Kong Zi Jia Yu (孔子家語)

孔子家語王肅

The Kongzi Jiayu (Sayings of the Confucian School), compiled by Wang Su.

孔子初仕為中都宰，中都魯邑製為養生送死之節，長幼異食、如禮年五十異食也強弱異任、任謂力作之事各從所任不用弱也男女別塗、路無拾遺、器不雕偽，無文飾雕畫不詐偽為四寸之棺，五寸之槨，以木為槨因丘陵為墳，不封、不聚土以起墳者也不樹，不樹松柏行之一年，而西方之諸侯則焉．魯國在東故西方諸侯皆法則定公謂孔子曰：“學子此法，以治魯國何如？”孔子對曰：“雖天下可乎，何但魯國而已哉．於是二年，定公以為司空．乃別五土之性，五土之性一曰山林二曰川澤三曰丘陵四曰墳衍五曰原隰而物各得其所生之宜，所生之物各得其宜鹹得厥所．先時季氏葬昭公於墓道之南，季平子逐昭公死於幹侯平子別而葬之貶之不令近先公也孔子溝而合諸墓焉．謂季桓子曰：“貶君以彰己罪，非禮也，桓子平子之子今合之，所以揜夫子之不臣．”由司空為魯大司寇．設法而不用，無奸民．

Confucius first took office as governor of Zhongdu. [Zhongdu was a city of Lu.] He set standards for nourishing the living and sending off the dead: the old and the young ate different food [by ritual, from the age of fifty food and drink were different], the strong and the weak bore different burdens [burdens meaning labor, each according to his ability, without using the weak], men and women walked on separate roads, no one picked up what was lost on the road, and utensils were not carved or decorated falsely [no ornamental carving or painting, no deceit]. Coffins were made four inches thick and outer coffins five inches [the outer coffin made of wood], tombs followed the contour of the hills without a mound [no earth was piled up to make a mound] and no trees were planted [no pines or cypresses]. After one year of this, the lords to the west took it as a model. [Lu is in the east, so the western lords all took it as a model.] Duke Ding said to Confucius: "If I learn your method and use it to govern Lu, how would it be?" Confucius answered: "Even the whole world could be governed so, how much more Lu." So after two years, Duke Ding made him Minister of Works. He then distinguished the natures of the five kinds of land [the five lands: first mountains and forests, second rivers and marshes, third hills, fourth embankments and flats, fifth plains and wetlands], and each thing obtained what suited its growth [things that grew there each obtained what suited them], and all found their proper places. Earlier the Ji family had buried Duke Zhao south of the road to the tombs [Ji Pingzi had driven out Duke Zhao, who died at Ganhou, and Pingzi buried him separately to demean him, so that he would not be near the former dukes], and Confucius dug a trench to join the grave with the others. He said to Ji Huanzi: "To demean the ruler is to make one's own guilt plain, and it is not ritual. Now joining them is to cover up your father's disloyalty." [Huanzi was the son of Pingzi.] From Minister of Works he became Grand Minister of Crime of Lu. Laws were established but not used, and there were no wicked people.

定公與齊侯會於夾谷，孔子攝相事，曰：“臣聞有文事者，必有武備．有武事者，必有文備，古者諸侯並出疆，必具官以從，請具左右司馬．”定公從之．至會所，為壇位土階三等，以遇禮相見，會遇之禮禮之簡略者也揖讓而登，獻酢既畢，齊使萊人以兵鼓●劫定公．萊人齊人東夷雷鼓曰●孔子歷階而進，以公退曰：“士以兵之，吾兩君為好，裔夷之俘，敢以兵亂之，裔邊裔夷夷狄俘軍所獲虜也言此三者何敢以兵亂兩君之好也非齊君所以命諸侯也，裔不謀夏、夷不亂華、華夏中國之名俘不幹盟、兵不偪好、於神為不祥、於德為愆義、於人為失禮，君必不然．”齊侯心怍，麾而避之．有頃，齊奏宮中之樂，俳優侏儒戲於前．孔子趨進歷階而上，不盡一等，曰：“匹夫熒侮諸侯者，罪應誅，請右司馬速刑焉．”於是斬侏儒，手足異處．齊侯懼，有慚色．將盟，齊人加載書曰：“齊師出境，而不以兵車三百乘從我者，有如此盟．”孔子使茲無還對曰：“魯大夫也而不返我汶陽之田，吾以供命者，亦如之．”齊侯將設享禮，孔子謂梁丘據曰：“齊魯之故，吾子何不聞焉？”梁丘據舊聞齊魯之故事事既成矣，而又享之，是勤執事，且犧象不出門，作犧牛及象於其背為●嘉樂不野合，享而既具是棄禮，若其不具，是用秕粺，秕穀之不成者粺草之似谷者用秕粺君辱，棄禮名惡，子盍圖之．夫享，所以昭德也，不昭，不如其已．”乃不果享．齊侯歸，責其群臣曰：“魯以君子道輔其君，而子獨以夷狄道教寡人，使得罪．”於是乃歸所侵魯之四邑，及汶陽之田．四邑鄆讙龜陰也洙有汶陽之田本魯界

Duke Ding met the Marquis of Qi at Jiagu, and Confucius acted as assistant, saying: "I have heard that where there are civil affairs there must be military preparation, and where there are military affairs there must be civil preparation. In ancient times when lords went out of their borders together, they always brought a full complement of officials with them; I ask that the Left and Right Marshals be prepared." Duke Ding agreed. On reaching the meeting place, they built an altar and set out positions with earthen steps of three levels, and met with the ritual of a chance meeting [the ritual for a chance meeting is a simplified ritual], bowing and yielding as they ascended the altar. After the toasts were finished, Qi sent men of Lai with weapons beating drums to seize Duke Ding. [The men of Lai were eastern Yi barbarians of Qi.] Confucius stepped over the stairs and went forward, had the Duke withdraw, and said: "Officers, use weapons against them. Our two rulers are making friendship; how dare captives of the border barbarians disturb it with weapons? This is not how the Marquis of Qi commands the lords. Remote tribes do not plot against the Xia, barbarians do not disturb the Hua [Huaxia is the name of China], captives do not interfere with covenants, and weapons do not press upon a peace. To the spirits it is inauspicious, to virtue it is contrary to righteousness, to people it is a breach of ritual; the ruler surely would not do this." The Marquis of Qi felt ashamed and gestured for them to withdraw. After a while Qi played palace music, and jesters and dwarfs played about in front. Confucius hurried forward over the steps and went up, stopping one step short, and said: "Commoners who bewilder and insult the lords are guilty of death; I ask the Right Marshal to apply punishment at once." So the dwarfs were beheaded, their hands and feet cut apart. The Marquis of Qi was frightened and looked ashamed. When they were about to swear a covenant, the men of Qi added to the text: "If Qi's army goes out of the border and Lu does not follow with three hundred war chariots, it shall be as this covenant." Confucius had Zi Wuhuan reply: "And if you do not return the Wenyang fields to us, which we shall use to meet your demands, it shall also be as this." The Marquis of Qi was about to hold a banquet, and Confucius said to Liang Qiu Ju: "Why have you not heard of the old affairs between Qi and Lu? The business is already completed, and to hold a banquet again would be to burden the officials. Moreover, sacrificial vessels shaped like oxen and elephants do not go out the gate [oxen and elephants are made on their backs], and fine music is not assembled in the wilds. If a banquet is fully provided, it abandons ritual; if not, it uses chaff and weeds [chaff is grain not fully formed, and weeds are plants like grain]. To shame the ruler with chaff and weeds and to abandon ritual would give a bad reputation; why do you not plan about this? A banquet is meant to make virtue clear; if it does not, it is better to stop." So in the end the banquet was not held. The Marquis of Qi returned and rebuked his ministers, saying: "Lu assisted its ruler with the way of the gentleman, while you alone taught me the way of the barbarians, so that I have given offense." So he returned the four cities taken from Lu, and the Wenyang fields. [The four cities were Yun, Huan, Guiyin, and the Wenyang fields along the Zhu, which were originally Lu's territory.]

孔子言於定公曰：“家不藏甲，卿大夫稱家甲鎧也邑無百雉之城，高丈長丈曰堵三堵曰雉古之制也．今三家過制，請皆損之．”乃使季氏宰仲由隳三都．叔孫不得意於季氏，因費宰公山弗擾率費人以襲魯．孔子以公與季孫叔孫孟孫，入於費氏之宮，登武子之臺；費人攻之，及臺側，孔子命申句須樂頎勒士眾下伐之，費人北，遂隳三都之城．強公室，弱私家，尊君卑臣，政化大行．

Confucius said to Duke Ding: "A family does not store armor [ministers and grand masters are called a family, and jia means armor], and a city has no wall of a hundred zhi [one zhang high and one zhang long is a du, and three du is a zhi]; this is the ancient institution. Now the Three Families exceed the institution, and I ask that all be reduced." So he had Zhong You, steward of the Ji family, tear down the three cities. Shusun was not at ease with the Ji family, so Gongshan Furao, steward of Fei, led the men of Fei to attack Lu. Confucius took the Duke together with Jisun, Shusun and Mengsun into the palace of Fei and ascended the terrace of Wuzi; the men of Fei attacked and reached the side of the terrace, and Confucius ordered Shen Juxu and Yue Qi to lead the soldiers down to attack them. The men of Fei were routed, and so the walls of the three cities were torn down. The ducal house was made strong and the private houses weak, the ruler was honored and the ministers lowered, and government and teaching were widely carried out.

初，魯之販羊有沈猶氏者，常朝飲其羊以詐．市人有公慎氏者，妻淫不制．有慎潰氏，奢侈踰法．魯之鬻六畜者，飾之以儲價．及孔子之為政也，則沈猶氏不敢朝飲其羊．公慎氏出其妻．慎潰氏越境而徙．三月，則鬻牛馬者不儲價，賣羊豚者不加飾．男女行者，別其塗，道不拾遺．男尚忠信，女尚貞順．四方客至於邑，不求有司，有司常供其職客不求而有司存焉皆如歸焉．言如歸家無所之也

In the beginning, among the sheep dealers of Lu there was Shen You, who often watered his sheep in the morning to deceive buyers. In the market there was Gongshen, whose wife was licentious and could not be restrained. There was Shen Kui, who was extravagant beyond the law. Those in Lu who sold the six domestic animals dressed them up to hold them for a higher price. When Confucius took charge of government, Shen You no longer dared to water his sheep in the morning. Gongshen divorced his wife. Shen Kui crossed the border and moved away. After three months, those who sold oxen and horses did not hold back for a higher price, and those who sold sheep and pigs did not dress them up. Men and women walking separated their roads, and no one picked up what was lost on the road. Men honored loyalty and good faith, and women honored chastity and compliance. When guests from the four quarters reached the city, they did not look for officials [the officials were always at their posts, so guests did not need to seek them], and all felt as though they were home. [Saying as though they were home means they had no other place to go.]

孔子為魯司寇，攝行相事，有喜色．仲由問曰：“由聞君子禍至不懼，福至不喜，今夫子得位而喜，何也？”孔子曰：“然，有是言也．不曰樂以貴下人乎？”於是朝政，七日而誅亂政大夫少正卯，戮之於兩觀之下，兩觀闕名屍於朝．三日，子貢進曰：“夫少正卯，魯之聞人也，今夫子為政，而始誅之，或者為失乎？”孔子曰：“居，吾語汝以其故．天下有大惡者五，而竊盜不與焉．一曰心逆而險，二曰行僻而堅，三曰言偽而辯，四曰記醜而博，醜謂非義五曰順非而澤，此五者有一於人，則不免君子之誅，而少正卯皆兼有之．其居處足以撮徒成黨，撮聚其談說足以飾褒榮眾，其強御足以反是獨立，此乃人之奸雄者也，不可以不除．夫殷湯誅尹諧、文王誅潘正、周公誅管蔡、太公誅華士、士之為人虛偽亦聚黨也而韓非謂華士耕而後食鑿井而飲信其如此而太公誅之豈所以謂太公者哉管仲誅付乙、子產誅史何，是此七子，皆異世而同誅者，以七子異世而同惡，故不可赦也．詩云：‘憂心悄悄，慍於群小，小人成群，斯足憂矣．’”

When Confucius was Minister of Crime of Lu and acting as assistant, he had a look of joy. Zhong You asked: "I have heard that a gentleman does not fear when misfortune comes and is not glad when fortune comes; now the Master has obtained a position and is glad; why?" Confucius said: "Yes, there is such a saying. But is it not said that one delights in using high position to be humble to those below?" So he governed the court, and after seven days he executed the grand master Shaozheng Mao, who was disrupting government, and put him to death beneath the Two Towers [the Two Towers were the name of the gate towers], and his corpse was displayed in court. After three days, Zigong came forward and said: "Shaozheng Mao was a famous man of Lu; now the Master has taken government and has begun by executing him; could it be a mistake?" Confucius said: "Sit down, and I will tell you the reason. There are five great evils in the world, and theft is not among them. The first is a mind that is contrary and dangerous, the second is conduct that is deviant and yet firm, the third is speech that is false and yet eloquent, the fourth is recounting what is ugly and evil with breadth [ugly means unrighteous], and the fifth is following what is wrong and making it glossy. If a man has even one of these five, he cannot escape the gentleman's execution, and Shaozheng Mao had all of them. His residence was enough to gather followers into a party ["gather" means to assemble], his talk was enough to adorn and praise and dazzle the crowd, and his strength was enough to oppose right and wrong and stand alone; he was a treacherous hero among men and could not but be removed. Tang of Yin executed Yin Xie, King Wen executed Pan Zheng, the Duke of Zhou executed Guan and Cai, Taigong executed Hua Shi [Hua Shi was a hypocrite who also gathered a party; Han Fei says that Hua Shi farmed before he ate and dug a well to drink, and if this were true and Taigong executed him, how would that be why he is called Taigong?], Guan Zhong executed Fu Yi, Zichan executed Shi He; these seven men were executed in different ages for the same reason, because though the ages were different their evil was the same, so they could not be pardoned. The Book of Songs says: 'My worried heart is troubled, I am resented by a crowd of petty men.' When petty men form a crowd, that is enough to worry about."

孔子為魯大司寇，有父子訟者，夫子同狴執之，狴獄牢也三月不別，其父請止．夫子赦之焉．季孫聞之，不悅曰：“司寇欺餘，曩告餘曰，國家必先以孝，餘今戮一不孝以教民孝，不亦可乎？而又赦，何哉？”冉有以告孔子，子喟然嘆曰：“嗚呼！上失其道，而殺其下，非理也．不教以孝，而聽其獄，是殺不辜．三軍大敗，不可斬也．獄犴不治，不可刑也．何者？上教之不行，罪不在民故也．夫慢令謹誅，賊也．征斂無時，暴也．不試責成，虐也．政無此三者，然後刑可即也．書云：‘義刑義殺勿庸，以即汝心，惟曰未有慎事，言必教而後刑也．’庸用也即就也刑教皆當以義勿用以就汝心之所安當謹之自謂未有順事且陳道德以服之以無刑殺而後為順是先教而後刑也既陳道德以先服之，而猶不可，尚賢以勸之，又不可，即廢之，又不可，而後以威憚之，若是三年，而百姓正矣．其有邪民不從化者，然後待之以刑，則民鹹知罪矣．詩云：‘天子是毗，俾民不迷．’毗輔也俾使也言師尹當毗輔天子使民不迷是以威厲而不試，刑錯而不用．今世則不然，亂其教，繁其刑，使民迷惑而陷焉，又從而制之，故刑彌繁，而盜不勝也．夫三尺之限，空車不能登者，何哉？峻故也．百仞之山，重載陟焉，何哉？陵遲故也．陵遲猶陂池也今世俗之陵遲久矣，雖有刑法，民能勿踰乎？”

When Confucius was Grand Minister of Crime of Lu, a father and son brought a lawsuit against each other, and the Master put them in the same prison [a bi is a prison cell], without separating them for three months, until the father asked to stop. The Master pardoned them. Jisun heard and was displeased, saying: "The Minister of Crime deceived me; he told me before that the state must first use filial piety. Now if I execute one unfilial person to teach the people filial piety, would that not be fine? Yet he pardoned them; why?" Ran You told Confucius, who sighed deeply and said: "Alas! When those above lose the Way and kill those below, it is not right. To not teach filial piety and yet hear their cases is to kill the innocent. When the three armies are badly defeated, they should not be beheaded. When prison cases cannot be handled, punishment should not be used. Why? Because the teaching above has not been carried out, the guilt is not the people's. To be lax in laws and decrees yet strict in executing is cruelty. To levy taxes at no fixed time is tyranny. To demand results without a trial is oppression. Only when government is free of these three can punishment be applied. The Book of Documents says: 'Do not apply righteous punishment or righteous killing to suit your own mind; say only that there are still matters not yet carefully handled.' This means that one must teach first and then use punishment. ["Yong" means to use, to suit. Punishment and teaching should both use righteousness, and not be used to suit what one's mind is at ease with; one should be careful and say to oneself there are still matters not yet properly handled.] Moreover, set out morality to make people submit, and only when there is no punishment or killing is it regarded as smooth; this is teaching first and punishing afterward. If after setting out morality to make them submit first this is still not enough, then honor the worthy to encourage them; if that is still not enough, set them aside; if that is still not enough, then use awe to make them afraid. After three years of this, the people will be upright. If among them are the wicked who do not follow instruction, then deal with them by punishment, and then the people will all know their offense. The Book of Songs says: 'The Son of Heaven is the support, so that the people are not confused.' ["Pi" means support, "bi" means to cause. It means that the Grand Tutor should support the Son of Heaven so that the people are not confused.] So awe and severity are not tried, and punishments are set aside and not used. But in the present age this is not so: teaching is disordered, punishments are numerous, and the people are confused and fall, and are then punished in turn, so the more numerous the punishments, the more the thieves cannot be overcome. A threshold three chi high cannot be climbed by an empty cart; why? Because it is steep. A mountain of a hundred ren can be climbed by a heavily loaded cart; why? Because the slope is gentle. [Gradual decline is like a sloping pond.] Now the decline of customs in the present world has gone on for a long time; even if there are punishments, can the people avoid overstepping?"

孔子閒居，曾參侍．孔子曰：“參乎，今之君子，唯士與大夫之言可聞也．至於君子之言者，希也．於乎，吾以王言之，其不出戶牖而化天下．”曾子起，下席而對曰：“敢問何謂王之言？”孔子不應，曾子曰：“侍夫子之閒也，難對，是以敢問．”孔子又不應．曾子肅然而懼，摳衣而退，負席而立．有頃，孔子嘆息，顧謂曾子曰：“參，汝可語明王之道與？”曾子曰：“非敢以為足也，請因所聞而學焉．”子曰：“居，吾語汝．夫道者，所以明德也．德者，所以尊道也．是以非德道不尊，非道德不明．雖有國之良馬，不以其道服乘之，不可以道里．雖有博地眾民，不以其道治之，不可以致霸王．是故昔者明王內修七教，外行三至，七教修然後可以守，三至行然後可以徵．明王之道，其守也則必折沖千里之外，其徵則必還師衽席之上．故曰內修七教，而上不勞；外行三至，而財不費．此之謂明王之道也．”曾子曰：“不勞不費之謂明王，可得聞乎？”孔子曰：“昔者帝舜左禹而右皋陶，不下席而天下治，夫如此，何上之勞乎．政之不平，君之患也，令之不行，臣之罪也．若乃十一而稅，用民之力，歲不過三日，入山澤以其時，而無徵，關譏市●，皆不收賦，譏呵也譏異服識異言及市？皆不賦稅古之法也此則生財之路，而明王節之，何財之費乎？”曾子曰：“敢問何謂七教？

When Confucius was at leisure, Zeng Shen attended him. Confucius said: "Shen, among the gentlemen of today, only the words of scholars and grand masters can be heard. As for the words of a true gentleman, they are few. Alas, if I spoke with the words of a king, I could probably transform the world without leaving my door or window." Zengzi rose, stepped off his mat and replied: "May I ask what the words of a king are?" Confucius did not answer. Zengzi said: "I attend the Master at leisure and find it hard to answer, so I dare ask." Confucius again did not answer. Zengzi became solemn and afraid, lifted his robe and withdrew, and stood with his back to the mat. After a while, Confucius sighed and turned to Zengzi and said: "Shen, can you discuss the way of an enlightened king?" Zengzi said: "I dare not think myself adequate; I ask to learn following what I have heard." Confucius said: "Sit down, and I will tell you. The Way is that by which virtue is made clear. Virtue is that by which the Way is honored. So without virtue the Way is not honored, and without the Way virtue is not clear. Even if one has the finest horses in the state, if one does not ride them according to the Way, one cannot calculate the distance. Even if one has broad land and many people, if one does not govern them by that Way, one cannot reach hegemony or kingship. Therefore in the past enlightened kings cultivated the seven teachings within and carried out the three utmosts outside. When the seven teachings are cultivated, one can defend; when the three utmosts are carried out, one can campaign. As for the Way of the enlightened king, in defending he will surely repel enemies a thousand li away, and in campaigning he will surely return the army while still on his sleeping mat. So it is said: cultivating the seven teachings within means those above are not wearied, and carrying out the three utmosts outside means wealth is not wasted. This is called the Way of the enlightened king." Zengzi said: "Not wearied and not wasted is called an enlightened king; may I hear about it?" Confucius said: "In the past Emperor Shun had Yu on his left and Gao Yao on his right, and without stepping off his mat the world was governed; being so, what weariness was there above? If government is not balanced, it is the ruler's trouble; if orders are not carried out, it is the ministers' fault. As for taking one tenth in tax, using the people's labor for no more than three days a year, allowing entry to mountains and marshes according to season without taxing, with checking at the gates and no levies in the market ["ji" means to question, to inspect strange clothing and speech, and the markets all levy no tax; this was the ancient law], this is the road to producing wealth, and with the enlightened king's moderation, what waste is there in wealth?" Zengzi said: "May I ask what the seven teachings are?"

”孔子曰：“上敬老則下益孝，上尊齒則下益悌，上樂施則下益寬，上親賢則下擇友，上好德則下不隱，上惡貪則下恥爭，上廉讓則下恥節，此之謂七教．七教者，治民之本也．政教定，則本正也．凡上者，民之表也，表正則何物不正．是故人君先立仁於己，然後大夫忠而士信，民敦俗璞，璞愨願貌男愨而女貞，六者，教之致也．布諸天下四方而不怨，納諸尋常之室而不塞，等之以禮，立之以義，行之以順，則民之棄惡，如湯之灌雪焉．”曾子曰：“道則至矣，弟子不足以明之．”孔子曰：“參以為姑止乎？又有焉．昔者明王之治民也，法必裂地以封之，分屬以理之，然後賢民無所隱，暴民無所伏．使有司日省而時考之，進用賢良，退貶不肖，然則賢者悅而不肖者懼．哀鰥寡、養孤獨、恤貧窮、誘孝悌、選才能．此七者修，則四海之內，無刑民矣．上之親下也，如手足之於腹心．下之親上也，如幼子之於慈母矣．上下相親如此，故令則從，施則行，民懷其德，近者悅服，遠者來附，政之致也．夫布指知寸，布手知尺，舒肘知尋，斯不遠之則也．周制，三百步為裡，千步為井，三井而埒，埒三而矩，此說裡數不可以言井井自方里之名疑此誤五十里而都封，百里而有國，乃為福積資求焉，恤行者有亡．是以蠻夷諸夏，雖衣冠不同，言語不合，莫不來賓．故曰無市而民不乏，無刑而民不亂．田獵罩弋，罩掩網弋繳射非以盈宮室也．征斂百姓，非以盈府庫也．慘怛以補不足，禮節以損有餘，多信而寡貌．其禮可守，其言可覆，其跡可履．如飢而食，如渴而飲．民之信之，如寒暑之必驗．故視遠若邇，非道邇也，見明德也．是故兵革不動而威，用利不施而親，萬民懷其惠，此之謂明王之守，折沖千里之外者也．”曾子曰：“敢問何謂三至？

Confucius said: "When those above honor the old, those below become more filial; when those above honor age, those below become more fraternal; when those above delight in giving, those below become more generous; when those above are close to the worthy, those below choose their friends carefully; when those above love virtue, those below do not conceal; when those above hate greed, those below are ashamed to quarrel; when those above are honest and yielding, those below are ashamed of lacking restraint. These are called the seven teachings. The seven teachings are the root of governing the people. When governing and teaching are settled, the root is upright. All those above are the models of the people; when the model is upright, what thing is not upright? So the ruler first establishes benevolence in himself, and then the grand masters are loyal and the scholars faithful, the people are generous and the customs simple ["pu" means honest and sincere], men are simple and women chaste; these six are brought about by teaching. Spread to the four quarters of the world, it is not resented; brought into an ordinary room, it is not blocked; made equal by ritual, established by righteousness, and carried out by compliance, the people abandon evil as hot water melts snow." Zengzi said: "The Way has reached its limit, and I, your disciple, am not enough to make it clear." Confucius said: "Do you think we should stop here, Shen? There is more. In the past the enlightened kings governed the people by law, always dividing the land and enfeoffing, distinguishing what belonged to whom in order to govern, so that worthy people had nowhere to hide and violent people had nowhere to lurk. They had officials examine daily and review from time to time, advanced the worthy and good and dismissed the unworthy, so that the worthy were glad and the unworthy were afraid. They pitied widowers and widows, supported orphans and the childless, cared for the poor, led people toward filial and fraternal conduct, and selected talent. With these seven cultivated, within the four seas there were no people who underwent punishment. Those above were close to those below, like the hands and feet to the belly and heart. Those below were close to those above, like a young child to a loving mother. Since above and below were so close to each other, orders were followed and giving was carried out, the people longed for that virtue, the near were glad to submit, the far came to join, and this is the utmost of government. Spread your fingers and you know the cun, spread your hand and you know the chi, stretch your arm and you know the xun; these are laws not far away. In the Zhou system, three hundred paces make a li, a thousand paces a jing, three jing make a lie, and three lie a ju [this speaks of a count of li and cannot be spoken of as jing; jing was originally the name of a square li, and there may be an error here], fifty li make an enfeoffed city, and a hundred li make a state; then for blessing they accumulated resources and cared for travelers' needs. So the barbarians and the Chinese states, though their dress differed and their speech did not match, all came as guests. So it is said that without a market the people do not lack, and without punishments the people are not disorderly. Hunting with nets and arrows ["zhao" is a covering net, "yi" is shooting with a corded arrow] is not to fill the palaces. Levying from the people is not to fill the treasuries. Compassion supplements what is lacking, and ritual restrains what is excessive, with much good faith and little show. His rituals can be kept, his words can be checked, his traces can be followed. It is like eating when hungry and drinking when thirsty. The people trust him as they trust that cold and heat will come on time. So what is far looks near, not because the Way is near but because they see clear virtue. Therefore armies do not move yet there is awe, profit is not used yet people are close, and the ten thousand people long for his kindness; this is called the defense of the enlightened king, repelling enemies a thousand li away." Zengzi said: "May I ask what the three utmosts are?"

”孔子曰：“至禮不讓而天下治，至賞不費而天下士悅，至樂無聲而天下民和．明王篤行三至，故天下之君，可得而知，天下之士，可得而臣，天下之民，可得而用．”曾子曰：“敢問此義何謂？”孔子曰：“古者明王，必盡知天下良士之名，既知其名，又知其實，又知其數，及其所在焉．然後因天下之爵以尊之，此之謂至禮不讓而天下治．因天下之祿以富天下之士，此之謂至賞不費而天下之士悅．如此，則天下之民，名譽興焉，此之謂至樂無聲而天下之民和．故曰：‘所謂天下之至仁者，能合天下之至親也．所謂天下之至明者，能舉天下之至賢者也．’此三者咸通，然後可以徵．是故仁者莫大乎愛人，智者莫大乎知賢，賢政者莫大乎官能．有土之君，修此三者，則四海之內，供命而已矣．夫明王之所徵，必道之所廢者也，是故誅其君而改其政，吊其民而不奪其財．故明王之政，猶時雨之降，降至則民悅矣．是故行施彌博，得親彌眾此之謂還師衽席之上．”言安安而無憂

Confucius said: "The utmost ritual is without yielding and yet the world is governed; the utmost reward is without waste and yet the scholars of the world are glad; the utmost music is without sound and yet the people of the world are in harmony. The enlightened king truly carries out the three utmosts, so the rulers of the world can be known, the scholars of the world can be made ministers, and the people of the world can be employed." Zengzi said: "May I ask what these meanings are?" Confucius said: "In ancient times the enlightened kings must have known the names of all the good scholars of the world; having known their names, they knew their reality, their number, and where they were. Then they used the ranks of the world to honor them, which is called the utmost ritual without yielding, the world being governed. They used the salaries of the world to make the scholars of the world rich, which is called the utmost reward without waste, the scholars of the world being glad. In this way the people of the world rise in reputation, which is called the utmost music without sound, the people of the world in harmony. So it is said: 'He who is called the world's utmost in benevolence can bring together the world's closest kin. He who is called the world's utmost in clarity can raise up the world's utmost worthy.' When these three are all understood, then one can campaign. Therefore no benevolence is greater than loving people, no wisdom is greater than knowing the worthy, and no worthy government is greater than assigning officials according to ability. If the ruler of a territory cultivates these three, then within the four seas people will merely supply their service. Whom the enlightened king campaigns against must be those from whom the Way has been abandoned; so he executes their ruler and changes their government, comforts their people and does not seize their wealth. So the government of the enlightened king is like seasonable rain: when it falls, the people rejoice. Therefore the wider his giving, the more kin he gains, which is called returning the army while still on the sleeping mat." [This means being at ease and without worry.]

孔子侍坐於哀公．公問曰：“敢問人道孰為大？”孔子愀然作色而對曰：“君及此言也，百姓之惠也，固臣敢無辭而對．人道，政為大．夫政者，正也．君為正，則百姓從而正矣．君之所為，百姓之所從．君不為正，百姓何所從乎！”公曰：“敢問為政如之何？”孔子對曰：“夫婦別、男女親、君臣信，三者正，則庶物從之．”公曰：“寡人雖無能也，願知所以行三者之道，可得聞乎？”孔子對曰：“古之政愛人為大，所以治．愛人禮為大，所以治．禮，敬為大．敬之至矣，大婚為大．大婚至矣，冕而親迎，親迎者，敬之也．是故君子興敬為親，舍敬則是遺親也．弗親弗敬，弗尊也．愛與敬，其政之本與．”公曰：“寡人願有言也．然冕而親迎，不已重乎？”孔子愀然作色而對曰：“合二姓之好，以繼先聖之後，以為天下宗廟社稷之主，君何謂已重焉”？魯周公之後得郊天故言以為天下之主也公曰：“寡人實固，鄙陋不固安得聞此言乎！寡人慾問，不能為辭，請少進．”孔子曰：“天地不合，萬物不生，大婚，萬世之嗣也，君何謂已重焉？

Confucius sat in attendance on Duke Ai. The Duke asked: "May I ask which is the greatest among the ways of man?" Confucius, with a solemn change of expression, replied: "That you speak these words is a blessing to the people, and so I dare not decline to answer. In the way of man, government is the greatest. Government means to be correct. When the ruler is correct, the people follow and are correct. What the ruler does is what the people follow. If the ruler is not correct, what will the people follow!" The Duke said: "May I ask how to govern?" Confucius replied: "When husband and wife have distinction, when men and women are close, and when ruler and minister are faithful, with these three rightly ordered, all things follow." The Duke said: "Though I am without ability, I wish to know the way to carry out these three; may I hear it?" Confucius replied: "In the government of the ancients, loving people was the greatest, and so it was well ordered. In loving people, ritual was the greatest, and so it was well ordered. In ritual, reverence was the greatest. In the utmost of reverence, the great marriage was the greatest. The great marriage reaches the extreme in that he wears the ceremonial cap and greets the bride in person; greeting in person is reverence. Therefore the gentleman arouses reverence in order to be close, and to abandon reverence is to abandon closeness. Without closeness and reverence, there is no honor. Love and reverence are probably the root of government." The Duke said: "I have something to say. But wearing the ceremonial cap and greeting her in person, is that not too weighty?" Confucius, with a solemn change of expression, replied: "To join the goodness of two surnames, to continue the line of the former sages, to be master of the ancestral temple and altars of soil and grain of the world, why does Your Lordship say it is already too weighty?" [Lu was the descendant of the Duke of Zhou and could perform the suburban sacrifice to Heaven, so it says he is the master of the world.] The Duke said: "I am truly crude. [Crude and not firm; how could I hear such words!] I would like to ask, but I cannot find words; please speak a little more." Confucius said: "If Heaven and earth do not join, the ten thousand things are not born. The great marriage is the succession of ten thousand generations; why does Your Lordship say it is already too weighty?"

”孔子遂言曰：“內以治宗廟之禮，足以配天地之神，言宗廟天地神之次出以治直言之禮，以立上下之敬，夫婦正則始可以治正言禮矣身正然可以正人者也物恥、則足以振之，恥事不知禮足以振救之國恥、足以興之，恥國不知足以興起者也故為政先乎禮，禮其政之本與．”孔子遂言曰：“昔三代明王，必敬妻子也，蓋有道焉．妻也者，親之主也，子也者，親之後也，敢不敬與．是故君子無不敬，敬也者，敬身為大．身也者，親之支也，敢不敬與．不敬其身，是傷其親．傷其親，是傷本也．傷其本，則支從之而亡．三者，百姓之象也．言百姓之所法而行身以及身，子以及子，妃以及妃，君以修此三者，則大化愾乎天下矣．氣滿昔太王之道也，太王出亦姜女入亦姜女國無鰥民愛其身以及人之身愛其子以及人之子故曰太王之道如此國家順矣．”公曰：“敢問何謂敬身？”孔子對曰：“君子過言則民作辭，過行則民作則，言不過辭，動不過則，百姓恭敬以從命，若是，則可謂能敬其身，則能成其親矣．”公曰：“何謂成其親？”孔子對曰：“君子者也，人之成名也，百姓與名，謂之君子，則是成其親，為君而為其子也．”孔子遂言曰：“愛政而不能愛人，則不能成其身．不能成其身，則不能安其土．不能安其土，則不能樂天．”天道也公曰：“敢問何能成身？”孔子對曰：“夫其行已不過乎物，謂之成身，不過乎，合天道也．”公曰：“君子何貴乎天道也？

Confucius continued: "Within, the ritual by which one governs the ancestral temple is enough to match the spirits of Heaven and earth [meaning that the ancestral temple is the order of the spirits of Heaven and earth]; outside, the ritual by which one governs straight speech establishes the reverence of above and below [only when husband and wife are rightly ordered can one govern the ritual of correct speech, and when one's own person is correct one can correct others]. Shame over a matter is enough to bring rescue [being ashamed of not knowing ritual in a matter is enough to bring rescue], and shame over the state is enough to bring it to rise [being ashamed that the state does not know is enough to bring it to rise]. So in governing, ritual comes first, and ritual is probably the root of government." Confucius continued: "In the past the enlightened kings of the Three Dynasties must have respected their wives, probably for a reason. The wife is the master of the kin, and the son is the successor of the kin; dare one not respect them? So the gentleman is never without reverence, and of reverence, reverence for one's own person is the greatest. One's person is a branch of one's kin; dare one not respect it? Not to respect one's person is to injure the kin. To injure the kin is to injure the root. When the root is injured, the branches perish with it. These three are the images of the people [meaning the people take them as models and follow them]. Extending from one's own person to others' persons, from one's own son to others' sons, from one's own spouse to others' spouses, if the ruler cultivates these three, then great transformation fills the world. [The qi fills. In the past, the way of Taiwang was that outside it was the Lady Jiang and inside it was the Lady Jiang, so there were no widowers in the state; he loved his own person and extended it to others' persons, loved his own son and extended it to others' sons, and so it is called the way of Taiwang.] In this way the state will comply." The Duke said: "May I ask what reverence for one's person means?" Confucius replied: "If the gentleman's words are mistaken, the people take them as phrases; if his conduct is mistaken, the people take it as a rule. If words do not exceed what is fitting and movement does not exceed the rule, the people will respectfully follow his commands. In this way he can be called able to respect his person, and then he can fulfill his kin." The Duke said: "What does it mean to fulfill the kin?" Confucius replied: "'Gentleman' is the name for one who has been completed as a person. When the people give him a name and call him a gentleman, that is fulfilling the kin: he is a ruler and also his parents' son." Confucius continued: "If one loves government but cannot love people, one cannot fulfill oneself. If one cannot fulfill oneself, one cannot secure one's land. If one cannot secure one's land, one cannot delight in Heaven." [The Way of Heaven.] The Duke said: "May I ask how one can fulfill oneself?" Confucius replied: "When one's own conduct does not exceed things, that is called fulfilling oneself. Not exceeding is to accord with the Way of Heaven." The Duke said: "Why does the gentleman value the Way of Heaven?"

”孔子曰：“貴其不已也．如日月東西相從而不已也，是天道也．不閉而能久，不閉常通而能久言無極是天道也．無為而物成，是天道也．已成而明之，是天道也．”公曰：“寡人且愚●，言惷愚●暗也幸煩子之於心．”欲煩孔子議識其心所能行也孔子蹴然避席而對曰：“仁人不過乎物，孝子不過乎親．是故仁人之事親也如事天，事天如事親，此謂孝子成身．”公曰：“寡人既聞如此言，無如後罪何？”孔子對曰：“君子及此言，是臣之福也．”

Confucius said: "He values it because it never stops. Like the sun and moon following each other east and west without stopping, it is the Way of Heaven. Unblocked yet lasting [not blocked, always flowing and able to last, meaning it has no limit], it is the Way of Heaven. Without acting, things are accomplished; it is the Way of Heaven. Once accomplished, it is made clear; it is the Way of Heaven." The Duke said: "I am foolish and dull [meaning stupid and dark], but fortunately I can trouble you about the mind." [He wished to trouble Confucius to discuss and discern what the mind could carry out.] Confucius, moving back from his seat, replied: "The benevolent do not exceed things, and the filial son does not exceed his parents. So a benevolent man serves his parents as he serves Heaven, and serves Heaven as he serves his parents; this is called a filial son fulfilling himself." The Duke said: "I have heard such words already, but what about the faults I commit afterward?" Confucius replied: "When a gentleman says this, it is the minister's good fortune."

孔子在衛，冉求言於季孫曰：“國有聖人而不能用，欲以求治，是猶卻步而欲求及前人，不可得已．今孔子在衛，衛將用之．己有才而以資鄰國，難以言智也，請以重幣迎之．季孫以告哀公，公從之．孔子既至，舍哀公館焉．就孔子舍公自阼階，孔子賓階升堂立侍．公曰：“夫子之服，其儒服與？”孔子對曰：“丘少居魯，衣逢掖之衣．深衣之褒大也長居宋，冠章甫之冠．丘聞之，君子之學也，博其服以鄉，隨其鄉也丘未知其為儒服也．”公曰：“敢問儒行？”孔子曰：“略言之則不能終其物，悉數之則留僕未可以對．”留久也僕太僕君燕朝則正位掌儐相更衣之為久將倦使之相代者也哀公命席，孔子侍坐曰：“儒有席上之珍以待聘，席上之珍能敷陳先王之道以為政治夙夜強學以待問，懷忠信以待舉，力行以待取，力行仁義道德以待人取其自立有如此者．儒有衣冠，中動作順，其大讓如慢，慢簡略也小讓如偽，大則如威，小則如媿，難進而易退，粥粥若無能也，其容貌有如此者．儒有居處齊難，齊莊可畏難也其起坐恭敬，言必誠信，行必忠正，道塗不爭險易之利，冬夏不爭陰陽之和；愛其死以有待也，養其身以有為也，其備預有如此者．儒有不寶金玉，而忠信以為寶，不祈土地，而仁義以為土地；不求多積多文以為富；難得而易祿也，易祿而難畜也；非時不見，不亦難得乎？非義不合，不亦難畜乎？先勞而後祿，不亦易祿乎？其近人情，有如此者．儒有委之以財貨而不貪，淹之以樂好而不淫，劫之以眾而不懼，阻之以兵而不懾；阻難也以兵為之難見利不虧其義，見死不更其守；●者不悔，來者不豫；過言不再，不再過言流言不極；流言相毀不窮極也不斷其威，常嚴莊也不習其謀；不豫習其謀慮其特立有如此者．儒有可親而不可劫，可近而不可迫，可殺而不可辱；其居處不過，其飲食不溽；

When Confucius was in Wei, Ran Qiu said to Jisun: "If a state has a sage and cannot use him, and yet wants to seek good government, it is like stepping backward and wanting to catch up with those ahead; it cannot be done. Now Confucius is in Wei, and Wei is about to use him. To have talent oneself yet help a neighboring state is hard to call wise; I ask you to welcome him with heavy gifts." Jisun told Duke Ai, and the Duke agreed. When Confucius had arrived, he lodged in Duke Ai's guesthouse. [It was near Confucius's lodging; the Duke went up by the eastern steps, Confucius ascended the hall by the guest steps, and stood in attendance.] The Duke said: "The Master's clothes, are they the dress of a Confucian?" Confucius replied: "When I was young I lived in Lu and wore the wide-sleeved robe [the deep robe with broad sleeves]; when I lived long in Song I wore the zhangfu cap. I have heard that the gentleman's learning is broad, and his clothes follow the locality [following that locality], and I do not know that these are Confucian clothes." The Duke said: "May I ask about Confucian conduct?" Confucius said: "If I speak briefly I cannot finish the matter, and if I count it all, even the Grand Attendant would be kept long and still not be able to answer." ["Kept" means a long time. The attendant is the Grand Attendant, who stands in proper place and manages ushering and changing clothes when the ruler is at court; since it would be long and he would grow tired, someone would be sent to relieve him.] Duke Ai ordered mats to be set out, and Confucius sat in attendance and said: "A Confucian has a treasure on the mat to await engagement [a treasure on the mat that can set out the way of the former kings for use in government], studies diligently from morning to night to await questions, holds loyalty and good faith in his heart to await being promoted, and practices vigorously to await being used [practicing benevolence, righteousness, and virtue to await people's use]; his self-reliance is like this. A Confucian is moderate in dress and cap, compliant in movement, with great yielding that looks like slackness [slack means casual], and small yielding that looks like falsehood, with great matters appearing as if awe-inspiring and small ones as if shamefaced, hard to advance and easy to retire, humble and seeming incapable; his appearance is like this. A Confucian is solemn and awe-inspiring in dwelling, respectful in sitting and rising, his words must be sincere, his conduct must be loyal and upright, on the road he does not contend for the advantage of easy or difficult paths, in winter and summer he does not contend for the harmony of yin and yang; he cherishes his life so as to await something, nourishes his body so as to have something to do; his preparation is like this. A Confucian does not take gold and jade as treasures but takes loyalty and good faith as treasures; he does not seek land but takes benevolence and righteousness as land; he does not seek to accumulate much but takes much culture as wealth; he is hard to obtain yet easy to give a salary to, and easy to give a salary to yet hard to keep; does he not seem hard to obtain, if he does not appear except at the right time? Is he not hard to keep, if he does not agree except in righteousness? Does he not seem easy to give a salary to, when he labors first and takes salary afterward? His closeness to human feeling is like this. A Confucian may be entrusted with wealth and not be greedy, soaked in pleasure and not be licentious, threatened by the crowd and not fear, obstructed by arms and not be cowed [obstructed means made difficult, using arms to make things hard for him]; he sees profit and does not damage righteousness, sees death and does not change his integrity; he does not regret the past nor anticipate the future; he does not repeat mistaken words [no mistaken words again], and his slander does not go to extremes [slandering each other with rumor not carried to extremes]; he does not break off his dignity [always stern and solemn], and does not rehearse schemes [does not practice in advance such plans]; his independence is like this. A Confucian can be befriended but not coerced, can be approached but not pressured, can be killed but not insulted; his dwelling is not excessive and his food is not rich.

其過失可徵辯，而不可面數也；其剛毅有如此者．儒有忠信以為甲冑，禮義以為幹櫓；幹楯也櫓大戟戴仁而行，抱德而處；雖有暴政，不更其所；其自立有如此者．儒有一畝之宮，環堵之室，方丈曰堵一堵言其小者也蓽門圭窬，蓽門荊竹織門也圭窬穿牆為之如圭也蓬戶甕牖，以編蓬為戶破甕為牖也易衣而出，更相易衣而後可以出幷日而食；幷一日之糧以為一食也上答之，不敢以疑，君用之不敢疑貳事君也上不答之，不敢以諂；其為士有如此者．儒有今人以居，古人以●，稽同今世行之，後世以為楷，法也若不逢世，上所不受，下所不推；詭諂之民，有比黨而危之，身可危也，其志，不可奪也；雖危起居，猶竟信其志，乃不忘百姓之病也；起居猶動靜也竟終也言身雖危動靜猶終身不忘百姓其憂思有如此者．儒有博學而不窮，篤行而不倦，幽居而不淫，上通而不困；禮必以和，優遊以法；慕賢而容眾，毀方而瓦合；去己之大圭角下與眾人小合其寬裕有如此者．儒有內稱不避親，外舉不避怨；程功積事，不求厚祿，程猶效也言功效而已不求厚祿也推賢達能，不望其報；君得其志，民賴其德，苟利國家，不求富貴；其舉賢援能，有如此者．儒有澡身浴德，常自潔淨其身沐浴於德行也陳言而伏；陳言於君不望其報靜言而正之，而上下不知也；默而翹之，又不急為也；言事君清靜因事而止之則君不知默而翹發之不急為所以為不為不臨深而為高，不加少而為多；言不因勢位自矜莊世治不輕，世亂不沮；不自輕不自沮同己不與，異己不非；其特立獨行，有如此者．儒有上不臣天子，下不事諸侯，慎靜尚寬，底厲廉隅，強毅以與人，博學以知服；雖以分國，視之如錙銖，視之輕如錙銖八兩為錙弗肯臣仕；其規為有如此者．儒有合志同方，營道同術，並立則樂，相下不厭；

His faults can be tested by argument but cannot be counted to his face; his firmness is like this. A Confucian takes loyalty and good faith as armor, and takes ritual and righteousness as shield and great halberd [gan is the shield and lu is the great halberd]; he walks wearing benevolence and lives embracing virtue; even if there is tyranny, he does not change his place; his self-reliance is like this. A Confucian has a house of one mu and a room with walls ten feet square [ten feet square is called a du, one du means small], with a door of woven brushwood and a wall opening shaped like a jade tablet [a brushwood door woven of thorns and bamboo, and a window cut through the wall in the shape of a gui], a door of woven fleabane and a window of a jar [using braided fleabane as the door and a broken jar as the window]; they change clothes before going out [they take turns changing clothes before one may go out], and share one day's food between two days [combining two days' grain to make one meal]; when his superior answers, he does not dare doubt [when the ruler employs him he does not dare be of two minds in serving], and when his superior does not answer, he does not dare to flatter; his conduct as a scholar is like this. A Confucian lives with people of the present and examines against people of the past ["examine" means to compare], is practiced in the present age and will be a model for later ages; if he does not meet his time, his superiors do not accept him and his inferiors do not recommend him; and treacherous and flattering people may form cliques to harm him, his person may be endangered, but his will cannot be taken; even if his daily life is in danger, he still carries out his will to the end, and thus does not forget the sufferings of the people [daily life still means movement and rest, and "jing" means end; it means that even when his person is in danger, in movement and rest he never forgets the people's suffering all his life]; his worries and thoughts are like this. A Confucian studies broadly without end, practices earnestly without weariness, lives in seclusion without licentiousness, is successful above without being troubled; in ritual he uses harmony, and in leisure uses law; he admires the worthy and tolerates the crowd, breaks off his own square and joins with others [removing his own large corners and joining small with others below]; his generosity is like this. A Confucian, when recommending within, does not avoid his kin; when recommending outside, does not avoid his enemies; he weighs achievement and accumulates service, not seeking a thick salary ["cheng" means to test, saying merely achievement and not seeking a thick salary]; he recommends the worthy and promotes the capable without expecting repayment; if the ruler achieves his aims and the people rely on his virtue, if it benefits the state, he does not seek wealth and honor; his recommending the worthy and aiding the able is like this. A Confucian washes his body and bathes in virtue [always cleaning himself, soaking in virtuous conduct], states his words and then withdraws [offering words to the ruler without expecting reward]; speaks calmly and corrects, while those above and below do not know it; stays silent while rising up, yet does not hurry to act [meaning that serving the ruler quietly, he stops when it suits the matter so that the ruler does not know, and rising in silence does not hurry to act, so he acts by not acting]; he does not approach the deep and act high, does not add little to much [meaning he does not become proud because of his position]; he does not become negligent when the age is orderly or dispirited when the age is disordered [neither belittling nor dispiriting himself]; he does not befriend those who are the same as himself and does not criticize those different from himself; his standing alone and acting alone is like this. A Confucian does not serve the Son of Heaven as a subject above or serve the lords below, is careful, calm and values generosity, sharpens his integrity and edges, associates with people with strength and resolve, and studies broadly to know submission; even if offered a feudal state, he treats it as a trifle [treating it as light as a zi, eight liang make a zi], and will not take office; his conduct is like this. A Confucian has others with the same aims and the same direction, who cultivate the same arts of the Way, and he is glad to stand together with them, humbling himself to each other without tiring.

久別則聞，流言不信，義同而進，不同而退，其交有如此者．夫溫良者，仁之本也；慎敬者，仁之地也；寬裕者，仁之作也；動作遜接者，仁之能也；禮節者，仁之貌也；言談者，仁之文也；歌樂者，仁之和也；分散者，仁之施也；儒皆兼此而有之，猶且不敢言仁也；其尊讓有如此者．儒有不隕穫於貧賤，隕穫憂悶不安之貌不充詘於富貴；充詘踴躍參擾之貌不溷君王，不累長上，不閔有司，故曰儒．溷辱閔疾言不為君長所辱病儒者中和之名今人之名儒也，忘常以儒相詬疾．”詬辱哀公既得聞此言也，言加信，行加敬．曰：“終歿吾世，弗敢復以儒為戲矣．”

When long parted he listens to hearsay but does not believe rumors; where righteousness is the same he advances, and where it is different he withdraws; his friendships are like this. Gentleness and goodness are the root of benevolence; care and reverence are the ground of benevolence; generosity is the action of benevolence; modest and accommodating movement is the ability of benevolence; ritual form is the face of benevolence; speech and conversation are the pattern of benevolence; song and music are the harmony of benevolence; distributing and scattering are the giving of benevolence. A Confucian has all of these and still does not dare call himself benevolent; his honoring and yielding is like this. A Confucian is not made uneasy by poverty and lowliness ["yunhuo" is a look of anxiety and unease], and is not elated by wealth and honor ["chongqu" is a look of leaping and meddling]; he does not insult or burden the ruler, does not trouble his superiors, and does not make the officials suffer, so he is called a Confucian. ["Hun" means to insult and "min" means to harm, meaning he is not insulted or harmed by rulers and superiors. "Ru" is a name for centered harmony.] Now people use the term Confucian and forget its ordinary meaning, using it to slander each other. ["Gou" means to insult.]" Duke Ai, having heard these words, trusted Confucius's words more and was more respectful in his conduct. He said: "As long as I live I will not dare again to use 'Confucian' in jest."

哀公問於孔子曰：“大禮何如？子之言禮，何其尊也．”孔子對曰：“丘也鄙人，不足以知大禮也．”公曰：“吾子言焉．”孔子曰：“丘聞之民之所以生者，禮為大．非禮則無以節事天地之神焉；非禮則無以辯君臣上下長幼之位焉；非禮則無以別男女父子兄弟婚姻親族疏數之交焉；是故君子此之為尊敬，然後以其所能教順百姓，不廢其會節．所能謂禮也會謂男女之會節謂親疏之節也既有成事，而後治其文章黼黻，以別尊卑上下之等．其順之也，而後言其喪祭之紀，宗廟之序，品其犧牲，設其豕臘，修其歲時，以敬其祭祀，別其親疏，序其昭穆，而後宗族會燕，即安其居，以綴恩義．卑其宮室，節其服御，車不雕璣，器不彤鏤，食不二味，心不淫志，以與萬民同利，古之明王行禮也如此．”公曰：“今之君子，胡莫之行也．”孔子對曰：“今之君子，好利無厭，淫行不倦，荒怠慢遊，固民是盡，以遂其心，以怨其政，忤其眾以伐有道．求得當欲不以其所，言苟求得當其情慾而已虐殺刑誅，不以其治．夫昔之用民者由前，用上所言今之用民者由後，用下所言是即今之君子，莫能為禮也．”言偃問曰：“夫子之極言禮也，可得而聞乎？”孔子言：“我欲觀夏，是故之杞，夏後封於杞也而不足徵也，徵成吾得夏時焉；於四時之正正夏數得天心中我欲觀殷道，是故之宋，殷後封宋而不足徵也，吾得乾坤焉；

Duke Ai asked Confucius: "What is great ritual like? You speak of ritual with such esteem; why?" Confucius replied: "I am a rustic and not enough to know great ritual." The Duke said: "Still, please say." Confucius said: "I have heard that for the survival of the people, ritual is greatest. Without ritual there is no way to regulate the service of the spirits of Heaven and earth; without ritual there is no way to distinguish the positions of ruler and minister, high and low, old and young; without ritual there is no way to separate the relations among men and women, fathers and sons, brothers, marriages, kin and the near and distant. So the gentleman takes this as honored, and then with what he is able to teach he leads the people to comply and does not abandon its gatherings and measures. ["What he is able to" refers to ritual, "gatherings" refers to the meeting of men and women, and "measures" refers to the degrees of near and distant relations.] When he has established deeds, he then arranges the patterns and embroidered robes to distinguish the ranks of high and low. When they comply, he then speaks of the regulations for mourning and sacrifice, the order of the ancestral temple, ranking the sacrificial animals, setting out pork and dried meat, regulating the seasons of the year, in order to reverently sacrifice, distinguishing close and distant kin, arranging the zhao and mu positions, and then when the clan gathers and feasts, it is at peace in its place, in order to join up affection and righteousness. He makes the palaces humble, moderates clothing and carriage, so that carriages are not carved and ornamented, vessels are not painted or engraved, meals have no two flavors, and the mind does not indulge in ambition, in order to share benefit with the ten thousand people. The ancient enlightened kings practiced ritual in this way." The Duke said: "Why does no one today practice it?" Confucius replied: "The gentlemen of today love profit without being satisfied, indulge in licentiousness without tiring, are idle and negligent in play, use up all that the people have to satisfy their own hearts, make government resented, go against the crowd and attack those with the Way. They seek to obtain what they desire and do not follow what is fitting [meaning they only seek to satisfy their feelings and desires carelessly], and kill and punish cruelly without following order. Those who used the people in the past did it by the former way [the way spoken of above], and those who use the people now do it by the latter way [the way spoken of below]; these are today's gentlemen, none of whom can practice ritual." Yan Yan asked: "The Master speaks of ritual with great effort; may I hear it?" Confucius said: "I wished to observe Xia, so I went to Qi [the descendants of Xia were enfeoffed in Qi], but it was not enough to verify ["zheng" means to complete], and I obtained the Xia calendar [on the correctness of the four seasons, the Xia reckoning accords best with Heaven's heart]; I wished to observe the Way of Yin, so I went to Song [the descendants of Yin were enfeoffed in Song], but it was not enough to verify, and I obtained the Qian and Kun.

幹天坤地得天地陰陽之書也乾坤之義，夏時之等，吾以此觀之．夫禮，初也始於飲食，太古之時，燔黍擘豚，古未有釜甑釋米擗肉加於燒石之上而食之汙●杯飲，蕢桴土鼓，鑿地為●以手飲之也猶可以致敬鬼神，神饗德不求備物也及其死也，升屋而號告曰，高某復然後飲腥苴熟，始死含以珠貝將葬苞苴以遣奠以送之形體則降，魂氣則上，是謂天望而地藏也．魂氣升而在天形體藏而在地故生者南向，死者北首，皆從其初也．昔之王者，未有宮室，冬則居營窟，夏則居櫓巢；掘地而居謂之營窟有柴謂櫓在樹曰巢未有火化，食草木之實，鳥獸之肉，飲其血，茹其毛，未有絲麻，衣其羽皮．後聖有作，然後修火之利，範金冶金為器用刑範也合土，合和以作瓦物以為宮室戶牖；以炮以燔，毛曰炮加火曰燔也以烹以炙，煮之曰烹炮之曰炙以為醴酪；醴醴酒酪漿酢治其絲麻，以為布帛，以養生送死，以事鬼神．故玄酒在室，玄酒水也言尚古在略近醴醆在戶，醴●齊也五齊二曰醴齊三曰●齊粢醍在堂，深醍澄齊澄酒在下，澄清漏其酒也陳其犧牲，備其鼎俎，列其琴瑟，管磬鐘鼓，以降上神，上神天神與其先祖，以正君臣，以篤父子，以睦兄弟，以齊上下，夫婦有所，是謂承天之佑．作其祝號，犧牲玉帛祝辭皆異為之號也玄酒以祭，薦其血毛，腥其俎，熟其殽，言雖有所熟猶有所腥腥本不忘古也越席以坐．翦蒲席也布以羃，羃覆酒巾也質故用疏也衣其浣帛，練染以為祭服醴醆以獻，薦其燔炙，君與夫人，交獻以嘉魂魄，嘉善樂也然後退而合烹，合其烹熟之禮無復醒也體其犬豕牛羊，體解其牲體而薦之實其簠簋，受黍稷之器也籩豆鉶羹，竹曰籩木曰豆鉶所以盛羹也祝以孝告，祝通孝子語於先祖嘏以慈告，嘏傳先祖語於孝子是為大祥，祥善此禮之大成也．”

[Qian is Heaven and Kun is earth, a book obtained about the yin and yang of Heaven and earth.] The meaning of Qian and Kun and the ranks of the Xia calendar I use to observe this. Ritual originally began with food and drink. In the earliest times they roasted millet and tore apart pork [in antiquity, without pots and steamers, rice and meat were put on heated stones to eat], dug a hollow in the ground for a cup and drank from it [digging the ground to make a cup and drinking with the hands], beat clay drums with a grass mallet, and could still show respect to the spirits [the spirits enjoy virtue and do not seek complete provisions]. When someone died, they climbed onto the roof and called out 'Ah, so-and-so, come back,' and then drank the raw and wrapped the cooked [at the moment of death pearls or shells were placed in the mouth, and at burial grass-wrapped offerings were used to send off the dead]. The body descends and the spirit ascends, which is called Heaven gazing and earth storing [the spirit rises to Heaven and the body is stored in the earth]. So the living face south and the dead have the head to the north, all following the beginning. The kings of former times had no houses; in winter they lived in dug dwellings and in summer in nests of brushwood [living in the ground is called dug dwelling, with brushwood it is called nest, in a tree it is called nest]; they had no fire for cooking, ate the fruit of plants and trees and the flesh of birds and beasts, drank blood and ate hair; they had no silk or hemp and wore feathers and skins. When later sages arose, they then cultivated the use of fire, cast metal [smelting metal and making vessels, using molds] and joined clay [mixing it to make tiles and objects] to make houses, doors and windows; they used it to bake and roast [with the hair on it was called pao, and with fire it was called fan], to boil and grill [boiling was called peng, and grilling zhi], and to make sweet wine and curd [li is sweet wine and luo is sour whey]; they worked silk and hemp to make cloth and silk, used to nourish the living and send off the dead and to serve the spirits. So the dark wine was placed in the chamber [dark wine is water, meaning honoring the ancient in a near place], the sweet wine and clear wine at the door [li is the sweet wine, and among the five qualities of wine the second is sweet wine and the third is clear wine], the coarse and clear wine in the hall [shen ti is the clarified wine], the settled wine below [clarified, filtered wine], with sacrificial animals set out and cauldrons and stands prepared, zithers, lutes, pipes, chimes, bells and drums arrayed, in order to bring down the higher spirits [the higher spirits are the spirits of Heaven] and the ancestors, to correct ruler and minister, to make father and son close, to harmonize brothers, to order high and low, and to give husband and wife their places; this is called receiving Heaven's blessing. They made invocations and titles [sacrificial animals, jade and silk, and invocations each had their own titles], sacrificed with dark wine, presented blood and hair, a raw stand and cooked meat [meaning that even where something is cooked there is something raw, since the raw does not forget antiquity], sat on reed mats [cut rushes for mats], covered with cloth [a cloth to cover the wine, plain, so coarse cloth was used], wore washed silk [white silk dyed for sacrificial robes], offered sweet wine and clear wine, presented roast and grill, and the ruler and consort offered in turn to give joy to the hun and po souls ["jia" means good and joyous], and then they withdrew to join in cooking [joining the ritual of cooking, so that nothing is raw any more], dismembered the dog, pig, ox and sheep [dismembering the animals to present them], filled the bowls and dishes [vessels that hold millet], the bamboo and wooden vessels and soup cauldrons [bamboo ones called bian, wooden ones called dou, and the xing for holding soup]; the invocator announced with filial piety [the invocator conveys the filial son's words to the ancestors], and the impersonator of the ancestor spoke with kindness [the impersonator conveys the ancestor's words to the filial son]; this is the great auspice [auspice means good], and it is the great completion of ritual."

