Lun Yu (論語)

子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”

Confucius said: "To learn something and then practice it at the proper times, is that not a joy? To have friends of like mind come from far away, is that not a delight? To be unknown to others and yet feel no resentment or anger, is that not what a gentleman is?"

有子曰：“其為人也孝弟，而好犯上者，鮮矣；不好犯上而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！”

Master You said: "It is rare for a person who is filial to his parents and respectful to his elder brother to be fond of offending his superiors; and a person who is not fond of offending his superiors yet is fond of stirring up rebellion has never existed. The gentleman devotes himself to the root, and once the root is established, the Way grows from it. Filial piety and brotherly respect, are they not the root of benevolence?"

子曰：“巧言令色，鮮矣仁！”

Confucius said: "Clever words and an ingratiating face, such people are seldom benevolent!"

曾子曰：“吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？”

Master Zeng said: "Each day I examine myself on several points: In planning for others, have I been less than wholehearted? In dealing with friends, have I been less than trustworthy? Have I failed to review what my teacher transmitted to me?"

子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”

Confucius said: "To govern a state of a thousand war chariots, one must handle affairs with care and keep good faith, be economical in expenditure and love the people, and employ the people only in the off-season of farming."

子曰：“弟子入則孝，出則弟，謹而信，泛愛眾，而親仁，行有餘力，則以學文。”

Confucius said: "A young person should be filial to his parents at home and respectful to his elders abroad, careful and trustworthy in word and deed, love all people broadly, and stay close to the benevolent. If after doing these he has energy to spare, let him then study the literature and the classics."

子夏曰：“賢賢易色；事父母，能竭其力；事君，能致其身；與朋友交，言而有信。雖曰未學，吾必謂之學矣。”

Zixia said: "One who honors worthiness and takes beauty lightly; who serves his parents with all his strength; who serves his ruler at the risk of his life; who keeps his word in dealing with friends. Even if such a person says he has not studied, I will surely say that he has."

子曰：“君子不重則不威，學則不固。主忠信，無友不如己者，過，則勿憚改。”

Confucius said: "A gentleman who is not dignified will have no authority, and his learning will not be firm. Take loyalty and good faith as your chief principles, do not make friends with those who are not your equal, and when you have made a mistake, do not be afraid to correct it."

曾子曰：“慎終追遠，民德歸厚矣。”

Master Zeng said: "Handle the funeral of one's parents with care, and sincerely remember distant ancestors in sacrifice, and the virtue of the people will naturally return to sincerity and goodness."

子禽問於子貢曰：“夫子至於是邦也，必聞其政，求之與，抑與之與？”子貢曰：“夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？”

Ziqin asked Zigong: "When our Master arrives in a state, he always hears about the government of that state. Does he seek it out, or is it offered to him?" Zigong said: "The Master gets it through being gentle, good, respectful, frugal and deferential. The Master's way of seeking is probably different from other people's way of seeking, is it not?"

子曰：“父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。”

Confucius said: "While his father is alive, observe a man's aims; after his father has died, observe his conduct. If for three years he does not change his father's ways, he may be called filial."

有子曰：“禮之用，和為貴。先王之道，斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。”

Master You said: "In the practice of ritual, harmony that is just right is what is valued. The Way of the former kings is beautiful precisely in this, and they followed it in affairs great and small. But there are times when it does not work: if one knows only to seek harmony and does not restrain it with ritual, that also will not work."

有子曰：“信近於義，言可復也。恭近於禮，遠恥辱也。因不失其親，亦可宗也。”

Master You said: "When the promises one makes accord with righteousness, one's words can be made good. When reverence accords with ritual, one keeps far from disgrace. If the people one relies on have not lost the closeness that is due, they are worthy of being honored."

子曰：“君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉。可謂好學也已。”

Confucius said: "The gentleman does not seek to be full when he eats, nor comfort in where he lives; he is quick in work and careful in speech, and goes to those who have the Way to be set straight. He may be called fond of learning."

子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也。未若貧而樂，富而好禮者也。”子貢曰：“《詩》云：‘如切如磋，如琢如磨’，其斯之謂與？”子曰：“賜也，始可與言《詩》已矣，告諸往而知來者。”

Zigong said: "Poor yet not flattering, rich yet not arrogant, how is that?" Confucius said: "That will do. But it is not as good as being poor yet delighting in the Way, and rich yet fond of ritual." Zigong said: "The Book of Songs, in the Wei Airs, 'Qi Ao,' says 'as if cut, as if filed, as if carved, as if polished,' does that mean what you have said?" Confucius said: "Ci, now I can discuss the Songs with you: tell you of the past, and you know what is to come."

子曰：“不患人之不己知，患不知人也。”

Confucius said: "Do not worry that others do not know you; worry that you do not know others."

子曰：“為政以德，譬如北辰，居其所而眾星共之。”

Confucius said: "One who governs by virtue is like the North Star, which stays in its place while all the other stars revolve around it."

子曰：“《詩》三百，一言以蔽之，曰：‘思無邪’。”

Confucius said: "The three hundred Songs can be summed up in one sentence: 'Having pure thoughts and no evil intent.'"

子曰：“道之以政，齊之以刑，民免而無恥。道之以德，齊之以禮，有恥且格。”

Confucius said: "If you lead the people with government decrees and keep them in order with punishments, the people will try to avoid punishment but have no sense of shame; if you lead them with virtue and keep them in order with ritual, the people will have a sense of shame and will also set themselves right."

子曰：“吾十有五而志於學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不逾矩。”

Confucius said: "At fifteen I set my heart on learning; at thirty I could stand on my own in the world; at forty I had no more doubts; at fifty I understood the Mandate of Heaven; at sixty my ear was attuned to whatever I heard; at seventy I could follow my heart's desire without overstepping the bounds."

孟懿子問孝，子曰：“無違。”樊遲御，子告之曰：“孟孫問孝於我，我對曰‘無違’。”樊遲曰：“何謂也？”子曰：“生，事之以禮；死，葬之以禮，祭之以禮。”

Meng Yizi asked what filial piety is. Confucius said: "Do not go against ritual." Later, when Fan Chi was driving for Confucius, Confucius told him: "Meng Sun asked me about filial piety, and I answered, 'Do not go against it.'" Fan Chi said: "What does that mean?" Confucius said: "When your parents are alive, serve them according to ritual; when they die, bury them according to ritual and sacrifice to them according to ritual."

孟武伯問孝。子曰：“父母唯其疾之憂。”

Meng Wubo asked what filial piety is. Confucius said: "Let your parents worry only about your illness, and not about anything else."

子游問孝。子曰：“今之孝者，是謂能養。至於犬馬皆能有養；不敬，何以別乎？”

Ziyou asked what filial piety is. Confucius said: "Nowadays what is called filial piety means only being able to feed one's parents. But even dogs and horses are fed by people; if there is no reverence, how do you tell the difference?"

子夏問孝。子曰：“色難。有事，弟子服其勞；有酒食，先生饌，曾是以為孝乎？”

Zixia asked what filial piety is. Confucius said: "The difficulty is in always keeping a pleasant look. When there is work, the young take the burden for their elders; when there is wine and food, they let the elders eat first. Surely that alone is not filial piety?"

子曰：“吾與回言終日，不違，如愚。退而省其私，亦足以發，回也不愚。”

Confucius said: "I spoke with Yan Hui for a whole day, and he never raised an objection, like a fool. But when he withdrew, I looked at his private conduct and found that he could develop my meaning. Hui is not a fool."

子曰：“視其所以，觀其所由，察其所安，人焉廋哉？人焉廋哉？”

Confucius said: "Look at his motives, observe the path he follows, and examine what he is content with. In this way, where can the person hide? Where can he hide?"

子曰：“溫故而知新，可以為師矣。”

Confucius said: "One who reviews the old and can gain new understanding from it is fit to be a teacher."

子曰：“君子不器。”

Confucius said: "The gentleman is not a vessel with only a single use."

子貢問君子。子曰：“先行其言而後從之。”

Zigong asked what makes a gentleman. Confucius said: "He first puts into practice what he wants to say, and only then speaks."

子曰：“君子周而不比，小人比而不周。”

Confucius said: "The gentleman unites people broadly and does not form cliques for private gain; the petty person forms cliques for private gain and does not unite people broadly."

子曰：“學而不思則罔，思而不學則殆。”

Confucius said: "To study without thinking leaves one bewildered and gaining nothing; to think without studying leaves one doubtful and uneasy."

子曰：“攻乎異端，斯害也已！”

Confucius said: "To devote oneself to studying strange and deviant doctrines is harmful!"

子曰：“由，誨汝知之乎！知之為知之，不知為不知，是知也。”

Confucius said: "You, Zhong You, let me teach you what knowing is! To know what you know and to know that you do not know what you do not know, that is true knowing."

子張學干祿。子曰：“多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”

Zizhang wished to learn how to seek an official post and its salary. Confucius said: "Listen widely, set aside what is doubtful, and speak carefully of the rest, and you will make few mistakes; look widely, set aside what is uncertain, and act carefully on the rest, and you will have few regrets. When your words make few mistakes and your actions bring few regrets, the salary will naturally be found within."

哀公問曰：“何為則民服？”孔子對曰：“舉直錯諸枉，則民服；舉枉錯諸直，則民不服。”

Duke Ai of Lu asked: "What must be done to make the people submit?" Confucius answered: "Raise up the upright and set them over the crooked, and the people will submit; raise up the crooked and set them over the upright, and the people will not submit."

季康子問：“使民敬、忠以勸，如之何？”子曰：“臨之以莊，則敬；孝慈，則忠；舉善而教不能，則勸。”

Ji Kangzi asked: "How can I make the people respectful, loyal and eager to encourage one another?" Confucius said: "If you treat them with dignity, they will be respectful; if you are filial to your parents and kind to the young, they will be loyal; if you raise up the good and teach those who are less capable, they will encourage one another."

或謂孔子曰：“子奚不為政？”子曰：“《書》云：‘孝乎惟孝，友于兄弟，施於有政。’是亦為政，奚其為為政？”

Someone said to Confucius: "Sir, why do you not take part in government?" Confucius said: "The Book of Documents says: 'Filial piety! Be filial to your parents and friendly to your brothers, and extend this into government.' This too is taking part in government; what else counts as taking part in government?"

子曰：“人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？”

Confucius said: "If a person does not keep good faith, I do not know what he can do. It is like a large cart without a yoke pin, or a small cart without a yoke pin; how can it move?"

子張問：“十世可知也？”子曰：“殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也。其或繼周者，雖百世，可知也。”

Zizhang asked: "Can the ritual institutions of ten generations hence be known in advance?" Confucius said: "The Yin took over the rites of the Xia, and what they reduced and added can be known; the Zhou took over the rites of the Yin, and what they reduced and added can also be known. Whoever succeeds the Zhou in the future, even a hundred generations from now, can likewise be known."

子曰：“非其鬼而祭之，諂也；見義不為，無勇也。”

Confucius said: "To sacrifice to spirits that are not one's own to sacrifice to is flattery; to see what is right and not do it is a lack of courage."

孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”

Confucius, speaking of the Ji family, said: "They have the eight rows of dancers, the grade used for the Son of Heaven, dance in their own courtyard; if this can be borne, what cannot be borne?"

三家者以《雍》徹，子曰：“‘相維闢公，天子穆穆’，奚取於三家之堂？”

The three families of Meng Sun, Shu Sun and Ji Sun, after their sacrifice, sang the ode "Yong" while clearing away the offerings. Confucius said: "'The ones assisting at the sacrifice are the feudal lords, and the Son of Heaven is solemn and reverent,' what is there in this that applies to the halls of the three families?"

子曰：“人而不仁，如禮何？人而不仁，如樂何？”

Confucius said: "If a person is not benevolent, what use is ritual to him? If a person is not benevolent, what use is music to him?"

林放問禮之本，子曰：“大哉問！禮，與其奢也，寧儉；喪，與其易也，甯戚。”

Lin Fang asked about the root of ritual. Confucius said: "A great question indeed! In ritual, rather than being extravagant, it is better to be frugal; in mourning, rather than having every ceremony complete, it is better to feel real grief."

子曰：“夷狄之有君，不如諸夏之亡也。”

Confucius said: "The barbarian tribes still have rulers, which is not like the states of the Central Plains, which seem to have none."

季氏旅於泰山。子謂冉有曰：“女弗能救與？”對曰：“不能。”子曰：“嗚呼！曾謂泰山不如林放乎？”

The Ji family was about to perform the sacrifice on Mount Tai. Confucius said to Ran You: "Can you not dissuade him?" Ran You answered: "I cannot." Confucius said: "Alas! Could it be said that the spirit of Mount Tai understands ritual less than Lin Fang?"

子曰：“君子無所爭，必也射乎！揖讓而升，下而飲。其爭也君子。”

Confucius said: "The gentleman has nothing to contend over, but if there is something, it must be archery! They bow and yield to one another before ascending the hall, and after shooting they come down and drink together. This kind of contention is the contention of gentlemen."

子夏問曰：“‘巧笑倩兮，美目盼兮，素以為絢兮’何謂也？”子曰：“繪事後素。”曰：“禮後乎？”子曰：“起予者商也，始可與言《詩》已矣。”

Zixia asked: "'What a lovely smile, how bright the eyes, plain white used to make a pattern,' what do these lines mean?" Confucius said: "In painting, first there is the white ground, and then the colors are applied." Zixia said: "Then is ritual something that comes afterward?" Confucius said: "Shang is the one who inspires me! Now I can discuss the Songs with you."

子曰：“夏禮吾能言之，杞不足徵也；殷禮吾能言之，宋不足徵也。文獻不足故也，足則吾能徵之矣。”

Confucius said: "I can speak of the rites of the Xia, but the state of Qi cannot serve as evidence; I can speak of the rites of the Yin, but the state of Song cannot serve as evidence. This is because the records and the worthy men are not enough. If they were enough, I could use them to confirm it."

子曰：“禘自既灌而往者，吾不欲觀之矣。”

Confucius said: "As for the great Di sacrifice, after the first offering of wine, I do not wish to watch any further."

或問禘之說。子曰：“不知也。知其說者之於天下也，其如示諸斯乎！”指其掌。

Someone asked about the principle of the Di sacrifice. Confucius said: "I do not know. One who truly understands this principle and governs the world would find it as easy, I think, as looking at something placed here!" And he pointed to his own palm.

祭如在，祭神如神在。子曰：“吾不與祭，如不祭。”

When sacrificing to ancestors, it was as if the ancestors were truly present; when sacrificing to the spirits, it was as if the spirits were truly present. Confucius said: "If I do not take part in the sacrifice myself, it is as though I had not sacrificed."

王孫賈問曰：“‘與其媚於奧，寧媚於灶’，何謂也？”子曰：“不然，獲罪於天，無所禱也。”

Wangsun Jia asked: "The saying goes, 'Better to flatter the stove god, who looks after the food, than the honored spirit of the southwest corner of the house,' what does this mean?" Confucius said: "Not so. If you offend Heaven, there is nowhere to pray that will do any good."

子曰：“周監於二代，鬱郁乎文哉！吾從周。”

Confucius said: "The ritual institutions of the Zhou drew on the two dynasties of the Xia and the Shang, how rich and refined they are! I follow the Zhou."

子入太廟，每事問。或曰：“孰謂鄹人之子知禮乎？入太廟，每事問。”子聞之，曰：“是禮也。”

When Confucius entered the Grand Temple, he asked about everything. Someone said: "Who says this son of the man of Zou understands ritual? He enters the Grand Temple and asks about everything." Confucius, hearing this, said: "To ask in this way is itself ritual."

子曰：“射不主皮，為力不同科，古之道也。”

Confucius said: "In archery contests the aim is not to pierce the hide of the target, because people's strength is not of the same grade. This is the way of the ancients."

子貢欲去告朔之餼羊，子曰：“賜也！爾愛其羊，我愛其禮。”

Zigong wished to do away with the live sheep offered at the monthly ceremony of announcing the new moon. Confucius said: "Ci! You begrudge the sheep, but I begrudge the ritual."

子曰：“事君盡禮，人以為諂也。”

Confucius said: "If I serve my ruler wholeheartedly according to the rules of ritual, others take it as flattery."

定公問：“君使臣，臣事君，如之何？”孔子對曰：“君使臣以禮，臣事君以忠。”

Duke Ding of Lu asked: "A ruler employs his ministers and a minister serves his ruler, how should this be done?" Confucius answered: "The ruler employs his ministers according to ritual, and the ministers serve the ruler with loyalty."

子曰：“《關睢》，樂而不淫，哀而不傷。”

Confucius said: "The poem 'Guan Ju' is joyful without being licentious, and sorrowful without injuring the body." The base text has "Guan Sui" (睢) for "Guan Ju" (雎); the character "sui" is an error for "ju", and it should read "Guan Ju."

哀公問社於宰我，宰我對曰：“夏后氏以松，殷人以柏，周人以栗，曰使民戰慄。”子聞之，曰：“成事不說，遂事不諫，既往不咎。”

Duke Ai of Lu asked Zai Wo what wood should be used for the altar of the earth god. Zai Wo answered: "The Xia used pine, the Yin used cypress, and the Zhou used chestnut, meaning to make the people tremble in fear." Confucius, hearing this, said: "What is already done need not be spoken of, what is already accomplished need not be admonished, and what is already past need not be blamed."

子曰：“管仲之器小哉！”或曰：“管仲儉乎？”曰：“管氏有三歸，官事不攝，焉得儉？”“然則管仲知禮乎？”曰：“邦君樹塞門，管氏亦樹塞門；邦君為兩君之好，有反坫。管氏亦有反坫，管氏而知禮，孰不知禮？”

Confucius said: "How small was the capacity of Guan Zhong!" Someone asked: "Was Guan Zhong frugal?" Confucius said: "The Guan family had three residences, and the household officials each held one post and never doubled up; how can that be called frugal?" The man asked again: "Then did Guan Zhong understand ritual?" Confucius said: "The ruler has a screen wall at his gate, and the Guan family also had a screen wall; when the ruler held a banquet for friendly relations between two states, there was an earthen stand in the hall for the wine cups, and the Guan family had one too. If Guan counts as understanding ritual, who does not understand ritual?"

子語魯大師樂，曰：“樂其可知也。始作，翕如也；從之，純如也，皦如也，繹如也，以成。”

Confucius, speaking about music with the chief music master of Lu, said: "The principles of music can be known: when it begins, all the sounds rise together; when it opens out, the tones are pure and harmonious, the rhythm is distinct, and it flows on without a break until the end."

儀封人請見，曰：“君子之至於斯也，吾未嘗不得見也。”從者見之。出曰：“二三子何患於喪乎？天下之無道也久矣，天將以夫子為木鐸。”

The border warden of Yi asked to see Confucius, saying: "Whenever a gentleman of virtue has come here, I have never been unable to see him." Confucius's disciples accompanying him led him in to see Confucius. When he came out, he said: "Gentlemen, why should you worry about losing office? The world has been without the Way for a long time, and Heaven is about to make your Master a wooden bell to awaken the world."

子謂《韶》：“盡美矣，又盡善也。”謂《武》：“盡美矣，未盡善也。”

Confucius, commenting on the Shao music, said: "It is perfectly beautiful, and also perfectly good." Commenting on the Wu music, he said: "It is perfectly beautiful, but not yet perfectly good."

子曰：“居上不寬，為禮不敬，臨喪不哀，吾何以觀之哉？”

Confucius said: "One who holds high position without generosity, who performs ritual without reverence, who attends a funeral without grief, how can I bear to look at such a person?"

子曰：“里仁為美。擇不處仁，焉得知？”

Confucius said: "It is good to live where benevolence prevails. If one chooses a dwelling and does not choose a place of benevolence, how can one be called wise?"

子曰：“不仁者不可以久處約，不可以長處樂。仁者安仁，知者利仁。”

Confucius said: "One who is not benevolent cannot long endure hardship, nor long endure ease. The benevolent are at rest in benevolence, and the wise know that benevolence is to their advantage and practice it."

子曰：“唯仁者能好人，能惡人。”

Confucius said: "Only the benevolent can truly love people, and truly hate people."

子曰：“苟志於仁矣，無惡也。”

Confucius said: "If one truly sets one's heart on benevolence, one will do nothing evil."

子曰：“富與貴，是人之所欲也；不以其道得之，不處也。貧與賤，是人之所惡也；不以其道得之，不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次必於是，顛沛必於是。”

Confucius said: "Wealth and high station are what everyone wants; but if they are not obtained in the proper way, the gentleman does not accept them. Poverty and low station are what everyone dislikes; but if they are not escaped in the proper way, the gentleman does not escape them. If the gentleman abandons benevolence, how can he make a name? The gentleman does not depart from benevolence even for the span of a meal; in haste and hurry he holds fast to it, and in turmoil and distress he also holds fast to it."

子曰：“我未見好仁者，惡不仁者。好仁者，無以尚之；惡不仁者，其為仁矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未見力不足者。蓋有之矣，我未見也。”

Confucius said: "I have never seen one who truly loved benevolence, nor one who truly hated what is not benevolent. One who loves benevolence cannot be surpassed; one who hates what is not benevolent practices benevolence by not letting anything not benevolent touch him. Is there anyone who for a single day has devoted his strength to benevolence? I have never seen one whose strength was not enough. Perhaps there really is such a person, but I have just never seen him."

子曰：“人之過也，各於其黨。觀過，斯知仁矣。”

Confucius said: "The mistakes people make differ according to the kind to which they belong. By observing what kind of mistake a person makes, one knows whether he is benevolent or not."

子曰：“朝聞道，夕死可矣。”

Confucius said: "If one hears the Way in the morning, one may die in the evening without regret."

