻其言而过其行。”


14.28
The Master said, "An intelligentleman is three in one, but I am none. A good man should be carefree, a wise man should be doubt-free and a brave man should be fearless." Master Zeng said, "Our Master has told us what he 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。”


14.29
Zi Gong was always criticizing others. The Master said, "Zi Gong, are you good enough? As for me, I have no leisure to criticize others."
子贡方人。子曰：“赐也贤乎哉？夫我则不暇。”


14.30
Be not afraid, said the Master, that you are unknown, but that you are unable.
子曰：“不患人之不己知，患其不能也。”


14.31
Do not think in advance, said the Master, that people are deceiving you nor that they do not believe you. Undeceived and believed at once, you would be sagacious.
子曰：“不逆诈，不亿不信，抑亦先觉者，是贤乎！”


14.32
Weisheng Mu said to Confucius, "What are you busy about here and there? Are you a glib talker?" Confucius said, "Not that I am glib, but that I do not like to be stiff."
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。”


14.33
A steed is good, said the Master, not for its strength, but for its quality.
子曰：“骥不称其力，称其德也。”


14.34
When asked whether good should be returned for evil, the Master said, "What then should be returned for good? Justice should be returned for evil and good for good."
或曰：“以德报怨，何如？”子曰：“何以报德？以直报怨，以德报德。”


14.35
The Master said, "It is a pity that none understands me." Master Zeng asked "Why?" The Master said, "I do not complain against Heaven and lay no blame on man. I only learn laws human and divine. But only Heaven understands me."
子曰：“莫我知也夫！”子贡曰：“何为其莫知子也？”子曰：“不怨天，不尤人，下学而上达。知我者其天乎！”


14.36
Gong Bo Liao spoke against Zi Lu to the chief of the Ji family. Zi Fu Ying Bo told the Master that the chief was deluded by Gong Bo Liao, and that he still had power to put Gong Bo Liao to death. The Master said, "It is Heaven's will whether my way will be followed or not. What could Gong Bo Liao do against Heaven's will?"
公伯寮愬子路于季孙。子服景伯以告，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！”


14.37
The Master said, "A good man would retire first from a bad society, next from a bad place, next from bad looks, next from bad words." Then he added, "There are seven good men who have already done so."
子曰：“贤者辟世，其次辟地，其次辟色，其次辟言。”子曰：“作者七人矣。”


14.38
Zi Lu passed one night at the Stone Gate. Next morning the gate keeper asked him where he came from. He said, "From Confucius." The gatekeeper said, "Is it the man who would try the impossible?"
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？”


14.39
The Master was playing on a musical stone in the State of Wei when a man bearing a basket passed by his door. The man said, "His heart must be full to beat the musical stone in such a way." Then he said. "Is it worthwhile to show oneself off? What matters if one is unknown or unrecognized? 'If water's shallow, leap; And strip if it is deep! ' " The Master said, "If so, it would not be difficult to find a way out,"
子击磬于卫，有荷蒉而过孔氏之门者，曰：“有心哉，击磬乎！”既而曰：“鄙哉，硁硁乎！莫己知也，斯己而已矣。深则厉，浅则揭。”子曰：“果哉！末之难矣。”


14.40
Zi Zhang said, "It is said in the Book of History that the High Emperor of Yin did not talk in the shed of mourning for three years. What does this mean?" The Master said, "Why should the High Emperor be mentioned in particular when all the ancients did in the same way? After the sovereign's death, all the officials continued to hold their office and took orders from the the prime minister for three years."
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。”


14.41
So long as the ruler observes the ritual said the Master, the people will be obedient.
子曰：“上好礼，则民易使也。”


14.42
When Zi Lu asked about an intelligentleman, the Master said, "He should cultivate himself and do his duty with respect." When asked whether it was all, the Master said, "He should cultivate himself so as to make others live in comfort." When asked again whether it was all, the Master said, "He should cultivate himself so as to make people live in comfort. Such is the end the sagacious emperors would have attained."
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？”


14.43
Yuan Rong waited for Confucius, squatting on the heels. The Master said, "Immodest in youth, unaccomplished in manhood and useless in old age, such a man would be a pest." He struck him on the slank with his staff.
原壤夷俟。子曰：“幼而不孙弟，长而无述焉，老而不死，是为贼。”以杖叩其胫。


14.44
A young man carried a message for Confucius from his native village. When asked whether the messenger was good at learning, the Master said, "I have seen him occupy the place of an adult and walk side by side with his elders. He is not good at learning but would become a grown-up before his time."
阙党童子将命。或问之曰：“益者与？”子曰：“吾见其居于位也，见其与先生并行也。非求益者也，欲速成者也。”


15.1
Duke Ling of Wei asked Confucius about battle array, Confucius replied, "I know only something about ritual, but nothing about military affairs." He left Wei the next day.
卫灵公问陈于孔子。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。


15.2
Confucius was not supplied with food in the state of Chen, his followers became too weak to rise to their feet. Dissatified, Zi Lu came and said, "How can an intelligentleman fall in want?" The Master said, "An intelligentleman will do nothing wrong even if he is in want, while an uncultured man in want will break loose from all restraints."
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。”


15.3
The Master said to Zi Gong, "Do you think I am a man who knows many things and keeps them in memory?" Zi Gong said, "Yes, is it not so?" The Master said, "No, I know only one in many and many in one."
子曰：“赐也，女以予为多学而识之者与？”对曰：“然，非与？”曰：“非也，予一以贯之。”