哀公問於孔子曰：“寡人慾論魯國之士，與之為治，敢問如何取之？”孔子對曰：“生今之世，志古之道，居今之俗，服古之服，舍此而為非者，不亦鮮乎？”曰：“然則章甫絇履，章甫冠也絇履履頭有鉤飾也紳帶縉笏者，皆賢人也．”紳大帶縉捶也笏所以執書思對命孔子曰：“不必然也．丘之所言，非此之謂也．夫端衣玄裳，冕而乘軒者，則志不在於食焄；端衣玄裳齋服也軒軒車焄辛菜也斬衰管菲，杖而歠粥者，則志不在於酒肉．生今之世，志古之道，居今之俗，服古之服，謂此類也．”公曰：“善哉！盡此而已乎？”孔子曰：“人有五儀，有庸人、有士人、有君子、有賢人、有聖人，審此五者，則治道畢矣．”公曰：“敢問何如斯可謂之庸人？”孔子曰：“所謂庸人者，心不存慎終之規，口不吐訓格之言，格法不擇賢以托其身，不力行以自定；見小闇大，而不知所務，從物如流，不知其所執；此則庸人也．”公曰：“何謂士人？”孔子曰：“所謂士人者，心有所定，計有所守，雖不能盡道術之本，必有率也；率猶行也雖不能備百善之美，必有處也．是故知不務多，必審其所知；言不務多，必審其所謂；所務者謂言之要也行不務多，必審其所由．智既知之，言既道之，得其要也行既由之，則若性命之形骸之不可易也．富貴不足以益，貧賤不足以損．此則士人也．”公曰：“何謂君子？”孔子曰：“所謂君子者，言必忠信而心不怨，怨咎仁義在身而色無伐，無伐善之色也思慮通明而辭不專；篤行信道，自強不息，油然若將可越而終不可及者．此則君子也．”油然不進之貌也越過也公曰：“何謂賢人？”孔子曰：“所謂賢人者，德不踰閒，閒法行中規繩，言足以法於天下，而不傷於身，言滿天下無口過也道足以化於百姓，而不傷於本；

Duke Ai of Lu asked Confucius: "I wish to assess the scholars of Lu and govern together with them; may I ask how to select them?" Confucius replied: "Those who are born in the present age but set their will on the Way of antiquity, who live within present customs but wear the clothes of antiquity; among those who can do these things yet still do wrong, are they not very few?" The Duke said: "Then are all those who wear the zhangfu cap, wear shoes with hooked toes, tie the broad sash and tuck in the tablet worthy men?" [Zhangfu is a kind of cap; shen is the broad sash, jin means to tuck in, and the tablet is what one holds to record matters, think, and answer.] Confucius said: "Not necessarily. What I, Qiu, meant is not this. One who wears the plain robe and dark skirt, puts on the ceremonial cap and rides in a carriage with a canopy has no intention of eating strong-smelling and meat dishes [the plain robe and dark skirt are fasting dress, xuan is a canopied carriage, and hun refers to pungent vegetables]; one who wears mourning of the first degree, treads in sedge sandals, leans on a staff and sips gruel has no intention of wine and meat. Being born in the present age and setting one's will on the ancient Way, living in present customs and wearing ancient clothes, is said of such people." The Duke said: "Good! Is that all?" Confucius said: "People have five grades of bearing: the common man, the scholar, the gentleman, the worthy and the sage. If one examines these five, the way of governing is complete." The Duke said: "May I ask what makes one a common man?" Confucius said: "The so-called common man has no rule in his heart for being careful of the end, utters from his mouth no words that fit the standard [ge means standard], does not choose a worthy man to entrust himself to, and does not strive in practice to settle himself; he sees small matters but is dim about great ones, does not know what to do, and drifts with outward things like flowing water, not knowing what he holds on to. This is a common man." The Duke said: "What is a scholar?" Confucius said: "The so-called scholar has something settled in his heart and something he keeps in his plans; even if he cannot exhaust the root of the Way and its arts, he surely has something he follows [shuai means to practice]; even if he cannot possess all the perfection of the hundred goods, he surely has something he abides by. Therefore he does not seek much knowledge but surely examines what he knows; he does not seek many words but surely examines the essentials of what he says [what he works at is the essentials of speech]; he does not seek many actions but surely examines the road he takes. When wisdom is already known, words already reach the essentials and conduct already follows the proper road, it cannot be changed, just as life cannot be changed from the body. Wealth and rank cannot add to him, and poverty and lowliness cannot diminish him. This is a scholar." The Duke said: "What is a gentleman?" Confucius said: "The so-called gentleman speaks with loyalty and good faith and has no resentment in his heart [yuan means blame], has benevolence and righteousness in his person yet shows no look of boasting [no look of boasting of his goodness], thinks with penetration and clarity yet does not decide wording arbitrarily; he practices conscientiously and holds to the correct way, strives without rest, and is so unhurried that others seem able to surpass him, yet they never catch up with him. This is a gentleman." [You ran means not hurried or advancing; yue means to exceed.] The Duke said: "What is a worthy man?" Confucius said: "The so-called worthy man has virtue that does not go beyond the standard [xian means standard], conduct that fits the compass and plumb line, words enough to serve as a law for the world without harming himself [his words fill the world without fault of the mouth], and a Way enough to transform the people without harming the root;

本亦身富則天下無宛財，宛積也古字亦或作此故或誤不著草矣施則天下不病貧．此則賢者也．”公曰：“何謂聖人？”孔子曰：“所謂聖者，德合於天地，變通無方，窮萬事之終始，協庶品之自然，敷其大道而遂成情性；明並日月，化行若神，下民不知其德，睹者不識其鄰．此謂聖人也．”鄰以喻界畔也公曰：“善哉！非子之賢，則寡人不得聞此言也．雖然，寡人生於深宮之內，長於婦人之手，未嘗知哀，未嘗知憂，未嘗知勞，未嘗知懼，未嘗知危，恐不足以行五儀之教若何？”孔子對曰：“如君之言已知之矣，則丘亦無所聞焉．”君如此言已為知之故無所復言謙以誘進哀公矣公曰：“非吾子，寡人無以啟其心，吾子言也．”孔子曰：“君子入廟，如右，登自阼階，仰視榱桷，俯察機筵，其器皆存，而不睹其人，君以此思哀，則哀可知矣．昧爽夙興，正其衣冠，爽明也昧明始明也夙早興起平旦視朝，慮其危難，一物失理，亂亡之端，君以此思憂，則憂可知矣．日出聽政，至於中●，中日中●映中諸侯子孫，？來為賓，行禮揖讓，慎其威儀，君以此思勞，則勞亦可知矣．緬然長思，出於四門，周章遠望，睹亡國之墟，必將有數焉，言亡國故墟非但一君以此思懼，則懼可知矣．夫君者，舟也；庶人者，水也；水所以載舟，亦所以覆舟，君以此思危，則危可知矣．君既明此五者，又少留意於五儀之事，則於政治，何有失矣．”

the root is also himself. When he is wealthy, there is no hoarded wealth in the world [wan means to accumulate; the ancient character was also written this way, so some corrupted texts lack the grass radical]; when he gives, the world does not suffer poverty. This is a worthy." The Duke said: "What is a sage?" Confucius said: "The so-called sage has virtue that matches heaven and earth, change and adaptation that have no fixed place, exhausts the end and beginning of ten thousand affairs, harmonizes the naturalness of all things, sets out the great Way and brings nature to completion; his brightness stands beside the sun and moon, and his teaching flows like a spirit, so the people below do not know his virtue and those who see him cannot discern his boundary. This is called a sage." [Lin is used to mean a boundary.] The Duke said: "Good! Without a worthy man like you I would not hear these words. Even so, I was born within the deep palace and grew up in the hands of women, and I have never known sorrow, never known worry, never known toil, never known fear, never known danger; I fear I am not fit to carry out the teaching of the five grades. What should I do?" Confucius replied: "As Your Lordship has said, you already know, so I, Qiu, have nothing more to say." [Since the ruler had gone this far and already counts as knowing, he says no more, using modesty to guide Duke Ai.] The Duke said: "If not for you, sir, I would have no way to open my mind; please speak." Confucius said: "When a gentleman enters the ancestral temple, he goes as if from the right, ascends by the east steps, looks up at the rafters and down at the mats and tables; the vessels are all there, but one cannot see the person. If you use this to think of sorrow, you will know sorrow. When day first dawns, he rises early and puts his robes and cap in order [shuang means bright; mei shuang means just before dawn; su means early; xing means to rise], and holds court at first light, thinking of danger and difficulty; once one affair loses its order, it is the start of chaos and ruin. If you use this to think of worry, you will know worry. When the sun rises he listens to government until noon and past it [zhong means midday], while the sons and grandsons of the lords come as guests, performing rites and bows and being careful of dignity. If you use this to think of toil, you will also know toil. Gazing long into the distance, going out through the four gates and looking far all around, you will see the ruins of ruined states, surely several of them [this says there is more than one ruin of a ruined state]. If you use this to think of fear, you will know fear. The ruler is like a boat and the common people like water; water carries the boat and can also capsize it. If you use this to think of danger, you will know danger. If Your Lordship understands these five and pays a little attention to the matters of the five grades, how can there be faults in government?"

哀公問於孔子曰：“請問取人之法．”孔子對曰：“事任於官，言各當以其所能之事任於官無取捷捷，無取鉗鉗，鉗鉗妄對不謹誠無取啍啍，啍啍多言捷捷貪也，捷捷而不已食所以為貪也鉗鉗亂也，啍啍誕也．誕欺詐也故弓調而後求勁焉，馬服而後求良焉，士必愨而後求智能者焉，不愨而多能，譬之豺狼不可邇．”言人無智者雖性愨信不能為大惡不愨信而有智然後乃可畏也

Duke Ai of Lu asked Confucius: "May I ask the method of choosing men of talent?" Confucius replied: "Appoint them to offices according to what each can do [meaning each takes office according to what he can do]. Do not choose those who eagerly grab, do not choose those who answer rashly and untruthfully [qianqian means answering rashly and not carefully or sincerely], and do not choose those who talk much and are extravagant [tuntun means talking a lot]. Eager grabbing is greed [they keep seeking without stopping, so it is greed], rash answering is disorder, and much talk is falsehood [dan means deceit]. So a bow is first made to bend smoothly and only then is strength sought; a horse is first tamed and only then is excellence sought; a scholar must first be sincere and only then is intelligence sought. One who is not sincere but is very capable is like a jackal or wolf, and must not be approached." [This says that if a person lacks intelligence, even if his nature is sincere and trustworthy, he cannot do great evil; one who is not trustworthy but has intelligence is the frightening one.]

哀公問於孔子曰：“寡人慾吾國小而能守，大則攻，其道如何？”孔子對曰：“使君朝廷有禮，上下相親，天下百姓皆君之民，將誰攻之？苟為此道，民畔如歸，皆君之讎也，將與誰守？”公曰：“善哉！於是廢山澤之禁，弛關市之稅，以惠百姓．”

Duke Ai of Lu asked Confucius: "I want my state, if small, to be able to defend itself, and if large, to be able to attack; which road should it take?" Confucius replied: "Make Your Lordship's court have ritual, with high and low close to one another, and all the people under heaven will be Your Lordship's people; whom would you still attack? If you take the opposite road, the people will turn on you as if going home, all becoming your enemies; with whom will you then defend?" The Duke said: "Good!" So he abolished the prohibitions on the mountains and marshes and relaxed the taxes at the passes and markets, to extend kindness to the people.

哀公問於孔子曰：“吾聞君子不博，有之乎？”孔子曰：“有之．”公曰：“何為？”對曰：“為其二乘．”公曰：“有二乘，則何為不博？”子曰：“為其兼行惡道也．”此具博三十六道也哀公懼焉，有間，復問曰：“若是乎君之惡惡道至甚也？”孔子曰：“君子之惡惡道不甚，則好善道亦不甚；好善道不甚，則百姓之親上亦不甚．詩云：‘未見君子，憂心惙惙，亦既見止，亦既覯止，我心則悅．’詩之好善道甚也如此．”公曰：“美哉！夫君子成人之善，不成人之惡，微吾子言焉，吾弗之聞也．”

Duke Ai of Lu asked Confucius: "I have heard that a gentleman does not play board games; is that so?" Confucius said: "It is." The Duke said: "Why?" Confucius replied: "Because it has two ways." The Duke said: "It has two ways; why does that mean not playing?" Confucius said: "Because it practices an evil way as well." [This refers to the thirty-six lines of the board game.] The Duke was frightened, and after a while asked again: "Does a gentleman hate evil ways to such a deep degree?" Confucius said: "If a gentleman did not hate evil ways deeply, his love of good ways would not be deep; if his love of good ways were not deep, the common people's closeness to those above would not be deep. The Book of Odes says: 'Before I saw the gentleman, my heart was sad and anxious; now that I have seen him, now that I have met him, my heart is glad.' The love of the good way in the poem is this deep." The Duke said: "How fine! A gentleman helps others complete their good and does not help them complete their evil. Without these words of yours I would not have heard such things."

哀公問於孔子曰：“夫國家之存亡禍福，信有天命，非唯人也．”孔子對曰：“存亡禍福，皆己而已，天災地妖，不能加也．”公曰：“善！吾子之言，豈有其事乎？”孔子曰：“昔者殷王帝辛之世，帝紂有雀生大鳥於城隅焉，占之曰：‘凡以小生大，則國家必王而名必昌．’於是帝辛介雀之德，介助也以雀之德為助也不修國政，亢暴無極，朝臣莫救，外寇乃至殷國以亡，此即以己逆天時，詭福反為禍者也．又其先世殷王太戊之時，道缺法圮，以致夭櫱、桑榖於朝，七日大拱，占之者曰：‘桑榖野木而不合生朝，意者國亡乎！’太戊恐駭，側身修行，思先王之政，明養民之道，三年之後，遠方慕義重譯至者，十有六國，此即以己逆天時，得禍為福者也．故天災地妖，所以儆人主者也；寤夢徵？，所以儆人臣者也；儆戒災妖不勝善政，寤夢不勝善行，能知此者，至治之極也，唯明王達此．”公曰：“寡人不鄙固此，亦不得聞君子之教也．”

Duke Ai of Lu asked Confucius: "The survival or ruin, fortune or misfortune of a state truly has Heaven's decree; it is not only a matter of human affairs, is it?" Confucius replied: "Survival and ruin, fortune and misfortune, are all in oneself, and calamities of heaven and oddities of earth cannot be added to them from outside." The Duke said: "Good! Are there real events to support these words of yours?" Confucius said: "In the past, in the time of King Di Xin of Yin [Emperor Zhou], a sparrow gave birth to a large bird at a corner of the city wall, and the diviner said: 'Whenever something large is produced from something small, the state will surely become king and its fame will surely flourish.' So Di Xin relied on the sparrow's virtue [jie means help; he took the sparrow's virtue as help], did not cultivate the government of his state, was as tyrannical as could be, none of the court ministers could save him, and when outside enemies came, Yin was ruined. This was going against the time of Heaven oneself and turning fortune into misfortune. Earlier, in the time of King Taiwu of Yin, the Way was lacking and the law ruined, so that ominous mulberry and paper-mulberry trees grew in the court and within seven days were a full armspan thick. The diviner said: 'Mulberry and paper-mulberry are wild trees and yet grow in the court out of season; perhaps the state is going to perish!' Taiwu was afraid, he cautiously cultivated his conduct, considered the government of the former kings, and made clear the Way of nurturing the people. Three years later, sixteen states from far away, admiring his righteousness and arriving through relays of translators, came. This was turning misfortune into fortune by oneself. So calamities of heaven and oddities of earth are what warn rulers; omens in dreams after waking are what warn ministers. Calamities and oddities cannot overcome good government, and dream omens cannot overcome good conduct. One who can know this has reached the utmost of perfect governance, and only the enlightened kings comprehend it." The Duke said: "If I were not so rustic and stubborn, I would not hear the teaching of a gentleman either."

哀公問於孔子曰：“智者壽乎？仁者壽乎？”孔子對曰：“然，人有三死，而非其命也，行己自取也．夫寢處不時，飲食不節，逸勞過度者，疾共殺之；居下位而上幹其君，嗜慾無厭而求不止者，刑共殺之；以少犯眾，以弱侮強，忿怒不類，動不量力者，兵共殺之．此三者死非命也，人自取之．若夫智士仁人，將身有節，將行動靜以義，喜怒以時，無害其性，雖得壽焉，不亦可乎？”

Duke Ai of Lu asked Confucius: "Do the wise live long? Do the benevolent live long?" Confucius replied: "It is so. There are three kinds of death that are not fated but caused by one's own conduct. Those whose daily life is out of season, whose eating and drinking have no restraint, and who overdo leisure and labor, are killed when sickness comes all at once; those who are in a low position but offend their superiors, whose cravings are not satisfied and who do not stop seeking, are killed when punishments come all at once; those who, being few, offend the many, being weak, bully the strong, who are angry without distinction and move without measuring their strength, are killed when weapons come all at once. These three kinds of death are not fate but are brought on by people themselves. As for wise men and benevolent people, they hold themselves with restraint, act measuring by righteousness, and their joy and anger fit the times, and they do not harm their nature; even if they attain long life, is that not acceptable?"

孔子北遊於農山，子路子貢顏淵侍側．孔子四望，喟然而嘆曰：“於斯致思，無所不至矣．言思無所不至二三子各言爾志，吾將擇焉．子路進曰：“由願得白羽若月，赤羽若日，鐘鼓之音，上震於天，旍旗繽紛，下蟠於地，蟠委由當一隊而敵之，必也攘地千里，攘卻搴旗執聝，搴取也取敵之旍旗職截耳也以效獲也唯由能之，使二子者從我焉．”夫子曰：“勇哉．”子貢復進曰：“賜願使齊楚合戰於漭瀁之野，漭瀁廣大之類兩壘相望，塵埃相接，挺刃交兵，賜著縞衣白冠，兵凶事故白冠服也陳說其間，推論利害，釋國之患，唯賜能之，使夫二子者從我焉．”夫子曰：“辯哉．”顏回退而不對．孔子曰：“回來，汝奚獨無願乎？”顏回對曰：“文武之事，則二子者，既言之矣，回何雲焉．”孔子曰：“雖然，各言爾志也，小子言之．”對曰：“回聞燻蕕不同器而藏，薰香蕕臭堯桀不共國而治，以其類異也，回願得明王聖主輔相之，敷其五教，敷布也五教父義母慈兄友弟恭子孝也導之以禮樂，使民城郭不修，溝池不越，言無踰越溝池鑄劍戟以為農器，放牛馬於原藪，廣平曰原澤無水曰藪也室家無離曠之思，千歲無戰鬥之患，則由無所施其勇，而賜無所用其辯矣．”夫子凜然曰：“美哉！德也．”子路抗手而對曰：“夫子何選焉？”孔子曰：“不傷財，不害民，不繁詞，則顏氏之子有矣．”

Confucius traveled north to view Mount Nong, with Zilu, Zigong and Yan Yuan in attendance. Confucius looked around in the four directions and sighed, saying: "Reflecting deeply here, there is nothing one cannot think of. [This says thought reaches everywhere.] Each of you tell me your aspirations, and I shall choose." Zilu stepped forward and said: "I, You, wish to have white pennants like the moon and red pennants like the sun, the sound of bells and drums shaking the heavens above, banners flying and coiling over the earth below [pan means to twist]. I, You, would lead a single troop against the enemy and surely open up a thousand li of land, seize the enemy's flags and cut off enemy ears to report my merit [qian means to seize; cutting off ears was the ancient way of recording merit]. Only You can do this; let the other two follow me." The Master said: "Brave." Zigong stepped forward and said: "I, Ci, wish for Qi and Chu to fight on a vast plain [mangyang means broad and wide], with the two camps in sight of each other, dust mingling, blades drawn and weapons crossed. I, Ci, would put on plain silk and a white cap [war is a grim matter, so white caps and white clothes are used] and explain in the middle, arguing the benefits and harms and removing the state's calamity. Only Ci can do this; let the other two follow me." The Master said: "Eloquent." Yan Hui stayed behind and did not answer. Confucius said: "Come, Hui; why do you alone have no wish?" Yan Hui replied: "The two gentlemen have already spoken of civil and martial affairs; what can I, Hui, say?" Confucius said: "Even so, each of us is to speak his aspiration; speak, young man." Yan Hui replied: "I have heard that fragrant grass and stinking grass are not kept in the same vessel [xun is fragrant and you is stinking], and Yao and Jie do not govern in the same state, because they are of different kinds. I, Hui, wish to obtain an enlightened king and sage ruler and assist him, spreading the five teachings [fu means to spread; the five teachings are righteousness of the father, kindness of the mother, friendship of the elder brother, respect of the younger brother and filial piety of the son], leading with ritual and music, so that the people need not build city walls and need not cross moats and ditches [meaning no one crosses the moats and ditches], melting swords and halberds into farm tools and letting oxen and horses graze on the plains and marshes [a wide level place is called yuan, and a marsh without water is called sou], households have no yearning of separation or emptiness, and for a thousand years there is no calamity of fighting. Then You would have nowhere to show his courage, and Ci would have nowhere to show his eloquence." The Master said solemnly: "How fine, this is virtue." Zilu raised his hand and asked: "Which does the Master choose?" Confucius said: "Not wasting wealth, not harming the people, not troubling words: the son of the Yan family has all of these."

魯有儉嗇者，瓦鬲煮食，瓦釜食之，自謂其美，盛之土型之器，瓦甂以進孔子．孔子受之，歡然而悅，如受大牢之饋．牛羊豕饋饋也子路曰：“瓦甂，陋器也，煮食，薄膳也，夫子何喜之如此乎？”子曰：“夫好諫者思其君，食美者念其親．吾非以饌具之為厚，以其食厚而我思焉．”孔子之楚，而有漁者，而獻魚焉，孔子不受．漁者曰：“天暑市遠，無所鬻也，思慮棄之糞壤，不如獻之君子，故敢以進焉．”於是夫子再拜受之，使弟子掃地將以享祭．門人曰：“彼將棄之，而夫子以祭之，何也？”孔子曰：“吾聞諸惜其腐●，而欲以務施者，仁人之偶也，惡有受仁人之饋，而無祭者乎？”

In Lu there was a stingy man who cooked rice in an earthenware pot and ate from an earthenware vessel; finding it delicious, he put it in a clay basin and presented it to Confucius. Confucius accepted it and was as delighted as if receiving a grand-sacrifice gift [a gift of ox, sheep and pig]. Zilu said: "An earthenware basin is a crude vessel and cooked food is a meager meal; why is the Master so pleased?" Confucius said: "One who loves to remonstrate thinks of his ruler, and one who eats something delicious thinks of his parents. It is not because of the richness of the dishes, but because he thought of me when he ate richly." When Confucius went to Chu, a fisherman offered a fish, which Confucius did not accept. The fisherman said: "The weather is hot and the market is far, and there is nowhere to sell it; I thought that rather than throw it on a dung heap, I would offer it to a gentleman, so I dared to present it." So the Master bowed twice and accepted it, and had his disciples sweep the ground to prepare an offering. His followers said: "He meant to throw it away, but the Master uses it for sacrifice; why?" Confucius said: "I have heard that those who cherish what is about to spoil and want to give it away are among the benevolent. How can one receive a benevolent person's gift and not sacrifice with it?"

季羔為衛之士師，獄官刖人之足，俄而衛有蒯聵之亂，初衛靈公太子蒯聵得罪出奔晉靈公卒立其子輒蒯聵自晉襲衛時子羔子路並位於衛也季羔逃之，走郭門，刖者守門焉．謂季羔曰：“彼有●．”季羔曰：“君子不踰．”又曰：“彼有竇．”季羔曰：“君子不隧．”隧從竇出又曰：“於此有室．”季羔乃入焉．既而追者罷，季羔將去，謂刖者：“吾不能虧主之法而親刖子之足矣，今吾在難，此正子之報怨之時，而逃我者三，何故哉？”刖者曰：“斷足固我之罪，無可奈何，曩者君治臣以法令，先人後臣，欲臣之免也，臣知獄決罪定，臨當論刑，君愀然不樂，見君顏色，臣又知之，君豈私臣哉？天生君子，其道固然，此臣之所以悅君也．”孔子聞之曰：“善哉為吏，其用法一也．思仁恕則樹德，加嚴暴則樹怨，公以行之，其子羔乎．”

Ji Gao was a judge of Wei [officer of prisons], and cut off a man's foot. Before long the Kuaikui rebellion took place in Wei [Kuaikui, crown prince of Duke Ling of Wei, had offended and fled to Jin; after Duke Ling died his son Zhe was established, and Kuaikui attacked Wei from Jin; at the time Zigao and Zilu were both serving in Wei]. Ji Gao fled, and ran to the outer city gate, where the man whose foot he had cut off was guarding the gate. He said to Ji Gao: "You can climb over the wall there." Ji Gao said: "A gentleman does not climb over walls." He said: "There is a hole there." Ji Gao said: "A gentleman does not crawl through holes." [Sui means to go out through a hole.] He said: "There is a house here." Only then did Ji Gao go in. After a while, when the pursuers had stopped, Ji Gao was about to leave, and said to the footless man: "I could not damage my lord's law and cut off your foot myself; now that I am in distress, it is just the time for you to take revenge, yet you let me escape three times; what is the reason?" The footless man said: "The cutting of my foot was my own offense and I could do nothing about it. In the past when you applied the law to me, you considered others first and me last, wishing to spare me the crime. I knew that the case was already decided and the offense fixed; when it came to passing sentence, your face was sad and unhappy, and seeing your expression I knew it. How could you have favored me? Heaven made a gentleman, and his way is naturally so; this is why I am glad for you." Confucius heard of this and said: "What a good official, applying the law the same way! Thinking of benevolence and forgiveness establishes virtue, while adding severity and harshness establishes resentment. To carry it out impartially is Zigao."

孔子曰：“季孫之賜我粟千鍾也，而交益親，得季孫千鍾之粟以施與眾而交益親自南宮敬叔之乘我車也，而道加行．孔子欲見老聃而西觀周敬叔言於魯君給孔子車馬問禮於老子孔子歷觀郊廟自周而還弟子四方來習也故道雖貴，必有時而後重，有勢而後行，微夫二子之貺財，則丘之道，殆將廢矣．”

Confucius said: "Ji Sun gave me a thousand zhong of grain, and my relationships thereby became closer [with the thousand zhong of grain from Ji Sun I gave to others, and relationships grew closer]; Nangong Jingshu let me ride in his carriage, and so the Way could be more widely practiced [Confucius wanted to see Lao Dan and view Zhou in the west; Jingshu told the Lord of Lu, who supplied Confucius with a carriage and horses to ask Laozi about ritual; Confucius toured the suburban and ancestral temples, and when he returned from Zhou, disciples came from all quarters to study]. So although the Way is valuable, it must have the right moment to be valued and must have power and position to be practiced. Without the material help of these two men, my Way would probably have been abandoned."

孔子曰：“王者有似乎春秋，正其本而萬物皆正文王以王季為父，以太任為母，以太姒為妃，以武王周公為子，以太顛閎天為臣，其本美矣．武王正其身以正其國，正其國以正天下，伐無道，刑有罪，一動而天下正，其事成矣．春秋致其時而萬物皆及，王者致其道而萬民皆治，周公載己行化，載亦行矣言行已以行化其身正不令而行也而天下順之，其誠至矣．”

Confucius said: "A true king is a little like the seasons of spring and autumn: when the root is rectified, the myriad things are all rectified. King Wen of Zhou took Wang Ji as father, Tairen as mother, Taisi as consort, King Wu and the Duke of Zhou as sons, and Taidian and Hong Yao as ministers; his root was fine. King Wu rectified himself to rectify his state, rectified his state to rectify the world, punished those without the Way and penalized the guilty, and with one move the world was rectified and his work was complete. When the season of spring and autumn arrives, the myriad things all arrive with it; when a true king carries out his Way, the myriad people are all governed. The Duke of Zhou carried out transformation with his own person [zai also means to carry out; it means promoting teaching through his own conduct, so that if he himself was upright it would be carried out without orders], and the world followed; his sincerity was at its utmost."

曾子曰：“入是國也，言信於群臣，而留可也；見忠於卿大夫，則仕可也；澤施於百姓，則富可也．”孔子曰：“參之言此可謂善安身矣．”子路為蒲宰，為水備，與其民修溝瀆，以民之勞煩苦也，人與之一簞食簞笥一壺漿．孔子聞之，使子貢止之．子路忿不悅，？見孔子，曰：“由也以暴雨將至，恐有水災，故與民修溝洫以備之，而民多匱餓者，是以簞食壺漿而與之．夫子使賜止之，是夫子止由之行仁也．夫子以仁教而禁其行，由不受也．”孔子曰：“汝以民為餓也，何不白於君，發倉廩以賑之，而私以爾食饋之，是汝明君之無惠，而見己之德美矣．汝速已則可，不則汝之見罪必矣．”

Zeng Shen said: "On entering a state, if one's words can win the trust of the ministers, one can stay; if the high officials can see one's loyalty, one can take office; if one's kindness can reach the common people, one can seek wealth." Confucius said: "These words of Shen can be called good at securing oneself." Zilu was steward of Pu and, to prepare against floods, repaired ditches and channels with his people. Because the people were toiling and in difficulty, he gave each a basket of food [dan is a bamboo basket] and a jug of drink. Confucius heard of this and sent Zigong to stop it. Zilu was indignant, and went to see Confucius, saying: "Because a violent rainstorm was coming, I feared flooding, so I repaired ditches with the people to prepare. Many of the people were short of food and hungry, so I gave them baskets of food and jugs of drink. You sent Ci to stop it, Master; this is you stopping me from practicing benevolence. The Master teaches with benevolence but forbids its practice; I cannot accept it." Confucius said: "If you thought the people were hungry, why did you not report to the ruler and open the granaries to relieve them, instead of privately giving them your own food? This displays that the ruler has no kindness and shows off your own virtue. If you stop quickly, it can still be mended; otherwise, you will certainly be blamed."

子路問於孔子曰：“管仲之為人何如？”子曰：“仁也．”得仁道也子路曰：“昔管仲說襄公，公不受，是不辯也；欲立公子糾而不能，是不智也；齊襄立無常鮑叔牙曰君使民慢亂將作矣奉公子小白出奔莒公孫無知殺襄公管夷吾召忽奉公子糾奔魯齊人殺無知魯伐齊納子糾小白自莒先入是為桓公公乃殺子糾召忽死之也家殘於齊，而無憂色，是不慈也；桎梏而居檻車，無慚心，是無醜也；言無恥惡之心事所射之君，是不貞也；召忽死之，管仲不死，是不忠也．仁人之道，固若是乎？”孔子曰：“管仲說襄公，襄公不受，公之闇也；欲立子糾而不能，不遇時也；家殘於齊而無憂色，是知權命也；桎梏而無慚心，自裁審也；事所射之君，通於變也；不死子糾，量輕重也．夫子糾未成君，管仲未成臣，管仲才度義，管仲不死束縛，而立功名，未可非也．召忽雖死，過與取仁，未足多也．”

Zilu asked Confucius: "What kind of man was Guan Zhong?" Confucius said: "Benevolent." [He attained the Way of benevolence.] Zilu said: "In the past Guan Zhong advised Duke Xiang of Qi and the Duke did not accept it, which was lack of eloquence; he wanted to establish Prince Jiu but could not, which was lack of wisdom [Duke Xiang of Qi's government was erratic, and Bao Shuya said that the ruler had made the people lax and chaos would come, so he served Prince Xiaobai and fled to Ju; Gongsun Wuzhi killed Duke Xiang, and Guan Yiwu and Shao Hu served Prince Jiu and fled to Lu; the men of Qi killed Wuzhi, and Lu attacked Qi wanting to send Jiu home, but Xiaobai entered first from Ju and became Duke Huan, and the Duke killed Prince Jiu, and Shao Hu died too]; his family in Qi was broken up yet he had no look of sorrow, which was lack of kindness; wearing fetters and sitting in a prisoner's cart he had no sense of shame, which was shamelessness [meaning he had no heart to be ashamed of evil]; he served the ruler whom he had once shot at, which was lack of constancy; Shao Hu died for Prince Jiu but Guan Zhong did not die, which was disloyalty. Is this originally the way of a benevolent man?" Confucius said: "Guan Zhong advised Duke Xiang and the Duke did not accept it, which was the Duke's dimness; he wanted to establish Jiu and could not, which was not meeting the time; his family in Qi was broken up and he had no look of sorrow, which was knowing how to weigh fate; wearing fetters without shame was having judged and examined himself; serving the ruler he had once shot at was understanding adaptation to changes; not dying for Prince Jiu was weighing what was light and heavy. Prince Jiu had not yet become ruler, and Guan Zhong had not yet become his minister. Guan Zhong measured righteousness according to his talent and, not being bound to die, was able to establish merit and fame, and cannot be criticized. Although Shao Hu died, his seeking of benevolence went a bit too far and is not worth special praise."

孔子適齊，中路聞哭者之聲，其音甚哀．孔子謂其僕曰：“此哭哀則哀矣，然非喪者之哀矣．”驅而前，少進，見有異人焉，擁鐮帶素，哭者不哀．孔子下車，追而問曰：“子何人也？”對曰：“吾丘吾子也．”曰：“子今非喪之所，奚哭之悲也？”丘吾子曰：“吾有三失，晚而自覺，悔之何及．”曰：“三失可得聞乎？願子告吾，無隱也．”丘吾子曰：“吾少時好學，周遍天下，後還喪吾親，是一失也；長事齊君，君驕奢失士，臣節不遂，是二失也；吾平生厚交，而今皆離絕，是三失也．夫樹欲靜而風不停，子欲養而親不待，？而不來者年也，不可再見者親也，請從此辭，遂投水而死．”孔子曰：“小子識之，斯足為戒矣．自是弟子辭歸養親者十有三．”

Confucius was going to Qi, and on the way heard weeping, a very sad sound. Confucius said to his driver: "This weeping is sad, but it is not the sadness of a funeral." Driving forward and drawing a little nearer, he saw a man of unusual appearance holding a sickle and wearing a white sash, weeping without real sorrow. Confucius got down and hurried after him and asked: "Who are you?" He replied: "I am Qiu Wuzi." Confucius said: "You are not in a place of mourning now; why do you weep so sadly?" Qiu Wuzi said: "I have three faults and only realized them late; how could regret help now?" Confucius said: "May I hear the three faults? I hope you will tell me and not hide them." Qiu Wuzi said: "In my youth I loved learning and traveled all over the world, and when I came back my parents had already died; this is the first fault. When I grew up I served the ruler of Qi, and the ruler was arrogant and extravagant and lost his scholars, and I could not fulfill my duty as a minister; this is the second fault. All my life I was generous to those I befriended, and now they are all scattered and cut off; this is the third fault. A tree wishes to be still but the wind does not stop; a son wishes to care for his parents but they do not wait. What goes and does not return is the years; what cannot be seen again is one's parents. Let me take my leave here." Then he threw himself into the water and died. Confucius said: "Remember this, my young men; it is enough to serve as a warning." After this, thirteen disciples took leave and went home to care for their parents.

孔子謂伯魚曰：“鯉乎，吾聞可以與人終日不倦者，其唯學焉．其容體不足觀也，其勇力不足憚也，其先祖不足稱也，其族姓不足道也．終而有大名，以顯聞四方，流聲後裔者，豈非學之效也．故君子不可以不學．其容不可以不飭，不飭無類，無類失親，類宜為貌不在飭故無貌不得言不飭無類也禮貌矜莊然後親愛可久故曰無類失親也失親不忠，情不相親則無忠誠不忠失禮，禮以忠信為本失禮不立．非禮則無以立夫遠而有光者，飭也；近而愈明者，學也．譬之汙池，水潦注焉，雚葦生焉，雖或以觀之，孰知其源乎．”源泉源也水潦注於池而生雚葦觀者誰知其非源泉乎以言學者雖從外入及其用之人誰知其非從此出也者乎

Confucius said to Boyu: "Li, I have heard that the only thing one can talk about with others all day without weariness is learning. A person whose appearance and body are not worth looking at, whose courage is not enough to make people afraid, whose ancestors are not worth mentioning and whose clan is not worth bringing up, yet who in the end has a great name, famed to the four quarters and with a reputation passed on to his descendants, is this not the effect of learning? So a gentleman cannot fail to learn. One's appearance cannot be left unadjusted; if it is not adjusted there is no fitting look, and with no look one loses affection [lei should be mao (appearance); without adjustment there is no appearance, so it is said that without adjustment there is no category; when manners are dignified, affection can last, so it is said that without a look one loses affection]. Losing affection means lack of loyalty [when feelings are not close there is no loyalty], lack of loyalty means loss of ritual [ritual takes loyalty and good faith as its root], and loss of ritual means one cannot establish oneself [without ritual one cannot stand]. What shines from afar is adjustment; what becomes clearer the closer one looks is learning. It is like a muddy pond: rain pours into it and reeds grow, and though people come to look, who knows its source?" [Source means origin. When rain pours into a pond and reeds grow, who among the onlookers knows it is not a spring? This says that although learners learn from outside, when it comes out in use, who knows it did not come from here?]

子路見於孔子曰：“負重涉遠，不擇地而休，家貧親老，不擇祿而仕．昔者由也，事二親之時，常食藜藿之實，為親負米百里之外．親歿之後，南遊於楚，從車百乘，積粟萬鍾，累茵而坐，列鼎而食，願欲食藜藿，為親負米，不可復得也．枯魚銜索，幾何不蠹，二親之壽，忽若過隙．”孔子曰：“由也事親，可謂生事盡力，死事盡思者也．”

Zilu said to Confucius: "One who carries a heavy load on a long road rests without choosing the place; one whose family is poor and parents old takes office without choosing the salary. In the past, when I served my parents, I often ate goosefoot and bean leaves, and carried rice for my parents from a hundred li away. After my parents died, I traveled south to Chu with a hundred carriages following, with ten thousand zhong of grain stored, sitting on layered mats and eating from rows of tripods. I would like to eat goosefoot and bean leaves again and carry rice for my parents, but I cannot. Dried fish strung on a rope, how long can it last before the worms get it? Parents' lifespans pass faster than a flash through a crack." Confucius said: "You served your parents in such a way that one can say you gave your all while they were alive and your thoughts after they died."

孔子之郯，郯國名也少昊之後吾之本縣也郯子達禮孔子故？諮問焉遭程子於塗，傾蓋而語，傾蓋駐車終日，甚相親．顧謂子路曰：“取束帛以贈先生．”贈送子路屑然對曰：“由聞之士不中間見，女嫁無媒，君子不以交禮也．”中間謂始介也有間，又顧謂子路．子路又對如初．孔子曰：“由，詩不云乎：‘有美一人，清揚宛兮，邂逅相遇，適我願兮．’清揚眉目之間也宛然美也幽期而會令願也今程子，天下賢士也，於斯不贈，則終身弗能見也，小子行之．”

Confucius went to the state of Tan [Tan was the name of a state, descended from Shaohao], and met Master Cheng on the road, stopping their carriages with canopies leaning together, and talked all day, becoming very close. He turned to Zilu and said: "Take a bundle of silk to present to the gentleman." [Zeng means to give.] Zilu answered flippantly: "I have heard that scholars do not meet without an introduction, a woman does not marry without a go-between, and a gentleman does not use the rites of friendship." [The middle means via an introduction.] After a while Confucius turned and said the same to Zilu. Zilu answered as before. Confucius said: "You, does the Book of Odes not say: 'There is a fine person, with clear brows and eyes, whom I met without planning, just what my heart wished'? [Qingyang is the area of brows and eyes, wan is beautiful; meeting without planning, just as the heart wishes.] Now Master Cheng is a worthy man of the world, and if I do not present this here, I will never see him again in my life. Go and do it, young man."

孔子自衛反魯，息駕於河梁而觀焉．河水無梁莊周書說孔子於閭梁言事者通渭水為河也有懸水三十仞，八尺曰仞懸二十四丈者也圜流九十里，圜流回流也水深急則然魚鱉不能導，黿鼉不能居．道行有一丈夫方將厲之，厲渡孔子使人並涯止之曰：“此懸水三十仞，圜流九十里，魚鱉黿鼉不能居也，意者難可濟也．”丈夫不以措意，遂渡而出．孔子問之，曰：“子乎有道術乎，所以能入而出者，何也？”丈夫對曰：“始吾之入也，先以忠信，及吾之出也，又從以忠信，忠信措吾軀于波流，而吾不敢以用私，所以能入而復出也．”孔子謂弟子曰：“二三子識之，水且猶可以忠信成身親之，而況於人乎！”

Confucius, returning from Wei to Lu, stopped his carriage at a bridge on the river to look [the river originally had no bridge; in the book of Zhuang Zhou Confucius discusses affairs at Lüliang, where waters are generally called rivers]. There was a hanging waterfall of thirty ren [eight chi make a ren, so the waterfall is twenty-four zhang] and a whirlpool spreading ninety li [yuan liu is a returning current, which occurs only where the water is deep and fast], where fish and turtles could not swim upward and alligators and crocodiles could not stay. On the road a man was about to wade across [li means to cross]. Confucius sent people along the bank to stop him, saying: "This waterfall is thirty ren high and the whirlpool spreads ninety li, where fish, turtles, alligators and crocodiles cannot stay; it must be hard to cross." The man paid no heed and crossed and came out. Confucius asked him: "Perhaps you have some art? How could you go in and come out again?" The man replied: "When I first went in, I relied on loyalty and good faith first; when I came out, I again followed loyalty and good faith. Loyalty and good faith placed my body in the waves, and I did not dare to mix in private thoughts, so I could go in and come out again." Confucius said to his disciples: "Remember this. If even water can be brought close to one's person by loyalty and good faith, how much more people!"

孔子將行，雨而無蓋．門人曰：“商也有之．”子夏名也孔子曰：“商之為人也，甚？於財，？嗇甚也吾聞與人交，推其長者，違其短者故能久也．”楚王渡江，江中有物大如鬥，圓而赤，直觸王舟，舟人取之，王大怪之，遍問群臣，莫之能識．王使使聘於魯，問於孔子．子曰：“此所謂萍實者也，萍水草也可剖而食也，吉祥也，唯霸者為能獲焉．”使者反，王遂食之，大美．久之使來以告魯大夫，大夫因子游問曰：“夫子何以知其然乎？”曰：“吾昔之鄭，過乎陳之野，聞童謠曰：‘楚王渡江得萍實，大如鬥，赤如日，剖而食之甜如蜜．’此是楚王之應也．吾是以知之．”

Confucius was about to set out, but it rained and he had no canopy. His followers said: "Shang has one." [Zixia's given name was Shang.] Confucius said: "Shang is very stingy with goods [meaning extremely miserly]. I have heard that in dealing with people one should emphasize their strengths and avoid their shortcomings, and so one can keep company for long." The King of Chu was crossing the river when something in the river as big as a peck, round and red, rushed straight at the king's boat. The boatmen took it up, and the king found it very strange and asked all his ministers, but none could identify it. The king sent an envoy to Lu to inquire and ask Confucius. Confucius said: "This is what is called a duckweed fruit [ping is an aquatic plant]; it can be cut open and eaten, and it is auspicious; only one who becomes hegemon can obtain it." The envoy returned and the king ate it, and it was extremely sweet. After a long time the envoy came and told this to the grand master of Lu. The grand master asked through Ziyou: "How did the Master know this?" Confucius said: "When I once went to Zheng, passing the outskirts of Chen, I heard a children's song: 'The King of Chu crossed the river and got a duckweed fruit, big as a peck, red as the sun; cut it open and eat it, sweet as honey.' This foretold it for the King of Chu. That is how I knew."

子貢問於孔子曰：“死者有知乎？將無知乎？”子曰：“吾欲言死之有知，將恐孝子順孫妨生以送死；吾欲言死之無知，將恐不孝之子棄其親而不葬．賜不欲知死者有知與無知，非今之急，後自知之．”

Zigong asked Confucius: "Do the dead have awareness or not?" Confucius said: "If I say the dead have awareness, I fear filial sons and obedient grandsons will harm the living by sending off the dead; if I say the dead have no awareness, I fear unfilial sons will abandon their parents and not bury them. Ci, there is no need to want to know whether the dead have awareness or not; it is not an urgent matter now, and you will know in time."

子貢問治民於孔子．子曰：“懍懍焉若持腐索之扞馬．”懍懍戒懼之貌扞馬突馬子貢曰：“何其畏也？”孔子曰：“夫通達御皆人也，以道導之，則吾畜也；不以道導之，則吾讎也．如之何其無畏也．”

Zigong asked Confucius about governing the people. Confucius said: "Be as wary as one driving galloping horses with rotten reins." [Linlin means wary, and hanma means bolting horses.] Zigong said: "Why be so afraid?" Confucius said: "On roads that connect everywhere, those driving the carts are all people. If I lead them by the Way, they are my livestock; if I do not lead them by the Way, they are my enemies. How can I not be afraid?"

魯國之法，贖人臣妾於諸侯者，皆取金於府，子貢贖之，辭而不取金．孔子聞之曰：“賜失之矣．夫聖人之舉事也，可以移風易俗，而教導可以施之於百姓，非獨適身之行也，今魯國富者寡而貧者眾，贖人受金則為不廉，則何以相贖乎？自今以後，魯人不復贖人於諸侯．”

Under the law of Lu, anyone who redeemed male or female slaves from the feudal lords took gold from the treasury. Zigong redeemed someone and declined to take the gold. Confucius heard of this and said: "Ci is wrong. When a sage acts, he can change customs and his teaching can be carried out among the people, not just conduct fitting his own person. Now in Lu there are few rich and many poor, and if those who redeem people accept gold they will be seen as not being honest, so what will people use to redeem one another? From now on, the people of Lu will no longer redeem people from the feudal lords."

子路治蒲，請見於孔子曰：“由願受教於夫子．”子曰：“蒲其如何？”對曰：“邑多壯士，又難治也．”子曰：“然，吾語爾，恭而敬，可以攝勇；寬而正，可以懷強；愛而恕，可以容困；言愛恕者能容困窮溫而斷，可以抑奸．如此而加之，則正不難矣．”

Zilu governed Pu and asked to see Confucius, saying: "I, You, would like to receive instruction from the Master." Confucius said: "How is Pu?" Zilu replied: "The town has many strong men and is hard to govern." Confucius said: "So it is. I tell you: reverence can subdue the brave; generosity and uprightness can pacify the fierce; affection and forgiveness can accommodate the distressed [meaning that loving and forgiving people can accommodate the poor and distressed]; mildness and decisiveness can restrain the wicked. If you add these, being upright will not be hard."

孔子曰：“君子有三恕，有君不能事，有臣而求其使，非恕也；有親不能孝，有子而求其報，非恕也；有兄不能敬，有弟而求其順，非恕也．士能明於三恕之本，則可謂端身矣．”孔子曰：“君子有三思，不可不察也．少而不學，長無能也；老而不教，死莫之思也；有而不施，窮莫之救也．故君子少思其長則務學，老思其死則務教，有思其窮則務施．”

Confucius said: "A gentleman has three forbearances. To have a ruler but be unable to serve him while demanding that a minister serve one is not forbearance; to have parents but be unable to be filial while demanding that one's son repay one is not forbearance; to have an elder brother but be unable to respect him while demanding that a younger brother obey one is not forbearance. If a scholar can understand the root of the three forbearances, he can be said to have set himself upright." Confucius said: "A gentleman has three reflections, which must not be left unexamined. If one does not learn when young, one will have no ability when grown; if one does not teach when old, no one will remember one after death; if one has wealth but does not give, no one will help one in poverty. So a gentleman, when young, thinks of adulthood and strives to learn; when old, thinks of death and strives to teach; when having wealth, thinks of poverty and strives to give."

伯常騫問於孔子曰：“騫固周國之賤吏也，不自以不肖，將北面以事君子，敢問正道宜行，不容於世，正道宜行而出莫之能貴故行之則不容於世隱道宜行，然亦不忍，世亂則隱道為行然亦不忍為隱事今欲身亦不窮，道亦不隱，為之有道乎？”孔子曰：“善哉子之問也．自丘之聞，未有若吾子所問辯且說也．辯當其理得其說矣丘嘗聞君子之言道矣，聽者無察，則道不入，言聽者不明察道則不能入也奇偉不稽，則道不信．稽考也聽道者不能考校奇偉則道不見信此言苟非其人道不虛行又嘗聞君子之言事矣，制無度量，則事不成，其政曉察，則民不保．保安也政大曉了分察則民不安矣又嘗聞君子之言志矣，●折者不終，●則折矣不終其性命矣徑易者則數傷，徑輕也志輕則數傷於義矣浩倨者則不親，浩倨簡略不恭如是則不親矣就利者則無不弊．言好利者不可久也又嘗聞養世之君子矣，從輕勿為先，從重勿為後，赴憂患從勞苦輕者宜為後重者宜為先養世者也見像而勿強，像法也見法而已不以強世也陳道而勿怫．怫詭也陳道而已不與世相詭違也此四者，丘之所聞也．”

Bo Changqian asked Confucius: "I, Qian, am originally a lowly official of the state of Zhou, and I do not consider myself unworthy and am about to face north and serve a gentleman. May I ask: the correct way should be carried out but is not accepted by the world [the correct way should be practiced, but no one can value it, so when carried out it is not accepted by the world]; the way of hiding should be practiced, but I cannot bear it [when the world is chaotic one should take the way of hiding, but one cannot bear to do the deed of hiding]. Now I wish my person not to be impoverished and the Way not to be buried; is there a method for this?" Confucius said: "You ask well. From what I, Qiu, have heard, no one has asked so clearly and reasonably as you, sir [the argument fits principle and the wording is apt]. I once heard a gentleman discuss the Way: if the listener does not examine clearly, the Way cannot enter [if the listener does not examine clearly, the Way cannot enter]; if the extraordinary is not examined, the Way is not believed [ji means to examine; if the listener of the Way cannot examine the extraordinary, the Way is not believed]. This means that if it is not the right person, the Way will not be carried out in vain. I also once heard a gentleman discuss affairs: if a system has no measure, the work is not accomplished; if government is too discerning, the people cannot be secure [bao means secure; if government is too meticulous in examining details, the people are uneasy]. I also once heard a gentleman discuss aspiration: one who is rigid breaks and cannot live out his life [rigid, so he breaks and cannot live out his life]; one who is frivolous is repeatedly hurt [jing means frivolous; if the aspiration is frivolous one is repeatedly harmed in righteousness]; one who is arrogant and negligent is not liked by people [haoju means negligent and disrespectful, so people do not feel close]; one who chases profit never fails to be ruined [meaning that those who love profit cannot last]. I also heard of a gentleman who preserves himself in the world: in light matters do not rush first, in heavy matters do not lag behind [in going to trouble and following toil, the light should be later and the heavy earlier; this is how one preserves oneself in the world]; when seeing the model do not force it on the world [it is like a model; seeing the model is enough, and do not impose it on the world]; when stating the correct way do not contradict custom [fu means to contradict; stating the correct way is enough, and do not contradict custom]. These four are what I, Qiu, have heard."

孔子觀於魯桓公之廟，有欹器焉．欹傾夫子問於守廟者曰：“此謂何器？”對曰：“此蓋為宥坐之器．”孔子曰：“吾聞宥坐之器，虛則欹，中則正，滿則覆，明君以為至誡，故常置之於坐側．”顧謂弟子曰：“試注水焉．”乃注之，水中則正，滿則覆．夫子喟然嘆曰：“嗚呼！夫物惡有滿而不覆哉？”子路進曰：“敢問持滿有道乎？”子曰：“聰明睿智，守之以愚；功被天下，守之以讓；勇力振世，守之以怯；富有四海，守之以謙．此所謂損之又損之之道也．”

Confucius was visiting the temple of Duke Huan of Lu, where there was a tilted vessel [qi means tilted]. The Master asked the temple keeper: "What kind of vessel is this?" He replied: "This is probably the vessel placed to the right of the seat as a warning." Confucius said: "I have heard of this vessel: when empty it tilts, when filled to the middle it stands upright, and when full it overturns. Enlightened rulers take it as the deepest warning and so keep it beside the seat." He turned to his disciples and said: "Try pouring water in and see." So they poured water, and when the water reached the middle it stood upright, and when it was full it overturned. The Master sighed and said: "Alas! How can anything be full without overturning?" Zilu stepped forward and said: "May I ask whether there is a way to hold fullness?" Confucius said: "If intelligent and wise, hold it by seeming foolish; if one's merit covers the world, hold it by yielding; if one's courage shakes the age, hold it by timidity; if one's wealth reaches the four seas, hold it by humility. This is the so-called way of diminishing and diminishing again."

孔子觀於東流之水．子貢問曰：“君子所見大水，必觀焉何也？”孔子對曰：“以其不息，且遍與諸生而不為也．夫水似乎德，遍與諸生者物得水而後生水不與生而又不德也其流也則卑下，倨邑必修，其理似義；浩浩乎無屈盡之期，此似道；流行赴百仞之？而不懼，此似勇；至量必平之，此似法；盛而不求概，此似正；綽約微達，此似察；發源必東，此似志；以出以入，萬物就以化絜，此似善化也．水之德有若此，是故君子見，必觀焉．”

Confucius was observing water flowing eastward. Zigong asked: "When a gentleman sees a great water he must observe it; why?" Confucius replied: "Because it does not rest, and gives universally to all living things without regarding itself as having merit. Water is like virtue [it gives universally to all living things: things get water and only then live, and water does not claim the birth for itself, nor regard itself as having virtue]. When it flows it tends downward, and where it bends it must be put in order, and its pattern is like righteousness; vast and with no limit, it is like the Way; flowing and rushing into a hundred-ren deep gorge without fear, it is like courage; when it reaches a measure it must be level, like law; when full it does not seek to be scraped off, like uprightness; soft and delicate yet penetrating, it is like discernment; its source must flow east, like aspiration; going out and coming in, the myriad things are cleansed by it, like being good at teaching and transforming. Water has these virtues, and so a gentleman must observe it when he sees it."

子貢觀於魯廟之北堂，出而問於孔子曰：“向也賜觀於太廟之堂，未既輟，還瞻北蓋，皆斷焉，輟止觀北面之蓋斷絕也彼將有說耶？匠過之也．”孔子曰：“太廟之堂宮，致良工之匠，匠致良材，盡其功巧，蓋貴久矣，尚有說也．”尚猶必也言必有說

Zigong was viewing the north hall of the temple of Lu, and when he came out he asked Confucius: "Just now Ci was viewing the hall of the Grand Temple and had not finished looking, when I looked back at the cover boards on the north side, and they were all broken [chuo means to stop looking; the cover boards on the north are cut off]. Is there some reason for this? Or is it the craftsmen's fault?" Confucius said: "The hall of the Grand Temple was built by inviting good craftsmen, who used excellent materials and exhausted their skill, valuing long-lasting work for a long time already; there must be a reason." [Shang means must; it says there must be a reason.]

孔子曰：“吾有所齒，有所鄙，有所殆．夫幼而不能強學，老而無以教，吾恥之；去其鄉事君而達，卒遇故人，曾無舊言，吾鄙之；事君而達得志於君而見故人曾無舊言是棄其平生之舊交而無進之之心者乎與小人處而不能親賢，吾殆之．”殆危也夫疏賢而近小人是危亡之道也

Confucius said: "There are things I am ashamed of, things I find shabby, and things I find dangerous. To be young and unable to study hard, to be old and have nothing to teach others, I am ashamed of that; to leave one's village, serve a ruler and become prominent, and suddenly meet an old friend without a single word of old talk, I consider that shabby [serving the ruler and becoming prominent, gaining one's aim with the ruler, but seeing an old friend with no old talk, is abandoning an old lifelong friendship without the heart to recommend him]; to live among petty people and not be close to the worthy, I consider that dangerous." [Dai means danger. Keeping the worthy at a distance and being close to petty people is the road to ruin.]

子路見於孔子．孔子曰：“智者若何？仁者若何？”子路對曰：“智者使人知己，仁者使人愛己．”子曰：“可謂士矣．”子路出，子貢入，問亦如之．子貢對曰：“智者知人，仁者愛人．”子曰：“可謂士矣．”子貢出，顏回入，問亦如之．對曰：“智者自知，仁者自愛．”子曰：“可謂士君子矣．”

Zilu saw Confucius. Confucius said: "What is a wise man like? What is a benevolent man like?" Zilu replied: "A wise man makes others know him, and a benevolent man makes others love him." Confucius said: "You can be called a scholar." Zilu went out and Zigong came in, and the question was the same. Zigong replied: "A wise man knows others, and a benevolent man loves others." Confucius said: "You can be called a scholar." Zigong went out and Yan Hui came in, and the question was the same. Yan Hui replied: "A wise man knows himself, and a benevolent man loves himself." Confucius said: "You can be called a scholar-gentleman."

子貢問於孔子曰：“子從父命孝，臣從君命貞乎？奚疑焉．”孔子曰：“鄙哉賜，汝不識也．昔者明王萬乘之國，有爭臣七人，則主無過舉；天子有三公四輔主諫爭以救其過失也四輔前曰疑後曰丞左曰輔右曰弼也千乘之國，有爭臣五人，則社稷不危也；諸侯有三卿股肱之臣有內外者也故有五人焉百乘之家，有爭臣三人，大夫之臣有室老家相邑宰凡三人能以義諫諍則祿位不替；父有爭子，不陷無禮；士有爭友，不行不義．士雖有臣既微且陋不能以義匡其君故須朋友之諫爭於己然後不義之事不得行之者也故子從父命，奚詎為孝？臣從君命，奚詎為貞？夫能審其所從，當詳審所宜從與不之謂孝，之謂貞矣．”

Zigong asked Confucius: "Is a son who obeys his father's command filial, and a minister who obeys his ruler's command loyal? What is there to doubt?" Confucius said: "How shallow you are, Ci, you do not understand. In the past, an enlightened king with a state of ten thousand chariots, who had seven remonstrating ministers, made no mistaken moves [the Son of Heaven has three dukes and four assistants in charge of remonstrance to remedy faults; the four assistants are: the Doubter in front, the Aide behind, the Helper on the left, and the Supporter on the right]; a state of a thousand chariots with five remonstrating ministers was not endangered in its altars of state [a lord has three ministers as his limbs, and also inner and outer officials, hence five]; a house of a hundred chariots with three remonstrating ministers did not lose its salary and rank [a grandee's retainers are the house elder, house steward and town steward, three in all; if they can remonstrate righteously, the salary and rank are not lost]; a father with a remonstrating son does not fall into impropriety; a scholar with a remonstrating friend does not do unrighteous things [even if a scholar has retainers, they are humble and lowly and cannot correct their lord by righteousness, so he needs friends to remonstrate with him, and only then can unrighteous things not be carried out]. So how can a son be called filial for obeying his father's command? How can a minister be called loyal for obeying his ruler's command? One who can examine what he should obey [one must carefully examine whether to obey or not] is what is called filial and called loyal."

子路盛服見於孔子．子曰：“由是倨倨者何也？夫江始出於岷山，其源可以濫觴，觴可以盛酒言其微及其至於江津，不舫舟不避風則不可以涉，非唯下流水多耶？今爾衣服既盛，顏色充盈，天下且孰肯以非告汝乎？”子路趨而出，改服而入，蓋自若也．子曰：“由志之，吾告汝，奮於言者華，自矜奮於言者華而無實奮於行者伐，自矜奮行者是自伐夫色智而有能者，小人也．故君子知之曰智，言之要也，不能曰不能，行之至也．言要則智，行至則仁，既仁且智，惡不足哉！”

Zilu came to see Confucius in splendid dress. Confucius said: "You, why this arrogance? The Yangtze begins to flow from Mount Min, and its source can only fill a wine cup [a cup can hold wine, meaning it is tiny]; when it reaches the river crossing, it cannot be crossed without a boat or avoiding the wind; is that only because the lower reaches have much water? Now your clothes are already splendid and your countenance full; who in the world would still be willing to tell you where you are wrong?" Zilu hurried out, changed his clothes and came back in, and his countenance was at ease. Confucius said: "You, remember this, I will tell you: one who shows off in speech is showy without substance [boasting of one's speech is showiness without substance]; one who shows off in conduct is self-praising [boasting of one's conduct is self-praise]. One who shows cleverness and ability in his face is a petty man. So a gentleman who knows says he knows, which is the key of speech; who cannot says he cannot, which is the utmost of conduct. Speech that hits the key is wisdom, conduct that reaches the utmost is benevolence. Being both benevolent and wise, what could he still lack!"

子路問於孔子曰：“有人於此，披褐而懷玉，何如？”褐毛布衣子曰：“國無道，隱之可也；國有道，則袞冕而執玉．”袞冕文衣盛飭

Zilu asked Confucius: "Here is a man who wears coarse cloth yet carries jade in his bosom; how is that?" [he is coarse woolen cloth] Confucius said: "When the state lacks the Way, one may hide; when the state has the Way, one wears ceremonial dress and holds the jade tablet." [robe and cap are patterned splendid dress]

魯哀公問於孔子曰：“昔者舜冠何冠乎？”孔子不對．公曰：“寡人有問於子而子無言，何也？”對曰：“以君之問不先其大者，故方思所以為對．”公曰：“其大何乎？”孔子曰：“舜之為君也，其政好生而惡殺，其任授賢而替不肖，德若天地而靜虛，化若四時而變物，是以四海承風，暢於異類，異類四方之夷狄也鳳翔麟至，鳥獸馴德，馴順無他也，好生故也．君舍此道，而冠冕是問，是以緩對．”

Duke Ai of Lu asked Confucius: "In the past, what kind of cap did Shun wear?" Confucius did not answer. The Duke said: "I asked a question but you do not speak; why?" Confucius answered: "Because Your Lordship's question did not ask about the great thing first, so I was thinking how to answer." The Duke said: "What is the great thing?" Confucius said: "When Shun was ruler, his government loved giving life and hated killing, entrusting and appointing the worthy and replacing the unworthy. His virtue was as still and empty as heaven and earth, his teaching transformed the myriad things like the four seasons, and so the four seas received his moral influence and it reached beings of other kinds [other kinds are the barbarians of the four directions], phoenixes soared and qilin came, and birds and beasts were tamed by his virtue [tamed means obedient]. There was nothing else, only that he loved giving life. Your Lordship sets this Way aside and asks about caps, and so I answered slowly."

孔子讀史至楚復陳，陳夏徵舒殺其君楚莊王討之因陳取之而申叔時諫莊王從之還復陳喟然嘆曰：“賢哉楚王！輕千乘之國，而重一言之信，匪申叔之信，不能達其義，匪莊王之賢，不能受其訓．”

Confucius, reading history, came to Chu's restoration of Chen [Xia Zhengshu of Chen killed his ruler, King Zhuang of Chu punished him and took the opportunity to take Chen; Shen Shushi remonstrated, and King Zhuang listened, returned it and restored Chen], and sighed: "Worthy was the King of Chu! He made light of a state of a thousand chariots but valued the trust of a single word. Without Shen Shushi's sincerity, that righteousness could not have been shown; without King Zhuang's worth, that guidance could not have been accepted."

孔子常自筮其卦，得賁焉，愀然有不平之狀．子張進曰：“師聞卜者得賁卦，吉也，而夫子之色有不平，何也？”孔子對曰：“以其離耶！在周易，山下有火謂之賁，離上艮下離為火艮為山非正色之卦也．夫質也黑白宜正焉，今得賁，非吾兆也．賁飾吾聞丹漆不文，白玉不雕，何也？質有餘不受飾故也．”孔子曰：“吾於甘棠，見宗廟之敬甚矣，邵伯聽訟於甘棠愛其樹作甘棠之詩也思其人必愛其樹，尊其人必敬其位，道也．”

Confucius once divined for himself and obtained the hexagram Bi, and his face turned troubled and uneasy. Zizhang stepped forward and said: "Shi has heard that for one who divines, obtaining Bi is auspicious, yet the Master's expression is uneasy; why?" Confucius answered: "Because it is Li! In the Book of Changes, fire beneath a mountain is called Bi [Li above and Gen below, Li is fire and Gen is mountain], and it is not a hexagram of true color. In substance, black and white should be proper, but now obtaining Bi is not my omen [Bi means ornamentation]. I have heard that cinnabar lacquer need not have further decoration and white jade need not be carved; why? Because the substance is already sufficient and does not accept further ornament." Confucius said: "From the sweet pear tree I see that reverence for the ancestral temple is already deep [Lord Shao heard lawsuits under the sweet pear tree, later people loved that tree and composed the Sweet Pear ode]. When one thinks of a person, one loves his tree; when one honors a person, one respects his place; this is the Way."

子路戎服見於孔子，拔劍而舞之，曰：“古之君子，以劍自衛乎？”孔子曰：“古之君子忠以為質，仁以為衛，不出環堵之室，而知千里之外，有不善則以忠化之，侵暴則以仁固之，何持劍乎？”子路曰：“由乃今聞此言，請攝齊以受教．”齊裳下緝也受教者攝齊升堂

Zilu came to see Confucius in military dress, drew his sword and danced, saying: "Did the ancient gentlemen use swords for self-defense?" Confucius said: "The ancient gentlemen took loyalty as their substance and benevolence as their guard, and without leaving a house of a few feet they knew what was a thousand li away. If there was something not good they transformed it with loyalty, and if there was aggression they secured against it with benevolence; what need was there to hold a sword?" Zilu said: "You have only now heard this; please let me lift my robe hem to receive instruction." [the hem is the seam at the bottom of the lower garment; one receiving instruction lifts his robe hem as he ascends the hall]

楚王出遊，亡弓，左右請求之．王曰：“止，楚王失弓，楚人得之，又何求之！”孔子聞之，惜乎其不大也，不曰人遺弓，人得之而已，何必楚也．王恭王弓鳥？之良弓

The King of Chu was out traveling and lost his bow, and his attendants asked to go find it. The King said: "Stop. The King of Chu lost his bow and a man of Chu will find it; why look for it!" Confucius, hearing of it, regretted that his vision was not large, and said it would have been enough to say that a man lost his bow and a man found it, so why limit it to Chu. The king was King Gong of Chu, and the bow was a fine bow.

孔子為魯司寇，斷獄訟皆進眾議者而問之，曰：“子以為奚若？某以為何若？”皆曰云雲如是，然後夫子曰：“當從某子幾是．”近也重獄事故與眾議之

When Confucius was Minister of Justice in Lu, in deciding lawsuits he always had the multitude discuss them, asking them: "What do you think? What does so-and-so think?" After everyone had spoken, the Master then said: "We should follow so-and-so; roughly it is so." [ji means near. He valued the matter of lawsuits, so he consulted the multitude]

孔子問漆雕憑曰：“子事臧文仲武仲及孺子容，此三大夫孰賢？”對曰：“臧氏家有守龜焉，名曰蔡，文仲三年而為一兆，武仲三年而為二兆，孺子容三年而為三兆，憑從此之見，若問三人之賢與不賢，所未敢識也．”孔子曰：“君子哉漆雕氏之子，其言人之美也，隱而顯；言人之過也，微而著．智而不能及，明而不能見，孰克如此．”克能也而宜為如也

Confucius asked Qidiao Ping: "You served Zang Wenzhong, Zang Wuzhong and Ruzi Rong; which of these three grandees was worthy?" He answered: "The Zang family has a guardian tortoise named Cai. Wenzhong divined with it once every three years, Wuzhong twice every three years, and Ruzi Rong three times every three years. From this alone, if asked whether the three were worthy or not, I would not yet dare to distinguish." Confucius said: "A gentleman, this son of the Qidiao family. In speaking of a person's good, he is subtle yet clear; in speaking of a person's faults, he is faint yet distinct. Intelligence that cannot be overtaken and clarity that cannot be seen through; who could be like this?" [ke means to be able, and yi should be read as ru]

魯公索氏，先落反將祭而亡其牲．孔子聞之曰：“公索氏不及二年將亡，後一年而亡．”門人問曰：“昔公索氏亡其祭牲，而夫子曰，不及二年必亡，今過期而亡，夫子何以知其然？”孔子曰：“夫祭者，孝子所以自盡於其親，將祭而亡其牲，則其餘所亡者多矣．若此而不亡者，未之有也．”

The Gongsuo family of Lu, about to perform a sacrifice, lost the sacrificial victim. Confucius heard of it and said: "The Gongsuo family will be destroyed in less than two years." Afterward it was destroyed in one year. His disciples asked: "Earlier, when the Gongsuo family lost the sacrificial animal, the Master said they would surely perish in less than two years, and now after one year they are destroyed; how did the Master know this?" Confucius said: "Sacrifice is how a filial son does his utmost for his parents. If one is about to sacrifice and loses the victim, then what else he has lost must be much more. Never has such a one not perished."