子曰：“士志於道，而恥惡衣惡食者，未足與議也。”

Confucius said: "A scholar who sets his heart on the Way yet is ashamed of coarse clothes and coarse food is not worth discussing anything with."

子曰：“君子之於天下也，無適也，無莫也，義之與比。”

Confucius said: "In dealing with the affairs of the world, the gentleman has no fixed 'must' and no fixed 'must not'; he takes only righteousness as his measure."

子曰：“君子懷德，小人懷土；君子懷刑，小人懷惠。”

Confucius said: "The gentleman thinks of virtue, the petty person thinks of his native land and house and fields; the gentleman thinks of laws and standards, the petty person thinks of favors and benefits."

子曰：“放於利而行，多怨。”

Confucius said: "If one acts always according to private gain, one will draw much resentment."

子曰：“能以禮讓為國乎？何有？不能以禮讓為國，如禮何？”

Confucius said: "Can a state be governed by ritual and deference? Then what difficulty is there? If a state cannot be governed by ritual and deference, what use is ritual?"

子曰：“不患無位，患所以立。不患莫己知，求為可知也。”

Confucius said: "Do not worry about having no position; worry about what you have to stand on. Do not worry that no one knows you; seek to have the ability that deserves to be known."

子曰：“參乎！吾道一以貫之。”曾子曰：“唯。”子出，門人問曰：“何謂也？”曾子曰：“夫子之道，忠恕而已矣。”

Confucius said: "Shen! My Way is held together by one thread running through it." Master Zeng said: "Yes." After Confucius had gone out, the other disciples asked: "What does this mean?" Master Zeng said: "The Master's Way is nothing but loyalty and reciprocity."

子曰：“君子喻於義，小人喻於利。”

Confucius said: "The gentleman understands righteousness; the petty person understands profit."

子曰：“見賢思齊焉，見不賢而內自省也。”

Confucius said: "When you see a worthy person, think of matching him; when you see one who is not worthy, reflect inwardly on whether you have the same fault."

子曰：“事父母，幾諫，諫志不從，又敬不違，勞而不怨。”

Confucius said: "In serving your parents, remonstrate with them gently. If you see that your intention is not followed, remain respectful and do not go against them; though you are troubled and weary, do not feel resentment."

子曰：“父母在，不遠遊，遊必有方。”

Confucius said: "While your parents are alive, do not travel far; if you must go out, you must have a fixed destination."

子曰：“三年無改於父之道，可謂孝矣。”

Confucius said: "If for three years he does not change his father's ways, he may be called filial."

子曰：“父母之年，不可不知也，一則以喜，一則以懼。”

Confucius said: "One must not fail to keep in mind the age of one's parents: on one hand, be glad for their long life; on the other, be anxious for their old age."

子曰：“古者言之不出，恥躬之不逮也。”

Confucius said: "The ancients did not lightly speak, for they feared the shame of not being able to live up to their words."

子曰：“以約失之者鮮矣。”

Confucius said: "Those who go wrong through restraining themselves are few."

子曰：“君子欲訥於言而敏於行。”

Confucius said: "The gentleman should be slow and careful in speech, and quick and diligent in action."

子曰：“德不孤，必有鄰。”

Confucius said: "A person of virtue is not alone; he is sure to have companions of the same Way."

子游曰：“事君數，斯辱矣；朋友數，斯疏矣。”

Ziyou said: "In serving a ruler, being too fussy brings humiliation; in dealing with friends, being too fussy leads to being kept at a distance."

子謂公冶長：“可妻也，雖在縲紲之中，非其罪也！”以其子妻之。

Confucius, speaking of Gongye Chang, said: "He can be given a daughter in marriage. Though he has been in prison, it was not his fault." And he gave his own daughter to him in marriage.

子謂南容：“邦有道不廢；邦無道免於刑戮。”以其兄之子妻之。

Confucius, speaking of Nan Rong, said: "When the state is well governed, he will not be cast aside; when the state is in disorder, he can avoid punishment and execution." And he gave his elder brother's daughter to him in marriage.

子謂子賤：“君子哉若人！魯無君子者，斯焉取斯？”

Confucius, speaking of Zijian, said: "This man is truly a gentleman! If Lu had no gentlemen, where would he have learned such virtue?"

子貢問曰：“賜也何如？”子曰：“女器也。”曰：“何器也？”曰：“瑚璉也。”

Zigong asked: "What do you think of me, Duanmu Ci?" Confucius said: "You are a vessel." Zigong asked: "What kind of vessel?" Confucius said: "The hulian, the vessel for holding millet in the ancestral temple."

或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口給，屢憎於人。不知其仁，焉用佞？”

Someone said: "Ran Yong is benevolent, but it is a pity that he is not eloquent." Confucius said: "What need is there for eloquence? One who deals with others by sharp speech is often hated. I do not know whether Yong is benevolent, but what need is there for eloquence?"

子使漆雕開仕，對曰：“吾斯之未能信。”子說。

Confucius told Qidiao Kai to take office. He answered: "I am not yet confident about this." Confucius was very pleased on hearing this.

子曰：“道不行，乘桴浮於海，從我者其由與？”子路聞之喜，子曰：“由也好勇過我，無所取材。”

Confucius said: "If my way does not prevail, I will take a little raft and float out to sea. The one who will follow me is probably Zhong You, is it not?" Zilu was delighted to hear this. Confucius said: "Zhong You surpasses me in love of courage, but he does not know how to weigh matters."

孟武伯問：“子路仁乎？”子曰：“不知也。”又問，子曰：“由也，千乘之國，可使治其賦也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑、百乘之家，可使為之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束帶立於朝，可使與賓客言也，不知其仁也。”

Meng Wubo asked: "Does Zilu count as benevolent?" Confucius said: "I do not know." He asked again, and Confucius said: "As for Zhong You, in a state of a thousand war chariots, he could be put in charge of the military and the levies, but as to whether he is benevolent, I do not know." He asked: "What about Ran Qiu?" Confucius said: "As for Ran Qiu, in a town of a thousand households or a fief of a hundred chariots, he could be made chief steward, but as to whether he is benevolent, I do not know." He asked: "What about Gongxi Chi?" Confucius said: "As for Gongxi Chi, standing in court in full dress, he could be put in charge of receiving guests and conversing with them, but as to whether he is benevolent, I do not know."

子謂子貢曰：“女與回也孰愈？”對曰：“賜也何敢望回？回也聞一以知十，賜也聞一以知二。”子曰：“弗如也，吾與女弗如也！”

Confucius said to Zigong: "Who is better, you or Yan Hui?" Zigong answered: "How dare I compare myself to Yan Hui? When Hui hears one thing, he can infer ten; when I hear one thing, I can infer only two." Confucius said: "You are not as good as he is; I agree with you, you are not as good as he is."

宰予晝寢，子曰：“朽木不可雕也，糞土之牆不可杇也，於予與何誅？”子曰：“始吾於人也，聽其言而信其行；今吾於人也，聽其言而觀其行。於予與改是。”

Zai Yu slept during the daytime. Confucius said: "Rotten wood cannot be carved, and a wall of dung cannot be plastered; as for Zai Yu, what is the use of reproaching him?" Confucius added: "At first, with others, I listened to their words and trusted their conduct; now, with others, I listen to their words and also watch their conduct. It was because of Zai Yu that I changed."

子曰：“吾未見剛者。”或對曰：“申棖。”子曰：“棖也欲，焉得剛。”

Confucius said: "I have never seen a truly firm person." Someone answered: "Shen Cheng is." Confucius said: "Shen Cheng has too many desires; how can he be called firm?"

子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。”子曰：“賜也，非爾所及也。”

Zigong said: "What I do not want others to impose on me, I also do not want to impose on others." Confucius said: "Ci, that is not something you can yet do."

子貢曰：“夫子之文章，可得而聞也；夫子之言性與天道，不可得而聞也。”

Zigong said: "We can hear the Master's words on cultural institutions and records; but as for the Master's words about human nature and the Way of Heaven, we cannot hear them."

子路有聞，未之能行，唯恐有聞。

When Zilu heard a teaching and had not yet been able to put it into practice, he feared only that he might hear another new one.

子貢問曰：“孔文子何以謂之文也？”子曰：“敏而好學，不恥下問，是以謂之文也。”

Zigong asked: "On what grounds did Kong Wenzi receive the posthumous title 'Wen' (cultured)?" Confucius said: "He was quick-minded and fond of learning, and was not ashamed to ask those of lower rank than himself, and so he was given the title 'Wen.'"

子謂子產：“有君子之道四焉：其行己也恭，其事上也敬，其養民也惠，其使民也義。”

Confucius, speaking of Zichan, said: "He had four of the ways of a gentleman: in his own conduct he was courteous and careful, in serving his superiors he was respectful, in nurturing the people he was generous, and in employing the people he was just."

子曰：“晏平仲善與人交，久而敬之。”

Confucius said: "Yan Pingzhong was good at associating with people; the longer they knew him, the more they respected him."

子曰：“臧文仲居蔡，山節藻梲，何如其知也？”

Confucius said: "Zang Wenzhong kept a great tortoise shell for divination, carved the capitals of his pillars in the shape of mountains, and painted water plants on the short posts on his beams; what sort of wisdom is that?"

子張問曰：“令尹子文三仕為令尹，無喜色，三已之無慍色，舊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？”“崔子弒齊君，陳文子有馬十乘，棄而違之。至於他邦，則曰：‘猶吾大夫崔子也。’違之。之一邦，則又曰：‘猶吾大夫崔子也。’違之，何如？”子曰：“清矣。”曰：“仁矣乎？”曰：“未知，焉得仁？”

Zizhang asked: "Prime Minister Ziwen was appointed prime minister three times and showed no sign of joy; he was dismissed three times and showed no sign of anger. Each time he left office, he surely told the incoming prime minister all about the government affairs of his own term. What do you think of this man?" Confucius said: "He can be called loyal." Zizhang said: "Can he be called benevolent?" Confucius said: "I do not know yet; how can he be called benevolent?" Zizhang asked again: "When Cui Zhu killed the ruler of Qi, Chen Wenzi had forty horses, and he abandoned them all and left Qi. Arriving in another state, he said: 'The ones in power here are just like our great officer Cui,' and left. Coming to yet another state, he again said: 'The ones in power here are just like our great officer Cui,' and left again. What do you think of this man?" Confucius said: "He can be called pure." Zizhang said: "Can he be called benevolent?" Confucius said: "I do not know yet; how can he be called benevolent?"

季文子三思而後行，子聞之曰：“再斯可矣。”

Ji Wenzi thought three times before he acted on anything. Confucius, hearing this, said: "Twice is enough."

子曰：“甯武子，邦有道則知，邦無道則愚。其知可及也，其愚不可及也。”

Confucius said: "As for Ning Wuzi, when the state was well governed he showed wisdom; when the state was in disorder he played the fool. Others can match his wisdom, but they cannot match his playing the fool."

子在陳，曰：“歸與！歸與！吾黨之小子狂簡，斐然成章，不知所以裁之。”

When Confucius was in the state of Chen, he said: "Let us go back! Let us go back! The students in my home region are lofty in aspiration but careless in conduct; though their literary grace is brilliant and worth seeing, they do not know how to trim themselves."

子曰：“伯夷、叔齊不念舊惡，怨是用希。”

Confucius said: "Bo Yi and Shu Qi did not keep in mind the old wrongs of others, and so the resentment against them was slight."

子曰：“孰謂微生高直？或乞醯焉，乞諸其鄰而與之。”

Confucius said: "Who says Weisheng Gao is straightforward? When someone asked him for a little vinegar, he did not say he had none, but went and begged it from a neighbor to give to the person."

子曰：“巧言、令色、足恭，左丘明恥之，丘亦恥之。匿怨而友其人，左丘明恥之，丘亦恥之。”

Confucius said: "Clever words, an ingratiating look, and exaggerated courtesy, Zuo Qiuming was ashamed of them, and I, Qiu, am also ashamed of them. To hide resentment in one's heart and pretend to be friendly with a person, Zuo Qiuming was ashamed of it, and I, Qiu, am also ashamed of it."

顏淵、季路侍，子曰：“盍各言爾志？”子路曰：“願車馬、衣輕裘與朋友共，敝之而無憾。”顏淵曰：“願無伐善，無施勞。”子路曰：“願聞子之志。”子曰：“老者安之，朋友信之，少者懷之。”

Yan Yuan and Zilu were attending Confucius. Confucius said: "Why do you not each tell me your aspirations?" Zilu said: "I would like to take my carriages and horses and light warm fur coats and share them with my friends, and not complain if they are worn out." Yan Yuan said: "I would like not to boast of my strengths and not to proclaim my merits." Zilu said: "We would like to hear the Master's aspiration." Confucius said: "To give the old peace and comfort, to let friends trust one another, and to let the young be cared for."

子曰：“已矣乎！吾未見能見其過而內自訟者也。”

Confucius said: "It is hopeless! I have never seen one who could see his own faults and inwardly blame himself."

子曰：“十室之邑，必有忠信如丘者焉，不如丘之好學也。”

Confucius said: "Even in a small place of ten households, there must be someone as loyal and trustworthy as I am, but not as fond of learning as I am."

子曰：“雍也可使南面。”

Confucius said: "Ran Yong could be given the position of facing south to rule, governing a region."

仲弓問子桑伯子，子曰：“可也簡。”仲弓曰：“居敬而行簡，以臨其民，不亦可乎？居簡而行簡，無乃大簡乎？”子曰：“雍之言然。”

Zhonggong asked Confucius what he thought of Zisang Bozi. Confucius said: "He will do; he is simple in manner." Zhonggong said: "If one is reverent in heart and simple in action, and governs the people with that attitude, would that not do? But if one is careless in heart and simple in action, is that not too simple?" Confucius said: "What you say is right."

哀公問：“弟子孰為好學？”孔子對曰：“有顏回者好學，不遷怒，不貳過，不幸短命死矣，今也則亡，未聞好學者也。”

Duke Ai of Lu asked: "Which of your students is most fond of learning?" Confucius answered: "There was one called Yan Hui who was the most fond of learning; he did not transfer his anger to others and did not repeat the same mistake. Unfortunately his life was short and he died, and now there is no one like him; I have not heard of anyone else fond of learning."

子華使於齊，冉子為其母請粟，子曰：“與之釜。”請益，曰：“與之庾。”冉子與之粟五秉。子曰：“赤之適齊也，乘肥馬，衣輕裘。吾聞之也，君子周急不繼富。”

When Gongxi Chi went as envoy to Qi, Ran You requested millet for his mother. Confucius said: "Give her a fu and a half." Ran You asked for more, and Confucius said: "Give her a yu more." Ran You gave her eighty bushels. Confucius said: "When Gongxi Chi went to Qi, he rode in a carriage drawn by fat horses and wore light warm furs. I have heard: the gentleman helps those in urgent need, and does not add to the wealth of the rich."

原思為之宰，與之粟九百，辭。子曰：“毋，以與爾鄰里鄉黨乎！”

Yuan Si was chief steward in Confucius's household, and Confucius gave him nine hundred measures of millet, which he declined. Confucius said: "Do not decline! You can give it to your neighbors and fellow villagers!"

子謂仲弓曰：“犁牛之子騂且角，雖欲勿用，山川其舍諸？”

Confucius, speaking of Zhonggong, said: "If the calf of a plow ox is red in coat and has fine, even horns, even if people did not want to use it for sacrifice, would the spirits of the mountains and rivers be willing to cast it aside?"

子曰：“回也，其心三月不違仁，其餘則日月至焉而已矣。”

Confucius said: "As for Yan Hui, his mind can go for a long time without departing from benevolence; as for the others, they reach it only occasionally, on one day or in one month."

季康子問：“仲由可使從政也與？”子曰：“由也果，於從政乎何有？”曰：“賜也可使從政也與？”曰：“賜也達，於從政乎何有？”曰：“求也可使從政也與？”曰：“求也藝，於從政乎何有？”

Ji Kangzi asked: "Can Zhong You be given a role in government?" Confucius said: "Zhong You is decisive; what difficulty is there in his governing?" Ji Kangzi asked: "Can Duanmu Ci be given a role in government?" Confucius said: "Duanmu Ci is a man of understanding; what difficulty is there in his governing?" Ji Kangzi asked: "Can Ran Qiu be given a role in government?" Confucius said: "Ran Qiu is a man of many talents; what difficulty is there in his governing?"

季氏使閔子騫為費宰，閔子騫曰：“善為我辭焉。如有復我者，則吾必在汶上矣。”

The Ji family sent someone to ask Min Ziqian to be the governor of Bi. Min Ziqian said: "Please decline for me properly. If someone comes to me again, I will surely have already fled to the north bank of the Wen River."

伯牛有疾，子問之，自牖執其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！”

Bo Niu was gravely ill, and Confucius went to visit him, and held his hand through the window, saying: "He is dying, it is fate! That such a man should have such an illness! That such a man should have such an illness!"

子曰：“賢哉回也！一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。賢哉，回也！”

Confucius said: "How worthy Yan Hui was! A bamboo basket of rice, a gourd ladle of water, living in a humble lane, others could not bear the hardship, yet Hui did not change his joy. How worthy Yan Hui was!"

冉求曰：“非不說子之道，力不足也。”子曰：“力不足者，中道而廢，今女畫。”

Ran Qiu said: "It is not that I do not delight in the Master's Way, it is that my strength is not enough." Confucius said: "Those whose strength is not enough stop halfway on the road; but now you have drawn a line for yourself and refuse to go."

子謂子夏曰：“女為君子儒，無為小人儒。”

Confucius said to Zixia: "Be a gentleman-type scholar, not a petty-person-type scholar."

子游為武城宰，子曰：“女得人焉爾乎？”曰：“有澹臺滅明者，行不由徑，非公事，未嘗至於偃之室也。”

Ziyou was governor of Wucheng. Confucius said: "Have you found any talented person there?" Ziyou said: "There is one named Tantai Mieming, who never takes shortcuts when he walks, and never comes to my house unless it is on public business."

子曰：“孟之反不伐，奔而殿，將入門，策其馬曰：‘非敢後也，馬不進也。’”

Confucius said: "Meng Zhifan does not boast of himself. When the army retreated he covered the rear, and just as he was about to enter the city gate, he whipped his horse and said: 'It was not that I dared to cover the rear, it was that my horse could not run fast.'"

子曰：“不有祝鮀之佞，而有宋朝之美，難乎免於今之世矣。”

Confucius said: "A person who does not have the eloquence of Zhu Tuo, and has only the beauty of Song Chao, would probably not escape misfortune in the world today."

子曰：“誰能出不由戶？何莫由斯道也？”

Confucius said: "Who can go out without passing through the door? Why is it that no one takes this path?"

子曰：“質勝文則野，文勝質則史。文質彬彬，然後君子。”

Confucius said: "When plainness outweighs refinement, one appears coarse; when refinement outweighs plainness, one appears showy. Only when refinement and plainness are matched in the proper measure is one a gentleman."

子曰：“人之生也直，罔之生也幸而免。”

Confucius said: "A person lives by being upright; one who is not upright and yet lives has merely escaped misfortune by luck."

子曰：“知之者不如好之者；好之者不如樂之者。”

Confucius said: "Those who know it are not equal to those who love it, and those who love it are not equal to those who delight in it."

子曰：“中人以上，可以語上也；中人以下，不可以語上也。”

Confucius said: "With people whose capacity is above average, one can discuss higher matters; with people whose capacity is below average, one cannot discuss higher matters."

樊遲問知，子曰：“務民之義，敬鬼神而遠之，可謂知矣。”問仁，曰：“仁者先難而後獲，可謂仁矣。”

Fan Chi asked what wisdom is. Confucius said: "To devote oneself to what the people should do, and to respect the spirits yet keep them at a distance and not become superstitious, this can be called wisdom." He asked what benevolence is. Confucius said: "The benevolent person first puts in the hard effort, and then reaps the result, and this can be called benevolence."

子曰：“知者樂水，仁者樂山。知者動，仁者靜。知者樂，仁者壽。”

Confucius said: "The wise delight in water, and the benevolent delight in mountains. The wise are active, and the benevolent are tranquil. The wise are joyful, and the benevolent live long."

子曰：“齊一變至於魯，魯一變至於道。”

Confucius said: "If Qi had one reform, it would reach the condition of Lu; if Lu had one reform, it would accord with the Way of the former kings."

子曰：“觚不觚，觚哉！觚哉！”

Confucius said: "A gu vessel that is no longer a gu, is it still a gu! Is it still a gu!"

宰我問曰：“仁者，雖告之曰：‘井有仁焉。’其從之也？”子曰：“何為其然也？君子可逝也，不可陷也；可欺也，不可罔也。”

Zai Wo asked: "If someone tells a benevolent person, 'A man has fallen into the well,' will he jump in after him?" Confucius said: "Why would he do that? The gentleman can be made to hurry to the well to rescue, but cannot be trapped into going down the well himself; he can be deceived for a while with reasonable words, but cannot be fooled with absurd ones."

子曰：“君子博學於文，約之以禮，亦可以弗畔矣夫。”

Confucius said: "If the gentleman studies the literature and the classics broadly, and restrains himself with ritual, he may be kept from straying from the Way."

子見南子，子路不說，夫子矢之曰：“予所否者，天厭之！天厭之！”

Confucius went to see Nanzi, and Zilu was displeased. Confucius swore: "If I have done anything contrary to ritual, may Heaven reject me! May Heaven reject me!"

子曰：“中庸之為德也，其至矣乎！民鮮久矣。”

Confucius said: "The Mean, as a virtue, is probably the highest! But it is a pity that few among the people have been able to practice it for a long time."