15.4
The Master said to Zi Lu, "Few know what virtue is."
子曰：“由！知德者鲜矣。”


15.5
Emperor Shun ruled by non-interference, said the Master. Was it not so? What did he do but occupy the imperial throne reverently?
子曰：“无为而治者其舜也与？夫何为哉？恭己正南面而已矣。”


15.6
When Zi Zhang asked about good behavior, the Master said, "Sincere in what you say and trustworthy in what you do, you would behave well even among uncivilized tribes. Insincere in word and untrustworthy in deed, could you behave well in your native village? Standing, you should see these words before your eyes. Sitting in the carriage, you should see them inscribed on the yoke. Then you can behave well." Zi Zhang wrote these words on his sash.
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。


15.7
How straightforward was the historian Yu, said the Master, who served as a straight arrow the state in good order or in disorder! What an intelligentleman was Qu Bo Yu who served as an official when the state was in good order, and who concealed himself and hid away when the state was in disorder!
子曰：“直哉史鱼！邦有道，如矢；邦无道，如矢。君子哉蘧伯玉！邦有道，则仕；邦无道，则可卷而怀之。”


15.8
Not to talk to a worthy man, said the Master, is to lose the man, and to talk to an unworthy man is to waste words. The wise will neither lose a man nor waste words.
子曰：“可与言而不与之言，失人；不可与言而与之言，失言。知者不失人，亦不失言。”


15.9
A wise good man, said the Master, will do no wrong to preserve his own life but sacrifice his life to do what is right.
子曰：“志士仁人，无求生以害仁，有杀身以成仁。”


15.10
Zi Gong asked how to render good service. The Master said, "A craftman who wishes to do his work well must first sharpen his tools. You who serve in a state must act in agreement with its good officers and befriend its good intellectuals."
子贡问为仁。子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”


15.11
Yan Yuan asked how to serve in a state. The Master said, "Use the calendar of Xia, ride the carriage of Yin, wear the ceremonial dress of Zhou, play the music of Emperor Shun and dance to the tune of the Martial King. Reject the songs of Zheng which are licentious and keep away from flatterers who are dangerous."
颜渊问为邦。子曰：“行夏之时，乘殷之辂，服周之冕，乐则《韶》《舞》。放郑声，远佞人。郑声淫，佞人殆。”


15.12
If you have no long sight, said the Master, trouble will be near at hand.
子曰：“人无远虑，必有近忧。”


15.13
In vain, said the Master, have I looked for one who loves his duty more than beauty.
子曰：“已矣乎！吾未见好德如好色者也。”


15.14
Was not Zang Wen Zhong, said the Master, a stealer of ranks? He knew Liu Xia Hui gifted but did not give the rank due to him.
子曰：“臧文仲其窃位者与！知柳下惠之贤而不与立也。”


15.15
Severe with oneself and lenient with others, said the Master, one will be far from their complaint.
子曰：“躬自厚而薄责于人，则远怨矣。”


15.16
I do not know what to do, said the Master, with a man who never says, "What to do? What to do?"
子曰：“不曰‘如之何，如之何’者，吾末如之何也已矣。”


15.17
It is difficult, said the Master, to deal with those who gather together all day long without saying what is right but try to show their tact in trifling matters.
子曰：“群居终日，言不及义，好行小慧，难矣哉！”


15.18
An intelligentleman, said the Master, thinks it his duty to do what is right, carries it out according to the rules of propriety, speaks with modesty and accomplishes it faithfully. Such is an intelligentleman.
子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！”


15.19
An intelligentleman, said the Master, regrets that he is incapable, and not that he is unknown.
子曰：“君子病无能焉，不病人之不己知也。”


15.20
An intelligentleman, said the Master, dislikes the age of decadence when names belie facts.
子曰：“君子疾没世而名不称焉。”


15.21
An intelligentleman, said the Master, relies on himself while an uncultured man relies on others.
子曰：“君子求诸己，小人求诸人。”


15.22
An intelligentleman, said the Master, is dignified, but not querrelsome; he is sociable, but not partisan.
子曰：“君子矜而不争，群而不党。”


15.23
An intelligentleman, said the Master, will not recommend anyone simply because of his good words, nor reject the good words of anyone.
子曰：“君子不以言举人，不以人废言。”


15.24
Zi Gong asked whether there was a word practicable all the life long. The Master said, "Perhaps 'forbearance' is the word. Do not do to others what you would not have others do to you."
子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎！己所不欲，勿施于人。”


15.25
Of those people I have dealt with, said the Master, whom have I praised or blamed? If I have praised someone, I must have tested him. Such is the straightforward way how people were dealt with during the three ancient dynasties.
子曰：“吾之于人也，谁毁谁誉？如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。”


15.26
In my early days, said the Master, I had seen historian leave a blank in his text, and a horseman leave his horse for another to ride. But now there is none like them.
子曰：“吾犹及史之阙文也。有马者借人乘之，今亡矣夫！”


15.27
Sweet words, said the Master, may sour the deeds. Impatience in minor matter may cause failure in main matter.
子曰：“巧言乱德。小不忍，则乱大谋。”


15.28
If a man is disliked by all, said the Master, inquiry must be made. If a man is liked by all, inquiry must also be made.
子曰：“众恶之，必察焉；众好之，必察焉。”