虛芮二國爭田而訟，連年不決，乃相謂曰：“西伯仁也，西伯文王盍？質之．”盍何不質正也入其境則耕者讓畔，行者讓路；入其朝士讓為大夫，大夫讓於卿．虛芮之君曰：“嘻！吾儕小人也，儕等不可以入君子之朝．”遠自相與而退，鹹以所爭之田為閒田也．孔子曰：“以此觀之，文王之道，其不可加焉，不令而從，不教而聽，至矣哉．”

The two states of Yu and Rui quarreled over land and went to law, and for years could not decide, and said to one another: "The Earl of the West is benevolent [the Earl of the West is King Wen of Zhou]; why not ask him for a fair judgment?" [he means why not, zhi means fair] When they entered his territory, those plowing yielded the field boundaries and travelers yielded the road; when they entered his court, scholars yielded to grandees and grandees yielded to ministers. The rulers of Yu and Rui said: "Alas! We are petty men [chai means kind], and must not enter the gentleman's court." From afar they each withdrew and both regarded the land they had quarreled over as idle land. Confucius said: "From this we see that King Wen's Way cannot be added to. People follow without orders and obey without instruction; this is the utmost."

曾子曰：“狎甚則相簡，莊甚則不親，是故君子之狎足以交歡，其莊足以成禮．”孔子聞斯言也，曰：“二三子志之，孰謂參也不知禮乎！”

Zengzi said: "If intimacy goes too far, people become casual with one another; if dignity goes too far, they are not close. So the gentleman's intimacy is enough to bring joy, and his dignity is enough to complete the ritual." Confucius heard this and said: "Remember this, all of you, who says Shen does not know ritual!"

哀公問曰：“紳委章甫，委委貌章甫冠名也有益於仁乎？”孔子作色而對曰：“君胡然焉，衰麻苴杖者，志不存乎樂，非耳弗聞，服使然也；黼黻袞冕者，容不襲慢，非性矜莊，服使然也；介胃執戈者，無退懦之氣，非體純猛，服使然也．且臣聞之，好肆不守折，言市弗能為廉好肆不守折也而長者不為市，言長者之行則不為市買之事竊夫其有益與無益，君子所以知．”竊宜為察孔子謂子路曰：“見長者而不盡其辭，雖有風雨，吾不能入其門矣．故君子以其所能敬人，小人反是．”

Duke Ai of Lu asked: "Does binding the sash, wearing the weimao cap, or wearing the zhangfu cap [weimao is a cap, zhangfu is the name of a cap] benefit benevolence?" Confucius changed color and answered: "How can Your Lordship say this. One wearing mourning hemp and holding the reed staff has no aim in pleasure, not because his ears cannot hear but because mourning dress makes him so; one wearing embroidered robes and ceremonial cap does not look careless in appearance, not because he is naturally dignified but because ceremonial dress makes him so; one wearing armor and holding a spear has no timid air of retreat, not because he is born fierce but because military dress makes him so. Moreover I have heard: one who loves the market does not keep to loss [meaning that in the market one cannot trade cleanly, and one who loves the market does not keep to loss], and elders do not do market business [meaning an elder's conduct does not include market trading]. By examining what is beneficial and what is not, the gentleman knows this." [qie should be cha] Confucius said to Zilu: "If I see an elder who does not finish his words, even in wind and rain I could not enter his gate. So a gentleman respects people with what he is able to do, while a petty man does the opposite."

孔子謂子路曰：“君子以心導耳目，立義以為勇；小人以耳目導心，不愻以為勇．故曰退之而不怨，先之斯可從已．”言人退之不怨先之則可從足以為師也

Confucius said to Zilu: "The gentleman uses the heart to lead the ears and eyes and sets up righteousness as courage; the petty man uses the ears and eyes to lead the heart and takes disobedience as courage. So it is said: if he is told to step back he does not resent it, and if he is put in front he can be followed." [meaning that if a person is made to step back he does not resent it, and if put in front he can be followed and is fit to be a teacher]

孔子曰：“君子三患，未之聞，患不得聞；既得聞之，患弗得學；既得學之，患弗能行．有其德而無其言，君子恥之；有其言而無其行，君子恥之；既得之，而又失之，君子恥之；地有餘民不足，君子恥之；眾寡均而人功倍己焉，君子恥之．”凡興功業多少與人同而功殊倍己故恥之也

Confucius said: "A gentleman has three worries: if he has not yet heard, he worries he cannot hear; if he has already heard, he worries he cannot learn; if he has already learned, he worries he cannot practice. To have that virtue but not those words is shameful to a gentleman; to have those words but not that conduct is shameful to a gentleman; to have gained and then lost is shameful to a gentleman; to have land in surplus but people in shortage is shameful to a gentleman; when the numbers are equal but another's achievement is double one's own, it is shameful to a gentleman." [in any undertaking, if the numbers are equal to another's but his achievement is double one's own, it is therefore shameful]

魯人有獨處室者，鄰之釐婦，釐寡婦也亦獨處一室．夜暴風雨至，釐婦室壞，趨而托焉，魯人閉戶而不納，釐婦自牖與之言：“何不仁而不納我乎？”魯人曰：“吾聞男女不六十不同居，今子幼吾亦幼，是以不敢納爾也．”婦人曰：“子何不如柳下惠？然嫗不建門之女，國人不稱其亂．”魯人曰：“柳下惠則可，吾固不可．吾將以吾之不可，學柳下惠之可．”孔子聞之曰：“善哉！欲學柳下惠者，未有似於此者，期於至善而不襲其為，可謂智乎！”

A man of Lu lived alone in a house, and his neighbor, a widow [li means widow], also lived alone in a house. One night a storm came, the widow's house collapsed, and she ran to him for shelter. The man of Lu shut the door and would not take her in. The widow said through the window: "Why are you unkind and do not take me in?" The man of Lu said: "I have heard that men and women do not live together until sixty. Now you are young and I am young, so I dare not take you in." The woman said: "Why are you not like Liuxia Hui? Then the people of the state did not call him licentious." The man of Lu said: "Liuxia Hui could; I originally cannot. I will use my cannot to learn Liuxia Hui's can." Confucius heard of it and said: "Good! Of those who wish to learn from Liuxia Hui, none is more like him than this man. Hoping to reach the highest good yet not copying his method, he may be called wise!"

孔子曰：“小辯害義，小言破道，關睢興於鳥而君子美之，取其雄雌之有別；鹿鳴興於獸，而君子大之，取其得食而相呼．若以鳥獸之名嫌之，固不可行也．”

Confucius said: "Petty disputation harms righteousness, and petty words destroy the Way. The Guanju begins with birds, yet gentlemen praise it, taking from it the distinction of male and female; the Lu Ming begins with beasts, yet gentlemen value it, taking from it the calling to one another on finding food. If one rejects it for the names of birds and beasts, it cannot be carried out at all."

孔子謂子路曰：“君子而強氣，而不得其死；小人而強氣，則刑戮薦蓁．豳詩曰：‘殆天之未陰雨，徹彼桑土，綢繆牖戶，殆及也徹剝也桑土桑根也鴟鴞天未雨剝取桑根以纏綿其牖戶喻我國家積累之功乃難成之苦者也今汝下民，或敢侮餘．’”今者周公時言我先王致此大功至艱而下民敢侵侮我周道謂管蔡之屬不可不遏絕之以存周室者也孔子曰：“能治國家之如此，雖欲侮之，豈可得乎？周自後稷積行累功，以有爵土，公劉重之以仁，及至大王亶甫，敦以德讓，其樹根置本，備豫遠矣．初，大王都豳，翟人侵之，事之以皮幣，不得免焉，事之以珠玉，不得免焉，於是屬耆老而告之，所欲吾土地．吾聞之君子不以所養而害人，二三子何患乎無君？遂獨與大姜去之，踰梁山，邑於岐山之下．豳人曰：‘仁人之君，不可失也，從之如歸市焉．’天之與周，民之去殷久矣，若此而不能天下，未之有也，武庚惡能侮．武庚紂子名祿父與管叔共為亂也鄁詩曰：‘執轡如組，兩驂如．’”驂之以服和調節中孔子曰：“為此詩者，其知政乎！夫為組者，●紕於此，成文於彼，言其動於近，行於遠也．執此法以御民，豈不化乎！竿旄之忠告至矣哉！”竿旄之詩者樂乎善道告人取喻於素絲良馬如組紕之義

Confucius said to Zilu: "If a gentleman is too strong in temper, he cannot come to a good end; if a petty man is too strong in power, punishments and executions will come one after another. The poem in the Songs of Bin says: 'Before the heavens were dark with rain, I stripped the roots of the mulberry and bound up the windows. [dai means before, che means to strip, sangtu means mulberry roots. The owl, before rain, strips mulberry roots to bind its window, as a metaphor for the hard-won achievements our state has accumulated] Now you people below, who dares to insult me?' [Now is the time of the Duke of Zhou, meaning that the former kings achieved this great work with extreme difficulty, yet the people below dare to insult the Way of my Zhou, referring to Guan and Cai and their like, whom one must check to preserve the house of Zhou]." Confucius said: "One who can govern a state like this, even if someone wanted to insult him, how could he succeed? Zhou from Houji accumulated virtue and merit and so had rank and land; Gongliu added benevolence; and by the time of Grand King Danfu, he enriched it with virtue and yielding. He set up the root and laid the foundation, and prepared far ahead. At first the Grand King established his capital at Bin, the Di invaded, and serving them with leather and silk could not avoid it; serving them with pearls and jade could not avoid it. So he gathered the elders and told them: what they want is my land. I have heard that a gentleman does not use what nourishes people to harm them; why do you worry about having no ruler? So alone with Tai Jiang he left, crossed Mount Liang, and built a town below Mount Qi. The people of Bin said: 'A benevolent ruler must not be lost.' They followed him like going to a market. Heaven gave to Zhou, and the people had left Yin long since. That with all this he could not gain the world has never happened. How could Wugeng insult [Wugeng was the son of Zhou, named Lufu, who made rebellion together with Guan Shu]. The poem in the Songs of Yong says: 'Holding the reins like weaving ribbons, the two outer horses match like this.' [the outer horses and inner horses are in harmony, and the rhythm is in the middle]" Confucius said: "The one who made this poem probably knew government! One who weaves ribbons arranges the threads here and completes the pattern there, meaning that one moves nearby and acts afar. Using this method to drive the people, would they not be transformed! The admonition of Ganmao reaches the utmost!" [the poem Ganmao delights in telling people the good way, taking as analogy plain silk and fine horses, with the same meaning as weaving ribbons and arranging threads]

孔子謂南宮敬叔曰：“吾聞老聃博古知今，敬叔孟僖子子也老聃老子博古知今而好道通禮樂之原，明道德之歸，則吾師也，今將？矣．”對曰：“謹受命．”遂言於魯君曰：“臣受先臣之命，先臣僖子云孔子聖人之後也，聖人殷湯滅於宋，孔子之先去宋奔魯故曰滅於宋也其祖弗父何，始有國而授厲公，弗父何緡公世子厲公兄也讓國以受厲公春秋傳曰以有宋而授厲公宜始始也始有宋也及正考父佐戴武宣，正考父何之曾孫也戴武宜三公也三命茲益恭．考父士一命其大夫再命卿三命是也故其鼎銘曰：‘臣有功德君命銘之於其宗廟之鼎也一命而僂，再命而傴，三命而俯，傴恭於僂俯恭於傴循牆而走，言恭之甚亦莫餘敢侮，餘我也我考父也以其恭如此故人亦莫之侮饘於是，粥於是，以餬其口，饘糜也為糜粥於此鼎言至儉也其恭儉也，若此．’”臧孫紇有言：“聖人之後，若不當世，紇臧武仲弗父何殷湯之後而不繼世為宋君則必有明君而達者焉，孔子少而好禮，其將在矣．”將在孔子屬臣曰：“汝必師之，今孔子將適周，觀先王之遺制，考禮樂之所極，斯大業也，君盍以乘資之，臣請與？．”公曰：“諾．”與孔子車一乘，馬二疋，堅其侍御．敬叔與俱至周，問禮於老聃，訪樂於萇弘，弘周大夫歷郊社之所，考明堂之則，則法察廟朝之度．宗廟朝廷之法度也於是喟然曰：“吾乃今知周公之聖，與周之所以王也．”及去周，老子送之曰：“吾聞富貴者送人以財，仁者送人以言，吾雖不能富貴，而竊仁者之號，請送子以言乎．凡當今之士，聰明深察而近於死者，好譏議人者也；博辯閎達而危其身，好發人之惡者也；無以有己為人子者，身父母有之也無以惡己為人臣者．”言聽則仕不用則退保身全行臣之節也孔子曰：“敬奉教．”自周反魯，道彌尊矣．遠方弟子之進，蓋三千焉．

Confucius said to Nangong Jingshu: "I have heard that Lao Dan knows the ancient and the present [Jingshu was a son of Meng Xizi; Lao Dan is Laozi, who knew the ancient and the present and loved the Way], understands the sources of ritual and music, and clarifies the destination of the Way and virtue; he is my teacher, and now I am about to go." Jingshu answered: "I respectfully accept the command." Then he said to the ruler of Lu: "Your servant received an order from my late father. My late father Xizi said: Confucius is a descendant of the sages [the sage Tang of Yin was extinguished in Song; Confucius's ancestors left Song and fled to Lu, hence 'extinguished in Song']. His ancestor Fu Fuhe first held a state but yielded it to Duke Li [Fu Fuhe was the heir of Duke Min and the elder brother of Duke Li, and gave the state to Duke Li. The Spring and Autumn Annals commentary says that he, because he had Song, yielded it to Duke Li; 'first' means the first to have Song]. When it came to Zheng Kaofu, who assisted Dukes Dai, Wu and Xuan [Zheng Kaofu was a great-grandson of Fu Fuhe; Dai, Wu and Xuan are the three dukes], he grew more respectful with each of three appointments [Kaofu: a knight has one appointment, a grandee two, a minister three]. So his tripod inscription said: '[a minister with merit and virtue is commanded by the ruler to inscribe on the tripod of the ancestral temple] At the first appointment he bowed his head, at the second he bent his back, at the third he bowed his whole body [bowing the back is more respectful than bowing the head, and bowing the whole body more respectful than bowing the back], and walked along the wall [meaning the utmost of respect], and no one dared insult me [yu means I, I am Kaofu; because he was so respectful, no one insulted him]. Thick gruel in this tripod, thin gruel in this tripod, to fill my mouth [zhan is gruel; cooking gruel in this tripod means extreme frugality].' Such was his respectfulness and frugality." Zang Sun He had something to say: "A descendant of a sage, if he cannot be a ruler in his own time [He was Zang Wuzhong. Fu Fuhe was a descendant of Tang of Yin but did not continue as ruler of Song], there must be an enlightened ruler who will make him prominent. Confucius loved ritual from his youth, probably this will be fulfilled in him." [it will be in Confucius] He charged me: "You must take him as your teacher. Now Confucius is about to go to Zhou, to see the institutions left by the former kings and to examine the utmost reached in ritual and music; this is a great undertaking. Why does Your Lordship not provide a carriage and horses, and I ask to go with him." The Duke said: "Good." He gave Confucius one carriage and two horses and added attendants. Jingshu went with him to Zhou, asked Lao Dan about ritual and Chang Hong about music [Hong was a grandee of Zhou], traveled through the suburban and altar sites, examined the laws of the Hall of Light [zheng is like fa], and observed the regulations of the ancestral temple and court. Then he sighed and said: "Only now do I know the sagehood of the Duke of Zhou and the reason Zhou became king." When he left Zhou, Laozi saw him off, saying: "I have heard that the rich give wealth when seeing someone off, and the benevolent give words. Though I cannot be rich or honored, I privately take the title of a benevolent man, so allow me to give you words. Among scholars of the present, those who are clever and deeply observant yet near death are those who love to criticize others; those who are broad in debate and expansive yet endanger themselves are those who love to expose others' faults. As a son do not think only of yourself [the body belongs to the parents], and as a minister do not hate yourself." [if one's words are heeded, one takes office; if not, one withdraws, preserving one's person and virtue, which is a minister's integrity] Confucius said: "I respectfully receive the instruction." Returning from Zhou to Lu, his Way was held in even greater honor. Disciples came from afar, about three thousand.

孔子觀乎明堂，睹四門墉有堯舜之容，桀紂之象，而各有善惡之狀，興廢之誡焉．又有周公相成王，抱之負斧扆，南面以朝諸侯之圖焉，世之博學者謂周公便履天子之位失之遠矣也孔子徘徊而望之，謂從者曰：“此周之所以盛也．夫明鏡所以察形，？古者所以知今，人主不務襲跡於其所以安存，而忽怠所以危亡，是猶未有以異於卻走而欲求及前人也，豈不惑哉．”

Confucius viewed the Hall of Light and saw on the walls of the four gates the faces of Yao and Shun and the images of Jie and Zhou, each with the states of good and evil and the warnings of rise and fall. There was also a picture of the Duke of Zhou assisting King Cheng, holding him, with his back to the axe-patterned screen, facing south and receiving the lords at court [the learned of the age say the Duke of Zhou took the Son of Heaven's seat, which is far off the mark]. Confucius lingered and looked, and said to his attendants: "This is the reason Zhou flourished. A bright mirror is used to examine one's form, and the ancient is used to know the present. If a ruler does not strive to follow the traces that make people secure and preserved, but is careless of the lessons that make people endangered and lost, he is no different from walking backward while trying to catch up with those in front; is that not confusion?"

孔子觀周，遂入太祖后稷之廟，廟堂右階之前，有金人焉，三緘其口，而銘其背曰：“古之慎言人也，戒之哉．無多言，多言多敗．無多事，多事多患．安樂必戒，雖處安樂必警戒也無所行悔．言當詳而後行所悔之事不可復行勿謂何傷，其禍將長．勿謂何害，其禍將大．勿喟不聞，神將伺人．焰焰不滅，炎炎若何．涓涓不壅，終為江河．綿綿不絕，或成網羅．綿綿微細若不絕則有成羅網者也毫末不札，將尋斧柯．如毫之末言至微也札拔也尋用者也誠能慎之，福之根也．口是何傷，禍之門也．強梁者不得其死，好勝者必遇其敵．盜憎主人，民怨其上，君子知天下之不可上也，故下之．知眾人之不可先也，故後之．溫恭慎德，使人慕之．執雌持下，人莫踰之．人皆趨彼，我獨守此．人皆或之，我獨不徙．或之東西轉移之貌內藏我智，不示人技，我雖尊高，人弗我害，誰能於此．江海雖左，長於百川，以其卑也．水陰長右江海雖在於其左而能為百川長以其能下天道無親，而能下人，戒之哉！”孔子既讀斯文也，顧謂弟子曰：“小人識之，音志此言實而中，情而信．詩曰：‘戰戰兢兢，如臨深淵，如履薄冰．’戰戰恐也兢兢戒也恐墜也恐陷也行身如此，豈以口過患哉？”孔子見老聃而問焉，曰：“甚矣道之於今難行也，吾比執道，而今委質以求當世之君而弗受也，道於今難行也．”老子曰：“夫說者流於辯，流猶過也失也聽者亂於辭，如此二者，則道不可以忘也．”

Confucius viewed Zhou and entered the temple of the Grand Ancestor Houji. In front of the right steps of the hall there was a bronze figure whose mouth was sealed three times, and on its back was an inscription: "The man of old who was careful in speech. Be warned! Do not speak much, for much speech brings much failure; do not do much, for much doing brings much trouble. Be warned even in ease and pleasure [even when in ease and pleasure be sure to be on guard], and do not regret what you do [one should examine carefully and then act, and do not do what will be regretted]. Do not say there is no harm, for the calamity will be long; do not say there is no hindrance, for the calamity will be great. Do not say no one hears, for spirits will watch people. A tiny flame not put out, when it blazes what will you do? A thin stream not blocked will in the end become a river. Unbroken threads may become a net [continuous means fine; if it is not cut it will become a net]. A hair-tip not pulled out will need an axe handle [a hair tip means extremely tiny; zha means to pull out, xun means to use]. To be truly careful is the root of blessing; what harm does the mouth do, yet it is the gate of calamity. The violent do not come to a good end, and the contentious meet their match. Thieves hate the owner and the people resent those above. The gentleman knows that the world cannot be dominated, so he takes the lower place; knows that the multitude cannot be got ahead of, so he takes the rear. Gentle and respectful, careful in virtue, he makes people admire him. Holding to softness and keeping to lowliness, no one can surpass him. All people go that way, I alone keep to this; all people are unsettled, I alone do not move [perhaps this is a manner of shifting east and west]. Inside I hide my wisdom and do not show people my skills. Though I am high, people do not harm me. Who can do this? The rivers and seas, though on the left, are longer-lived than the hundred streams, because they are low [water belongs to yin and is on the right; though the rivers and seas are on the left, they can be chief of the hundred streams because they can stay low]. The Way of Heaven has no favorites, yet can dwell beneath people. Be warned!" When Confucius had finished reading this text, he turned to his disciples and said: "Remember this, my pupils [zhi], these words are plain and to the point, in accord with feeling and trustworthy. The Book of Songs says: 'Trembling and cautious, as if facing a deep abyss, as if treading on thin ice.' [zhanzhan is fearful, jingjing is cautious; fearing falling, fearing sinking] If one conducts oneself like this, could one still meet calamity through a fault of the mouth?" Confucius saw Lao Dan and consulted him, saying: "The Way is hard to practice in the present, which is already serious. I recently held to the Way, and now I offered myself to the rulers of the age and was not accepted; the Way is hard to practice in the present." Laozi said: "The one who speaks is lost in eloquence [liu means going beyond, being lost], the one who listens is confused by phrases. With these two, the Way cannot be forgotten."

衛將軍文子，衛卿名彌牟也問於子貢曰：“吾聞孔子之施教也，先之以詩書，而道之以孝悌，說之以仁義，觀之以禮樂，然後成之以文德，蓋入室升堂者，七十有餘人，其孰為賢？”子貢對以不知．文子曰：“以吾子常與學賢者也，不知何謂？

General Wenzi of Wei [a minister of Wei, named Mimou] asked Zigong: "I have heard that Confucius carries out teaching, first with the Songs and Documents, then leading with filial piety and brotherly respect, explaining with benevolence and righteousness, showing with rites and music, and then completing with refined virtue. Probably more than seventy entered the room and ascended the hall; who is the most worthy?" Zigong answered that he did not know. Wenzi said: "You often studied together with the worthy ones, so what does it mean that you do not know?"

”子貢對曰：“賢人無妄，賢人無妄舉動不妄知賢即難，故君子之言曰：‘智莫難於知人，是以難對也．’”文子曰：“若夫知賢莫不難，今吾子親遊焉，是以敢問．”子貢曰：“夫子之門人蓋有三千就焉，賜有逮及焉，未逮及焉，故不得遍知以告也．”文子曰：“吾子所及者，請問其行．”子貢對曰：“夫能夙興夜寐，諷誦崇禮，行不貳過，貳再也有不善未嘗不知知之未嘗復行也稱言不苟，舉言典法不苟且也是顏回之行也．孔子說之以詩曰：‘媚茲一人，應侯慎德，一人天子也應當也侯惟也言顏淵之德之以媚愛天子當於其心惟慎德永言孝思，孝思惟則．’言能長是孝道足以為法則也若逢有德之君，世受顯命，不失厥名，以御於天子，則王者之相也．在貧如客，言不以貧累志矜莊如為客也使其臣如借，言不有其臣如借使之也不遷怒，不深怨，不錄舊罪，是冉雍之行也．孔子論其材曰：‘有土之君子也，有眾使也，有刑用也，然後稱怒焉．’言有土地之君有眾足使有刑足用然後可以稱怒冉雍非有土之君故使其臣如借而不加怒也孔子告之以詩曰：‘靡不有初，鮮克有終，冉雍能終其行疋夫不怒，唯以亡其身．’因說不怒之義遂及疋夫以怒亡身不畏強禦，不侮矜寡，其言循性，循其性也而言不誣其爾其都以富，仲由長於富貴材任治戎，戎軍旅也是仲由之行也．孔子和之以文，說之以詩曰：‘受小拱大拱而為下國駿龐，荷天子之龍，孔子曰和仲由以文說之以詩此其義也拱法也駿大也龐厚也龍荷之言受大小法為下國大厚乃可任天下道也不戁不悚，敷奏其勇．’戁恐悚懼敷陳奏薦強乎武哉，文不勝其質，言子路強勇文不勝其質恭老恤幼，不忘賓旅，賓旅謂寄客也好學博藝，省物而勤也，省錄諸事而能勤也是冉求之行也．孔子因而語之曰：‘好學則智，恤孤則惠，恭則近禮，勤則有繼，堯舜篤恭以王天下，其稱之也，曰宜為國老．’國老助宣德教齊莊而能肅，志通而好禮，擯相兩君之事，篤雅有節，是公西赤之行也．子曰：‘禮經三百，可勉能也，’禮經三百可勉學而能知威儀三千則難也．能躬行三千之威儀則難可為而公西赤能躬行之公西赤問曰：‘何謂也？

Zigong answered: "The worthy do nothing rashly [the worthy do not act rashly, their actions are not reckless], and to know who is worthy is hard, so the gentleman's saying: 'Nothing in wisdom is harder than knowing people.' Therefore it is hard to answer." Wenzi said: "As for knowing the worthy, it is nothing but hard. Now you yourself studied at his gate, so I venture to ask." Zigong said: "The Master has about three thousand disciples who came to study; of them Ci has caught up with some and not with others, so I cannot tell you of them all." Wenzi said: "Of those you have caught up with, please tell me their virtues." Zigong answered: "One who can rise early and retire late, recite and honor ritual, and not repeat a fault in conduct [er means again; if he had anything not good he never failed to know it, and having known it he never did it again], and who speaks without carelessness [his words accord with the canons and are not careless], this is the virtue of Yan Hui. Confucius praised him with the Songs: 'Loving this one man, be careful in virtue. [the one man is the Son of Heaven; ying means be fitting, hou means only. It means that Yan Yuan's virtue was enough to make the Son of Heaven love him, to suit his heart, and only to be careful in virtue] Forever speaking of filial thoughts, filial thoughts can be a model.' [meaning that he could long keep this way of filial piety, enough to be a model] If he met a ruler of virtue, he would receive splendid appointments through the generations, not lose his name, and serve the Son of Heaven, and would be a king's assistant. Living in poverty as if a guest [meaning he did not let poverty burden his aims, and carried himself with dignity as a guest], using his servants as if borrowed [meaning he did not take his servants as his own possession, as if using borrowed ones], not shifting anger onto others, not bearing deep grudges, not remembering old offenses, this is the virtue of Ran Yong. Confucius discussed his ability: 'A gentleman who has land, with people to employ and punishments to apply, only then can he speak of anger.' [meaning that a lord with land, with enough people to employ and punishments to apply, can speak of anger; Ran Yong was not a lord with land, so he used his servants as borrowed and did not add anger] Confucius told him with the Songs: 'No one lacks a beginning, but few can bring it to an end. [Ran Yong could bring his virtue to an end] A common man who cannot control his anger only destroys himself by it.' [thus speaking of the meaning of not being angry, then speaking of the common man destroying himself by anger] One who does not fear the violent, does not bully the widowed and lonely, whose words follow his nature [speaking according to nature, without falsehood], whose bearing is enough to deserve wealth and honor, and whose ability is enough to take charge of an army [rong means army], this is the virtue of Zhong You. Confucius harmonized him with refinement and praised him with the Songs: 'Receiving the small laws and great laws, to be a solid support for the lower states, bearing the Son of Heaven's favor. [Confucius harmonized Zhong You with refinement and praised him with the Songs, meaning this. Gong means law, jun means great, pang means solid, long means bear. It means receiving the great and small standards, being a great and solid support for the lower states, and only then can one bear the Way of the world] Not fearful, not alarmed, he presents and offers his courage.' [nan means fear, song means dread, fu means set out, zou means offer] Bold and strong, his refinement does not surpass his substance [meaning that Zilu was strong and brave and his refinement did not surpass his substance]. Respecting the aged, caring for the young, not forgetting guests who lodge [binlü means lodging guests], fond of learning and broad in skills, examining things and diligent [recording and examining all matters and being diligent], this is the virtue of Ran Qiu. Confucius told him: 'Loving learning is wisdom, caring for the orphaned and weak is kindness, reverence is close to ritual, and diligence has continuation. Yao and Shun reigned over the world by true reverence. Praising him, he said he should be an elder of the state.' [the elder of the state helps proclaim virtuous teaching] Solemn and dignified, with aims that are penetrating and fond of ritual, serving as envoy between two states, sincere and upright with measure, this is the virtue of Gongxi Chi. Confucius said: 'The three hundred chapters of the ritual classic can be learned with effort,' [the three hundred of the ritual classic can be learned and known with effort; the three thousand of the dignified conduct are hard. Being able to personally carry out the three thousand rules of dignified conduct is hard, but Gongxi Chi could carry them out in person] Gongxi Chi asked: 'What does this mean?'

’子曰：‘貌以儐禮，禮以儐辭，是謂難焉．’言所以為者當觀容貌而儐相其禮度其禮而儐相其辭度事制儀故難也眾人聞之，以為成也．孔子語人曰：‘當賓客之事，則達矣．”眾人聞公西赤能行三千之威儀故以為成也孔子曰當賓客之事則達未盡達於治國之本體也謂門人曰：‘二三子之慾學賓客之禮者，其於赤也，滿而不盈，實而如虛，過之如不及，先王難之．’盈而如虛過而不及是先王之所難而會參體其行博無不學，其貌恭，其德敦，其言於人也，無所不信，其驕於人也，常以浩浩，浩然志大驕太貌也大人富貴者也是以眉壽，不慕富貴安靜虛無所以為之富貴是曾參之行也．孔子曰：‘孝，德之始也；悌，德之序也；悌以敬長是德之次序也信，德之厚也；

Confucius said: 'Use bearing to help ritual and ritual to help speech, and this is called hard.' [meaning that in what one does, one must look at bearing to help ritual, and weigh ritual to help speech, and weigh the matter to set the forms, so it is hard] The multitude heard it and thought he had already achieved it. Confucius said to people: 'In matters before guests, he is thoroughgoing.' [the multitude, hearing that Gongxi Chi could carry out the three thousand dignified forms, thought he had achieved it; Confucius saying that in matters before guests he is thoroughgoing means that he had not yet fully reached the substance of governing a state] To his disciples he said: 'If you want to learn the ritual of guests, learn from Chi. Full yet seeming not full, replete yet seeming empty, surpassing yet seeming not to reach; even the former kings found this hard.' [being full yet seeming empty and surpassing yet seeming not to reach is what the former kings found hard, and Zengzi embodied this virtue] Broadly learned and with nothing he did not study, respectful in appearance, sincere in virtue, with no one he spoke to whom he was not truthful, and toward great men having a vast bearing [haoran is a large aim; jiao is the manner of a large bearing; great men are the rich and honored], and so he lived long. Not envying wealth and honor, quiet and empty, so he could obtain such wealth and honor, this is the virtue of Zeng Shen. Confucius said: 'Filial piety is the beginning of virtue; brotherly respect is the order of virtue [ti is respecting elders, the order of virtue]; trustworthiness is the depth of virtue;

忠，德之正也．參中夫四德者也，以此稱之．’美功不伐，貴位不善，不侮不佚侮佚貪功慕勢之貌不傲無告，鰥寡孤獨此四者天民之窮而無告者也子張之行不傲此四者是顓孫師之行也．孔子言之曰：‘其不伐，則猶可能也，其不弊百姓，則仁也，不弊愚百姓即所謂不傲之也詩云：愷悌君子，民之父母．愷樂悌易也樂以強教之易以說安之民皆有是父之尊母之親也夫子以其仁為大學之深．’學而能入其深義也送迎必敬送迎賓客常能敬也上交下接若截焉，是卜商之行也．孔子說之以詩曰：‘式夷式已，無小人殆，式用夷平也言用平則已也殆危也無以小人至於危也若商也，其可謂不險矣．’險危也言子夏常厲以斷之近小人斷不危貴之不喜，賤之不怒，苟利於民矣，廉於行己，其事上也以佑其下，言所以事上乃欲佑助其下也是澹臺滅明之行也．孔子曰：‘獨貴獨富，君子助之，夫也中之矣．’夫謂滅明中猶當也先成其慮，及事而用之，故動則不妄，是言偃之行也．孔子曰：‘欲能則學，欲知則問，欲善則詳，欲善其事當詳慎也欲給則豫，事欲給而不礙則莫若於豫當是而行，偃也得之矣．’獨居思仁，公言仁義，其於詩也，則一日三覆白圭之玷，玷缺也詩曰白圭之玷尚可磨也斯言之玷不可為也一日三覆之慎之至也是宮絛之行也．孔子信其能仁，以為異士．殊異之士也大戴引之曰以為異姓婚姻也以兄之女妻之者也自見孔子，出入於戶，未嘗越禮，？來過之，足不履影，言其？

loyalty is the rectitude of virtue. Shen accords with these four virtues.' He praised him with this. Not boasting of splendid merit, not complacent in an honored position, not insolent or wanton [wuyi is the manner of coveting merit and yearning for power], not looking down on those with no one to appeal to [widowers, widows, orphans and the childless, these four are the poor among Heaven's people with nowhere to appeal; Zizhang's virtue was not looking down on these four], this is the virtue of Zhuansun Shi. Confucius discussed him: 'That he does not boast is still attainable; that he does not wear out the common people is benevolence [not wearing out the ignorant common people is what was meant by not looking down on them]. The Songs say: the joyous and easy gentleman is the parent of the people. [kai is joy, ti is ease. Reinforcing teaching with joy and giving contentment with ease, the people all have such a father's honor and mother's closeness] The Master, because of his benevolence, thought his learning was profound.' [he learned and could enter the deep meaning] In seeing off and welcoming he was always respectful [he could always be reverent in seeing off and welcoming guests], and in dealing upward and downward was clear and distinct, this is the virtue of Bu Shang. Confucius praised him with the Songs: 'Use fairness, and stop, and do not be harmed by petty people. [shi is use, yi is fair; it means use fairness and stop. dai is danger; do not be endangered by petty people] One like Shang can be called not in danger.' [xian is danger; it means Zixia always used decisiveness to encourage himself, and was close to petty people but decisive and not endangered] Not glad when honored, not angry when poor and lowly, as long as it benefits the people, being upright in his own conduct, serving those above in order to help those below [meaning that the reason for serving those above is to want to help those below], this is the virtue of Tantai Mieming. Confucius said: 'One who alone is honored and alone is rich, the gentleman helps him. That person is exactly fit.' [fu refers to Mieming, zhong means to fit] He first considered thoroughly his thoughts, and when matters came he used them, so his actions were not rash, this is the virtue of Yan Yan. Confucius said: 'If you want to be able, study; if you want to know, ask; if you want to do things well, be careful [wanting to do things well, one should be careful]; if you want supply not to be lacking, prepare in advance [for matters to be supplied without obstruction, nothing is better than preparing in advance]. Acting by this, Yan has obtained it.' Living alone he thought of benevolence, speaking in the ducal court he thought of benevolence and righteousness, and as for the Songs, three times a day he reviewed the flaw in the white jade scepter [zhan is a flaw. The Songs say: a flaw in white jade can still be polished, but a flaw in these words cannot be undone. Reviewing it three times a day is the utmost of care], this is the virtue of Gong Tao. Confucius trusted that he could be benevolent and regarded him as a scholar of exceptional quality [an exceptional scholar. The Greater Dai quotes it as having a different surname, meaning marriage, and he married his elder brother's daughter to him]. Since seeing Confucius, he never overstepped ritual in entering and leaving the doors, and when he came, he did not step on shadows [meaning

來常跡故跡不履影也啟蟄不殺，春分當發蟄蟲啟戶鹹出於此時不殺生也方長不折，春夏生長養時草木不折執親之喪，未嘗見齒，是高柴之行也．孔子曰：‘柴於親喪，則難能也，啟蟄不殺，則順人道，方長不折，則恕仁也，成湯恭而以恕，是以日隮．’隮升也成湯行恭而能恕出見博鳥焉四面絕網乃去其三面詩曰湯降不遲聖敬日隮言湯疾行下人之道其聖敬之德日升聞也凡此諸子，賜之所親睹者也，吾子有命而訊賜，訊問賜也固不足以知賢．”文子曰：“吾聞之也，國有道則賢人興焉，中人用焉中庸之人為時用也乃百姓歸之，若吾子之論，既富茂矣，壹諸侯之相也，壹皆抑世未有明君，所以不遇也．”子貢既與衛將軍文子言，適魯見孔子曰：“衛將軍文子問二三子之於賜，不壹而三焉，賜也辭不獲命，以所見者對矣，未知中否，請以告．”孔子曰：“言之乎．”子貢以其辭狀告孔子．子聞而笑曰：“賜，汝次焉人矣．”言為知人之次子貢對曰：“賜也何敢知人，此以賜之所睹也．”孔子然：“吾亦語汝耳之所未聞，目之所未見者，豈思之所不至，智之所未及哉．”子貢曰：“賜願得聞之．”孔子曰：“不克不忌，不念舊怨，蓋伯夷叔齊之行也；思天而敬人，服義而行信，孝於父母，恭於兄弟，從善而不教，蓋趙文子之行也；其事君也，不敢愛其死，然亦不敢忘其身，謀其身不遺其友，君陳則進而用之，陳謂陳列於君為君之使用也不陳則行而退，蓋隨武子之行也；其為人之淵源也，多聞而難誕，誕嘆內植足以沒其世，國家有道，其言足以治，無道，其默足以生，蓋銅鍉伯華之行也；外寬而內正，自極於隱括之中，隱括所以自極直己而不直人，汲汲於仁，以善自終，蓋蘧伯玉之行也；孝恭慈仁，允德義圖，允信也圖謀也約貨去怨，夫利怨之所聚故約省其貨以遠去其怨輕財不匱，蓋柳下惠之行也；

when coming he always followed the old footprints, so his feet did not step on shadows]. He did not kill living things when hibernating insects emerged [at the spring equinox the hibernating insects should be allowed to emerge, and at this time one does not kill living things], and did not break what was growing [in spring and summer when things grow and are nurtured one does not break plants and trees]. In mourning for his parents he never showed his teeth in a smile, this is the virtue of Gao Chai. Confucius said: 'In his parents' mourning, Chai did what is hard; not killing when hibernating insects emerge is following the human way; not breaking what is growing is benevolent reciprocity. Tang of Cheng was reverent and also reciprocal, and so his sagely virtue rose daily.' [ji means to rise. Tang of Cheng acted with reverence and reciprocity; when he went out and saw a bird net spread on all four sides, he had three sides removed. The Songs say: Tang's descent was not slow, his sacred reverence rose daily. It means that Tang hurried to carry out the way of descending to the people, and his sacred and reverent virtue rose daily and was heard of] All of these gentlemen are ones Ci has seen with his own eyes. You have ordered me to be asked [xun means to ask], and Ci is not originally enough to know the worthy." Wenzi said: "I have heard: when a state has the Way, worthy men arise, and the middling are used by the age [people of the middle way are used by the age], and so the common people turn to it. By your discussion, they are already abundant and flourishing, and could all be assistants to lords [yi means all]. Only the age does not yet have an enlightened ruler, so they do not meet their opportunity." Zigong, having spoken with General Wenzi of Wei, went to Lu to see Confucius and said: "General Wenzi of Wei asked Ci about the gentlemen, not once but three times. Ci declined but was not permitted, so I answered according to what I had seen; I do not know whether it was right and ask to report it." Confucius said: "Say it." Zigong told Confucius the words and circumstances. Confucius heard and smiled and said: "Ci, you are already one who can appraise people." [meaning he has become second best in knowing people] Zigong answered: "How would Ci dare to know people, it was only according to what Ci has seen." Confucius said: "So it is. Let me also tell you what ears have not yet heard and eyes have not yet seen; are they beyond what thought can reach or wisdom can overtake?" Zigong said: "Ci wishes to hear." Confucius said: "Not harsh and not jealous, not remembering old grudges, probably the virtue of Boyi and Shuqi; thinking of Heaven and respecting people, following righteousness and practicing trust, filial to parents, respectful to brothers, following good without lecturing others, probably the virtue of Zhao Wenzi; serving his ruler without daring to spare his own death, yet not daring to forget himself, planning for himself without abandoning friends, advancing and being used when his ruler puts him forward [chen means displayed before the ruler for the ruler to use], and withdrawing when not put forward, probably the virtue of Sui Wuzi; as a person, like a deep source, hearing much and hard to be deceived [dan means exaggeration], what he has built within is enough to last a lifetime. When the state has the Way, his words are enough to govern; when it lacks the Way, his silence is enough to survive. Probably the virtue of Bohua of Tongdi; outwardly tolerant and inwardly upright, restraining himself within the rules that correct and straighten [yinkuo is what is used to straighten], making himself straight without demanding others be straight, ardently seeking benevolence, and ending his life with good, probably the virtue of Qu Boyu; filial, respectful, kind and benevolent, sincere in virtue and planning in righteousness [yun means sincere, tu means plan], reducing wealth to remove grievance [profit is where grievance gathers, so he reduced wealth to keep away from grievance], regarding wealth lightly yet not in want, probably the virtue of Liuxia Hui;

其言曰，君雖不量於其身，謂不量度其臣之德器也臣不可以不忠於其君，是故君擇臣而任之，臣亦擇君而事之，有道順命，君有道則順從其命無道衡命，衡橫也謂不受其命之隱居者也蓋晏平仲之行也；蹈忠而行信，終日言不在尤之內，尤過國無道，處賤不悶，悶憂貧而能樂，蓋老子之行也；易行以俟天命，易治居下不援其上，雖在下位不攀援其上以求進其親觀於四方也，不忘其親，不盡其樂，雖有觀四方之樂常念其親不盡其歸之以不能則學，不為己終身之憂，凡憂憂所知不能則學何憂之有蓋介子山之行也．”子貢曰：“敢問夫子之所知者，蓋盡於此而已乎？”孔子曰：“何謂其然？亦略舉耳目之所及而矣．昔晉平公問祁奚曰：‘羊舌大夫，晉之良大夫也，其行如何？’祁奚辭以不知．公曰：‘吾聞子少長乎其所，於其所長今子掩之，何也？’祁奚對曰：‘其少也恭而順，心有恥而不使其過宿；心常有所恥惡及其有過不令更宿輒改其為大夫，悉善而謙其端；盡善道而謙讓是其正也其為輿尉也，信而好直其功，言其功直，至於其為容也，溫良而好禮，博聞而時出其志．’時出以其出之誨未及之是其志也公曰：‘曩者問子，子奚曰不知也？’祁奚曰：‘每位改變，未知所止，是以不敢得知也，此又羊舌大夫之行也．’”子貢跪曰：“請退而記之．”

his words were: even if the ruler does not measure the minister's person [meaning does not measure the minister's virtue and capacity], the minister must not fail to be loyal to the ruler. So the ruler chooses ministers to employ, and the minister also chooses a ruler to serve. If there is the Way he obeys orders [if the ruler has the Way he obeys his command], if there is no Way he goes crosswise and refuses commands [heng means crosswise, meaning refusing commands and living in seclusion]. Probably the virtue of Yan Pingzhong; practicing loyalty and carrying out trust, speaking all day without fault [you means fault]. When the state lacks the Way, living in lowliness without distress [men is distress], poor yet able to be joyful, probably the virtue of Laozi; regulating his conduct to await Heaven's mandate [yi means to regulate], in a lowly position not clinging upward to those above [even in a low position he does not cling to those above to seek advancement]. Traveling to view the four quarters, not forgetting his parents, not fully immersed in pleasure [even with the pleasure of seeing the four quarters, he always thinks of his parents and does not use up the pleasure of returning]. Because if he cannot, he studies, and so does not leave himself a lifelong worry [all worry is worry about what one knows but cannot do; one who can study, what worry has he]. Probably the virtue of Jie Zishan." Zigong said: "May I ask, does the Master's knowledge end here?" Confucius said: "Why say this? I have only briefly listed what my ears and eyes have reached. Formerly Duke Ping of Jin asked Qi Xi: 'The grandee Yangshe is a good grandee of Jin; what is his virtue like?' Qi Xi declined, saying he did not know. The Duke said: 'I have heard that you grew up with him from youth [in the place where he grew up], and now you cover for him; why?' Qi Xi answered: 'When young he was respectful and compliant, and had a sense of shame in his heart and did not let a fault stay overnight [he always felt shame and disgust in his heart, and when he had a fault he did not let it pass another night before correcting it]; as a grandee, he was perfect in goodness and humble, which was his rectitude [he exhausted the good way and was humble, which was his rectitude]; as military commander, he was sincere and liked to speak directly of his merits [meaning his merits were straightforward]; as for his bearing, he was gentle and good and fond of ritual, broad in learning and speaking of his aims at the proper time [taking out at the proper time to teach those who had not yet caught up, which was his aim].' The Duke said: 'I asked you earlier; why did you say you did not know?' Qi Xi said: 'Every position changes and I do not know where he stayed, so I did not dare say I knew. This too is the virtue of the grandee Yangshe.'" Zigong knelt and said: "Please let me withdraw and write this down."

哀公問於孔子曰：“當今之君，孰為最賢？”孔子對曰：“丘未之見也，抑有衛靈公乎？”公曰：“吾聞其閨門之內無別，而子次之賢，何也？”孔子曰：“臣語其朝廷行事，不論其私家之際也．”公曰：“其事何如？”孔子對曰：“靈公之弟曰，靈公弟子渠牟，其智足以治千乘，其信足以守之，靈公愛而任之．又有士林國者，見賢必進之，而退與分其祿，是以靈公無遊放之士，靈公賢而尊之．又有士曰慶足者，衛國有大事則必起而治之，國無事則退而容賢，言其所以退者欲以容賢於朝靈公悅而敬之．又有大夫史？，以道去衛，而靈公郊舍三日，琴瑟不御，必待史？之入，而後敢入．臣以此取之，雖次之賢，不亦可乎．”

Duke Ai of Lu asked Confucius: "Among the rulers of today, who is the most worthy?" Confucius answered: "I, Qiu, have not yet seen one; perhaps Duke Ling of Wei?" Duke Ai said: "I have heard that within his private chambers there is no distinction between the sexes, yet you rank him among the worthy; why?" Confucius said: "I speak of how he conducts affairs at court, not of how he lives in private." Duke Ai said: "What are those affairs like?" Confucius answered: "Duke Ling's younger brother, Prince Qumou (the duke's younger brother Ziqumou), had wisdom enough to govern a thousand chariots and good faith enough to defend them, and Duke Ling loved him and employed him. Then there is the scholar Lin Guo, who whenever he saw a worthy man would certainly recommend him, and after leaving court would share his salary with him, so that Duke Ling had no idle and unrestrained scholars, and Duke Ling regarded him as worthy and honored him. Then there is the scholar Qing Zu, who when Wei had a great matter would certainly come out to manage it, and when the state had no troubles would withdraw to make room for worthy men (meaning he withdrew in order to make room at court for worthy men), and Duke Ling was pleased with him and respected him. Then there is the grandee Shi Yu, who left Wei in accordance with the Way, and Duke Ling stayed three days in the suburbs, not playing the zither, and waited until Shi Yu returned before daring to enter the city. For these reasons I choose him; even if I rank him among the worthy, would that not be acceptable?"

子貢問於孔子曰：“今之人臣，孰為賢？”子曰：“吾未識也，？者齊有鮑叔，鄭有子皮，則賢者矣．”子貢曰：“齊無管仲，鄭無子產．”子曰：“賜，汝徒知其一，未知其二也．汝聞用力為賢乎？進賢為賢乎？”子貢曰：“進賢賢哉．”子曰：“然，吾聞鮑叔達管仲，子皮達子產，未聞二子之達賢己之才者也．”

Zigong asked Confucius: "Among ministers of today, who is worthy?" Confucius said: "I cannot yet identify one. In the past Qi had Bao Shu and Zheng had Zipi, and these were worthy." Zigong said: "Did Qi not have Guan Zhong, and Zheng not have Zichan?" Confucius said: "Si, you know only one and not the second. Have you heard that to use one's strength is to be worthy, or to recommend worthy men is to be worthy?" Zigong said: "To recommend worthy men is to be worthy." Confucius said: "So it is. I have heard that Bao Shu brought Guan Zhong to prominence and Zipi brought Zichan to prominence; I have not heard that these two brought forward anyone more worthy than themselves."

哀公問於孔子曰：“寡人聞忘之甚者，徙而忘其妻，有諸？”孔子對曰：“此猶未甚者也．甚者乃忘其身．”公曰：“可得而聞乎？”孔子曰：“昔者夏桀，貴為天子，富有四海，忘其聖祖之道，壞其典法，廢其世祀，荒於淫樂，耽湎於酒，佞臣諂諛，窺導其心，忠士折口，逃罪不言，折口杜口天下誅桀．而有其國，此謂忘其身之甚矣．”

Duke Ai of Lu asked Confucius: "I have heard that of those with the utmost forgetfulness, one moved house and forgot his wife; is there such a thing?" Confucius answered: "That is not yet the utmost. The utmost is forgetting oneself." Duke Ai said: "May I hear about it?" Confucius said: "In the past Jie of Xia, honored as Son of Heaven and holding all within the four seas, forgot the way of the sage ancestors, destroyed the statutes and laws, abandoned the sacrifices of generations, was dissolute in lewd pleasures and sunk in wine, while flattering ministers fawned and spied to steer his heart, and loyal scholars shut their mouths ("closing the mouth" means holding it shut), fleeing blame and not daring to speak. The world executed Jie and took his state, and this is called forgetting oneself to the utmost."

顏淵將西遊於宋，問於孔子曰：“何以為身？”子曰：“恭敬忠信而已矣．恭則遠於患，敬則人愛之，忠則和於眾，信則人任之，勤斯四者，可以政國，豈特一身者哉．特但故夫不比於數，而比於，不亦遠乎；不比親數近疏遠也不修其中，而修外者，不亦反乎；慮不先定，臨事而謀，不亦晚乎．”

Yan Yuan was about to travel west to Song and asked Confucius: "By what should one establish oneself?" Confucius said: "Reverence, loyalty and good faith are enough. With reverence one keeps misfortune far away, with respect one is loved, with loyalty one is in harmony with the multitude, with good faith one is trusted. Be diligent in these four and you can govern a state, and not just your own person ("te" means "only"). So not being close to those one should be close to but being close to those one should keep distant, is that not too far off (not to compare, one is close to the distant); not cultivating the inside but cultivating the outside, is that not backwards; not settling one's thoughts first but planning only when the matter arrives, is that not too late."

孔子讀詩於正月六章，惕焉如懼，曰：“彼不達之君子，豈不殆哉．從上依世則道廢，違上離俗則身危，時不興善，己獨由之，則曰非妖即妄也．故賢也既不遇天，恐不終其命焉，桀殺龍逢，紂殺比干，皆類是也．詩曰：‘謂天蓋高，不敢不局，謂地蓋厚，不敢不蹐．’此正月六章之辭也局曲也言天至高己不敢不曲身危行恐上幹忌諱也蹐累足也言地至厚己不敢不累足恐陷累在位之羅網此言上下畏罪，無所自容也．”

When Confucius read the Book of Songs and reached the sixth stanza of "The First Month," he was startled as if fearful and said: "Those gentlemen who do not attain their aims, are they not in danger? If they follow those above and comply with the age, the Way is abandoned; if they go against those above and leave custom, their own persons are endangered. When the times do not raise up goodness and one goes alone on this road, one is called either a monster or a fool. So the worthy, not meeting the timing of Heaven, may also fear that they cannot live out their natural lives. Jie killing Guan Longfeng and Zhou killing Bi Gan are of this kind. The Book of Songs says: 'Though they say Heaven is high, one dares not but bend; though they say Earth is thick, one dares not but tread lightly.' (These are lines from the sixth stanza of "The First Month." "Ju" means to bend, meaning that Heaven is so high that one dares not but stoop and walk carefully, fearing to offend against the taboos above; "ji" means to gather the feet together, meaning that Earth is so thick that one dares not but walk with feet together, fearing to fall into the nets of those in position.) This says that one fears offending above and below, and has nowhere to stand."

子路問於孔子曰：“賢君治國，所先者何？”孔子曰：“在於尊賢而賤不肖．”子路曰：“由聞晉中行氏尊賢而賤不肖矣，其亡何也？”孔子曰：“中行氏尊賢而不能用，賤不肖而不能去，賢者知其不用而怨之，不肖者知其必己賤而讎之，怨讎並存於國，鄰敵構兵於郊，中行氏雖欲無亡，豈可得乎．”

Zilu asked Confucius: "When a worthy ruler governs a state, what does he do first?" Confucius said: "It lies in honoring the worthy and looking down on the unworthy." Zilu said: "I have heard that the Zhonghang clan of Jin honored the worthy and looked down on the unworthy, yet they perished; why?" Confucius said: "The Zhonghang clan honored the worthy but could not employ them, and looked down on the unworthy but could not remove them. The worthy knew they were not used and resented them, and the unworthy knew they would certainly be looked down on and hated them. When resentment and hatred existed in the state together, and neighboring enemies joined battle in the outskirts, even if the Zhonghang clan had wished not to perish, how could they have managed it?"

孔子閒處，喟然而嘆曰：“向使銅鞮伯華無死，則天下其有定矣．”子路曰：“由願聞其人也．”子曰：“其幼也敏而好學，其壯也有勇而不屈，其老也有道而能下人，有此三者，以定天下也，何難乎哉！”子路曰：“幼而好學，壯而有勇，則可也．若夫有道下人，又誰下哉？”子曰：“由不知，吾聞以眾攻寡，無不克也，以貴下賤，無不得也．昔者周公居冢宰之尊，制天下之政，而猶下白屋之士，草屋也日見百七十人，斯豈以無道也，欲得士之用也．惡有道而無下天下君子哉？”

Confucius was at leisure and sighed, saying: "If Tongti Bohua had not died, the world would probably be at peace." Zilu said: "I wish to hear about this man." Confucius said: "In youth he was keen and fond of learning, in his prime he was brave and did not yield, and in old age he had the Way and could place himself below others. With these three one could pacify the world; what difficulty would there be!" Zilu said: "Keen and fond of learning in youth and brave in his prime are acceptable. But as for having the Way and placing himself below others, below whom would he place himself?" Confucius said: "You do not know. I have heard that when the many attack the few, there is no failure to win; and that one who places himself, though honored, below the lowly never fails to obtain. In the past the Duke of Zhou, in the honored position of Grand Chancellor, set the policies of the world and yet placed himself below scholars of thatched cottages ("white house" means a thatched house), receiving a hundred and seventy people a day. How could he lack the Way? He wanted to obtain the service of scholars. How could there be one who has the Way but does not place himself below the gentlemen of the world?"

齊景公來適魯，舍於公館，使晏嬰迎孔子，孔子至，景公問政焉．孔子答曰：“政在節財．”公悅，又問曰：“秦穆公國小處僻而霸，何也？”孔子曰：“其國雖小其志大，處雖僻而政其中，其舉也果，其謀也和，法無私而令不愉，愉宜為偷愉苟且也首拔五羖，爵之大夫，首宜為身五羖大夫百里奚也與語三日而授之以政，此取之雖王可，其霸少矣．”景公曰：“善哉．”

Duke Jing of Qi came to Lu, stayed at the public lodge, and sent Yan Ying to welcome Confucius. When Confucius arrived, Duke Jing asked him about government. Confucius answered: "Government lies in economizing expenditure." The duke was pleased and asked again: "Duke Mu of Qin's state was small and in a remote place, yet he could become hegemon; why?" Confucius said: "Though his state was small, his aims were great; though his location was remote, his government was balanced. His actions were decisive, his plans were harmonious, his laws had no favoritism, and his commands were not careless ("yu" should be "tou," meaning careless). He personally raised the man bought for five black rams' skins and made him a grandee ("shou" should be "shen," and the Five-Ram-Skins Grandee was Baili Xi), and after speaking with him for three days, handed him the government. By choosing men like this, even becoming king would be possible, and hegemony is still small." Duke Jing said: "Good."

哀公問政於孔子．孔子對曰：“政之急者，莫大乎使民富且壽也．”公曰：“為之奈何？”孔子曰：“省力役，薄賦斂，則民富矣；敦禮教，遠罪疾，則民壽矣．”公曰：“寡人慾行夫子之言，恐吾國貧矣．”孔子曰：“詩云：‘愷悌君子，民之父母．’未有子富而父母貧者也．”

Duke Ai of Lu asked Confucius about government. Confucius answered: "Nothing in government is more urgent than making the people prosperous and long-lived." Duke Ai said: "How is that done?" Confucius said: "Reduce labor service and lighten taxes, and the people will be prosperous; strengthen ritual teaching and stay far from crime and disease, and the people will be long-lived." Duke Ai said: "I would like to carry out your words, Master, but I fear my state would become poor." Confucius said: "The Book of Songs says: 'The joyful and easy gentleman is the parent of the people.' There has never been a case of the children being rich and the parents poor."

衛靈公問於孔子曰：“有語寡人有國家者，計之於廟堂之上，則政治矣，何如？”孔子曰：“其可也，愛人者則人愛之，惡人者則人惡之，知得之己者則知得之，人所謂不出環堵之室而知天下者，知反己之謂也．”

Duke Ling of Wei asked Confucius: "Someone told me: for those who hold a state, if they plan in the temple hall, the government will be well governed; how is that?" Confucius said: "It can be. One who loves people is loved by people; one who hates people is hated by people. One who knows what is obtained from oneself knows what is obtained from others. What is meant by knowing the world without leaving a small walled room is knowing how to look for it in oneself."

孔子見宋君，君問孔子曰：“吾欲使長有國，而列都得之，國之列都皆得其道吾欲使民無惑，吾欲使士竭力，吾欲使日月當時，吾欲使聖人自來，吾欲使官府治理，為之奈何？”孔子對曰：“千乘之君，問丘者多矣，而未有若主君之問，問之悉也．然主君所欲者，儘可得也．丘聞之，鄰國相親，則長有國；君惠臣忠，則列都得之；不殺無辜，無釋罪人，則民不惑；士益之祿，則皆竭力；尊天敬鬼，則日月當時；崇道貴德，則聖人自來；任能黜否，則官府治理．”宋君曰：“善哉！豈不然乎！寡人不佞，不足以致之也．”孔子曰：“此事非難，唯欲行之雲耳．”

Confucius saw the Duke of Song, and the duke asked Confucius: "I wish to hold my state for a long time and have all my cities well governed (all the cities of the state attain that way); I wish the people to have no confusion; I wish my scholars to give their strength; I wish the sun and moon to accord with the seasons; I wish sages to come of themselves; I wish the offices to be well governed. How is it done?" Confucius answered: "Rulers of a thousand chariots have asked me many things, but none as complete as my lord's. Yet whatever my lord wants can be obtained. I have heard: when neighboring states are friendly with one another, one holds the state for a long time; when the ruler bestows kindness and the ministers are loyal, the cities are well governed; when one does not kill the innocent and does not release the guilty, the people are not confused; when one increases scholars' salaries, they all give their strength; when one honors Heaven and respects ghosts, the sun and moon accord with the seasons; when one esteems the Way and values virtue, sages come of themselves; when one employs the able and dismisses the unworthy, the offices are well governed." The Duke of Song said: "Good! Is it not so! I am not talented enough to bring about these things." Confucius said: "These things are not difficult; one only needs to want to carry them out."

子貢問於孔子曰：“昔者齊君問政於夫子，夫子曰：‘政在節財．’魯君問政於夫子，子曰：‘政在諭臣．’葉公問政於夫子，夫子曰：‘政在悅近而遠來．’三者之問一也，而夫子應之不同，然政在異端乎？”孔子曰：“各因其事也．齊君為國，奢乎臺榭，淫於苑囿，五官伎樂，不解於時，一旦而賜人以千乘之家者三，故曰政在節財．魯君有臣三人，孟孫叔孫季孫三也內比周以愚其君，外距諸侯之賓，以蔽其明，故曰政在諭臣．夫荊之地廣而都狹，民有離心，莫安其居，故曰政在悅近而來遠．此三者所以為政殊矣．詩云：‘喪亂蔑資，曾不惠我師，’蔑無也資財也師眾也夫為亡亂之政重賦厚斂民無資財曾莫肯愛我眾此傷奢侈不節，以為亂者也；又曰：‘匪其止共，惟王之邛．’止止息也邛病也讒人不共所止息故惟王之病此傷奸臣蔽主以為亂也；又曰：‘亂離瘼矣，奚其適歸．’離憂也瘼病也言離散以成憂憶禍亂於斯歸於禍亂者也此傷離散以為亂者也．察此三者，政之所欲，豈同乎哉！”

Zigong asked Confucius: "In the past the ruler of Qi asked you about government, and you said: 'Government lies in economizing expenditure.' The ruler of Lu asked you about government, and you said: 'Government lies in enlightening the ministers.' Lord She asked you about government, and you said: 'Government lies in making those near delighted and those far come to submit.' The three people asked about one thing, yet your answers differed; so does government lie in different beginnings?" Confucius said: "Each according to their situation. The ruler of Qi governs his state with extravagance in terraces and pavilions and dissipation in parks and gardens, the five senses and entertainments never rest, and in one day he gives away the estates of a thousand chariots three times, so I said government lies in economizing expenditure. The ruler of Lu has three ministers (Mengsun, Shusun and Jisun), who form cliques within to fool the ruler and shut out the lords' guests without to obscure the ruler's clarity, so I said government lies in enlightening the ministers. Chu has broad lands but a narrow capital, the people have scattered hearts and none is settled where he lives, so I said government lies in making those near delighted and those far come to submit. These three are why the government differs. The Book of Songs says: 'In death and disorder there is no wealth, and he does not cherish my people.' ("Mie" means none, "zi" means wealth, "shi" means multitude. Carrying out the government of ruin and disorder, with heavy levies and thick exactions, the people have no wealth, and yet he does not cherish my multitude.) This grieves over extravagance without restraint causing disorder; it also says: 'He is not reverent in his post, but only adds illness to the king.' ("Zhi" means to rest, "qiong" means illness. Slanderers are not reverent where they should rest, and so only add illness to the king.) This grieves over treacherous ministers obscuring the ruler and causing disorder; and again: 'Disorder and separation have become illness, to whom shall we turn?' ("Li" means worry, "mo" means illness; it means that separation becomes worry, and when disaster and disorder reach this point, what one turns to is disaster and disorder.) This grieves over separation causing disorder. Looking at these three, what government must address, are they the same!"

孔子曰：“忠臣之諫君，有五義焉．一曰譎諫，正其事以譎諫其君二曰戇諫，戇諫無文飾也三曰降諫，卑降其體所以諫也四曰直諫，五曰風諫．唯度主而行之，吾從其風諫乎．”風諫依違遠罪避害者也

Confucius said: "A loyal minister remonstrating with his ruler has five kinds of principle. The first is called subtle remonstrance (correcting the matter, remonstrating with the ruler in indirect words), the second is called blunt remonstrance (blunt remonstrance has no ornament), the third is called humble remonstrance (lowering one's own status to remonstrate), the fourth is called direct remonstrance, and the fifth is called allusive remonstrance. Only by gauging the ruler and acting accordingly, I would follow allusive remonstrance." (Allusive remonstrance is wording in a roundabout way, staying far from blame and avoiding harm.)

子曰：夫道不可不貴也．中行文子倍道失義，以亡其國，而能禮賢，以活其身，此說陪道失義不宜說得道之意而云禮賢不與上相次配又文子無禮賢之事中行文子得罪於晉出亡至邊從者曰謂此嗇夫者君子也故休馬待駿者文子曰吾好音以子遺吾琴好佩子遺吾玉是以不振吾過自容於我者也吾怨其以我求容也遂不入車人問文子之所右執而不殺之孔子聞之曰文子倍道失義以亡其國然得之由活其身而能禮賢以為宜以然後得也聖人轉禍為福，此謂是與．”若入將死不入得活故曰轉禍為福

Confucius said: The Way cannot but be valued. Zhonghang Wenzi turned away from the Way and lost righteousness, and so lost his state, yet he could still treat the worthy with ritual to preserve himself (in the received text the commentary and main text are confused here; the gist is: saying he turned away from the Way and lost righteousness, it should not be said he attained the Way; and also that Wenzi had no deed of honoring the worthy. Zhonghang Wenzi offended in Jin and fled to the border, and his attendants said this officer was a gentleman, so he halted his horses to wait; Wenzi said that I love music and he gave me a zither, I love jade pendants and he gave me jade, so he did not correct my faults but let me tolerate myself, and I fear he would use me to seek tolerance, so he did not enter. The charioteer asked Wenzi about the person he valued, yet he did not kill him). When Confucius heard of it, he said: "Wenzi turned away from the Way, lost righteousness and lost his state, yet he could survive because he could still treat the worthy with ritual. The sage turns misfortune into fortune; this is probably what that means." (If he had entered he would have been killed, and by not entering he survived, so it is said turning misfortune into fortune.)