子貢曰：“如有博施於民而能濟眾，何如？可謂仁乎？”子曰：“何事於仁，必也聖乎！堯、舜其猶病諸！夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。”

Zigong said: "If someone could confer benefits widely on the people and could also relieve the multitudes, how would that be? Could he be called benevolent?" Confucius said: "Why only benevolent, he would surely be a sage! Even Yao and Shun probably could not manage it! As for benevolence, it is that one who wishes to establish himself also helps others to establish themselves, and one who wishes to attain also helps others to attain. To be able to take what is near, one's own self, as a comparison and so understand others, may be called the method of practicing benevolence."

子曰：“述而不作，信而好古，竊比於我老彭。”

Confucius said: "I transmit and do not create; I believe in and love the ancients, and in private I compare myself to Old Peng."

子曰：“默而識之，學而不厭，誨人不倦，何有於我哉？”

Confucius said: "To remember in silence what I have learned, to study without being weary, and to teach others without tiring, how much of these have I achieved?"

子曰：“德之不修，學之不講，聞義不能徙，不善不能改，是吾憂也。”

Confucius said: "Not cultivating my virtue, not discussing what I have learned, hearing what is right and not being able to follow it, and not being able to correct what is wrong in me, these are the things that worry me."

子之燕居，申申如也，夭夭如也。

When Confucius was at leisure at home, his bearing was relaxed and his expression was pleasant.

子曰：“甚矣吾衰也！久矣吾不復夢見周公。”

Confucius said: "How badly I have declined! It has been a long time since I last dreamed of the Duke of Zhou."

子曰：“志於道，據於德，依於仁，遊於藝。”

Confucius said: "Set your heart on the Way, hold firm to virtue, rely on benevolence, and roam freely among the six arts."

子曰：“自行束脩以上，吾未嘗無誨焉。”

Confucius said: "As long as someone has come of his own accord with a bundle of dried meat to perform the ceremony of becoming a student, I have never failed to instruct him."

子曰：“不憤不啟，不悱不發，舉一隅不以三隅反，則不復也。”

Confucius said: "I do not enlighten one who has not yet struggled to the point of being stuck, nor give a start to one who is not yet eager to speak but cannot find the words. If I raise one corner and he cannot work out the other three, I do not teach him further."

子食於有喪者之側，未嘗飽也。

When Confucius ate beside someone in mourning, he never ate his fill.

子於是日哭，則不歌。

On a day when Confucius had wept in condolence, he did not sing.

子謂顏淵曰：“用之則行，舍之則藏，惟我與爾有是夫！”子路曰：“子行三軍，則誰與？”子曰：“暴虎馮河，死而無悔者，吾不與也。必也臨事而懼，好謀而成者也。”

Confucius said to Yan Yuan: "When employed, go forth and act; when not employed, hide away, only you and I are able to do this!" Zilu said: "If the Master were to lead the three armies, whom would you take with you?" Confucius said: "One who would fight a tiger bare-handed or wade a river on foot and die without regret, I would not work with. I would surely choose one who approaches a task with caution and is good at planning and able to accomplish it."

子曰：“富而可求也，雖執鞭之士，吾亦為之。如不可求，從吾所好。”

Confucius said: "If wealth can be sought in the proper way, I would do it even if it meant being a whip-carrying attendant. If it cannot be sought, I will live as I myself like."

子之所慎：齊，戰，疾。

The three things Confucius treated with great care were: fasting before sacrifice, war, and illness.

子在齊聞《韶》，三月不知肉味，曰：“不圖為樂之至於斯也。”

When Confucius heard the Shao music in Qi, for a long time afterward he could not taste the meat he ate, and said: "I never thought that the enjoyment of music could reach such a point."

冉有曰：“夫子為衛君乎？”子貢曰：“諾，吾將問之。”入，曰：“伯夷、叔齊何人也？”曰：“古之賢人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨？”出，曰：“夫子不為也。”

Ran You said: "Will the Master support the ruler of Wei?" Zigong said: "Good, I will go and ask him." Zigong went in and asked: "What sort of men were Bo Yi and Shu Qi?" Confucius said: "They were worthy men of antiquity." Zigong asked: "Did they feel resentment?" Confucius said: "They sought benevolence and obtained benevolence, so what was there to resent?" Zigong came out and said: "The Master will not support him."

子曰：“飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲。”

Confucius said: "Eating coarse grain, drinking plain water, and bending one's arm for a pillow, there is joy in this too. Wealth and rank obtained by unrighteous means are to me like floating clouds in the sky."

子曰：“加我數年，五十以學《易》，可以無大過矣。”

Confucius said: "If I were given a few more years, so that at fifty I could study the Changes, I could be without great faults."

子所雅言，《詩》、《書》、執禮，皆雅言也。

The occasions on which Confucius recited in the refined standard speech were these: when reading the Songs, reading the Documents, and performing rituals, he always used the refined speech.

葉公問孔子於子路，子路不對。子曰：“女奚不曰：其為人也，發憤忘食，樂以忘憂，不知老之將至云爾。”

The Duke of She asked Zilu what sort of man Confucius was, and Zilu did not answer. Confucius said: "Why did you not say: he is the sort of man who in his zeal forgets to eat, in his joy forgets his sorrows, and does not even know that old age is coming, that is all."

子曰：“我非生而知之者，好古，敏以求之者也。”

Confucius said: "I am not one who was born knowing; I am only one who loves the culture of antiquity and seeks it diligently and quickly."

子不語怪、力、亂、神。

Confucius did not speak of the strange, of violence, of disorder or of spirits.

子曰：“三人行，必有我師焉。擇其善者而從之，其不善者而改之。”

Confucius said: "When three people walk together, there is sure to be one who can be my teacher. I choose their good points and follow them, and when I see their bad points I check myself against them and correct myself."

子曰：“天生德於予，桓魋其如予何？”

Confucius said: "Heaven has endowed me with virtue, what can Huan Tui do to me?"

子曰：“二三子以我為隱乎？吾無隱乎爾！吾無行而不與二三子者，是丘也。”

Confucius said: "Do you gentlemen think I am hiding something? I hide nothing from you. There is nothing I do that I do not share with you, which is the way of me, Qiu."

子以四教：文，行，忠，信。

Confucius taught his students in four areas: literature, conduct, loyalty and good faith.

子曰：“聖人，吾不得而見之矣；得見君子者斯可矣。”子曰：“善人，吾不得而見之矣，得見有恆者斯可矣。亡而為有，虛而為盈，約而為泰，難乎有恆乎。”

Confucius said: "A sage I cannot hope to see; if I could see a gentleman, that would do." Confucius also said: "A good man I cannot hope to see; if I could see one with constancy, that would do. To have nothing and pretend to have, to be empty and pretend to be full, to be in want and pretend to be lavish, such people find it hard to have constancy."

子釣而不綱，弋不射宿。

Confucius fished with a rod and not with a net stretched across the stream; he shot at birds but not at those roosting at their nests.

子曰：“蓋有不知而作之者，我無是也。多聞，擇其善者而從之；多見而識之，知之次也。”

Confucius said: “There may be people who create things out of nothing without understanding, but I do not have that fault. I listen widely and choose what is good to follow; I see widely and keep it in mind. This is the rank just below those who are born knowing.”

互鄉難與言，童子見，門人惑。子曰：“與其進也，不與其退也，唯何甚？人潔己以進，與其潔也，不保其往也。”

The people of Huxiang were hard to talk with, yet a boy of that place was received by Confucius, and the disciples were puzzled. Confucius said: “I approve of his coming forward, not of his falling back; why be so severe? When someone has made himself clean and comes, we should approve of that cleanness and not hold on to his past.”

子曰：“仁遠乎哉？我欲仁，斯仁至矣。”

Confucius said: “Is benevolence really far from us? If I truly want benevolence, benevolence is right here.”

陳司敗問：“昭公知禮乎？”孔子曰：“知禮。”孔子退，揖巫馬期而進之，曰：“吾聞君子不黨，君子亦黨乎？君取於吳，為同姓，謂之吳孟子。君而知禮，孰不知禮？”巫馬期以告，子曰：“丘也幸，苟有過，人必知之。”

Chen Sibai asked: “Did Duke Zhao of Lu understand ritual?” Confucius said: “He understood ritual.” After Confucius had left, Chen Sibai bowed to Wuma Qi, invited him forward, and said: “I have heard that a gentleman is not partial; is a gentleman partial too? The ruler took a wife from the state of Wu; since Wu and Lu both have the surname Ji, he called her Meng Zi of Wu. If the ruler understood ritual, who does not understand ritual?” Wuma Qi reported this to Confucius. Confucius said: “How fortunate I, Qiu, am! If I make a mistake, others are sure to know it.”

子與人歌而善，必使反之，而後和之。

When Confucius sang with others and the person sang well, he would surely ask him to sing it again, and then join in the singing himself.

子曰：“文，莫吾猶人也。躬行君子，則吾未之有得。”

Confucius said: “In literary learning, I am probably about the same as others; but in personally practicing the way of the gentleman, I have not yet achieved it.”

子曰：“若聖與仁，則吾豈敢？抑為之不厭，誨人不倦，則可謂云爾已矣。”公西華曰：“正唯弟子不能學也。”

Confucius said: “As for sagehood and benevolence, how would I dare claim them? It can only be said that I do them without weariness and teach others without tiring.” Gongxi Hua said: “This is exactly what we disciples cannot learn.”

子疾病，子路請禱。子曰：“有諸？”子路對曰：“有之。《誄》曰：‘禱爾於上下神祇。’”子曰：“丘之禱久矣。”

Confucius was gravely ill, and Zilu asked to pray to the spirits. Confucius said: “Is there such a practice?” Zilu replied: “There is. The Eulogy says: ‘We pray for you to the spirits of heaven and earth.’” Confucius said: “I, Qiu, have been praying for a long time already.”

子曰：“奢則不孫，儉則固。與其不孫也，寧固。”

Confucius said: “Extravagance makes one immodest, and frugality makes one look shabby. Better to be shabby than immodest.”

子曰：“君子坦蕩蕩，小人長慼慼。”

Confucius said: “The gentleman is at ease and broad-minded, while the petty person is always anxious and cramped.”

子溫而厲，威而不猛，恭而安。

Confucius was gentle yet stern, dignified but not fierce, and respectful yet at ease.

子曰：“泰伯，其可謂至德也已矣。三以天下讓，民無得而稱焉。”

Confucius said: “Taibo may be called the one of the highest virtue. He yielded the world three times, yet the people could find no words to praise him.”

子曰：“恭而無禮則勞；慎而無禮則葸；勇而無禮則亂；直而無禮則絞。君子篤於親，則民興於仁；故舊不遺，則民不偷。”

Confucius said: “Respect without ritual becomes wasted effort, caution without ritual becomes timidity, courage without ritual becomes trouble, and frankness without ritual becomes hurtful. When those in high position treat their kin generously, benevolence rises among the people; when they do not abandon old friends, the people do not grow cold.”

曾子有疾，召門弟子曰：“啟予足，啟予手。《詩》云：‘戰戰兢兢，如臨深淵，如履薄冰。’而今而後，吾知免夫，小子！”

Zengzi was gravely ill and called his disciples together and said: “Uncover my feet and look, uncover my hands and look. The Book of Songs, in the ode ‘Xiaomin’ of the Lesser Odes, says: ‘Be fearful and careful, as if standing at the edge of a deep abyss, as if treading on thin ice.’ From now on I know I can escape harm, my disciples!”

曾子有疾，孟敬子問之。曾子言曰：“鳥之將死，其鳴也哀；人之將死，其言也善。君子所貴乎道者三：動容貌，斯遠暴慢矣；正顏色，斯近信矣；出辭氣，斯遠鄙倍矣。籩豆之事，則有司存。”

Zengzi was gravely ill, and Meng Jingzi went to visit him. Zengzi said: “When a bird is about to die, its cry is mournful; when a person is about to die, his words are kind. There are three things the gentleman values in the Way: making his bearing dignified so that he keeps far from violence and arrogance; making his expression upright so that he comes near to sincerity; and paying attention to his wording and tone when he speaks so that he keeps far from vulgarity and absurdity. As for trifling matters such as sacrificial vessels, there are officials in charge of them.”

曾子曰：“以能問於不能；以多問於寡；有若無，實若虛，犯而不校。昔者吾友嘗從事於斯矣。”

Zengzi said: “To be capable yet ask the incapable, to know much yet ask those who know little; to have learning yet seem to have none, to be full of talent yet seem empty; to be offended against and not take it to heart. In the past a friend of mine always acted this way.”

曾子曰：“可以托六尺之孤，可以寄百里之命，臨大節而不可奪也。君子人與？君子人也。”

Zengzi said: “One to whom a young orphan can be entrusted, to whom the government of a state a hundred li square can be handed over, and who cannot be made to give up his principles at a great crisis of life and death: is such a man a gentleman? He is a gentleman indeed.”

曾子曰：“士不可以不弘毅，任重而道遠。仁以為己任，不亦重乎？死而後已，不亦遠乎？”

Zengzi said: “A scholar must be broad-minded and resolute, for his burden is heavy and his road is long. To take the realization of benevolence as one's burden, is that not heavy? To stop only at death, is that not long?”

子曰：“興於《詩》，立於禮，成於樂。”

Confucius said: “A person's cultivation is stirred by the Songs, established by ritual, and completed in music.”

子曰：“民可使由之，不可使知之。”

Confucius said: “The people can be made to follow a course, but it is hard to make them all understand the reasons for it.”

子曰：“好勇疾貧，亂也。人而不仁，疾之已甚，亂也。”

Confucius said: “One who is fond of showing courage and hates poverty will cause disorder; and to hate the unbenevolent too intensely will also drive them to cause disorder.”

子曰：“如有周公之才之美，使驕且吝，其餘不足觀也已。”

Confucius said: “Even if a person has talent and fine qualities like the Duke of Zhou, if he is arrogant and miserly, the rest is not worth looking at.”

子曰：“三年學，不至於谷，不易得也。”

Confucius said: “One who has studied for three years and still has no thought of taking office for a salary is not easy to find.”

子曰：“篤信好學，守死善道。危邦不入，亂邦不居。天下有道則見，無道則隱。邦有道，貧且賤焉，恥也；邦無道，富且貴焉，恥也。”

Confucius said: “Be firm in your faith and love learning, and hold to the good Way even unto death. Do not enter a state in danger, and do not stay in a state in disorder. When the world has the Way, come forward and serve; when it lacks the Way, withdraw into seclusion. When the state has the Way, to be poor and lowly is a disgrace; when the state lacks the Way, to be rich and honored is also a disgrace.”

子曰：“不在其位，不謀其政。”

Confucius said: “If you are not in that position, do not plan the affairs of that position.”

子曰：“師摯之始，《關雎》之亂，洋洋乎盈耳哉！”

Confucius said: “From the time the music master Zhi began to play until the closing section of the Guan Ju when all the instruments join, the music has been so grand and brimming, filling the ears!”

子曰：“狂而不直，侗而不願，悾悾而不信，吾不知之矣。”

Confucius said: “Wild but not upright, ignorant but not honest, incompetent but not trustworthy: I really do not know what to do with such people.”

子曰：“學如不及，猶恐失之。”

Confucius said: “Learning is like chasing something that you cannot catch up with, and once you have caught it, you fear losing it again.”

子曰：“巍巍乎！舜、禹之有天下也而不與焉。”

Confucius said: “How lofty Shun and Yu were! They possessed the world and yet did not take any of it for themselves.”

子曰：“大哉堯之為君也！巍巍乎，唯天為大，唯堯則之。蕩蕩乎，民無能名焉。巍巍乎其有成功也，煥乎其有文章！”

Confucius said: “How great Yao was as a ruler! How lofty! Only Heaven is greatest, and only Yao could take it as his model. His kindness was boundless, and the people could find no words to praise him. How lofty were his achievements, and how brilliant were his rites and institutions!”

舜有臣五人而天下治。武王曰：“予有亂臣十人。”孔子曰：“才難，不其然乎？唐虞之際，於斯為盛；有婦人焉，九人而已。三分天下有其二，以服事殷。周之德，其可謂至德也已矣。”

Shun had five worthy ministers, and the world was well governed. King Wu of Zhou said: “I have ten ministers who can govern.” Confucius said: “Talent is hard to find, is it not so? After Tang Yao and Yu Shun, the early Zhou was the time of most abundant talent; yet among those ten there was one woman, so in fact there were only nine. King Wen of Zhou held two-thirds of the world and still served the Yin dynasty as a subject. The virtue of Zhou may be called the highest virtue.”

子曰：“禹，吾無間然矣。菲飲食而致孝乎鬼神，惡衣服而致美乎黼冕，卑宮室而盡力乎溝洫。禹，吾無間然矣。”

Confucius said: “As for Yu, I can find no fault in him. He ate and drank simply himself, yet made the sacrificial offerings abundant to show filial devotion to the spirits; his own clothes were coarse, yet he made his sacrificial robes and caps splendid; his own palace was low, yet he spent all his strength on ditches and irrigation. As for Yu, I can find no fault in him.”

子罕言利與命與仁。

Confucius rarely spoke of profit, but he approved of fate and of benevolence.

達巷黨人曰：“大哉孔子！博學而無所成名。”子聞之，謂門弟子曰：“吾何執？執御乎，執射乎？吾執御矣。”

A man of Daxiang said: “Great indeed is Confucius! His learning is broad, yet there is no single skill by which he has made a name.” When Confucius heard this, he said to his disciples: “What should I specialize in? Charioteering? Archery? I will specialize in charioteering.”

子曰：“麻冕，禮也；今也純，儉，吾從眾。拜下，禮也；今拜乎上，泰也；雖違眾，吾從下。”

Confucius said: “A cap of linen is in accordance with ritual; now silk is used, which is more economical, and I follow the majority. For a minister to bow to the ruler first below the hall is in accordance with ritual; now people bow only above in the hall, which is rather arrogant. Though it goes against the majority, I still follow bowing below the hall.”

子絕四：毋意、毋必、毋固、毋我。

Confucius rid himself of four faults: he did not make groundless conjectures, did not insist on absolute certainty, was not stubborn, and was not self-centered.

子畏於匡，曰：“文王既沒，文不在茲乎？天之將喪斯文也，後死者不得與於斯文也；天之未喪斯文也，匡人其如予何？”

When Confucius was besieged in Kuang, he said: “After King Wen died, is not the culture of ritual and music here with me? If Heaven meant to destroy this culture, then I, a later mortal, would not have been able to hold it; since Heaven has not destroyed this culture, what can the people of Kuang do to me?”

太宰問於子貢曰：“夫子聖者與，何其多能也？”子貢曰：“固天縱之將聖，又多能也。”子聞之，曰：“太宰知我乎？吾少也賤，故多能鄙事。君子多乎哉？不多也。”

The grand steward asked Zigong: “Is your Master a sage? Why is he so versatile?” Zigong said: “Heaven certainly made him a sage, and also made him versatile.” When Confucius heard this, he said: “Does the grand steward really know me? When I was young I was of humble status, and so I learned many menial tasks. Is a gentleman versatile? He is not, in fact, versatile.”

牢曰：“子云：‘吾不試，故藝。’”

Zilao said: “The Master said: ‘I was not employed by the court, and so I learned a number of skills.’”

子曰：“吾有知乎哉？無知也。有鄙夫問於我，空空如也。我叩其兩端而竭焉。”

Confucius said: “Do I have knowledge? In fact I do not. A country fellow came to ask me, and my mind was completely empty; I merely questioned him from both ends of his question and so exhausted the matter.”

子曰：“鳳鳥不至，河不出圖，吾已矣夫！”

Confucius said: “The phoenix does not come, and the river does not produce its chart; I suppose that is the end of me!”

子見齊衰者、冕衣裳者與瞽者，見之，雖少，必作，過之必趨。

When Confucius saw someone in mourning dress, someone in full ceremonial dress, or a blind person, he would always rise when they met, even if the person was young; and when passing before them he would always hurry along.

顏淵喟然嘆曰：“仰之彌高，鑽之彌堅。瞻之在前，忽焉在後。夫子循循然善誘人，博我以文，約我以禮，欲罷不能。既竭吾才，如有所立卓爾，雖欲從之，末由也已。”

Yan Yuan sighed and said: “The Master's Way: the more I look up at it, the higher it seems; the more I bore into it, the harder it seems. I look and it seems to be in front, and suddenly it seems to be behind. The Master is good at leading people step by step: he broadens me with the classics and records, and restrains me with ritual, so that I cannot stop even if I wish to. I have already used up all my ability, yet the Master's Way still seems to stand towering there; though I want to follow it, I can find no path.”

子疾病，子路使門人為臣。病間，曰：“久矣哉，由之行詐也！無臣而為有臣，吾誰欺？欺天乎？且予與其死於臣之手也，無寧死於二三子之手乎！且予縱不得大葬，予死於道路乎？”

Confucius was gravely ill, and Zilu had the disciples act as household retainers to manage the funeral. When the illness eased a little, Confucius said: “Zhong You has been doing this deceitful thing for a long time! I have no retainers and yet pretended to have them; whom would I be deceiving? Heaven? And besides, rather than die in the hands of retainers, I would rather die in the hands of you few disciples! Moreover, even if I do not get a grand funeral, would I die by the roadside with no one to care?”

子貢曰：“有美玉於斯，韞櫝而藏諸？求善賈而沽諸？”子曰：“沽之哉，沽之哉！我待賈者也。”

Zigong said: “Here is a piece of fine jade: should it be stored away in a box, or should one find a merchant who knows its worth and sell it?” Confucius said: “Sell it, sell it! I am waiting for someone who knows its worth.”

子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有！”

Confucius wanted to move to live among the nine Yi tribes. Someone said: “That place is crude and remote; how could you live there?” Confucius said: “If a gentleman lives there, what crudeness could there be?”