15.29
It is man, said the Master, that can amplify laws, but laws cannot amplify man.
子曰：“人能弘道，非道弘人。”


15.30
Not to mend a fault, said the Master, is to make a fault.
子曰：“过而不改，是谓过矣。”


15.31
Once, said the Master, I spent a whole day and a whole night in thinking, without eating and sleeping. I got no result and found it better to learn.
子曰：“吾尝终日不食，终夜不寝，以思，无益，不如学也。”


15.32
An intelligentleman, said the Master, seeks after truth instead of food. Ploughing, he will not worry about hunger; learning, he may win rank. An intelligentleman is more eager for truth than worried about poverty.
子曰：“君子谋道不谋食。耕也，馁在其中矣；学也，禄在其中矣。君子忧道不忧贫。”


15.33
Wise enough to attain, said the Master, but not good enough to maintain, he will lose what is gained. Wise enough to attain and good enough to maintain, he will not be respected by people if he rules without dignity. Wise enough to attain and good enough to maintain, and ruling with dignity, he is still not a perfect ruler if he does not act in accordance with the ritual system.
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。”


15.34
An intelligentleman, said the Master, may not know minor matters, but he can be entrusted with major duties. An uncultured man cannot be entrusted with major duties, but he may know minor matters.
子曰：“君子不可小知而可大受也，小人不可大受而可小知也。”


15.35
The people need virtue, said the Master, more than water and fire. I have seen people drowned in water or burned to death in fire, but none die in virtue.
子曰：“民之于仁也，甚于水火。水火，吾见蹈而死者矣，未见蹈仁而死者也。”


15.36
A good man, said the Master, should not withdraw from being a better man than his teacher.
子曰：“当仁，不让于师。”


15.37
An intelligentleman, said the Master, is consistent, but not obstinate.
子曰：“君子贞而不谅。”


15.38
In serving the prince, said the Master, a man should do his duty before he gets his reward.
子曰：“事君，敬其事而后其食。”


15.39
In education, said the Master, there should be no distinction of classes.
子曰：“有教无类。”


15.40
You cannot take counsel, said the Master, with those who follow a different way.
子曰：“道不同，不相为谋。”


15.41
Words are good, said the Master, if only they can express the idea.
子曰：“辞达而已矣。”


15.42
The blind music master Mian called on Confucius. When he came to the steps, the Master said, "Here are the steps." When he came to the mat for the guests to sit on, the Master said, "Here is the mat." When all the guests were seated, the Master told him, "So and so is here, so and so is there." When the music master was out, Zi Zhang asked whether it was the way to deal with a music master. The Master said, "Yes, this is the way to lead a blind man."
师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。”师冕出。子张问曰：“与师言之道与？”子曰：“然；固相师之道也。”


16.1
The head of the Ji family was going to attack Zhuanyu. Ran You and Zi Lu came to see Confucius and said, "Our chief is going to attack Zhuanyu." Confucius said, "Ran You, is it not your fault? Long ago Zhuanyu was appointed by former kings to preside over the sacrifice to the Eastern Meng. Moreover, it lies within the boundaries of our state, and it is a vassal state to safeguard our land. How can such an attack be justified?" Ran Yu said, "It is our chief who wishes the attack. Neither of us wishes it, but we are only his officials." Confucius said to Ran You, "The historian Zhou Ren said, 'Take the office if you can display your ability, or decline it if you cannot!' What is the use of a minister if he cannot support a state in stake or prop up a tottering state? Moreover, what you say is wrong. If a tiger or wild bull should escape from its cag, or a tortoise shell or gem be broken in its box, whose fault is it if not the keeper's?" Ran You said, "At present Zhuanyu is a vassal state strongly fortified near the chief fief of Fei. If our chief does not take it now, it would become a pest to his posterity." Confucius said, "Ran You, a cultured man dislikes those who try to find a pretext for taking what they want. I have heard that the chief of a state or of a family need not care for scarcity but for inequality, nor for poverty but for security. There would be no poverty if wealth is equally shared, no scarcity if people live in harmony, no danger if people live in security. If people do not pay homage from afar, then culture must be enhanced to atttract them. When won over, they must be comfortably installed. Now, Ran You and Zi Lu, advisors as you are to your chief, you cannot help him to subdue nor attract people from afar, nor restore the state to order out of chaos, but plan hostile activities within the state. I am afraid the trouble with the Ji family may not arise from Zhuanyu but from the sovereign behind the scene."
季氏将伐颛臾。冉有、季路见于孔子曰：“季氏将有事于颛臾。”孔子曰：“求！无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也。何以伐为？”冉有曰：“夫子欲之，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰：‘陈力就列，不能者止。’危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣，虎兕出于柙，龟玉毁于椟中，是谁之过与？”冉有曰：“今夫颛臾，固而近于费。今不取，后世必为子孙忧。”孔子曰：“求！君子疾夫舍曰欲之而必为之辞。丘也闻有国有家者，不患寡当作贫而患不均，不患贫当作寡而患不安。盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之，则安之。今由与求也，相夫子，远人不服，而不能来也；邦分崩离析，而不能守也；而谋动干戈于邦内。吾恐季孙之忧，不在颛臾，而在萧墙之内也。”


16.2
Confucius said, "When the world goes the right way, the orders on ritual and music and military expeditions are issued by the sovereign of the state. When it goes the wrong way, they are issued by feudal princes, but few princes could maintain their rule for ten generations. If such orders are issued by ministers, few ministers could maintain their rule for five generations. If they are issued by officials, few officials could maintain theirs for three generations. When the world goes the right way, the state will not be governed by officials, When the world goes the right way, the people will not dispute with the government."
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。”