楚王將遊荊臺，司馬子祺諫，王怒之，令尹子西賀於殿下，諫曰：“今荊臺之觀，不可失也．”王喜拊子西之背曰：“與子共樂之矣．”子西步馬十里，引轡而止，曰：“臣願言有道，王肯聽之乎？”王曰：“子其言之．”子西曰：“臣聞為人臣而忠其君者，爵祿不足以賞也；諛其君者，刑罰不足以誅也．夫子祺者，忠臣也，而臣者，諛臣也，願王賞忠而誅諛焉．”王曰：“我今聽司馬之諫，是獨能禁我耳，若後世遊之，何也？”子西曰：“禁後世易耳，大王萬歲之後，起山陵於荊臺之上，則子孫必不忍遊於父祖之墓，以為歡樂也．”王曰：“善．”乃還．孔子聞之曰：“至哉子西之諫也，入之於千里之上，抑之於百世之後者也．”

The King of Chu was about to tour the Jing Terrace, and the Minister of War Ziqi remonstrated, and the king was angry with him. The chief minister Zixi congratulated him below the hall and said: "The tour of the Jing Terrace now must not be lost." The king was pleased and clapped Zixi on the back, saying: "I will enjoy it with you." Zixi galloped ten li, then pulled the reins and stopped, saying: "I hope to speak words that have the Way; will the king listen?" The king said: "Speak." Zixi said: "I have heard that a minister who is loyal to his ruler cannot be sufficiently rewarded with rank and salary; one who flatters his ruler cannot be sufficiently punished with punishments. Ziqi is a loyal minister and I am a flattering minister; I hope the king will reward loyalty and punish flattery." The king said: "If I now follow the Minister of War's remonstrance, it only restrains me, but if later generations tour there again, what then?" Zixi said: "It is easy to restrain later generations. After Your Majesty's death, build your mausoleum on the Jing Terrace, and your descendants will surely not bear to tour above their father's and grandfather's tomb as pleasure." The king said: "Good." So he turned back. When Confucius heard of it, he said: "Utmost, Zixi's remonstrance. A thousand li away he leads a person onto the right path, and a hundred generations later still restrains him."

子貢聞於孔子曰：“夫子之於子產晏子，可為至矣．敢問二大夫之所為，目夫子之所以與之者．”孔子曰：“夫子產於民為惠主，於學為博物；晏子於君為忠臣，而行為恭敏．故吾皆以兄事之，而加愛敬．”

Zigong asked Confucius: "You, Master, have spoken of Zichan and Yan Zi to the utmost. May I ask what the two grandees did, and why you praise them?" Confucius said: "Zichan was the master of kindness to the people, and in learning he was broadly versed in things; Yan Zi was a loyal minister to his ruler, and his conduct was respectful and swift. So I serve them both with the ritual due to an elder brother, and love and respect them all the more."

齊有一足之鳥，飛集於宮朝，下止於殿前，舒翅而跳，齊侯大怪之，使使聘魯，問孔子．孔子曰：“此鳥名曰商羊，水祥也．昔童兒有屈其一腳，振訊兩眉而跳且謠曰：‘天將大雨，商羊鼓舞．今齊有之，其應至矣．’急告民趨治溝渠，修堤防，將有大水為災，頃之大霖雨，水溢泛諸國，傷害民人，唯齊有備，不敗．”景公曰：“聖人之言，信而徵矣．”

In Qi there was a bird with one leg that flew in and landed in the court, came down before the hall, spread its wings and hopped. The Marquis of Qi was greatly puzzled and sent an envoy to Lu on a diplomatic visit to ask Confucius. Confucius said: "This bird is called Shangyang, an omen of water. In the past children bent one leg, shook both eyebrows and hopped, and sang a ballad: 'Heaven is about to send great rain, the Shangyang dances. Now Qi has this bird, and the proof is about to come.' Quickly tell the people to hurry and clear the ditches and repair the dikes, for there will be a great flood." Soon heavy rain fell continuously, and water overflowed across the states, harming the people, and only Qi was prepared and had no destruction. Duke Jing said: "The sage's words are trustworthy and have been proved."

孔子謂宓子賤曰：“子治單父眾悅，子何施而得之也？子語丘所以為之者．”對曰：“不齊之治也，父恤其子，其子恤諸孤，而哀喪紀．”孔子曰：“善小節也，小民附矣，猶未足也．”曰：“不齊所父事者三人，所兄事者五人，所友事者十一人．”孔子曰：“父事三人，可以教孝矣；兄事五人，可以教悌矣；友事十一人，可以舉善矣．中節也，中人附矣，猶未足也．”曰：“此地民有賢於不齊者五人，不齊事之而稟度焉，皆教不齊之道．”孔子嘆曰：“其大者，乃於此乎，有矣．昔堯舜聽天下，務求賢以自輔．夫賢者，百福之宗也，神明之主也，惜乎不齊之以所治者，小也．”

Confucius said to Mi Zijian: "You govern Shanfu and the people are pleased; what did you do to get this? Tell me how you did it." He answered: "In my government, fathers care for their sons, sons care for the orphans and the weak, and they mourn at funerals." Confucius said: "Good, but this is a small measure. The small people have attached themselves, but it is not enough." He said: "Buqi serves three people with the ritual due to a father, five with the ritual due to an elder brother, and takes eleven as friends." Confucius said: "Serving three with the ritual due to a father can teach filial piety; serving five with that due to an elder brother can teach fraternal respect; taking eleven as friends can promote goodness. This is a middle measure, the middle sort of people have attached themselves, but it is not enough." He said: "In this place there are five among the people more worthy than Buqi; Buqi serves them and receives standards from them, and they all teach Buqi the Way." Confucius sighed and said: "The large thing is here after all. In the past Yao and Shun governed the world, and always sought worthy men to assist themselves. Worthy men are the source of a hundred blessings and the master of spirits. It is a pity that the place Buqi governs is too small."

子貢為信陽宰，將行，辭於孔子．孔子曰：“勤之慎之，奉天子之時，無奪無伐，無暴無盜．”子貢曰：“賜也少而事君子，豈以盜為累哉？”孔子曰：“汝未之詳也，夫以賢代賢，是謂之奪；以不肖代賢，是謂之伐；緩令急誅，是謂之暴；取善自與，謂之盜．盜非竊財之謂也．吾聞之知為吏者，奉法以利民，不知為吏者，枉法以侵民，此怨之所由也．治官莫若平，臨財莫如廉，廉平之守，不可改也．匿人之善，斯謂蔽賢．揚人之惡，斯為小人．內不相訓，而外相謗，非親睦也．言人之善，若己有之，言人之惡，若己受之，故君子無所不慎焉．”

Zigong, serving as magistrate of Xinyang, was about to set out and took leave of Confucius. Confucius said: "Be diligent and careful, carry out the Son of Heaven's seasonal orders, do not usurp, do not strike, do not be cruel, do not steal." Zigong said: "Si has served gentlemen since youth; would I take stealing as a burden?" Confucius said: "You do not yet know it in detail. To replace a worthy man with a worthy man is called usurping; to replace a worthy man with an unworthy one is called striking; to be slow in orders but hasty in executions is called cruelty; to take what is good as one's own is called stealing. Stealing does not mean stealing goods and wealth. I have heard: those who know how to be officials carry out the law for the convenience of the people; those who do not know how to be officials twist the law to harm the people. This is where resentment comes from. In handling office, nothing is better than fairness; in facing goods and wealth, nothing is better than integrity. The conduct of integrity and fairness must not be changed. To hide others' good is called obscuring the worthy; to proclaim others' bad is to be a petty person. Not to instruct one another inside while slandering one another outside is not harmony. Speak of others' good as if it were your own; speak of others' bad as if you bore it. So the gentleman is nowhere without care."

子路治蒲三年，孔子過之，入其境曰：“善哉由也，恭敬以信矣．”入其邑曰：“善哉由也，忠信而寬矣．”至廷曰：“善哉由也，明察以斷矣．”子貢執轡而問曰：“夫子未見由之政，而三稱其善，其善可得聞乎？”孔子曰：“吾見其政矣．入其境，田疇盡易，草萊甚闢，溝洫深治，此其恭敬以信，故其民盡力也；入其邑，牆屋完固，樹木甚茂，此其忠信以寬，故其民不偷也；至其庭，庭甚清閒，諸下用命，此其言明察以斷，故其政不擾也．以此觀之，雖三稱其善，庸盡其美乎！”

Zilu governed Pu for three years, and Confucius passed through there; on entering the border he said: "Good, You! Reverent and trustworthy." On entering the town he said: "Good, You! Loyal, trustworthy and generous." On reaching the office he said: "Good, You! Clear-sighted and decisive." Zigong, holding the reins, asked: "You have not yet seen You's government, yet three times you praised him as good; may I hear what that good is?" Confucius said: "I have already seen his government. On entering the border, the fields were all well tended, the weeds were cleared widely, and the ditches were dug deep, which shows that he is reverent and trustworthy, so the people gave their strength; on entering the town, the walls and houses were whole and sturdy and the trees were very luxuriant, which shows that he is loyal, trustworthy and generous, so the people were not careless; on reaching the courtyard, the courtyard was quiet, and his subordinates obeyed his orders, which shows that his speech is clear-sighted and decisive, so the government is not troublesome. Seen from this, even praising him as good three times, how could it say all of his excellence!"

孔子曰：“行己有六本焉，然後為君子也．立身有義矣，而孝為本；喪紀有禮矣，而哀為本；戰陣有列矣，而勇為本；治政有理矣，而農為本；居國有道矣，而嗣為本；繼嗣不立則亂之萌生財有時矣，而力為本．置本不固，無務農桑；親戚不悅，無務外交；事不終始，無務多業；記聞而言，無務多說；但說所聞而言言不出說中故不可以務多說比近不安，無務求遠．是故反本修邇，君子之道也．”

Confucius said: "In establishing oneself and conducting affairs there are six roots, and only then does one become a gentleman. In establishing oneself there is righteousness, and its root is filial piety; in funerals there is ritual, and its root is grief; in battle formations there are ranks, and their root is courage; in governing there is order, and its root is agriculture; in holding a state there is the Way, and its root is the succession (if the succession is not established, it is the sprout of disorder); in producing wealth there are seasons, and its root is labor. If the root is not placed firmly, do not engage in farming and sericulture; if relatives are not pleased, do not engage in diplomacy; if affairs have no beginning and end, do not engage in many enterprises; just say what you have heard, and do not engage in much talk (say only what you have heard, with words not coming out of your own view, so one should not strive for much talk); if what is near is not at peace, do not strive for what is far. Therefore returning to the root and cultivating what is near is the way of the gentleman."

孔子曰：“良藥苦於口而利於病，忠言逆於耳而利於行．湯武以諤諤而昌，桀紂以唯唯而亡．君無爭臣，父無爭子，兄無爭弟，士無爭友，無其過者，未之有也．故曰：‘君失之，臣得之．父失之，子得之．兄失之，弟得之．己失之，友得之．’是以國無危亡之兆，家無悖亂之惡，父子兄弟無失，而交友無絕也．”

Confucius said: "Good medicine is bitter to the mouth but beneficial for illness; loyal words grate on the ear but benefit conduct. Tang and Wu flourished because people spoke frankly, and Jie and Zhou perished because everyone only said yes. A ruler without remonstrating ministers, a father without a remonstrating son, an elder brother without a remonstrating younger brother, a scholar without a remonstrating friend, and yet without faults has never been. So it is said: 'When the ruler has faults, the minister makes them up; when the father has faults, the son makes them up; when the elder brother has faults, the younger makes them up; when oneself has faults, a friend makes them up.' Therefore the state has no sign of danger or ruin, the family has no evil of disorder, father and son and brothers have no faults, and friendships will not be cut off."

孔子見齊景公，公悅焉，請置廩丘之邑以為養．孔子辭而不受．入謂弟子曰：“吾聞君子賞功受賞，今吾言於齊君，君未之有行，而賜吾邑，其不知丘亦甚矣．”於是遂行．

Confucius saw Duke Jing of Qi, and the duke was pleased and asked to give him the fief of Lingqiu as his support. Confucius declined and did not accept. He went in and said to his disciples: "I have heard that a gentleman accepts rewards only when he has merit. Now I have spoken to the ruler of Qi, and the ruler has not yet acted on it, yet gave me a fief; his not understanding Qiu is too extreme." So he left.

孔子在齊，舍於外館，景公造焉．賓主之辭既接，而左右白曰：“周使適至，言先王廟災．”景公覆問災何王之廟也．孔子曰：“此必釐王之廟．”公曰：“何以知之？”孔子曰：“‘詩云：皇皇上天，其命不忒，天之以善，必報其德．此逸詩也皇皇美貌也忒差也’禍亦如之．夫釐王變文武之制，而作玄黃華麗之飾，宮室崇峻，輿馬奢侈，而弗可振也，振救故天殃所宜加其廟焉，以是占之為然．”公曰：“天何不殃其身，而加罰其廟也？”孔子曰：“蓋以文武故也．若殃其身，則文武之嗣，無乃殄平，故當殃其廟，以彰其過．”俄頃，左右報曰：“所災者，釐王廟也．”景公驚起，再拜曰：“善哉！聖人之智，過人遠矣．”子貢三年之喪畢，見於孔子．子曰：“與之琴，使之弦，侃侃而樂，作而曰：‘先王制禮，弗敢過也．’”子曰：‘君子也．’子貢曰：‘閔子哀未盡．’夫子曰：‘君子也．’子夏哀已盡，又曰：‘君子也．’二者殊情而俱曰君子，賜也或敢問之．”孔子曰：“閔子哀未忘，能斷之以禮；子夏哀已盡，能引之及禮．雖均之君子，不亦可乎．”

Confucius was in Qi, staying at an outer lodge, and Duke Jing came to visit. The words of host and guest had already been exchanged when his attendants reported: "The envoy of Zhou has just arrived and says that the temple of a former king has suffered a fire." Duke Jing asked which king's temple it was. Confucius said: "It must be King Xi's temple." The duke said: "How do you know?" Confucius said: "The Book of Songs says: Fine Heaven, its commands do not err; what Heaven uses to do good, it must repay with virtue. (This is a lost ode. "Huang huang" is a look of beauty, "te" means error.) Misfortune is also like this. King Xi changed the institutions of King Wen and King Wu, made ornaments of dark and yellow splendor, his palaces were tall and imposing, and his carriages and horses extravagant, and could not be rescued ("zhen" means to rescue), so Heaven's calamity should fall on his temple, and I infer it is so." The duke said: "Why did Heaven not bring calamity on his person but penalize his temple?" Confucius said: "Probably because of King Wen and King Wu. If it had struck his person, would the descendants of King Wen and King Wu not be cut off? So it should strike his temple, to make clear his fault." Soon his attendants reported: "The temple that suffered the fire is King Xi's." Duke Jing was startled, rose and bowed twice, saying: "Good! The sage's wisdom is far beyond that of ordinary people." When Zigong had finished the three-year mourning, he came to see Confucius. Confucius said: "Give him a zither and let him play." Zigong's expression was harmonious and joyful, and he rose and said: "The former kings established ritual, and one dares not go beyond it." Confucius said: "A gentleman." Zigong said: "Master Min's grief was not yet exhausted." The Master said: "A gentleman." "Zixia's grief was already exhausted." He again said: "A gentleman." The two differed in manner yet both were called gentlemen; may I, Si, ask about this." Confucius said: "Master Min's grief was not yet forgotten, and he could rein it in with ritual; Zixia's grief was already exhausted, and he could lead himself to ritual. Even if both are called gentlemen, is that not acceptable?"

孔子曰：“無體之禮，敬也；無服之喪，哀也；無聲之樂，歡也．不言而信，不動而威，不施而仁．志夫鍾之音，怒而擊之則武，憂而擊之則悲，其志變者，聲亦隨之．故志誠感之，通於金石，而況人乎！”

Confucius said: "Ritual without ceremony is reverence; mourning without mourning dress is grief; music without sound is joy. Without speaking one has trust, without moving one has awe, without giving one has humaneness. Remember the sound of a bell: struck in anger it is martial, struck in sorrow it is mournful. When the aim changes, the sound changes with it. So when an aim is sincerely moved, it can reach even metal and stone, how much more people!"

孔子見羅雀者所得，皆黃口小雀．夫子問之曰：“大雀獨不得，何也？”羅者曰：“大雀善驚而難得，黃口貪食而易得．黃口從大雀則不得，大雀從黃口亦不得．”孔子顧謂弟子曰：“善驚以遠害，利食而忘患，自其心矣，而以所從為禍福．故君子慎其所從，以長者之慮，則有全身之階，隨小者之戇，而有危亡之敗也．”

Confucius saw that all that a man netting sparrows caught were yellow-mouthed little sparrows. The Master asked him: "Why can you only not catch the big sparrows?" The sparrow catcher said: "Big sparrows are good at being alert and are hard to get; yellow-mouths are greedy for food and easy to get. If a yellow-mouth follows a big sparrow, it cannot be caught; if a big sparrow follows a yellow-mouth, it cannot be caught either." Confucius turned to his disciples and said: "Being good at alertness and keeping harm far away, or being greedy for food and forgetting trouble, both come from their own minds, yet blessing or misfortune comes from whom they follow. So a gentleman is careful about whom he follows. Following the thoughts of elders gives a ladder to preserving oneself; following the rashness of the young brings the ruin of danger and death."

孔子讀易至於損益，喟然而嘆．子夏避席問曰：“夫子何嘆焉？”孔子曰：“夫自損者必有益之，自益者必有決之，易損卦次得益益次夬夬決也損而不已必益故受之以益益而不已必決故受之以夬吾是以嘆也．”子曰：“然則學者不可以益乎？”子曰：“非道益之謂也．道彌益而身彌損．夫學者損其自多，以虛受人，故能成其滿博哉．天道成而必變，凡持滿而能久者，未嘗有也．故曰：‘自賢者，天下之善言不得聞於耳矣．’昔堯治天下之位，猶允恭以持之，克讓以接下，允信也克能也是以千歲而益盛，迄今而逾彰；夏桀昆吾，昆吾國與夏桀作亂自滿而極，亢意而不節，斬刈黎民如草芥焉，天下討之，如誅匹夫，是以千載而惡著，迄今而不滅．觀此，如行則讓長，不疾先，如在輿遇三人則下之，遇二人則式之，調其盈虛，不令自滿，所以能久也．”子夏曰：“商請志之，而終身奉行焉．”

When Confucius read the Book of Changes and reached the hexagrams of Decrease and Increase, he sighed. Zixia left his mat and asked: "Master, why do you sigh?" Confucius said: "One who decreases himself will surely increase, and one who increases himself will surely be cut off. In the Changes, after Decrease comes Increase, and after Increase comes Guai (Guai means to cut off. Decrease without stopping surely leads to increase, so what follows is Increase; increase without stopping surely leads to cutting off, so what follows is Guai). That is why I sigh." Zixia said: "Then should those who study not increase?" Confucius said: "I do not speak of increase of the Way. The more the Way increases, the more one's person decreases. One who studies decreases what he already has in excess, and receives others with emptiness, and so can complete his fullness and breadth. The Way of Heaven, once completed, must change; those who hold to fullness and can last long have never existed. So it is said: 'For one who considers himself worthy, the good words of the world cannot enter his ears.' In the past Yao, standing in the position of governing the world, still held to it with sincerity and reverence, and could yield and accept those below ("yun" means sincerity, "ke" means able), and so for a thousand years became more and more prosperous, and today is still more manifest. Jie of Xia and Kunwu (the state of Kunwu joined Jie of Xia in disorder) were extremely full of themselves, did as they liked without restraint, cut down the common people like grass, and the world attacked him like executing a commoner, and so for a thousand years his bad name has been conspicuous and today has not died out. Seeing these, when walking one yields to elders and does not hurry to get ahead; in a carriage upon meeting three people one dismounts, upon meeting two one salutes from the crossbar. One regulates fullness and emptiness and does not let oneself be full, so one can last long." Zixia said: "Shang asks to record it and carry it out all his life."

子路問於孔子曰：“請釋古之道，而行由之意可乎？”子曰：“不可．昔東夷之子，慕諸夏之禮，有女而寡，為內私婿．終身不嫁，嫁則不嫁矣，亦有貞節之義也．蒼梧嬈娶妻而美，讓與其兄，讓則讓矣，然非禮之讓矣．不慎其初，而悔其後，何嗟及矣．言事至而後悔吁嗟又何及矣今汝欲舍古之道，行子之意，庸知子意不以是為非，以非為是乎？後雖欲悔，難哉．”

Zilu asked Confucius: "May I put aside the ancient way and act according to my own ideas, You's own ideas?" Confucius said: "No. In the past, the people of the Eastern Yi admired the ritual of the Xia states; there was a daughter who was widowed and secretly took a husband in her house and never remarried for life. As for marrying out, she did not marry out, and there was also the righteousness of chastity. Cangwu Rao took a wife and found her beautiful, and yielded her to his elder brother. Yielding was done, but it was not yielding in accord with ritual. Not being careful at the beginning but regretting later, how can sighing help (meaning that when things have come to pass and one then regrets, what use is lamenting)? Now you wish to abandon the ancient way and act according to your own ideas; how do you know that your ideas will not take the right for wrong and the wrong for right? Later, though you may wish to regret it, it will be hard."

曾子耘瓜，誤斬其根．曾皙怒建大杖以擊其背，曾子仆地而不知人，久之有頃，乃蘇，欣然而起，進於曾皙曰：“向也參得罪於大人，大人用力教，參得無疾乎．”退而就房，援琴而歌，欲令曾皙而聞之，知其體康也．孔子聞之而怒，告門弟子曰：“參來勿內．”曾參自以為無罪，使人請於孔子．子曰：“汝不聞乎，昔瞽瞍有子曰舜，舜之事瞽瞍，欲使之未嘗不在於側，索而殺之，未嘗可得，小棰則待過，大杖則逃走，故瞽瞍不犯不父之罪，而舜不失烝烝之孝，今參事父委身以待暴怒，殪而不避，殪死既身死而陷父於不義，其不孝孰大焉？汝非天子之民也，殺天子之民，其罪奚若？”曾參聞之曰：“參罪大矣．”遂造孔子而謝過．

Zeng Shen was hoeing melons and mistakenly cut the root. Zeng Xi was angry and raised a great staff and struck him on the back. Zeng Shen fell to the ground unconscious and after a long time revived, rose happily, went before Zeng Xi and said: "Just now Shen offended father, and father used his strength in teaching; I hope he was not hurt." He withdrew to his room, took up a zither and sang, wanting Zeng Xi to hear it and know that he was in good health. When Confucius heard of it, he was angry and told the disciples at his gate: "When Shen comes, do not let him in." Zeng Shen, thinking himself without fault, sent someone to ask Confucius. Confucius said: "Have you not heard? In the past Gusou had a son named Shun. When Shun served Gusou, when Gusou wished to employ him he was never far from his side; when Gusou wished to find him to kill him, he was never to be found. When it was a small stick he waited to take it; when it was a great staff he ran away. So Gusou did not commit the crime of being unlike a father, and Shun did not lose his pure filial piety. Now Shen serves his father by handing over his body to wait for violent rage, and does not avoid even being beaten to death ("yi" means to die). If he were already dead, he would have plunged his father into unrighteousness; is there a greater lack of filial piety than that? Are you not a subject of the Son of Heaven? To kill a subject of the Son of Heaven, what is that crime?" When Zeng Shen heard this, he said: "Shen's offense is great." So he went to Confucius to apologize.

荊公子行年十五而攝荊相事，孔子聞之，使人？觀其為政焉．使者反曰：“視其朝清淨而少事，其堂上有五老焉，其廊下有二十壯士焉．”孔子曰：“合二十五人之智，以治天下，其固免矣，況荊乎？”

The Young Lord of Jing at fifteen took over the duties of chancellor of Jing. When Confucius heard of it, he sent someone to watch his government. The envoy returned and reported: "I saw that his court is quiet and has few affairs; in the hall there are five elders and in the corridor twenty strong men." Confucius said: "To govern the world with the wisdom of twenty-five men combined is of course enough to be free of trouble, let alone Jing?"

子夏問於孔子曰：“顏回之為人奚若？”子曰：“回之信賢於丘．”曰：“子貢之為人奚若？”子曰：“賜之敏賢於丘．”曰：“子路之為人奚若？”子曰：“由之勇賢於丘．”曰：“子張之為人奚若？”子曰：“師之莊賢於丘．”子夏避席而問曰：“然則四子何為事先生？”子曰：“居，吾語汝，夫回能信而不能反，反謂反信也君子言不必信唯義所在耳賜能敏而不能詘，言人雖辨敏亦宜有屈折時也由能勇而不能怯，師能莊而不能同，言人雖矜莊亦當有和同時也兼四子者之有以易吾弗與也，此其所以事吾而弗貳也．”

Zixia asked Confucius: "What kind of man is Yan Hui?" Confucius said: "Hui's good faith surpasses mine." He asked: "What kind of man is Zigong?" Confucius said: "Si's quickness surpasses mine." He asked: "What kind of man is Zilu?" Confucius said: "You's courage surpasses mine." He asked: "What kind of man is Zizhang?" Confucius said: "Shi's dignity surpasses mine." Zixia left his mat and asked: "Then why do these four serve you, sir?" Confucius said: "Sit down and I will tell you. Hui can be trustworthy but cannot adapt ("fan" means to reverse that trustworthiness; a gentleman does not need to keep faith in every sentence, only in accordance with where righteousness lies); Si can be quick but cannot be pliant (meaning that even a person who is skilled and quick in debate should have times when he bends); You can be brave but cannot show weakness; Shi can be dignified but cannot be easygoing (meaning that even a dignified person should have times of harmony with others). If one took all that these four have and offered to exchange it for what I have, I would not agree. This is why they serve me without a divided mind."

孔子游於泰山，見榮聲期，聲宜為啟或曰榮益期也行乎郕之野，鹿裘帶索，瑟瑟而歌．孔子問曰：“先生所以為樂者，何也？”期對曰：“吾樂甚多，而至者三．天生萬物，唯人為貴，吾既得為人，是一樂也；男女之別，男尊女卑，故人以男為貴，吾既得為男，是二樂也；人生有不見日月，不免襁褓者，吾既以行年九十五矣，是三樂也．貧者士之常，死者人之終，處常得終，當何憂哉．”孔子曰：“善哉！能自寬者也．”得宜為待

Confucius was touring Mount Tai and saw Rong Shengqi ("sheng" should be "qi," and some say it is Rong Qiqi) walking in the wilds of Cheng, wearing a deerskin coat and a rope belt, playing a zither and singing. Confucius asked: "What is it that makes you happy, sir?" Qi answered: "I have many joys, and three that reach the utmost. Heaven gave birth to the ten thousand things, and only humans are precious, and I have already been able to be human; this is the first joy. Men and women are distinguished, men are honored and women lowly, so people consider men noble, and I have already been able to be a man; this is the second joy. Among people there are those who never see the sun and moon and die before leaving swaddling clothes, but I have already lived to ninety-five years; this is the third joy. Poverty is the common lot of a scholar, and death is the end of a person. Dwelling in the common lot while awaiting the end ("de" should be "dai"), what is there to worry about?" Confucius said: "Good! One who can console himself."

孔子曰：“回有君子之道四焉，強於行義、弱於受諫、怵於待祿、怵怵惕也待宜為得也慎於治身．史？有男子之道三焉，不仕而敬上、不祀而敬鬼、直己而曲人．”曾子侍曰：“參昔常聞夫子三言而未之能行也，夫子見人之一善而忘其百非，是夫子之易事也；見人之有善若己有之，是夫子之不爭也；聞善必躬行之，然後導之，是夫子之能勞也．學夫子之三言而未能行，以自知終不及二子者也．”二子顏回史？也

Confucius said: "Hui has four ways of a gentleman: he is strong in carrying out righteousness, weak in accepting remonstrance, wary on obtaining salary ("chu" means alarmed, and "dai" should be "de"), and very careful in cultivating himself. Shi Yu has three ways of a man: he did not take office yet respected those above, he did not sacrifice yet respected the spirits, and he made himself straight and let others bend." Zeng Shen, attending, said: "Shen has often heard three sentences from you, Master, and still cannot carry them out. When you see a bit of goodness in someone, you forget his hundred faults; this is why you are easy to serve. When you see another's goodness as if it were your own, this is why you do not contend. When you hear of good, you certainly carry it out yourself and only then lead others; this is why you can bear toil. I learn these three sentences of yours and still cannot carry them out, and so I know that in the end I cannot catch up with these two." (The two are Yan Hui and Shi Yu.)

孔子曰：“吾死之後，則商也日益，賜也日損．”曾子曰：“何謂也？”子曰：“商也好與賢己者處，賜也好說不若己者．不知其子視其父，不知其人視其友，不知其君視其所使，不知其地視其草木．故曰與善人居，如入芝蘭之室，久而不聞其香，即與之化矣．與不善人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣．丹之所藏者赤，漆之所藏者黑，是以君子必慎其所與處者焉．”

Confucius said: "After I die, Shang will increase day by day, and Si will decrease day by day." Zeng Shen said: "What do you mean?" Confucius said: "Shang likes to be with those more worthy than himself, and Si likes to persuade those who are not as good as himself. If you do not know a son, look at his father; if you do not know a person, look at his friends; if you do not know a ruler, look at those he employs; if you do not know a land, look at its plants and trees. So it is said: living with good people is like entering a room of orchids and iris; after a long time you no longer smell the fragrance, because you have already been transformed by it; living with people who are not good is like entering a salted fish shop; after a long time you no longer smell the stench, because you too have been transformed. Where cinnabar is stored it turns red, and where lacquer is stored it turns black. Therefore a gentleman must be careful about those he lives with."

曾子從孔子之齊，齊景公以下卿之禮聘曾子，曾子固辭．將行，晏子送之曰：“吾聞之君子遺人以財不若善言，今夫蘭本三年湛之以鹿酳，既成噉之，則易之匹馬，非蘭之本性也，所以湛者美矣，願子詳其所湛者，夫君子居必擇處，遊必擇方，仕必擇君，擇君所以求仕，擇方所以修道，遷風移俗者嗜慾移性，可不慎乎．”孔子聞之曰：“晏子之言，君子哉！依賢者固不困，依富者固不窮，馬蚿斬足而復行，何也？以其輔之者眾．”孔子曰：“與富貴而下人，何人不尊；以富貴而愛人，何人不親．發言不逆，可謂知言矣；言而眾向之，可謂知時矣．是故以富而能富人者，欲貧不可得也．以貴而能貴人者，欲賤不可得也；以達而能達人者，欲窮不可得也．”

Zeng Shen followed Confucius to Qi, and Duke Jing of Qi invited Zeng Shen with the ritual for a junior minister, and Zeng Shen firmly declined. As he was about to leave, Yan Zi saw him off and said: "I have heard that a gentleman leaving goods for someone is not as good as leaving good words. Now the root of an orchid soaked for three years in deer sauce, when finished and eaten, can be worth a horse; this is not the nature of the orchid but the excellence of what it was soaked in. I hope you will examine what you are soaked in. A gentleman must choose where he lives, must choose his direction in associating, and must choose the ruler when taking office. Choosing a ruler is for seeking office, and choosing a direction is for cultivating the Way. What shifts customs and changes habits is desires altering nature; can one fail to be careful?" When Confucius heard of it, he said: "Yan Zi's words are those of a gentleman! Relying on the worthy is never straitened, relying on the rich is never lacking. A millipede with its feet cut off can still walk; why? Because it has many helpers." Confucius said: "One who has wealth and rank but places himself below others, who would not honor him; one who has wealth and rank but loves others, who would not draw close to him. One whose speech is not contrary can be called knowing words; one whose words, once spoken, the multitude turn to, can be called knowing the time. Therefore one who is rich and can make others rich, even if he wished to be poor, could not; one who is noble and can make others noble, even if he wished to be lowly, could not; one who is successful and can make others successful, even if he wished to be in want, could not."

孔子曰：“中人之情也，有餘則侈，不足則儉，無禁則淫，無度則逸，從欲則敗．是故鞭樸之子，不從父之教，刑戮之民，不從君之令，此言疾之難忍，急之難行也．故君子不急斷，不急制，使飲食有量，衣服有節，宮室有度，畜積有數，車器有限，所以防亂之原也．夫度量不可明，是中人所由之令．”教令之令

Confucius said: "The nature of ordinary people is that when they have a surplus they are extravagant, when they lack they are frugal, without prohibitions they are dissolute, without standards they are unrestrained, and when desires are given free rein they are ruined. Hence a son who has been whipped does not follow his father's instruction, and a people who have been put to death do not follow their ruler's command. This means that hardship is hard to bear and haste is hard to carry out. So the gentleman does not hurry to decide or hurry to restrain, but makes drink and food have a measure, clothing have restraint, palaces have standards, savings have numbers, and carriages and tools have limits, in order to prevent the root of disorder. Measures must be clear, and this is the order that ordinary people pass through." ("Ling" means order.)

孔子曰：“巧而好度，必攻；攻堅勇而好問，必勝；智而好謀，必成．以愚者反之，是以非其人告之弗聽．非其地，樹之弗生．得其人，如聚砂而雨之；言立入也非其人，如會聾而鼓之．夫處重擅寵，專事妒賢，愚者之情也，位高則危，任重則崩，可立而待．”

Confucius said: "One who is skillful and loves standards will surely make progress (attacking the hard); one who is brave and loves to ask for advice will surely win; one who is wise and loves to plan will surely succeed. Foolish people are the opposite. So if he is not the right person, even telling him he will not listen; if it is not the right ground, even if you plant it will not grow. Getting the right person is like sand heaped up with rain falling on it (meaning it soaks in at once); with the wrong person, it is like beating a drum to a deaf man. One who is in a heavy position, monopolizes favor, holds power alone and is jealous of the worthy has the nature of a fool. A high position is dangerous, a heavy load collapses, and one can wait standing to see it."

孔子曰：“舟非水不行，水入舟則沒；君非民不治，民犯上則傾．是故君子不可不嚴也，小人不可不整一也．”

Confucius said: "A boat without water cannot move, and if water enters the boat it sinks; a ruler without people cannot govern, and if people offend those above, the state will overturn. Therefore the gentleman must not fail to be strict, and the petty must not fail to be disciplined and uniform."

齊高庭問於孔子曰：“庭不曠山，不直地，庭高庭名也曠隔也不以山為隔踰山而來直宜為植不根於地而遠來也衣穰而提贄，穰蒿草衣提持贄所以執為禮也精氣以問事君子之道，願夫子告之．”孔子曰：“貞以幹之，真正以為幹植敬以輔之，施仁無倦，見君子則舉之，見小人則退之．去汝噁心而忠與之，效其行，修其禮，千里之外，親如兄弟．行不效，禮不修，則對門不汝通矣，夫終日言，不遺己之憂，終日行不遺己之患，唯智者能之．故自修者必恐懼以除患，恭儉以避難者也．終身為善，一言則敗之，可不慎乎．”

Gao Ting of Qi asked Confucius: "Ting does not take mountains as barriers or root himself in the ground (Ting is Gao Ting's name; "kuang" means barrier, meaning he did not let mountains block him but crossed mountains to come; "zhi" should be "zhi" of planting, meaning he did not root himself in the ground but came from far), wearing a coat of artemisia and carrying a gift for audience ("rang" is an artemisia coat, "ti" means to carry, and "zhi" is the gift held in ritual), and with sincere spirit asks about the way to serve a gentleman; I hope the Master will tell me." Confucius said: "Use uprightness as the trunk (rectitude is used as the trunk), assist it with reverence, practice humaneness without weariness, recommend gentlemen when you see them, and dismiss petty people when you see them. Remove your evil heart and associate with him in loyalty, model your conduct on his, and cultivate his rituals, and a thousand li away you will be like brothers. If you do not model your conduct and do not cultivate ritual, even the next door will not associate with you. To speak all day and not leave yourself worry, to act all day and not leave yourself trouble, only the wise can do this. So one who cultivates himself must use fear to remove trouble and use reverence and frugality to avoid difficulty. Doing good all one's life can be ruined by one sentence; can one fail to be careful?"

季桓子穿井，獲如玉缶，其中有羊焉，使使問孔子曰：“吾穿井於費，而於井中得一狗，何也？”孔子曰：“丘之所聞者，羊也，丘聞之木石之怪夔？？，水之怪龍罔象，土之怪羵羊也．”

Ji Huanzi was digging a well and found something like a jade jar with a sheep in it, and sent a man to ask Confucius: "I dug a well in Fei and got a dog in the well; what is it?" Confucius said: "What I have heard is that it is a sheep. I have heard: the strange thing of wood and stone is the Kui and Wangliang; the strange thing of water is the Long and Wangxiang; the strange thing of earth is the Fenyang."

吳伐越，隳會稽，吳王夫差敗越王勾踐棲於會稽吳又隳之會稽山也隳毀者也獲巨骨一節，專車焉．吳子使來聘於魯，且問之孔子，命使者曰：“無以吾命也．”賓既將事，乃發幣於大夫及孔子，賜大夫及孔子孔子爵之，飲酒既徹俎而燕客，執骨而問曰：“敢問骨何如為大？”孔子曰：“丘聞之昔禹致群臣於會稽之山，防風后至，禹殺而戮之，其骨專車焉，此為大矣．”客曰：“敢問誰守為神？”孔子曰：“山川之靈，足以紀綱天下者，其守為神．守山川之祀者為神諸侯社稷之守為公侯，但守社稷無山川之祀者直為公侯而已山川之祀者為諸侯，皆屬於王．”神與公侯之屬也客曰：“防風何守？”孔子曰：“汪芒氏之君守封嵎山者，汪芒國名封嵎山名為添姓，在虞夏商為汪芒氏，於周為長瞿氏，今曰大人．”周之初及當孔子之時其名異也有客曰：“人長之極，幾何？”孔子曰：“焦僥氏長三尺，短之至也，長者不過十，數之極也．”

Wu attacked Yue and destroyed Kuaiji (King Fuchai of Wu defeated King Goujian of Yue, Goujian took refuge at Kuaiji, and Wu again destroyed Mount Kuaiji; "hui" means to destroy) and obtained a huge bone, one joint, filling a cart. The Viscount of Wu sent an envoy to Lu on a diplomatic visit and also to consult Confucius, ordering the envoy: "Do not say it is my command." When the guest had finished his business, he distributed silk to the grandees and Confucius (a gift to the grandees and Confucius). Confucius toasted him, and when the drinking was done, they cleared away the offering stands and feasted the guest, who took out the bone and asked: "May I ask, what makes a bone large?" Confucius said: "I have heard that in the past Yu summoned the ministers at Mount Kuaiji, and Fangfeng arrived late, and Yu killed him and displayed his corpse, his bones filling a cart, and that is counted as large." The guest said: "May I ask who guards it to become a spirit?" Confucius said: "The numinous powers of mountains and rivers are enough to serve as the guiding order of the world, and their keepers are spirits (those who guard the sacrifices to mountains and rivers are spirits). Lords who guard the altars of soil and grain are dukes and marquises (those who guard only the altars of soil and grain, without sacrifices to mountains and rivers, are merely dukes and marquises). Those who have sacrifices to mountains and rivers are lords, and all belong to the king." (Spirits and dukes and marquises are of this kind.) The guest said: "What did Fangfeng guard?" Confucius said: "He was the ruler of the Wangmang clan, guarding Mount Fengyu (Wangmang is a state name and Fengyu a mountain name), surnamed Qi, called Wangmang in Yu, Xia and Shang, called Changdi in Zhou, and now called the Great Men." (Names in the early Zhou and in Confucius's time differed.) A guest said: "What is the greatest height of a person?" Confucius said: "The Jiaoyao people are three chi tall, the limit of shortness; the tallest do not exceed ten chi, the limit of the number."

孔子在陳，陳惠公賓之於上館，時有隼集陳侯之庭而死，隼鳥也始集庭便死楛矢貫之石砮，楛木名砮箭鏃其長尺有咫，咫八寸也惠公使人持隼如孔子館而問焉．孔子曰：“隼之來遠矣，此肅慎氏之矢，肅慎氏之矢也昔武王克商，信道於九夷百蠻，九夷東方九種百蠻夷狄百種使各以其方賄來貢，而無忘職業，於是肅慎氏貢楛矢石砮，其長尺有咫．先王欲昭其令德之致遠物也，以示後人，使永鑑焉，故銘其栝曰：‘肅慎氏貢楛矢，楛箭栝也以分大姬，配胡公而封諸陳．大姬武王女胡公舜之後’古者分同姓以珍玉，所以展親親也，分異姓以遠方之職貢，所以無忘服也，故分陳以肅慎氏貢焉．君若使有司求諸故府，其可得也，公使人求得之，金牘如之．”牘匱也

Confucius was in Chen, and Duke Hui of Chen received him in a first-class guesthouse. At that time a falcon alighted in the Marquis of Chen's courtyard and died [the falcon is a bird; it died just after landing in the courtyard], pierced by an arrow of hu wood with a stone arrowhead [hu is a kind of wood, and nu is the arrowhead], one foot and eight inches long [a zhi is eight inches]. Duke Hui sent someone to take the falcon to Confucius's guesthouse to ask about it. Confucius said: "The falcon has come from far away; this is an arrow of the Sushen clan [the arrow of the Sushen clan]. In the past, when King Wu conquered Shang, he proclaimed the right way to the Nine Yi and the Hundred Man [the Nine Yi are nine kinds in the east, and the Hundred Man are a hundred kinds of barbarians], and had each present tribute of the goods of its own region so that they would not forget their duties. At that time the Sushen clan presented hu arrows with stone heads, one foot and eight inches long. The former king wished to make his excellent virtue manifest, so that it could attract things from afar, and to show it to later generations so that they might always take warning; therefore he had inscribed on the notches of the arrows: 'Tribute of hu arrows from the Sushen clan' [hu is the arrow's notch], and distributed them to Da Ji, who was betrothed to Duke Hu and enfeoffed in Chen [Da Ji was King Wu's daughter, and Duke Hu was a descendant of Shun]. In ancient times precious jade was distributed to those of the same surname, to extend affection for kin; the tribute of distant regions was distributed to those of different surnames, so that they would not forget service. Therefore the tribute of the Sushen clan was given to Chen. If my lord has the officials search in the old storehouse, he will find it." The Duke sent someone to search, and found it in a metal case, just as he said [a "du" is a case].

郯子朝魯，魯人問曰：“少昊氏以鳥名官，何也？”魯人叔孫昭子少昊金天氏也對曰：“吾祖也，我知之，昔黃帝以雲紀官，故為雲師而云名．黃帝軒轅氏師長也雲紀其官長而為官名者也炎帝以火，神農氏也共工以水，共工霸九州也大昊以龍，包犧氏也其義一也．火師而火名也龍師而龍名也我高祖，少昊摯之立也，鳳鳥適至，是以紀之於鳥，故為鳥師而鳥名．自顓頊氏以來，不能紀遠，乃紀於近，為民師而命以民事，則不能故也．”言不能紀遠方孔子聞之，遂見郯子而學焉．既而告人曰：“吾聞之天子失官，學在四夷猶信．”郯小國也故吳伐郯季文子嘆曰中國不振旅蠻夷之伐吾亡無日矣孔子稱官學在四夷疾時之廢學也郯少昊之後以其世則遠矣以其國則小矣魯公之後以其世則遠矣以其國則大矣然其知禮不若郯子故孔子發此言疾時之不學也

The Viscount of Tan came to pay court to Lu, and the people of Lu asked: "Shaohao named his officials after birds; why?" [The person from Lu was Shusun Zhaozi; Shaohao was the clan of Jintian.] The Viscount of Tan replied: "He was my ancestor, and I know it. In the past the Yellow Emperor recorded his officials by clouds, so the heads were named Cloud Masters and used cloud names [the Yellow Emperor was the Xuanyuan clan; "master" means chief, and he recorded officials' heads with clouds and made them official names]; the Flame Emperor used fire [the Shennong clan], Gonggong used water [Gonggong held hegemony over the nine regions], and Taihao used dragons [the Fuxi clan], and the meaning is the same [the Fire Masters were named with fire, the Dragon Masters named with dragons]. When my high ancestor Shaohao Zhi took the throne, a phoenix happened to arrive, so he recorded things by birds, and made Bird Masters named with birds. Since the Zhuanxu clan, those who could not record the remote recorded the near, made masters of the people and named them by the people's affairs, because it could no longer be done as before." [This means that the remote could not be recorded.] Confucius heard of it and went to see the Viscount of Tan and studied with him. Later he told people: "I have heard that when the Son of Heaven loses the officials' keeping, learning lies among the four barbarians; this is still credible." [Tan is a small state. So when Wu attacked Tan, Ji Wenzi sighed that if the Central States did not put their armies in order and barbarians came to attack, we would be ruined in a few days. Confucius said that official learning lay among the four barbarians, in grief that learning was abandoned at that time. Tan was descended from Shaohao, far in generations but small as a state; Lu was descended from the Duke of Zhou, near in generations and large as a state, yet knew ritual less well than the Viscount of Tan; so Confucius said this, grieving that no one studied at that time.]

邾隱公朝於魯，子貢觀焉．子貢時為魯大夫也邾子執玉，高其容仰，定公受玉，卑其容俯．玉所以聘子玉子貢曰：“以禮觀之，二君者將有死亡焉．夫禮生死存亡之體，將左右周旋，進退俯仰，於是乎取之，朝祀喪戎，於是乎觀之，今正月相朝，而皆不度，不得其法度也心以亡矣．嘉事不體，朝聘亦嘉事也不體不得其體何以能久，高仰驕，卑俯替，驕近亂，替近疾，若為主，其先亡乎？”夏五月，公薨，又邾子出奔．孔子曰：“賜不幸而言中，是賜多言．”

The Lord Yin of Zhu came to pay court to Lu, and Zigong watched from the side [Zigong was then a grand master of Lu]. The Viscount of Zhu held his jade high, with his face tilted upward; Duke Ding received the jade low, with his face bowed downward [jade was used for the ceremony of inquiry]. Zigong said: "Judging by ritual, both of these rulers are headed for death. Ritual is the body of life and death, survival and ruin; as one turns left and right, advances and retreats, bows and looks up, one takes one's model from it; at court visits, sacrifices, funerals and military affairs, one is observed by it. Now, in the first month, they visited each other and both were not in accord with the rules [did not obtain their rules], and the heart is already lost. A happy occasion not done properly [court visits are also a happy occasion; not proper means not obtaining its form], how could it last? Looking up high is arrogance, and bowing low is slackness. Arrogance is close to disorder, and slackness is close to illness. As for the one who is host, will he perhaps be the first to perish?" In the summer, in the fifth month, the Duke died, and afterward the Viscount of Zhu also fled. Confucius said: "Ci was unfortunate to have it come true; this is because Ci talks too much."

孔子在陳，陳侯就之燕遊焉．行路之人云：“魯司鐸災司驛官名及宗廟．”以告孔子．子曰：“所及者，其桓僖之廟．”桓公僖公陳侯曰：“何以知之？”子曰：“禮祖有功而宗有德，故不毀其廟焉．今桓僖之親盡矣，又功德不足以存其廟，而魯不毀，是以天災加之．”三日，魯使至，問焉則桓僖也．陳侯謂子貢曰：“吾乃今知聖人之可貴．”對曰：“君之知之可矣，未若專其道而行其化之善也．”

Confucius was in Chen, and the Marquis of Chen went to him for a feast. People on the road said: "In Lu the Si Duo caught fire [Si Duo is an office], and it spread to the ancestral temples." They told Confucius. Confucius said: "What was spread to was probably the temples of Duke Huan and Duke Xi." [Duke Huan and Duke Xi.] The Marquis of Chen said: "How do you know?" Confucius said: "By ritual, ancestors with merit and ancestors of virtue do not have their temples destroyed. Now the kinship of Duke Huan and Duke Xi has already run out, and their merit and virtue are not enough to preserve their temples, yet Lu did not destroy them, and so Heaven's calamity fell upon them." Three days later, the messenger from Lu arrived, and when asked it was indeed the temples of Huan and Xi. The Marquis of Chen said to Zigong: "Now I know why sages are valued." Zigong replied: "It is enough for you to know this, my lord, but it would be better still to devote yourself to his Way and put his teaching into practice."

陽虎既奔齊，自齊奔晉，適趙氏，孔子聞之，謂子路曰：“趙氏其世有亂乎．”子路曰：“權不在焉，豈不為亂．”孔子曰：“非汝所知．夫陽虎親富而不親仁，有寵於季孫，又將殺之，不克而奔，求容於齊，齊人囚之，乃亡歸晉，是齊魯二國，已去其疾，趙簡子好利而多信，必溺其說而從其謀，禍敗所終，非一世可知也．”

Yang Hu had already fled to Qi and from Qi fled to Jin, arriving at the Zhao clan. Confucius heard of it and said to Zilu: "The Zhao clan will probably have disorder through the generations." Zilu said: "Power is not in his hands; how could he make disorder?" Confucius said: "It is not what you know. Yang Hu is close to wealth and not close to benevolence; he was favored by Ji Sun, and then was about to kill Ji Sun, and failing, fled; in Qi he sought tolerance, but the people of Qi imprisoned him, and only then did he escape to Jin. These are two states, Qi and Lu, that have rid themselves of his harm. Zhao Jianzi loves profit and trusts many, and is sure to be sunk in his words and follow his plans. Where the calamity will end cannot be known in a single generation."

季康子問於孔子曰：“今周十二月，夏之十月，而猶有螽，何也？”孔子對曰：“丘聞之火伏而後蟄者畢，火大火心星也蟄蟄蟲也今火猶西流，司歷過也．”季康子曰：“所失者，幾月也？”孔子曰：“於夏十月，火既沒矣，今火見再，失閏也．”

Ji Kangzi asked Confucius: "Now it is the twelfth month by the Zhou calendar, which corresponds to the tenth month of the Xia calendar, yet there are still locusts; why?" Confucius replied: "I have heard that only after the Great Fire star has set do hibernating insects finish [Fire is the heart star of the Great Fire, and zhe means hibernating insects]. Now the Great Fire star is still moving westward, which is a fault of the calendar officials." Ji Kangzi said: "By how many months is it off?" Confucius said: "In the tenth month of the Xia calendar, the Great Fire star had already set. Now the Great Fire star has appeared again, which means the intercalary month has been missed twice."

吳王夫差將與哀公見晉侯，吳子魯哀公十二年與晉侯會於黃池子服景伯對使者曰：“王合諸侯，則伯率侯牧以見於王，伯王官侯牧方伯名伯合諸侯，則侯率子男以見於伯，伯侯牧也今諸侯會而君與寡君見晉君，則晉成為伯也．且執事以伯召諸侯，而以侯終之，何利之有焉？”吳人乃止，既而悔之，遂囚景伯．伯謂大宰嚭曰：“魯將以十月上辛，有事於上帝，先王季辛而畢，有事祭所以欺吳也何也世有職焉，何景伯名自襄已來之改之，襄魯襄公是也若其不會，則祝宗將曰吳實然，嚭言於夫差，歸之．”子貢聞之，見於孔子曰：“子服氏之子拙於說矣，以實獲囚，以詐得免．”孔子曰：“吳子為夷德可欺而不可以實，是聽者之蔽，非說者之拙也．”

King Fuchai of Wu was about to go with Duke Ai of Lu to see the Marquis of Jin [in the twelfth year of Duke Ai of Lu, the Viscount of Wu met the Marquis of Jin at Huangchi]. Zifu Jingbo said to the envoy: "When the king assembles the feudal lords, the hegemon leads the marquis-governors to see the king [the hegemon is a royal official, and marquis-governors is the name of regional chiefs]; when the hegemon assembles the feudal lords, the marquis leads the viscounts and barons to see the hegemon [the hegemon is a marquis-governor]. Now the feudal lords are meeting in a covenant, and our ruler and your ruler are going to see the lord of Jin, which makes Jin the hegemon. Moreover, you, who summoned the feudal lords in the capacity of a hegemon, would end it in the capacity of a marquis; what benefit is there in that?" The people of Wu then stopped, but later regretted it and imprisoned Jingbo. Jingbo said to the Grand Steward Pi: "Lu will in the tenth month on the first xin day sacrifice to the Lord on High and the former kings, to finish on the last xin day ["affair" means sacrifice; this was said to deceive Wu], and there are those who have held this duty through generations, and it has not changed since Duke Xiang [Xiang was Duke Xiang of Lu]. If we cannot arrive in time for the meeting, the invocators will say Wu caused it." Pi told Fuchai, who let him go back. Zigong heard of it and saw Confucius, saying: "The son of the Zifu clan is clumsy at persuasion: because of the truth he was imprisoned, and because of deceit he was freed." Confucius said: "The Viscount of Wu has the nature of a barbarian, and can be deceived but not told the truth. This was the listener being blinded; it was not that the speaker was clumsy."

叔孫氏之車士曰子鉏商，車士持車者子姓也採薪於大野，春秋經魯哀公十四年西狩獲麟傳曰西狩大野今此曰採薪於大野若車士子鉏商非狩者採薪西獲麟麟瑞物時見狩獲故經書西狩獲麟也獲麟焉，折其前左足，載以歸，叔孫以為不祥，棄之於郭外．傳曰以賜虞人棄之郭外將以賜虞人也使人告孔子曰：“有而角者，何也？”孔子？觀之，曰：“麟也．胡為來哉？胡為來哉？”反袂拭面，涕泣霑衿．叔孫聞之，然後取之．子貢問曰：“夫子何泣爾？”孔子曰：“麟之至，為明王也，出非其時而害，吾是以傷焉．”

A carriage retainer of the Shusun clan named Zichu Shang [a carriage retainer is one who holds the carriage; "Zi" is a surname] was gathering firewood at Daye [the Spring and Autumn Annals, in the fourteenth year of Duke Ai of Lu, records "a western hunt, capture of a unicorn", and the tradition says the western hunt was at Daye; here it says gathering firewood at Daye, as if the carriage retainer Zichu Shang were not a hunter. He gathered firewood and obtained a unicorn; the unicorn is an auspicious omen, and at the time it was obtained during a hunt, so the classic writes "western hunt, captured a unicorn"], and obtained a unicorn, breaking its left forefoot, and loaded it on the carriage and returned. Shusun thought it inauspicious and threw it outside the city [the tradition says it was given to the forester and thrown outside the city, about to be given to the forester]. He sent someone to tell Confucius: "What is this thing with a horn?" Confucius went to look and said: "It is a unicorn. Why has it come? Why has it come?" He turned his sleeve over and wiped his face, and tears wet his collar. When Shusun heard of it, he fetched it back. Zigong asked: "Why does the Master weep?" Confucius said: "A unicorn comes for an enlightened king. It came out at the wrong time and was harmed; that is why I grieve."

哀公問政於孔子．孔子對曰：“文武之政，布在方策，方板其人存則其政舉，其人亡則其政息．天道敏生，人道敏政，地道敏樹，夫政者，猶蒲盧也，蒲盧蜾螺也謂土也取螟蛉而化之以君子為政化百姓亦如之者也待化以成，故為政在於得人，取人以身，修道以仁．仁者，人也，親親為大；義者，宜也，尊賢為大．親親之殺，尊賢之等，禮所以生也．禮者，政之本也，是以君子不可以不修身．思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天．天下之達道有五，其所以行之者三，曰，君臣也、父子也、夫婦也、昆弟也、朋友也．五者，天下之達道，智仁勇三者，天下之達德也．所以行之者，一也．或生而知之，或學而知之，或困而知之，及其知之，一也．或安而行之，或利而行之，或勉強而行之，及其成功，一也．”公曰：“子之言美矣至矣，寡人實固，不足以成之也．”孔子曰：“好學近乎智，力行近乎仁，知恥近乎勇，知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則能成天下國家者矣．”公曰：“政其盡此而已乎？”孔子曰：“凡為天下國家有九經，曰修身也、尊賢也、親親也、敬大臣也、體群臣也、子庶民也、來百工也、柔遠人也、懷諸侯也．夫修身則道立，尊賢則不惑，親親則諸父兄弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之．”公曰：“為之奈何？”孔子曰：“齊潔盛服，非禮不動，所以修身也；去讒遠色，賤財而貴德，所以尊賢也；爵其能，重其祿，同其好惡，所以篤親親也；官盛任使，所以敬大臣也；盛其官委任使之也忠信重祿，所以勸士也；忠信者與之重祿也時使薄歛，所以子百姓也；日省月考，既廩稱事，所以來百工也；既廩食之多寡稱其事也送？

Duke Ai of Lu asked Confucius about government. Confucius replied: "The government of King Wen and King Wu is recorded on the wooden boards and bamboo slips [fang is a board]. When such men are present, their government rises; when such men are gone, their government ceases. The Way of Heaven is quick in giving birth, the way of man is quick in government, and the way of Earth is quick in planting. Government is like the pulu [the pulu is the mud-wasp, which takes the mulberry caterpillar and transforms it; the gentleman's government transforming the people is also like this], which succeeds only by awaiting transformation. So government lies in getting the right people; one chooses people beginning with oneself, and one cultivates the Way with benevolence. Benevolence is humanity, and loving one's kin is the greatest; righteousness is what is fitting, and honoring the worthy is the greatest. The gradations of loving kin and the ranks of honoring the worthy are where ritual arises. Ritual is the root of government, and so the gentleman cannot fail to cultivate himself. If one wishes to cultivate oneself, one cannot fail to serve one's parents; if one wishes to serve one's parents, one cannot fail to know people; if one wishes to know people, one cannot fail to know Heaven. There are five universal ways in the world, and three by which they are practiced: ruler and subject, father and son, husband and wife, elder and younger brother, and friend and friend; these five are the universal ways of the world. Wisdom, benevolence and courage; these three are the universal virtues of the world. What they are practiced with is singleness. Some are born knowing it, some know it through study, some know it through hardship, but when they come to know it, it is the same. Some practice it with ease, some practice it for profit, some practice it with effort, but when they succeed, it is the same." Duke Ai said: "Your words are fine to the utmost; I am truly rustic and not enough to accomplish it." Confucius said: "To love learning is close to wisdom, to exert oneself in practice is close to benevolence, and to know shame is close to courage. Knowing these three, one knows how to cultivate oneself; knowing how to cultivate oneself, one knows how to govern people; knowing how to govern people, one can bring the world, the states and the families to completion." Duke Ai said: "Is that where government ends?" Confucius said: "There are nine constants in governing the world, the states and the families: cultivating oneself, honoring the worthy, loving one's kin, respecting the great ministers, caring for the whole body of ministers, cherishing the people like children, attracting the hundred artisans, comforting those from afar, and cherishing the feudal lords. By cultivating oneself, the Way is established; by honoring the worthy, one is not deluded; by loving one's kin, uncles and brothers do not resent; by respecting the great ministers, one is not dazzled; by caring for the whole body of ministers, the gentlemen repay with heavy ritual; by cherishing the people like children, the hundred families are encouraged; by attracting the hundred artisans, goods and resources are sufficient; by comforting those from afar, the four quarters turn to one; by cherishing the feudal lords, the world is in awe." Duke Ai said: "How is this done?" Confucius said: "Fast and be clean, wear full dress, make no movement that is not in accord with ritual, in order to cultivate oneself; remove slander, keep far from female beauty, make light of wealth and make much of virtue, in order to honor the worthy; give rank to the able and increase their salary, have the same likes and dislikes, in order to deepen love of kin; have a full staff of officials and entrust them with tasks [fill out their staff and entrust and employ them], in order to respect the great ministers; give heavy salaries to the loyal and trustworthy, in order to encourage gentlemen [give the loyal and trustworthy heavy salaries]; call the people to labor at the right times and lighten taxes, in order to cherish the people like children; examine daily and assess monthly, supplying provisions to match the work done, in order to attract the hundred artisans [the amount of grain stipend matches the work achieved]; seeing off

迎來，嘉善而矜不能，所以綏遠人也；繼絕世，舉廢邦，治亂持危，朝聘以時，厚？而薄來，所以懷諸侯也．治天下國家有九經，其所以行之者，一也．凡事豫則立，不豫則廢，言前定則不跲，跲躓事前定則不困，行前定則不疚，道前定則不窮．在下位不獲於上，民弗可得而治矣；獲於上有道，不信於友，不獲於上矣；信於友有道，不順於親，不信於友矣；順於親有道，反諸身不誠，不順於親矣；誠身有道，不明於善，不誠於身矣．誠者，天之至道也；誠之者，人之道也．夫誠弗勉而中，不思而得，從容中道，聖人之所以體定也；誠之者，擇善而固執之者也．”公曰：“子之教寡人備矣，敢問行之所始．”孔子曰：“立愛自親始，教民睦也；立敬自長始，教民順也；教之慈睦，而民貴有親；教以敬，而民貴用命．民既孝於親，又順以聽命，措諸天下無所不可．”公曰：“寡人既得聞此言也，懼不能果行而獲罪咎．”

those who leave and welcoming those who come, commending the good and pitying the incapable, in order to comfort those from afar; continuing broken lines of descent, reviving abandoned states, governing disorder and supporting the endangered, with court visits at their proper times, giving generously and receiving lightly, in order to cherish the feudal lords. There are nine constants in governing the world, the states and the families, and what they are practiced with is singleness. In all things, if prepared in advance they succeed, and if not prepared in advance they fail. If words are settled in advance, they do not stumble [jia means to stumble]; if affairs are settled in advance, they do not run into difficulty; if conduct is settled in advance, there is no regret; if the Way is settled in advance, it does not run out. One in a lower position who does not gain the trust of those above cannot govern the people; there is a way to gain the trust of those above: if one is not trusted by one's friends, one will not gain the trust of those above; there is a way to be trusted by friends: if one is not filial to one's parents, one will not be trusted by friends; there is a way to be filial to one's parents: if one looks inward and is not sincere, one cannot be filial to one's parents; there is a way to make oneself sincere: if one does not understand the good, one cannot be sincere in oneself. Sincerity is the supreme way of Heaven; making oneself sincere is the way of man. One who is sincere hits the mark without effort and attains without thinking, and being at ease accords with the Way; this is what the sage uses to be at peace. One who makes himself sincere is one who chooses the good and holds fast to it." Duke Ai said: "You have taught me fully; may I ask where to begin in practice?" Confucius said: "Establishing love begins with one's parents, which teaches the people to be harmonious; establishing reverence begins with respect for elders, which teaches the people to be compliant. When one teaches loving harmony, the people value having kin; when one teaches reverence, the people value obeying commands. When the people are already filial to their parents and also compliant and obedient, applying it to the world nothing is impossible." Duke Ai said: "Now that I have heard these words, I fear I will not be able to carry them out resolutely and will incur fault."

宰我問於孔子曰：“吾聞鬼神之名，而不知所謂，敢問焉．”孔子曰：“人生有氣有魂，氣者，人之盛也，精氣者人神之盛也夫生必死，死必歸土，此謂鬼，魂氣歸天此謂神，合鬼與神而享之，教之至也．合神鬼而事之者孝道之至孝者教之所由生也骨肉弊於下，化為野土，其氣發揚於上者，此神之著也．聖人因物之精，製為之極，極中製為中法明命鬼神，以為民之則，明命猶尊名使民事其祖禰也而猶以是為未足也，故築為宮室，設為宗祧，宗宗廟也祧遠廟也天子特有二祧諸侯謂始祖為祧也春秋祭祀，以別親疏，教民反古復始，不敢忘其所由生也．眾人服自此聽且速焉，聽謂慎教令也教以二端，二端既立，報以二禮，二端氣與魄也二禮謂薦黍稷也建設朝事，薦醒時也燔燎羶薌，所以報魄也．鬱香草鬱樽也此教民修本，反始崇愛，上下用情，禮之至也．民能不忘其所由生然後能相愛也上下謂尊卑用情謂親也君子反古復始，不忘其所由生，是以致其敬，發其情，竭力從事，不敢不自盡也．此之謂大教．昔者文王之祭也，事死如事生，思死而不欲生，忌日則必哀，稱諱則如見，親祀之忠也，思之深如見親之所愛，祭欲見親顏色者，其唯文王與．詩云：‘明發不寐，有懷二人，則文王之謂與．假此詩以喻文王二人謂父母也’祭之明日，明發不寐，有懷二人，敬而致之，又從而思之，祭之日樂與哀半，饗之必樂，已至必哀，已至謂祭事以畢不知親饗否故哀孝子之情也，文王為能得之矣．”

Zai Wo asked Confucius: "I have heard the names of ghosts and spirits, but I do not know what they refer to; may I ask?" Confucius said: "Humans in life have qi and a hun soul. Qi is where human vigor lies [the essence qi is where human spirit flourishes]. What lives must die, and what dies must return to earth, and this is called gui, a ghost; the hun soul's qi returns to heaven, and this is called shen, a spirit. Joining ghost and spirit in sacrificial offering is the utmost of teaching [joining spirits and ghosts in service is the utmost of filial piety; filial piety is where teaching arises from]. The bones and flesh decay below and become wild earth, while that qi rises and radiates upward, which is the manifestation of the spirit. The sage, relying on the essence of things, set up the utmost [utmost means the mean, setting up the standard mean], clearly named ghosts and spirits as the people's model [making the names clear is like honoring the names, so that the people serve their ancestors and fathers], and still thought it not enough, so he built palaces and set up the ancestral temples and remote temples [zong is the ancestral temple, tiao the remote temple; only the Son of Heaven has two remote temples, and feudal lords call the first ancestor tiao], and held spring and autumn sacrifices to distinguish near and far kin, teaching the people to return to antiquity and turn back to the beginning, not daring to forget where they came from. The multitude obey and from this listen and quickly follow [to listen is to be careful of teachings and orders]. Teach with the two ends [the two ends are already established], and repay with the two rites [the two ends are the qi and the po soul, and the two rites are the offering of millet and grain]. Establish the court service [at the time of offering raw meat], burn offerings and fragrant incense to repay the po soul [yu is a fragrant herb, the yu wine vessel]. This is how to teach the people to cultivate the root, return to the beginning, esteem love, and use feeling between high and low, the utmost of ritual [if the people can not forget where they came from, then they can love one another; high and low are honored and lowly, and using feeling is being close]. The gentleman returns to antiquity and turns back to the beginning, does not forget where he came from, and so expresses reverence, gives vent to feeling, works with all his strength, and does not dare not to give his whole heart. This is called the great teaching. In the past, King Wen's sacrifices served the dead as if serving the living, thought of the dead without wishing to live, grieved without fail on the anniversary of death, and called the name as if seeing the parent, which is the loyalty of sacrifice. His longing was so deep it was as if he saw what his parents loved, and in sacrifice he wished to see his parents' faces; probably only King Wen could do this. The Book of Songs says: 'At dawn still not asleep, I think of those two.' This speaks of King Wen [borrowing this ode as a metaphor for King Wen, the two being his parents]. On the day after the sacrifice, at dawn he was still not asleep, thinking of those two, reverently inviting them and thinking of them still more. On the day of sacrifice, joy and grief were half and half; when offering, there must be joy, and when it was over, there must be grief ["already reached" means the sacrifice was finished; he did not know whether his parents had partaken, so he grieved, which is the feeling of a filial son]. King Wen was able to attain this."