子曰：“吾自衛反魯，然後樂正，《雅》、《頌》各得其所。”

Confucius said: “It was only after I returned from Wei to Lu that I put music in order and made the Ya and the Song each find their proper place.”

子曰：“出則事公卿，入則事父兄，喪事不敢不勉，不為酒困，何有於我哉？”

Confucius said: “Abroad to serve dukes and ministers, at home to serve father and elder brothers, in funeral matters not to dare not to give my all, and not to be troubled by wine: how much of these have I achieved?”

子在川上曰：“逝者如斯夫！不捨晝夜。”

Confucius stood by a river and said: “That which passes is just like this river! It flows on day and night without stopping.”

子曰：“吾未見好德如好色者也。”

Confucius said: “I have never seen anyone who loves virtue as much as he loves beauty.”

子曰：“譬如為山，未成一簣，止，吾止也；譬如平地，雖覆一簣，進，吾往也。”

Confucius said: “It is like building a mountain of earth: if I stop with only one basket of earth short of completion, I have stopped myself; it is like leveling ground: though I have only just tipped in one basket, if I keep advancing, I am the one moving forward.”

子曰：“語之而不惰者，其回也與！”

Confucius said: “One who listens to what I say and never slackens is probably only Yan Hui!”

子謂顏淵，曰：“惜乎！吾見其進也，未見其止也。”

Speaking of Yan Yuan, Confucius said: “What a pity! I only saw him advance; I never saw him stop.”

子曰：“苗而不秀者有矣夫，秀而不實者有矣夫。”

Confucius said: “There are crops that sprout but do not flower, and there are crops that flower but do not bear fruit.”

子曰：“後生可畏，焉知來者之不如今也？四十、五十而無聞焉，斯亦不足畏也已。”

Confucius said: “The young are to be held in awe; how do we know that those who come later will not equal those of today? But if at forty or fifty they have still made no name, then they are not worth being in awe of.”

子曰：“法語之言，能無從乎？改之為貴。巽與之言，能無說乎？繹之為貴。說而不繹，從而不改，吾末如之何也已矣。”

Confucius said: “Admonitions in accord with ritual, who can fail to follow them? What matters is to correct oneself accordingly. Words of compliant praise, who is not pleased to hear them? What matters is to analyze their true meaning. One who is merely pleased and does not analyze, who merely agrees and does not correct himself: I truly can do nothing with such a person.”

子曰：“主忠信。毋友不如己者，過，則勿憚改。”

Confucius said: “Take loyalty and trustworthiness as the chief; do not befriend those who are not as good as yourself; and when you have made a mistake, do not be afraid to correct it.”

子曰：“三軍可奪帥也，匹夫不可奪志也。”

Confucius said: “The commander of the three armies can be taken away, but the will of an ordinary man cannot be taken away.”

子曰：“衣敝縕袍，與衣狐貉者立而不恥者，其由也與！‘不忮不求，何用不臧？’”子路終身誦之，子曰：“是道也，何足以臧？”

Confucius said: “To wear a tattered padded robe of old silk and stand beside people in fox and badger furs without feeling ashamed: probably only Zhong You could do that! ‘Not envious, not greedy, what could he do that is not good?’” Zilu, hearing this, recited these two lines for the rest of his life. Confucius said: “That is merely one principle of being a person; how is it good enough?”

子曰：“歲寒，然後知松柏之後凋也。”

Confucius said: “Only when the weather turns cold do we know that pines and cypresses are the last to lose their leaves.”

子曰：“知者不惑，仁者不憂，勇者不懼。”

Confucius said: “The wise are not confused, the benevolent do not worry, and the courageous do not fear.”

子曰：“可與共學，未可與適道；可與適道，未可與立；可與立，未可與權。”

Confucius said: “Those with whom you can study together may not yet be able to walk the right path together; those with whom you can walk the right path together may not yet be able to hold firm together; and those with whom you can hold firm together may not yet be able to weigh and adapt together.”

“唐棣之華，偏其反而。豈不爾思？室是遠爾。”子曰：“未之思也，夫何遠之有。”

An old poem says: “The flowers of the tangdi tree, how they sway and flutter. Do I not think of you? It is only that your home is too far away.” Confucius said: “That was just not truly thinking of someone; if one truly thought of someone, what distance would there be?”

孔子於鄉黨，恂恂如也，似不能言者；其在宗廟朝庭，便便言，唯謹爾。

In his home district, Confucius was gentle and deferential, seeming not very good at speaking; but in the ancestral temple and at court, his speech was clear and fluent, though very careful.

朝，與下大夫言，侃侃如也；與上大夫言，誾誾如也。君在，踧踖如也，與與如也。

At court, when speaking with the lower grade of high officials, he was gentle and cheerful; when speaking with the upper grade of high officials, he was upright and respectful. When the ruler was present, he was reverent and uneasy yet with measured bearing.

君召使擯，色勃如也，足躩如也。揖所與立，左右手，衣前後襜如也。趨進，翼如也。賓退，必覆命曰：“賓不顧矣。”

When the ruler summoned him to receive guests, his expression at once became solemn and his steps quickened. He bowed to those standing beside him, his hands going left and right, and his robe swung front and back yet stayed neat. When hurrying forward, his posture was like a bird spreading its wings. After the guests had left, he would always report back: “The guest no longer looks back.”

入公門，鞠躬如也，如不容。立不中門，行不履閾。過位，色勃如也，足躩如也，其言似不足者。攝齊升堂，鞠躬如也，屏氣似不息者。出，降一等，逞顏色，怡怡如也；沒階，趨進，翼如也；復其位，踧踖如也。

Entering the gate of the court, he bent his body respectfully, as if the gate could not hold him. In standing, he did not stand in the middle of the gate; in walking, he did not step on the threshold. Passing the ruler's seat, his expression at once became solemn, his steps quickened, and his speech seemed to lack strength. Lifting the hem of his robe to ascend the hall, he bent his body respectfully and held his breath as if not breathing. When he came out and had descended one step, his expression relaxed and showed a pleased look; at the foot of the steps he hurried forward with posture like a bird spreading its wings; returning to his place, he was again reverent and uneasy.

執圭，鞠躬如也，如不勝。上如揖，下如授。勃如戰色，足蹜蹜如有循。享禮，有容色。私覿，愉愉如也。

When holding the jade tablet, he bent his body respectfully as if unable to lift it. Raising it, it was as if bowing; lowering it, it was as if handing it to someone. His expression was solemn as in battle, and his steps were small as if following a line. When presenting gifts, his face showed a pleasant look. At private meetings, he was relaxed and cheerful.

君子不以紺緅飾，紅紫不以為褻服。當暑袗絺綌，必表而出之。緇衣羔裘，素衣麑裘，黃衣狐裘。褻裘長，短右袂。必有寢衣，長一身有半。狐貉之厚以居。去喪，無所不佩。非帷裳，必殺之。羔裘玄冠不以吊。吉月，必朝服而朝。

The gentleman did not use deep blue-red or black-red cloth for borders, and did not use red or purple for everyday wear at home. In hot weather he wore a single layer of fine or coarse kudzu cloth, and when going out would always put on an outer garment. With a black robe he wore a lambskin gown, with a white robe a fawn-skin gown, with a yellow robe a fox-fur gown. The gown for home wear was long, with the right sleeve shorter. For sleeping he always had a small quilt, one and a half times his body length. He used thick fox and badger fur as seat cushions. After mourning was over, he wore any ornaments. Except for the full-width skirt for court and sacrifice, he always cut away the extra cloth. He did not wear the lambskin gown and black cap when going to offer condolences. On the first day of every month he always put on court dress and went to court.

齊，必有明衣，布。齊必變食，居必遷坐。

When fasting, he always had a clean cloth garment to wear after bathing. When fasting, he always changed his usual diet, and always moved his sleeping place.

食不厭精，膾不厭細。食饐而餲，魚餒而肉敗，不食；色惡，不食；臭惡，不食；失飪，不食；不時，不食；割不正，不食；不得其醬，不食。肉雖多，不使勝食氣。唯酒無量，不及亂。沽酒市脯，不食。不撤姜食，不多食。

He did not mind grain being as finely hulled as possible or meat as finely cut as possible. He did not eat food that had gone off from standing, fish that had rotted, or meat that had spoiled; he did not eat what looked bad, or what smelled bad; he did not eat what was badly cooked; he did not eat out of season; he did not eat meat that was not cut properly; he did not eat without the proper sauce. However much meat there was, he did not let it exceed the amount of the staple food. Only with wine was there no limit, but he did not drink to confusion. He did not eat wine and dried meat bought in the market. Ginger was never removed from the table, but he did not eat much.

祭於公，不宿肉。祭肉不出三日，出三日不食之矣。

The meat received from sharing in the ruler's sacrifice he did not keep overnight. The meat from his own family's sacrifice he did not keep beyond three days; if kept beyond three days, he did not eat it.

食不語，寢不言。

When eating he did not converse, and when in bed he did not speak.

雖疏食菜羹，必祭，必齊如也。

Even with coarse rice and vegetable soup, he always made an offering before eating, and his manner was reverent as if fasting.

席不正，不坐。

If the mat was not set straight, he would not sit.

鄉人飲酒，杖者出，斯出矣。

When drinking with fellow villagers, he would leave only after the elders who walked with staffs had gone out.

鄉人儺，朝服而立於阼階。

When the villagers held the exorcism ceremony to drive away pestilence, he stood on the eastern steps in court dress.

問人於他邦，再拜而送之。

When he sent someone to another state to inquire after a friend, he always bowed twice in farewell before letting the messenger set out.

康子饋藥，拜而受之。曰：“丘未達，不敢嘗。”

Ji Kangzi sent medicine, and Confucius bowed in thanks and accepted it, saying: “I do not yet understand this medicine's nature, so I dare not taste it.”

廄焚，子退朝，曰：“傷人乎？”不問馬。

The stable caught fire. When Confucius returned from court, he asked: “Was anyone hurt?” He did not ask about the horses.

君賜食，必正席先嚐之；君賜腥，必熟而薦之；君賜生，必畜之。侍食於君，君祭，先飯。

When the ruler gave him cooked food, he always straightened his mat and tasted it first; when the ruler gave raw meat, he always cooked it and offered it to his ancestors; when the ruler gave a living creature, he always kept it alive. When dining with the ruler, as the ruler performed the sacrificial offering, he would eat first.

疾，君視之，東首，加朝服，拖紳。

When Confucius was ill and the ruler came to visit him, he lay with his head to the east, with court dress laid over him and the great sash drawn across.

君命召，不俟駕行矣。

When the ruler summoned him by command, he set out on foot without waiting for the carriage and horses to be ready.

入太廟，每事問。

On entering the Grand Temple, he asked about everything.

朋友死，無所歸，曰：“於我殯。”

When a friend died with no place to be buried, Confucius said: “I will take charge of the funeral.”

朋友之饋，雖車馬，非祭肉，不拜。

For gifts from friends, even if as valuable as a carriage and horses, unless it was sacrificial meat, he did not make a bow of thanks.

寢不屍，居不客。

In sleeping he did not lie stretched out like a corpse, and at home he was not as formal as a guest.

見齊衰者，雖狎，必變。見冕者與瞽者，雖褻，必以貌。凶服者式之，式負版者。有盛饌，必變色而作。迅雷風烈，必變。

On seeing someone in mourning dress, even a close acquaintance, he would always change his expression; on seeing someone in ceremonial cap or a blind person, even if he often saw them, he would always treat them with courtesy. In a carriage, when he met someone in mourning dress, he bent forward and held the crossbar in salute; when he met someone carrying the state's maps and records, he also bent forward in salute. At a lavish feast, he would always change his expression and rise. At a sudden thunderclap or violent wind, he would always change his expression.

升車，必正立，執綏。車中不內顧，不疾言，不親指。

On getting into the carriage, he always stood properly and held the strap. In the carriage he did not look about, did not speak hurriedly, and did not point with his hand.

色斯舉矣，翔而後集。曰：“山梁雌雉，時哉時哉！”子路共之，三嗅而作。

The pheasant, seeing a person with an unfriendly look, flew up, circled a while, and then landed. Confucius said: “The hen pheasant on the mountain ridge, how well she has chosen her time, how well she has chosen her time!” Zilu clasped his hands toward them; they flapped their wings a few times and flew away.

子曰：“先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。”

Confucius said: “Those who study ritual and music first and then take office are commoners; those who take office first and then study ritual and music are sons of ministers and high officials. If I am to select people for service, I favor those who learned ritual and music first.”

子曰：“從我於陳、蔡者，皆不及門也。”

Confucius said: “Those who followed me and suffered hardship in Chen and Cai are now all no longer at my gate.”

德行：顏淵，閔子騫，冉伯牛，仲弓。言語：宰我，子貢。政事：冉有，季路。文學：子游，子夏。

Outstanding in virtue were Yan Yuan, Min Ziqian, Ran Boniu, and Zhonggong; skilled in speech were Zai Wo and Zigong; capable in government were Ran You and Jilu; versed in the classics and records were Ziyou and Zixia.

子曰：“回也非助我者也，於吾言無所不說。”

Confucius said: “Yan Hui is not one who helps me, because there is nothing I say that he does not like.”

子曰：“孝哉閔子騫！人不間於其父母昆弟之言。”

Confucius said: “How filial Min Ziqian is! Others find no fault in what they say in praise of him regarding his parents and brothers.”

南容三復白圭，孔子以其兄之子妻之。

Nan Rong repeatedly recited the lines about “the white jade tablet,” and Confucius gave his elder brother's daughter to him in marriage.

季康子問：“弟子孰為好學？”孔子對曰：“有顏回者好學，不幸短命死矣，今也則亡。”

Ji Kangzi asked: “Among your students, who loves learning most?” Confucius replied: “There was one named Yan Hui who loved learning most, but unfortunately he died young; now there is no one like him.”

顏淵死，顏路請子之車以為之槨。子曰：“才不才，亦各言其子也。鯉也死，有棺而無槨，吾不徒行以為之槨。以吾從大夫之後，不可徒行也。”

Yan Yuan died, and his father Yan Lu asked Confucius to sell his carriage to provide an outer coffin for Yan Yuan. Confucius said: “Talented or not, each speaks of his own son. When my son Kong Li died, he also had only an inner coffin and no outer one. I cannot sell my carriage and go on foot to provide him with an outer coffin, because I once served as a high official and it would not be proper for me to go on foot.”

顏淵死。子曰：“噫！天喪予！天喪予！”

Yan Yuan died. Confucius said: “Alas! Heaven is destroying me! Heaven is destroying me!”

顏淵死，子哭之慟，從者曰：“子慟矣！”曰：“有慟乎？非夫人之為慟而誰為？”

Yan Yuan died, and Confucius wept with extreme grief. Those with him said: “You are too grieved!” Confucius said: “Am I really too grieved? If I do not grieve for such a person, for whom would I grieve?”

顏淵死，門人慾厚葬之，子曰：“不可。”門人厚葬之，子曰：“回也視予猶父也，予不得視猶子也。非我也，夫二三子也！”

Yan Yuan died, and the disciples wanted to give him a lavish funeral. Confucius said: “You must not.” The disciples gave him a lavish funeral anyway. Confucius said: “Yan Hui regarded me as a father, yet I could not bury him as a son. This was not my doing; it was those few students!”

季路問事鬼神，子曰：“未能事人，焉能事鬼？”曰：“敢問死。”曰：“未知生，焉知死？”

Jilu asked how to serve the spirits. Confucius said: “You cannot yet serve the living well; how can you serve ghosts?” Jilu said: “May I dare ask about death?” Confucius said: “You do not yet understand life; how can you understand death?”

閔子侍側，誾誾如也；子路，行行如也；冉有、子貢，侃侃如也。子樂。“若由也，不得其死然。”

Min Ziqian stood in attendance by his side, upright and respectful; Zilu was firm and strong; Ran You and Zigong were gentle and cheerful. Confucius was delighted, but said: “A man like Zhong You, I fear, will not die a natural death.”

魯人為長府，閔子騫曰：“仍舊貫如之何？何必改作？”子曰：“夫人不言，言必有中。”

The state of Lu was going to rebuild the Chang storehouse. Min Ziqian said: “Is it not good to go on using it as it is? Why must it be rebuilt?” Confucius said: “This man does not often speak, but when he opens his mouth he hits the mark.”

子曰：“由之瑟奚為於丘之門？”門人不敬子路，子曰：“由也升堂矣，未入於室也。”

Confucius said: “How can Zhong You play this kind of zither at my gate?” The disciples because of this did not respect Zilu. Confucius said: “Zhong You's learning has already ascended to the hall; he has only not yet entered the inner room.”

子貢問：“師與商也孰賢？”子曰：“師也過，商也不及。”曰：“然則師愈與？”子曰：“過猶不及。”

Zigong asked: “Zhuansun Shi and Bu Shang: which is the better?” Confucius said: “Zhuansun Shi goes too far, and Bu Shang does not go far enough.” Zigong said: “Then is Zhuansun Shi the better?” Confucius said: “Going too far is just as bad as not going far enough.”

季氏富於周公，而求也為之聚斂而附益之。子曰：“非吾徒也，小子鳴鼓而攻之可也。”

The Ji family was richer than the Duke of Zhou, yet Ran Qiu still helped him by levying and gathering wealth to increase his riches. Confucius said: “He is no longer my disciple; you disciples may sound the drums and attack him!”

柴也愚，參也魯，師也闢，由也喭。

Gao Chai was simple and honest, Zeng Shen was slow, Zhuansun Shi was extreme, and Zhong You was coarse.

子曰：“回也其庶乎，屢空。賜不受命而貨殖焉，億則屢中。”

Confucius said: “Yan Hui is nearly there in learning and virtue, yet he is often so poor that he has nothing. Duanmu Ci does not accept his lot but goes into trade, yet his guesses about the market are often right.”

子張問善人之道，子曰：“不踐跡，亦不入於室。”

Zizhang asked what the way of a good person is. Confucius said: “If one does not tread in the footsteps of predecessors, one's learning will not enter the inner room either.”

子曰：“論篤是與，君子者乎，色莊者乎？”

Confucius said: “If one approves of someone only because his discussion is sound, is this person really a gentleman, or is he merely putting on a grave appearance?”

子路問：“聞斯行諸？”子曰：“有父兄在，如之何其聞斯行之？”冉有問：“聞斯行諸？”子曰：“聞斯行之。公西華曰：“由也問聞斯行諸，子曰‘有父兄在’；求也問聞斯行諸，子曰‘聞斯行之’。赤也惑，敢問。”子曰：“求也退，故進之；由也兼人，故退之。”

Zilu asked: “Should one act at once on hearing something?” Confucius said: “With a father and elder brothers alive, how can you act at once on hearing something?” Ran You asked: “Should one act at once on hearing something?” Confucius said: “Act at once on hearing it.” Gongxi Hua said: “When Zhong You asked whether to act at once on hearing something, you said ‘with a father and elder brothers alive’; when Ran Qiu asked whether to act at once on hearing something, you said ‘act at once on hearing it.’ I am confused and dare to ask you.” Confucius said: “Ran Qiu is hesitant in action, so I push him on; Zhong You has more than enough courage and dares to act and take responsibility, so I hold him back.”

子畏於匡，顏淵後。子曰：“吾以女為死矣！”曰：“子在，回何敢死！”

Confucius was besieged in Kuang, and Yan Yuan fell behind. Confucius said: “I thought you had died!” Yan Yuan said: “While the Master is alive, how would I, Hui, dare to die!”

季子然問：“仲由、冉求可謂大臣與？”子曰：“吾以子為異之問，曾由與求之問。所謂大臣者，以道事君，不可則止。今由與求也，可謂具臣矣。”曰：“然則從之者與？”子曰：“弒父與君，亦不從也。”

Ji Ziran asked: “Can Zhong You and Ran Qiu be called great ministers?” Confucius said: “I thought you were going to ask about someone else, and it turns out you are asking about Zhong You and Ran Qiu. A so-called great minister serves the ruler by the right Way, and when it cannot be done, resigns. Now Zhong You and Ran Qiu can only be called ministers filling out the numbers.” Ji Ziran said: “Then are they ones who simply follow orders?” Confucius said: “In killing a father or a ruler, they would not follow along either.”

子路使子羔為費宰，子曰：“賊夫人之子。”子路曰：“有民人焉，有社稷焉，何必讀書然後為學。”子曰：“是故惡夫佞者。”

Zilu sent Zigao to be the magistrate of Bi. Confucius said: “This is ruining someone else's child.” Zilu said: “There are people there, and there are altars of the soil and grain; why must one read books to count as learning?” Confucius said: “It is just because of this that I dislike those glib-tongued people.”