16.3
Confucius said, "The ducal house of Lu has lost power for five generations, and government has been in the hands of the ministers for four generations. No wonder the descendants of the three Lu families are fast losing their power."
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。”


16.4
Three kinds of friend will do you good, said Confucius, and other three will do you harm. To make friends with the upright, the faithful and the well-informed will do you good; to make friends with the prejudicial, the insidious and the hypocritical will do you harm.
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。”


16.5
Three delightful things, said Confucius, will do you good: delight in ritual and music, in speaking well of others and in making good friends. Three pleasures will do you harm: extravagant pleasure, lascivious pleasure and sumptuous pleasure.
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。”


16.6
In the presence of a cultured man, said Confucius, three mistakes should be avoided: to speak before called on to speak is rash; not to speak when called on to is unfrank; to speak without observing the expression of his face is blind.
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。”


16.7
A cultured man, said Confucius, should beware of three things. He should beware of lust in youth when his vigor is uncouth, of strife in his prime when he is full of vigor, and of greed in old age when his vigor is on the decline.
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。”


16.8
Three things, said Confucius, inspire a cultured man with awe: Heaven's will, great men and words of the sage. An uncultured man does not know Heaven's will, so he does not stand in awe. He respects no great men, and makes light of the sage's words.
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。”


16.9
Highest are those born wise, said Confucius, next come those who become wise by learning, still next those who strive to learn, and last come those people who will not strive at all.
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。”


16.10
An intelligentleman, said Confucius, should be considerate in nine respects: he should see clearly, hear distinctly, look mild, appear respectful, speak sincerely, act carefully, ask questions when in doubt, think of the consequences when in anger, and bear in mind what is right in sight of gain.
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。”


16.11
I have heard, said Confucius, of those who would lose no time to do what is good when they see it, and to shrink from what is harmful as from boiling water, and I have seen such men. I have heard of those who would retire so as not to go on the wrong way and then come out so as to go on the right way, but I have not seen such men.
孔子曰：“见善如不及，见不善如探汤。吾见其人矣，吾闻其语矣。隐居以求其志，行义以达其道。吾闻其语矣，未见其人也。”


16.12
Duke Jing of the state of Qi had a thousand chariots with four steeds, but nobody praised him on the day of his death for he had done no good for the people. Bo Yi and Shu Qi, two loyal brothers, starved at the foot of the Sunny Mountain, but people praise them down to the present day. Is this not an illustration of what is said above?
齐景公有马千驷，死之日，民无德而称焉。伯夷叔齐饿于首阳之下，民到于今称之。其斯之谓与？


16.13
Chen Kang asked Bo Yu, son of Confucius, whether he had heard from his father anything different from what the others had. Bo Yu said, "No. One day my father was standing alone in the hall when I passed by respectfully. He asked me whether I had studied Poetry. When I replied, 'Not yet,' he said, 'You cannot speak well if you have not.' Then I retired and studied Poetry. Another day he was again standing in the hall when I passed by respectfully. He asked me whether I had studied the rituals. When I replied, 'Not yet,' he said, 'You cannot be established in society if you have not.' Then I retired and studied rituals. These two things are what I have heard from him." Delighted, Chen Kang came away and said, "Asking one thing, I have learned three. I have heard about poetry, rituals and impartiality of an intelligentleman towards his son."
陈亢问于伯鱼曰：“子亦有异闻乎？”对曰：“未也。尝独立，鲤趋而过庭。曰：‘学诗乎？’对曰：‘未也。’‘不学诗，无以言。’鲤退而学诗。他日，又独立，鲤趋而过庭。曰：‘学礼乎？’对曰：‘未也。’‘不学礼，无以立。’鲤退而学礼。闻斯二者。”陈亢退而喜曰：“问一得三，闻诗，闻礼，又闻君子之远其子也。”


16.14
The prince of a state calls his wife "Madame." She calls herself "Your humble servant." The people of the state call her "Madame Princess." When speaking of her to guests of another state, the prince calls her "My humble princess." The guests also call her "Madame Princess."
邦君之妻，君称之曰夫人，夫人自称曰小童；邦人称之曰君夫人，称诸异邦曰寡小君；异邦人称之亦曰君夫人。


17.1
Yang Huo in power wished Confucius to call on him, but Confucius would not, so he sent a sucking pig to Confucius, and Confucius paid him a visit when he was not at home. But unexpectedly they met on the way. Yang Huo said to Confucius, "Come, I have something to tell you. Is it good for a talent to leave his state in chaos? No. Is it wise for a candidate to lose an opportunity? No, The days and months pass by. The years will wait for no man." Confucius said ironically, "Yes, how could I not serve!"
阳货欲见孔子，孔子不见，归孔子豚孔子时其亡也，而往拜之。遇诸途。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。”


17.2
Men are born, said the Master, nearly alike by nature, but become different by practice.
子曰：“性相近也，习相远也。”


17.3
Only the wisest man and the most foolish, said the Master, cannot be changed.
子曰：“唯上知与下愚不移。”


17.4
The Master came to the small town of Wu where Zi You was the ruler. When he heard sacred songs and stringed music, he said with a smile, "Is it necessary to kill a chicken with an ox-knife?" Zi You said, "Formerly, I heard you say that a cultured man well-bred in music would do good to the people, and an uncultured man well-bred in music would be easy to employ." The Master said to two or three disciples, "Zi You is right. I have just said that for fun."
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。”