魯定公問於顏回曰：“子亦聞東野畢之善御乎？”對曰：“善則善矣，雖然，其馬將必佚．”定公色不悅，謂左右曰：“君子固有誣人也．”顏回退後三日，牧來訴之曰：“東野畢之馬佚，兩驂曳兩服入於？．”公聞之，越席而起，促駕召顏回．回至，公曰：“前日寡人問吾子以東野畢之御，而子曰善則善矣，其馬將佚，不識吾子奚以知之？”顏回對曰：“以政知之．昔者帝舜巧於使民，造父巧於使馬，舜不窮其民力，造父不窮其馬力，是以舜無佚民，造父無佚馬．今東野畢之御也，升馬執轡，御體正矣，馬非為車步驟馳騁，朝禮畢矣，馬步驟馳騁盡禮之儀也歷險致遠，馬力盡矣，然而猶乃求馬不已，臣以此知之．”公曰：“善！誠若吾子之言也，吾子之言，其義大矣，願少進乎．”顏回曰：“臣聞之鳥窮則啄，獸窮則攫，人窮則詐，馬窮則佚，自古及今，未有窮其下而能無危者也．”公悅，遂以告孔子．孔子對曰：“夫其所以為顏回者，此之類也，豈足多哉．”

Duke Ding of Lu asked Yan Hui: "Have you also heard that Dongye Bi is good at driving?" Yan Hui replied: "He is good, but even so, his horses are sure to bolt." The Duke's face showed displeasure, and he told his attendants: "It seems that a gentleman too can slander people." Yan Hui withdrew. Three days later, the herdsman came to report: "Dongye Bi's horses have bolted; the two outside horses pulled the two inside horses into the stable." The Duke heard it, rose stepping over his mat, and hurried to yoke a carriage and summon Yan Hui. When Yan Hui arrived, the Duke said: "The other day I asked you about Dongye Bi's driving, and you said that he was good but his horses would bolt; I do not know how you could know." Yan Hui replied: "I know it from government. In the past Emperor Shun was skilled in employing people and Zaofu was skilled in employing horses. Shun did not exhaust the people's strength, and Zaofu did not exhaust his horses' strength, and so Shun had no people who scattered and Zaofu had no horses that bolted. Now when Dongye Bi drives, he has the horses mount the carriage and grasps the reins, and the bearing of driving is already correct; the horses pace and gallop for the carriage, and the court ritual is already finished [the horses' pacing and galloping fulfilled the ceremonial form]; going through dangerous and difficult places to a far destination, the horses' strength was spent, yet he kept demanding more. That is how I knew." The Duke said: "Good! It is truly as you say. Your words carry great meaning; I hope you will take it one step further." Yan Hui said: "I have heard: a bird driven to extremity will peck, a beast driven to extremity will claw, a man driven to extremity will deceive, and a horse driven to extremity will bolt. From ancient times to the present there has never been one who exhausted his subordinates and yet remained without danger." The Duke was pleased and told Confucius about it. Confucius replied: "The reason he is Yan Hui is of just this kind; why single him out for special praise."

孔子在衛，昧旦晨興，顏回侍側，聞哭者之聲甚哀．子曰：“回，汝知此何所哭乎？”對曰：“回以此哭聲非但為死者而已，又有生離別者也．”子曰：“何以知之？”對曰：“回聞桓山之鳥，生四子焉，羽翼既成，將分於四海，其母悲鳴而送之，哀聲有似於此，謂其？而不返也，回竊以音類知之．”孔子使人問哭者，果曰：“父死家貧，賣子以葬，與之長決．”子曰：“回也，善於識音矣．”

Confucius was in Wei, and rose at first light, with Yan Hui attending at his side, and heard someone weeping with a very sorrowful voice. Confucius said: "Hui, do you know why this person weeps?" Yan Hui replied: "I think this weeping is not only for the dead, but also for a living parting." Confucius said: "How do you know?" Yan Hui replied: "I have heard that a bird on Mount Huan hatched four young, and when their wings were fully grown and they were about to scatter to the four seas, the mother bird cried sadly to see them off, in a sorrowful sound somewhat like this, meaning that they were going and would not return. I privately know it from the similarity of the sound." Confucius sent someone to ask the weeper, who indeed said: "My father has died, and the family is poor; I am selling my son to pay for the burial, and parting from him for good." Confucius said: "Hui, you are skilled at discerning sounds."

顏回問於孔子曰：“成人之行，若何？”子曰：“達於情性之理，通於物類之變，知幽明之故，睹遊氣之原，若此可謂成人矣．既能成人，而又加之以仁義禮樂，成人之行也，若乃窮神知禮，德之盛也．”禮宜為化

Yan Hui asked Confucius: "What is the virtue of a complete person?" Confucius said: "One who penetrates the principles of feelings and nature, understands the changes of kinds of things, knows the reasons for the hidden and the manifest, and sees the source of the wandering qi can be called a complete person. Once one is able to be a complete person, adding benevolence, righteousness, ritual and music makes the virtue of a complete person. As for exhausting the spirit and knowing transformation [ritual should be transformation], that is the flourishing of virtue."

顏回問於孔子曰：“臧文仲武仲孰賢？”孔子曰：“武仲賢哉．”顏回曰：“武仲世稱聖人而身不免於罪，是智不足稱也；武仲為季氏廢適立庶為孟氏所譖出奔於齊好言兵討，而挫銳於邾，是智不足名也．武仲與邾戰而敗績國人頌之曰我君小子侏儒使我敗於邾夫文仲其身雖歿，而言不杇，惡有未賢？”立不杇之言故以為賢孔子曰：“身歿言立，所以為文仲也．然猶有不仁者三，不智者三，是則不及武仲也．”回曰：“可得聞乎？”孔子曰：“下展禽，展禽柳下惠知其賢而使在下位不與立於朝也置六關，六關關名魯本無此關文仲置之以稅行者故為不仁傳曰廢六關非也妾織蒲，傳曰織蒲蒲席也言文仲為國為家在於貪利也三不仁；設虛器，居蔡蔡天子之守龜非文仲所有故曰虛器也縱逆祀，夏父弗忌為宋人躋僖公於閔公之上文仲縱而不禁也祠海鳥，海鳥止於魯東門之上文仲不知而令國人祠之是不知也三不智．武仲在齊，齊將有禍，不受其田，以避其難，武仲奔齊齊莊公將與之田武仲知莊公將有難辭而不受也是智之難也．夫臧文仲之智而不容於魯，抑有由焉，作而不順，施而不恕也夫．不順不恕為廢適立庶武仲之所以然欲為施於季氏也夏書曰：‘念茲在茲，順事恕施．今此在常當順其事恕其施也’

Yan Hui asked Confucius: "Zang Wenzhong and Zang Wuzhong, which was more worthy?" Confucius said: "Wuzhong was worthy." Yan Hui said: "Wuzhong was called a sage by the world, yet he did not escape guilt himself, which shows his wisdom was not enough to deserve the name; for the Ji clan he set aside the legitimate heir and installed a son of a concubine, was slandered by the Meng clan and fled to Qi, was fond of discussing military punishment yet was defeated at Zhu, which shows his wisdom was not enough to make his name [Wuzhong fought Zhu and was defeated, and the people of the state chanted: our lord is a little dwarf and made us lose to Zhu]. Wenzhong, though he died himself, left words that did not perish; how could he be anything but worthy?" [Establishing words that do not perish, therefore he was considered worthy.] Confucius said: "His body died and his words stood, so he became Wenzhong. Yet he had three unbenevolent acts and three unwise acts, which is why he did not reach Wuzhong." Yan Hui said: "May I hear them?" Confucius said: "He put down Zhan Qin [Zhan Qin was Liuxia Hui; he knew he was worthy but kept him in a low position and did not stand with him at court]; he set up six border posts [the six posts were named posts; Lu originally did not have them, and Wenzhong set them up to tax travelers, so it was unbenevolent. The tradition that he abolished the six posts is wrong]; and his concubines wove rush mats [the tradition says weaving rush meant weaving rush mats, meaning that Wenzhong was greedy for profit for the state and the family]: these are the three unbenevolent acts. He kept an empty vessel [he kept the Cai tortoise. Cai is the Son of Heaven's guardian tortoise, not Wenzhong's own, so it was called an empty vessel]; he allowed a reversed sacrifice [Xiafu Fuji, as clan official, raised Duke Xi above Duke Min, and Wenzhong allowed it without forbidding it]; and he sacrificed to a seabird [a seabird alighted on the east gate of Lu, and Wenzhong did not know what it was and had the people sacrifice to it, which was ignorance]: these are the three unwise acts. In Qi, when Qi was about to have disaster, Wuzhong did not accept a field in order to avoid that difficulty [Wuzhong fled to Qi, and Duke Zhuang of Qi was about to give him a field; Wuzhong knew that Duke Zhuang would meet misfortune and declined to accept it], which was a difficult point of wisdom. Zang Wenzhong's wisdom, however, could not be tolerated in Lu, probably for a reason: his actions were not compliant and his practice was not forgiving. [Not compliant and not forgiving refers to setting aside the legitimate heir to install a son of a concubine. The reason Wuzhong did so was that he wished to apply it to the Ji clan.] The Book of Xia says: 'Thinking of this is in this; follow the matter and apply it with forgiveness.' [Now this is in the common principle; one should follow that matter and apply it with forgiveness.]"

顏回問於君子．孔子曰：“愛近仁，度近智，度事而行近於智也為己不重，為人不輕，君子也夫．”不重為人回曰：“敢問其次．”子曰：“弗學而行，弗思而得，小子勉之．”

Yan Hui asked what a gentleman is. Confucius said: "Love is close to benevolence, and measuring is close to wisdom [measuring a matter and then acting is close to wisdom]; for himself he does not value himself, and for others he does not look down on others; this is a gentleman." [Not valuing is for the sake of others.] Yan Hui said: "May I ask about the next rank down?" Confucius said: "To act without learning and obtain without thinking. Young man, work hard."

仲孫何忌問於顏回曰：“仁者一言而必有益於仁智，可得聞乎？”回曰：“一言而有益於智，莫如預；一言而有益於仁，莫如恕．夫知其所不可由，斯知所由矣．”

Zhongsun Heji asked Yan Hui: "A benevolent man's one word must benefit benevolence and wisdom; may I hear one?" Yan Hui said: "For one word to benefit wisdom, nothing is better than preparing in advance; for one word to benefit benevolence, nothing is better than forgiveness. When you know what should not be passed through, you know what should be passed through."

顏回問小人．孔子曰：“毀人之善以為辯，狡訐懷詐以為智，幸人之有過，恥學而羞不能，小人也．”

Yan Hui asked what a petty man is. Confucius said: "One who takes slandering others' goodness as eloquence, takes cunning attacks and cherishing deceit as wisdom, rejoices at others' faults, and is ashamed of learning and ashamed of inability, is a petty man."

顏回問子路曰：“力猛於德而得其死者，鮮矣，盍慎諸焉．”孔子謂顏回曰：“人莫不知此道之美，而莫之御也，御猶待也莫之為也，何居為聞者，盍日思也夫．”為聞盍日有聞而後言者

Yan Hui said to Zilu: "There are very few who have more force than virtue and yet come to a good end; why not be careful?" Confucius said to Yan Hui: "There is no one who does not know that this way is good, yet no one awaits it [yu means to wait], and no one goes and does it. Why? Because it is something they have only heard. Why not think about it every day?" ["For hearing" means one hears something every day and only then speaks.]

顏回問於孔子曰：“小人之言有同乎？君子者不可不察也．”孔子曰：“君子以行言，小人以舌言，故君子為義之上相疾也，退而相愛；相病急欲相勸令為仁義小人於為亂之上相愛也，退而相惡．”樂併為亂是以相愛小人之情不能久親也

Yan Hui asked Confucius: "Are there words of petty men that are the same as the gentleman's? One cannot fail to examine this." Confucius said: "The gentleman speaks by his conduct, and the petty man speaks with his tongue. So gentlemen press one another hard in practicing righteousness [pressing each other hard means wanting to encourage the other to practice benevolence and righteousness], yet on withdrawing they love one another; petty men love one another in making disorder [they delight in making disorder together, so they love one another], yet on withdrawing they hate one another [the feelings of petty men cannot stay close for long]."

顏回問朋友之際，如何．孔子曰：“君子之於朋友也，心必有非焉而弗能謂，吾不知其仁人也，不忘久德，不思久怨，仁矣夫．”

Yan Hui asked how friends should act toward each other. Confucius said: "A gentleman toward a friend, if in his heart he surely thinks something is wrong but cannot say it, I do not know whether he is a benevolent man. Not forgetting long-standing virtue and not brooding over long-standing grudges is benevolence."

叔孫武叔見未仕於顏回，回曰：“賓之，武叔多稱人之過，而己評論之．”顏回曰：“固子之來辱也，宜有得於回焉，吾聞知諸孔子曰：‘言人之惡，非所以美己；言人之枉，非所以正己．’故君子攻其惡，無攻人惡．”

Shusun Wushu, before taking office, came to see Yan Hui, and Yan Hui said: "Treat him with the ritual for guests. Wushu often talks about others' faults and then comments on them himself." Yan Hui said: "You have come and condescended, and should gain something from me. I have heard Confucius say: 'To speak of others' evil is not a way to beautify oneself; to speak of others' crookedness is not a way to straighten oneself.' So the gentleman works on his own evil and does not work on others' evil."

顏回謂子貢曰：“吾聞諸夫子身不用禮，而望禮於人，身不用德，而望德於人，亂也．夫子之言，不可不思也．”

Yan Hui said to Zigong: "I heard the Master say: to hold oneself without ritual yet expect others to have ritual, to hold oneself without virtue yet expect others to have virtue, is disorder. The Master's words cannot be left unconsidered."

子路見孔子，子曰：“汝何好樂？”對曰：“好長劍．”孔子曰：“吾非此之問也，徒謂以子之所能，而加之以學問，豈可及乎．”子路曰：“學豈益哉也？”孔子曰：“夫人君而無諫臣則失正，士而無教友則失聽．御狂馬不釋策，御狂馬者不得釋棰策也操弓不反檠．弓不反於檠然後可持也木受繩則直，人受諫則聖，受學重問，孰不順哉．毀仁惡仕，必近於刑．謗毀仁者憎怒士人必主於刑也君子不可不學．”子路曰：“南山有竹，不柔自直，斬而用之，達於犀革．以此言之，何學之有？”孔子曰：“括而羽之，鏃而礪之，其入之不亦深乎．”子路再拜曰：“敬而受教．”

Zilu went to see Confucius, and Confucius said: "What do you like?" He replied: "I like the long sword." Confucius said: "That is not what I asked. I only mean that on top of what you are capable of, adding learning, who could possibly catch up with you." Zilu said: "Does learning really help?" Confucius said: "A ruler without remonstrating ministers loses correctness, and a gentleman without teaching friends loses what he hears. To drive a wild horse one cannot put down the whip [one who drives a wild horse cannot put down the whip], and to hold a bow one cannot take it off its frame [only if the bow does not leave the frame can it then be held]. Wood that receives the plumb line becomes straight, and a man who receives remonstrance becomes a sage. Receiving learning and valuing inquiry, who would not comply? One who slanders benevolence and hates taking office is sure to come close to punishment [one who slanders benevolence and is angry at gentlemen is sure to fall into punishment]. A gentleman cannot fail to learn." Zilu said: "On the southern mountain there is bamboo that is straight of itself without being bent, and when cut and used, it can pierce rhinoceros hide. By this, what is there still to learn?" Confucius said: "If you fit it with a notch and add feathers, fit it with a head and sharpen it, would it not enter more deeply?" Zilu bowed twice and said: "I respectfully receive your instruction."

子路將行，辭於孔子．子曰：“贈汝以車乎？贈汝以言乎？”子路曰：“請以言．”孔子曰：“不強不達，人不以強力則不能自達不勞無功，不忠無親，不信無復，信近於義言可復也今而不信則無可復不恭失禮，慎此五者而矣．”子路曰：“由請終身奉之．敢問親交取親若何？言寡可行若何？長為善士而無犯若何？”孔子曰：“汝所問苞在五者中矣．親交取親，其忠也；言寡可行，其信乎；長為善士，而無犯於禮也．”

Zilu was about to set out and took leave of Confucius. Confucius said: "Shall I give you a carriage, or give you words?" Zilu said: "Please give me words." Confucius said: "Without firmness one cannot get through [a person who does not use strength cannot get through by himself], without toil there is no achievement, without loyalty there is no kin, without good faith there is nothing to be verified [good faith is close to righteousness, and only then can words be verified; if there is no good faith, there is nothing to verify], and without reverence there is loss of ritual. Be careful of these five and it is enough." Zilu said: "You asks to follow this for life. May I ask how to be close to friends and gain closeness? How to speak little and yet be able to practice it? How to be a good gentleman for long without giving offense?" Confucius said: "What you ask is all contained in these five. Being close to friends and gaining closeness is loyalty; speaking little and being able to practice it is good faith; being a good gentleman for long without giving offense is ritual."

孔子為魯司寇，見季康子，康子不悅．當為桓子非康子也孔子又見之．宰予進曰：“昔予也常聞諸夫子曰，王公不我聘則弗動，今夫子之於司寇也日少，謂在司寇官少日淺而屈節數矣，謂屈節數見於季孫不可以已乎？”孔子曰：“然，魯國以眾相陵，以兵相暴之日久矣，而有司不治，則將亂也，其聘我者，孰大於是哉．”言聘我使在官其為治豈復可大於此者也魯人聞之曰：“聖人將治，何不先自遠刑罰，自此之後，國無爭者．”孔子謂宰予曰：“違山十里，蟪蛄之聲，猶在於耳，故政事莫如應之．”違去也蟪蛄蛁蟟也蛁蟟之聲去山十里猶在於耳以其鳴而不已言政事須慎聽之然後行之者也

When Confucius was Minister of Crime in Lu, he went to see Ji Kangzi [it should be Huanzi, not Kangzi], and Kangzi was displeased. Confucius went again. Zai Yu stepped forward and said: "In the past Yu often heard the Master say: unless a king or duke invites me, I do not move. Now you have served as Minister of Crime for only a short time [meaning shallow days in the post of Minister of Crime], yet you have bent your principles many times [meaning bending principles many times to see Ji Sun]; can you not stop?" Confucius said: "It is so. In Lu, oppressing one another by numbers and abusing one another with weapons has long been the case, and if the officials do not govern, there will be disorder. What invitation is greater than this?" [Meaning: what invitation to put me in office to govern is greater than this?] When the people of Lu heard of it, they said: "The sage is about to govern; why not first keep ourselves far from punishment." From then on, there were no quarrels in the state. Confucius said to Zai Yu: "Ten li from the mountain, the sound of the cicada is still in your ears, so nothing in government is more urgent than responding to it." ["Wei" means leave. The cicada's sound stays in the ear ten li from the mountain because it never stops calling. The meaning is that in government one must listen carefully and then act.]

孔子兄子有孔篾者，與宓子賤偕仕．孔子？過孔篾，而問之曰：“自汝之仕，何得何亡？”對曰：“未有所得，而所亡者三，王事若龍，龍宜為讋前後相因也學焉得習，言不得習學也是學不得明也；俸祿少饘粥，不及親戚，是以骨肉益疏也；公事多急，不得弔死問疾，是朋友之道闕也．其所亡者三，即謂此也．”孔子不悅，？過子賤，問如孔篾．對曰：“自來仕者無所亡，其有所得者三，始誦之，今得而行之，是學益明也；俸祿所供，被及親戚，是骨肉益親也；雖有公事，而兼以弔死問疾，是朋友篤也．”孔子喟然，謂子賤曰：“君子哉若人．若人猶言是人者也魯無君子者，則子賤焉取此．”如魯無君子者此人安得而學之言魯有君子也

Confucius's elder brother's son, named Kong Mie, took office together with Mi Zijian. Confucius went to see Kong Mie and asked him: "Since you took office, what have you gained and what have you lost?" He replied: "I have gained nothing, and have lost three things: royal business presses one after another [the word here should be read as 'one pressing after another'], so how could I review my studies [meaning I cannot review what I learned], and so my learning is not clear; the salary is so little that it is only enough for thick gruel and cannot reach my relatives, and so my kin have grown more distant; public affairs are many and urgent, and I cannot condole at funerals or inquire after the sick, and so the way of friendship has a lack. These are the three things I have lost." Confucius was displeased, and went to see Zijian, and asked as he had asked Kong Mie. He replied: "Since taking office I have lost nothing, and have gained three things: what I recited at first I can now put into practice, and so my learning is clearer; what the salary provides extends to my relatives, and so my kin have grown closer; even with public affairs, I can also attend to condolences and sick visits, and so my friendships have grown more sincere." Confucius sighed and said to Zijian: "A gentleman indeed, this man ["ruo ren" is like saying "this man"]. If Lu had no gentlemen, where would Zijian have gotten these?" [If Lu had no gentlemen, where could this man have learned them? That is, Lu has gentlemen.]

孔子侍坐於哀公，賜之桃與黍焉．哀公曰：“請食．”孔子先食黍而後食桃，左右皆掩口而笑．公曰：“黍者所以雪雪拭桃，非為食之也．”孔子對曰：“丘知之矣，然夫黍者，五穀之長，郊禮宗廟以為上盛，？屬有六而桃為下，祭祀不用，不登郊廟，丘聞之君子以賤雪貴，不聞以貴雪賤，今以五穀之長，雪？之下者，是從上雪下，臣以為妨於教，害於義，故不敢．”公曰：“善哉．”

Confucius was sitting in attendance with Duke Ai, and Duke Ai gave him peaches and millet. Duke Ai said: "Please eat." Confucius ate the millet first and then the peaches, and the attendants all covered their mouths and laughed. The Duke said: "The millet is for wiping the peach [xue means to wipe], not for eating." Confucius replied: "Qiu knew that. But millet is the chief of the five grains, and in the suburban sacrifice and ancestral temple it is used as the highest offering; among fruits there are six kinds and the peach is the lowest, not used in sacrifices and not offered at the suburban altar or the temple. I have heard that a gentleman uses the lowly to wipe the noble, and I have never heard of using the noble to wipe the lowly. Now to use the chief of the five grains to wipe the lowest of fruits would be wiping downward from above, and I think it would harm instruction and injure righteousness, so I did not dare." The Duke said: "Good."

子貢曰：“陳靈公宣淫於朝，靈公與卿共淫夏姬洩治正諫而殺之，是與比干諫而死同，可謂仁乎？”子曰：“比干於紂，親則諸父，官則少師，忠報之心在於宗廟而已，固必以死爭之，冀身死之後，紂將悔寤其本志，情在於仁者也；洩治之於靈公，位在大夫，無骨肉之親，懷寵不去，仕於亂朝，以區區之一身，欲正一國之淫昏，死而無益，可謂捐矣．詩云：‘民之多闢，無自立闢．僻邪辟’其洩治之謂乎．”

Zigong said: "Duke Ling of Chen proclaimed his licentiousness in the court [Duke Ling and his ministers together committed licentious acts with Xia Ji], and Xie Ye remonstrated with upright words and was killed, which is the same as Bi Gan dying for remonstrating; can this be called benevolence?" Confucius said: "Bi Gan, in relation to Zhou, in kinship was an uncle, and in office was Junior Preceptor; his loyal and repaying heart lay in the ancestral temple, and he naturally had to contend with his death, hoping that after he died Zhou would regret and awaken to his original aim; his feeling lay in benevolence. Xie Ye, in relation to Duke Ling, was in the position of a grand master, with no bond of flesh and blood, yet he held on to favor and did not leave, took office in a disordered court, and tried with his single humble person to correct the licentious dimness of a whole state; dying brought no benefit, and it can be called throwing life away in vain. The Book of Songs says: 'The people have many wicked ways; do not set up laws of your own.' ["Pi" means wicked.] This speaks of Xie Ye."

孔子相魯，齊人患其將霸，欲敗其政，乃選好女子八十人，衣以文飾而舞容璣，容璣舞曲及文馬四十駟，駟四馬也以遺魯君，陳女樂，列文馬於魯城南高門外，季桓子微服？觀之再三，將受焉，告魯君為周道遊觀，觀之終日，怠於政事．子路言於孔子曰：“夫子可以行矣．”孔子曰：“魯今且郊，若致膰於大夫，膰祭肉也是則未廢其常，吾猶可以止也．”桓子既受女樂，君臣淫荒，三日不聽國政，郊又不致膰俎，孔子遂行．宿於郭，屯師以送曰：“夫子非罪也．”孔子曰：“吾歌可乎？歌曰：‘彼婦人之口，可以出走，彼婦人之請，可以死敗．言婦人口請謁足以使人死敗故可出走優哉遊哉，聊以卒歲．言士不遇優遊以終歲也’”

When Confucius was chancellor in Lu, the people of Qi feared that Lu would become hegemon and wished to ruin his government, so they chose eighty beautiful women, dressed in patterned clothes to dance the Rongji dance [Rongji is a dance tune], with forty teams of patterned horses [a si is four horses], and sent them to the ruler of Lu. They displayed the female musicians and lined up the patterned horses outside the Gaomen gate south of the city of Lu. Ji Huanzi, in plain clothes, watched again and again, and was about to accept them, and told the ruler of Lu to make a tour of observation by the Zhou way, watching all day long and growing negligent about government. Zilu said to Confucius: "Master, you may leave." Confucius said: "Lu is about to hold the suburban sacrifice, and if the sacrificial meat is sent to the grand masters [fan is sacrificial meat], then the regular ritual has not been abandoned and I can still stay." Huanzi had already accepted the female musicians, and ruler and ministers were dissolute and did not attend to state affairs for three days, and at the suburban sacrifice did not send the sacrificial meat, and so Confucius left. He stayed in the outer city, and someone led a crowd to see him off, saying: "Master, you are without fault." Confucius said: "May I sing? The song says: 'The mouth of that woman can make a man leave; the pleading of that woman can bring a man to death and ruin. [This says that a woman's mouth and her petitions are enough to bring a man to death and ruin, so one may leave.] Unhurried and at ease, let me finish out this year. [This says that a gentleman who is not met with by the times finishes out the years at ease.]'"

澹臺子羽有君子之容，而行不勝其貌，宰我有文雅之辭，而智不充其辯．孔子曰：“里語云：‘相馬以輿，相士以居，弗可廢矣．’以容取人，則失之子羽；以辭取人，則失之宰予．”孔子曰：“君子以其所不能畏人，小人以其所不能不信人．故君子長人之才，小人抑人而取勝焉．”

Tantai Ziyu had the appearance of a gentleman, but his conduct did not match his looks; Zai Wo had refined speech, but his wisdom did not match his eloquence. Confucius said: "The common saying goes: 'Judge a horse by its carriage, judge a gentleman by his daily life, and this cannot be neglected.' If one picks people by appearance, one errs with Ziyu; if one picks people by speech, one errs with Zai Yu." Confucius said: "A gentleman, because of his own inability, stands in awe of others; a petty man, because of his own inability, does not trust others. So a gentleman helps others' talents grow, and a petty man suppresses others in order to win."

孔篾問行己之道．子曰：“知而弗為，莫如勿知；親而弗信，莫如勿親．樂之方至，樂而勿驕；患之將至，思而勿憂．”孔篾曰：“行己乎？”子曰：“攻其所不能，補其所不備．毋以其所不能疑人，毋以其所能驕人．終日言，無遺己之憂，終日行，不遺己患，唯智者有之．”

Kong Mie asked about the way of establishing oneself and conducting affairs. Confucius said: "To know and not do is worse than not knowing; to be close and not trust is worse than not being close. When joy has just arrived, do not be arrogant in joy; when calamity is about to arrive, reflect but do not worry." Kong Mie said: "And how to establish oneself and conduct affairs?" Confucius said: "Work on what you cannot do, and supplement what you lack. Do not doubt others on the basis of what you cannot do, and do not be arrogant to others on the basis of what you can do. Speak all day and leave yourself no worry, act all day and leave yourself no trouble; only the wise have this."

楚昭王聘孔子，孔子？拜禮焉，路出於陳蔡．陳蔡大夫相與謀曰：“孔子聖賢，其所刺譏皆中諸侯之病，若用於楚，則陳蔡危矣．”遂使徒兵距孔子．孔子不得行，絕糧七日，外無所通，藜羹不充，從者皆病．孔子愈慷慨，講絃歌不衰，乃召子路而問焉，曰：“詩云：‘匪兕匪虎，率彼曠野．率修也言非兕虎而修曠野也’吾道非乎，奚為至於此？”子路慍，作色而對曰：“君子無所困，意者夫子未仁與，人之弗吾信也；言人不信豈以未仁故也意者夫子未智與，人之弗吾行也．言人不使通行而困窮者豈以吾未智也且由也，昔者聞諸夫子，為善者天報之以福，為不善者天報之以禍，今夫子積德懷義，行之久矣，奚居之窮也．”子曰：“由未之識也，吾語汝，汝以仁者為必信也，則伯夷叔齊，不餓死首陽；汝以智者為必用也，則王子比干，不見剖心；汝以忠者為必報也，則關龍逢不見刑；汝以諫者為必聽也，則伍子胥不見殺．夫遇不遇者，時也，賢不肖者，才也．君子博學深謀而不遇時者，眾矣，何獨丘哉．且芝蘭生於深林，不以無人而不芳，君子修道立德，不謂窮困而改節．為之者人也，生死者，命也．是以晉重耳之有霸心，生於曹衛，重耳晉文公也為公子時出奔困於曹衛越王勾踐之有霸心，生於會稽．言越王之有霸心乃生困於會稽之時也故居下而無憂者，則思不遠，處身而常逸者，則志不廣，庸知其終始乎？”庸用也汝何用知其終始或者晉文公越王之時也子路出，召子貢，告如子路．子貢曰：“夫子之道至大，故天下莫能容夫子，夫子盍少貶焉？

King Zhao of Chu invited Confucius, and Confucius bowed to thank him and went, passing through Chen and Cai on the way. The grand masters of Chen and Cai planned together, saying: "Confucius is a sage and worthy, and what he criticizes strikes at the ills of the feudal lords. If he is employed by Chu, Chen and Cai will be in danger." So they sent foot soldiers to block Confucius. Confucius could not go forward, and ran out of food for seven days, with no road out, and not even enough goosefoot soup, and the followers were all ill. Confucius became still more resolute, and kept lecturing and singing to the strings without flagging. He called Zilu and asked: "The Book of Songs says: 'Not a rhinoceros, not a tiger, yet we follow that wilderness. ["Lü" means to follow; it says they are neither rhinoceroses nor tigers yet walk in the wilderness.]' Is my Way wrong? Why have I come to this?" Zilu was angry and replied with a changed face: "A gentleman is never in difficulty. I suppose the Master is still not benevolent, and therefore people do not trust us [meaning people do not trust us; could it be because we are not yet benevolent?]; I suppose the Master is still not wise, and therefore people do not let us pass [meaning people do not let us pass and we are in hardship; could it be because I am not yet wise?]. Moreover, I used to hear the Master say: those who do good, Heaven repays with blessings; those who do not do good, Heaven repays with calamity. Now the Master has accumulated virtue and cherished righteousness and practiced it for a long time; why are you in hardship?" Confucius said: "You, you do not yet understand. I will tell you. You think that the benevolent are sure to be trusted, but then Bo Yi and Shu Qi would not have starved at Shouyang; you think that the wise are sure to be employed, but then Prince Bi Gan would not have had his heart cut out; you think that the loyal are sure to be repaid, but then Guan Longfeng would not have been executed; you think that those who remonstrate are sure to be heard, but then Wu Zixu would not have been killed. Meeting or not meeting is a matter of the times; being worthy or unworthy is a matter of talent. Gentlemen of broad learning and deep planning who do not meet the times are many; how could it be only Qiu? Moreover, the zhi and lan plants grow in deep forests and do not fail to be fragrant because no one is there; the gentleman cultivates the Way and establishes virtue, and does not change his integrity because of hardship. What one does is up to a person; life and death are decreed. Therefore Chong'er of Jin had the ambition of a hegemon, and it arose in Cao and Wei [Chong'er was Duke Wen of Jin, who as a prince fled and was in difficulty in Cao and Wei]; King Goujian of Yue had the ambition of a hegemon, and it arose at Kuaiji [meaning the King of Yue's ambition of hegemony arose when he was in difficulty at Kuaiji]. So one who lives in low position without worry has no far-reaching thoughts; one who always lives at ease has no broad ambition. How would you know the end and the beginning?" ["Yong" means to use. How do you know the end and beginning? Perhaps it is the time of Duke Wen of Jin or the King of Yue.] Zilu went out, and Confucius called Zigong and told him as he had told Zilu. Zigong said: "The Master's Way is immensely great, and so no one in the world can accommodate the Master. Why does the Master not reduce it a little?

”子曰：“賜，良農能稼，不必能穡，種之為稼歛之為穡良農能蓋種之未必能歛獲之也哉良工能巧，不能為順，言良工能巧不能每順人意也君子能修其道，綱而紀之，不必其能容．今不修其道，而求其容，賜，爾志不廣矣，思不遠矣．”子貢出，顏回入，問亦如之．顏回曰：“夫子之道至大，天下莫能容，雖然，夫子推而行之，世不我用，有國者之醜也，夫子何病焉？不容，然後見君子．”孔子欣然嘆曰：“有是哉，顏氏之子，吾亦使爾多財，吾為爾宰．”宰主財者為汝主財意志同也

Confucius said: "Ci, a good farmer can sow but cannot necessarily harvest [sowing is called jia and reaping is called se; a good farmer can sow with all his heart but cannot necessarily reap]; a good craftsman can be skillful but cannot make everything suit people's wishes [meaning a good craftsman can be skillful but cannot make every piece suit people's wishes]. The gentleman can cultivate his Way, grasping its main threads, but cannot necessarily be accommodated. Now if you do not cultivate the Way but seek to be accommodated, Ci, your ambition is not broad and your thoughts are not far-reaching." Zigong went out, and Yan Hui came in, and was asked the same. Yan Hui said: "The Master's Way is immensely great, and no one in the world can accommodate it. Even so, the Master propagates it and practices it, and if the world does not employ me, it is the shame of those who hold states. What is there for the Master to worry about? Only when one is not accommodated is the gentleman revealed." Confucius smiled with pleasure and sighed, saying: "There is such a one, the son of the Yan family. I would also make you rich, and I would be your steward." [A steward manages property; to manage property for you means having the same ambition.]

子路問於孔子曰：“君子亦有憂乎？”子曰：“無也．君子之修行也，其未得之，則樂其意，既得之，又樂其治，是以有終身之樂，無一日之憂．小人則不然，其未得也，患弗得之，既得之，又恐失之，是以有終身之憂，無一日之樂也．”

Zilu asked Confucius: "Does the gentleman also have worry?" Confucius said: "No. When the gentleman cultivates his virtuous conduct, before he has attained it he takes joy in the intention; once he has attained it, he again takes joy in governing it. Therefore he has joy for life and not one day of worry. The petty man is not like this: before he has attained, he worries about not getting; once he has attained, he fears losing. Therefore he has worry for life and not one day of joy."

曾子弊衣而耕於魯，魯君聞之而致邑焉，曾子固辭不受．或曰：“非子之求，君自致之，奚固辭也？”曾子曰：“吾聞受人施者常畏人，與人者常驕人，縱君有賜，不我驕也，吾豈能勿畏乎？”孔子聞之曰：“參之言足以全其節也．”

Zeng Shen, wearing ragged clothes, was farming in Lu. The ruler of Lu heard of this and sent him a fief, but Zeng Shen firmly declined to accept it. Someone said: "You did not ask for it; the ruler sent it himself. Why decline so firmly?" Zeng Shen said: "I have heard that one who receives from others always fears them, and one who gives to others is always proud toward them. Even if the ruler grants me a gift and is not proud toward me, how could I not fear?" When Confucius heard this, he said: "Shen's words are enough to preserve his integrity."

孔子厄於陳蔡，從者七日不食．子貢以所齎貨，竊犯圍而出，告糴於野人，得米一石焉，顏回仲由炊之於壤屋之下，有埃墨墮飯中，顏回取而食之，子貢自井望見之，不悅，以為竊食也．入問孔子曰：“仁人廉士，窮改節乎？”孔子曰：“改節即何稱於仁義哉？”子貢曰：“若回也，其不改節乎？”子曰：“然．”子貢以所飯告孔子．子曰：“吾信回之為仁久矣，雖汝有云，弗以疑也，其或者必有故乎．汝止，吾將問之．”召顏回曰：“疇昔予夢見先人，豈或啟佑我哉？子炊而進飯，吾將進焉．”對曰：“向有埃墨墮飯中，欲置之則不潔，欲棄之則可惜，回即食之，不可祭也．”孔子曰：“然乎，吾亦食之．”顏回出，孔子顧謂二三子曰：“吾之信回也，非待今日也．”二三子由此乃服之．

Confucius was in distress in Chen and Cai, and his followers went seven days without food. Zigong, using goods he had brought, slipped out of the encirclement privately and asked the country people for grain, obtaining one shi of rice. Yan Hui and Zhong You were cooking in an earthen hut when a lump of soot fell into the rice, and Yan Hui took it out and ate it. Zigong saw this from the well and was displeased, thinking he was stealing a taste. He went in and asked Confucius: "Would a benevolent man and honest scholar change his integrity when in distress?" Confucius said: "If he changed his integrity, how could he be called benevolent and righteous?" Zigong said: "A man like Hui surely would not change his integrity?" Confucius said: "That is so." Zigong told Confucius about the matter of eating the rice. Confucius said: "I have long trusted Hui's benevolence. Even though you say this, I do not doubt him because of it. There must be some reason. Wait, and I will ask him." He summoned Yan Hui and said: "The other day I dreamed of my ancestors; was it perhaps to enlighten and help me? Prepare the rice and bring it in, and I shall make an offering." Yan Hui answered: "Just now some soot fell into the rice; leaving it would be unclean, throwing it away would be a waste, so Hui ate it, and it cannot be used for sacrifice." Confucius said: "That is so; I would eat it too." After Yan Hui went out, Confucius turned to his disciples and said: "My trust in Hui did not begin only today." From then on the disciples were convinced.

子張問入官於孔子．入官謂當官治民之職也孔子曰：“安身取譽為難．”子張曰：“為之如何？”孔子曰：“己有善勿專，雖有善當與下共之勿專以為己有者也教不能勿怠，怠懈已過勿發，言人已過誤無所傷害勿發揚失言勿掎，有人失言勿掎角之不善勿遂，已有不善不可遂行行事勿留，宜行之事勿令留滯君子入官，有此六者，則身安譽至而政從矣．眾從其政無違教也且夫忿數者，官獄所由生也；距諫者，慮之所以塞也；慢易者，禮之所以失也；怠惰者，時之所以後也；奢侈者，財之所以不足也；

Zizhang asked Confucius about taking office [taking office means bearing an official post governing the people]. Confucius said: "It is hard to secure oneself and obtain a good name." Zizhang said: "How is it done?" Confucius said: "Do not monopolize the good you have [even if you have good, you should share it with your subordinates and not monopolize it as your own]; do not be lax in teaching those who cannot [laxity means negligence]; do not publicize what is past [meaning that when a person has made a mistake but no harm has been done, do not publicize it]; do not hold on to others' slips of speech; do not carry on following what is not good [if you have something not good, you must not keep on doing it]; do not let matters that should be done stagnate [do not let matters that ought to be carried out be held up]. A gentleman in office who has these six will be secure in himself, his name will arrive, and his governance will have followers [the people will follow his governance and not defy his teaching]. Moreover, frequent anger is the source of official lawsuits; refusing remonstrance is what blocks thought; arrogance and neglect are how ritual is lost; laziness is how the seasons fall behind; extravagance is how wealth falls short;

專獨者，事之所以不成也．君子入官，除此六者，則身安譽至而政從矣．故君子南面臨官，大域之中而公治之，大域猶辜較也精智而略行之，以精知之略行舉其要而行之合是忠信，考是大倫，存是美惡，進是利而除是害，無求其報焉，而民之情可得也．夫臨之無抗民之惡，治民無抗揚之志也勝之無犯民之言，以慎勝民言不犯民量之無佼民之辭，佼猶周也度量而施政辭不周民也養之無擾於其時，愛之無寬於刑法，言雖愛民不可寬於刑法威克其愛故事無不成也若此，則身安譽至而民得也．君子以臨官所見則邇，故明不可蔽也，所見邇謂察於微也所求於邇，故不勞而得也，所求者近故不勞而得也所以治者約，故不用眾而譽立，凡法象在內，故法不遠而源泉不竭．法象近在於內故不遠而源泉不竭盡是以天下積而本不寡，言天下之事皆積聚而成如源泉之本非徒不竭乃不寡短長得其量，人志治而不亂，政德貫乎心，藏乎志，形乎色，發乎聲，若此而身安譽至民鹹自治矣．是故臨官不治則亂，亂生則爭之者至，爭之至又於亂，小亂則爭爭之甚者又大亂至矣也明君必寬裕以容其民，慈愛優柔之，而民自得矣．行者，政之始也，行為政始言民從行不從言也說者，情之導也，言說者但導達其情善政行易而民不怨，言善政行簡易而民無怨者也言調說和則民不變，調適也言適於事說和於民則不變法在身則民象，言法度常在身則民法之明在己則民顯之．若乃供己而不節，則財利之生者微矣，言自供不節於財財不可供生財之道微矣貪以不得，則善政必簡矣，言徒貪於不得財善政則簡略而不修也苟以亂之，則善言必不聽也．詳以納之，則規諫日至，納善言也言之善者，在所日聞，日聞善言可行於今日也行之善者，在所能為．故君上者，民之儀也，有司執政者，民之表也，邇臣便僻者，群僕之倫也．僻宜為闢便辟執事在君之左右者倫紀也為眾之紀故儀不正則民失，表不端則百姓亂，邇臣便僻，則群臣汙矣．是以人主不可不敬乎三倫，君子修身反道，察裡言而服之，服行則身安譽至，終始在焉．故夫女子必自擇絲麻，良工必自擇貌材，賢君必自擇左右，勞於取人，佚於治事，君子欲譽，則必謹其左右．為上者譬如緣木焉，務高而畏下滋甚，六馬之乖離，必於四達之交衢，萬民之叛道，必於君上之失政．上者尊嚴而危，民者卑賤而神，君有愛思之心感於民故謂如神愛之則存，惡之則亡，長民者必明此之要．故南面臨官，貴而不驕，富而能供，供宜為共古恭字也有本而能圖末，修事而能建業，既能修治舊事又人君能建乎功業也久居而不滯，情近而暢乎遠，察一物而貫乎多，治一物而萬物不能亂者，以身本者也．君子蒞民，不可以不知民之性，而達諸民之情，既知其性，又習其情，然後民乃從命矣．故世舉則民親之，政均則民無怨，故君子蒞民，不臨以高，不亢揚也不導以遠，不責民之所不為，不強民之所不能．以明王之功，不因其情，則民嚴而不迎，迎奉也民嚴畏其上而不奉迎其教篤之以累年之業，不因其力，則民引而不從，引●也教之以非其力之所堪則民引●而不從其教也矣若責民所不為，強民所不能，則民疾，疾則僻矣．民疾其上即邪僻之心生古者聖主冕而前旒，所以蔽明也，紘紞充耳，所以掩聰也，水至清則無魚，人至察則無徒，枉而直之，使自得之，優而柔之，使自求之，優寬也柔和也使自求其宜也揆而度之，使自索之，揆度其法以開示之使自索得之也民有小罪，必求其善，以赦其過，民有大罪，必原其故，以仁輔化，如有死罪，其使之生，則善也．是以上下親而不離，道化流而不蘊，蘊滯積也故德者政之始也，政不和則民不從其教矣，不從教，則民不習，不習則不可得而使也．君子欲言之見信也，莫善乎先虛其內，虛其內謂直道而行無情故也欲政之速行也，莫善乎以身先之，欲民之速服也，莫善乎以道御之．故雖服必強，言民雖服必以威強之非心服也哉自非忠信，則無可以取親於百姓者矣，內外不相應，則無已取信於庶民者矣．此治民之至道矣，入官之大統矣．”子張既聞孔子斯言，遂退而記之．

and arbitrary, willful action is how affairs fail to be accomplished. A gentleman in office who removes these six will be secure in himself, his name will arrive, and his governance will have followers. Therefore the gentleman, facing south and overseeing office, governs impartially over a broad domain ["great domain" is like "great scheme"], using keen wisdom but acting simply [using keen understanding but acting simply, picking out the essentials and carrying them out], gathering these loyalties and good faith, examining these great human relations, preserving these good and bad, increasing these benefits and removing these harms, without seeking reward, and the true condition of the people can be obtained. In dealing with the people, he has no opposition to the people's evil [in governing the people he has no raised, opposing heart], surpasses the people without offending them in words [he surpasses the people with carefulness, and his words do not offend them], measures without encircling the people with phrases ["jiao" is like "encircle"; he measures and then administers, and his phrases do not entrap the people], nurtures the people without disturbing their seasons, loves the people without relaxing the penalties [meaning that even if he loves the people he must not relax the penalties; his authority outweighs love, and so no affair is left undone]. In this way, he is secure himself, his name arrives, and he has won the people. A gentleman in office sees what is near, so his clear sight cannot be obscured [seeing near means examining the fine details]; he seeks what is near, so he obtains it without toil [seeking what is near, he obtains it without toil]; therefore his governing is simple, and he does not use the multitude yet his name is established. In all of this, the image of the standard is within, so the law is not far and the spring does not run dry [the image of the law is near within, so it is not far and the spring does not run dry]. Therefore things of the world gather and the root is not lacking [meaning that all the affairs of the world gather and are completed, like the root of a spring that not only does not run dry but is not lacking], long and short each get their measure, and people's aims are governed and not in disorder. The virtue of government penetrates the heart, is stored in the will, appears in the countenance, and issues in the voice. In this way, one is secure and one's name arrives, and the people govern themselves. Therefore, if one holds office without governing, there is disorder, and when disorder arises, those who contend arrive; when contention reaches an extreme, disorder arises again [small disorder brings contention, and fierce contention brings great disorder]. A wise ruler is surely generous and accommodating of the people, and treats them with kindness and gentleness, and the people are secure of themselves. Conduct is the beginning of government [conduct is the beginning of government, meaning the people follow conduct and not words]; speech is the guide of feeling [meaning that speech merely conveys the feeling]. When good government is carried out simply, the people have no grievance [meaning that when good government is carried out simply, the people have no complaint]; when words are tempered and speech is gentle, the people do not change ["tempered" means fitting; when words fit the matter and speech is gentle to the people, they do not change]. When the standard is in oneself, the people model on it [meaning that the standard is always in oneself and the people model on it]; when brightness is in oneself, the people are brightened. As for providing for oneself without restraint, the path of producing wealth grows weak [meaning that one who does not restrain himself in supplying his own wealth cannot supply it, and the way of producing wealth is diminished]; being greedy and not obtaining, good government will certainly be curtailed [meaning that vainly craving wealth one cannot obtain, good government is reduced and not cultivated]; being careless and disorderly, good words will certainly not be heard. When he receives carefully and in detail, remonstrance arrives daily [receiving good words]. What is good in words is that one can hear it daily [hearing good words daily one can put them into practice today]; what is good in conduct is what one is able to do. Therefore the one above is the model of the people, the officials who hold government are the examples to the people, and the close attendants are the guides of the servants ["pi" should be "bi"; "bianbi" are those who handle affairs at the ruler's side; "lun" means rule, the rule of the multitude]. If the model is not upright, the people err; if the examples are not upright, the hundred clans are disordered; if the close attendants are favored sycophants, the ministers are corrupted. Therefore a ruler must not fail to revere these three relations. The gentleman cultivates himself and returns to the Way, examines the words of the lanes and puts them into practice ("fu" means practice), and he is secure and his name arrives, from beginning to end this is all. So a woman must choose her own silk and hemp, a good craftsman must choose his own materials, and a wise ruler must choose his own attendants. The labor lies in choosing people, and the ease lies in governing affairs. A gentleman who wants a name must be careful about his attendants. One above is like one climbing a tree: the higher he strives, the more he fears below. Six horses scatter surely at a crossroads; the myriad people turn from the right path surely when their ruler loses his government. The one above is dignified and in danger, the people are lowly and wondrous [if the ruler has a heart that loves and thinks of the people it moves them, so it is said they are like spirits]. If he loves them they endure, and if he hates them they perish. One who governs people must understand this essential. Therefore, facing south and overseeing office, he is noble but not proud, rich but able to be respectful ["gong" here should be "gong", the old character for respect], has a root and can plan for the branches, repairs old affairs and can establish achievements [he can repair old affairs, and the ruler can establish achievements], holds his position long without stagnation, has feelings near but reaches far, observes one thing and links many. Governing one thing, ten thousand things cannot disorder him, because he takes himself as the root. A gentleman who deals with the people must know the nature of the people and communicate with their feelings. Having already known their nature and being familiar with their feelings, only then do the people obey commands. So when the age rises the people are close, and when government is balanced the people have no grievance. Therefore the gentleman in dealing with the people does not come at them from on high [not haughty], does not guide them from afar, does not blame them for what they do not do, and does not force them to what they cannot do. If, taking the merits of a wise king, one does not follow the feelings of the people, the people stand in awe but do not welcome it ["welcome" means to offer; the people stand in awe of the one above but do not welcome his teaching]; if one presses with the work of many years and does not follow the strength of the people, the people are drawn but do not follow [if they are taught what is beyond their strength, the people withdraw and do not follow the teaching]. If one blames the people for what they do not do and forces them to what they cannot do, the people hate it, and hating it they become perverse [the people hate the one above, and a perverse heart arises]. In ancient times the sage rulers had tassels hanging before their caps to obscure their sight; and plugs in their ears to cover their hearing. If the water is too clear there are no fish; if a person is too keenly observant he has no followers. Make the crooked straight, letting them get it themselves; be generous and gentle, letting them seek it themselves ["generous" is lenient and "gentle" is mild, letting them seek what is fitting themselves]; measure out the standard and let them take it themselves [measure out the standard to show it, and let them seek it themselves]. When the people have small offenses, one must seek their good in order to pardon the fault; when the people have great offenses, one must trace the cause and use benevolence to assist teaching. If there is a capital offense, to let him live is good. Thus high and low are close and not scattered, and the transformation of the Way flows and is not stagnant ["yun" means stagnant accumulation]. Therefore virtue is the beginning of government. If government is not harmonious, the people do not follow instruction; if they do not follow instruction, the people are not familiar; if they are not familiar, they cannot be employed. A gentleman who wants his words to be trusted had best first empty himself within [emptying oneself within means walking the straight way without private feeling]; one who wants government to be carried out swiftly had best lead by example; one who wants the people to obey swiftly had best drive them with the Way. Therefore even when they obey, it must be by compulsion [meaning that even if the people obey, it must be forced by authority and not heartfelt]. If it is not loyalty and good faith, there is nothing by which to win closeness among the hundred clans; if inside and outside do not correspond, there is nothing by which to win trust among the common people. This is the utmost way of governing people and the great principle of holding office." When Zizhang had heard these words of Confucius, he withdrew and wrote them down.

子貢問於孔子曰：“賜倦於學，困於道矣，願息於事君，可乎？”孔子曰：“詩云：‘溫恭朝夕，執事有恪．敬也’事君之難也，焉可息哉！”曰：“然則賜願息而事親．”孔子曰：“詩云：‘孝子不匱，永錫爾類．匱竭也類善也孝子之道不匱竭者能以類相傳長錫爾以善道也’事親之難也，焉可以息哉！”曰：“然賜請願息於妻子．”孔子曰：“詩云：‘刑于寡妻，至於兄弟，以御於家邦．刑法也寡適也御正也文王以正法接其寡妻至於同姓兄弟以正治天下之國家者矣’妻子之難也，焉可以息哉！”曰：“然賜願息於朋友．”孔子曰：“詩云：‘朋友攸攝，攝以威儀．’朋友之難也，焉可以息哉！”曰：“然則賜願息於耕矣．”孔子曰：“詩云：‘晝爾於茅，宵爾索綯，亟其乘屋，其始播百穀．宵夜綯絞也當以時治屋也亟疾也當亟乘爾屋以善治之也其復當修農播百穀言無懈怠’耕之難也，焉可以息哉！”曰：“然則賜將無所息者也．”孔子曰：“有焉，自望其廣，則睪如也，廣反為壙睪高貌墉而高冢是也視其高，則填如也，填塞實貌也冢雖高而塞實也察其從，則隔如也，言其隔而不得復相從也此其所以息也矣．”子貢曰：“大哉乎死也！君子息焉，小人休焉，大哉乎死也！”

Zigong asked Confucius: "Ci is weary of study and worn out by the Way, and hopes to rest in serving his ruler; may he?" Confucius said: "The Book of Odes says: 'Gentle and respectful from morning to night, doing his duties with reverence. ["ke" means reverence]' Serving a ruler is hard; how could one rest in it!" Zigong said: "Then Ci hopes to rest in serving his parents." Confucius said: "The Book of Odes says: 'The filial son is inexhaustible; forever there will be given you those of his kind. ["kui" means exhausted, and "lei" means good. The way of the filial son is inexhaustible, and can pass on by kind, and for long be given to you as the Way of goodness]' Serving parents is hard; how could one rest in it!" Zigong said: "Then Ci asks to rest in his wife and children." Confucius said: "The Book of Odes says: 'He set an example for his principal wife, and extended it to his brothers, so as to govern the family and the state. ["xing" means model, "gua" means principal wife, and "yu" means to put right. King Wen treated his principal wife with proper standards, extended it to brothers of the same surname, and used it to govern the states of the world]' Wife and children are hard; how could one rest in them!" Zigong said: "Then Ci hopes to rest in friends." Confucius said: "The Book of Odes says: 'Friends help one another, helping with dignified bearing.' Friends are hard; how could one rest in them!" Zigong said: "Then Ci hopes to rest in farming." Confucius said: "The Book of Odes says: 'By day go cut the thatch, at night twist the rope, quickly repair the house, for soon the hundred grains must be sown again. ["xiao" is night and "tao" is twist. One should repair the house in season; "ji" means quick, one should hurry up onto the roof to repair it well; then one must again do the farm work and sow the hundred grains, meaning do not be lax]' Farming is hard; how could one rest in it!" Zigong said: "Then there is nowhere Ci can rest." Confucius said: "There is. Look from afar at the burial mound, high and towering [the character "guang" turned over is "kuang", a grave pit; in the source text this character is read as "gao", meaning high, and together it means a high-walled tomb]; look at its height, yet it is solid and filled in ["tian" means stuffed solid; though the tomb is high, it is filled solid]; look at its length, yet it is cut off [meaning cut off and unable to be followed again]. This is the place to rest." Zigong said: "Great is death! The gentleman rests in it, and the petty man ends in it. Great is death!"

孔子自衛將入晉，至河，聞趙簡子殺竇，犨鳴犢，及舜華，乃臨河而嘆曰：“美哉水，洋洋乎，丘之不濟，此命也夫．”子貢趍而進曰：“敢問何謂也？”孔子曰：“竇犨鳴犢，舜華，晉之賢大夫也，趙簡子未得志之時，須此二人而後從政，及其已得志也，而殺之．丘聞之刳胎殺夭，則麒麟不至其郊；竭澤而漁，則蛟龍不處其淵；覆巢破卵，則凰凰不翔其邑，何則？君子違傷其類者也．違去也違或為諱也鳥獸之於不義，尚知避之，況於人乎．”遂還息於鄒，作盤琴以哀之？盤操琴曲名也

Confucius, going from Wei and about to enter Jin, reached the Yellow River and heard that Zhao Jianzi had killed Dou Chou Mingdu and Shun Hua, and so facing the Yellow River he sighed and said: "How beautiful the water, vast and broad. That Qiu does not cross the river, this is fate." Zigong hurried forward and said: "May I ask what you mean?" Confucius said: "Dou Chou Mingdu and Shun Hua were worthy grandees of Jin. Before Zhao Jianzi had achieved his ambitions, he needed these two men and only then took part in government; when he had achieved his ambitions, he killed them. I have heard: if one cuts open the womb and kills the young, the qilin does not come to the countryside; if one drains the marsh to catch fish, the dragons do not live in the deep pool; if one overturns the nest and breaks the eggs, the phoenix does not fly over that town. Why? The gentleman avoids those who harm their own kind ["wei" means to leave; or perhaps "wei" means to avoid]. Even birds and beasts know to avoid unrighteousness; how much more people?" So he turned back, rested at Zou, and composed a zither piece to mourn them ["Pan Cao" is the name of a zither piece].

子路問於孔子曰：“有人於此，夙興夜寐，耕芸樹藝，手足胼胝，以養其親，然而名不稱孝，何也？”孔子曰：“意者身不敬與，辭不順與，色不悅與．古之人有言曰，人與己與不汝欺，言人與己事實相通不相欺也今盡力養親而無三者之闕，何謂無孝之名乎．”孔子曰：“由，汝志之，吾語汝，雖有國士之力，而不能自舉其身，非力之少，勢不可矣．夫內行不修，身之罪也，行修而名不彰，友之罪也，行修而名自立．故君子入則篤行，出則交賢，何謂無孝名乎．”

Zilu asked Confucius: "Suppose there is a man who rises early and goes to bed late, plows, weeds, and plants, with calluses on his hands and feet, in order to support his parents, yet he is not called filial; why?" Confucius said: "Presumably he is not respectful in himself, or his words are not agreeable, or his look is not pleasant. There is a saying of the ancients: others and oneself, in affairs share a common ground, and will not deceive you [meaning that others and oneself share common facts and do not deceive each other]. Now he exerts himself to support his parents and has none of these three faults; how can one say he has no name for filial piety?" Confucius said: "You, remember this, I will tell you. Even a man with the strength of a champion of the state cannot lift his own body; it is not that his strength is small but that the circumstances do not allow. If inner conduct is not cultivated, it is one's own fault; if conduct is cultivated but one's name is not made known, it is the fault of friends. If conduct is cultivated, one's name will establish itself. So the gentleman at home practices earnestly and when going out associates with the worthy; how can one say he has no name for filial piety?"

孔子遭厄於陳蔡之間，絕糧七日，弟子餒病，孔子絃歌．子路入見曰：“夫子之歌，禮乎？”孔子弗應，曲終而曰：“由來，吾語汝，君子好樂，為無驕也，小人好樂，為無懾也，懾懼其誰之子，不我知而從我者乎？”其誰之子猶言以誰氏子謂子路曰雖從我而不知我也子路悅，援戚而舞，三終而出，明日免於厄．子貢執轡曰：“二三子從夫子而遭此難也，其弗忘矣．”孔子曰：“善，惡何也？善子貢言也惡何猶言是何也夫陳蔡之間，丘之幸也，二三子從丘者，皆幸也．吾聞之，君不困不成王，烈士不困行不彰，庸知其非激憤厲志之始，於是乎在？”

Confucius was in distress between Chen and Cai, cut off from grain for seven days, with his disciples hungry and ill, yet Confucius played the zither and sang. Zilu went in to see him and said: "Master, is singing in accord with ritual?" Confucius did not answer, and when the piece was over said: "You, come here, and I will tell you. The gentleman loves music so as not to be arrogant; the petty man loves music so as not to be afraid ["she" means fear]. Whose son are you, that you follow me yet do not understand me?" ["Whose son" is like saying 'which family's son'; this means that Zilu, even following me, does not understand me] Zilu was pleased, took up a shield and axe and danced, and after three rounds went out. The next day they were free of the hardship. Zigong, holding the reins, said: "We followed the Master and met this trouble; surely we shall not forget it." Confucius said: "Good, what do you mean? ["Good" is a response to Zigong's words, and "what do you mean" is like saying 'what is the meaning of this'] Between Chen and Cai was Qiu's good fortune, and all of you who follow Qiu are fortunate. I have heard: a ruler who is not in straits cannot accomplish a kingly enterprise, and a man of ardent purpose who is not in straits has conduct that is not made known. How do you know that this is not the beginning of rousing and whetting one's will, right here?"

孔子之宋，匡人簡子以甲士圍之．子路怒，奮戟將與戰．孔子止之曰：“惡有修仁義而不免世俗之惡者乎？夫詩書之不講，禮樂之不習，是丘之過也，若以述先王，好古法而為咎者，則非丘之罪也．命之夫．歌，予和汝．”子路彈琴而歌，孔子和之，曲三終，匡人解甲而罷．孔子曰：“不觀高崖，何以知顛墜之患；不臨深泉，何以知沒溺之患；不觀巨海，何以知風波之患，失之者其在此乎？不在此三者之或也士慎此三者，則無累於身矣．”

Confucius went to Song, and Jianzi, a man of Kuang, surrounded him with armed men. Zilu was angry, raised his halberd, and was about to fight. Confucius stopped him and said: "How can one who cultivates benevolence and righteousness avoid the world's hatred? If poetry and documents are not discussed and practiced, and ritual and music are not studied, that is Qiu's fault; but if I am blamed for expounding the former kings and loving the ancient ways, that is not Qiu's offense. This is fate. Sing, and I shall join you." Zilu played the zither and sang, Confucius joined in, and after three rounds the men of Kuang took off their armor and withdrew. Confucius said: "If one does not look at a high cliff, how would he know the danger of falling? If one does not face a deep spring, how would he know the danger of drowning? If one does not look at the great sea, how would he know the danger of wind and waves? Those who lose their footing are probably in these; it is not in only one of these three. If an officer is careful about these three, he will not bring trouble on himself."

子貢問於孔子曰：“賜既為人下矣，而未知為人下之道，敢問之．”子曰：“為人下者，其猶土乎．汨之之深則出泉，汨渥樹其壤則百穀滋焉，草木植焉，禽獸育焉，生則出焉，死則入焉，多其功而不意，功雖多而無所意也●其志而無不容，為人下者當弘志如地無所不容也為人下者以此也．”

Zigong asked Confucius: "Ci is already in a position below others, but does not know the Way of being below others; may I ask?" Confucius said: "One who is below others is probably like earth. Dig deep and springs gush out ["mi" means soak], plant in the soil and the hundred grains grow, grass and trees flourish, and birds and beasts are fed. In life one comes out from it, in death one goes into it. Its merit is great but it does not keep it in mind [though its merit is great, it does not take it to heart], its will is vast and there is nothing it cannot contain [one below others should have an expansive will like the earth, with nothing it cannot contain]. One who is below others is like this."

孔子適鄭，與弟子相失，獨立東郭門外．或人謂子貢曰：“東門外有一人焉，其長九尺有六寸，河目隆顙，河目上下匡平而長顙頰也其頭似堯，其頸似皋繇，其肩似子產，然自腰已下，不及禹者三寸，累然如喪家之狗．”喪家狗主人哀荒不見飯食故累然不得意孔子生於亂世道不得行故累然是不得意之貌也子貢以告，孔子欣然而嘆曰：“形狀永也，如喪家之狗，然乎哉！然乎哉！”

Confucius went to Zheng and became separated from his disciples, and stood alone outside the east outer gate. Someone said to Zigong: "Outside the east gate there is a man nine chi six cun tall, with eyes level and long like a river and a prominent forehead ["river eyes" means the upper and lower eye sockets are level and long, and "sang" is the forehead], a head like Yao, a neck like Gao Yao, shoulders like Zichan, but below the waist three cun shorter than Yu, forlorn like a stray dog." [A stray dog, because its master is grieving and flustered and does not see to its food, so it is forlorn and dejected. Confucius was born in a disordered age and his Way could not be practiced, so he was forlorn, a look of disappointment] Zigong told Confucius, who sighed with a happy smile and said: "As for the appearance, it is so. Like a stray dog, is that so! Is that so!"