子路、曾皙、冉有、公西華侍坐，子曰：“以吾一日長乎爾，毋吾以也。居則曰‘不吾知也’如或知爾，則何以哉？”子路率爾而對曰：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉，由也為之，比及三年，可使有勇，且知方也。”夫子哂之。“求，爾何如？”對曰：“方六七十，如五六十，求也為之，比及三年，可使足民。如其禮樂，以俟君子。”“赤！爾何如？”對曰：“非曰能之，願學焉。宗廟之事，如會同，端章甫，願為小相焉。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作，對曰：“異乎三子者之撰。”子曰：“何傷乎？亦各言其志也。”曰：“暮春者，春服既成，冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。”夫子喟然嘆曰：“吾與點也！”三子者出，曾皙後。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：“為國以禮，其言不讓，是故哂之。”“唯求則非邦也與？”“安見方六七十、如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何？赤也為之小，孰能為之大？”

Zilu, Zeng Xi, Ran You, and Gongxi Hua sat in attendance on Confucius. Confucius said: “I am only a day older than you; do not hold back from speaking because of me. You are always saying ‘No one understands me’; if someone did understand you, what would you do?” Zilu answered hastily and first: “In a state of a thousand chariots, squeezed between large states, with armies invading from outside and famine following; if I were put in charge of it, in three years I could make the people all brave and also understand righteousness.” Confucius smiled at him. “Ran Qiu, what about you?” Ran Qiu answered: “In a small state sixty or seventy li square, or fifty or sixty, if I were put in charge, in three years I could make the people prosperous. As for ritual, music, and moral teaching, I would have to wait for a gentleman.” “Gongxi Chi, what about you?” Gongxi Chi answered: “I do not dare to say that I can do it, but I am willing to learn. In matters of ancestral temple sacrifice, or when the feudal lords meet or have audience, I would like to wear ceremonial robes and a ceremonial cap and serve as a minor assistant of ceremonies.” “Zeng Dian, what about you?” The sound of his zither gradually thinned out, then with a clang he put down the zither, stood up, and answered: “Mine is different from what these three have said.” Confucius said: “What harm is there? Each is only stating his own aspiration.” Zeng Dian said: “In late spring, in the third month, when the spring clothes are all on, I would go with five or six grown men and six or seven youths to bathe in the Yi River, take the breeze at the Wuyu Terrace, and come back singing along the way.” Confucius sighed deeply and said: “I am with Zeng Dian!” The three went out, and Zeng Xi stayed behind. Zeng Xi asked: “What do you think of what those three said?” Confucius said: “Each was only stating his own aspiration.” Zeng Xi asked: “Why did you smile at Zhong You?” Confucius said: “Governing a state calls for ritual, and his words were not at all modest, so I smiled at him.” “Was Ran Qiu not speaking of a state?” “How can one see that sixty or seventy li square, or fifty or sixty, is not a state?” “Was Gongxi Chi not speaking of a state?” “Ancestral temple sacrifice and meetings of the feudal lords: if these are not the business of the feudal lords, what are they? If Gongxi Chi can only be a minor assistant, who could be a major one?”

顏淵問仁，子曰：“克己復禮為仁。一日克己復禮，天下歸仁焉。為仁由己，而由人乎哉？”顏淵曰：“請問其目？”子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”顏淵曰：“回雖不敏，請事斯語矣。”

Yan Yuan asked what benevolence is. Confucius said: “To subdue oneself and return one's words and actions to ritual is benevolence. Once one has managed to subdue oneself and return to ritual, everyone in the world will approve of you as benevolent. Practicing benevolence depends entirely on oneself; does it depend on others?” Yan Yuan said: “May I ask for the specific items?” Confucius said: “Do not look at what is contrary to ritual, do not listen to what is contrary to ritual, do not say what is contrary to ritual, and do not do what is contrary to ritual.” Yan Yuan said: “Though I, Hui, am not clever, I am willing to follow these words.”

仲弓問仁，子曰：“出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨，在家無怨。”仲弓曰：“雍雖不敏，請事斯語矣。”

Zhonggong asked what benevolence is. Confucius said: “When going out to work, act as if receiving an honored guest; in employing the people, act as if conducting a great sacrifice. Do not impose on others what you yourself do not want. Then there will be no resentment in the state of a feudal lord, and no resentment in the household of a high official.” Zhonggong said: “Though I, Yong, am not clever, I am willing to follow these words.”

司馬牛問仁，子曰：“仁者，其言也訒。”曰：“其言也訒，斯謂之仁已乎？”子曰：“為之難，言之得無訒乎？”

Sima Niu asked what benevolence is. Confucius said: “The benevolent are always careful and slow in speaking.” Sima Niu said: “Being careful and slow in speaking, can that be called benevolence?” Confucius said: “Doing it is so hard; how can one not be careful and slow in speaking?”

司馬牛問君子，子曰：“君子不憂不懼。”曰：“不憂不懼，斯謂之君子已乎？”子曰：“內省不疚，夫何憂何懼？”

Sima Niu asked what makes a gentleman. Confucius said: “The gentleman does not worry and does not fear.” Sima Niu said: “Not worrying and not fearing, can that be called a gentleman?” Confucius said: “If on examining oneself one finds nothing wrong, what is there to worry about and what is there to fear?”

司馬牛憂曰：“人皆有兄弟，我獨亡。”子夏曰：“商聞之矣：死生有命，富貴在天。君子敬而無失，與人恭而有禮，四海之內皆兄弟也。君子何患乎無兄弟也？”

Sima Niu said sorrowfully: “Everyone else has brothers; I alone have none.” Zixia said: “I, Bu Shang, have heard this: life and death have their fate, and wealth and honor lie with Heaven. If the gentleman is reverent and makes no mistakes in his affairs, and is respectful to others and acts in accord with ritual, then within the four seas all are brothers. Why should the gentleman worry about having no brothers?”

子張問明，子曰：“浸潤之譖，膚受之愬，不行焉，可謂明也已矣；浸潤之譖、膚受之愬不行焉，可謂遠也已矣。”

Zizhang asked what it is to be perceptive. Confucius said: “Slander that soaks in gradually like water, and accusations as urgent as a pain in the skin: if neither works on you, you can be called perceptive. If neither works on you, you may also be called far-sighted.”

子貢問政，子曰：“足食，足兵，民信之矣。”子貢曰：“必不得已而去，於斯三者何先？”曰：“去兵。”子貢曰：“必不得已而去，於斯二者何先？”曰：“去食。自古皆有死，民無信不立。”

Zigong asked about governing. Confucius said: “Enough food, enough weapons, and the people's trust in the government.” Zigong said: “If one had no choice but to give up one, which of the three should be given up first?” Confucius said: “Give up weapons.” Zigong said: “If one had no choice but to give up another, which of the two should be given up first?” Confucius said: “Give up food. Since ancient times all people have had to die, but if the people do not trust the government, the state cannot stand.”

棘子成曰：“君子質而已矣，何以文為？”子貢曰：“惜乎，夫子之說君子也！駟不及舌。文猶質也，質猶文也。虎豹之鞟猶犬羊之鞟。”

Ji Zicheng said: “The gentleman needs only plain substance; why have refinement?” Zigong said: “What a pity that you speak of the gentleman this way! Once words leave the mouth, even a team of four horses cannot catch them. Refinement is as important as substance, and substance is as important as refinement. If you strip off the hair, the skin of a tiger or leopard is no different from the skin of a dog or sheep.”

哀公問於有若曰：“年飢，用不足，如之何？”有若對曰：“盍徹乎？”曰：“二，吾猶不足，如之何其徹也？”對曰：“百姓足，君孰與不足？百姓不足，君孰與足？”

Duke Ai of Lu asked You Ruo: “The harvest is poor and the state's revenue is insufficient; what should be done?” You Ruo replied: “Why not adopt the che system of a tenth?” The duke said: “Even taking two-tenths is not enough for me; how could I adopt the che system?” You Ruo replied: “When the people have enough, how could the ruler lack? When the people do not have enough, how could the ruler have enough?”

子張問崇德辨惑，子曰：“主忠信，徙義，崇德也。愛之慾其生，惡之慾其死；既欲其生又欲其死，是惑也。‘誠不以富，亦只以異。’”

Zizhang asked how to raise one's virtue and discern delusion. Confucius said: “Take loyalty and trustworthiness as chief and move steadily toward righteousness: this is raising virtue. When you love someone, you wish him to live; when you hate him, you wish him to die; to wish him to live and also wish him to die is delusion. As the Songs says: ‘Truly it is not because of wealth, but only because of fondness for what is new.’”

齊景公問政於孔子，孔子對曰：“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，雖有粟，吾得而食諸？”

Duke Jing of Qi asked Confucius about government. Confucius replied: “Let the ruler be a ruler, the minister a minister, the father a father, and the son a son.” Duke Jing said: “Well said! If the ruler really is not a ruler, the minister not a minister, the father not a father, and the son not a son, then even if there is grain, could I get to eat it?”

子曰：“片言可以折獄者，其由也與？”子路無宿諾。

Confucius said: “One who can decide a case on a single party's statement is probably only Zhong You?” Zilu never let a promise wait until the next day.

子曰：“聽訟，吾猶人也。必也使無訟乎。”

Confucius said: “In hearing lawsuits, I am about the same as others. If there must be a difference, it is that I would see to it that lawsuits do not arise at all.”

子張問政，子曰：“居之無倦，行之以忠。”

Zizhang asked about governing. Confucius said: “In office do not slack, and in carrying out matters act with loyalty.”

子曰：“博學於文，約之以禮，亦可以弗畔矣夫。”

Confucius said: “Study the classics and records widely, and then restrain yourself with ritual, and one may avoid straying from the Way.”

子曰：“君子成人之美，不成人之惡；小人反是。”

Confucius said: “The gentleman helps others achieve what is good and does not help others achieve what is bad; the petty person is just the opposite.”

季康子問政於孔子，孔子對曰：“政者，正也。子帥以正，孰敢不正？”

Ji Kangzi asked Confucius about government. Confucius replied: “‘Government’ means being upright. If you yourself lead by being upright, who would dare not be upright?”

季康子患盜，問於孔子。孔子對曰：“苟子之不欲，雖賞之不竊。”

Ji Kangzi worried about the many robbers and asked Confucius about it. Confucius replied: “If you yourself were not greedy, then even if you rewarded them to steal, they would not steal.”

季康子問政於孔子曰：“如殺無道以就有道，何如？”孔子對曰：“子為政，焉用殺？子欲善而民善矣。君子之德風，小人之德草，草上之風必偃。”

Ji Kangzi asked Confucius about government, saying: “What if I kill those who lack the Way in order to help those who have the Way succeed?” Confucius replied: “In governing, why use killing? If you yourself want to be good, the people will follow in being good. The virtue of the gentleman is like the wind, and the virtue of the petty person is like grass; when the wind blows on the grass, the grass is sure to bend.”

子張問：“士何如斯可謂之達矣？”子曰：“何哉爾所謂達者？”子張對曰：“在邦必聞，在家必聞。”子曰：“是聞也，非達也。夫達也者，質直而好義，察言而觀色，慮以下人。在邦必達，在家必達。夫聞也者，色取仁而行違，居之不疑。在邦必聞，在家必聞。”

Zizhang asked: “What must a scholar be like to be called ‘distinguished’?” Confucius said: “What do you mean by ‘distinguished’?” Zizhang replied: “One who is sure to have a name in the state of a feudal lord and sure to have a name in the household of a high official.” Confucius said: “That is ‘famous,’ not ‘distinguished.’ A ‘distinguished’ person is upright in character and loves righteousness, is good at observing others' words and expressions, and thinks of humbling himself before others. Such a person will surely be successful in the state of a feudal lord and surely be successful in the household of a high official. As for ‘famous,’ it is to put on the appearance of benevolence while acting contrary to it, and still to consider oneself in the right without any doubt. Such a person will surely have a name in the state of a feudal lord and surely have a name in the household of a high official.”

樊遲從遊於舞雩之下，曰：“敢問崇德、修慝、辨惑。”子曰：“善哉問！先事後得，非崇德與？攻其惡，無攻人之惡，非修慝與？一朝之忿，忘其身，以及其親，非惑與？”

Fan Chi was strolling with Confucius below the Wuyu Terrace and said: “May I dare ask how to raise one's virtue, remove the evil within the heart, and discern delusion?” Confucius said: “A good question! To put in the labor first and think about the gain afterward, is that not raising virtue? To attack one's own faults and not attack the faults of others, is that not removing the evil within? To forget one's own safety in a moment of anger and bring trouble to one's parents, is that not delusion?”

樊遲問仁，子曰：“愛人。”問知，子曰：“知人。”樊遲未達，子曰：“舉直錯諸枉，能使枉者直。”樊遲退，見子夏，曰：“鄉也吾見於夫子而問知，子曰：‘舉直錯諸枉，能使枉者直’，何謂也？”子夏曰：“富哉言乎！舜有天下，選於眾，舉皋陶，不仁者遠矣。湯有天下，選於眾，舉伊尹，不仁者遠矣。”

Fan Chi asked what benevolence is. Confucius said: “Love people.” He asked what wisdom is. Confucius said: “Know people.” Fan Chi did not understand. Confucius said: “Raise up the upright and place them above the crooked, and the crooked can be made upright.” Fan Chi withdrew and, seeing Zixia, said: “Just now I went to see the Master and asked what wisdom is, and the Master said, ‘Raise up the upright and place them above the crooked, and the crooked can be made upright.’ What does this mean?” Zixia said: “How rich these words are! When Shun held the world, he chose from among the people and raised up Gao Yao, and the unbenevolent kept away. When Tang held the world, he chose from among the people and raised up Yi Yin, and the unbenevolent also kept away.”

子貢問友，子曰：“忠告而善道之，不可則止，毋自辱焉。”

Zigong asked how to treat friends. Confucius said: “Admonish him sincerely and guide him well; if he does not listen, stop, and do not bring humiliation on yourself.”

曾子曰：“君子以文會友，以友輔仁。”

Zengzi said: “The gentleman uses learning to meet friends, and uses friends to help him achieve benevolence.”

子路問政，子曰：“先之，勞之。”請益，曰：“無倦。”

Zilu asked about governing. Confucius said: “Take the lead yourself and make the people work hard.” Zilu asked to hear more, and Confucius said: “Do not slacken.”

仲弓為季氏宰，問政，子曰：“先有司，赦小過，舉賢才。”曰：“焉知賢才而舉之？”曰：“舉爾所知。爾所不知，人其舍諸？”

Zhonggong became chief retainer of the Ji family and asked about governing. Confucius said: “First assign duties to the heads of the offices, pardon minor faults, and raise up the worthy and capable.” Zhonggong said: “How do I know who is worthy and capable in order to raise them up?” Confucius said: “Raise those you know. As for those you do not know, would others leave them neglected?”

子路曰：“衛君待子而為政，子將奚先？”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！君子於其所不知，蓋闕如也。名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所錯手足。故君子名之必可言也，言之必可行也。君子於其言，無所苟而已矣。”

Zilu said: “The ruler of Wei is waiting for you to govern; what will you do first?” Confucius said: “It must be to rectify names!” Zilu said: “Is that so? You are being impractical! What is there to rectify?” Confucius said: “How coarse Zhong You is! A gentleman, regarding what he does not understand, will probably hold back and not speak. If names are not rectified, speech does not accord with reason; if speech does not accord with reason, affairs cannot be accomplished; if affairs cannot be accomplished, ritual and music do not flourish; if ritual and music do not flourish, punishments are not appropriate; if punishments are not appropriate, the people do not know where to put hand or foot. So when the gentleman sets a name, it must be speakable; and when he speaks, it must be practicable. The gentleman is never careless in the least about his own words.”

樊遲請學稼，子曰：“吾不如老農。”請學為圃，曰：“吾不如老圃。”樊遲出，子曰：“小人哉樊須也！上好禮，則民莫敢不敬；上好義，則民莫敢不服；上好信，則民莫敢不用情。夫如是，則四方之民襁負其子而至矣，焉用稼？”

Fan Chi asked to learn farming. Confucius said: "I am not as good as an old farmer." He asked to learn vegetable gardening. Confucius said: "I am not as good as an old gardener." After Fan Chi left, Confucius said: "Fan Xu is truly a small man! If those in high position love ritual, none among the people will dare to be disrespectful; if they love righteousness, none will dare to disobey; if they love trustworthiness, none will dare to be untruthful. When this is achieved, the people of all quarters will come carrying their children on their backs; what need is there for him to farm himself?"

子曰：“誦《詩》三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？”

Confucius said: "A man may know the three hundred poems of the Book of Songs by heart, yet when given governmental affairs he cannot carry them out; when sent on a mission to the four quarters, he cannot respond on his own. However much he has read, of what use is it?"

子曰：“其身正，不令而行；其身不正，雖令不從。”

Confucius said: "When a ruler is himself upright, things get done even without orders; when he is not upright, though he gives orders the people will not obey."

子曰：“魯衛之政，兄弟也。”

Confucius said: "The governments of Lu and Wei are like brothers, alike in their condition."

子謂衛公子荊，“善居室。始有，曰：‘苟合矣。’少有，曰：‘苟完矣。’富有，曰：‘苟美矣。’”

Confucius spoke of Prince Jing of Wei: "He was good at managing his household. When he first had a little, he said: 'This is about enough.' When he had a little more, he said: 'This is about complete.' When he had become wealthy, he said: 'This is about fine.'"

子適衛，冉有僕，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。”

Confucius went to Wei, and Ran You drove his carriage. Confucius said: "How numerous the people are!" Ran You said: "When the people are already numerous, what more should be done?" Confucius said: "Make them rich." Ran You said: "When they are already rich, what more should be done?" Confucius said: "Educate them."

子曰：“苟有用我者，期月而已可也，三年有成。”

Confucius said: "If someone were willing to employ me, in one year things would be in decent shape, and in three years there would be great results."

子曰：“‘善人為邦百年，亦可以勝殘去殺矣。’誠哉是言也！”

Confucius said: "'If good men governed a state for a hundred years in succession, they could overcome cruelty and do away with killing.' How true these words are!"

子曰：“如有王者，必世而後仁。”

Confucius said: "Even if a sage king were to arise, it would surely take thirty years before benevolent government could be widely put into practice."

子曰：“苟正其身矣，於從政乎何有？不能正其身，如正人何？”

Confucius said: "If one can set oneself upright, what difficulty is there in governing? If one cannot set oneself upright, how can one set others upright?"

冉子退朝，子曰：“何晏也？”對曰：“有政。”子曰：“其事也。如有政，雖不吾以，吾其與聞之。”

Ran You came back from court. Confucius said: "Why so late?" Ran You replied: "There were government affairs." Confucius said: "That must have been only the Ji family's private affairs. If there had truly been affairs of state, although I am not employed, I would surely have heard of them."

定公問：“一言而可以興邦，有諸？”孔子對曰：“言不可以若是其幾也。人之言曰：‘為君難，為臣不易。’如知為君之難也，不幾乎一言而興邦乎？”曰：“一言而喪邦，有諸？”孔子對曰：“言不可以若是其幾也。人之言曰：‘予無樂乎為君，唯其言而莫予違也。’如其善而莫之違也，不亦善乎？如不善而莫之違也，不幾乎一言而喪邦乎？”

Duke Ding of Lu asked: "Is there such a thing as one saying that can make a state flourish?" Confucius replied: "One cannot put it so absolutely. Yet people have a saying: 'It is hard to be a ruler, and not easy to be a minister either.' If one truly understands the difficulty of being a ruler, is that not close to one saying making a state flourish?" Duke Ding asked again: "Is there such a thing as one saying that can ruin a state?" Confucius replied: "One cannot put it so absolutely. Yet people have a saying: 'I take no pleasure in being a ruler, except that nobody opposes whatever I say.' If what he says is good and nobody opposes it, is that not fine? But if what he says is not good and nobody opposes it, is that not close to one saying ruining a state?"

葉公問政，子曰：“近者說，遠者來。”

The Lord of She asked about government. Confucius said: "Make those near happy, and make those far away come and join you."

子夏為莒父宰，問政，子曰：“無慾速，無見小利。欲速則不達，見小利則大事不成。”

Zixia became the magistrate of Jufu and asked about government. Confucius said: "Do not want things done quickly, and do not covet small gains. Wanting things done quickly means you will not reach your goal, and coveting small gains means great things will not be accomplished."

葉公語孔子曰：“吾黨有直躬者，其父攘羊，而子證之。”孔子曰：“吾黨之直者異於是。父為子隱，子為父隱，直在其中矣。”

The Lord of She told Confucius: "In our place there is an upright man; when his father stole a sheep, he came forward to testify against him." Confucius said: "The upright in our place are different from this: fathers conceal for their sons and sons conceal for their fathers, and uprightness lies within that."

樊遲問仁，子曰：“居處恭，執事敬，與人忠。雖之夷狄，不可棄也。”

Fan Chi asked what benevolence is. Confucius said: "Be respectful in daily life, be serious and careful in handling affairs, and be loyal and honest in dealing with others. Even if you go among the barbarian tribes, you must not abandon these."

子貢問曰：“何如斯可謂之士矣？”子曰：“行己有恥，使於四方不辱君命，可謂士矣。”曰：“敢問其次。”曰：“宗族稱孝焉，鄉黨稱弟焉。”曰：“敢問其次。”曰：“言必信，行必果，踁踁然小人哉！抑亦可以為次矣。”曰：“今之從政者何如？”子曰：“噫！斗筲之人，何足算也！”

Zigong asked: "What must one be like to be called a gentleman-scholar?" Confucius said: "One who has a sense of shame in his own conduct, and when sent on a mission to the four quarters does not disgrace his ruler's commission, may be called a gentleman-scholar." Zigong said: "May I venture to ask about the next rank?" Confucius said: "One whom his clan praises for filial devotion and his village praises for respect toward elders." Zigong said: "May I venture to ask about the next below that?" Confucius said: "One who is sure to keep his word and sure to follow through in action; that is a stubborn, narrow little man! Yet he may be counted as the next rank." Zigong said: "What of those who hold office today?" Confucius said: "Alas! They are men of narrow capacity; are they worth counting?"

子曰：“不得中行而與之，必也狂狷乎！狂者進取，狷者有所不為也。”

Confucius said: "If I cannot find people whose words and actions accord with the Mean to associate with, then I must turn to the ardent and the cautious! The ardent are bold in pressing forward, and the cautious will not do certain things."

子曰：“南人有言曰：‘人而無恆，不可以作巫醫。’善夫！”“不恆其德，或承之羞。”子曰：“不占而已矣。”

Confucius said: "The southerners have a saying: 'A man without constancy cannot even be a shaman or a healer.' How well said!" The Book of Changes says: "If one does not keep one's virtue constant, one will suffer disgrace." Confucius said: "This means that a man without constancy has no need even to divine."