17.5
Gongshan Furao, holding the fief of Fei in revolt, sent for the Master who was inclined to go. Displeased, Zi Lu said, "Why would you like to go to him of all people?" The Master said, "Could he send for me without reason? If anyone were to employ me, I would make ritual and music prosper in his state as in the Eastern Zhou."
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？”


17.6
Zi Zhang asked Confucius, "What is a good ruler?" Confucius said, "One who can develp the five qualities in the world could be a good ruler." When Zi Lu begged to know which five, the Master said, "Reverence, lenience, confidence, diligence and benevolence. Reverent, he would not hurt; lenient, he would win support; confident, he would be trusted; diligent, he would succeed; and benevolent, he could employ people."
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。”


17.7
When the Master was inclined to visit Bi Xi who sent for him, Zi Lu said, "I have heard you say that a cultured man would not enter the house of an evil-doer. Now Bi Xi holds the fief of Zhongmiou in rebellion. How could you think of visiting him?" The Master said, "Yes, I have told you that. But, do you not know that a really hard thing cannot be thinned by grinding? A really white thing cannot be blackened even in black dye? Am I a bitter gourd only fit to be hung up and not fit to eat?"
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？”


17.8
The Master said to Zi Lu, "Have you heard of six virtues may lead to six defects?" Zi Lu replied, "No." The Master said, "Come, I will tell you. Without the love of knowledge, a lover of virtue may become a fool, a lover of wisdom may become wanton, a faithful man may be cheated, a frank man may become rash, a brave man may make a riot, and a strong man may become arrogant."
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；好知不好学，其蔽也荡；好信不好学，其蔽也贼；好直不好学，共蔽也绞；好勇不好学，其蔽也乱；好刚不好学，其蔽也狂。”


17.9
My dear disciples, said the Master, why do you not like to study poetry? Poetry may serve to inspire, to reflect, to communicate and to complain. It may help you to serve your father at home and your prince at court. Moreover, it may tell you names of birds, beasts, plants and trees.
子曰：“小子何莫学夫诗？诗，可以兴，可以观，可以群，可以怨。迩之事父，远之事君；多识于鸟兽草木之名。”


17.10
Have you studied, said the Master to his son Bo Yu, the Songs on Man and Wife? If not, you would be like a man standing in face of a wall without seeing anything beyond it.
子谓伯鱼曰：“女为《周南》、《召南》矣乎？人而不为《周南》、《召南》，其犹正墙面而立也与？”


17.11
Ritual, ritual! said the Master, does it only mean the gifts of jade and silk? Music, music! Does it only mean bells and drums?
子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”


17.12
If an inwardly weak man, said the Master, pretends to look strong outwardly, is he not like a thief who bores a hole or climbs over a wall?
子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与？”


17.13
A yesman, said the Master, is a thief of virtue.
子曰：“乡愿，德之贼也。”


17.14
To spread the rumor you have heard on the way, said the Master, is to neglect your duty.
子曰：“道听而途说，德之弃也。”


17.15
Could we serve the prince, said the Master, together with such pitiable people as are anxious to get what they have not and afraid to lose what they have? What would not they do if they are afraid to lose what they have got?
子曰：“鄙夫可与事君也与哉？其未得之也，患得之当作患不得之。既得之，患失之。苟患失之，无所不至矣。”


17.16
In old days, said the Master, people had three faults which are perhaps not to be found now. Then arrogance showed little consideration for others; now it goes beyond bounds. Then pride was formal; now it is quarrelsome. Then stupidity was straightforward; now it is deceitful.
子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也诈而已矣。”


17.17
A good man, said the Master, would rarely say what he does not believe, or pretend to appear better than he is. (Cf. 1.3.)
子曰：“巧言令色，鲜矣仁。”


17.18
I hate, said the Master, to see the royal red usurped by the ducal purple, to hear the imperial music corrupted by licentious local songs, and to know a state or a kingdom overturned by sharp tongues.
子曰：“恶紫之夺朱也，恶郑声之乱雅乐也，恶利口之覆邦家者。”


17.19
The Master said, "I would prefer to say nothing." Zi Gong said, "If you, dear Master, say nothing, what could we disciples record?" The Master said, "What has Heaven said? Yet the four seasons follow their courses and all things come into being. What has Heaven said?"
子曰：“予欲无言。”子贡曰：“子如不言，则小子何述焉？”子曰：“天何言哉？四时行焉，百物生焉，天何言哉？”


17.20
Ru Bei sent a messenger to see Confucius, who declined to see him under the pretext of ill health. When the messenger was out, Confucius took his lute and sang so that the messenger might hear him.
孺悲欲见孔子，孔子辞以疾。将命者出户，取瑟而歌，使之闻之。


17.21
Asking about the three years' mourning for parents, Zai Wo said, "One year would be long enough, for ritual and music would be lost if a cultured man did not put them into practice for three years. In one year the old grain would be exhausted and the new would spring up. So would fire be made from spring to winter. Therefore, I think the mourning may stop at the end of one year." The Master said, "Would you feel at ease to eat good rice and wear silk dress after one year of mourning?" Zai Wo said "Yes." "If you feel at ease, you may stop mourning at the end of one year. A cultured man in mourning would not enjoy nice food, sweet music and comfortable bed. If you could feel at ease, you might enjoy them." When Zai Wo was out, the Master said, "Zai Wo is not a good son. A child would not leave its parents' arms until three years old. So three years' mourning is a universal practice. How could Zai Wo belie the three years' affection of his parents?"
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！”