孔子適衛，路出於蒲，會公叔氏以蒲叛衛而止之．孔子弟子有公良儒者，為人賢長有勇力，以私車五乘從夫子行，喟然曰：“昔吾從夫子遇難於匡，又伐樹於宋，孔子與弟子行禮於大樹之下桓魋欲害之故先伐其樹焉今遇困於此，命也夫，與其見夫子仍遇於難，寧我鬥死．”挺劍而合眾，將與之戰．蒲人懼，曰：“苟無適衛，吾則出子以盟．”孔子而出之東門，孔子遂適衛．子貢曰：“盟可負乎？”孔子曰：“要我以盟，非義也．”衛侯聞孔子之來，喜而於郊迎之．問伐蒲，對曰：“可哉？”公曰：“吾大夫以為蒲者，衛之所以恃晉楚也，伐之，無乃不可乎？”孔子曰：“其男子有死之志，公叔氏欲蒲適他國故男子欲死之不樂適也吾之所伐者，不過四五人矣．”本與叔孫同伴者也公曰：“善！卒不果伐．”他日，靈公又與夫子語，見飛鴈過而仰視之，色不悅．孔子乃逝．逝行衛蘧伯玉賢而靈公不用，彌子瑕不肖反任之，史魚驟諫而不從，史魚病將卒，命其子曰：“吾在衛朝不能進蘧伯玉，退彌子瑕，是吾為臣不能正君也，生而不能正君，則死無以成禮，我死，汝置屍牖下，於我畢矣．”禮餅含於牖下小歛於戶內大歛於阼殯於客位也其子從之．靈公吊焉，怪而問焉，其子以其父言告公，公愕然失容曰：“是寡人之過也．”於是命之殯於客位．進蘧伯玉而用之，退彌子瑕而遠之．孔子聞之曰：“古之列諫之者，死則已矣，未有若史魚死而尸諫，忠感其君者也，不可謂直乎．”

Confucius went to Wei and passed through Pu, just when Gongshu held Pu in rebellion against Wei and blocked him. Among Confucius's disciples there was one Gongliang Ru, a man of worth, tall and brave and strong, who followed the Master with five private carriages and sighed, saying: "Before, I followed the Master and met trouble at Kuang, and then in Song had a tree cut down [Confucius and his disciples were practicing ritual under a big tree, and Huan Tui wished to harm him, so he first cut down that tree]; now we are hemmed in here, perhaps it is fate. Rather than see the Master meet trouble again, I would fight and die." He drew his sword and gathered the others, about to fight. The people of Pu were afraid and said: "If you do not go to Wei, we will let you out and make a covenant with you." Confucius went out the east gate and then went to Wei. Zigong said: "May a covenant be broken?" Confucius said: "A covenant forced on me by threat is not righteous." The Marquis of Wei, hearing Confucius had come, was pleased and went out to the suburbs to meet him. He asked about attacking Pu, and Confucius replied: "It can be done." The duke said: "My grandees think that Pu is what Wei relies on to resist Jin and Chu; to attack it, I fear, may not be possible?" Confucius said: "The men there have a will to hold out to the death [Gongshu wanted to move Pu to another state, so the men wanted to hold out to the death and were unwilling to move], and those I would attack are no more than four or five people." [Those who were originally companions of Gongshu.] The duke said: "Good." In the end he did not attack. On another day, Duke Ling again talked with the Master, saw a flight of wild geese passing, looked up at them, and his expression was displeased. Confucius then left ["shi" means to leave]. Qu Boyu of Wei was worthy yet Duke Ling did not use him, while Mi Zixia was unworthy yet was employed. Shi Yu repeatedly remonstrated but was not heeded. When Shi Yu was gravely ill and about to die, he ordered his son: "In the court of Wei I could not advance Qu Boyu and dismiss Mi Zixia; this is my failure as a minister to set my ruler right. One who cannot set his ruler right in life has no way to complete the rites in death. When I die, place my corpse beneath the window, and for me that will be the end." [By ritual, the rice in the mouth is placed beneath the window, the minor shrouding is within the door, the great shrouding at the eastern steps, and the lying in state in the guest position.] His son obeyed. Duke Ling came to condole, found it strange, and asked; the son told the duke his father's words. The duke changed color in shock and said: "This is my fault." He then ordered the lying in state to be in the guest position, advanced and employed Qu Boyu, and dismissed and kept at a distance Mi Zixia. Confucius heard of this and said: "The straightforward remonstrators of old were done once they died; none like Shi Yu, who even in death remonstrated with his corpse and moved his ruler with loyalty; can he not be called upright?"

宰我問於孔子曰：“昔者吾聞諸榮伊曰：‘黃帝三百年．’請問黃帝者，人也，抑非人也，何以能至三百年乎？”孔子曰：“禹湯文武周公，不可勝以觀也，而上世黃帝之問，將謂先生難言之故乎．”言禹湯已下不可勝觀乃問上世黃帝將為先生長老難言之故問宰我曰：“上世之傳，隱微之說，卒採之辯，採事也辯說也卒終也其事之說也闇忽之意，闇忽友遠不明非君子之道者，則予之問也固矣．”固陋不得其問孔子曰：“可也，吾略聞其說．黃帝者，少昊之子，曰軒轅，生而神靈，弱而能言，幼齊叡，莊敦敏誠信，長聰明，治五氣，五行之氣設五量，五量權衡升斛尺丈裡步十百撫萬民，度四方，商度四方而無安定服牛乘馬，擾馴猛獸，以與炎帝戰於阪泉之野，炎帝神農氏之後也三戰而後克之．始垂衣裳，作為黼黻，白與黑謂之黼若斧文黑與青謂之黻若兩已相戾治民以順天地之紀，知幽明之故，達生死存亡之說，播時百穀，時是嘗味草木，仁厚及於鳥獸昆蟲，考日月星辰，勞耳目，勤心力，用水火財物以生民．民賴其利，百年而死；民畏其神，百年而亡；民用其教，百年而移，故曰黃帝三百年．”

Zai Wo asked Confucius: "I heard from Rong Yi before: 'The Yellow Emperor lived three hundred years.' May I ask whether the Yellow Emperor was a man or not, and how he could reach three hundred years?" Confucius said: "Yu, Tang, Wen, Wu, and the Duke of Zhou you cannot even finish going through, yet you ask about the Yellow Emperor of the earlier age, probably because you think it hard for the master to speak of." [That is, he cannot finish going through Yu and Tang and later, yet asks about the Yellow Emperor of the earlier age, thinking that it is hard for the elders to speak of.] Zai Wo said: "The hearsay of the earlier age, subtle sayings, arguments about the end of affairs [cai means to pick the matter, bian to argue, zu is end, the account of that matter], and dim and hazy ideas [dim and vague means distant and unclear] are not the Way of the gentleman; then Yu's question is crude." [Gu means crude; the question was not proper.] Confucius said: "It is fine. I have heard the account roughly. The Yellow Emperor was the son of Shaohao, called Xuanyuan; he was divinely intelligent at birth, could speak when very young, was orderly and shrewd in childhood, grave, quick, and faithful, and grew up clever and bright; he governed the five qi [the qi of the Five Phases], established the five measures [the five measures are weights and balances, pints and bushels, feet and rods, li and paces, tens and hundreds], comforted the ten thousand people, measured the four quarters [assessed the four quarters, with none unsettled], yoked oxen and rode horses, tamed fierce beasts, and fought with Emperor Yan in the wilds of Banquan [Emperor Yan was a descendant of Shennong], winning after three battles. He began to let his robes hang down, and made the fu and fu patterns [black and white is called fu, resembling an axe pattern; black and blue is called fu, resembling two backs-to-back ji characters], governed the people so that they followed the guiding threads of heaven and earth, knew the reasons for the dark and the bright, understood the accounts of life, death, survival, and loss, sowed the hundred grains in season ["shi" means "is"], tasted herbs and trees, extended benevolence to birds, beasts, and insects, studied the sun, moon, and stars, wore out his ears and eyes, diligently used his mental strength, and used water, fire, and goods to nourish the people. The people relied on his benefit for a hundred years until he died; the people revered his spirit for a hundred years until the spirit faded; the people used his teachings for a hundred years until customs shifted. So it is said the Yellow Emperor was three hundred years."

宰我曰：“請問帝顓頊．”孔子曰：“五帝用說，三王有度，五帝久遠故用說也三王邇則有成法度汝欲一日遍聞遠古之說，躁哉予也．”宰我曰：“昔予也聞諸夫子曰：‘小子毋或宿．’故敢問．”有所問當問勿令更宿也

Zai Wo said: "May I ask about Emperor Zhuanxu?" Confucius said: "For the Five Emperors we use tradition, while the Three Kings have laws and institutions [the Five Emperors are remote and so we use tradition, while the Three Kings are near and so we have ready-made institutions]. You wish to hear all the accounts of remote antiquity in one day; how hasty you are, Yu." Zai Wo said: "Before, Yu heard the Master say: 'Young people, if you have a question, do not let it pass the night.' So I dare to ask." [When one has a question one should ask it and not let it pass another night.]

孔子曰：“顓頊，黃帝之孫，昌意之子，曰高陽，淵而有謀，疏通以知遠，養財以任地，履時以象天，依鬼神而制義，治氣性以教眾，潔誠以祭祀，巡四海以寧民，北至幽陵，南暨交趾，西抵流沙，東極蟠木，動靜之神，小大之物，日月所照，莫不底屬．”底平四遠皆平而來服屬之也宰我曰：“請問帝嚳．”孔子曰：“玄枵之孫，喬極之子，曰高辛，生而神異，自言其名，博施厚利，不於其身，聰以知遠，明以察微，仁以威，惠而信，以順天地之義，知民所急，修身而天下服，取地之財而節用焉，撫教萬民而誨利之，歷日月之生朔而迎送之，明鬼神而敬事之，其色也和，其德也重，其動也時，其服也哀，春夏秋冬育護天下，日月所照，風雨所至，莫不從化．”

Confucius said: "Zhuanxu was a grandson of the Yellow Emperor and a son of Changyi, called Gaoyang; he was deep and strategic, open and knew what was far, cared for wealth in order to employ the land, followed the seasons in order to model on Heaven, relied on ghosts and spirits to establish righteousness, governed temperament and nature to teach the people, was clean and sincere in sacrificing, and toured the four seas to bring peace to the people. To the north he reached Youling, to the south Jiaozhi, to the west the Flowing Sands, to the east Panmu. Spirits that move and are still, things large and small, all that the sun and moon shine on were settled and submitted." [Di means level: all four quarters were pacified and came to submit.] Zai Wo said: "May I ask about Emperor Ku?" Confucius said: "The grandson of Xuanxiao and son of Jiaoji, called Gaoxin; he was divinely extraordinary at birth, and spoke his own name himself. He gave broadly with generous benefit and did not seek it for himself. His hearing knew what was far, his sight perceived what was minute, he was benevolent with authority and kind with trustworthiness, and in this he followed the righteousness of heaven and earth. He knew what the people urgently needed and cultivated himself so that the world submitted. He took the wealth of the earth and used it with restraint, comforted and taught the ten thousand people and instructed them so as to benefit them, passed through the sun and moon's births and waxings with welcome and send-off, understood ghosts and spirits and served them respectfully. His countenance was harmonious, his virtue weighty, his movements fit the seasons, and his clothing was somber. In spring, summer, autumn, and winter he nurtured and protected the world, and wherever sun and moon shone and wind and rain reached, none failed to follow and be transformed."

宰我曰：“請問帝堯．”孔子曰：“高辛氏之子，曰陶唐，其仁如天，其智如神，就之如日，望之如云，富而不驕，貴而能降，伯夷典禮，夔龍典樂，舜時夔典樂龍作納言然則堯時龍亦典樂者也舜時而仕，趨視四時，務元民始之，務先民事以為始也流四凶而天下服，其言不忒，其德不回，四海之內，舟輿所及，莫不夷說．”夷平心說古通以為悅字

Zai Wo said: "May I ask about Emperor Yao?" Confucius said: "He was a son of the Gaoxin clan, called Taotang. His benevolence was like Heaven, his wisdom like a spirit; approaching him was like the sun, looking at him from afar was like clouds. He was rich and not arrogant, noble and able to humble himself. Bo Yi managed ritual, and Kui and Long managed music [in Shun's time Kui managed music and Long was Minister of Communications, so in Yao's time Long also managed music]. Shun then entered service, hurrying about to inspect the four seasons, making sure to put the people's affairs first [making the people's affairs first the starting point], banished the Four Evildoers and the world submitted. His words had no error and his virtue no crookedness. Within the four seas, wherever boats and carts reached, none were not at peace and in joy." ["Yi" means level; the word is an ancient equivalent of "joy."]

宰我曰：“請問帝舜．”孔子曰：“喬牛之孫，瞽瞍之子也，曰有虞，舜孝友聞於四方，陶漁事親，為陶器躬捕魚以養父母寬裕而溫良，敦敏而知時，畏天而愛民，恤遠而親近，承受大命，依於二女，堯妻舜以二女舜動靜謀之於二女叡明智通，為天下帝，命二十二臣率堯舊職，躬己而已，天平地成，巡狩四海，五載一始，三十年在位，嗣帝五十載，陟方岳，死於蒼梧之野而葬焉．”宰我曰：“請問禹．”孔子曰：“高陽之孫，鯀之子也，曰夏後，敏給克齊，其德不爽，爽忒其仁可親，其吾可信，聲為律，身為度，以身為法度也亹亹穆穆，為紀為綱，其功為百神之主，禹治水天下既平然後百神得其所其惠為民父母，左準繩，右規矩，左右言常用也履四時，所行不違四時之宜據四海，任皋繇伯益，以贊其治，興六師以徵不序，四極之民，莫敢不服．”孔子曰：“予大者如天，小者如言，民悅至矣，予也，非其人也．”言不足以明五帝之德也宰我曰：“予也不足以戒，敬承矣．”他日，宰我以語子貢，子貢以復孔子，子曰：“吾欲以顏狀取人也，則於滅明改矣；吾欲以言辭取人也，則於宰我改之矣；吾欲以容貌取人也，則於子張改之矣．”宰我聞之，懼，弗敢見焉．

Zai Wo said: "May I ask about Emperor Shun?" Confucius said: "The grandson of Qiaoniu and son of Gusou, called Youyu. Shun's filial piety and brotherly affection were known in the four quarters; he made pottery and caught fish to serve his parents [made pottery and personally fished to support his parents], was generous and gentle, quick and knew the time, revered Heaven and loved the people, cared for the distant and drew close the near. He received the great mandate, relying on two women [Yao married his two daughters to Shun, and Shun planned his actions with the two women], was brilliant and wise and penetrating, and became emperor of the world. He appointed twenty-two ministers, led the old offices of Yao, and himself simply did nothing. Heaven was level and earth was complete, and he toured the four seas, beginning once every five years. He ruled for thirty years and held the imperial seat for fifty, ascended the Square Peak, and died in the wilds of Cangwu and was buried there." Zai Wo said: "May I ask about Yu?" Confucius said: "The grandson of Gaoyang and son of Gun, called Lord of Xia. He was quick and could keep order, his virtue had no error [shuang means deviation], his benevolence could be approached and his words trusted. His voice was the pitch pipes and his body the standard [he took himself as the standard], he was diligent and solemn, and made the guide and the thread. His merit was lord of the hundred spirits [when Yu controlled the waters and the world was settled, then the hundred spirits each found their place], and his kindness was the parent of the people. On his left were the plumb line, on his right the compass and square [left and right mean he constantly used them], he followed the four seasons [his actions did not go against the seasons' suitability], held the four seas, employed Gao Yao and Bo Yi to assist in governing, raised the six armies to punish the disobedient, and the people of the four extremes none dared not submit." Confucius said: "Yu, the great is like heaven and the small is like words, and the people's joy has reached the extreme. Yu, you are not that man." [That is, not enough to make clear the virtue of the Five Emperors.] Zai Wo said: "Yu is not worth warning, and I respectfully accept." On another day Zai Wo told this to Zigong, and Zigong told Confucius. Confucius said: "I wanted to choose people by appearance, and I corrected that over Tantai Mieming; I wanted to choose people by speech, and I corrected that over Zai Wo; I wanted to choose people by demeanor, and I corrected that over Zizhang." Zai Wo heard of it, was afraid, and dared not see him again.

季康子問於孔子曰：“舊聞五帝之名，而不知其實，請問何謂五帝？”孔子曰：“昔丘也聞諸老聃曰：‘天有五行，水火金木土，分時化育，以成萬物．一歲三百六十日五行各主七十二日也化生長育一歲之功萬物莫敢不成’其神謂之五帝．五帝五行之神佐生物者而讖緯皆為之名字亦為妖怪妄言古之王者，易代而改號，取法五行，五行更王，終始相生，亦象其義．法五行更王終始相生始以木德王天下其次以生之行轉相承而諸說乃謂五精之帝下生王者其為帝或無可言也更古衡反王音旺故其為明王者而死配五行，是以太皞配木，炎帝配火，黃帝配土，少皞配金，顓頊配水．”康子曰：“太皞氏其始之木何如？”孔子曰：“五行用事，先起於木，木東方萬物之初皆出焉，是故王者則之，而首以木德王天下，其次則以所生之行，轉相承也．”木生火火生土之屬王天音旺康子曰：“吾聞勾芒為木正，祝融為火正，蓐收為金正，玄冥為水正，后土為土正，此五行之主而不亂稱曰帝者，何也？

Ji Kangzi asked Confucius: "Long ago I heard the names of the Five Emperors but do not know the reality; may I ask what are called the Five Emperors?" Confucius said: "Long ago Qiu heard Lao Dan say: 'Heaven has the Five Phases, water, fire, metal, wood, and earth, which divide and transform in season to complete the ten thousand things. [The year has three hundred sixty days, and each phase governs seventy-two days; transformation, birth, growth, and nurture are the work of a year, and none of the ten thousand things dare not be completed.]' Those spirits are called the Five Emperors. [The Five Emperors are the spirits of the Five Phases, who assist in producing and nurturing the ten thousand things. The apocryphal texts all give them names, which is also strange and false talk.] In ancient times, true kings changed their titles with each dynasty, modeling on the Five Phases. The Five Phases take turns ruling, each end and beginning producing the next, which also follows that principle. [Modeling on the Five Phases taking turns ruling and each end and beginning producing the next, first they ruled the world with the virtue of Wood, and next followed the phase it produced, passing on in turn. The various theories, however, say that the emperors of the five essences descended to produce kings, and some of these emperors have nothing to be said about them.] So those who were enlightened kings were paired with the Five Phases when they died. Thus Taihao is paired with Wood, Emperor Yan with Fire, the Yellow Emperor with Earth, Shaohao with Metal, and Zhuanxu with Water." Kangzi said: "Taihao's clan first used Wood; what about that?" Confucius said: "When the Five Phases operate, they first arise from Wood. Wood is in the east, and the first birth of the ten thousand things comes out from it. Therefore the true kings modeled on it, first ruling the world with the virtue of Wood, and then following the phase it produced in turn." [Wood produces Fire, Fire produces Earth, and so on.] Kangzi said: "I have heard that Gou Mang was the head of Wood, Zhu Rong the head of Fire, Ru Shou the head of Metal, Xuan Ming the head of Water, and Hou Tu the head of Earth. These are the managers of the Five Phases, yet they are not called emperors indiscriminately; why?"

”孔子曰：“凡五正者，五行之官名，五行佐成上帝而稱五帝，太皞之屬配焉，亦云帝，從其號．天至尊物不可以同其號亦兼稱上帝上天以其五行佐成天事謂之五帝以地有五行而其精神在上故亦為帝五帝黃帝之屬故亦稱帝亦從天五帝之號故王者雖號稱帝而不或曰天帝而曰天子者而天子與父其尊卑相去遠矣曰天王者言乃天下之王也昔少皞氏之子有四叔，曰重、曰該、曰修、曰熙，實能金木及水，使重為勾芒，該為蓐收，修及熙為玄冥，顓頊氏之子曰黎為祝融，共工氏之子曰勾龍為后土，此五者，各以其所能業為官職．各以一行之官為職業之事生為上公，死為貴神，別稱五祀，不得同帝．”五祀上公之神故不得稱帝也正史者五正不及五帝五帝不及天地而不設者以祭社為祭地不亦失之遠矣且土與火水俱為五行是地之子也以子為母不亦顛倒失尊卑之序也康子曰：“如此之言，帝王改號於五行之德，各有所統，則其所以相變者，皆主何事？”在木家而尚赤所以問也孔子曰：“所尚則各從其所王之德次焉．木次火而木家尚赤者以木德義之著修其母兼其子夏后氏以金德王，色尚黑，大事歛用昏，大事喪昏時亦黑也戎事乘驪，黑馬也牲用玄；殷人用水德王，色尚白，水家尚青而尚白者避土家之尚青大事歛用日中，日中白也戎事乘翰，翰白色馬牲用白；周人以木德王，色尚赤，大事歛用日出，日出時亦赤也戎事乘騵，騵馬白腹牲用騂．騂赤色也此三代之所以不同．”康子曰：“唐虞二帝，其所尚者何色？”孔子曰：“堯以火德王，色尚黃，舜以土德王，色尚青．”土家宜尚白土者四行之主王於四季五行用事先起於水色青是以水家避土土家尚白康子曰：“陶唐有虞夏後，殷周獨不配五帝，意者德不及上古耶，將有限乎？

Confucius said: "The five heads are the official titles of the Five Phases. The Five Phases assist and complete the Lord on High and are called the Five Emperors, and Taihao and others who are paired with them are also called emperors, following that title. [Heaven is the most honored, and things cannot share its title, and it is also called the Lord on High. Heaven is called the Five Emperors because the Five Phases assist in completing Heaven's work; the earth has the Five Phases and their essence is above, and so they are also called emperors. The Five Emperors such as the Yellow Emperor are also called emperors, following the title of the Five Emperors of Heaven. So true kings, though titled emperor, do not say Lord of Heaven but Son of Heaven, and the distance in honor between Son of Heaven and his father is great; to say Heavenly King means a king of the world.] In the past, Shaohao had four sons who were uncles, called Chong, Gai, Xiu, and Xi, who could truly manage metal, wood, and water; he made Chong into Gou Mang, Gai into Ru Shou, and Xiu and Xi into Xuan Ming; Zhuanxu's son called Li became Zhu Rong; Gonggong's son called Gou Long became Hou Tu. These five each used what they were able to do as the work of their office [each used the office of a phase as their work]. In life they were high dukes, and in death honored spirits, additionally called the Five Sacrifices, and not to be equated with the emperors." [The Five Sacrifices are spirits of high dukes, so they cannot be called emperors. In the standard histories the five heads are not equal to the Five Emperors, and the Five Emperors are not equal to heaven and earth. Not establishing earth and making sacrifice to the altar of the soil serve as sacrifice to earth is also very far off, is it not? Moreover earth, fire, and water are all of the Five Phases and sons of earth, and to treat a son as a mother is also to invert and lose the order of honor and humility.] Kangzi said: "By such words, emperors and kings change titles by the virtue of the Five Phases, each with its own domain; then what do those who change from one another each govern?" [The Wood house honors red, and so he asked.] Confucius said: "What they honor follows the order of the virtue by which they rule. The next after Wood is Fire, and the Wood house honors red because the righteousness of Wood virtue is manifest, cultivating the mother and extending to the child. The Lord of Xia ruled by the virtue of Metal, honored the color black, used dusk for great affairs of shrouding [great affairs means funerals, and dusk is also black], rode black horses in military affairs [dark horses], and used black for sacrificial animals; the Yin people ruled by the virtue of Water, honored the color white [the Water house should honor blue-green but honors white, to avoid the Earth house's honoring blue-green], used midday for great affairs of shrouding [midday is white], rode han horses in military affairs [han means white horses], and used white for sacrificial animals; the Zhou people ruled by the virtue of Wood, honored the color red, used sunrise for great affairs of shrouding [sunrise is also red], rode white-bellied horses in military affairs [the original text here has a rare character, a white-bellied horse], and used red-brown for sacrificial animals [xing means red]. This is how the Three Dynasties differed." Kangzi said: "What color did the two emperors Tang and Yu honor?" Confucius said: "Yao ruled by the virtue of Fire and honored yellow; Shun ruled by the virtue of Earth and honored blue-green." [The Earth house should honor white; earth is master of the four phases and rules through the four seasons; when the Five Phases operate they begin first from the water color blue-green, and so the Water house avoids Earth, and the Earth house honors white.] Kangzi said: "Taotang, Youyu, the Lord of Xia, Yin, and Zhou alone are not paired with the Five Emperors; is it that their virtue did not reach that of high antiquity, or is there a quota?"

”孔子曰：“古之平治水土，及播殖百穀者眾矣，唯勾龍氏兼食於社，兼猶配也而棄為稷神，易代奉之，無敢益者，明不可與等．故自太皞以降，逮於顓頊，其應五行，而王數非徒五而配五帝，是其德不可以多也．”

Confucius said: "In ancient times there were many who leveled the waters and soils and sowed the hundred grains, but only Gou Long was also paired and fed at the altar of the soil ["also" is like paired], and Qi became the god of grain, and were sacrificed to through the changes of dynasties, with no one daring to add to them, showing that they cannot be equated with them. So from Taihao to Zhuanxu, those who accorded with the Five Phases and ruled numbered more than five, yet paired with the Five Emperors, because their virtue could not be more numerous."

閔子騫為費宰，問政於孔子．子曰：“以德以法．夫德法者，御民之具，猶御馬之有銜勒也．君者，人也，吏者，轡也，刑者，策也，夫人君之政，執其轡策而已．”子騫曰：“敢問古之為政．”孔子曰：“古者天子以內史為左右手，內史掌王八柄及？事之法納以詔王聽治命孤卿大夫則策命以四方之事書則讀之王制祿則費為之賞則亦如之故王以為左右手費芳未反以德法為銜勒，以百官為轡，以刑罰為策，以萬民為馬，故御天下數百年而不失．善御馬正銜勒，齊轡策，均馬力，和馬心，故口無聲而馬應轡，策不舉而極千里；善御民，壹其德法，正其百官，以均齊民力，和安民心，故令不再而民順從，刑不用而天下治．是以天地德之，天地以有為德而兆民懷之，懷歸夫天地之所德，兆民之所懷，其政美，其民而眾稱之．其民為眾所稱舉也今人言五帝三王者，其盛無偶，威察若存，其盛以明察帝若存其故何也？其法盛，其德厚，故思其德，必稱其人，朝夕祝之，升聞於天，上帝俱歆用永厥世而豐其年．不能御民者，棄其德法，專用刑辟，譬猶御馬，棄其銜勒而專用棰策，其不制也，可必矣．夫無銜勒而用棰策，馬必傷，車必敗；無德法而用刑，民必流，國必亡．治國而無德法，則民無修，民無修則迷惑失道，如此上帝必以其為亂天道也．苟亂天道，則刑罰暴，上下相諛，諂諛莫知念忠，俱無道故也．今人言惡者，必比之於桀紂，其故何也？

Min Ziqian was magistrate of Fei and asked Confucius about government. Confucius said: "Use virtue and law. Virtue and law are the instruments for driving the people, just as driving horses has bit and bridle. The ruler is the man, the officials are the reins, and punishments are the whip. The government of a ruler is just to hold the reins and whip." Ziqian said: "May I ask about government in antiquity?" Confucius said: "In ancient times the Son of Heaven took the Interior Secretary as his left and right hands [the Interior Secretary managed the king's eight handles and the laws of affairs, brought them in to proclaim to the king and listen to his governing; appointed the lonely ministers and grandees with edicts, and read documents on matters of the four quarters; when the king set stipends he proclaimed them, and also with rewards, so the king took him as left and right hands], took virtue and law as bit and bridle, the hundred officials as reins, punishments as the whip, and the ten thousand people as horses, and so drove the world for hundreds of years without error. One good at driving horses sets the bit and bridle right, arranges the reins and whip evenly, equalizes the horses' strength and harmonizes their hearts, and so with no sound from the mouth the horses respond to the reins, and without raising the whip they reach a thousand li. One good at driving the people unifies virtue and law, sets the hundred officials right, to equalize the people's strength and harmonize and settle their hearts, and so without further orders the people follow, and without using punishments the world is governed. Therefore heaven and earth take him as virtue [heaven and earth take having action as virtue] and the million people turn to him ["huai" means turn to]. What heaven and earth take as virtue and the million people turn to is fine government, and his people are praised by the multitude [his people are praised by the multitude]. When people speak now of the Five Emperors and Three Kings, their prosperity has no peers, and their stern discernment seems still present [that prosperity came from discernment, and the emperors seem still present]; what is the reason? Their laws flourished and their virtue was deep, so thinking of that virtue one must praise that person, praying morning and evening, ascending to Heaven, with the Lord on High all receiving it, so that his generations are long and his harvests abundant. One who cannot drive the people abandons virtue and law and uses punishment alone, like driving a horse by abandoning the bit and bridle and using only a whip and goad; failing to control it is certain. Without bit and bridle and using whip and goad, the horse is sure to be hurt and the cart sure to be wrecked; without virtue and law and using punishment, the people are sure to flee and the state sure to perish. Governing a state without virtue and law, the people have no cultivation; people without cultivation are confused and lose the Way. In such a case, the Lord on High will surely think he throws the Way of Heaven into disorder. If the Way of Heaven is disordered, punishments become cruel, those above and below flatter each other, and in flattery no one thinks of loyalty, all because of the lack of the Way. Now when people speak of evil, they must compare it to Jie and Zhou; what is the reason?

其法不聽，其德不厚，故民惡其殘虐，莫不吁嗟，朝夕祝之，升聞於天，上帝不蠲，降之以禍罰，災害並生，用殄厥世．故曰德法者御民之本．古之御天下者，以六官總治焉，冢宰之官以成道，治官所以成道司徒之官以成德，教官所以成德宗伯之官以成仁，祀官所以成仁司馬之官以成聖，治官所以成聖聖通征伐所以通天下也司寇之官以成義，刑官所以成義司空之官以成禮．事官所以成禮禮非事不立也六官在手以為轡，司會均仁以為納，納驂馬轡轡系軾前者司會掌邦之六典八法之戒以周知四方之治冢宰之副故不在其六轡至當納位故曰御四馬者執六轡，御天下者正六官．是故善御馬者正身以總轡，均馬力，齊馬心，迴旋曲折，唯其所之，故可以取長道，可赴急疾，此聖人所以御天地與人事之法則也．天子以內史為左右手，以六官為轡，已而與三公為執六官，均五教，齊五法．仁義禮智信之法也故亦唯其所引，無不如志，以之道則國治，冢宰治官以之德則國安，德教成以之仁則國和禮之用和為貴則國安以之仁則國和，以之聖則國平，通治遠近則國平也以之禮則國安，事物以禮則國定也以之義則國義，義平也刑罰當罪則國平此御政之術．過失人之情，莫不有焉，過而改之，是為不過．故官屬不理，分職不明，法政不一，百事失紀曰亂，亂則飭冢宰；飭謂整攝人也地而不殖，財物不蕃，萬民飢寒，教訓不行，風俗淫僻，人民流散曰危，危則飭司徒；父子不親，長幼失序，君臣上下，乖離異志曰不和，不和則飭宗伯；賢能而失官爵，功勞而失賞祿，司勳之職屬之司馬士卒疾怨，兵弱不用曰不平，不平則飭司馬；刑罰暴亂，奸邪不勝曰不義，不義則飭司寇；

His laws are not obeyed and his virtue is not deep, so the people hate his cruelty and none fails to sigh, cursing him morning and evening, the curses rising to Heaven; the Lord on High does not forgive, sends down calamity and punishment, and disasters arise together, in order to cut off his line. Therefore it is said that virtue and law are the root of directing the people. In ancient times, those who directed the world governed through the six offices as a whole. The office of the Chief Steward was used to accomplish the Way [the office of governing is how the Way is accomplished], the office of the Minister of Education to accomplish virtue [the office of teaching is how virtue is accomplished], the office of the Minister of Rites to accomplish benevolence [the office of sacrifice is how benevolence is accomplished], the office of the Minister of War to accomplish sagehood [the office of governing is how sagehood is accomplished; "sage" means penetrating, and campaigns are how one penetrates the world], the office of the Minister of Crime to accomplish righteousness [the office of punishment is how righteousness is accomplished], and the office of the Minister of Works to accomplish ritual [the office of works is how ritual is accomplished; ritual cannot stand without work]. The six offices are held in the hand as reins, and the Minister of Accounts balances benevolence as the inner rein ["na" is the rein of the outer horse, tied before the rail; the Minister of Accounts governs the warnings of the six statutes and eight laws of the state so as to know the governance of the four quarters, and is the deputy to the Chief Steward, so he is not among the six reins, but is exactly in the place of the inner rein]. Therefore it is said that one who drives four horses holds six reins, and one who directs the world sets right the six offices. Thus one good at driving horses straightens himself and gathers the reins, balances the strength of the horses, aligns the horses' hearts, and in winding and turning goes only where he directs, so he can go long distances and can race to urgent matters. This is how the sage directs Heaven and Earth and human affairs. The Son of Heaven takes the Interior Scribe as his left and right hands and the six offices as his reins, and then, together with the Three Dukes, holds the six offices, balances the five teachings, and aligns the five laws [the laws of benevolence, righteousness, ritual, wisdom, and good faith]. So things follow only where he leads, and nothing fails to meet his aims. If the Way is used, the state is governed [the Chief Steward is the governing official]; if virtue is used, the state is secure [virtuous teaching is accomplished]; if benevolence is used, the state is harmonious [where the use of ritual values harmony, the state is secure, and where benevolence is used, the state is harmonious]; if sagehood is used, the state is at peace [penetrating governance near and far, the state is at peace]; if ritual is used, the state is settled [using ritual in affairs and things, the state is settled]; if righteousness is used, the state is level and upright [righteousness is level; when punishments fit the crime, the state is level]. This is the method of directing government. Faults are human nature, and no one is without them. To have a fault and correct it is to have none. Therefore when the offices are not governed, the division of duties is not clear, laws and government are not unified, and the hundred affairs lose their order, this is called disorder, and disorder is corrected through the Chief Steward ["chi" means to put in order people]; when land is not cultivated, goods do not multiply, the myriad people are hungry and cold, instruction is not carried out, customs are licentious, and people scatter, this is called danger, and danger is corrected through the Minister of Education; when fathers and sons are not close, old and young lose their order, and ruler and minister, high and low, are estranged in purpose, this is called disharmony, and disharmony is corrected through the Minister of Rites; when the worthy and able lose office and rank, and those with merit lose reward and salary [the office of merit belongs to the Minister of War], when soldiers resent, and the army is weak and cannot be used, this is called unevenness, and unevenness is corrected through the Minister of War; when punishments are violent and disordered and the wicked cannot be overcome, this is called unrighteousness, and unrighteousness is corrected through the Minister of Crime;

度量不審，舉事失理，都鄙不修，財物失所曰貧，貧則飭司空．故御者同是車馬，或以取千里，或不及數百里，其所謂進退緩急，異也．夫治者同是官法，或以致平，或以致亂者，亦其所以為進退緩急異也．古者天子常以季冬考德正法，以觀治亂，德盛者治也，德薄者亂也．故天子考德，則天下之治亂，可坐廟堂之上而知之，夫德盛則法修，德不盛則飭，法與政鹹德而不衰．法與政皆合於德則不殺故曰王者又以孟春論之德及功能．能德法者為有德，能行德法者為有行，行下孟反能成德法者為有功，能治德法者為有智．故天子論吏而德法行，事治而功成，夫季冬正法，孟春論吏，治國之要．”

when measures are not examined, undertakings lose their order, towns and borders are not kept up, and goods lose their place, this is called poverty, and poverty is corrected through the Minister of Works. Therefore, those who drive with the same carriages and horses, some reach a thousand li, while others do not reach a few hundred li, because of the difference in how they advance, retreat, slow down, and hurry. Those who govern with the same officials and laws, some bring about peace, some bring about disorder, also because of the difference in how they advance, retreat, slow down, and hurry. In ancient times the Son of Heaven regularly in the last month of winter examined virtue and set laws straight in order to observe order and disorder. Where virtue was abundant there was order; where virtue was thin there was disorder. So when the Son of Heaven examines virtue, the order or disorder of the world can be known while sitting in the temple hall. When virtue is abundant, laws are well kept; when virtue is not abundant, they are corrected. When laws and government both accord with virtue, they do not decline [when laws and government both accord with virtue, they are not diminished]. So the king in the first month of spring again assesses the virtue of officials and also their merit and ability. Those who can carry out virtue and law have virtue; those who can promote virtue and law have conduct; those who can accomplish virtue and law have merit; those who can govern virtue and law have wisdom. So when the Son of Heaven assesses officials, virtue and law are carried out, affairs are governed, and merit is accomplished. Setting laws straight in the last month of winter and assessing officials in the first month of spring are the essentials of governing a state."

子夏問於孔子曰：“商聞易之生人及萬物，鳥獸昆蟲，各有奇耦，氣分不同，易主天地以生萬物言受氣各有分數不齊同分扶問反而凡人莫知其情，唯達德者能原其本焉．天一，地二，人三，三如九，九九八十一，一主日，日數十，故人十月而生；一主日從一而生日者陽從奇數日數十從甲至癸也八九七十二，偶以從奇，奇主辰，辰為月，月主馬，故馬十二月而生；偶以承奇陰以承陽辰數十二從子至亥也奇居宜反七九六十三，三主鬥，鬥主狗，故狗三月而生；鬥次日月故以主斗六九五十四，四主時，時主豕，故豕四月而生；音不過五故五為音四九三十六，六為律，律主鹿，故鹿六月而生；三九二十七，七主星，星主虎，故虎七月而生；星二十八宿為四方方有七度七主星也二九一十八，八主風，風為蟲，故蟲八月而生；風之數盡於八凡蟲為風風為蟲也其餘各從其類矣．鳥魚生陰而屬於陽，故皆卵生．魚遊於水，鳥遊於云，故立冬則燕雀入海化為蛤．蠶食而不飲，蟬飲而不食，蜉蝣不飲不食，萬物之所以不同．介鱗夏食而冬蟄，介甲蟲也齕吞者八竅而卵生，八竅鳥屬齕下沒反齟●者九竅而胎生，九竅人及獸屬齟壯所反●疾雀反四足者無羽翼，戴角者無上齒，無角無前齒者膏，無角無後齒者脂，淮南取此義曰無角者膏而無前有角者脂而無後膏豚屬而脂羊屬無前後皆謂其銳小者也晝生者類父，夜生者似母，是以至陰主牝，至陽主牡．敢問其然乎？

Zixia asked Confucius: "I have heard that the Changes produces humans and all things, birds, beasts, and insects, each with odd or even, and the portions of qi differ [the Changes governs Heaven and Earth in giving birth to the myriad things, meaning that the portions of qi they receive are uneven]; none of the ordinary people knows the facts, and only one who has penetrated virtue can trace the root. Heaven is one, earth is two, man is three; three threes are nine, nine nines are eighty-one. One governs the sun, and the sun's number is ten, so humans are born in the tenth month [one governs the sun, beginning from one; the sun is yang and follows the odd numbers; the sun's number is ten, from jia to gui]. Eight nines are seventy-two; the even follows the odd, and the odd governs the hours, the hours are the months, and the months govern the horse, so horses are born in the twelfth month [the even follows to receive the odd, yin receives yang; the number of hours is twelve, from zi to hai]. Seven nines are sixty-three; three governs the Dipper, the Dipper governs the dog, so dogs are born in the third month [the Dipper comes next to the sun and moon, so it governs the Dipper]. Six nines are fifty-four; four governs the seasons, the seasons govern the pig, so pigs are born in the fourth month. Four nines are thirty-six; six is the pitch-pipes, the pitch-pipes govern the deer, so deer are born in the sixth month. Three nines are twenty-seven; seven governs the stars, the stars govern the tiger, so tigers are born in the seventh month [the stars are the twenty-eight lodges forming the four quarters, each quarter has seven degrees, and seven governs the stars]. Two nines are eighteen; eight governs the wind, the wind is insects, so insects are born in the eighth month [the number of wind ends at eight; all insects are wind, and wind is insects]. The rest each follows its kind. Birds and fish are born in yin and belong to yang, so they are all born from eggs. Fish swim in water and birds swim among the clouds, so at the start of winter swallows and sparrows enter the sea and turn into clams. Silkworms eat and do not drink, cicadas drink and do not eat, mayflies neither drink nor eat; this is how the myriad things differ. Shelled and scaled creatures eat in summer and hibernate in winter ["jie" means shelled creatures]. Those that swallow with the mouth have eight openings and are oviparous [the eight openings refer to birds]; those that chew with teeth have nine openings and are viviparous [the nine openings refer to humans and beasts]. Four-footed creatures have no wings, and those with horns have no upper teeth; those without horns and without front teeth are fatty, those without horns and without back teeth are grease [the Huainanzi takes this meaning and says: those without horns are fatty and have no front teeth, those with horns are grease and have no back teeth; fat is of the pig kind, grease is of the sheep kind; no front or back all means the teeth are sharp and small]. Those born by day resemble the father, those born by night resemble the mother. Therefore the utmost yin governs the female and the utmost yang governs the male. May I ask whether this is so?"

”孔子曰：“然，吾昔聞老聃亦如汝之言．”子夏曰：“商聞山書曰：‘地東西為緯，南北為經，山為積德，川為積刑，高者為生，下者為死，丘陵為牡，溪谷為牝，蚌蛤龜珠，與日月而盛虛．月盛則蚌蛤之屬滿月虧則虛是故堅土之人剛，弱土之人柔，墟土之人大，沙土之人細，息土之人美，●土之人醜．●耗字也息土細緻●土麤疏者也食水者善遊而耐寒，食土者無心而不息，螟屬不氣息也食木者多力而不治，血氣不治淮南子曰多力而弗戾亦不治之貌者也食草者善走而愚，食桑者有緒而蛾，食肉者勇毅而捍，食氣者神明而壽，食谷者智惠而巧，不食者不死而神．故曰羽蟲三百有六十，而鳳為之長；毛蟲三百有六十，而麟為之長；甲蟲三百有六十，而龜為之長；鱗蟲三百有六十而龍為之長；？蟲三百有六十而人為之長．此幹？之美也．幹天？地’殊形異類之數，王者動必以道動，靜必以道靜，必順理以奉天地之性，而不害其所主，謂之仁聖焉？”子夏言終而出，子貢進曰：“商之論也何如？”孔子曰：“汝謂何也？”對曰：“微則微矣，然則非治世之待也．”孔子曰：“然，各其所能．”孔子曰然子貢治世不待世事世事之急然亦各其所知能也

Confucius said: "It is so. I once heard Lao Dan say the same as you say." Zixia said: "I, Shang, have heard from the Book of Mountains: 'East-west on the earth is the woof, and north-south is the warp. Mountains accumulate virtue, and rivers accumulate punishment. The high is life and the low is death. Hills are male and valleys are female. Clams, turtles, and pearls wax and wane with the sun and moon. [When the moon is full, clams and the like are full, and when the moon wanes, they are empty] Therefore people of hard land are firm, people of soft land are gentle, people of hill land are large, people of sandy soil are slender, people of fertile land are beautiful, and people of thin land are ugly. [People of fertile soil are delicate, and people of poor soil are coarse] Those who drink water are good at swimming and tolerate cold, those who eat earth have no heart and do not breathe [the moth kind do not breathe], those who eat wood are strong but not well regulated [the blood and qi are not regulated; the Huainanzi says strong but not violent, which is also a look of being unregulated], those who eat grass are good at running but stupid, those who eat mulberry have silk and turn into moths, those who eat meat are fierce and tough, those who eat qi are spirit-like and long-lived, those who eat grain are wise and skillful, and those who eat nothing do not die and are divine. Therefore of feathered creatures there are three hundred and sixty, and the phoenix is their chief; of furred creatures there are three hundred and sixty, and the qilin is their chief; of shelled creatures three hundred and sixty, and the turtle is their chief; of scaled creatures three hundred and sixty, and the dragon is their chief; of naked creatures three hundred and sixty, and man is their chief. This is the beauty of Heaven and Earth.' ["Gan" here means Heaven] Of the different forms and different kinds, in number, a king in moving must move according to the Way, and in stillness must be still according to the Way, and must follow principle in upholding the nature of Heaven and Earth, and not harm what he governs; is that called benevolent and sagely?" When Zixia had spoken, he went out. Zigong came forward and said: "What of Shang's discussion?" Confucius said: "What do you think?" He answered: "It is subtle, but it is not what a well-governed age waits for." Confucius said: "So it is; each has what he is able to do." [Confucius said it is so. Zigong thought a well-governed age does not wait for these things and that the affairs of the world are urgent, but each also has what he is able to know]

魯哀公問於孔子曰：“人之命與性何謂也？”孔子對曰：“分於道謂之命，分於道謂始得為人故下句雲性命之始形於一謂之性，人各受陰陽以剛柔之性故曰形於一也化於陰陽，象形而發謂之生，化窮數盡謂之死．故命者，性之始也，死者，生之終也，有始則必有終矣．人始生而有不具者五焉，目無見、不能食、不能行、不能言、不能化．及生三月而微煦，煦睛人也煦子句反然後有見，八月生齒，然後能食，三年？合，然後能言，十有六而精通，然後能化．陰窮反陽，故陰以陽變，陽窮反陰，故陽以陰化．是以男子八月生齒，八歲而齔，女子七月生齒，七歲而齔，十有四而化，一陽一陰，奇偶相配，陽奇數陰偶數？桑才反齔初覲反奇居宜反然後道合化成，性命之端，形於此也．”公曰：“男子十六精通，女子十四而化，是則可以生民矣．而禮男子三十而有室，女子二十而有夫也，豈不晚哉？”孔子曰：“夫禮言其極，不是過也．男子二十而冠，有為人父之端，女子十五許嫁，有適人之道，於此而？

Duke Ai of Lu asked Confucius: "What do they mean by human fate and nature?" Confucius answered: "What is divided from the Way is called fate [being divided from the Way means first being able to become a person, so the next sentence speaks of the beginning of nature and fate], and what takes form in unity is called nature [each person receives yin and yang and forms a nature of firm or gentle, so it is said to take form in unity]; changing within yin and yang, taking shape and arising is called life, and when the change is exhausted and the number of qi is used up it is called death. So fate is the beginning of nature, death is the end of life, and where there is a beginning there must be an end. A newborn lacks five things: the eyes cannot see, it cannot eat, cannot walk, cannot speak, and cannot reproduce. When it is three months old and the eyes slightly gleam ["xu" means the pupils can shine on people], then there is seeing; at eight months the teeth grow, and then it can eat; at three years the fontanelle closes, and then it can speak; at sixteen the vital essence flows, and then it can reproduce. When yin is exhausted it returns to yang, so yin changes by yang; when yang is exhausted it returns to yin, so yang transforms by yin. Therefore boys grow teeth at eight months and change them at eight years; girls grow teeth at seven months and change them at seven years, and at fourteen can reproduce. One yang and one yin, odd and even in pairs [yang is the odd number and yin the even number], and then the Way joins and transforms; the beginning of nature and fate takes form here." Duke Ai said: "A boy's essence flows at sixteen and a girl can reproduce at fourteen, so then they can bear and raise people. Yet ritual stipulates that a man has a household at thirty and a woman has a husband at twenty; is that not late?" Confucius said: "Ritual speaks of the limit and does not go beyond it. A man is capped at twenty and has the beginning of being a father; a woman is betrothed at fifteen and has the way of marrying. At this time, however,

，則自婚矣．群生閒藏乎陰，而為化育之始，陰為冬也冬藏物而為化育始故聖人因時以合偶，男子窮天數也．極霜降而婦功成，嫁娶者行焉．季秋霜降嫁娶者始於此詩云將子無怒秋以為期也冰泮而農桑起，婚禮而殺於此．泮散也正月農事起蠶者採桑婚禮始殺言未正也至二月農事始起會男女之無夫家者奔者期盡此月故也詩云士如歸妻迨冰未泮言如欲使妻歸當及冰未泮散之盛時也．殺所戒反男子者，任天道而長萬物者也，知可為，知不可為，知可言，知不可言，知可行，知不可行者，是故審其倫而明其別謂之知，所以效匹夫之聽也．聽宜為德女子者，順男子之教而長其理者也，為男子長養其理也是故無****之義，而有三從之道，幼從父兄，既嫁從夫，夫死從子，言無再醮之端，始嫁言醮禮無再醮之端統言不改事人也．醮子肖反教令不出於閨門，事在供酒食而已，無閫外之非儀也，閫門限婦人以自專無閫外之威儀詩云無非無儀酒食是議閫苦本反不越境而奔喪，事無擅為，行無獨成，參知而後動，可驗而後言，晝不遊庭，夜行以火，所以效匹婦之德也．”行下孟反孔子遂言曰：“女有五不取：逆家子也亂家子也世有刑人子也世有惡疾子也喪父長子也此五者皆不取也矣逆家子者，謂其逆德亂家子者，謂其****世有刑人子者，謂其棄於人也有惡疾子者，謂其棄於天也喪父長子．謂其無受命也婦有七出，三不去．七出者：不順母父出無子出淫僻出惡疾出姑疾出多口舌出竊盜出不順父母出者，謂其逆德也無子者，謂其絕世也淫僻者，謂其亂族也嫉妒者，謂其亂家也惡疾者，謂其不可供粢盛也多口舌者，謂其離親也竊盜者；謂其反義也三不去者：謂有所取無所歸，一也與共更三年之喪，二也先貧賤，後富貴．三也凡此聖人所以順男女之際，重婚姻之始也．”

they pair up by themselves. The many creatures lie hidden within yin, and this is the beginning of reproduction [yin is winter, and in winter things are stored away, and it is the beginning of reproduction]. Therefore the sage matches pairs according to the seasons, and men exhaust the number of Heaven. With the frost's descent, women's work is completed and the business of marriage is carried out [in the last month of autumn at the frost's descent, marriage begins; the Book of Odes says: please do not be angry, with autumn as the date]. When the ice melts, farming and mulberry work begin, and wedding rites are reduced here ["pan" means to scatter. In the first month farming work begins, and silk-raising women gather mulberry, and wedding rites begin to be reduced, meaning they are not yet at the proper time. In the second month, when farming work begins to rise, men and women without spouses are brought together, and the deadline for elopement is all within this month. The Book of Odes says: 'If the gentleman wishes to bring home his wife, let him do so while the ice has not yet melted.' This means that if one wants to bring home his wife, he should hurry while the ice has not yet scattered]. A man bears the Way of Heaven and nurtures the myriad things, and knows what can be done and what cannot be done, what can be said and what cannot be said, what can be carried out and what cannot be carried out. Therefore examining the relations and categories and clearly distinguishing them is called knowing, by which he models himself on the virtue of the common man ["hearing" here should be "virtue"]. A woman follows the teaching of a man and nurtures that principle [nurturing that principle for the man]. Therefore she has no righteousness of acting by herself but has the Way of the three obediences: when young she obeys her father and brothers, when married she obeys her husband, and when the husband dies she obeys her son. This means there is no beginning of a second marriage [a first marriage is called the jiao rite; having no beginning of a second marriage means in general that she does not change to serve another]. Instructions and orders do not leave the women's quarters, and her affairs are only providing wine and food, without ceremony outside the door ["kun" is the threshold; if a woman acts on her own authority she has no dignity outside the door. The Book of Odes says: 'Without fault, without ceremony, only discussing wine and food']. She does not cross the border to attend a funeral, does not do things on her own initiative, does not complete conduct alone, moves only after verifying and knowing, speaks only after being able to confirm, does not wander in the courtyard by day, and uses a torch when walking at night. By this she models the virtue of the common wife." Confucius continued: "A woman has five types not to be married: the daughter of a rebellious family, the daughter of a licentious family, the daughter of a family with generations of those punished, the daughter of a family with generations of a malignant disease, and the eldest daughter who has lost her father. These five are not to be married. The daughter of a rebellious family means her virtue is contrary; the daughter of a licentious family means their licentiousness; the daughter of a family with generations of those punished means she was rejected by people; the daughter with a malignant disease means she was rejected by Heaven; the eldest daughter who has lost her father means she has not received a father's command. A wife may be put away on seven grounds, and there are three grounds on which she is not put away. The seven: disobedience to parents-in-law, being childless, licentiousness, malignant disease, jealousy, talkativeness, and theft. Disobedience to parents-in-law means her virtue is contrary; childlessness means the line is cut off; licentiousness means the clan is thrown into disorder; jealousy means the household is thrown into disorder; malignant disease means she cannot provide sacrificial offerings; talkativeness means kin are driven apart; theft means going against righteousness. The three not put away: if she has no home to return to after the marriage, one; if they have together passed through the three-year mourning, two; if they were poor and lowly first and rich and honored later, three. All of these are how the sage accords with the relation of man and woman and values the beginning of marriage."

孔子曰：“禮之所以象五行也，服之制有五等其義四時也，故喪禮有舉焉，有恩有義，有節有權．所以舉象四時其恩厚者其服重，故為父母斬衰三年，以恩制者也；門內之治恩掩義，門外之治義掩恩，資於事父以事君而敬同，尊尊貴貴，義之大也，故為君亦服衰三年，以義制者也；三日而食，三月而沐，期而練，毀不滅性，不以死傷生，喪不過三年，齊衰不補，墳墓不修，除服之日，鼓素琴，示民有終也，凡此以節制者也；資於事父以事母而愛同，天無二日，國無二君，家無二尊，以治之，故父在為母齊衰期者，見無二尊也；百官備，百物具，不言而事行者，扶而起，謂天子諸侯也言而後事行者，杖而起，卿大夫士也身自執事行者，面垢而已，謂庶人也此以權制者也．親始死三日不怠，三月不懈，期悲號，三年憂哀之殺也，聖人因殺以制節也．”殺所戒反

Confucius said: "Ritual models itself on the five phases, and the system of mourning garments has five grades; its principle models the four seasons. Therefore the mourning rites have what they highlight: there is affection and righteousness, there is regulation and expedience [what is highlighted models the four seasons]. Where affection is deep, the mourning garment is heavy, so for parents one wears the unhemmed sackcloth for three years, set by affection. In governing within the gate, affection overcomes righteousness; in governing outside the gate, righteousness overcomes affection. By taking the serving of the father as the model for serving the ruler, reverence is the same, and honoring the honored and valuing the valued is the greatest of righteousness, so for a ruler too one wears mourning for three years, set by righteousness. One eats after three days, bathes after three months, changes to the training garment after a year, harm to the body does not destroy life, one does not use death to hurt the living, mourning does not exceed three years, the lesser mourning garment is not hemmed, the grave is not tended, and on the day mourning is removed one plays the plain zither, showing the people that there is an end; all of these are set by regulation. By taking the serving of the father as the model for serving the mother, love is the same. Heaven does not have two suns, a state does not have two rulers, a household does not have two senior heads, so as to govern. So when the father is alive, mourning for the mother is for one year, showing that there are not two senior heads. If all officials are in place and all things are in place, and affairs are carried out without speaking, one rises supported [referring to the Son of Heaven and the feudal lords]; if affairs are carried out only after speaking, one rises leaning on a staff [ministers, grandees, and officers]; if affairs are carried out only when one handles them oneself, one just has a dirty face [referring to commoners]. These are set by expedience. For three days after a relative has just died one is not lax, for three months one does not slacken, for a year one wails, and for three years one's grief gradually diminishes. The sage sets measures according to the gradual diminishing."

孔子閒居，子張子貢言遊侍，論及於禮．孔子曰：“居，汝三人者，吾語汝以禮，周流無不遍也．”子貢越席而對曰：“敢問如何？”子曰：“敬而不中禮謂之野，恭而不中禮謂之給，勇而不中禮謂之逆．”子曰：“給奪慈仁．”巧言足恭捷給之人似仁非仁故言給奪慈仁．中陟仲反下同子貢曰：“敢問將何以為此中禮者？”子曰：“禮乎，夫禮所以制中也．”子貢退，言遊進曰：“敢問禮也，領惡而全好者與？”領理惡烏故反好呼報反與羊諸反子曰：“然．”子貢問何也？子曰：“郊社之禮，所以仁鬼神也；禘嘗之禮，所以仁昭穆也饋奠之禮，所以仁死喪也；射饗之禮，所以仁鄉黨也；食饗之禮，所以仁賓客也．明乎郊社之義，禘嘗之禮，治國其如指諸掌而已．是故居家有禮，故長幼辨以之；閨門有禮，故三族和以之；朝廷有禮，故官爵序以之；田獵有禮，故戎事閒以之；軍旅有禮，故武功成．是以宮室得其度，鼎俎得其象，物得其時，樂得其節，車得其軾，鬼神得其享，喪紀得其哀，辯說得其黨，黨類百官得其體，政事得其施，各得其所宜施行之加於身而措於前，凡眾之動，得其宜也．”言遊退，子張進曰：“敢問禮何謂也？

Confucius was at leisure, with Zizhang, Zigong, and Yan You in attendance, and they spoke of ritual. Confucius said: "Sit, you three, and I will tell you of ritual, which pervades everywhere without exception." Zigong stepped beyond his mat and answered: "May I ask how?" Confucius said: "Reverence not in accord with ritual is called rustic; respectfulness not in accord with ritual is called fawning; courage not in accord with ritual is called rebellious." Confucius said: "Fawning usurps kindness and benevolence." [One who speaks cleverly and is excessively respectful, quick to oblige others, resembles benevolence but is not benevolence, so it is said that fawning usurps benevolence] Zigong said: "May I ask how to be in accord with ritual?" Confucius said: "Ritual, ritual is what sets the mean." Zigong withdrew, and Yan You came forward and said: "May I ask whether ritual governs evil and preserves good?" Confucius said: "Yes." Zigong asked why. Confucius said: "The rites of the suburban and earth sacrifices are used to show benevolence to the spirits; the rites of the ancestral sacrifices are used to show benevolence to the ancestral order; the rites of offerings and libations are used to show benevolence to the dead and mourning; the rites of archery and banquets are used to show benevolence to the village; the rites of feasts are used to show benevolence to guests. If one understands the meaning of the suburban and earth sacrifices and the rites of the ancestral sacrifices, governing the state is like pointing to the palm of one's hand. Therefore when there is ritual at home, old and young are thereby distinguished; when there is ritual in the women's quarters, the three clans are thereby harmonious; when there is ritual at court, offices and ranks are thereby ordered; when there is ritual in hunting, military affairs are thereby practiced; when there is ritual in the army, martial achievement is thereby accomplished. Thus palaces and houses obtain their measure, tripods and sacrificial stands obtain their form, things obtain their seasons, music obtains its measure, carriages obtain their crossbars, spirits obtain their offerings, mourning obtains grief, debates obtain their like ["dang" means kind], the hundred officials obtain their structure, and government affairs obtain their execution [each obtains what is fitting to carry out]. Applied to the body and set before one, all the movements of the multitude obtain what is fitting." Yan You withdrew, and Zizhang came forward and said: "May I ask what ritual means?

”子曰：“禮者，即事之治也，君子有其事必有其治，治國而無禮，譬猶瞽之無相，倀倀乎何所之，相息亮反倀三良反譬猶終夜有求於幽室之中，非燭何以見．故無禮則手足無所措，耳目無所加，進退揖讓無所制．是故以其居處長幼失其別，閨門三族失其和，朝廷官爵失其序，田獵戎事失其策，軍旅武功失其勢，宮室失其度，鼎俎失其象，物失其時，樂失其節，車失其軾，鬼神失其享，喪紀失其哀，辯說失其黨，百官失其體，政事失其施，加於身而措於前，凡動之眾失其宜，如此則無以祖洽四海．”祖始也洽合無禮則無以為眾法無以合聚眾子曰：“慎聽之，汝三人者，吾語汝，禮猶有九焉，大饗有四焉，語汝有九其四大饗所以待賓之禮其五動靜之威儀也語魚據反苟知此矣，雖在畎畝之中，事之聖人矣．在畎畝之中猶焉為聖人兩軍相見，揖讓而入門，入門而懸興，興作樂一也揖讓而升堂，升堂而樂闋，二也下管象舞，夏鑰序興，下管堂下吹管象武舞也夏文舞也執鑰鑰如笛序以更作三也陳其薦俎，序其禮樂，備其百官，四也所以大饗有四也如此而後君子知仁焉．行中規，五也．行下孟反中陟仲反旋中矩，六也鑾和中採薺，採薺樂曲名所以為和鑾之節七也客出以雍，雍樂曲名在周頌八也徹以振羽．亦樂曲名九也是故君子無物而不在於禮焉，入門而金作，示情也；金既鳴聲終始若一故以示情也升歌清廟，示德也；清廟所以頌文王之德也下管象舞，示事也．凡舞舉事是故古之君子，不必親相與言也，以禮樂相示而已．夫禮者，理也，樂者，節也，無禮不動，無節不作，不能詩，於禮謬，詩以言禮不能樂，於禮素，素質於德薄，於禮虛．”非其人則禮不虛行子貢作而問曰：“然則夔其窮與？

Confucius said: "Ritual is the ordering of affairs. The gentleman, when he has an affair, must have its ordering. To govern a state without ritual is like a blind man with no one to support him, wandering vaguely not knowing where to go; it is like seeking all night in a dark room: without a candle, how could one see? So without ritual, hands and feet have no place to rest, ears and eyes no place to be applied, and advancing, retreating, bowing, and yielding have no restraint. Hence in domestic life, old and young lose their distinctions, in the inner chambers the three kindreds lose harmony, in the court rank and office lose order, in hunting and military affairs plans are lost, in military ventures and martial merit advantage is lost, in palaces and houses standards are lost, in cauldrons and sacrificial stands appearance is lost, in things the seasons are lost, in music the measure is lost, in carriages the crossbar is lost, in ghosts and spirits the sacrifices are lost, in mourning grief is lost, in debate one's kind is lost, among the hundred officials the proper structure is lost, in government the implementation is lost, and applied to one's person or set before one's eyes, the movements of all the multitude lose what is fitting. In such a case there would be no way to begin and unite the four seas." ["Zu" means begin, "qia" means unite. Without ritual there is no way to set a model for the multitude, and no way to gather and unite them.] Confucius said: "Listen carefully, you three. I tell you that ritual has nine more, and the grand banquet has four [I tell you there are nine, of which four are the rituals of the grand banquet for receiving guests and the other five are dignified conduct in motion and stillness]. If you know these, even in the midst of the fields, serving him would make you a sage [one can be a sage even among the fields]. When two rulers meet, they bow and yield and enter the gate; on entering the gate the bells and chimes sound, one; bowing and yielding and ascending the hall, and with the ascent the music ceases, two; below the hall pipes are played and the Xiang dance is performed, and the Xia and the flute alternately arise [playing pipes below the hall is pipes played below; Xiang is a martial dance, Xia a civil dance, holding the flute, and the flute resembles a pipe, in sequence they alternate], three; setting out the offerings and stands, arranging ritual and music, and having the hundred officials ready, four. So the grand banquet has four. Only in this way does the gentleman know benevolence. Walking in accord with the compass, five; turning in accord with the square, six; the carriage bells and the sound of small bells in harmony with the Caiqi [Caiqi is the name of a musical piece, used as the beat for the carriage bells], seven; when the guests go out they use the Yong [Yong is the name of a piece, in the Odes of Zhou], eight; when clearing the dishes they use the Zhen Yu [also the name of a piece], nine. Thus the gentleman has not one thing outside ritual. When he enters the gate and the metal sounds, it shows feeling [when the metal has sounded, the sound is the same from end to start, and so it shows feeling]; when he ascends the hall and the Qingmiao is sung, it shows virtue [the Qingmiao is used to praise King Wen's virtue]; pipes and the Xiang dance below the hall show affairs [all dances are to carry out affairs]. Thus the gentlemen of old did not need to speak to each other in person, and simply showed each other through ritual and music. Ritual is principle and music is measure. Without ritual there is no movement, without measure there is no action. One who cannot do the Odes is mistaken about ritual [the Odes are used to speak of ritual]; one who cannot do music is plain about ritual [plain in substance]; one who is shallow in virtue is hollow about ritual." [If he is not that kind of person, ritual is not carried out in vain.] Zigong rose and asked: "Then was Kui perhaps exhausted?

”言達於樂而不達於禮者也．與音餘子曰：“古之人與上古之人也，達於禮而不達於樂謂之素，達於樂而不達於禮謂之偏，達謂遍有所達非殊夫夔達於樂而不達於禮，是以傳於此名也，古之人也．言達於樂多故遂傳名樂凡制度在禮，文為在禮，行之其在人乎．”三子者既得聞此論於夫子也，煥若發矇焉．

This refers to one who is penetrating in music but not in ritual." Confucius said: "A person of ancient times [a person of high antiquity]. One who penetrates ritual but not music is called plain; one who penetrates music but not ritual is called partial ["da" means universally penetrating, not special]. Kui penetrated music but not ritual, and so this name has come down, a person of ancient times. [This says he penetrated music so much that the name of music was passed down.] Whatever is institution lies in ritual, whatever is adornment and action lies in ritual, and carrying it out probably lies in people." The three had heard this discussion from the Master, and it was as bright as if a covering had been lifted."