子曰：“君子和而不同，小人同而不和。”

Confucius said: "The gentleman is harmonious without blindly agreeing; the petty man blindly agrees without being harmonious."

子貢問曰：“鄉人皆好之，何如？”子曰：“未可也。”“鄉人皆惡之，何如？”子曰：“未可也。不如鄉人之善者好之，其不善者惡之。”

Zigong asked: "What of a man whom everyone in the village likes?" Confucius said: "Not yet enough." Zigong asked: "What of a man whom everyone in the village dislikes?" Confucius said: "Not yet enough either. Better that the good people of the village like him and the bad people of the village dislike him."

子曰：“君子易事而難說也，說之不以道不說也，及其使人也器之；小人難事而易說也，說之雖不以道說也，及其使人也求備焉。”

Confucius said: "The gentleman is easy to serve but hard to please: if you try to please him by improper means, he will not be pleased; but when he employs people, he assigns them according to their ability. The petty man is hard to serve but easy to please: even if you please him by improper means, he is pleased; but when he employs people, he demands that they be capable of everything."

子曰：“君子泰而不驕，小人驕而不泰。”

Confucius said: "The gentleman is at ease and composed without being arrogant; the petty man is arrogant without being at ease and composed."

子曰：“剛、毅、木、訥近仁。”

Confucius said: "Firmness, resoluteness, simplicity, and slowness in speech: these four are close to benevolence."

子路問曰：“何如斯可謂之士矣？”子曰：“切切偲偲，怡怡如也，可謂士矣。朋友切切偲偲，兄弟怡怡。”

Zilu asked: "What must one be like to be called a gentleman-scholar?" Confucius said: "One who criticizes and urges others earnestly, while living with them in a pleasant and harmonious way, may be called a gentleman-scholar. With friends, be earnest in urging; with brothers, be pleasant and harmonious."

子曰：“善人教民七年，亦可以即戎矣。”

Confucius said: "If a good man teaches the people for seven years, they can then be sent to war."

子曰：“以不教民戰，是謂棄之。”

Confucius said: "To send untrained people into battle is called throwing them away."

憲問恥，子曰：“邦有道，谷；邦無道，谷，恥也。”“克、伐、怨、欲不行焉，可以為仁矣？”子曰：“可以為難矣，仁則吾不知也。”

Yuan Xian asked what shame is. Confucius said: "When the state has the Way, to take office and draw salary; when the state lacks the Way, still to take office and draw salary: that is shame." Yuan Xian asked again: "If one does not show the four things of love of winning, boasting, resentment, and greed, may that be counted as benevolence?" Confucius said: "It may be counted as difficult to achieve, but whether it is benevolence I do not know."

子曰：“士而懷居，不足以為士矣。”

Confucius said: "A scholar who longs for a comfortable dwelling is not worthy to be called a scholar."

子曰：“邦有道，危言危行；邦無道，危行言孫。”

Confucius said: "When the state has the Way, speak upright words and act uprightly; when the state lacks the Way, act uprightly still, but speak modestly."

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。”

Confucius said: "A man of virtue is sure to have good words, but a man of good words does not necessarily have virtue. A benevolent man is sure to have courage, but a man of courage is not necessarily benevolent."

南宮适問於孔子曰：“羿善射，奡盪舟，俱不得其死然；禹、稷躬稼而有天下。”夫子不答。南宮适出，子曰：“君子哉若人！尚德哉若人！”

Nangong Kuo asked Confucius: "Yi was good at archery, and Ao could push a boat over dry land, yet neither died a natural death; Yu and Ji themselves tilled the fields, yet they came to possess the world." Confucius did not answer. After Nangong Kuo left, Confucius said: "This man is truly a gentleman! This man truly honors virtue!"

子曰：“君子而不仁者有矣夫，未有小人而仁者也。”

Confucius said: "Among gentlemen there may be some who are not benevolent; but among petty men there has never been one who could be called benevolent."

子曰：“愛之，能勿勞乎？忠焉，能勿誨乎？”

Confucius said: "If you love someone, can you fail to make him work hard? If you are loyal to someone, can you fail to admonish him?"

子曰：“為命，裨諶草創之，世叔討論之，行人子羽修飾之，東里子產潤色之。”

Confucius said: "In drafting diplomatic documents in Zheng, Pi Chen first made the draft, Shi Shu examined it and discussed it, the diplomat Zi Yu refined it, and Zi Chan of Dongli polished the wording."

或問子產，子曰：“惠人也。”問子西，曰：“彼哉，彼哉！”問管仲，曰：“人也。奪伯氏駢邑三百，飯疏食，沒齒無怨言。”

Someone asked what kind of man Zi Chan was. Confucius said: "He was a generous and kind man." Asked about Zi Xi, Confucius said: "That man, that man!" Asked about Guan Zhong, Confucius said: "He was a man of talent. He took from the head of the Bo clan the three hundred households of the fief of Pian, so that the head of the Bo clan had to live on coarse rice, yet to the day he died he never uttered a word of complaint."

子曰：“貧而無怨難，富而無驕易。”

Confucius said: "To be poor and not resent it is hard; to be rich and not be arrogant is easy."

子曰：“孟公綽為趙、魏老則優，不可以為滕、薛大夫。”

Confucius said: "Meng Gongchuo would be more than competent as a household steward for the Zhao or Wei families of Jin, but he could not serve as a high official in Teng or Xue."

子路問成人，子曰：“若臧武仲之知、公綽之不欲、卞莊子之勇、冉求之藝，文之以禮樂，亦可以為成人矣。”曰：“今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以為成人矣。”

Zilu asked what a complete man is. Confucius said: "One with the wisdom of Zang Wuzhong, the freedom from desire of Meng Gongchuo, the courage of Bian Zhuangzi, and the many talents of Ran Qiu, further refined by ritual and music, may be counted as a complete man." Confucius added: "Why must the complete man of today be so? One who thinks of righteousness on seeing gain, is willing to give his life in the face of danger, and does not forget his old promises though long in poverty may also be counted as a complete man."

子問公叔文子於公明賈曰：“信乎，夫子不言，不笑，不取乎？”公明賈對曰：“以告者過也。夫子時然後言，人不厭其言；樂然後笑，人不厭其笑；義然後取，人不厭其取。”子曰：“其然？豈其然乎？”

Confucius asked Gongming Jia about Gongshu Wenzi, saying: "Is it true that your master does not speak, does not laugh, and does not take anything?" Gongming Jia replied: "Whoever told you that exaggerated. My master speaks only when it is time to speak, so people do not tire of his words; he laughs only when truly happy, so people do not tire of his laughter; he takes only what accords with righteousness, so people do not tire of his taking." Confucius said: "Is that so? Can it really be so?"

子曰：“臧武仲以防求為後於魯，雖曰不要君，吾不信也。”

Confucius said: "Zang Wuzhong used the town of Fang to ask Lu to set up an heir for him; although people say he was not coercing his ruler, I do not believe it."

子曰：“晉文公譎而不正，齊桓公正而不譎。”

Confucius said: "Duke Wen of Jin was crafty and not upright; Duke Huan of Qi was upright and not crafty."

子路曰：“桓公殺公子糾，召忽死之，管仲不死，曰未仁乎？”子曰：“桓公九合諸侯不以兵車，管仲之力也。如其仁，如其仁！”

Zilu said: "When Duke Huan of Qi killed Prince Jiu, Shao Hu died for Prince Jiu, but Guan Zhong did not die. Would one not say that Guan Zhong lacked benevolence?" Confucius said: "Duke Huan assembled the feudal lords many times without resorting to military force, and this was all Guan Zhong's doing. This is his benevolence, this is his benevolence!"

子貢曰：“管仲非仁者與？桓公殺公子糾，不能死，又相之。”子曰：“管仲相桓公霸諸侯，一匡天下，民到於今受其賜。微管仲，吾其被髮左衽矣。豈若匹夫匹婦之為諒也，自經於溝瀆而莫之知也。”

Zigong said: "Guan Zhong was not a benevolent man, was he? When Duke Huan of Qi killed Prince Jiu, he could not die for his lord, but instead went to assist Duke Huan." Confucius said: "Guan Zhong assisted Duke Huan in becoming hegemon over the feudal lords and set the whole world right in one stroke; to this day the people still receive his benefits. Had it not been for Guan Zhong, we would probably have long been wearing our hair loose and fastening our robes on the left, as barbarians do. Would you have him keep a small good faith like ordinary men and women, hanging himself in a ditch with nobody knowing of it?"

公叔文子之臣大夫僎與文子同升諸公，子聞之，曰：“可以為‘文’矣。”

Gongshu Wenzi's household minister Zhuan was recommended by Wenzi and rose together with him to serve in the court of Wei. Hearing of this, Confucius said: "For this alone, he may be given the posthumous title 'Wen' (Cultured)."

子言衛靈公之無道也，康子曰：“夫如是，奚而不喪？”孔子曰：“仲叔圉治賓客，祝鮀治宗廟，王孫賈治軍旅，夫如是，奚其喪？”

When Confucius spoke of Duke Ling of Wei being without the Way, Ji Kangzi said: "If so, why has he not been ruined?" Confucius said: "He has Zhongshu Yu to receive his guests, Zhu Tuo to manage his ancestral temple sacrifices, and Wangsun Jia to lead his military. With such men, how could he be ruined?"

子曰：“其言之不怍，則為之也難。”

Confucius said: "If a man speaks big words without feeling ashamed, then he will find it hard to carry them out."

陳成子弒簡公，孔子沐浴而朝，告於哀公曰：“陳恆弒其君，請討之。”公曰：“告夫三子。”孔子曰：“以吾從大夫之後，不敢不告也，君曰‘告夫三子’者！”之三子告，不可。孔子曰：“以吾從大夫之後，不敢不告也。”

Chen Chengzi killed Duke Jian of Qi. Confucius bathed and went to court, and reported to Duke Ai of Lu: "Chen Heng has killed his ruler; please send troops to punish him." Duke Ai said: "Go and report to those three ministers." Confucius said: "Because I once served as a high official, I dared not fail to report; yet my ruler says 'go and report to those three'!" He went to report to the three ministers, but was not granted agreement. Confucius said: "Because I once served as a high official, I dared not fail to report."

子路問事君，子曰：“勿欺也，而犯之。”

Zilu asked how to serve a ruler. Confucius said: "Do not deceive him, but you may oppose him to his face."

子曰：“君子上達，小人下達。”

Confucius said: "The gentleman moves upward toward benevolence and righteousness; the petty man moves downward toward wealth and profit."

子曰：“古之學者為己，今之學者為人。”

Confucius said: "In ancient times people studied for the sake of improving themselves; today people study for the sake of showing others."

蘧伯玉使人於孔子，孔子與之坐而問焉，曰：“夫子何為？”對曰：“夫子欲寡其過而未能也。”使者出，子曰：“使乎！使乎！”

Qu Boyu sent a messenger to visit Confucius. Confucius had him sit and asked: "What has your master been doing lately?" The messenger replied: "My master wishes to reduce his faults but has not yet been able to." After the messenger left, Confucius said: "What a messenger! What a messenger!"

子曰：“不在其位，不謀其政。”曾子曰：“君子思不出其位。”

Confucius said: "If you are not in that position, do not plan the affairs of that position." Zengzi said: "The gentleman's thoughts do not go beyond the scope of his position."

子曰：“君子恥其言而過其行。”

Confucius said: "The gentleman is ashamed when his words go beyond his actions."

子曰：“君子道者三，我無能焉：仁者不憂，知者不惑，勇者不懼。”子貢曰：“夫子自道也。”

Confucius said: "The way of the gentleman has three parts, and I have achieved none of them: the benevolent are free from worry, the wise are free from confusion, and the brave are free from fear." Zigong said: "This is exactly the Master describing himself."

子貢方人，子曰：“賜也賢乎哉？夫我則不暇。”

Zigong was commenting on the strengths and weaknesses of others. Confucius said: "Ci, are you that worthy? I do not have the leisure for it."

子曰：“不患人之不己知，患其不能也。”

Confucius said: "Do not worry that others do not understand you; worry that you yourself lack ability."

子曰：“不逆詐，不億不信，抑亦先覺者，是賢乎！”

Confucius said: "Not to suspect in advance that others are deceiving you, nor to guess groundlessly that others are dishonest, and yet to notice it early: this is surely a worthy man!"

微生畝謂孔子曰：“丘何為是棲棲者與？無乃為佞乎？”孔子曰：“非敢為佞也，疾固也。”

Weisheng Mou said to Confucius: "Qiu, why are you so busy going about everywhere? Surely you are not showing off your eloquence?" Confucius said: "I do not dare to show off eloquence; I only hate people's narrow-mindedness."

曰：“驥不稱其力，稱其德也。”

Confucius said: "A thousand-li horse is praised not for its strength but for its temperament."

或曰：“以德報怨，何如？”子曰：“何以報德？以直報怨，以德報德。”

Someone said: "What about repaying resentment with kindness?" Confucius said: "Then with what would you repay kindness? Repay resentment with fairness, and repay kindness with kindness."

子曰：“莫我知也夫！”子貢曰：“何為其莫知子也？”子曰：“不怨天，不尤人，下學而上達。知我者其天乎！”

Confucius said: "No one understands me!" Zigong said: "Why do you say no one understands you?" Confucius said: "I do not blame Heaven or fault people; I begin with ordinary learning and reach upward to the principle of Heaven. The one who understands me is probably only Heaven!"

公伯寮愬子路於季孫。子服景伯以告，曰：“夫子固有惑志於公伯寮，吾力猶能肆諸市朝。”子曰：“道之將行也與，命也；道之將廢也與，命也。公伯寮其如命何？”

Gongbo Liao slandered Zilu before Ji Sun. Zifu Jingbo told Confucius, saying: "Ji Sun has indeed been misled by Gongbo Liao; but I still have the power to have him killed and his body displayed in the marketplace." Confucius said: "If the Way is to prevail, it is fate; if the Way is to fail, it is also fate. What can Gongbo Liao do against fate?"

子曰：“賢者辟世，其次辟地，其次辟色，其次辟言。”子曰：“作者七人矣。”

Confucius said: "The worthy avoid a disorderly age, the next rank avoid a disorderly place, the next avoid a displeased look, and the next avoid harsh words." Confucius added: "There have already been seven who did so."

子路宿於石門，晨門曰：“奚自？”子路曰：“自孔氏。”曰：“是知其不可而為之者與？”

Zilu spent the night at Shimen. The gatekeeper asked: "Where do you come from?" Zilu said: "From the house of Confucius." The man said: "Is that the one who knows it cannot be done and yet does it?"

子擊磬於衛，有荷蕢而過孔氏之門者，曰：“有心哉，擊磬乎！”既而曰：“鄙哉，硜硜乎！莫己知也，斯己而已矣。深則厲，淺則揭。”子曰：“果哉！末之難矣。”

Confucius was striking the stone chime in Wei. A man carrying a straw basket passed by the door of Confucius' house and said: "There is something on the mind of whoever strikes the chime so!" After a while he said: "How vulgar, that clanging sound! If no one understands you, then just give up. If the water is deep, wade through in your clothes; if it is shallow, lift your clothes and wade." Confucius said: "How decisively put! If so, there would be no difficulty at all."

子張曰：“《書》云，‘高宗諒陰，三年不言。’何謂也？”子曰：“何必高宗，古之人皆然。君薨，百官總己以聽於冢宰三年。”

Zizhang said: "The Book of Documents says: 'Gaozong of Yin, in mourning, lived in the hut and for three years did not speak of government.' What does this mean?" Confucius said: "Not only Gaozong, the ancients were all like this. When the ruler died, the hundred officials each attended to their own duties and took orders from the prime minister for three years."

子曰：“上好禮，則民易使也。”

Confucius said: "When those in high position love ritual, the people are easy to direct."

子路問君子，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，堯、舜其猶病諸！”

Zilu asked what makes a gentleman. Confucius said: "Cultivate oneself with reverence." Zilu said: "Is that enough?" Confucius said: "Cultivate oneself so as to bring peace and joy to others." Zilu said: "Is that enough?" Confucius said: "Cultivate oneself so as to bring peace and joy to the common people. To cultivate oneself so as to bring peace and joy to the common people, even Yao and Shun probably still found it hard to do!"

原壤夷俟，子曰：“幼而不孫弟，長而無述焉，老而不死，是為賊！”以杖叩其脛。

Yuan Rang sat with his legs sprawled, waiting for Confucius. Confucius said: "As a child you had no modesty or respect for elders; as an adult you have nothing worth mentioning; and now you are old and still do not die; you are truly a pest!" With this he tapped his shin with his staff.

闕黨童子將命，或問之曰：“益者與？”子曰：“吾見其居於位也，見其與先生並行也。非求益者也，欲速成者也。”

A boy from Queli came to deliver a message. Someone asked Confucius: "Is this a boy who wants to improve?" Confucius said: "I saw him sitting in the seat of adults, and I saw him walking side by side with elders. He is not one who seeks to improve; he is a boy in a hurry to get ahead."

衛靈公問陳於孔子，孔子對曰：“俎豆之事，則嘗聞之矣；軍旅之事，未之學也。”明日遂行。

Duke Ling of Wei asked Confucius about military formations. Confucius replied: "As to matters of sacrificial ritual, I have heard something; as to leading troops in battle, I have not studied them." The next day Confucius left Wei.

在陳絕糧，從者病莫能興。子路慍見曰：“君子亦有窮乎？”子曰：“君子固窮，小人窮斯濫矣。”

Confucius and his followers ran out of food in Chen, and those with him were sick from hunger and unable to get up. Zilu came to see Confucius in anger and said: "Does the gentleman also have times when he has nowhere to turn?" Confucius said: "The gentleman does indeed have times of hardship, but the petty man, when in hardship, will do anything."

子曰：“賜也，女以予為多學而識之者與？”對曰：“然，非與？”曰：“非也，予一以貫之。”

Confucius said: "Ci, do you think I am one who has learned much and remembered it all?" Zigong replied: "Yes; is it not so?" Confucius said: "No; I have one thread that runs through it all."

子曰：“由，知德者鮮矣。”

Confucius said: "You, those who understand virtue are very few."

子曰：“無為而治者其舜也與！夫何為哉？恭己正南面而已矣。”

Confucius said: "One who could govern the world well by non-action was probably only Shun! What did he do? He simply sat solemnly on the throne, facing south."

子張問行，子曰：“言忠信，行篤敬，雖蠻貊之邦行矣；言不忠信，行不篤敬，雖州里行乎哉？立則見其參於前也；在輿則見其倚于衡也，夫然後行。”子張書諸紳。

Zizhang asked how one can get along everywhere. Confucius said: "If your words are loyal and trustworthy and your conduct is sincere and respectful, you will get along even in the lands of the barbarians; if your words are not loyal and trustworthy and your conduct is not sincere and respectful, could you get along even in your own village? When standing, it is as though you see the words 'loyal, trustworthy, sincere, respectful' standing before you; when riding in a carriage, it is as though you see them resting on the crossbar before you. Only then will you get along." Zizhang wrote these words on his sash.

子曰：“直哉史魚！邦有道如矢，邦無道如矢。君子哉蘧伯玉！邦有道則仕，邦無道則可卷而懷之。”

Confucius said: "How upright was the historian Yu! When the state had the Way he was as straight as an arrow, and when the state lacked the Way he was still as straight as an arrow. What a gentleman was Qu Boyu! When the state had the Way he took office, and when the state lacked the Way he could roll up his talents and keep them tucked away in his bosom."

子曰：“可與言而不與之言，失人；不可與言而與之言，失言。知者不失人亦不失言。”

Confucius said: "If one can speak with a person and does not, one loses that person; if one cannot speak with a person and does, one wastes words. The wise neither lose people nor waste words."

子曰：“志士仁人無求生以害仁，有殺身以成仁。”

Confucius said: "A person of purpose and a benevolent person will not harm benevolence in order to preserve life; they will sacrifice themselves to fulfill benevolence."

子貢問為仁，子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其士之仁者。”

Zigong asked how to cultivate benevolence. Confucius said: "A craftsman who wishes to do his work well must first sharpen his tools. Living in a state, serve the worthy among its high officials and make friends with the benevolent among its scholars."

顏淵問為邦，子曰：“行夏之時，乘殷之輅，服周之冕，樂則《韶》、《舞》；放鄭聲，遠佞人。鄭聲淫，佞人殆。”

Yan Yuan asked how to govern a state. Confucius said: "Use the calendar of the Xia, ride in the carriage of the Yin, wear the ceremonial cap of the Zhou, and for music use the Shao and the Wu; ban the tunes of Zheng and keep glib flatterers at a distance. The tunes of Zheng are licentious, and flatterers are dangerous."

子曰：“人無遠慮，必有近憂。”

Confucius said: "A person without long-term considerations will surely have trouble close at hand."

子曰：“已矣乎！吾未見好德如好色者也。”

Confucius said: "Enough! I have never seen anyone who loves virtue as much as he loves beauty."

子曰：“臧文仲其竊位者與！知柳下惠之賢而不與立也。”

Confucius said: "Zang Wenzhong was probably one who stole his official position! He knew that Liuxia Hui was worthy, yet he did not recommend him to serve together at court."

子曰：“躬自厚而薄責於人，則遠怨矣。”

Confucius said: "One who blames himself heavily and others lightly will keep far from resentment."

子曰：“不曰‘如之何、如之何’者，吾末如之何也已矣。”

Confucius said: "A person who never asks 'What shall I do? What shall I do?' about a matter, I truly can do nothing with such a person."