17.22
Difficult are those, said the Master, who cram themselves with food all the day long without applyng their mind to anything good. Are there not gamesters and chess-players? It would be better to play chess or games than to do nothing at all.
子曰：“饱食终日，无所用心，难矣哉！不有博弈者乎？为之，犹贤乎已。”


17.23
Zi Lu asked whether a cultured man valued valour. The Master said, "A cultured man values virtue above valour. Valiant without virtue, a cultured man would rise in revolt and an uncultured man would commit robbery."
子路曰：“君子尚勇乎？”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。”


17.24
Zi Gong asked whether a cultured man had dislikes. The Master said, "Yes, a cultured man dislikes those who speak ill of others, those inferior men who slander their superiors, those who are bold beyond what is right, those who take obstination for resolution." Then the Master asked Zi Gong whether he also had his dislikes. Zi Gong replied, "I dislike those who take cunning for wisdom, immodesty for bravery, and indiscretion for honesty."
子贡曰：“君子亦有恶乎？”子曰：“有恶：恶称人之恶者，恶居下流流字衍文而讪上者，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。”


17.25
It is difficult, said the Master, to deal with women and servants. If you are familiar with them, they will be immodest; if you keep your distance, they will complain.
子曰：“唯女子与小人为难养也，近之则不孙，远之则怨。”


17.26
If a man is disliked at the age of forty, said the Master, he would not change for the better till the end of his life.
子曰：“年四十而见恶焉，其终也已。”


18.1
The lord of Wei fled from the tyrant of Yin, the lord of Ji became the tyrant's slave, and Bi Gan was slain for his remonstrances. Confucius said, "The Yin dynasty had three men of virtue."
微子去之，箕子为之奴，比干谏而死。孔子曰：“殷有三仁焉。”


18.2
Liuxia Hui was thrice dismissed from his post of chief judge. Someone said, "Is it not better to leave the state of Lu?" Hui said, "If I continue to serve men in an honest way, how could I not be dismissed thrice more? If I choose to serve in a crooked way, why should I leave the state of my parents?"
柳下惠为士师，三黜。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦？”


18.3
Duke Jing of the state of Qi said of the treatment of Confucius, "I cannot treat him as the chief of the Ji family, but between the chiefs of Ji and Meng." Seeing Confucius, he said, "I am old and have no use for you." Confucius left the state of Qi.
齐景公待孔子曰：“若季氏，则吾不能；以季、孟之间待之。”曰：“吾老矣，不能用也。”孔子行。


18.4
The state of Qi sent to Lu a band of musicians and songstresses. Ji Huan Zi accepted them, and no court was held for three days. Confucius left the state of Lu.
齐人归女乐，季桓子受之，三日不朝，孔子行。


18.5
A hermit of Chu passed by the carriage of Confucius and sang, "Oh, phoenix, oh phoenix, How unfortunate you are! The past cannot be repaired, But the future can be remedied. Done with it! Done with it! What can be done with the government?" Confucius descended from his carriage in order to speak with the hermit, who hastened away so as to avoid talking with him.
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。


18.6
Two riverside men were ploughing the field when Confucius passed by and sent Zi Lu to ask where the river could be forded. The first riverside man said, "Who is the man holding the reins in the carriage?" Zi Lu said, "It is Confucius." "Is it Confucius of the state of Lu?" "Yes, it is he." "Then he should have known where the ford is." Zi Lu asked the second riverside man, who said, "Who are you?" "I am Zi Lu." "Are you not the follower of Confucius of Lu?" "Yes." "The world is overwhelmed with a flood of bad men. Who could stem it? Would it not be better to withdraw from the world than from the flood?" He went on covering the seed. On hearing the report of Zi Lu, the Master said with a sigh, "Unable to get along with birds and beasts, with whom could I get along if not with men? If nothing is wrong with the world, what should I be busy about?"
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。”


18.7
Zi Lu lagged behind the Master on the way when he met with an old man shouldering a staff and a weeder. Zi Lu asked, "Have you seen my master?" The old man said, "Unable to toil with four limbs and to choose from among five grains for seeding, how can you ask me to tell who your master is?" Then he planted his staff on the ground and began to weed. Zi Lu stood respectfully by the roadside. The old man kept him for the night, killed a fowl and prepared millet for the supper, and introduced him to to his two sons. Next day, Zi Lu pursued his way, overtook his master and told him all. The Master said, "He is a recluse." He told Zi Lu to call on the old man again. But when Zi Lu got there, the old man was already gone. Zi Lu said, "It is not right to refuse to serve one's country. If the relation between old and young cannot be neglected, how could that between sovereign and subjects? How could personal purity be maintained if social relationship should be subverted? If a cultured man serves his state, he is only doing his duty, though he knows he cannot put his principles into practice."
子路从而后，遇丈人，以杖荷。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。”


18.8
The following good men who would not serve the state: Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Liuxia Hui, Shao Lian. The Master said, "Bo Yi and Shu Qi would not surrender mentally and physically. Liuxia Hui and Shao Lian would, but they were reasonable and prudent in words and in deeds, but that is all. Yu Zhong and Yi Yi were free of speech in seclusion, pure in action and tactful in retirement. As for me, I am different from them. There is nothing I must do, nor anything I must not."
逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与！”谓“柳下惠、少连，降志辱身矣，言中伦，行中虑，其斯而已矣。”谓：“虞仲、夷逸，隐居放言，身中清，废中权。我则异于是，无可无不可。”