子夏侍坐於孔子曰：“敢問詩云愷悌君子，民之父母，何如斯可謂民之父母？”孔子曰：“夫民之父母，必達於禮樂之源，以致五至而行三無，以橫於天下，四方有敗，必先知之，此之謂民之父母．”子夏曰：“敢問何謂五至？”孔子曰：“志之所至，詩亦至焉；詩之所至，禮亦至焉；禮之所至，樂亦至焉；樂之所至，哀亦至焉．詩禮相成，哀樂相生，是以正明目而視之，不可得而見，傾耳而聽之，不可得而聞，志氣塞於天地，行之克於四海，此之謂五至矣．”子貢曰：“敢問何謂三無？”孔子曰：“無聲之樂，無體之禮，無服之喪，此之謂三無．”子夏曰：“敢問三無何詩近之？”孔子曰：“夙夜基命宥密，無聲之樂也；夙夜恭也基始也命信也宥寬也密寧也言以行與民信王教在寬民以安寧故謂之無聲之樂也威儀逮逮，不可選也，無體之禮也；凡民有喪，扶伏救之，無服之喪也．”子夏曰：“言則美矣，大矣，言盡於此而已？”孔子曰：“何謂其然？吾語汝，其義猶有五起焉．”語魚據反子貢曰：“何如？”孔子曰：“無聲之樂，氣志不違；無體之禮，威儀遲遲；無服之喪，內恕孔悲．無聲之樂，所願必從；無體之禮，上下和同；無服之喪，施及萬邦．既然而又奉之以三無私，而勞天下，此之謂五起．”子夏曰：“何謂三無私？”孔子曰：“天無私覆，地無私載，日月無私照．其在詩曰：‘帝命不違，至於湯齊，至湯以大心齊湯降不遲，聖敬日躋，不遲言疾躋升也湯疾行下人之道其聖敬之德日升聞也昭假遲遲，上帝是隻．湯之威德昭明遍至化行寬舒遲遲然故上帝敬其德’帝命式於九圍，九圍九州也天命用於九州謂以為天下王是湯之德也．”子夏蹶然而起，負牆而立曰：“弟子敢不志之．”

Zixia sat in attendance on Confucius and said: "May I ask about the Book of Songs saying 'the gentle and easy gentleman is the parent of the people'; how can one be called the parent of the people?" Confucius said: "One who is the parent of the people must penetrate the source of ritual and music, to reach the Five Utmosts and practice the Three Without, spanning the world. When there is decay in the four quarters, he must know of it first; this is called the parent of the people." Zixia said: "May I ask what are the Five Utmosts?" Confucius said: "Where the aim reaches, the Songs reach; where the Songs reach, ritual reaches; where ritual reaches, music reaches; where music reaches, grief reaches. The Songs and ritual complete each other, and grief and joy produce each other. Thus looking straight with the eyes, one cannot see it; listening with the ears, one cannot hear it. The aim and spirit fill heaven and earth, and in practice fill the four seas; this is called the Five Utmosts." Zigong said: "May I ask what are the Three Without?" Confucius said: "Music without sound, ritual without form, mourning without mourning garb; these are called the Three Without." Zixia said: "May I ask which verses of the Songs approach the Three Without?" Confucius said: "'From morning to night, taking leniency as the base of the mandate,' is music without sound ["morning to night is reverent," "ji" is beginning, "ming" is trust, "you" is leniency, "mi" is tranquility. It says one gives the people trust through conduct, the king's teaching lies in leniency, and the people are thus at peace, so it is called music without sound]; 'Dignified and leisurely, not to be chosen among,' is ritual without form; 'When any of the people has mourning, crawl to help them,' is mourning without mourning garb." Zixia said: "Your words are fine and great; do they stop here?" Confucius said: "Why say so? I tell you the meaning has five more arisings." Zigong said: "How so?" Confucius said: "Music without sound: the spirit does not go against; ritual without form: dignity is leisurely; mourning without mourning garb: within is sympathy and great grief. Music without sound: what is wished is surely followed; ritual without form: high and low are in harmony; mourning without mourning garb: it extends to the ten thousand states. Having been thus, one again holds the Three Without Private and toils for the world; these are called the Five Arisings." Zixia said: "What are the Three Without Private?" Confucius said: "Heaven covers without private heart, earth bears without private heart, and the sun and moon shine without private heart. In the Songs it says: 'The Lord's command does not go against, down to Tang it was made one. [Down to Tang it was made one with a great heart.] Tang descended without delay, his sagely reverence rising day by day. [Not delaying means swift, "ji" means to rise. Tang was urgent in carrying out the way of those below, and his virtue of sagely reverence rose daily and was heard.] Bright light reached everywhere, broad and leisurely, and the Lord on High respected him for it. [Tang's majestic virtue was bright and reached everywhere, his teaching carried out broadly and leisurely, so the Lord on High respected his virtue.] The Lord's command took its model from the Nine Regions. [The Nine Regions are the Nine Provinces. Heaven's mandate applied to the Nine Provinces, meaning he was king of the world.] This was Tang's virtue.'" Zixia hurriedly stood up, stood with his back to the wall, and said: "Your disciple dares not fail to record it."

孔子觀於鄉射，喟然嘆曰：“射之以禮樂也，何以射，何以聽，修身而發，而不失正鵠者，其唯賢者乎？正鵠所射者也若夫不肖之人，則將安能以求飲？詩云：‘發彼有的，以祈爾爵．的實也祈求也言發中的以求飲爾爵也勝者飲不勝者’祈，求也，求所中以辭爵．飲彼則已不飲故曰以辭爵也．中陟仲反酒者，所以養老，所以養病也．求中以辭爵，辭其養也，是故士使之射而弗能，則辭以病，懸弧之義．”弧弓也男子生則懸弧於其門明必有射事也而今不能射唯病可以為辭也於是退而與門人習射於矍相之圃，蓋觀者如堵牆焉．射至於司馬，使子路執弓矢出列延，謂射之者曰：“子路為司馬故射至使子路出延射奔軍之將，亡國之大夫，與為人後者不得入，人已有後而又為人後故曰與為人後世也其餘皆入，蓋去者半．”又使公罔之裘序點，揚觶而語曰：“先行射鄉飲酒故二人揚觶觶支義切幼壯孝悌，耆老好禮，好呼報切不從流俗，修身以俟死者在此位，蓋去者半．”序點揚觶而語曰：“好學不倦，好禮不變，耄期稱道而不亂者，在此位，八十九十日耄言雖老而能稱解道而不亂也蓋僅有存焉．”射既闋，子路進曰：“由與二三子者之為司馬，何如？”孔子曰：“能用命矣．”

Confucius watched the village archery contest and sighed, saying: "Archery must use ritual and music. By what does one shoot, by what does one listen? Cultivating oneself and only then releasing, without losing the target [the target is what is shot at], probably only the worthy can do this. As for the unworthy, how could they hope to earn a drink?" The Book of Songs says: "Hit the center of the target and seek your cup. ["Di" means real, "qi" means to seek. It means to hit the center of the target and seek to drink your cup; the winner makes the loser drink.]" "Qi" means seek, seeking what is shot to decline the cup [to make him drink is not to drink oneself, so it is said to decline the cup]. Wine is used to nourish the aged and nourish the sick. Seeking to hit the target and decline the cup is to decline that nourishing. So when a gentleman is asked to shoot and cannot, he declines by illness; this is the meaning of hanging the bow. [The "hu" is a bow. When a boy is born, a bow is hung over the door, indicating that he will certainly have archery to do; now if he cannot shoot, only illness can serve as an excuse.] Then he withdrew and practiced archery with his disciples in the garden of Jue Xiang, and the spectators were like a wall. When it came to the Marshal, he had Zilu carry bow and arrows and come forward to invite, and said to the archers [Zilu was Marshal, so in archery it came to Zilu to go out and invite]: "Defeated generals, grandees of ruined states, and those who are heirs to others may not enter [if a man already has an heir and becomes another's heir, it is called being heir to others]. All others may enter." About half left. He then had Gongwang Zhiqiu and Xu Dian raise the cups and say: "Those who in youth and prime are filial and brotherly, in old age love ritual, do not follow vulgar customs, and cultivate themselves to await death, take this place." About half left. Xu Dian raised the cup and said: "Those who love learning without weariness, love ritual without change, and at the age of ninety still speak of the right way without confusion take this place [eighty or ninety is called mao, meaning that even when old they can still explain the right way without confusion]." Probably only a few remained. When the archery was finished, Zilu came forward and said: "What do you think of You and some others serving as Marshal?" Confucius said: "He can follow orders."

孔子曰：“吾觀於鄉而知王道之易易也．易以豉反主人親速賓及介，而眾賓從之，速召至於正門之外，主人拜賓及介，而眾自入，貴賤之義別矣，別彼列反三揖至於階，三讓以賓升，拜至獻酬辭讓之節繁，及介升則省矣，至於眾賓升而受爵，坐祭立飲，不酢而降，殺之義辯矣．殺所戒反工入升歌三終，主人獻賓，記曰主人獻之於義不得為賓也下句笙入三終主又獻之是也歌鹿鳴四牡皇皇者華三篇終主人乃獻之是也笙入三終，主人又獻之，吹南陔白華華黍三篇終主人獻也間歌三終，乃歌魚麗由庚歌南有嘉魚笙崇丘歌南山有臺笙由余者也合樂三闋，合笙聲同其音歌周南召南三篇也工告樂備而遂出，樂正既告備而降言遂出自此至去不復升也一人揚觶，乃立司正焉．賓將欲去故復使一人揚觶乃立司正主威儀請安賓也知其能和，樂而不流，樂音洛賓酬主人，主人酬介，介酬眾賓，賓少長以齒，少詩照切終於沃洗者焉，知其能弟長而無遺矣．長丁丈反降脫●，升坐修爵無算，飲酒之節，旰不廢朝，暮不廢夕，旰晨飲早哺廢罷旰古旦反賓出主人迎送，節文終遂焉．知其能安燕而不亂也．貴賤既明，降殺既辯，和樂而不流，弟長而無遺，安燕而不亂，此五者足以正身安國矣，彼國安而天下安矣．故曰：‘吾觀於鄉，而知王道之易易也．易以豉反’”

Confucius said: "I watched the village wine-drinking ceremony and know that the kingly way is easy, easy. The host personally invites the principal guest and the second guest, and the other guests follow. On reaching outside the main gate, the host bows to the principal and second guests, and the other guests enter by themselves, and the principle of noble and lowly is distinguished. Three bows to the foot of the steps and three yieldings to let the guest ascend the hall; the rites of bowing on arrival, offering and returning cups, and declining and yielding are many; when it comes to the second guest ascending the hall they are fewer; when it comes to the other guests ascending the hall to receive cups, they sacrifice sitting, drink standing, and go down the hall without returning the toast, and the principle of gradual reduction is clear. The musicians enter, ascend the hall, and sing three finales, and the host offers a cup to the guest [the record says the host offers, by principle it should not be the guest; the next line says that when the pipers enter for three finales the host again offers a cup, which is this. After the three pieces 'Lu Ming,' 'Si Mu,' and 'Huang Huang Zhe Hua' have been sung, the host offers a cup]; the pipers enter for three finales and the host again offers a cup [after the three pieces 'Nan Gai,' 'Bai Hua,' and 'Hua Shu' are blown, the host offers a cup]; singing and playing alternate for three finales [then 'Yu Li' is sung with 'You Geng,' 'Nan You Jia Yu' is sung with 'Chong Qiu,' and 'Nan Shan You Tai' is sung with 'You Yi']; the combined music for three movements [the sheng sounds join with the voices, singing the three pieces of the 'Zhou Nan' and the 'Shao Nan']. The musicians report that the music is complete and go out [after the music director reports completeness and descends from the hall, it is said 'then goes out,' and from then until departure he does not ascend again]. One person raises a cup, and then the Director of Rites is established [when the guests are about to leave, one more person raises a cup, and then the Director of Rites is established to ask the guests to be at ease]. One knows they can be harmonious and joyful without excess. The guest toasts the host, the host toasts the second guest, the second guest toasts the other guests, and the guests are ordered by age and youth down to the one who pours the water for washing; one knows they can distinguish elder from younger without omission. Going down the hall to remove shoes, then ascending to sit, toasts continue without fixed number. The measure of drinking is that the morning does not neglect the audience, and the evening does not neglect the evening duties ["gan" is morning, drinking early; "bu" is evening, "fei" is to cease]. When the guests go out, the host welcomes and sees them off, and the rites are finished and complete. One knows they can be at ease in feasting without disorder. Noble and lowly are already clear, the gradation is already clear, harmony and joy without excess, distinguishing elder from younger without omission, and ease in feasting without disorder; these five are enough to set oneself right and settle the state. When that state is settled, the world is settled. So it is said: I watched the village wine-drinking ceremony and know that the kingly way is easy, easy."

子貢觀於蠟．蠟索也歲十有二月索群神而祀之今之臘也．蠟助駕反孔子曰：“賜也，樂乎？”樂音洛對曰：“一國之人皆若狂，言醉亂也賜未知其為樂也．”孔子曰：“百日之勞，一日之樂，一日之澤，非爾所知也．古民皆勤苦稼穡有百日之勞喻久也今一日使之飲酒焉樂之是君之恩澤也張而不弛，文武弗能，弛而不張，文武弗為．一張一弛，文武之道也．”弛施氏反

Zigong watched the La sacrifice [La means to seek; in the twelfth month of the year they seek out the many spirits and sacrifice to them, which is the present-day La festival]. Confucius said: "Si, are you enjoying it?" He replied: "The people of a whole state seem to have gone mad [meaning drunk and disorderly], and Si does not know where the enjoyment is." Confucius said: "A hundred days of toil and one day of enjoyment, one day of favor, is not something you know. [In ancient times the people all toiled bitterly in farming, with a hundred days of labor, which is a figure for long; now to let them drink and enjoy themselves for a day is the ruler's favor.] To only draw tight and never loosen, even Wen and Wu could not do it; to only loosen and never draw tight, Wen and Wu would not do it. One tightening and one loosening is the way of Wen and Wu."

定公問於孔子曰：“古之帝王必郊祀其祖以配天，何也？”孔子對曰：“萬物本於天，人本乎祖，郊之祭也，大報本反始也，故以配上帝．天垂象，聖人則之，郊所以明天道也．”公曰：“寡人郊而莫同，何也？”孔子曰：“郊之祭也，迎長日之至也，周人始以日至之月冬日至而日長大報天而主日配以月，故周之始郊，其月以日至，其日用上辛，至於啟蟄之月，則又祈谷於上帝，祈求也為農祈谷於上帝月令孟春之月乃以元日祈谷於上帝兼無仲冬大郊之事至於祈農與天子同故春秋傳曰夫郊祀后稷以祈農事也是故啟蟄而郊郊而後耕而說學者不知推經禮之指歸皮膚妄說至乃顛倒神只變易時日遷改兆位良可痛心者也此二者天子之禮也．魯無冬至，大郊之事降殺於天子，是以不同也．”公曰：“其言郊，何也？”孔子曰：“兆丘於南，所以就陽位也，於郊，故謂之郊焉．”兆丘於南謂之圓丘兆之於南郊也然則郊之名有三焉築為圓丘以象天自然故謂之圓丘圓丘之人所造故謂之泰壇於南郊在南說學者謂南郊與圓丘異若是則詩易尚書謂不圜丘也又不通泰壇之名或乃謂周官圜丘虛妄之言皆不通典制也曰：“其牲器何如？”孔子曰：“上帝之牛角璽栗，必在滌三月，滌所以養生具后稷之牛唯具，別祀稷時牲亦芻之三月配天之時獻故唯具之也所以別事天神與人鬼也，別彼列切牲用騂，尚赤也，用犢，貴誠也，犢質愨貴誠之美也掃地而祭於其質也，地圜丘之地掃焉而祭貴其質也器用陶匏，以象天地之性也，人之作物無可稱之故取天地之性以自然也萬物無可稱之者，故因其自然之體也．”公曰：“天子之郊，其禮儀可得聞乎？

Duke Ding of Lu asked Confucius: "The ancient emperors and kings must make the suburban sacrifice to their ancestors to pair them with Heaven; why?" Confucius replied: "The ten thousand things have Heaven as their root and people have their ancestors as their root. The suburban sacrifice is a great repayment to the root and a return to the beginning, and so one pairs with the Lord on High. Heaven lets down images and the sages model on them, and the suburban sacrifice is used to make clear the Way of Heaven." The duke said: "My suburban sacrifice is different from that of the Son of Heaven; why?" Confucius said: "The suburban sacrifice is to welcome the arrival of the long days. The Zhou people first used the month of the solstice [the winter solstice day, when days become longer] for the great repayment to Heaven, taking the sun as host and the moon as pairing. So the Zhou began the suburban sacrifice, with the month being that of the solstice and the day being the first xin day. When it came to the month of awakening from hibernation, they again prayed to the Lord on High for grain ["qi" means to seek, praying to the Lord on High for grain for agriculture. In the Monthly Ordinances only in the first month of spring is the opening day used to pray to the Lord on High for grain. Lu had no great suburban sacrifice at midwinter, but in praying for agriculture it is the same as the Son of Heaven. So the Spring and Autumn Annals tradition says: sacrificing to Houji in the suburbs to pray for agricultural affairs. Therefore the suburban sacrifice is held at the awakening from hibernation, and after the sacrifice plowing begins. The scholars who explain it do not know how to seek the direction of the classical rites, speak superficially and recklessly, to the point of inverting spirits, altering days, and moving altar positions, which is truly painful]. These two are the Son of Heaven's rites. Lu has no great suburban sacrifice at the winter solstice, being reduced from the Son of Heaven, and so it differs." The duke said: "Why is it called the suburban sacrifice?" Confucius said: "In the south a mound-site is built to approach the yang position; it is in the suburbs, and so it is called the suburban sacrifice." [A mound built in the south is called the Round Mound, with the site in the southern suburb. Then the suburban sacrifice has three names: built as a Round Mound to symbolize Heaven's naturalness, so it is called the Round Mound; the Round Mound is made by people and so is called the Grand Altar; being in the southern suburb it is called the south. The scholars who explain say that the southern suburb and the Round Mound are different, but if so, then the Songs, the Changes, and the Documents do not mention the Round Mound; and they do not understand the name of the Grand Altar, and some even say that the Round Mound of the Zhou Officials is a false statement, none of which fits the institutions.] The duke said: "What about the sacrificial animals and vessels?" Confucius said: "The ox for the Lord on High has horns like a cocoon or chestnut, and must be raised three months in the purification hall ["di" is the place for raising animals]; the ox for Houji need only be complete [when sacrificing separately to Ji the animal is also raised on fodder for three months, but when presented to pair with Heaven it need only be complete]. This distinguishes serving the heavenly spirits from human ghosts. Using a red-brown animal honors red; using a calf values sincerity [a calf is plain and sincere, the beauty of valuing sincerity]. Sweeping the ground to sacrifice values plainness [the ground is the ground of the Round Mound, sacrificing after sweeping values its plainness]. The vessels are pottery and gourd, to symbolize the nature of heaven and earth [the things made by people have nothing to be said about them, so they take the nature of heaven and earth as naturalness]. The ten thousand things have nothing to be said about them, so they rely on natural substance." The duke said: "May I hear the ritual of the Son of Heaven's suburban sacrifice?

”孔子對曰：“臣聞天子卜郊，則受命於祖廟，而作龜於禰宮，禰宮父廟也受祭天之命於祖而作龜於父廟尊祖親考之義也．卜之日，王親立於澤宮，以聽誓命，受教諫之義也，澤宮宮也誓命祭天所行威儀也王親受之故曰受教諫之義既卜，獻命庫門之內，所以誡百官也．將郊，則天子皮弁以聽報，示民嚴上也．報白也王夙興朝服以待白祭事後服袞郊之日，喪者不敢哭，凶服者不敢入國門，汜掃清路，行者必止，汜遍也清路以新土無復行之弗命而民聽，敬之至也．以王恭敬事天故民化之不令而行之也天子大裘以黼之，被袞象天，大裘為黼文也言被之大裘其有象天之文故被之道路至大壇而脫之乘素車，貴其質也，旗十有二旒，龍章而設以日月，所以法天也，既至泰壇，王脫裘矣，服袞以臨，燔柴戴冕，璪十有二旒，則天數也．臣聞之誦詩三百，不足以一獻，祭群小祀一獻之禮，不足以大饗，大饗祫祭天王大饗之禮，不足以大旅，大旅祭五帝也大旅具矣，不足以饗帝，饗帝祭天是以君子無敢輕議於禮者也．”

Confucius replied: "I have heard that when the Son of Heaven divines for the suburban sacrifice, he receives the command in the ancestral temple and burns the tortoise shell in his father's hall [the father's hall is the father's temple. Receiving the command for the sacrifice to Heaven from the ancestor and burning the tortoise shell in the father's temple is the principle of honoring the ancestor and being close to the father]. On the day of the divination, the king personally stands in the Marsh Palace to hear the oath-command, which is the principle of receiving instruction and remonstrance [the Marsh Palace is a palace; the oath-command is the dignified conduct for sacrificing to Heaven, which the king personally receives, so it is said the principle of receiving instruction]. After the divination, the command is announced inside the Armory Gate to admonish the hundred officials. When about to sacrifice, the Son of Heaven wears the leather cap to listen to the report, showing the people his sternness toward those above ["bao" means to report; the king rises early and, dressed in court robes, awaits the report of the sacrificial matters, and then puts on the robes with dragon designs]. On the day of the suburban sacrifice, those in mourning dare not weep, those in mourning garb dare not enter the city gate, the roads are thoroughly swept and clear, and travelers must halt ["fan" means thoroughly; clear the roads with fresh soil and no one walks on them again]. Without orders the people comply, which is reverence to the utmost [because the king serves Heaven with reverence, the people are transformed and act without orders]. The Son of Heaven wears the great fur robe with fu patterns and drapes the dragon robe to symbolize Heaven [the great fur robe is made with fu patterns; it means that putting on the great fur robe has the pattern symbolizing Heaven and so it is put on, and it is only taken off on reaching the road to the great altar], rides a plain carriage, valuing its plainness; the banner has twelve pennants, with dragon designs and with sun and moon, to model on Heaven. Once he has reached the Grand Altar, the king takes off the fur robe, presides at the sacrifice in the dragon robe, burns the firewood, and wears the crown with twelve strings of jade, taking the number of Heaven. I have heard: reciting three hundred songs is not enough for one offering [the sacrifice to the many minor spirits is the ritual of one offering], one offering is not enough for the great banquet [the great banquet is the joint sacrifice to the Heavenly King], the ritual of the great banquet is not enough for the great sacrifice [the great sacrifice is the sacrifice to the Five Emperors], and the great sacrifice complete is not enough to feast the Lord [feasting the Lord is the sacrifice to Heaven]. Therefore the gentleman does not dare discuss ritual lightly."

冉有問於孔子曰：“古者三皇五帝不用五刑，信乎？”孔子曰：“聖人之設防，貴其不犯也，制五刑而不用，所以為至治也．凡夫之為奸邪竊盜，靡法妄行者，生於不足，不足生於無度，無度則小者偷盜，大者侈靡，各不知節．是以上有制度，則民知所止，民知所止，則不犯．故雖有奸邪賊盜，靡法妄行之獄，而無陷刑之民．不孝者生於不仁，不仁者生於喪祭之禮明，喪祭之禮所以教仁愛也，能教仁愛，則喪思慕祭祀，不解人子饋養之道，言孝子奉祭祀不敢解生時饋養之道同之也喪祭之禮明，則民孝矣．故雖有不孝之獄，而無陷刑之民．殺上者生於不義，義所以別貴賤，明尊卑也，貴賤有別，尊卑有序，則民莫不尊上而敬長．朝聘之禮者，所以明義也，義必明則民不犯，故雖有殺上之獄，而無陷刑之民．鬥變者生於相陵，相陵者生於長幼無序，而遺敬讓，遺忘鄉飲酒之禮者，所以明長幼之序，而崇敬讓也，長幼必序，民懷敬讓，故雖有鬥變之獄，而無陷刑之民．淫亂者生於男女無別，男女無別，則夫婦失義，禮聘享者所以別男女，明夫婦之義也，男女既別，夫婦既明，故雖有淫亂之獄，而無陷刑之民．此五者，刑罰之所以生，各有源焉．不豫塞其源，而輒繩之以刑，是謂為民設阱而陷之．刑罰之源，生於嗜慾不節，失禮度者，所以御民之嗜慾，而明好惡順天之道，禮度既陳，五教畢修，而民猶或未化，尚必明其法典以申固之．尚猶也申令固其教也其犯奸邪靡法妄行之獄者，則飭制量之度；有犯不孝之獄者，則飭喪祭之禮；有犯殺上之獄者，則飭朝覲之禮；有犯鬥變之獄者，則飭鄉飲酒之禮；有犯淫亂之獄者，則飭婚聘之禮．三皇五帝之所化民者如此，雖有五刑之用，不亦可乎！

Ran You asked Confucius: "Is it credible that the ancient Three Sovereigns and Five Emperors did not use the five punishments?" Confucius said: "When the sages set up safeguards, what they valued was that people not transgress. They established the five punishments but did not use them, and so achieved the supreme order. Those who commit treachery, theft, and reckless acts disregarding the law arise from insufficiency; insufficiency arises from the lack of law. Without law, the small steal and the great indulge in extravagance, each not knowing restraint. Therefore when there are regulations above, the people know where to stop; when the people know where to stop, they do not transgress. So even if there are lawsuits about treachery, theft and reckless acts, there are no people falling into punishment. Unfilial conduct arises from lack of humaneness, and lack of humaneness arises from the rites of mourning and sacrifice not being clear. The rites of mourning and sacrifice are used to teach humane love; if they can teach humane love, then in mourning one longs for the dead and in sacrifice one is not lax, which is the way a son provides for his parents [meaning that a filial son does not dare be lax in offering sacrifice, the same as the way of providing for them while alive]. When the rites of mourning and sacrifice are clear, the people are filial. So even if there are lawsuits about unfilial conduct, there are no people falling into punishment. Killing one's superior arises from unrighteousness. Righteousness is used to distinguish honored from lowly and to make clear the high and low. When honored and lowly are distinguished and high and low have their order, none among the people fails to honor those above and respect their elders. The rites of court audience and visits are used to make righteousness clear, and if righteousness is certainly clear, the people do not transgress. So even if there are lawsuits about killing one's superior, there are no people falling into punishment. Fighting and disorder arise from mutual encroachment, and mutual encroachment arises from elders and juniors lacking order and forgetting respect and yielding. The rite of the village drinking ceremony is used to make clear the order of elders and juniors and to promote respect and yielding. When elders and juniors certainly have order and the people hold respect and yielding, then even if there are lawsuits about fighting and disorder, there are no people falling into punishment. Licentiousness arises from men and women not being distinguished, and when men and women are not distinguished, husband and wife lose righteousness. The rite of betrothal gifts is used to distinguish man and woman and make clear the righteousness of husband and wife. When man and woman are distinguished and husband and wife are clear, then even if there are lawsuits about licentiousness, there are no people falling into punishment. These five are the reasons punishments arise, each with its source. If one does not block the sources beforehand but readily uses punishment to bind them with the carpenter's line, this is called setting traps for the people and making them fall in. The source of punishment arises from appetites and desires not being restrained. The rites and measures are used to rein in the people's appetites and desires, make clear likes and dislikes, and accord with the Way of Heaven. When the rites and measures are laid out and the five teachings are fully practiced, if there are still people not transformed, one must further make the statutes clear and reissue them to strengthen them [shang means still; reissuing orders to strengthen that teaching]. For those who offend with lawsuits about treachery, theft and reckless acts, put in order the regulations and measures; for unfilial lawsuits, put in order the rites of mourning and sacrifice; for lawsuits about killing a superior, put in order the rite of court audience; for lawsuits about fighting and disorder, put in order the rite of the village drinking ceremony; and for lawsuits about licentiousness, put in order the rites of marriage and betrothal. This is how the Three Sovereigns and Five Emperors transformed the people; even if the five punishments were then used, would that not be acceptable!"

”孔子曰：“大罪有五，而殺人為下，逆天地者罪及五世，誣文武者罪及四世，逆人倫者罪及三世，謀鬼神者罪及二世，手殺人者罪及其身，故曰大罪有五，而殺人為下矣．”

Confucius said: "There are five kinds of great crimes, and killing people is the lowest. The crime of going against Heaven and Earth extends to five generations, the crime of slandering Kings Wen and Wu extends to four generations, the crime of going against human relations extends to three generations, the crime of seeking evil from ghosts and spirits extends to two generations, and the crime of killing a person with one's own hand extends to oneself. So it is said there are five kinds of great crimes, and killing people is the lowest."

冉有問於孔子曰：“先王制法，使刑不上於大夫，禮不下於庶人，然則大夫犯罪，不可以加刑，庶人之行事，不可以治於禮乎？”孔子曰：“不然，凡治君子以禮御其心，所以屬之以廉恥之節也，故古之大夫，其有坐不廉汙穢而退放之者，不謂之不廉汙穢而退放，則曰簠簋不飭；飭整齊也有坐淫亂男女無別者，不謂之淫亂男女無別，則曰帷幕不修也；有坐罔上不忠者，不謂之罔上不忠，則曰臣節未著；有坐罷軟不勝任者，不謂之罷軟不勝任，則曰下官不職；言其下官不稱移其職不斥其身也有坐幹國之紀者，不謂之幹國之紀，則曰行事不請．言不請而擅行此五者，大夫既自定有罪名矣，而猶不忍斥，然正以呼之也，既而為之諱，所以愧恥之，是故大夫之罪，其在五刑之域者，聞而譴發，譴譴讓也發始發露則白冠釐纓，盤水加劍，造乎闕而自請罪，君不使有司執縳牽掣而加之也．其有大罪者，聞命則北面再拜，跪而自裁，君不使人捽引而刑殺．捽昨沒反曰：‘子大夫自取之耳，吾遇子有禮矣，以刑不上大夫而大夫亦不失其罪者，教使然也．’所謂禮不下庶人者，以庶人遽其事而不能充禮，故不責之以備禮也．”冉有跪然免席曰：“言則美矣，求未之聞，退而記之．”

Ran You asked Confucius: "The former kings made the law so that punishments do not reach grand masters and rites do not descend to commoners. Then, when grand masters commit crimes, may punishment not be applied to them, and when commoners act, may they not be governed by ritual?" Confucius said: "It is not so. In governing a gentleman one uses ritual to restrain his heart, and so ties him to the standard of integrity and shame. Therefore among the grand masters of ancient times, there were those dismissed and banished for being corrupt and unclean, but it was not said they were dismissed and banished for corruption; it was said that the sacrificial vessels were not neatly arranged [chi means arranged neatly]; there were those who were licentious and did not distinguish men from women, but it was not said they were licentious and did not distinguish men and women; it was said that the curtains were not maintained; there were those who deceived their superiors and were disloyal, but it was not said they deceived their superiors and were disloyal; it was said that the minister's integrity was not manifest; there were those who were weak and incapable of their duties, but it was not said they were weak and incapable; it was said that subordinate officials were not fit for their posts [meaning the subordinate officials were not fit, and he was removed from the post without blaming his person]; there were those who violated the state's regulations, but it was not said they violated the state's regulations; it was said that they acted without requesting instructions [meaning they acted on their own without asking]. For these five, the grand master had already set himself a crime, yet they could not bear to rebuke him, and so named it with a proper name and afterward concealed it for him, in order to make him feel shame. Therefore when a grand master's crime fell within the five punishments, upon hearing the first sign of reproach [qian means reproach, fa means beginning to show], he would put on a white cap and tie white cap strings, hold a plate of water with a sword on it, go to the palace gate and confess himself, and the ruler did not send officials to bind and drag him. One with a great crime, on hearing the order, would face north and bow twice, kneel and kill himself, and the ruler did not send people to seize him and execute him. It was said: 'You, grand master, have taken it upon yourself; I have treated you with ritual.' That punishments do not reach grand masters and yet grand masters do not lose their crime is because they were taught to behave so. What is meant by ritual not descending to commoners is that commoners' affairs are pressing and they cannot fill out ritual, so they are not blamed by the standard of complete ritual." Ran You knelt and left his mat, saying: "Beautifully said! I had never heard this before; I shall withdraw and record it."

仲弓問於孔子曰：“雍聞至刑無所用政，至政無所用刑．至刑無所用政，桀紂之世是也；至政無所用刑，成康之世是也．信乎？”孔子曰：“聖人之治化也，必刑政相參焉，太上以德教民，而以禮齊之．其次以政焉導民，以刑禁之，刑不刑也．化之弗變，導之弗從，傷義以敗俗，於是乎用刑矣．顓五刑必即天倫．即就也就天倫謂合天意行刑罰則輕無赦，行刑罰之官雖輕猶不得作威作福刑侀也，侀成也，壹成而不可更，故君子盡心焉．”更古行反仲弓曰：“古之聽訟尤罰麗於事，不以其心，可得聞乎？”尤過也麗附也怪遇人罰之必以事相當而不與其心也孔子曰：“凡聽五刑之訟，必原父子之情，立君臣之義以權之，意論輕重之序，慎測淺深之量以別之，別彼列反悉其聰明，正其忠愛以盡之．大司寇正刑明闢以察獄，獄必三訊焉，一曰訊群臣二曰訊群吏三曰訊萬民也有指無簡，則不聽也，簡誠也有意無其誠者不論以為罪也附從輕，赦從重，附人之罪以輕為比赦人之罪以重為比疑獄則泛與眾共之，疑則赦之，皆以小大之比成也．比毗志反是故爵人必於朝，與眾共之也，刑人必於市，與眾棄之也．古者公家不畜刑人，大夫弗養也，士遇之塗，以弗與之言，屏諸四方，唯其所之，不及與政，弗欲生之也．”仲弓曰：“聽獄，獄之成成何官？”孔子曰：“成獄成於吏，吏以獄成告於正，吏獄官吏正獄官長正既聽之，乃告大司寇聽之，乃奉於王，王命三公卿士參聽棘木之下，外朝法左九棘孤卿大夫位焉右九棘公侯伯子男位焉面三槐三公位然後乃以獄之成疑於王，王三宥之以聽命，君王尚寬宥罪雖以定猶三宥之不可得輕然後刑之者也而制刑焉，所以重之也．”仲弓曰：“其禁何禁？”孔子曰：“巧言破律，巧賣法令者也遁名改作，變言與物名也執左道與亂政者殺；

Zhonggong asked Confucius: "I have heard that when punishment is at its extreme there is no way to use government, and when government is at its extreme there is no way to use punishment. When punishment is at its extreme and there is no way to use government, that was the age of Jie and Zhou; when government is at its extreme and there is no way to use punishment, that was the age of Cheng and Kang. Is this credible?" Confucius said: "The governance and transformation of the sages certainly makes punishment and government mutually used. At the highest, one guides the people with virtue and unifies them with ritual; next, one leads the people with government and restrains them with punishment, using punishment in order not to have to use punishment. If one transforms them and they do not change, leads them and they do not follow, harms righteousness and corrupts custom, only then punishment is used. In exclusive use of the five punishments one must accord with the heavenly order of relations [ji means 'accord'; according with the heavenly order means carrying out punishment in a way that matches Heaven's intent], and even if light, one does not pardon [the official carrying out punishment may not, even if the punishment is light, act with arbitrary authority]. Punishment is completion [xing means completion]; once completed it cannot be changed, so the gentleman devotes his whole heart to it." Zhonggong said: "In ancient times when hearing lawsuits, the penalty for faults was attached to the deed and not judged by the person's heart; may I hear about it?" [You means fault, li means attached; blaming a person and punishing him must correspond to the deed and not follow his heart.] Confucius said: "In general when hearing lawsuits about the five punishments, one must trace back to the feelings between father and son and set up the righteousness between ruler and minister to weigh them, use the heart to weigh the order of lightness and heaviness, and carefully measure the amounts of shallow and deep to distinguish them. One uses all one's intelligence and rectifies loyalty and love to exhaust the matter. The Grand Minister of Crime rectifies punishments and makes the law clear to examine cases, and every case is certainly questioned three times [first questioning the ministers, second the officials, third the myriad people]. If there is intention but no facts, it is not heard [jian means truth; where there is intent but not that truth, it is not judged as a crime]. In comparing and applying, follow the lighter; in pardoning, follow the heavier [in comparing a person's crime, compare it with the lighter; in pardoning a person's crime, compare with the heavier]. For doubtful cases, consult widely with the multitude; where there is doubt, pardon, and all are completed by comparing larger and smaller. Therefore conferring rank is certainly done at court, shared with the multitude; applying punishment is certainly done in the market, abandoned together with the multitude. In ancient times the ruling house did not keep those who had undergone punishment, grand masters did not support them, and officers who met them on the road did not speak to them; they were banished to the four quarters, allowed to go only where they went, not allowed to take part in government, not wished to live. Zhonggong said: "In hearing cases, in which office is the case completed?" Confucius said: "The case is completed by the clerk, and the clerk reports the completion of the case to the Chief [the clerk is the judicial clerk and the Chief is the head of judicial officials]. When the Chief has heard it, he then reports to the Grand Minister of Crime to hear it, and then it is submitted to the king. The king orders the Three Dukes, ministers and officers to deliberate under the jujube trees [the rule of the outer court: the nine jujube trees on the left are the positions of the orphan ministers and grand masters, the nine on the right are the positions of dukes, marquises, earls, viscounts and barons, and facing the three locust trees are the positions of the Three Dukes], and afterward the doubtful points of the case are presented to the king. The king gives three pardons before hearing the verdict [the king honors leniency, so even when the crime is settled he pardons three times, and only when it cannot be lightened is punishment used] and then fixes the punishment, thereby showing the weight of this." Zhonggong said: "Then what do the prohibitions forbid?" Confucius said: "Those who use clever words to destroy the law [those who cleverly peddle the law], evade names and change what is made [alter words and the names of things], or hold to heterodox ways to disturb government: they are executed;

左道亂也作淫聲，淫逆也惑亂人之聲造異服，非所常見設伎奇器，以蕩上心者殺；怪異之伎可以眩曜人心之器蕩動行偽而堅，行詐偽而守之堅也．行下孟反言詐而辯，學非而博，順非而澤，順其非而滑澤以惑眾者殺；假於鬼神，時日卜筮，以疑眾者殺．此四誅者不以聽．”不聽棘木之下仲弓曰：“其禁盡於此而已？”孔子曰：“此其急者，其餘禁者十有四焉．命服命車，不粥於市；粥賣．粥餘六反圭璋璧琮，不粥於市；宗廟之器，不粥於市；兵車旍旗，不粥於市；犧牲秬鬯，不粥於市；戎器兵甲，不粥於市；用器不中度，中陟仲反不粥於市；布帛精麤，不中數，廣狹不中量，不粥於市；奸色亂正色，不粥於市；文錦珠玉之器，雕飾靡麗，不粥於市；衣服飲食，不粥於市；賣成衣服非侈必偽故禁之禁賣熟食所以厲取也？實不時，不粥於市；五木不中伐，不粥於市；鳥獸魚鱉不中殺，不粥於市．凡執此禁以齊眾者，不赦過也．”

heterodox ways are disorder. Those who make licentious sounds [licentious means perverse, sounds that confuse people], make strange clothes [not what is commonly seen], or set up strange skills and strange devices to shake the hearts of those above: they are executed [strange skills and devices that can dazzle and shake people's hearts]. Those whose conduct is deceitful and who persist in it [practicing deceit and holding to it firmly], whose speech is false and who argue skillfully, who study what is wrong but widely, who follow what is wrong and embellish it, and so confuse the multitude: they are executed. Those who borrow ghosts and spirits, auspicious days and divination to deceive the multitude: they are executed. These four kinds are executed without a hearing." [Not heard under the jujube trees.] Zhonggong said: "Do the prohibitions end here?" Confucius said: "These are the urgent ones; there are fourteen other prohibitions. Ceremonial robes and carriages given by command are not sold in the market [yu means sell]; scepters, tablets, discs and jade tubes are not sold in the market; vessels of the ancestral temple are not sold in the market; war chariots and banners are not sold in the market; sacrificial animals and black millet wine are not sold in the market; weapons and armor are not sold in the market; utensils not conforming to measure are not sold in the market; cloth and silk whose fineness or coarseness does not match the count, or whose width does not match the measure, are not sold in the market; false colors that disturb the true colors are not sold in the market; vessels of patterned brocade, pearls and jade, and carved and showy ornaments are not sold in the market; clothes and food and drink are not sold in the market [selling made-up clothes is either extravagant or false, so it is prohibited; prohibiting the sale of cooked food is to encourage taking from oneself]; fruit out of season is not sold in the market; trees not yet at the time for felling are not sold in the market; birds, beasts, fish and turtles not yet at the time for killing are not sold in the market. For those who hold to these prohibitions to unify the multitude, faults are not pardoned."

孔子為魯司寇，與於蠟，既賓事畢，畢賓客之事也乃出遊於觀之上，觀宮門外闕周禮所謂象魏者也喟然而嘆．言偃侍曰：“夫子何嘆也？”孔子曰：“昔大道之行，此謂三皇五帝時大道行也與三代之英，英秀謂禹湯文武也吾未之逮也，而有記焉．大道之行，天下為公，選賢與能，講信修睦．講習也修行也睦親也故人不獨親其親，不獨子其子，所謂大道天下為公老有所終，壯有所用，矜寡孤疾，皆有所養．貨惡其棄於地，不必藏於己．力惡其不出於身，不必為人．言力惡其不出於身不以為德惠也是以奸謀閉而不興，盜竊亂賊不作．故外戶而不閉，謂之大同．今大道既隱，天下為家，各親其親，各子其子，貨則為己，力則為人．大人世及以為常，城郭溝池以為固．禹湯文武，成王周公，由此而選，言用禮義為之選也未有不謹於禮，禮之所興，與天地並，如有不由禮而在位者，則以為殃．”言偃復問曰：“如此乎，禮之急也．”孔子曰：“夫禮，先王所以承天之道，以治人之情，列其鬼神，達於喪祭鄉射冠婚朝聘．故聖人以禮示之，則天下國家可得以禮正矣．”言偃曰：“今之在位，莫知由禮，何也？”孔子曰：“嗚呼哀哉！我觀周道，幽厲傷也，幽厲二王者皆傷周道也吾舍魯何適？魯有聖人之風猶勝諸國也夫魯之郊及禘皆非禮，言失於禮而亡其義周公其已衰矣．子孫不能行其禮義杞之郊也禹，杞夏後本郊鯀周公以鯀非令德故令杞郊禹宋之郊也契，是天子之事守也，天子以杞宋二王之後，周公攝政致太平，而與天子同是禮也．諸侯祭社稷宗廟，上下皆奉其典，而祝嘏莫敢易其常法，是謂大嘉．今使祝嘏辭說，徒藏於宗祝巫史，非禮也，言君臣皆當知辭說之意議也是謂幽國；幽敝於禮醆斝及屍君，非禮也，夏曰醆殷曰斝非王者之後則屍與君不得用是謂僭君；

When Confucius was Minister of Crime in Lu, he took part in the La sacrifice; after the guests' business was finished [the guests' business being completed], he went out to wander on the watchtower [the guan is the gate-tower outside the palace gate, what the Rites of Zhou calls the xiangwei], and sighed. Yan Yan, attending him, said: "Why does the Master sigh?" Confucius said: "Formerly when the great Way was practiced [this refers to the time of the Three Sovereigns and Five Emperors when the great Way was practiced], and the outstanding men of the Three Dynasties [the outstanding ones refer to Yu, Tang, Wen and Wu], I did not live to see, but there are records. When the great Way was practiced, the world was for the public, the worthy and able were chosen, trust was practiced and harmony cultivated [jiang means practice, xiu means carry out, mu means be close]. So people did not love only their own parents or treat only their own sons as sons [this is what is called the great Way and the world as public]. The old had an end to their lives, the strong had use, and widowers, widows, orphans, the childless and the sick were all supported. Goods they disliked seeing wasted on the ground, but did not need to hoard for themselves; strength they disliked seeing not used by themselves, but did not need to use it for others [meaning they disliked strength not coming from themselves, and did not take it as a favor]. For this reason treacherous schemes were shut off and did not arise, and thieves and rebels did not appear. So outer doors were left unclosed; this is called the Great Unity. Now the great Way has vanished, the world has become a family property, each loves his own parents, each treats his own sons as sons, goods are for oneself and strength is for others. Great men take hereditary succession as constant law, and city walls and moats as security. Yu, Tang, Wen, Wu, Cheng and the Duke of Zhou were chosen for this [meaning chosen by ritual and righteousness], and none was not careful about ritual. The rise of ritual stands alongside Heaven and Earth. If there is anyone who holds position without going through ritual, he is regarded as a calamity." Yan Yan asked again: "Is ritual so urgent?" Confucius said: "Ritual is how the former kings received the Way of Heaven, governed human feelings, set out for ghosts and spirits, and reached to funeral, sacrifice, village archery, capping, marriage, court audience and visits. So when the sage uses ritual to show it, the world and states can be rectified with ritual." Yan Yan said: "Now none of those in office knows to go through ritual; why?" Confucius said: "Alas, how sad! When I look at the Way of Zhou, Kings You and Li harmed it [both kings You and Li harmed the Way of Zhou]. If I leave Lu, where else would I go [Lu has the manner of the sages and is better than all other states]? Lu's suburban and di sacrifices are not in accord with ritual [meaning ritual was lost and its meaning ruined], and the Duke of Zhou has probably already declined [his descendants could not carry out the ritual and righteousness]. Qi's suburban sacrifice is to Yu [Qi was the descendant of Xia, and originally sacrificed to Gun, but the Duke of Zhou, because Gun was not of good virtue, let Qi sacrifice to Yu], and Song's suburban sacrifice is to Xie; these are matters kept by the Son of Heaven. The Son of Heaven treated Qi and Song as the descendants of the two former dynasties. The Duke of Zhou acted as regent and brought about great peace, and shares this ritual with the Son of Heaven. When lords sacrifice to the altars of soil and grain and to the ancestral temples, both high and low carry out that canon, and the invocator and the one who relays the blessings dare not alter the constant law; this is called great goodness. If now the words of the invocation are kept only among the ancestral officials, shamans and historians, it is not ritual [meaning that ruler and ministers should both know the meaning of the words]; this is called a dark state [obscured by ritual]. Using ceremonial cups to offer to the impersonator of the dead and the ruler is not ritual [the Xia called it zhan and the Yin called it jia; if not the descendant of a former king, the impersonator and ruler may not use them]; this is called a usurping ruler;

僭侈之君冕弁兵車，藏於私家，非禮也，大夫稱家冕弁大夫之服孔子曰天子諸侯大夫冕弁服歸設奠後此謂不得賜而藏之也是謂脅君；迫於其君大夫具官，祭器不假，聲樂皆具，非禮也，大夫無田者不為祭器今皆不假故非禮是為亂國．故仕於公曰臣，仕於家曰僕．三年之喪，與新有婚者，期不使也．以衰嘗入朝，與家僕雜居齊齒，非禮也，是謂臣與君共國；天子有田，以處其子孫，諸侯有國，以處其子孫，大夫有采，以處其子孫，是謂制度；天子適諸侯，必舍其宗廟，而不禮籍入，所謂臨諸侯將舍宗廟先告其鬼神以將入止也是謂天子壞法亂紀；諸侯非問疾弔喪，而入諸臣之家，是謂君臣為謔．謔戲夫禮者，君之柄，柄亦秉持所以別嫌明微，儐鬼神，考制度，列仁義，立政教，安君臣上下也．故政不正則君位危，君位危則大臣倍，小臣竊，刑肅而俗弊則法無常，法無常則禮無別，禮無別則士不仕，民不歸，是謂疵國．是故夫政者，君之所以藏身也，言所藏於身不可以假人也必本之天效以降命，效天以下教令所謂則天之明命降於社，之謂教地，所謂因地之利降於祖廟，之謂仁義，奉祖廟彌近彌親彌遠彌尊仁義之道也降於山川，之謂興作，下命所謂祭山川者謂其興造雲雨作生萬物也降於五祀，之謂制度，下命使事五祀者以其能為人事之制度此聖人所以藏身之固也．藏身以此則固聖人參於天地，並於鬼神以治政也．處其所存，禮之序也，翫其所樂，民之治也．言聖人常所存處者禮之次序常所玩樂者民之治安也天生時，地生財，人其父生而師教之，四者君以政用之，所以立於無過之地．時及財天地之所以生而師以教之君以政用之而已故常立於無過之地也君者，人所明，非明人者也；人所養，非養人者也；

an extravagant, usurping ruler. Keeping ceremonial caps and war chariots in a private house is not ritual [a grand master is called 'a house'; the ceremonial cap is a grand master's dress; Confucius said that the Son of Heaven, lords and grand masters keep their ceremonial caps and robes, returning home after setting out offerings; this means keeping what was not bestowed]; this is called coercing the ruler [pressing upon his ruler]. A grand master has complete officials and does not borrow sacrificial vessels, and has all kinds of music; this is not ritual [a grand master without fields does not make sacrificial vessels; now they all do not borrow, so it is not ritual]; this is a disordered state. So one who serves in the ruling house is called a minister, and one who serves in a private house is called a servant. A person in three-year mourning, and one with a newly arranged marriage, is not summoned for a year. To enter the court in mourning clothes and sit mixed in a row with household servants is not ritual; this is called a minister sharing the state with the ruler. The Son of Heaven has fields to settle his descendants, a lord has a state to settle his descendants, and a grand master has a fief to settle his descendants; this is called system. When the Son of Heaven goes to a lord's place, he must lodge in his ancestral temple, but if he does not enter according to the ritual register [meaning that when visiting a lord he will lodge in the ancestral temple, and first tells the spirits that he will enter and stay], this is called the Son of Heaven damaging the law and disordering the rules. If a lord enters the home of a minister other than to inquire after illness or offer condolences, this is called ruler and minister jesting [xue means jest]. Ritual is the ruler's handle [bing also means to hold], used to distinguish suspicions, make clear the subtle, receive ghosts and spirits, examine regulations, set out humaneness and righteousness, establish government and teaching, and settle ruler and minister, high and low. So if government is not upright, the ruler's position is endangered; if the ruler's position is endangered, great ministers rebel and small ministers steal. When punishment is severe and custom corrupt, law has no constancy; when law has no constancy, ritual has no distinctions; when ritual has no distinctions, officers do not serve and the people do not turn to it; this is called a flawed state. Therefore government is what the ruler hides himself in [meaning that what is hidden in one's person cannot be lent to others], and must be rooted in Heaven, modeling on it to issue instructions [modeling on Heaven to send down commands, what is called taking Heaven's brightness as a model]. When the command goes down to the altars of the soil, it is called teaching Earth [what is called relying on the advantages of the land]; when it goes down to the ancestral temple, it is called humaneness and righteousness [in serving the ancestral temple, the nearer the closer, the farther the more honored, which is the way of humaneness and righteousness]; when it goes down to mountains and rivers, it is called raising works [the command to sacrifice to mountains and rivers, since they raise clouds and rain and give birth to the myriad things]; when it goes down to the five sacrifices of the household, it is called regulation [the command to serve the five household sacrifices, since they make human regulations]. This is how the sage hides himself securely [by this his hiding is secure]. The sage joins Heaven and Earth and stands alongside ghosts and spirits to govern. Dwelling where he preserves himself is the order of ritual; savoring what he enjoys is the governance of the people [meaning that what the sage always dwells in is the order of ritual, and what he always enjoys is the peace of the people]. Heaven gives birth to the seasons, Earth gives birth to wealth, a person is born of a father and taught by a teacher; these four the ruler employs by means of government, and so he stands on a ground without fault [seasons and wealth are what Heaven and Earth bring forth, the teacher teaches, and the ruler merely employs them by government, so he always stands on a ground without fault]. The ruler is one by whom people are made clear, not one who makes others clear; one whom people support, not one who supports others;

人所事，非事人者也．夫君者，明人則有過，為君徒欲明人而已則過謬也故養人則不足，時君失政不能為民所養事人則失位，故百姓明君以自治，養君以自安，事君以自顯，是以禮達而分定．人皆愛其死，而患其生，人皆愛惜其死而患其生之無禮也是故用人之智去其詐，用人之勇去其怒，用人之仁去其貪．國有患，君死社稷為之義，大夫死宗廟為之變．大夫有去就之義未必常死宗廟者其死宗廟者權變為也凡聖人能以天下為一家，以中國為一人，非意之，非以意貪之必有致之也必知其情，從於其義，明於其利，達於其患，然後為之．何謂人情？喜怒哀懼愛惡欲，七者弗學而能；何謂人義？父慈子孝，兄良弟悌，夫義婦聽，長惠幼順，君仁臣忠，十者謂之人義；講信修睦，謂之人利，爭奪相殺，謂之人患；聖人之所以治人七情，修十義，講信修睦，尚辭讓，去爭奪，舍禮何以治之；飲食男女，人之大欲存焉，死亡貧苦，人之大惡存焉．欲惡者，人之大端，人藏其心，不可測度，美惡皆在其心，不見其色，欲一以窮之，舍禮何以哉？故人者，天地之德，陰陽之交，鬼神之會，五行之秀．天秉陽，垂日星，地秉陰，載於山川，播五行於四時，和四氣而後月生，月生而後四時行焉布五行和四時四氣而後月生焉是以三五而盈，三五而缺，月陰道不常滿故十五日滿十五日缺也五行之動，共相竭也．竭盡也水用事盡則木用事五行用事更相盡也五行四氣十二月，還相為本；用事者為本也五聲五律十二管，還相為宮；五聲者宮商角徵羽也管十二月也一月一管陽律陰呂其用事為宮也五味六和十二食，還相為質；

one whom people serve, not one who serves others. If a ruler only wishes to make others clear, he has faults [a ruler who only wants to make others clear errs], so supporting others is insufficient [the ruler of the day loses government and cannot be supported by the people], and serving others loses his position. So the hundred clans make the ruler clear in order to govern themselves, support the ruler in order to be at peace themselves, and serve the ruler in order to be raised up themselves. Therefore ritual penetrates and names and statuses are fixed. People all cherish their death and worry about their life [people all cherish death and worry that life is without ritual]. So use others' wisdom to remove their deceit, use others' courage to remove their anger, and use others' humaneness to remove their greed. When the state has calamity, it is righteousness for the ruler to die for the altars of soil and grain, and a matter of expedience for a grand master to die for the ancestral temple [a grand master has the righteousness of leaving or staying and does not necessarily always die for the ancestral temple; dying for the ancestral temple is expedience]. When a sage can treat the world as one family and the central states as one person, it is not by mere intention [not by greedy seeking through intent], but there must be what brings it about. He must know the feelings, follow righteousness, understand benefit, and penetrate calamity, and then act. What are called human feelings? Joy, anger, sorrow, fear, love, hate and desire: these seven are known without learning. What are called human duties? A father is kind and a son is filial, an elder brother is good and a younger brother respectful, a husband is righteous and a wife obedient, an elder is generous and a younger compliant, a ruler is humane and a minister loyal: these ten are called human duties. Practicing trust and cultivating harmony is called human benefit; fighting and killing one another is called human calamity. The reason the sages govern the seven human feelings, cultivate the ten duties, practice trust and cultivate harmony, honor yielding and remove contention, is that apart from ritual what would they use to govern? Food, drink and sex are where people's great desires reside; death, loss and poverty are where people's great aversions reside. Desire and aversion are the great beginning of people. People hide their hearts, which cannot be fathomed; good and bad are all in the heart and do not show in the face. To want to exhaust them by one method, apart from ritual, what would one use? So the human being is the virtue of Heaven and Earth, the meeting of yin and yang, the joining of ghosts and spirits, and the refined essence of the five phases. Heaven holds yang and hangs down the sun and stars; Earth holds yin and bears the mountains and rivers. He spreads the five phases through the four seasons and harmonizes the four qi, and then the moon is born, and after the moon is born the four seasons move [spreading the five phases and harmonizing the four seasons and four qi, and then the moon is born]. Therefore after fifteen days it is full and after fifteen days it wanes [the moon is of the Way of yin and is not always full, so fifteen days full and fifteen days waning]. The movements of the five phases exhaust each other [jie means exhaust; when water has its turn and is exhausted, wood has its turn, and the five phases in turn exhaust each other]. The five phases, four qi and twelve months take turns as root [the one in service is the root]; the five tones, six pitches and twelve pipes take turns as the keynote [the five tones are gong, shang, jue, zhi and yu; the pipes are the twelve months, one pipe per month, yang pitches and yin pitches, and the one in service is the keynote]; the five flavors, six harmonies and twelve foods take turns as the basis;

五味酸苦鹹辛甘六和者和之各有宜者春多酸秋多辛之屬是也十二食者十二月之食質本也五色六章十二衣，還相為主．五色者青赤白黑黃學記曰水無當於五色五色不得不彰五色待水而章也故人者，天地之心，於天地間如五藏之有心矣人有生最靈心五藏最聖也而五行之端，端始也能用五行也食味別聲被色而生者．聖人作則，作為則法必以天地為本，以陰陽為端，以四時為柄，以日星為紀，月以為量，鬼神以為徒，五行以為質，禮義以為器，人情以為田，四靈以為畜．以天地為本，故物可舉；天地為本則萬物苞在於其中以陰陽為端，故情可？；陰陽之為情始以四時為柄，故事可勸；四時各有事故事可得而勸也以日星為紀，故業可別；日以紀晝星以紀夜故事可得而分別也月以為量，故功有藝；有度量以成四時猶功業各有分理也藝猶理鬼神以為徒，故事有守；鬼神不相干各有守五行以為質，故事可復也；五行終則復始故事可修復也禮義以為器，故事行有考；考成人情以為田，四靈以為畜．四靈鳥獸之長四靈為畜則飲食可用何謂四靈？麟鳳龜龍謂之四靈．故龍以為畜，而魚鮪不諗；諗潛藏也鳳以為畜，而鳥不●；麟以為畜，而獸不●；●●飛走之貌也．●況必反越況越反龜以為畜，而人情不失．易曰定天下之吉凶成天下之亹亹者莫善於蓍龜人情不失也先王秉蓍龜，列祭祀，瘞，繒，宣，祝嘏，瘞謂祭祀之瘞繒謂若增封太山宣謂播宣揚之．瘞於列反繒慈陵反嘏舉下反設制度，祝嘏辭說．故國有禮，官有御，治也職有序，先王患禮之不達於下，故饗帝於郊，所以定天位也；祀社於國，所以列地利也；禘祖廟，所以本仁也；旅山川，所以儐鬼神也；

the five flavors are sour, bitter, salty, pungent and sweet, and the six harmonies are blending each to what is suitable, such as more sour in spring and more pungent in autumn; the twelve foods are the foods of the twelve months, and the basis is the root. The five colors, six patterns and twelve garments take turns as the lord [the five colors are blue-green, red, white, black and yellow; the Xue Ji says water does not take on any of the five colors, and the five colors must be manifested, waiting for water to manifest them]. So the human being is the heart of Heaven and Earth [between Heaven and Earth he is like the heart among the five viscera; humans are the most spiritual of living things, and the heart is the most holy of the five viscera], the beginning of the five phases [duan means beginning; able to use the five phases], who can distinguish flavors, discern sounds, and live clothed in colors. The sage makes models [making rules], and certainly takes Heaven and Earth as the root, yin and yang as the beginning, the four seasons as the handle, the sun and stars as the guiding thread, the moon as the measure, ghosts and spirits as his followers, the five phases as the substance, ritual and righteousness as the instruments, human feelings as the field, and the four spiritual creatures as livestock. Taking Heaven and Earth as the root, things can be taken up [with Heaven and Earth as the root, the myriad things are contained]; taking yin and yang as the beginning, feelings can be traced to their source; taking the four seasons as the handle, affairs can be encouraged [each of the four seasons has its affairs, and affairs can be encouraged]; taking the sun and stars as the guiding thread, work can be distinguished [the sun records the day and stars the night, and affairs can be distinguished]; taking the moon as the measure, achievements have their principles [having the measure to complete the four seasons is like achievements having their principles; yi is like principle]; taking ghosts and spirits as followers, affairs have their duties [ghosts and spirits do not interfere with one another, each with its duty]; taking the five phases as the substance, affairs can be restored [the five phases end and begin again, and affairs can be repaired]; taking ritual and righteousness as instruments, affairs proceed to completion [kao means completion]; taking human feelings as the field and the four spiritual creatures as livestock [the four spiritual creatures are the chiefs of birds and beasts; when they are livestock, food and drink are available]. What are the four spiritual creatures? The qilin, phoenix, tortoise and dragon are called the four spiritual creatures. So when the dragon is livestock, fish do not hide away [shen means hide away]; when the phoenix is livestock, birds do not take fright and fly; when the qilin is livestock, beasts do not take fright and run [the appearance of flying and running]; when the tortoise is livestock, human feelings are not mistaken [the Changes says: what settles the good and ill fortune of the world and completes the diligence of the world, nothing is better than the yarrow and the tortoise, so human feelings are not mistaken]. The former kings held the yarrow and the tortoise, set out sacrifices, buried silks, and proclaimed the invocations and blessings [yi means the burial in sacrifice, zeng is like adding earth to Mount Tai, xuan means to proclaim], set up regulations, and the words of invocation and blessing. So the state has ritual, the offices have control [zhi], and duties have order. The former kings feared that ritual would not reach those below, so they made offerings to the Lord on High in the suburbs in order to establish the position of Heaven; sacrificed to the altars of soil in the state in order to set out the benefits of Earth; held the di sacrifice in the ancestral temple in order to make the root of humaneness; offered the lu sacrifice to mountains and rivers in order to receive ghosts and spirits;

祭五祀，所以本事也．故宗祝在廟，三公在朝，三老在學，王養三老在學王前巫而後史，卜蓍瞽侑，皆在左右，王中心無為也，以守至正．是以禮行於郊，而百神受職，禮行於社，而百貨可極，禮行於祖廟，而孝慈服焉，孝慈之道為遠近所服焉禮行於五祀，而正法則焉．故郊社宗廟山川五祀，義之修而禮之藏．言禮之寶藏夫禮必本於太一，太一者元氣也分而為天地，轉而為陰陽，變而為四時，列而為鬼神，其降曰命，即上所為命降於天地祖廟也其官於天也，官為職分也言禮職分皆從天下來也協於分藝，藝理其居於人也，曰養．言禮之於人身所以養成人也所以講信修睦，而固人之肌膚之會，筋骸之束者；所以養生送死，事鬼神之大端；所以達天道，順人情之大竇．唯聖人為知禮之不可以已也，故破國喪家亡人，必先去其禮，禮之於人，猶酒之有糱也，君子以厚，小人以薄．聖人修義之柄，禮之序，以治人情．人情者，聖王之田也，修禮以耕之，陳義以種之，講學以耨之，耨除穢也本仁以聚之，播樂以安之．故禮者，義之實也，協諸義而協則禮，雖先王未有可以義起焉；義者藝之分，仁之節，協於藝，講於仁，得之者強，失之者喪；仁者義之本，順之體，得之者尊．故治國不以禮，猶無耜而耕；為禮而不本於義，猶耕之而弗種；為而不講於學，猶種而弗耨；講之以學，而不合以仁，猶耨而不獲；合之以仁，而不安之以樂，猶獲而弗食；安之以樂，而不達於順，猶食而不肥．四體既正，膚革充盈，人之肥也；父子篤，兄弟睦，夫婦和，家之肥也；大臣法，小臣廉，官職相序，君臣相正，國之肥也；

sacrificed to the five household spirits in order to make the root of affairs. So the invocation officials are in the temple, the Three Dukes at court, and the Three Elders in the school [the king supports the Three Elders in the school]; before the king are the shamans and behind him the historians, with diviners, blind musicians and attendants all at his left and right. The king's heart is non-acting, in order to hold to the utmost correctness. So when ritual is practiced in the suburbs, the hundred spirits receive their duties; when ritual is practiced at the altars of soil, the hundred goods can be exhausted; when ritual is practiced in the ancestral temple, filial piety and kindness are followed [the Way of filial piety and kindness is followed far and near]; when ritual is practiced at the five household sacrifices, models are upright. So the suburban sacrifice, altars of soil, ancestral temple, mountains and rivers, and the five household sacrifices are the cultivation of righteousness and the treasury of ritual [meaning the treasury of ritual]. Ritual must be rooted in the Great One [the Great One is the primordial qi], which divides into Heaven and Earth, turns into yin and yang, changes into the four seasons, and is arrayed as ghosts and spirits. What it sends down is called the command [what was said above, that the command descends to Heaven, Earth and the ancestral temple], and its duties are in Heaven [guan means duty, meaning that all duties of ritual come down from Heaven], in harmony with principle [yi means principle]. In the human person it is called nourishing [meaning that ritual is how a person is nourished and completed], used to practice trust and cultivate harmony, and to make firm the joining of the skin and the binding of sinews and bones; used as the great beginning of nourishing life, sending off the dead and serving ghosts and spirits; used as the great thoroughfare to reach the Way of Heaven and accord with human feelings. Only the sages know that ritual cannot be stopped. So one who ruins a state, breaks a family and destroys a person must first remove his ritual. For people, ritual is like yeast for wine: the gentleman makes it rich with it and the petty man makes it thin. The sage cultivates the handle of righteousness and the order of ritual to govern human feelings. Human feelings are the field of the sage-kings: they cultivate ritual to plow it, lay out righteousness to sow it, practice learning to weed it [nou means to remove weeds], gather by being rooted in humaneness, and spread music to settle it. So ritual is the fruit of righteousness; what harmonizes with righteousness and agrees with it is ritual, so even what the former kings did not have can be created by righteousness. Righteousness is the distinction of principle and the measure of humaneness; one who harmonizes with principle and practices humaneness is strong in what he gains and ruined in what he loses; humaneness is the root of righteousness and the body of compliance, and one who attains it is honored. So to govern a state without ritual is like plowing without a plow; to make ritual without being rooted in righteousness is like plowing without sowing; to make it without practicing it in learning is like sowing without weeding; to practice it in learning without being in accord with humaneness is like weeding without harvesting; to be in accord with humaneness without settling it with music is like harvesting without eating; to settle it with music without reaching compliance is like eating without getting fat. When the four limbs are upright and the skin is full, that is a person's fatness; when father and son are devoted, brothers harmonious and husband and wife in accord, that is a family's fatness; when great ministers keep the law, small ministers are honest, officials have order with one another and ruler and ministers correct one another, that is a state's fatness;

天子以德為車，以樂為御，諸侯以禮相與，大夫以法相序，士以信相考，百姓以睦相守，天下之肥也．是謂大順．順者，所以養生送死，事鬼神之常也．故事大積焉而不苑，苑滯積也並行而不謬，細行而不失，深而通，茂而有間，言有理也連而不相及，言有敘也動而不相害，此順之至也．明於順，然後乃能守危．高而不危以長守危夫禮之不同不豐殺，所以持情而合危也，合禮安也山者不使居川，渚者不使居原，用水火金木，飲食必時，用水漁人以時入澤梁乃溉灌用火季春出火季秋納火也用金以時採銅鐵用木斧斤以時入山林飲食各隨四時之宜者也冬合男女，春頒爵位，必當年德，皆所順也．用民必順，悅以使民故無水旱昆蟲之災，民無兇飢妖孽之疾．天不愛其道，地不愛其寶，人不愛其情，是以天降甘露，地出醴泉，山出器車，出銀甕丹灶之器及象車也河出馬圖，龍似馬負圖出鳳凰麒麟，皆在郊掫，龜龍在宮沼，其餘鳥獸及卵胎，皆可俯而窺也．則是無故，先王能循禮以達義，體信以達順，此順之實也．”

when the Son of Heaven takes virtue as his carriage and music as the driving, the lords associate with one another by ritual, grand masters have order with one another by law, officers complete one another by trust, and the hundred clans hold to one another by harmony, that is the world's fatness. This is called great compliance. Compliance is the constant way of nourishing life, sending off the dead and serving ghosts and spirits. So affairs greatly accumulate and are not stagnant [yuan means stagnant accumulation], run side by side without error, proceed finely without mistakes, are deep and yet penetrating, dense and yet with gaps [meaning with order], connected yet not touching [meaning with sequence], move yet do not harm one another; this is the utmost of compliance. Only when compliance is understood can one keep what is perilous [high and not perilous, to keep the perilous long]. That rituals differ, and are neither enriched nor reduced, is how one holds to the feelings and accords with peace [accord with ritual is peace]. People of the mountains are not made to live by the rivers, and people of the islets are not made to live in the plains. The use of water, fire, metal and wood, and of food and drink, is certainly according to the season [use of water: fishermen enter the marshes and weirs at the right time before irrigating; use of fire: fire is brought out in late spring and brought in in late autumn; use of metal: copper and iron are mined at the right time; use of wood: axes enter the mountains and forests at the right time; food and drink follow what suits the four seasons]. Men and women are brought together in winter and ranks are bestowed in spring, always matching the year and virtue, all of which are complied with. Employing the people must be in compliance [delighting them in employing them], so there are no calamities of flood, drought or insects, and the people have no sickness of famine or ill omen. Heaven does not begrudge its Way, Earth does not begrudge its treasures, and people do not begrudge their feelings. Therefore Heaven sends down sweet dew, Earth brings forth sweet springs, the mountains produce vessels and carriages [silver urns, cinnabar furnaces and ivory carriages], the river brings forth the dragon-horse bearing the chart, the phoenix and qilin are all in the suburban marshes, the tortoise and dragon are in the palace ponds, and the other birds and beasts, with their eggs and fetuses, can all be seen by lowering the head. There is no other reason: the former kings were able to follow ritual to penetrate righteousness and embody trust to penetrate compliance, and this is the fruit of compliance."