子曰：“群居終日，言不及義，好行小慧，難矣哉！”

Confucius said: "A crowd who gather all day, whose talk never touches on righteousness, and who like to show off petty cleverness: such people are truly hard to deal with!"

子曰：“君子義以為質，禮以行之，孫以出之，信以成之。君子哉！”

Confucius said: "The gentleman takes righteousness as his foundation, carries it out according to ritual, expresses it with modesty, and completes it with trustworthiness. Such is the gentleman!"

子曰：“君子病無能焉，不病人之不己知也。”

Confucius said: "The gentleman is concerned about his own lack of ability, not about others failing to understand him."

子曰：“君子疾沒世而名不稱焉。”

Confucius said: "The gentleman is troubled that, when he dies, his name will not be spoken of."

子曰：“君子求諸己，小人求諸人。”

Confucius said: "The gentleman looks to himself in everything; the petty man looks to others in everything."

子曰：“君子矜而不爭，群而不黨。”

Confucius said: "The gentleman is dignified and self-possessed without contending with others, and gets along with groups without forming factions."

子曰：“君子不以言舉人，不以人廢言。”

Confucius said: "The gentleman does not recommend a person because of what he says, nor dismiss his words because of the person."

子貢問曰：“有一言而可以終身行之者乎？”子曰：“其恕乎！己所不欲，勿施於人。”

Zigong asked: "Is there a single word that one can practice all one's life?" Confucius said: "Perhaps it is 'shu' (reciprocity)! What you do not wish for yourself, do not impose on others."

子曰：“吾之於人也，誰毀誰譽？如有所譽者，其有所試矣。斯民也，三代之所以直道而行也。”

Confucius said: "In my dealings with others, whom have I slandered, and whom have I praised? If I have praised anyone, it has surely been after testing. The people of today are exactly those by whom the Three Dynasties of Xia, Shang, and Zhou walked the straight Way."

子曰：“吾猶及史之闕文也，有馬者借人乘之，今亡矣夫！”

Confucius said: "I was still able to see historians leaving blanks where they were unsure, and those who owned horses lending them to others to ride; now even these are gone, it seems!"

子曰：“巧言亂德，小不忍，則亂大謀。”

Confucius said: "Clever words ruin virtue; lack of patience in small matters ruins great plans."

子曰：“眾惡之，必察焉；眾好之，必察焉。”

Confucius said: "When everyone dislikes a person, one must investigate; when everyone likes a person, one must also investigate."

子曰：“人能弘道，非道弘人。”

Confucius said: "It is people who can broaden the Way, not the Way that broadens people."

子曰：“過而不改，是謂過矣。”

Confucius said: "To have a fault and not correct it, that is what is truly called a fault."

子曰：“吾嘗終日不食、終夜不寢以思，無益，不如學也。”

Confucius said: "I once spent a whole day without eating and a whole night without sleeping in order to think, and it was of no use; it is better to study."

子曰：“君子謀道不謀食。耕也餒在其中矣，學也祿在其中矣。君子憂道不憂貧。”

Confucius said: "The gentleman seeks the Way, not food and clothing. One may farm and still go hungry; one may study and salary will naturally come with it. The gentleman worries about the Way, not about poverty."

子曰：“知及之，仁不能守之，雖得之，必失之；知及之，仁能守之，不莊以蒞之，則民不敬；知及之，仁能守之，莊以蒞之，動之不以禮，未善也。”

Confucius said: "If one gains something through wisdom but cannot hold it with benevolence, even if one gains it one will surely lose it; if one gains it through wisdom and can hold it with benevolence, but does not face the people with dignity, the people will not respect him; if one gains it through wisdom, can hold it with benevolence, and faces the people with dignity, but does not act according to ritual, that is still not good enough."

子曰：“君子不可小知而可大受也，小人不可大受而可小知也。”

Confucius said: "The gentleman cannot be known through small matters, yet can take on great responsibilities; the petty man cannot take on great responsibilities, yet can be known through small matters."

子曰：“民之於仁也，甚於水火。水火，吾見蹈而死者矣，未見蹈仁而死者也。”

Confucius said: "The people need benevolence more urgently than they need water and fire. As for water and fire, I have seen people step into them and die; but I have never seen anyone step into benevolence and die."

子曰：“當仁不讓於師。”

Confucius said: "When facing benevolence that ought to be practiced, one need not defer even to one's teacher."

子曰：“君子貞而不諒。”

Confucius said: "The gentleman holds firmly to what is right, but does not cling to petty good faith."

子曰：“事君，敬其事而後其食。”

Confucius said: "In serving a ruler, first attend to one's duties with care, and only afterward think of salary."

子曰：“有教無類。”

Confucius said: "In teaching, make no distinction among the noble and the humble, the poor and the rich."

子曰：“道不同，不相為謀。”

Confucius said: "Those whose ways differ have no need to consult or plan with each other."

子曰：“辭達而已矣。”

Confucius said: "Words need only be enough to convey the meaning clearly."

師冕見，及階，子曰：“階也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。”師冕出。子張問曰：“與師言之道與？”子曰：“然，固相師之道也。”

The music master Mian came to see Confucius. When he reached the steps, Confucius said: "Here are the steps." When he reached the mat, Confucius said: "Here is the mat." When everyone was seated, Confucius told him: "So-and-so is here; so-and-so is here." After the music master Mian left, Zizhang asked: "Is this the way to speak with a music master?" Confucius said: "Yes, this is indeed the way to help a music master."

季氏將伐顓臾，冉有、季路見於孔子，曰：“季氏將有事於顓臾。”孔子曰：“求，無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？”冉有曰：“夫子欲之，吾二臣者皆不欲也。”孔子曰：“求，周任有言曰：‘陳力就列，不能者止。’危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣，虎兕出於柙，龜玉毀於櫝中，是誰之過與？”冉有曰：“今夫顓臾固而近於費，今不取，後世必為子孫憂。”孔子曰：“求，君子疾夫舍曰欲之而必為之辭。丘也聞，有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服則修文德以來之，既來之，則安之。今由與求也相夫子，遠人不服而不能來也，邦分崩離析而不能守也，而謀動干戈於邦內。吾恐季孫之憂不在顓臾，而在蕭牆之內也。”

The Ji family was about to attack Zhuanyu. Ran You and Zilu went to see Confucius and said: "The Ji family is going to use force against Zhuanyu." Confucius said: "Qiu, is this not your fault? Zhuanyu is a place that the former kings had preside over the sacrifices of Mount Dongmeng, and it lies within the borders of Lu, a vassal of the state. Why attack it?" Ran You said: "It is the Ji family who wish it; neither of us ministers wishes it." Confucius said: "Qiu, Zhou Ren had a saying: 'If you can exert your strength, take the post; if you cannot, resign.' If one sees danger and does not support, sees a stumble and does not steady, what use is the assistant? Moreover, your words are themselves mistaken: if a tiger or rhinoceros escapes from its cage, or a tortoise shell or jade is destroyed in its box, whose fault is it?" Ran You said: "Now Zhuanyu's wall is solid and it is near Bi; if it is not taken now, it will surely become a worry for later generations." Confucius said: "Qiu, the gentleman hates those who obviously want something but insist on making excuses for it. I have heard that for those who hold a state or a family, the worry is not that wealth is small but that it is unevenly shared, not that the population is small but that things are unsettled. When wealth is evenly shared there is no such thing as poverty, when high and low are in harmony one does not feel the population is small, and when things within are settled there is no overturn. When this is achieved, if distant peoples still do not submit, cultivate culture and moral influence to draw them in; once drawn in, make them settle. Now You and Qiu assist the Ji family: distant peoples do not submit and you cannot draw them in, the state is split into four parts and you cannot keep it whole, and yet you plan to use force within the borders. I fear that the real worry of Ji Sun lies not in Zhuanyu but inside the screen wall of his own house."

孔子曰：“天下有道，則禮樂征伐自天子出；天下無道，則禮樂征伐自諸侯出。自諸侯出，蓋十世希不失矣；自大夫出，五世希不失矣；陪臣執國命，三世希不失矣。天下有道，則政不在大夫；天下有道，則庶人不議。”

Confucius said: "When the world has the Way, the making of ritual and music and the sending out of military campaigns are decided by the Son of Heaven; when the world lacks the Way, they are decided by the feudal lords. When decided by the feudal lords, it is rare that it lasts beyond ten generations without being lost; when decided by high officials, it is rare that it lasts beyond five generations; when household retainers hold the state's government, it is rare that it lasts beyond three generations. When the world has the Way, political power does not fall into the hands of high officials; when the world has the Way, the common people do not discuss it privately."

孔子曰：“祿之去公室五世矣，政逮於大夫四世矣，故夫三桓之子孫微矣。”

Confucius said: "The power of rank and stipend in Lu left the ducal house five generations ago, and government has been in the hands of the high officials for four generations; therefore the descendants of the Three Huan families are also in decline now."

孔子曰：“益者三友，損者三友。友直、友諒、友多聞，益矣；友便辟、友善柔、有便佞，損矣。”

Confucius said: "There are three kinds of beneficial friends and three kinds of harmful friends. Friendship with the upright, with the trustworthy, and with the well-informed is beneficial; friendship with the obsequious, with the flattering to one's face, and with the glib is harmful."

孔子曰：“益者三樂，損者三樂。樂節禮樂、樂道人之善、樂多賢友，益矣；樂驕樂、樂佚遊、樂宴樂，損矣。”

Confucius said: "There are three kinds of beneficial pleasures and three kinds of harmful pleasures. To enjoy regulating oneself by ritual and music, to enjoy speaking of the good in others, and to enjoy having many worthy friends are beneficial; to enjoy extravagant indulgence, to enjoy idle roaming, and to enjoy feasting without limit are harmful."

孔子曰：“侍於君子有三愆：言未及之而言謂之躁，言及之而不言謂之隱，未見顏色而言謂之瞽。”

Confucius said: "In attendance on a gentleman there are three faults one is prone to: to speak before it is one's turn is called haste; to not speak when it is one's turn is called concealment; to speak without watching the other person's expression is called blindness."

孔子曰：“君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬥；及其老也，血氣既衰，戒之在得。”

Confucius said: "The gentleman is on guard against three things: in youth, when the blood and qi are not yet settled, he guards against sex; in the prime of life, when the blood and qi are at their strongest, he guards against fighting; in old age, when the blood and qi have declined, he guards against acquisitiveness."

孔子曰：“君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏也，狎大人，侮聖人之言。”

Confucius said: "The gentleman has three things he reveres: he reveres the decree of Heaven, he reveres great men, and he reveres the words of the sages. The petty man does not know the decree of Heaven and so does not revere it, treats great men with disrespect, and mocks the words of the sages."

孔子曰：“生而知之者上也，學而知之者次也；困而學之又其次也。困而不學，民斯為下矣。”

Confucius said: "Those born with knowledge are the highest; those who know through study are next; those who study only after meeting hardship are next again; and those who meet hardship and still refuse to study are the lowest."

孔子曰：“君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義。”

Confucius said: "The gentleman has nine things to think about: in seeing, to think of seeing clearly; in hearing, to think of hearing distinctly; in expression, to think of being warm; in bearing, to think of being respectful; in speech, to think of being loyal; in work, to think of being serious; in doubt, to think of asking; in anger, to think of the consequences; and on seeing something to be gained, to think of whether it is right."

孔子曰：“見善如不及，見不善如探湯；吾見其人矣。吾聞其語矣。隱居以求其志，行義以達其道；吾聞其語矣，未見其人也。”

Confucius said: "On seeing the good, to pursue it as if afraid of not catching up; on seeing the not good, to withdraw from it as if dipping a hand into boiling water: I have seen such people, and I have heard such words. To live in seclusion to keep one's aims intact, and to practice righteousness to carry out one's principles: I have heard such words, but I have not seen such people."

齊景公有馬千駟，死之日，民無德而稱焉；伯夷、叔齊餓於首陽之下，民到於今稱之。其斯之謂與？”

Duke Jing of Qi had four thousand horses, but on the day he died, the people could find no virtue of his to praise; Boyi and Shuqi starved at the foot of Mount Shouyang, and to this day the people still praise them. Does this not mean just this?

陳亢問於伯魚曰：“子亦有異聞乎？”對曰：“未也。嘗獨立，鯉趨而過庭，曰：‘學《詩》乎？’對曰：‘未也。’‘不學《詩》，無以言。’鯉退而學《詩》。他日，又獨立，鯉趨而過庭，曰：‘學《禮》乎？’對曰：‘未也。’‘不學《禮》，無以立。’鯉退而學《禮》。聞斯二者。”陳亢退而喜曰：“問一得三，聞《詩》，聞《禮》，又聞君子之遠其子也。”

Chen Kang asked Boyu: "Have you heard any special teaching from your father?" Boyu replied: "No. Once he was standing alone in the courtyard, and as I hurried across the courtyard he asked: 'Have you studied the Poems?' I replied: 'Not yet.' He said: 'If you do not study the Poems, you will have no way to speak.' I withdrew and studied the Poems. Another day he was again standing alone, and as I hurried across the courtyard he asked: 'Have you studied the Rites?' I replied: 'Not yet.' He said: 'If you do not study the Rites, you will have no way to take your stand.' I withdrew and studied the Rites. I have heard only these two things." Chen Kang withdrew and said happily: "I asked about one thing and gained three: I heard about the Poems, I heard about the Rites, and I also heard that the gentleman does not show partiality toward his own son."

邦君之妻，君稱之曰夫人，夫人自稱曰小童；邦人稱之曰君夫人，稱諸異邦曰寡小君；異邦人稱之亦曰君夫人。

The wife of a feudal lord is called "madam" by the ruler, and she calls herself "little child"; people of the state call her "the ruler's madam", and when speaking to people of other states they call her "our humble little ruler"; people of other states also call her "the ruler's madam".

陽貨欲見孔子，孔子不見，歸孔子豚。孔子時其亡也而往拜之，遇諸塗。謂孔子曰：“來，予與爾言。”曰：“懷其寶而迷其邦，可謂仁乎？”曰：“不可。”“好從事而亟失時，可謂知乎？”曰：“不可！”“日月逝矣，歲不我與！”孔子曰：“諾，吾將仕矣。”

Yang Huo wanted Confucius to come and see him, but Confucius did not go, so he sent Confucius a steamed piglet. Confucius found out when Yang Huo was out and went to return the courtesy, but unexpectedly met him on the road. Yang Huo said to Confucius: "Come, let me speak with you." He said: "One who keeps his talents in his bosom and lets his state fall into confusion, can he be called benevolent?" Confucius said: "No." Yang Huo said: "One who likes to take part in affairs yet repeatedly misses the opportunity, can he be called wise?" Confucius said: "No." Yang Huo said: "The days and months go by; time does not wait for us!" Confucius said: "All right, I shall plan to take office."

子曰：“性相近也，習相遠也。”

Confucius said: "By nature people are close to one another; by habit they come to be far apart."

子曰：“唯上知與下愚不移。”

Confucius said: "Only the highest wise and the lowest foolish do not change."

子之武城，聞絃歌之聲。夫子莞爾而笑，曰：“割雞焉用牛刀？”子游對曰：“昔者偃也聞諸夫子曰：‘君子學道則愛人，小人學道則易使也。’”子曰：“二三子，偃之言是也！前言戲之耳。”

Confucius went to Wucheng and heard the sound of zither playing and singing. Confucius smiled slightly and said: "Why use an ox-slaughtering knife to kill a chicken?" Ziyou replied: "In the past I, Yan, heard the Master say: 'When gentlemen in high position study the Way, they know how to love people; when ordinary people in low position study the Way, they are easy to direct.'" Confucius said: "Disciples, what Yan says is right! What I said just now was only a joke with him."

公山弗擾以費畔，召，子欲往。子路不說，曰：“末之也已，何必公山氏之之也？”子曰：“夫召我者而豈徒哉？如有用我者，吾其為東周乎！”

Gongshan Furao held the town of Bi in rebellion and summoned Confucius, who wished to go. Zilu was displeased and said: "If there is nowhere to go, then so be it; why must you go to Gongshan?" Confucius said: "Would the one who summons me summon me for nothing? If someone were willing to employ me, I would revive the Zhou way in the east!"

子張問仁於孔子，孔子曰：“能行五者於天下為仁矣。”請問之，曰：“恭、寬、信、敏、惠。恭則不侮，寬則得眾，信則人任焉，敏則有功，惠則足以使人。”

Zizhang asked Confucius what benevolence is. Confucius said: "To be able to practice five virtues in the world is benevolence." Zizhang asked what the five were, and Confucius said: "Respect, generosity, trustworthiness, diligence, and kindness. With respect you will not be insulted, with generosity you will win the people, with trustworthiness others will employ you, with diligence you will achieve results, and with kindness you will be enough to command others."

佛肸召，子欲往。子路曰：“昔者由也聞諸夫子曰：‘親於其身為不善者，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。不曰堅乎，磨而不磷；不曰白乎，涅而不緇。吾豈匏瓜也哉？焉能繫而不食？”

Bi Xi summoned Confucius, and Confucius wished to go. Zilu said: "In the past I, You, heard the Master say: 'A gentleman does not go to one who personally does evil.' Bi Xi holds Zhongmou in rebellion, and you wish to go; how do you explain this?" Confucius said: "Yes, I did say that. But is it not said of what is hard that grinding cannot thin it? Is it not said of what is white that dyeing cannot blacken it? Am I a bitter gourd? How can I just hang there and not be eaten?"

子曰：“由也，女聞六言六蔽矣乎？”對曰：“未也。”“居！吾語女。好仁不好學，其蔽也愚；好知不好學，其蔽也蕩；好信不好學，其蔽也賊；好直不好學，其蔽也絞；好勇不好學，其蔽也亂；好剛不好學，其蔽也狂。”

Confucius said: "You, have you heard of the six virtues and the six flaws?" Zilu replied: "No." Confucius said: "Sit down! I will tell you. To love benevolence without loving learning, the flaw is foolishness; to love wisdom without loving learning, the flaw is dissipation; to love trustworthiness without loving learning, the flaw is harming oneself and others; to love uprightness without loving learning, the flaw is sharpness that wounds; to love courage without loving learning, the flaw is causing trouble and disorder; to love firmness without loving learning, the flaw is recklessness."

子曰：“小子何莫學夫《詩》？《詩》可以興，可以觀，可以群，可以怨。邇之事父，遠之事君，多識於鳥獸草木之名。”

Confucius said: "Disciples, why does no one study the Poems? Reading the Poems can stimulate the emotions, can show the successes and failures of customs, can help one get along with groups, and can express grievances against injustice. Near at hand, they can be used to serve one's parents; farther off, to serve one's ruler; and one also comes to know more names of birds, beasts, plants, and trees."

子謂伯魚曰：“女為《周南》、《召南》矣乎？人而不為《周南》、《召南》，其猶正牆面而立也與！”

Confucius said to Boyu: "Have you studied the Zhou Nan and the Shao Nan? A person who has not studied the Zhou Nan and the Shao Nan is like one standing with his face against a wall, unable to take a single step!"

子曰：“禮雲禮云，玉帛云乎哉？樂雲樂云，鐘鼓云乎哉？”

Confucius said: "Ritual, ritual: does it only mean gifts of jade and silk? Music, music: does it only mean bells and drums?"

子曰：“色厲而內荏，譬諸小人，其猶穿窬之盜也與？”

Confucius said: "One who is stern in appearance and timid within, to compare him to a petty man, is probably like a thief who digs through holes and climbs over walls, is he not?"

子曰：“鄉愿，德之賊也。”

Confucius said: "The pleasing, ingratiating man who tries to please everybody is the thief of virtue."

子曰：“道聽而塗說，德之棄也。”

Confucius said: "To spread on the road what one has heard on the road is to throw away one's virtue."

子曰：“鄙夫可與事君也與哉？其未得之也，患得之；既得之，患失之。苟患失之，無所不至矣。”

Confucius said: "Can one serve a ruler together with such a vulgar person? Before he has gotten a position he worries about not getting it, and once he has it he worries about losing it. Once he worries about losing it, there is nothing he will not do."

子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也蕩；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也詐而已矣。”

Confucius said: "People of old had three failings, and now even these are probably gone. The ardent of old were unrestrained in small matters, but the ardent of today are dissolute and unbridled; the proud of old had sharp edges, but the proud of today are resentful and perverse; the foolish of old were straightforward, but the foolish of today are merely deceitful."

子曰：“巧言令色，鮮矣仁。”

Confucius said: "Glib words and an ingratiating face: such people are rarely benevolent."

子曰：“惡紫之奪朱也，惡鄭聲之亂雅樂也，惡利口之覆邦家者。”

Confucius said: "I hate the way purple has usurped the place of red, I hate the way the tunes of Zheng have confused the refined music, and I hate the way sharp-tongued people overturn states."

子曰：“予欲無言。”子貢曰：“子如不言，則小子何述焉？”子曰：“天何言哉？四時行焉，百物生焉，天何言哉？”

Confucius said: "I wish not to speak." Zigong said: "If you do not speak, what shall we students transmit?" Confucius said: "What does Heaven say? The four seasons still run their course and the myriad things still grow; what does Heaven say?"

孺悲欲見孔子，孔子辭以疾。將命者出戶，取瑟而歌，使之聞之。

Ru Bei wished to see Confucius, but Confucius declined, saying he was ill. As soon as the messenger had left the door, Confucius took up his zither and sang while playing, deliberately letting him hear.