18.9
Zhi, chief musician, went to Qi; Gan, musician of the second meal, went to Chu; Liao, musician of the third meal, went to Cai; Que, musician of the fourth meal, went to Qin; Fang Shu, drummer, went to the riverside; Wu, hand-drummer, went to River Huai; Yang, assistant master, and Xiang, chime-player, went to the seaside. (None of them would stay in the state of Lu.)
大师挚适齐，亚饭干适楚，三饭缭适蔡，四饭缺适秦，鼓方叔入于河，播鼗武入于汉，少师阳、击磬襄入于海。


18.10
The Duke of Zhou told his son, "A good ruler should not neglect his kinsmen, nor let his ministers complain of distrust. He should not dismiss his old relations from their offices without grave cause. He should not expect one man to be capable of everything."
周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人！”


18.11
The Zhou dynasty had eight men of virtue: eldest brothers Da and Kuo, elder brothers Tu and Hu, younger brothers Ye and Xia, youngest brothers Sui and Gua.
周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季。


19.1
Zi Zhang said, "An intellectual is not afraid of giving up his life in face of danger. He thinks of what is right in face of a gain, of reverence in sacrifice and of grief in mourning. Such may be said to be an intellectual.
子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”


19.2
Zi Zhang said, "If a man holds what is right only in a narrow sense and believes in right principles but not firmly, could he be said to hold and believe in what is right? Or could he not?"
子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”


19.3
A disciple of Zi Xia asked Zi Zhang how to make friends. Zi Zhang said, "What did Zi Xia tell you?" The disciple said, "Zi Xia told us to make friends with those who are worthy and refuse those who are unworthy." Zi Zhang said, "This is different from what I have learned. A cultured man should respect the good man and bear with others, praise the capable and help the incapable. Am I so good as not to bear with others? If I am not good enough, others will refuse to make friends with me. How could I refuse them?"
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？”


19.4
Zi Xia said, "Even a minor art has an importance of its own. But it may hinder one's major occupation, so a cultured man would not practise a minor art."
子夏曰：“虽小道，必有可观者焉；致远恐泥，是以君子不为也。”


19.5
Zi Xia said, "If a man knows what he has not yet learned everyday and does not forget what he has learned every month, he may be said to be a lover of knowledge."
子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”


19.6
Zi Xia said, "If a man studies in a wide range and with an unswerving aim, if he asks questions earnestly and reflects on closely related problems, he may be said to have good qualities in him."
子夏曰：“博学而笃志，切问而近思，仁在其中矣。”


19.7
Zi Xia said, "Hundreds of artisans complete their work in the workshop; an intelligentleman should learn to attain his ideal."
子夏曰：“百工居肆以成其事，君子学以致其道。”


19.8
Zi Xia said, "An uncultured man would certainly gloss his faults."
子夏曰：“小人之过也必文。”


19.9
Zi Xia said, "An intelligentleman has three different aspects: when seen from afar, he looks grave; when approached, he looks affable; when listened to, he looks dignified."
子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”


19.10
Zi Xia said, "An intelligentleman will not order the people to toil until he is trusted, or they will think they are exploited. He will not criticize the sovereign till he wins his confidence, or the sovereign will think himself vilified."
子夏曰：“君子信而后劳其民；未信，则以为厉己也。信而后谏；未信，则以为谤己也。”


19.11
Zi Xia said, "In regard to a serious matter of virtue, a man should not go beyond the limit; but in regard to a trifling matter, he may not keep within limit."
子夏曰：“大德不逾闲，小德出入可也。”


19.12
Zi You said, "The disciples and followers of Zi Xia are good at sprinkling water and sweeping floors, answering questions, coming forward and withdrawing, but all these are minor matters. I am afraid they are not so good in dealing with important things, Am I not right?" Hearing of this remark, Zi Xia said, "Alas! Zi You is mistaken. In regard to an intelligentleman's ways, which should be learned first? and which may be learned later? Disciples may be compared to plants and trees; they may be classified. How can an intelligentleman's ways not be learned in order? Who could be one from the beginning to the end? Is it not the sage alone?"
子游曰：“子夏之门人小子，当洒扫应对进退，则可矣，抑末也。本之则无，如之何？”子夏闻之，曰：“噫！言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎！”


19.13
Zi Xia said, "An official versed in state affairs should amplify his knowledge; an intellectual well equipped with knowledge should serve the state."
子夏曰：“仕而优则学，学而优则仕。”


19.14
Zi You said, "Mourning should not exceed grief."
子游曰：“丧致乎哀而止。”


19.15
Zi You said, "It is difficult to get a friend as good as Zi Zhang, still he cannot be said to be a benevolent man."
子游曰：“吾友张也为难能也，然而未仁。”


19.16
Master Zeng said, "Zi Zhang is ostentatious. It would be difficult to work together with him."
曾子曰：“堂堂乎张也，难与并为仁矣。”


19.17
Master Zeng said, "I have heard from our Master that no man should show his feeling to the full unless he is mourning the death of his parents."
曾子曰：“吾闻诸夫子：人未有自致者也，必也亲丧乎！”


19.18
Master Zeng said, "I have heard from our Master that it is possible to be as good a son as Meng Zhuang Zi, but it is difficult to be as good an official as he in employing his father's subordinates and following his father's policy."
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。”


19.19
The chief of the Meng family appointed Yang Fu as criminal judge, and Yang Fu consulted Master Zeng. Master Zeng said, "Those above have not followed the right way for a long time, and the people do not support them. If you can find out the reason why the criminals are accused, you should feel sympathy for them instead of joy for yourself."
孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜！”