宰我問：“三年之喪，期已久矣！君子三年不為禮，禮必壞；三年不為樂，樂必崩。舊谷既沒，新谷既升，鑽燧改火，期可已矣。”子曰：“食夫稻，衣夫錦，於女安乎？”曰：“安！”“女安則為之！夫君子之居喪，食旨不甘，聞樂不樂，居處不安，故不為也。今女安，則為之！”宰我出，子曰：“予之不仁也！子生三年，然後免於父母之懷。夫三年之喪，天下之通喪也，予也有三年之愛於其父母乎！”

Zai Wo asked: "The three-year mourning period is too long! If a gentleman does not practice ritual for three years, ritual will surely decay; if he does not play music for three years, music will surely collapse. The old grain is used up and the new grain has come in, and the wood for drilling fire has been changed through a full round; one year of mourning should be enough." Confucius said: "To eat rice and wear brocade before three years of mourning are up, would you feel at ease?" Zai Wo said: "I would." Confucius said: "If you feel at ease, then do so! When a gentleman is in mourning, he finds no sweetness in fine food, takes no joy in hearing music, and feels no comfort living at home, and so he does not do that. Now you feel at ease, so do it!" After Zai Wo went out, Confucius said: "Yu is truly not benevolent! A child is born and only after three years leaves his parents' arms. The three-year mourning is the mourning observed throughout the world. Did Yu not receive three years of love from his own parents!"

子曰：“飽食終日，無所用心，難矣哉！不有博弈者乎？為之猶賢乎已。”

Confucius said: "To eat one's fill all day and use one's mind on nothing, that is hard to deal with! Are there not games such as chess? To do that is still better than being idle."

子路曰：“君子尚勇乎？”子曰：“君子義以為上。君子有勇而無義為亂，小人有勇而無義為盜。”

Zilu said: "Does the gentleman esteem courage?" Confucius said: "The gentleman holds righteousness highest. A gentleman who has courage but no righteousness will cause disorder; a petty person who has courage but no righteousness will become a robber."

子貢曰：“君子亦有惡乎？”子曰：“有惡。惡稱人之惡者，惡居下流而訕上者，惡勇而無禮者，惡果敢而窒者。”曰：“賜也亦有惡乎？”“惡徼以為知者，惡不孫以為勇者，惡訐以為直者。”

Zigong said: "Does the gentleman also have things he detests?" Confucius said: "He has things he detests. He detests those who proclaim others' faults, detests those in low positions who slander their superiors, detests those who are brave but do not understand ritual, and detests those who are resolute but obstinate and impassable." Confucius then asked: "Ci, do you also have things you detest?" Zigong said: "I detest those who plagiarize others' views and take them as their own cleverness, detest those who take immodesty for courage, and detest those who take exposing others' private matters for honesty."

子曰：“唯女子與小人為難養也，近之則不孫，遠之則怨。”

Confucius said: "Only women and petty persons are hard to deal with: if you are close to them they lose modesty, and if you keep your distance they resent it."

子曰：“年四十而見惡焉，其終也已。”

Confucius said: "If a person reaches forty and is still disliked, that is probably the end of him."

微子去之，箕子為之奴，比干諫而死。孔子曰：“殷有三仁焉。”

The Viscount of Wei left the tyrant Zhou, the Viscount of Ji became his slave, and Bi Gan was killed for remonstrating. Confucius said: "The Yin dynasty had three men of benevolence."

柳下惠為士師，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？”

Liuxia Hui served as a prison officer and was dismissed three times. Someone said: "Could you not leave Lu?" He said: "If I serve people by the right way, where could I go and not be dismissed three times? If I serve people by crooked ways, why should I leave the land of my parents?"

齊景公待孔子曰：“若季氏，則吾不能。”以季、孟之間待之，曰：“吾老矣，不能用也。”孔子行。

Duke Jing of Qi, speaking of how to treat Confucius, said: "To treat him as the ruler of Lu treats the Ji family, I cannot do." So he treated him at a level between the Ji and Meng families, and then said: "I am old, and cannot use him." Confucius then left Qi.

齊人歸女樂，季桓子受之，三日不朝，孔子行。”

The state of Qi sent a troupe of female musicians, and Ji Huanzi accepted them, and for three days did not attend court or manage government; Confucius then left Lu.

楚狂接輿歌而過孔子曰：“鳳兮鳳兮，何德之衰？往者不可諫，來者猶可追。已而已而，今之從政者殆而！”孔子下，欲與之言，趨而闢之，不得與之言。

Jieyu, the madman of Chu, passed in front of Confucius' carriage singing: "Phoenix, O phoenix, how your virtue has declined! What is past cannot be amended, but what is to come can still be pursued. Enough, enough! Those who take part in government today are in peril!" Confucius got down and wished to speak with him, but he hurried away to avoid him, and Confucius was not able to speak with him.

長沮、桀溺耦而耕，孔子過之，使子路問津焉。長沮曰：“夫執輿者為誰？”子路曰：“為孔丘。”曰：“是魯孔丘與？”曰：“是也。”曰：“是知津矣。”問於桀溺，桀溺曰：“子為誰？”曰：“為仲由。”曰：“是魯孔丘之徒與？”對曰：“然。”曰：“滔滔者天下皆是也，而誰以易之？且而與其從辟人之士也，豈若從辟世之士？”耰而不輟。子路行以告，夫子憮然曰：“鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。”

Changju and Jienni were plowing side by side, and Confucius passed by and sent Zilu to ask where the ford was. Changju asked: "Who is that man holding the reins?" Zilu said: "It is Kong Qiu." Changju said: "Is that Kong Qiu of Lu?" Zilu said: "Yes." Changju said: "Then he should know where the ford is." Zilu asked Jienni. Jienni said: "Who are you?" Zilu said: "I am Zhong You." Jienni said: "Are you a disciple of Kong Qiu of Lu?" Zilu answered: "Yes." Jienni said: "The whole world is flooding along in torrents; with whom will you change it? And rather than follow one who avoids bad people, why not follow us who avoid the whole age of disorder?" Having said this, he kept on raking soil to cover the seed. Zilu returned and told Confucius. Confucius said sadly: "One cannot herd together with birds and beasts. If I do not associate with the people of this world, with whom shall I associate? If the world were at peace, I, Kong Qiu, would not need to come out and change it."

子路從而後，遇丈人，以杖荷蓧。子路問曰：“子見夫子乎？”丈人曰：“四體不勤，五穀不分，孰為夫子？”植其杖而芸，子路拱而立。止子路宿，殺雞為黍而食之，見其二子焉。明日，子路行以告，子曰：“隱者也。”使子路反見之，至則行矣。子路曰：“不仕無義。長幼之節不可廢也，君臣之義如之何其廢之？欲潔其身而亂大倫。君子之仕也，行其義也，道之不行已知之矣。”

Zilu was following Confucius and fell behind, and met an old man carrying a weeding tool on his staff. Zilu asked: "Have you seen my master?" The old man said: "You do not exert your four limbs and cannot tell the five grains apart; who is your master?" Having said this, he stuck his staff in the ground and began weeding. Zilu stood to one side with his hands folded. The old man kept Zilu for the night, killed a chicken and cooked millet for him, and had his two sons come out to meet him. The next day, Zilu caught up with Confucius and told him about it. Confucius said: "This is a recluse." He sent Zilu back to see him again, but when he arrived the man had gone. Zilu said: "Not to take office is not in accord with righteousness. Even the etiquette between old and young cannot be set aside; how can the great duty between ruler and minister be set aside? Wishing to keep oneself pure, one throws into disorder the great human bond of ruler and minister. A gentleman takes office in order to carry out this duty; that the Way will not prevail, he has long known."

逸民：伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。子曰：“不降其志，不辱其身，伯夷、叔齊與！”謂：“柳下惠、少連降志辱身矣，言中倫，行中慮，其斯而已矣。”謂：“虞仲、夷逸隱居放言，身中清，廢中權。我則異於是，無可無不可。”

Worthies who withdrew from the world were: Boyi, Shuqi, Yuzhong, Yiyi, Zhuzhang, Liuxia Hui and Shaolian. Confucius said: "Not lowering one's aim and not disgracing one's person, that would be Boyi and Shuqi!" Of Liuxia Hui and Shaolian he said: "They lowered their aims and disgraced their persons; but their words accorded with ethics and their conduct was considered, and that was all." Of Yuzhong and Yiyi he said: "They lived in seclusion and spoke without restraint; their conduct suited purity, and their leaving office suited expediency. I am different from them: there is nothing that is definitely permissible and nothing that is definitely not permissible."

太師摯適齊，亞飯幹適楚，三飯繚適蔡，四飯缺適秦，鼓方叔入於河，播鼗武入於漢，少師陽、擊磬襄入於海。

The Grand Music Master Zhi went to Qi, Gan, the music master of the second meal, went to Chu, Liao, the music master of the third meal, went to Cai, and Que, the music master of the fourth meal, went to Qin; Fangshu the drummer went to the banks of the Yellow River, Wu who shook the hand drum went to the banks of the Han, and the junior music master Yang and Xiang who struck the stone chime went to the seashore.

周公謂魯公曰：“君子不施其親，不使大臣怨乎不以，故舊無大故則不棄也，無求備於一人。”

The Duke of Zhou said to the Duke of Lu: "The gentleman does not neglect his own kin and does not let his great ministers resent not being used; do not discard old ministers and old friends unless they have committed a great fault; and do not demand perfection from any one person."

周有八士：伯達、伯適、仲突、仲忽、叔夜、叔夏、季隨、季騧。

The Zhou dynasty produced eight renowned worthy men: Boda, Bokuo, Zhongtu, Zhonghu, Shuye, Shuxia, Jisui and Jigua.

子張曰：“士見危致命，見得思義，祭思敬，喪思哀，其可已矣。”

Zizhang said: "A scholar who, on seeing danger, is willing to give his life, on seeing a gain thinks of righteousness, in sacrifice thinks of reverence and in mourning thinks of grief, is acceptable."

子張曰：“執德不弘，信道不篤，焉能為有？焉能為亡？”

Zizhang said: "One who holds to virtue but cannot enlarge it and believes in the Way but cannot be sincere about it, whether he is present is not counted as much, and whether he is absent is not counted as little."

子夏之門人問交於子張，子張曰：“子夏云何？”對曰：“子夏曰：‘可者與之，其不可者拒之。’”子張曰：“異乎吾所聞。君子尊賢而容眾，嘉善而矜不能。我之大賢與，於人何所不容？我之不賢與，人將拒我，如之何其拒人也？”

A student of Zixia asked Zizhang about the way of making friends. Zizhang asked: "What does Zixia say?" The student answered: "Zixia says: 'Those who may be befriended, befriend them; those who may not, reject them.'" Zizhang said: "That is different from what I have heard. The gentleman honors the worthy and also tolerates the multitude, praises the good and also pities the incapable. If I am greatly worthy, what could I not tolerate in others? If I am not worthy, others will reject me, so how could I speak of rejecting others?"

子夏曰：“雖小道必有可觀者焉，致遠恐泥，是以君子不為也。”

Zixia said: "Even in minor arts there is surely something worth taking; but if one uses them to pursue distant goals, one may well get bogged down, and so the gentleman does not engage in them."

子夏曰：“日知其所亡，月無忘其所能，可謂好學也已矣。”

Zixia said: "To know each day something one did not have, and each month not to forget what one has mastered, may be called loving learning."

子夏曰：“博學而篤志，切問而近思，仁在其中矣。”

Zixia said: "To study broadly and hold firmly to one's aim, to ask earnestly and think about what is close at hand: benevolence lies within this."

子夏曰：“百工居肆以成其事，君子學以致其道。”

Zixia said: "The various craftsmen complete their work in their workshops; the gentleman, by learning, attains his Way."

子夏曰：“小人之過也必文。”

Zixia said: "When a petty person makes a mistake, he is bound to cover it up."

子夏曰：“君子有三變：望之儼然，即之也溫，聽其言也厲。”

Zixia said: "The gentleman gives three different impressions: from afar he looks stern, when you draw near he is gentle, and when you hear him speak he is upright and strict."

子夏曰：“君子信而後勞其民，未信，則以為厲己也；信而後諫，未信，則以為謗己也。”

Zixia said: "The gentleman first obtains the people's trust and only then puts them to work; without trust he puts them to work, and the people will think he is mistreating them. He first obtains trust and only then remonstrates; without trust he remonstrates, and the ruler will think he is slandering him."

子夏曰：“大德不逾閒，小德出入可也。”

Zixia said: "In great virtues one must not overstep the limit; in small virtues some deviation is acceptable."

子游曰：“子夏之門人小子，當灑掃應對進退則可矣。抑末也，本之則無，如之何？”子夏聞之，曰：“噫，言遊過矣！君子之道，孰先傳焉？孰後倦焉？譬諸草木，區以別矣。君子之道焉可誣也？有始有卒者，其惟聖人乎！”

Ziyou said: "Zixia's students are fine at sprinkling and sweeping, answering guests and the etiquette of advancing and withdrawing, but these are only the branches; the root is missing, so how can that do?" When Zixia heard it, he said: "Alas, Yan You is wrong! In the way of the gentleman, which part is taught first? Which part is put aside for later out of weariness? It is like plants and trees, which are distinguished by their kinds. How can the way of the gentleman be distorted? One who can do it from beginning to end, with root and branch both, is probably only the sage!"

子夏曰：“仕而優則學，學而優則仕。”

Zixia said: "When one has strength to spare after holding office, one should study; when one has strength to spare after study, one should hold office."

子游曰：“喪致乎哀而止。”

Ziyou said: "In mourning, to express grief fully is enough."

子游曰：“吾友張也為難能也，然而未仁。”

Ziyou said: "My friend Zizhang is hard to match and precious, yet he has still not reached benevolence."

曾子曰：“堂堂乎張也，難與併為仁矣。”

Zengzi said: "Zizhang has a splendid bearing, but it is a pity that it is hard to practice benevolence together with him."

曾子曰：“吾聞諸夫子，人未有自致者也，必也親喪乎！”

Zengzi said: "I have heard from the Master that people never have occasion to pour out their true feelings fully of themselves; if there is one, it must surely be on the death of a parent!"

曾子曰：“吾聞諸夫子，孟莊子之孝也，其他可能也；其不改父之臣與父之政，是難能也。”

Zengzi said: "I have heard from the Master that as for Meng Zhuangzi's filial piety, in other respects others could match it; but that he did not replace his father's old ministers or alter his father's policies is what others find hard to match."

孟氏使陽膚為士師，問於曾子。曾子曰：“上失其道，民散久矣。如得其情，則哀矜而勿喜！”

The Meng family appointed Yang Fu as prison officer, and Yang Fu asked Zengzi for advice. Zengzi said: "Those in high position have lost the right way, and the people have long been estranged. If you uncover the facts of a case, you should pity them and not be pleased with yourself!"

子貢曰：“紂之不善，不如是之甚也。是以君子惡居下流，天下之惡皆歸焉。”

Zigong said: "Zhou's wickedness was probably not as terrible as is said. Therefore the gentleman hates to dwell in a low and downstream place, for all the evils of the world flow into it."

子貢曰：“君子之過也，如日月之食焉。過也人皆見之，更也人皆仰之。”

Zigong said: "The gentleman's faults are like eclipses of the sun and moon: when he makes a fault, everyone sees it; when he corrects it, everyone looks up to him."

衛公孫朝問於子貢曰：“仲尼焉學？”子貢曰：“文武之道未墜於地，在人。賢者識其大者，不賢者識其小者，莫不有文武之道焉，夫子焉不學？而亦何常師之有？”

Gongsun Chao of Wei asked Zigong: "From whom did Zhongni learn?" Zigong said: "The Way of King Wen and King Wu has not fallen to the ground; it remains among people. The worthy remember its great parts and the unworthy remember its small parts, and there is nowhere without the Way of King Wen and King Wu. Where could the Master not learn? And why must he have a fixed teacher?"

叔孫武叔語大夫於朝曰：“子貢賢於仲尼。”子服景伯以告子貢，子貢曰：“譬之宮牆，賜之牆也及肩，窺見室家之好；夫子之牆數仞，不得其門而入，不見宗廟之美、百官之富。得其門者或寡矣，夫子之雲不亦宜乎！”

Shusun Wushu said to the officials at court: "Zigong is more worthy than Zhongni." Zifu Jingbo told this to Zigong. Zigong said: "Take a palace wall as an analogy: my wall is only shoulder-high, and one can see the beauty inside the house; the Master's wall is many fathoms high, and unless one finds the gate and enters, one cannot see the splendor of the ancestral temple and the abundance of its buildings. Those who can find that gate are probably few; was it not natural for Wushu to speak so!"

叔孫武叔毀仲尼，子貢曰：“無以為也，仲尼不可毀也。他人之賢者，丘陵也，猶可逾也；仲尼，日月也，無得而逾焉。人雖欲自絕，其何傷於日月乎？多見其不知量也。”

Shusun Wushu slandered Zhongni. Zigong said: "Do not do this, for Zhongni cannot be slandered. Other people's worth is like hills, which can still be passed over; Zhongni is like the sun and moon, which cannot be passed over. Though a person may wish to cut himself off from the sun and moon, what harm does that do to the sun and moon? It only shows that he does not know his own measure."

陳子禽謂子貢曰：“子為恭也，仲尼豈賢於子乎？”子貢曰：“君子一言以為知，一言以為不知，言不可不慎也。夫子之不可及也，猶天之不可階而升也。夫子之得邦家者，所謂立之斯立，道之斯行，綏之斯來，動之斯和。其生也榮，其死也哀，如之何其可及也？”

Chen Ziqin said to Zigong: "You are being deliberately modest, surely; is Zhongni truly more worthy than you?" Zigong said: "A gentleman can be shown wise by one word, and shown unwise by one word, so one must be careful in speech. The Master cannot be matched, just as heaven cannot be climbed by a ladder. If the Master had obtained a state to govern, it would be what is called: set the people up and they stand up, guide them and they follow, soothe them and they come to him, rouse them and they work in harmony. While he lived everyone honored him, and when he died everyone mourned him; how could he be matched?"

堯曰：“諮！爾舜，天之歷數在爾躬，允執其中。四海困窮，天祿永終。”舜亦以命禹。曰：“予小子履，敢用玄牡，敢昭告於皇皇后帝：有罪不敢赦，帝臣不蔽，簡在帝心。朕躬有罪，無以萬方；萬方有罪，罪在朕躬。”周有大賚，善人是富。“雖有周親，不如仁人。百姓有過，在予一人。”謹權量，審法度，修廢官，四方之政行焉。興滅國，繼絕世，舉逸民，天下之民歸心焉。所重：民、食、喪、祭。寬則得眾，信則民任焉，敏則有功，公則說。

Yao said: "Ah! You, Shun, the heavenly order of succession has fallen upon you; hold sincerely to that Mean. If the people of the four seas are in want and distress, the rank Heaven has given you will end forever." Shun also used these words to charge Yu. Tang said: "I, the humble Lu, dare to use a black bull as sacrifice and make a clear announcement to the great and shining Lord on High: I dare not pardon the guilty on my own, and I dare not conceal the servants of the Lord, for all is inspected by the Lord's heart. If I myself am guilty, do not implicate the myriad regions of the world; if the myriad regions are guilty, the guilt rests on me alone." The Zhou made great grants, and the good were enriched by them. King Wu said: "Though Zhou had close kin, they are not as good as my men of benevolence. If the people have faults, the responsibility rests on me alone." He carefully corrected weights and measures, examined the laws, restored abandoned offices, and the government's orders were carried out in all quarters. He revived destroyed states, continued broken lines of succession and raised up the neglected worthy, and the people of the world turned to him in their hearts. What he valued was: the people, food, mourning rites and sacrifices. Generosity wins the multitude, trustworthiness wins the trust of the people, diligence and quickness bring achievement, and fairness makes people glad.

子張問於孔子曰：“何如斯可以從政矣？”子曰：“尊五美，屏四惡，斯可以從政矣。”子張曰：“何謂五美？”子曰：“君子惠而不費，勞而不怨，欲而不貪，泰而不驕，威而不猛。”子張曰：“何謂惠而不費？”子曰：“因民之所利而利之，斯不亦惠而不費乎？擇可勞而勞之，又誰怨？欲仁而得仁，又焉貪？君子無眾寡，無小大，無敢慢，斯不亦泰而不驕乎？君子正其衣冠，尊其瞻視，儼然人望而畏之，斯不亦威而不猛乎？”子張曰：“何謂四惡？”子曰：“不教而殺謂之虐；不戒視成謂之暴；慢令致期謂之賊；猶之與人也，出納之吝謂之有司。”

Zizhang asked Confucius: "How can one govern?" Confucius said: "Honor the five excellences and reject the four evils, and then one can govern." Zizhang said: "What are the five excellences?" Confucius said: "The gentleman is generous without waste, puts the people to work without their resenting it, has desires without greed, is at ease without arrogance, and is dignified without being fierce." Zizhang said: "What does it mean to be generous without waste?" Confucius said: "To benefit the people through what is beneficial to them, is that not being generous without waste? To choose work that the people can do and then have them do it, who would resent that? If he desires benevolence and obtains it, what is there to be greedy about? Whether dealing with many or few, with great or small matters, the gentleman does not dare be negligent; is that not being at ease without arrogance? The gentleman straightens his clothes and cap and his gaze is grave, so stately that people look at him with awe; is that not being dignified without being fierce?" Zizhang said: "What are the four evils?" Confucius said: "To kill without having instructed beforehand is called cruelty; to demand quick results without having warned beforehand is called tyranny; to be lax in giving orders yet set a deadline is called harming; and to be stingy in handing out something that one gives to people anyway is the way of a petty clerk."

孔子曰：“不知命，無以為君子也；不知禮，無以立也；不知言，無以知人也。”

Confucius said: "One who does not understand Heaven's mandate has no way to be a gentleman; one who does not understand ritual has no way to establish himself; one who does not understand how to discern people's words has no way to know people."