19.20
Master Zeng said, "King Zhou of Yin might not be so tyrannical as it was reported. That is the reason why an intelligentleman would not stay in a low place, where one would be accused of all the evils of the world."
子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”


19.21
Master Zeng said, "The faults of an intelligentleman are like eclipses of the sun or the moon. When he does something wrong, all men can see it. When he has amended his fault, all men look up to him."
子贡曰：“君子之过也，如日月之食焉：过也，人皆见之；更也，人皆仰之。”


19.22
Gongsun Chao of the State of Wei asked Zi Gong, "From whom has Confucius acquired his knowledge?" Zi Gong said, "What the Literary and Martial Kings had taught the people has not been lost on earth. Cultured men have learned to settle main matters and uncultured men to settle minor matters. There is none but has learned something from the Literary and Martial Kings. How could my Master have learned nothing? Why should he have learned from one particular master?"
卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者。莫不有文武之道焉。夫子焉不学？而亦何常师之有？”


19.23
Shu Sun Wu Shu said to an official at court, "Zi Gong is more capable than his master Confucius." Zi Fu Jing Bo told Zi Gong what he had heard. Zi Gong said, "Let us use the wall as a comparison. My wall is only as high as my shoulder, so the beauty of my house could be easily perceived from over the wall. But my Master's wall rises many times a man's height. If a man cannot find the door to enter the house, the beauty and magnificense of the temple and halls could not be perceived. But few could enter his house by the door. No wonder the official should have said that about my Master."
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！”


19.24
Shu Sun Wu Shu spoke ill of Confucius. Zi Gong said, "It is no use doing wrong to Confucius. Other good men may be vilified, for their height like hillocks or mounds may be surpassed. But Confucius is as high as the sun and the moon. How could he be surpassed? If a man should try to harm him, it would turn to harm himself. What harm could be done to the sun and the moon? It is beyond a man's reach."
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。”


19.25
Chen Zi Qin said to Zi Gong, "You are too modest. How could Confucius be superior to you?" Zi Gong said, "By one word an intelligentleman may reveal his wisdom or ignorance. So we should be careful about what we say. It is as hard to catch up with my Master as to ascend the sky by a ladder. If he were in control of a state or a great family, the people would stand when he raised them, they would follow him when he led them, they would come from afar when called on to, and they would work in harmony when taught to. Living, he was glorious; dead, he would be bewailed. How could he be equalled?"
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？”


20.1
Yao said to Shun who succeeded him as emperor, "Oh, Shun! Heaven lays the divine duty on you. You should follow the right way without deviation. If the people in the world suffer poverty and misery, Heaven would no longer bestow favor on you." Shun said the same thing to Yu who succeeded him as emperor. Tang who founded the Yin dynasty said, "I, your humble servant, venture to sacrifice a black ox and declare to my Supreme Sovereign in Heaven that I dare not pardon any sinner nor conceal any guilt of my ministers which is of course clear in your mind. If I myself am guilty, do not lay blame on my people. If my people have done wrong, you may lay blame on me." Zhou had ennobled its lords and enriched its good men. King Wu of Zhou said, "I have bestowed favor on my kinsmen, but less than on good men. If my people are guilty, lay blame on me alone!" When attention was paid to weights and measures, statute and laws were reviewed and disused offices were restored, the government would go on the right way. When fallen states were re-established, descendants of extinguished families were found out, and unemployed good people were employed, the heart of the people would turn to the government. Emphasis should be laid on people, food, mourning and sacrifice. Lenience will win the people, faithfulness will win trust, diligence will win success, and justice will win happiness for the people.
尧曰“咨尔舜！天之历数在尔躬。允执其中。四海困穷， 天禄永终。”舜亦以命禹。曰：“予小子履，敢用玄牡敢昭告于 皇皇后帝:有罪不敢赦。帝臣不蔽，简在帝心。朕躬有罪，无以万 方；万方有罪，罪在朕躬。”周有大赉，善人是富。“虽有周亲，不如仁人。百姓有过，在予一人。”谨权量气审法度修废官，四方之政行焉。兴灭国，继绝世，举逸民，天下之民归心焉。所重：民、食、丧、祭。宽则得众，信则民任焉，敏则有功，公则说。


20.2
Zi Zhang asked Confucius, "How could a man become a good ruler?" The Master said, "A man good in five aspects and free from four evils may become a good ruler." Zi Zhang asked, "May I know in which five aspects?" The Master said, "An intelligentleman should do good without waste, make people work without complaint, have desire without greed, uphold justice without pride and inspire respect without awe." Zi Zhang asked, "How could a man do good without waste?" The Master said, "If a ruler only does what will profit the people, is it not doing good without waste? If he orders people to do what they can, how could they complain? If he desires only to do good, how could he become greedy? If he treats all equally, whether there are many people or few, in great matter or small, is it not justice without pride? If he adjusts his clothes and hat and looks dignified, would he not inspire respect without awe?" Zi Zhang asked, "May I ask about the four evils?" The Master said, "To put people to death without reason is called tyranny. To expect success without due warning is called exaction. To demand timely completion without giving timely orders is called irresponsibility. To reward people in a stingy way is called miserliness."
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，出纳之吝谓之有司。”


20.3
Confucius said, "One who does not understand the divine law cannot be called an intelligentleman. One who does not understand the social order cannot stand in society. One who does not understand what wards imply cannot understand men."
孔子曰：“不知命，无以为君子也；不知礼，无以立也；不知言，无以知人也。”