邾隱公既即位，將冠，使大夫因孟懿子問禮於孔子．子曰：“其禮如世子之冠．冠於阼者，以著代也，阼主人之階以明其代父醮於客位，加其有成，冠於階若不體則醮用酒於客位敬而成之戶西為客位．醮子肖反三加彌尊，導喻其志，喻其志使加彌尊宜敬成始緇布次皮弁次爵弁冠而字之，敬其名也．雖天子之元子，猶士也，其禮無變，天下無生而貴者故也．行冠事必於祖廟，以祼享之，禮以將之，祼灌鬯也灌鬯以享神享獻將行也鬯刃亮反以金石之樂節之，金石者鐘磬也所以自卑而尊先祖，示不敢擅．”懿子曰：“天子未冠即位，長亦冠也．”孔子曰：“古者王世子雖幼，其即位則尊為人君，人君治成人之事者，何冠之有．”懿子曰：“然則諸侯之冠，異天子與？”怪天子無冠禮如諸侯之冠故問之孔子曰：“君薨而世子主喪，是亦冠也已，人君無所殊也．”諸侯亦人君與天子無異懿子曰：“今邾君之冠，非禮也．”懿子亦諸侯無冠則邾君之冠非也孔子曰：“諸侯之有冠禮也，夏之末造也，夏之末世乃造諸侯冠禮有自來矣，今無譏焉．言有所從來故今無所譏天子冠者，武王崩，成王年十有三而嗣立，周公居冢宰，攝政以治天下，明年夏六月，既葬，周書亦曰歲十有三武王崩元年六月葬與此若合符而說者橫為年紀蹙促成年少又命周公武王崩後五月乃攝政良可為冠與痛哉冠成王而朝於祖，以見諸侯，亦有君也．周公命祝雍作頌曰：‘祝王達而未幼．’祝雍辭曰：‘使王近於民，常得民之心也遠於年，壽長嗇於時，嗇愛也於時不奪民時也惠於財，親賢而任能．’其頌曰：‘令月吉日，王始加元服，去王幼志，服袞職，袞職盛服有禮文也欽若昊命，欽敬若順****是式，天地四方謂之****言為之法式率爾祖考，永永無極．’此周公之制也．”懿子曰：“諸侯之冠，其所以為賓主，何也？

After Duke Yin of Zhu took the throne and was about to perform the capping ritual, he sent a grand master through Meng Yizi to ask Confucius about the ritual. Confucius said: "The ritual is like the capping of a heir. The capping at the eastern steps is to make clear that he will take his father's place [the eastern steps are the host's steps, to show he will take his father's place]; the toast at the guest's position is to bestow completion on him [at the steps he is capped, and if sweet wine is not used, wine is used for the toast at the guest's position, to honor and complete him; west of the door is the guest's position]. The three cappings are each more honored than the last, guiding and instructing his aims [instructing his aims, so that as the capping becomes more honored he should respect and complete it; the first is the black cloth cap, next the leather cap, next the sparrow-colored cap]; being capped and given a style name is respect for his name. Even the eldest son of the Son of Heaven is still an officer, and the ritual has no change, since no one in the world is born honored. The capping must be held in the ancestral temple, advanced by the rite of pouring libation [pouring libation means pouring fragrant wine to offer to the spirits; offering is presenting], regulated by the music of metal and stone [bells and chime stones], in order to humble oneself and honor one's ancestors, showing that one does not dare act on one's own." Yizi said: "The Son of Heaven takes the throne before being capped; after he grows up is he capped again?" Confucius said: "In ancient times a king's heir, even if young, upon taking the throne was honored as ruler of men, and a ruler of men manages the affairs of an adult; what need is there of a capping ritual?" Yizi said: "Then is the capping ritual of the lords different from the Son of Heaven's?" [He wondered at the Son of Heaven having no capping ritual yet asked about the lords' capping, so he asked this.] Confucius said: "When a ruler dies and the heir presides over the mourning, that is already capping, and for a ruler of men there is no difference." [Lords are also rulers of men, with no difference from the Son of Heaven.] Yizi said: "Now the Lord of Zhu's capping is not in accord with ritual." [Yizi also thought that lords have no capping ritual, so the Lord of Zhu's capping would be wrong.] Confucius said: "The lords' capping ritual was made only at the end of the Xia dynasty [only at the end of Xia was the lords' capping ritual made], and it has an origin; now it need not be criticized [saying it has an origin, so now nothing is criticized]. As for the Son of Heaven's capping: when King Wu died, King Cheng succeeded at thirteen, the Duke of Zhou was Grand Steward and ruled as regent to govern the world, and in the sixth month of summer of the next year the burial was already done [the Book of Zhou also says that at thirteen King Wu died and in the first year, sixth month, he was buried, which fits this like two halves of a tally; yet some commentators arbitrarily add years and hasten King Cheng's youth, and also say the Duke of Zhou only began the regency five months after King Wu died, which is truly lamentable and heartbreaking], King Cheng was capped and had an audience in the ancestral temple, to meet the lords, and thus had a ruler. The Duke of Zhou ordered the invocator Yong to compose an ode: 'We pray that the King will be penetrating and not weak.' Yong's words said: 'May the King be close to the multitude [always gaining people's hearts], far from early death [long life], cherish the seasons [se means cherish, in regard to the seasons not taking the people's time], be generous with wealth, be close to the worthy and employ the able.' The ode said: 'In a good month and auspicious day, the King first puts on the cap of manhood, putting away the King's youthful will, and wearing the robe of office [the robe of office is the grand dress, with ritual patterns], reverently complying with the August Mandate, [a character is missing here in the base text, the note saying it means Heaven, Earth and the four directions] taking it as a model [[a character is missing in the base text] is Heaven, Earth and the four directions, meaning take it as a model], following your forebears, for ever without end.' This is the Duke of Zhou's regulation." Yizi said: "For the lords' capping ritual, what are the guest and host like?

”孔子曰：“公冠則以卿為賓，無介公自為主，迎賓揖升自阼，立於席北，其醴也則如士，饗之以三獻之禮，既醴，降自阼階．諸侯非公而自為主者，其所以異，皆降自西階，西階賓也玄端與皮弁，玄端緇布冠之服皮弁自服其服也異朝服素畢，服朝而畢示不忘古公冠四，公四加冠加玄冕祭，加玄冕著祭服其酬幣於賓，則束帛乘馬，已冠而饗既饗與賓幣謂之人幣乘馬駟馬也王太子庶子之冠擬焉，王之太子庶子皆擬諸侯冠禮也皆天子自為三，其禮與士無變，饗食賓也，皆同．”懿子曰：“始冠必加緇布之冠，何也？”孔子曰：“示不忘古，太古冠布齋則緇之，其緌也吾未之聞，言今有緌未聞之於古古無緌也緌冠之飾也今則冠而幣之，可也．”今不復冠幣布幣之不復者也懿子曰：“三王之冠，其異何也？”孔子曰：“周弁，殷哻，夏收，一也．皆祭服也三王共皮弁，素緌委貌，周道也；章甫，殷道也；母追，夏后氏之道也．”常所服之冠也

" Confucius said: "When a duke holds the capping ritual he uses a minister as guest, without an assistant; the duke himself is host, welcomes the guest, bows and ascends the hall by the eastern steps and stands north of the mat; the sweet wine rite is like that of an officer, with the feast of three offerings, and having performed the sweet wine, he descends from the eastern steps. A lord who is not a duke and acts as host himself, the differences being that all descend by the western steps [the western steps are the guest's steps]; the dark robe and leather cap [the dark robe is the dress of the black cloth cap, and the leather cap is wearing one's own dress], different from the court dress with the plain knee-covering [wearing court dress with the knee-covering shows he does not forget antiquity]. A duke is capped four times [a duke is capped four times, and in the dark ceremonial cap he sacrifices, adding the dark ceremonial cap means wearing the sacrificial dress], and the gift in return to the guest is a bundle of silk and a team of horses [having been capped there is a feast, and after the feast the gift to the guest is called the person's gift, a team being four horses]. The capping of the king's crown prince and secondary sons follows this [both the king's crown prince and secondary sons follow the lords' capping ritual], and all are done by the Son of Heaven himself, three times, with the ritual no different from that of an officer, and the feasting of guests being the same." Yizi said: "At the first capping the black cloth cap is always put on; why?" Confucius said: "To show one does not forget antiquity. In remote antiquity caps were made of cloth, and for fasting they were dyed black; as for the tassel, I have not heard of it [meaning that now there are tassels, which I have not heard of from antiquity, and in antiquity there were no tassels; the tassel is the cap's ornament]. Now to use silk in the capping is also acceptable." [Now the cloth cap is no longer used as the gift, and it is not like that anymore.] Yizi said: "What are the differences among the caps of the Three Kings?" Confucius said: "The Zhou used the bian, the Yin used the fu, and the Xia used the shou, which are the same [all are sacrificial dress]. The Three Kings all used the leather cap; the weimao with plain tassel is the way of Zhou; the zhangfu is the way of Yin; and the wuzhui is the way of the Xia sovereign." [These are the caps worn on ordinary occasions.]

衛將軍文子將立三軍之廟於其家，文子名彌牢使子羔訪於孔子．子曰：“公廟設於私家，非古禮之所及，吾弗知．”子羔曰：“敢問尊卑上下立廟之制，可得而聞乎？”孔子曰：“天下有王，分地建國設祖宗，祖有功宗有德乃為親疏貴賤多少之數．是故天子立七廟，三昭三穆，與太祖之廟七，太祖近廟，皆月祭之，近謂高祖下親為近遠廟為祧，有二祧焉，祧遠意親盡為祧二祧者高祖及父母祖是也．祧吐雕反享嘗乃止；四時祭也諸侯立五廟，降天子二也二昭二穆，與太祖之廟而五，曰祖考廟，始祖廟也享嘗乃止；大夫立三廟，降諸侯二也一昭一穆，與太廟而三，曰皇考廟，享嘗乃止；士立一廟，降大夫二也曰考廟，王考無廟，合而享嘗乃止；祖合於父廟中庶人無廟，四時祭於寢．此自有虞以至於周之所不變也．自有虞以至於週週禮不異而說者以周有廟以有文武故祧當遷者而以為文廟或有甚矣禮典皆有七廟之文唯喪服小記雲王者禘其祖之所自以其祖所出以其祖配之而立四廟謂始王者未有始祖故立四廟今有虞亦始王者而既立七廟矣則喪服小記之言亦妄矣凡四代帝王之所謂郊者，皆以配天，其所謂禘者，皆五年大祭之所及也．殷周禘嚳五年大祭而及應為太祖者，則其廟不毀，不及太祖，雖在禘郊，其廟則毀矣．諸禘享考無廟郊亦無廟后稷之所以有廟自以太祖故曰不為太祖雖在禘郊其廟則毀據后稷而言殷人不郊●以●有大功契既為太祖之廟若復郊則●永不與於祀典是以郊●者也古者祖有功而宗有德，謂之祖宗者，其廟皆不毀．”祖宗者不毀之名其廟有功者謂之祖至於周文王是也有德者謂之周武王是二廟自有祖宗乃謂之二祧又以為配食明堂之名亦可謂達聖指失實事也

Wenzi, general of the state of Wei, was about to set up ancestral temples for the three armies in his own house [Wenzi's personal name was Mi Lao], and sent Zigao to ask Confucius. Confucius said: "To set up the ducal temples in a private house is beyond what the ancient rites cover, and I do not know about it." Zigao said: "May I ask about the system of setting up temples by rank, high and low, and may I hear it?" Confucius said: "When there is a king in the world, he divides the land and establishes states, sets up ancestors [the 'zu' for merit and the 'zong' for virtue], and only then sets the numbers of close and distant, noble and lowly, many and few. So the Son of Heaven sets up seven temples, three zhao and three mu, which with the temple of the Grand Ancestor make seven; the Grand Ancestor's temple and the near temples receive monthly sacrifices [near means the close kin from the great-great-grandfather down]; the distant temples are called tiao, and there are two tiao [tiao means distant, and when kinship is exhausted it is tiao; the two tiao are of the great-great-grandfather and the like], and they receive only the seasonal offerings and no more [the sacrifices of the four seasons]. A feudal lord sets up five temples [two fewer than the Son of Heaven], two zhao and two mu, which with the temple of the Grand Ancestor make five, called the temples of ancestors and fathers [the temple of the first ancestor], and they receive only the seasonal offerings and no more. A senior officer sets up three temples [two fewer than the feudal lord], one zhao and one mu, which with the great temple make three, called the temple of the august father, and they receive only the seasonal offerings and no more. A scholar sets up one temple [two fewer than the senior officer], called the temple of the father, and the late grandfather has no temple but is combined in the seasonal offerings and no more [the grandfather is combined in the father's temple]. Commoners have no temple and offer sacrifice in the sleeping room in the four seasons. This did not change from Youyu down to Zhou. [From Youyu to Zhou there was no difference in the Zhou rites, yet some commentators say that because Zhou had temples for Wen and Wu, the tiao that should have been moved are treated as a temple of Wen, which goes too far in some ways; the ritual canons all have the text of seven temples, and only the Minor Records of Mourning say that the king offers the great sacrifice to the ancestor from whom his lineage came, pairing his own ancestor with it, and sets up four temples, which means a king who first rose had no first ancestor and so set up four temples; now Youyu was also a first-rising king yet had already set up seven temples, so the words of the Minor Records of Mourning are also false.] What the four dynasties' emperors called the suburban sacrifice was used to pair with Heaven; what they called the great sacrifice was reached by the great five-year sacrifice. Yin and Zhou offered the great sacrifice to Ku; one reached by the great five-year sacrifice who should be the Grand Ancestor had his temple never destroyed; one who did not reach the Grand Ancestor, even in the great and suburban sacrifices, had his temple destroyed. [In all the great sacrifices there is no temple for the late father and none for the suburban either; Hou Ji had a temple because he himself was the Grand Ancestor, so it says that one who is not the Grand Ancestor has his temple destroyed even in the great and suburban sacrifices, speaking on the basis of Hou Ji. The Yin did not hold the suburban sacrifice to (a character is missing in the source text) because (a character is missing in the source text) had great merit; Xie had already become the temple of the Grand Ancestor, and if the suburban sacrifice were also made to (a character is missing in the source text), he would forever have no part in the sacrificial canon, so the suburban sacrifice was made to (a character is missing in the source text).] In ancient times an ancestor with merit and a forebear with virtue were called zu and zong, and their temples were all never destroyed." [Zu and zong are the names of those not destroyed; the temple of one with merit is called zu, which in Zhou is King Wen, and one with virtue is called zong, which in Zhou is King Wu; these two temples with their own zu and zong are called the two tiao, and this is also taken as the name of those who share the sacrifice in the Bright Hall, which can also be said to deviate from the sage's intention and lose the actual facts.]

子羔問曰：“祭典云：‘昔有虞氏祖顓頊而宗堯，夏后氏亦祖顓頊而宗禹，殷人祖契而宗湯，周人祖文王而宗武王．’此四祖四宗，或乃異代，或其考祖之有功德，其廟可也．’若有虞宗堯，夏祖顓頊，皆異代之有功德者也，亦可以存其廟乎？”孔子曰：“善，如汝所聞也．如殷周之祖宗，其廟可以不毀，其它祖宗者，功德不殊，雖在殊代，亦可以無疑矣．詩云：‘蔽芾甘棠，勿翦勿伐，邵伯所憩．’蔽芾小貌甘棠杜也憩席也周人之於邵公也，愛其人猶敬其所舍之樹，況祖宗其功德而可以不尊奉其廟焉．”

Zigao asked: "The sacrificial canon says: 'Long ago the lord of Youyu took Zhuanxu as zu and Yao as zong, the lord of Xia also took Zhuanxu as zu and Yu as zong, the Yin took Xie as zu and Tang as zong, and the Zhou took King Wen as zu and King Wu as zong.' Among these four zu and four zong, some were of different generations, and some had fathers and grandfathers with merit and virtue, and their temples are permissible. But if Youyu took Yao as zong and Xia took Zhuanxu as zu, they were of different generations yet had merit and virtue; may their temples also be preserved?" Confucius said: "Good, as you have heard. As for the zu and zong of Yin and Zhou, their temples may not be destroyed; for the other zu and zong, since their merit and virtue are no different, even if of different generations, there can be no doubt. The Book of Songs says: 'The little sweet pear tree, do not trim it or cut it down, for the Earl of Shao once rested there.' [Small is the look of it, the sweet pear is the du pear, rest means to repose.] The Zhou people, toward the Duke of Shao, loved the man and even honored the tree where he rested; how much more with ancestors who have merit and virtue, can one fail to honor their temples?"

孔子學琴於師襄子．襄子曰：“吾雖以擊磬為官，然能於琴，今子於琴已習，可以益矣．”孔子曰：“丘未得其數也．”有間，曰：“已習其數，可以益矣．”孔子曰：“丘未得其志也．”有間，曰：“已習其志，可以益矣．”孔子曰：“丘未得其為人也．”有間，曰：“孔子有所謬然思焉，謬然深思貌有所睪然高望而遠眺．”眺見也．睪羊益反．眺他吊反曰：“丘迨得其為人矣，近黮而黑，黮黑貌．黮敕感反頎然長，頎長貌．頎渠希反曠如望羊，曠用志廣遠望羊遠視也奄有四方，奄同也文王之時三分天下有其二後周有四方文王之功也非文王其孰能為此．”師襄子避席葉拱而對曰：“葉拱兩手薄其心也君子聖人也，其傳曰文王操．”

Confucius studied the zither with Master Xiang. Master Xiang said: "Though I hold office by striking the chime stones, I am skilled at the zither, and now you are practiced in it and may advance." Confucius said: "I have not yet got its rhythm." After a while, Master Xiang said: "You are now practiced in the rhythm and may advance." Confucius said: "I have not yet got its aim." After a while, Master Xiang said: "You are now practiced in the aim and may advance." Confucius said: "I have not yet got the image of the person who made it." After a while, Confucius was deep in thought [it is the look of deep thought], gazing high and far into the distance [gazing means seeing from afar], and said: "I think I have got the image of the man: dark in complexion [dark is the look of black], tall and slender [tall is the look of height], vast and distant as though looking toward a far-off sheep [vast means the aim is broad and distant, and the far-off sheep means looking into the distance], embracing the four quarters [embracing means holding together; in the time of King Wen, two thirds of the world was his, and later Zhou held the four quarters, which was King Wen's achievement; who but King Wen could do this]." Master Xiang rose from his mat and answered with his two hands pressed to his chest [pressed together on the chest]: "The gentleman is a sage; the piece handed down is called the King Wen Melody."

子路鼓琴，孔子聞之，謂冉有曰：“甚矣由之不才也．夫先王之制音也，奏中聲以為節，流入於南，不歸於北．夫南者，生育之鄉，北者，殺伐之城．故君子之音溫柔居中以養生育之氣，憂愁之感不加於心也，暴厲之動，不在於體也．夫然者，乃所謂治安之風也．小人之音則不然，亢麗微末，以象殺伐之氣，中和之感，不載於心，溫和之動，不存於體，夫然者乃所以為亂之風．昔者舜彈五絃之琴，造南風之詩，其詩曰：‘南風之燻兮，可以解吾民之慍兮，南風之時兮，可以阜吾民之財兮．’得其時阜盛也唯修此化，故其興也勃焉，德如泉流，至於今王公大人述而弗忘．殷紂好為北鄙之聲，其廢也忽焉，至於今王公大人舉以為誡．夫舜起布衣，積德含和而終以帝，紂為天子，荒淫暴亂而終以亡，非各所修之致乎．由今也匹夫之徒，曾無意於先王之制，而習亡國之聲，豈能保其六七尺之體哉？”冉有以告子路，子路懼而自悔，靜思不食，以至骨立．夫子曰：“過而能改，其進矣乎．”

Zilu played the zither, and Confucius heard it and said to Ran You: "You, Yu, is hopelessly untalented. The former kings composed music by playing sounds of harmony as their measure, flowing into the south and not returning to the north. The south is the land of birth and nurture, the north is the city of killing and war. So the gentleman's sound is gentle and centered, used to nurture the qi of birth and growth, and no sorrowful touch is placed in the heart and no violent action on the body. This is what is called the wind of order and peace. The sound of the petty man is not so; it is high and shrill, to imitate the qi of killing and war, and the touch of harmony is not stored in the heart and gentle action is not kept in the body; this is the wind of disorder. Long ago Shun played the five-stringed zither and made the poem of the South Wind, which says: 'The south wind is warm, it can dissolve the resentment of my people; the south wind comes in season, it can increase the wealth of my people.' [Getting its time; abundance means plenty.] By practicing only this kind of teaching, his rise was vigorous and his virtue like a spring flowing, and to this day kings, dukes and great men speak of it and do not forget it. King Zhou of Yin liked to make northern borderland sounds, and his ruin was swift, and to this day kings, dukes and great men cite him as a warning. Shun rose from commoner, accumulated virtue and embraced harmony and in the end became emperor; Zhou, as Son of Heaven, was dissolute and violent and in the end perished; was it not caused by what each practiced? Now you, Yu, are among common men, yet you have no mind for the institutions of the former kings, and practice the sounds of a ruined state; can you really preserve your body of six or seven feet?" Ran You told Zilu this, and Zilu was afraid and repented, sat in thought without eating until he was nothing but skin and bones. The Master said: "To have a fault and be able to correct it is progress."

周賓牟賈侍坐於孔子，孔子與之言及樂曰：“夫武之備誡之以久，何也？”武謂周武備誡擊鼓警眾也對曰：“病疾不得其眾．”病憂也憂恐不得其士眾之心敬者也“詠歎之，淫液之，何也？”淫液歆淫滋味對曰：“恐不逮事．”言汲汲欲及此安民和眾事“發揚蹈厲之已蚤，何也？”厲病備戒雖久至其發作又疾對曰：“及時事．”欲令事及其時“武坐致右而軒左，何也？”右膝至地左膝不至地也對曰：“非武坐．”言無武坐“聲淫及商，何也？”言聲歆淫貪商對曰：“非武音也．”武王之事不得已為天下除殘賊非苟貪商孔子曰：“若非武音，則何音也？”對曰：“有司失其傳也．”孔子曰：“唯，丘聞諸萇弘，若非吾子之言是也，若非有司失其傳，則武王之志荒矣．”賓牟賈起，免席而請曰：“夫武之備誡之以久，則既聞命矣．敢問遲矣而又久立於綴，何也？”子曰：“居，吾語爾．夫樂者，象成者也．象成功而為樂語魚據反總幹而山立，武王之事也；總持幹若山立不動發揚蹈厲，太公之志也；志在鷹揚武亂皆坐，周邵之治也．武亂武治皆坐而以象安民之事也且夫武始成而北出，再成而滅商，三成而南反，誅紂已而南也四成而南國是疆，言有南國以為疆界五成而分陝，周公左，邵公右，分東西而治也六成而復綴，以崇其天子焉．以象尊天子也六成謂舞之節解也眾夾振焉而四伐，所以盛威於中國；夾武王四面會振威武四伐者伐四方與紂同惡也分陝而進，所以事蚤濟；

Bin Mougu of Zhou sat in attendance with Confucius, and Confucius spoke with him about music and said: "In the Martial music, the time of preparatory warning is very long; why?" [Martial refers to King Wu of Zhou; the preparatory warning is beating the drum to alert the crowd.] He answered: "It is worry about not winning the support of the people." [Illness means worry; they worry about not gaining the hearts of the people to respect.] "Why do the singers sigh over it and linger on it?" [Lingering means savoring its flavor.] He answered: "They fear not being in time for the task." [This says they are anxious to be in time for this work of pacifying the people and harmonizing the multitude.] "Why do the raised arms and stamping come so early?" [Fierce; although the preparation and warning were long, once begun they are urgent.] He answered: "They want to be in time for the events of the moment." [They want the task to be in time for its moment.] "Why, in the Martial dance, does the right knee touch the ground and the left knee is raised?" [The right knee reaches the ground and the left does not.] He answered: "That is not the Martial dance's kneeling." [This says the Martial dance has no such kneeling.] "Why does the sound go too far and come to the Shang note?" [This says the sound lingers greedily on the Shang.] He answered: "That is not the Martial sound." [King Wu's work was done reluctantly to remove cruelty and bandits for the world, not to covet Shang carelessly.] Confucius said: "If it is not the Martial sound, then what sound is it?" He answered: "The officials lost the transmission." Confucius said: "Yes, I heard from Chang Hong that if it were not as you say, and not for the officials' loss of the transmission, then King Wu's aim would have been ruined." Bin Mougu rose, left his mat and asked: "I have already been taught why the preparatory warning in the Martial dance is long. May I ask why, after it is already late, the dancers stand for a long time at their positions?" Confucius said: "Sit down, and I will tell you. Music is a symbol of achievement [music is made by symbolizing achievement]. Holding shield and standing like a mountain is King Wu's matter [holding is the general way; the shield stands like a mountain without moving]; the raised arms and stamping are the aim of Taigong [his aim lay in soaring like a hawk]; the Martial and its final all sitting down is the governance of the Duke of Zhou and the Duke of Shao [the Martial and its finale are the governance of the Martial, and all sitting symbolizes pacifying the people]. Moreover, in the Martial dance the first act goes out toward the north, the second destroys Shang, the third returns toward the south [after executing Zhou he turns south], the fourth makes the southern states the border [meaning there are southern states to serve as the border], the fifth divides at Shan, with the Duke of Zhou on the left and the Duke of Shao on the right [dividing east and west to govern], and the sixth returns to the dancers' position to honor the Son of Heaven [to symbolize honoring the Son of Heaven; the six acts are the divisions of the dance]. The crowd, flanking the shaking bells, strikes four times, to display power in the Central States [flanking King Wu on all four sides to shake martial might; the four strikes are the attacks on the four directions that shared the same evil as Zhou]; dividing at Shan and advancing is to let the task be completed early;

所以分陝而蚤進者欲事蚤成久立於綴，所以待諸侯之至也．今汝獨未聞牧野之語乎，武王克殷而反商之政，未及下車，則封黃帝之後於薊，封帝堯之後於祝，封帝舜之後於陳．下車又封夏后氏之後於杞，封殷之後於宋，武王伐殷封其子祿父武王崩祿父叛周公誅之封微子於宋以為殷後祿父不成殷後故成言之封王子比干之墓，釋箕子之囚，使人行商容之舊，以復其位，商容商之禮儀其位舊居也傳說多以商容為殷之賢人或使箕子求商容乎行猶索也庶民弛政，解其力役之事．弛屍紙反庶士倍祿．既濟河西，馬散之華山之陽而弗復乘，牛散之桃林之野而弗復服．桃林西方塞也華胡化反車甲則釁之，而藏之諸府庫，以示弗複用．倒載干戈而包之以虎皮，將率之士，使為諸侯，命之曰鞬橐，言所以藏弓矢而不用者將率之士力也故使以為諸侯為之鞬橐也．將即亮反率徒對反鞬居言反然後天下知武王之不復用兵也．散軍而修郊射，郊有學官可以習禮左射以狸首，右射以騶虞，而貫革之射息也；左東學右西學狸首騶虞所為節也裨冕搢笏，而虎賁之士脫劍；袞冕之屬通謂之裨冕脫劍解劍也賁符分反郊祀后稷，而民知尊父焉；配明堂而民知孝焉；朝覲然後諸侯知所以臣；耕籍然後民知所以敬親．親耕籍田所以奉祠祀之粢盛六者天下之大教也．食三老五更於太學，天子袒而割牲，執醬而饋，執爵而酳，食已飲酒謂之酳也酳音胤冕而總幹，親在舞位所以教諸侯之弟也．如此則周道四達，禮樂交通．夫武之遲久，不亦宜乎．”

So dividing at Shan and advancing early is wanting to complete the task early. Standing long at the dancers' positions is to wait for the feudal lords to arrive. Now have you not heard the account of Muye? King Wu overcame Yin and returned the government to Shang; before he had even dismounted, he enfeoffed the descendants of the Yellow Emperor at Ji, enfeoffed the descendants of Emperor Yao at Zhu, and enfeoffed the descendants of Emperor Shun at Chen. When he dismounted, he also enfeoffed the descendants of the lord of Xia at Qi, and enfeoffed the descendants of Yin at Song [King Wu, after attacking Yin, enfeoffed his son Lufu; when King Wu died, Lufu rebelled and the Duke of Zhou executed him and enfeoffed Weizi at Song to be the heir of Yin; since Lufu could not be the heir of Yin, it is summarized in a general way], heaped earth on the tomb of Prince Bi Gan, released Jizi from prison, and sent men to seek Shang Rong's old residence to restore his position [Shang Rong was Shang's master of ceremonies and his position was his old residence; the tradition often takes Shang Rong as a worthy man of Yin, or has Jizi seek Shang Rong; seeking is like asking after]. The common people were released from forced labor [relieved of that labor], and common scholars had their stipends doubled. Having already crossed the river westward, the horses were turned loose on the south side of Mount Hua and not ridden again, the oxen turned loose in the Peach Forest wilds and not used again [the Peach Forest is a western pass]. The chariots and armor were smeared with blood and stored in the various treasuries, to show they would not be used again. They put the shields and spears upside down and wrapped them in tiger hides, and the generals and officers were made feudal lords, named the Bow-cases [this means that what stores bows and arrows and does not use them is the strength of the generals and officers, so they were made feudal lords to serve as bow-cases]. Then the world knew that King Wu would no longer use arms. They disbanded the army and practiced archery in the suburbs, learning to shoot the Raccoon Head on the left and the Zouyu on the right, and the shooting that pierces armor stopped [the left is the eastern school and the right the western school, and Raccoon Head and Zouyu are the rhythms used]; they wore the ceremonial cap and robes and stuck the tablet in the belt, and the tiger-guard warriors took off their swords [the great robes and the like are generally called the ceremonial cap; taking off the sword means unfastening it]. In the suburban sacrifice to Hou Ji, the people knew to respect fathers; in pairing with the Bright Hall sacrifice, the people knew filial piety; with court audiences the feudal lords knew how to be ministers; by plowing the ritual field, the people knew how to honor kin [personally plowing the ritual field is to supply the millet for sacrifices]. These six are the great teachings of the world. At the Imperial Academy he feasted the Three Elders and Five Seniors, the Son of Heaven bared his arm and carved the meat, held the sauce to serve the food, held the cup to offer the closing drink [drinking after eating is called yin], wearing the cap and holding a shield, and personally standing in the dance position to teach the feudal lords brotherly respect. Thus the Way of Zhou spread in all directions and ritual and music interconnected. Is it not right that the Martial dance takes so long?"

子貢問於孔子曰：“敢問君子貴玉而賤？何也？為玉之寡而？多歟？”？石似玉？眉巾反孔子曰：“非為玉之寡故貴之，？之多故賤之．夫昔者君子比德於玉，溫潤而澤，仁也；縝密以栗，智也；縝密緻塞貌栗堅也縝之忍反致直利反廉而不劌，義也；割而有廉隅而不割傷也劌呼外反垂之如墜，禮也．禮尚謙卑叩之，其聲清越而長，其終則詘然樂矣．詘斷絕貌似樂之息．詘曲勿反瑕不掩瑜，瑜不掩瑕，忠也；瑜其忠美者也孚尹旁達，信也；孚尹玉貌旁達言似者無不通氣如白虹，天也；精神見於山川，地也；精神本出山川是故地也圭璋特達，德也；天下莫不貴者，道也．詩云：‘言念君子，溫其如玉．’故君子貴之也．”

Zigong asked Confucius: "May I ask why the gentleman values jade and despises (a character is missing in the source text; the gloss says it is a stone like jade)? Is it because jade is rare and (a character is missing in the source text) is plentiful?" [(A character is missing in the source text) is a stone resembling jade.] Confucius said: "It is not that jade is rare so it is valued, nor that (a character is missing in the source text) is plentiful so it is despised. In the past, the gentleman compared virtue to jade: warm and moist with a gloss, it is humaneness; fine, dense and hard [dense is a compact look, firm means hard], it is wisdom; with edges that do not cut, it is righteousness [it has corners and edges yet does not wound]; hanging down as though about to fall, it is ritual [ritual honors humility]; when struck, its sound is clear and carries far and, when it ends, stops suddenly like music finishing [stopping means cutting off, like music coming to rest]; the flaw does not hide the beauty and the beauty does not hide the flaw, which is loyalty [beauty is what is loyal and fine]; its luster spreads in all directions, which is trust [luster is the look of jade, and spreading in all directions means seeming to pass through everything]; its air is like a white rainbow, which is Heaven; its spirit shows in mountains and rivers, which is Earth [spirit originally comes from mountains and rivers, hence Earth]; the gui and zhang tablets sent alone are virtue; nothing in the world is not valued, which is the Way. The Book of Songs says: 'I think of the gentleman, mild as jade.' So the gentleman values it."

孔子曰：“入其國，其教可知也．其為人也，溫柔敦厚，詩教也；疏通知遠，書教也；廣博易良，樂教也；潔靜精微，易教也；恭儉莊敬，禮教也；屬辭比事，春秋教也．故詩之失愚，敦厚書之失誣，知遠之失樂之失奢，易之失賊，精微之失禮之失煩，春秋之失亂．屬辭比事之失其為人也，溫柔敦厚而不愚，則深於詩者矣；疏通知遠而不誣，則深於書者矣；廣博易良而不奢，則深於樂者矣；潔靜精微而不賊，則深於易者矣；恭儉莊敬而不煩，則深於禮者；屬辭比事而不亂，則深於春秋者矣．天有四時者，春夏秋冬，風雨霜露，無非教也；地載神氣，吐納雷霆，流形庶物，無非教也．清明在躬，氣志如神，清明之德在身也則其氣志如神也有物將至，其兆必先．物事也言有事將至必先有兆應之者也是故天地之教，與聖人相參．其在詩曰：‘嵩高惟嶽，峻極於天，惟嶽降神，生甫及申，嶽降神靈和氣生申甫之大功也惟申及甫，惟周之翰．’翰幹美其宗族世有大功於周甫侯相穆王制祥刑申伯佐宣王成德教四國於蕃，四方於宣，言能藩屏四國宣王德化於天下也此文武之德；言文武聖德篤佐周家正為先王良佐成中興之功矢其文德，協此四國，毛詩矢其文德矢陳協和此文王之德也．凡三代之王，必先其令問．詩云：‘明明天子，令問不已，三代之德也．’”令力正反下同

Confucius said: "When one enters a state, its teaching can be known. People who are gentle, kind and generous reflect the teaching of the Book of Songs; those who are open and know the distant, the teaching of the Book of Documents; those who are broad, easy and good, the teaching of music; those who are pure, quiet and subtle, the teaching of the Book of Changes; those who are respectful, frugal and solemn, the teaching of ritual; those who connect phrases and compare events, the teaching of the Spring and Autumn Annals. So the fault of the Songs is foolishness [because of kindness and generosity], the fault of the Documents is deceit [because of knowing the distant], the fault of music is extravagance, the fault of the Changes is harm [because of subtlety], the fault of ritual is fussiness, and the fault of the Annals is disorder [because of connecting phrases and comparing events]. One who is gentle, kind and generous without foolishness is deep in the Songs; one who is open and knows the distant without deceit is deep in the Documents; one who is broad, easy and good without extravagance is deep in music; one who is pure, quiet and subtle without harm is deep in the Changes; one who is respectful, frugal and solemn without fussiness is deep in ritual; one who connects phrases and compares events without disorder is deep in the Annals. Heaven has four seasons, spring, summer, autumn and winter, wind, rain, frost and dew, none of which is not teaching; Earth carries spiritual qi, breathes out thunder and lightning, and spreads forms among all things, none of which is not teaching. When clarity and brightness are in oneself, one's qi and aim are like those of spirit [when the virtue of clarity is in the person, his qi and aim are like spirit]; when something is about to come, its omen must appear first [things are affairs, meaning that when something is about to come, there must first be an omen in response]. So the teaching of Heaven and Earth matches that of the sages. As it says in the Songs: 'Lofty are the peaks, towering to Heaven; the peak sent down a spirit and gave birth to Fu and Shen [the peak sends down spiritual and harmonious qi, giving birth to the great achievements of Shen and Fu]; Shen and Fu were the backbone of Zhou.' [Backbone means trunk, praising how his clan generation after generation had great merit for Zhou; the Marquis of Fu assisted King Mu in establishing auspicious punishments, and Earl Shen assisted King Xuan in completing the virtuous teaching.] 'The four states are its screens, and the four quarters proclaim it' [meaning one who can serve as a screen for the four states and proclaim the king's virtuous transformation to the world], this was the virtue of Kings Wen and Wu [meaning the sagely virtue of Wen and Wu generously assisted the house of Zhou, truly serving as good aides of the former kings and accomplishing the work of restoration]. 'Displaying that cultural virtue, harmonizing these four states' [the Mao version reads 'display his cultural virtue'; display means set out, harmonize means bring into accord, and this is the virtue of King Wen]. All kings of the Three Dynasties surely had fine reputation first. The Songs say: 'Bright, bright Son of Heaven, his fine reputation never ceases,' and this is the virtue of the Three Dynasties."

子張問聖人之所以教．孔子曰：“師乎，吾語汝，聖人明於禮樂，舉而措之而已．”子張又問，孔子曰：“師，爾以為必布几筵，揖讓升降，酌獻酬酢，然後謂之禮乎？爾以必行綴兆，執羽鑰，作鐘鼓，然後謂之樂乎？言而可履，禮也；行而可樂，樂也．綴知劣反樂上音洛下音嶽聖人力此二者，以躬己南面，是故天下太平，萬民順伏，百官承事，上下有禮也．夫禮之所以興，眾之所以治也；禮之所以廢，眾之所以亂也．目巧之室，則有隩阼，言目巧作室必有隩阼之位室西南隅謂之隩阼阼階也隩於到反席則有上下，車則有左右，行則並隨，立則有列序，古之義也．室而無隩阼，則亂於堂室矣；席而無上下，則亂於席次矣；亂於上席之次第車而無左右，則亂於車上矣；行而無並隨，則亂於階塗矣；升階塗無並隨則階塗亂列而無次序，則亂於著矣．著所立之位也門屏之間謂之著也昔者明王聖人，辯貴賤長幼，正男女內外，序親疏遠近，而莫敢相踰越者，皆由此塗出也．”

Zizhang asked what the sages used for teaching. Confucius said: "Shi, I will tell you: the sages understand ritual and music, and lift them up and put them in place, that is all." Zizhang asked again, and Confucius said: "Shi, do you think it must be laying out mats and tables, bowing and yielding, ascending and descending, pouring and returning toasts that is called ritual? Do you think it must be arranging the dancers in rows, holding feathers and flutes, and striking bells and drums that is called music? Words that can be carried out are ritual; conduct that brings joy is music. The sages strive at these two, and personally sit facing south, so the world is at peace, the ten thousand people submit, the hundred officials take on their duties, and above and below have ritual. That ritual arises is why the multitude is governed; that ritual is abandoned is why the multitude falls into disorder. A room built with careful eyes and skill has its southwest corner and eastern steps [meaning a room built with careful eyes and skill must have the placing of the corner and the steps; the southwest corner of the room is called the ao, and the zuo is the eastern steps]; a mat has upper and lower places, a carriage has left and right, walking has side-by-side and following, and standing has rows and order; this is the meaning of antiquity. A room without the southwest corner and eastern steps confuses hall and room; a mat without upper and lower confuses the seating order [confuses the sequence of seats]; a carriage without left and right confuses the carriage; walking without side-by-side and following confuses steps and roads [when going up steps and roads with no side-by-side and following, steps and roads are confused]; rows without order confuse the standing places [the standing place is where one stands, and between the gate and screen is called the standing place]. In the past, the enlightened kings and sages distinguished noble and lowly, old and young, set right men and women, inner and outer, and arranged near and far kin, and none dared overstep one another; all came out of this road."

子路問於孔子曰：“由聞丈夫居世，富貴不能有益於物，以道濟物不為身也處貧賤之地，而不能屈節以求伸，則不足以論乎人之域矣．”孔子曰：“君子之行己，期於必達於己．可以屈則屈，可以伸則伸．故屈節者，所以有待，待知求也求伸者，所以及時．及良時也是以雖受屈而不毀其節，志達而不犯於義．”合於義也乃行孔子在衛，聞齊國田常將欲為亂，專齊有無君之心也而憚鮑晏，鮑氏晏氏齊之卿大夫也因欲移其兵以伐魯．孔子會諸弟子而告之曰：“魯父母之國，不可不救，不忍視其受敵，今吾欲屈節于田常以救魯，二三子誰為使？”於是子路曰：“請往齊．”孔子弗許．子張請？，又弗許．子石請？，又弗許．三子退謂子貢曰：“今夫子欲屈節以救父母之國，吾三人請使而不獲？，此則吾子用辯之時也，吾子盍請行焉？”子貢請使，夫子許之．遂如齊，說田常曰：“今子欲收功於魯實難，不若移兵於吳則易．”易以豉反田常不悅，子貢曰：“夫憂在內者攻強，憂在外者攻弱，吾聞子三封而三不成，是則大臣不聽令，戰勝以驕主，破國以尊臣，鮑晏等率師若破國則益尊者也而子之功不與焉，則交日疏於主，而與大臣爭，如此則子之位危矣．”田常曰：“善，然兵甲已加魯矣，不可更，更音耕如何？

Zilu asked Confucius: "I have heard that a man living in the world, if wealth and rank cannot benefit things [using the Way to help things, not for himself], and if when in a lowly position he cannot bend his integrity to seek advancement, is not worth discussing as a person." Confucius said: "When the gentleman acts, he hopes to achieve in himself. He can bend when it is right to bend, and stretch when it is right to stretch. So he bends his integrity in order to wait [waiting for one who knows to come seeking], and seeks to stretch in order to meet the right time [meeting a good opportunity]. So even when bent, he does not damage his integrity, and when his aim is achieved, he does not offend against righteousness [accords with righteousness]." So he set out. Confucius was in Wei and heard that Tian Chang of Qi was about to cause disorder [monopolizing Qi with a mind having no ruler], but feared the Bao and Yan clans [the Bao and Yan clans were senior ministers of Qi], and so wanted to divert their troops to attack Lu. Confucius gathered his disciples and told them: "Lu is the land of our parents and cannot but be saved; I cannot bear to see it facing an enemy. Now I wish to bend my integrity to Tian Chang to save Lu; which of you will go as envoy?" Then Zilu said: "I ask to go to Qi." Confucius did not permit it. Zizhang asked (a character is missing in the source text), and again he did not permit it. Zishi asked (a character is missing in the source text), and again he did not permit it. The three withdrew and said to Zigong: "Now the Master wishes to bend his integrity to save his parents' land; the three of us asked to go as envoy but did not get (a character is missing in the source text); this is the time for you to use eloquence, so why do you not ask to go?" Zigong asked to go as envoy, and the Master permitted it. So he went to Qi, and persuaded Tian Chang: "Now you wish to take credit in Lu, but that is truly hard; it is easier to turn the troops toward Wu." Tian Chang was displeased. Zigong said: "One whose troubles are inside attacks the strong, and one whose troubles are outside attacks the weak. I have heard that you were enfeoffed three times and three times it did not succeed, because your senior ministers do not obey orders. Victory will make the ruler proud, and breaking a state will make the ministers honored [if Bao, Yan and others lead the army and break the state, they will be even more honored], and your merit will not be in it, so your relations with the ruler will grow distant day by day, and you will contend with the senior ministers; in this way your position is in danger." Tian Chang said: "Good, but the armor and weapons have already been turned toward Lu and cannot be changed; what shall I do?

”子貢曰：“緩師，吾請於吳，令救魯而伐齊，子因以兵迎之．”田常許諾．子貢遂南說吳王曰：“王者不滅國，霸者無強敵，千鈞之重，加銖兩而移，今以齊國而私千乘之魯，與吾爭強，甚為王患之．且夫救魯以顯名，以撫泗上諸侯，泗水名也誅暴齊以服晉，利莫大焉，名存亡魯，實困強齊，智者不疑．”吳王曰：“善，然吳常困越，越王今苦身養士，有報吳之心，子待我先越，然後乃可．”子貢曰：“越之勁不過魯，吳之強不過齊，而王置齊而伐越，則齊必私魯矣，王方以存亡繼絕之名，棄齊而伐小越，非勇也，勇而不計難，難乃旦反仁者不窮約，智者不失時，義者不絕世，今存越示天下以仁，救魯伐齊，威加晉國，諸侯必相率而朝，霸業盛矣．且王必惡越，臣請見越君，令出兵以從，此則實害越而名從諸侯以伐齊．”吳王悅，乃遣子貢之越．越王郊迎，而自為子貢御，曰：“此蠻夷之國，大夫何足儼然辱而臨之？

" Zigong said: "Slow down the deployment; I will go and ask Wu to rescue Lu and attack Qi, and you can go out to meet them with your troops." Tian Chang agreed. Zigong then went south and persuaded the King of Wu, saying: "A king does not destroy another's state, a hegemon has no strong rival; a weight of a thousand jun moves when a zhu or liang is added. Now Qi, relying on its own strength, is privately taking Lu with its thousand chariots and contending with Wu for strength, and I am very worried for Your Majesty. Moreover, to rescue Lu will display your fame, to comfort the feudal lords along the Si River [Si is the name of a river], and to punish violent Qi will make Jin submit; no benefit is greater than this; in name preserving doomed Lu and in fact trapping powerful Qi, a wise man would not doubt it." The King of Wu said: "Good, but Wu has often troubled Yue, and the King of Yue is now toiling and nurturing his scholars, with a mind to take revenge on Wu; wait for me to deal with Yue first, and then it can be done." Zigong said: "Yue's strength does not exceed Lu's, and Wu's strength does not exceed Qi's, and if Your Majesty sets Qi aside to attack Yue, then Qi will surely take Lu privately. Your Majesty ought to use the fame of preserving the perishing and continuing the cut-off, but instead you drop Qi to attack little Yue, which is not courage. Courage does not count the difficulty; the humane do not let others be trapped and exhausted, the wise do not miss the moment, and the righteous do not cut off lineages. Now preserving Yue shows humaneness to the world, and rescuing Lu and attacking Qi will extend your might to Jin; the feudal lords will surely come to court one after another, and your hegemony will flourish. Moreover, if Your Majesty truly dislikes Yue, your servant requests to go see the ruler of Yue and have him send troops to follow you, which would in fact harm Yue while in name following the feudal lords to attack Qi." The King of Wu was pleased, and sent Zigong to Yue. The King of Yue met him in the suburbs, personally drove Zigong's carriage, and said: "This is a land of barbarians; how is it worth it for a senior officer to condescend to come here with such solemn bearing?

”子貢曰：“今者吾說吳王以救魯伐齊，說音稅其志欲之，而心畏越，曰：‘待我伐越而後可，則破越必矣．’且無報人之志，而令人疑之，拙矣，有報人之意，而使人知之，殆乎，事未發而先聞者，危矣，三者舉事之患矣．”勾踐頓首曰：“孤嘗不料力，而興吳難，難乃旦反受困會稽，痛於骨髓，日夜焦唇乾舌，徒欲與吳王接踵而死，孤之願也，今大夫幸告以利害．”子貢曰：“吳王為人猛暴，群臣不堪，國家疲弊，百姓怨上，大臣內變，申胥以諫死，申胥伍子胥也大宰嚭嚭吳王佞臣也嚭普鄙反用事，此則報吳之時也．王誠能發卒佐之，以邀邀激其志射其志，而重寶以悅其心，卑辭以尊其禮，則其伐齊必矣，此聖人所謂屈節求其達者也．彼戰不勝王之福，若勝，則必以兵臨晉，臣還北請見晉君共攻之，其弱吳必矣．銳兵盡於齊，重甲困於晉，而王制其弊焉．”越王頓首，許諾．子貢返五日，越使大夫文種，頓首言於吳王曰：“越悉境內之士三千人以事吳．”吳王告子貢曰：“越王欲身從寡人，可乎？”子貢曰：“悉人之率眾，又從其君，非義也．”吳王乃受越王卒，謝留勾踐．遂自發國內之兵以伐齊，敗之．子貢遂北見晉君，令承其弊，吳晉遂遇於黃池，越王襲吳之國，吳王歸與越戰，滅焉．孔子曰：“夫其亂齊存魯，吾之始願，若能強晉以弊吳，使吳亡而越霸者，賜之說之也．美言傷信，慎言哉．”孔子以哀公十六年卒吳以二十二年滅時吳知已將亡而言之也

" Zigong said: "Now I urged the King of Wu to rescue Lu and attack Qi; in his heart he wants to do it but in his heart he fears Yue, and said: 'Wait for me to attack Yue and then it can be done,' so that the destruction of Yue is certain. Moreover, to have no intention of revenge and yet cause people to suspect it is clumsy; to have the intention of revenge and let people know it is dangerous; to have an affair not yet begun and already be overheard is perilous. These three are the calamities of undertaking affairs." Goujian kowtowed and said: "I once did not measure my strength and brought trouble on myself with Wu, was trapped at Kuaiji, and the pain went into my marrow; day and night my lips are scorched and my tongue dry, and I only wish to die at the heels of the King of Wu, which is my desire; now you, senior officer, are fortunate enough to tell me the advantage and harm." Zigong said: "The King of Wu is fierce and violent, his ministers cannot bear it, the state is exhausted, the people resent their superiors, the great ministers are in internal turmoil, Shen Xu died for remonstrating [Shen Xu is Wu Zixu], and the grand steward Pi [Pi was a flatterer of the King of Wu] runs affairs; this is the time to take revenge on Wu. If Your Majesty can truly send troops to help him, to stimulate his aim [stimulate means to rouse his purpose], gladden his heart with weighty treasures and honor his ritual with humble words, then his attack on Qi is certain. This is what the sages call bending integrity in order to seek to attain. If he fights and does not win, that is Your Majesty's good fortune; if he wins, he will surely press his troops toward Jin, and your servant will turn north and ask to see the ruler of Jin to attack him together, and Wu's weakening is certain. His elite troops will be exhausted in Qi and his heavy armor trapped in Jin, and Your Majesty will control the exhaustion." The King of Yue kowtowed and agreed. Five days after Zigong returned, Yue sent the senior officer Wen Zhong, who kowtowed and said to the King of Wu: "Yue offers all three thousand scholars within its borders to serve Wu." The King of Wu told Zigong: "The King of Yue wants to follow me in person; may he?" Zigong said: "To use all the troops another leads and also make his ruler follow is not in accord with righteousness." The King of Wu then accepted the King of Yue's soldiers, declined and sent back Goujian. He himself then raised the troops of his state and attacked Qi, and defeated Qi. Zigong then went north to see the ruler of Jin, and had Jin take over the exhaustion. Wu and Jin then met at Huangchi, the King of Yue attacked Wu's state, and the King of Wu returned and fought Yue and was destroyed. Confucius said: "To disturb Qi and preserve Lu was my original wish; as for strengthening Jin to exhaust Wu, making Wu perish and Yue become hegemon, that was Ci's persuasion. Fine words harm sincerity; one must be careful in speech." [Confucius died in the sixteenth year of Duke Ai, and Wu perished in the twenty-second year; at that time Wu knew it was about to perish when it said this.]

孔子弟子有宓子賤者，仕於魯為單父宰，單音善恐魯君聽讒言，使己不得行其政，於是辭行，故請君之近史二人與之俱至官，宓子戒其邑吏，宓音密令二史書，方書輒掣其肘，書不善，則從而怒之，二史患之，辭請歸魯．宓子曰：“子之書甚不善，子勉而歸矣．”二史歸報於君曰：“宓子使臣書而掣肘，書惡而又怒臣，邑吏皆笑之，此臣所以去之而來也．”魯君以問孔子．子曰：“宓不齊，君子也，其才任霸王之佐，屈節治單父，將以自試也，意者以此為諫乎？”公寤，太息而嘆曰：“此寡人之不肖，寡人亂宓子之政，而責其善者，非矣，微二史，寡人無以知其過，微夫子，寡人無以自寤．”遽發所愛之使告宓子曰：“自今已？，單父非吾有也，從子之制，有便於民者，子決為之，五年一言其要．”宓子敬奉詔，遂得行其政，於是單父治焉．躬敦厚，明親親，尚篤敬，施至仁，加懇誠，致忠信，百姓化之．齊人攻魯，道由單父，單父之老請曰：“麥已熟矣，今齊寇至，不及人人自收其麥，請放民出，皆獲傳郭之麥，可以益糧，且不資於寇．”三請而宓子不聽．俄而齊寇逮於麥，季孫聞之怒，使人以讓宓子曰：“民寒耕熱耘，曾不得食，豈不哀哉？不知猶可，以告者而子不聽，非所以為民也．”宓子蹴然曰：“今茲無麥，明年可樹，若使不耕者獲，是使民樂有寇，樂音洛且得單父一歲之麥，於魯不加強，喪之不加弱，喪身浪反若使民有自取之心，其創必數世不息．”季孫聞之，赧然而愧曰：“地若可入，吾豈忍見宓子哉．”赧乃版反三年，孔子使巫馬期遠觀政焉．巫馬期陰免衣，衣弊裘，衣衣上知字下於既反入單父界，見夜漁者得魚輒舍之．舍音舍巫馬期問焉，曰：“凡漁者為得，何以得魚即舍之？

One of Confucius's disciples, Mi Zijian, served in Lu as magistrate of Shanfu; fearing that the ruler of Lu would listen to slander and prevent him from carrying out his government, he took his leave, and specially asked the ruler to send two of his close scribes with him to the post. Master Mi told the town officials to have the two scribes write, and jostled their elbows as they wrote, and when the writing was poor, he angrily scolded them. The two scribes were troubled, took their leave and asked to return to Lu. Master Mi said: "Your writing is very bad; do your best when you go back." The two scribes returned and reported to the ruler: "Master Mi had your servants write but jostled our elbows, and when the writing was spoiled he was angry with us, and the town officials all laughed; this is why we left and came back." The ruler of Lu asked Confucius about it. Confucius said: "Mi Buqi is a gentleman, whose talent is fit to assist a hegemon or king; he has bent his integrity to govern Shanfu, and is going to test it himself, so perhaps he is using this to remonstrate?" The duke awoke, sighed deeply and said: "This is my fault. I disturbed Master Mi's government and yet demanded good results from him, which was wrong. Without the two scribes, I would have no way to know my own error; without the Master, I would have no way to awaken myself." He at once sent his trusted envoy to tell Master Mi: "From now on (a character is missing in the source text), Shanfu is not mine; follow your own system, and whatever is convenient for the people, decide to do it, and report the main points once in five years." Master Mi reverently received the decree, and so was able to carry out his government, and Shanfu was well governed. He himself was generous, showed close affection for kin, honored sincerity, practiced utmost humaneness, added earnestness, strove for loyalty and trust, and the people were transformed. When the men of Qi attacked Lu, the road passed through Shanfu, and the elders of Shanfu asked: "The wheat is already ripe, and now the Qi invaders have come; there is no time for everyone to harvest their own wheat; please let the people go out and all harvest the wheat outside the city, which will add to our grain and will not aid the invaders." They asked three times, but Master Mi would not listen. Soon the Qi invaders took the wheat; Jisun heard of it and was angry, and sent someone to reproach Master Mi: "The people plow in winter and weed in summer, and in the end could not eat it; is it not painful? It would be one thing not to know, but you were told and did not listen, and that is not thinking for the people." Master Mi said respectfully and uneasily: "If there is no wheat this year, it can be planted next year; if we let those who did not plow reap, we make the people glad to have invaders; moreover, getting a year's wheat from Shanfu will not make Lu stronger, and losing it will not make Lu weaker; if we let the people have a mind to grab for themselves, that wound will surely not heal for several generations." When Jisun heard this, his face flushed and he said with shame: "If the earth could be dug through, how could I bear to see Master Mi?" In the third year, Confucius sent Wuma Qi to observe the government from afar. Wuma Qi secretly took off his clothes, put on a ragged fur coat, and entered the border of Shanfu, where he saw a man fishing at night who released the fish he caught. Wuma Qi asked: "Everyone who fishes does it to get fish; why do you release the fish you caught?

”漁者曰：“魚之大者名為●，吾大夫愛之，其小者名為鱦，●宜為鱣新序作鱨鮑魚之懷任之者也．鱦戈證反吾大夫欲長之，是以得二者，輒舍之．”巫馬期返，以告孔子曰：“宓子之德，至使民闇行，若有嚴刑于旁，敢問宓子何行而得於是？”孔子曰：“吾嘗與之言曰：‘誠於此者刑乎彼．’宓子行此術於單父也．”

" The fisherman said: "The large fish is called (a character is missing in the source text) [it should be zhan; the New Order has chang], and our magistrate cherishes it; the small one is called ying [pregnant sturgeon]. Our magistrate wants it to grow, so when we catch these two kinds, we release them." Wuma Qi returned and told Confucius: "Master Mi's virtue has reached the point that people act in secret as though under strict punishment at their side; may I ask what Master Mi did to bring this about?" Confucius said: "I once told him: 'Where one is sincere here, the punishment is there.' Master Mi put this method into practice in Shanfu."

孔子之舊曰原壤，其母死，夫子將助之以沐槨．子路曰：“由也，昔者聞諸夫子曰：‘無友不如己者，過則勿憚改．’夫子憚矣，姑已若何？”姑且也已止也孔子曰：“凡民有喪，匍匐救之，況故舊乎非友也，吾其？．”及為槨，原壤登木曰：“久矣予之不託於音也．”遂歌曰：“狸首之班然，執女手之卷然．女音汝夫子為之隱，佯不聞以過之．”子路曰：“夫子屈節而極於此，失其與矣，豈未可以已乎？”孔子曰：“吾聞之親者不失其為親也，故者不失其為故也．”

Confucius had an old friend called Yuan Rang, whose mother died, and the Master was about to help him build the outer coffin. Zilu said: "Yu once heard the Master say: 'Do not befriend those who are not equal to yourself, and do not be afraid to correct faults.' Is the Master afraid? How about stopping for now?" [Gu means for now, yi means stop.] Confucius said: "When anyone among the people has a death, one crawls to rescue them; how much more with an old friend? Even if he were not a friend, I would still (a character is missing in the source text)." When it came to making the outer coffin, Yuan Rang climbed onto the timber and said: "It has been long since I took refuge in song." Then he sang: "The markings on the wildcat's head, the curve of the hand I hold." The Master concealed it for him, pretending not to hear and walking past. Zilu said: "The Master has bent his integrity to this extent, and loses his associations; can it not be stopped?" Confucius said: "I have heard: those who are kin do not lose being kin, and old friends do not lose being old friends."

顏回，魯人，字子淵，年二十九而發白，三十一早死．孔子曰：“自吾有回，門人日益親．”回之德行著名，孔子稱其仁焉．

Yan Hui, a man of Lu, styled Ziyuan, had white hair at twenty-nine and died young at thirty-one. Confucius said: "Since I have had Hui, my disciples have grown closer day by day." Hui was famous for virtuous conduct, and Confucius praised his humaneness.

閔損，魯人，字子騫，以德行著名，孔子稱其孝焉．

Min Sun, a man of Lu, styled Ziqian, was famous for virtuous conduct, and Confucius praised his filial piety.

冉耕，魯人，字伯牛，以德行著名，有惡疾，孔子曰：“命也夫．”

Ran Geng, a man of Lu, styled Boniu, was famous for virtuous conduct; he had a malignant illness, and Confucius said: "It is fate."

冉雍，字仲弓，伯牛之宗族，生於不肖之父，以德行著名．

Ran Yong, styled Zhonggong, of the same clan as Boniu, was born in the house of an unworthy father and was famous for virtuous conduct.

宰予，字子我，魯人，有口才著名．

Zai Yu, styled Ziwo, a man of Lu, was famous for eloquence.

端木賜，字子貢，衛人，有口才著名．

Duanmu Ci, styled Zigong, a man of Wei, was famous for eloquence.

冉求，字子有，仲弓之族，有才藝，以政事著名．

Ran Qiu, styled Ziyou, of the same clan as Zhonggong, had talent and skill and was famous for governance.

仲由，弁人，字子路，有勇力才藝，以政事著名．

Zhong You, a man of Bian, styled Zilu, had courage, strength, talent and skill and was famous for governance.

言偃，魯人，字子游，以文學著名．

Yan Yan, a man of Lu, styled Ziyou, was famous for literature.

卜商衛人，無以尚之，嘗返衛見讀史志者云：“晉師伐秦，三豕渡河．”子夏曰：“非也，己亥耳．”讀史志曰：“問諸晉史果曰己亥．”於是衛以子夏為聖．孔子卒後，教於西河之上，魏文侯師事之，而諮國政焉．

Bu Shang, a man of Wei, whom no one could surpass. Once he returned to Wei and saw a man reading historical records who said: "The Jin army attacked Qin, three pigs crossed the river." Zixia said: "No, it is jihai." The reader asked the Jin historians, and it was indeed jihai. So Wei regarded Zixia as a sage. After Confucius died, he taught by the Western River, and Marquis Wen of Wei served him with the ritual due a teacher and consulted him on state affairs.

顓孫師，陳人，字子張，少孔子四十八歲．為人有容貌，資質寬？，博接從容自務居，不務立於仁義之行，子張不侮鰥寡性凱悌寬？故子貢以為未仁然不務立仁義之行故子貢激之以為未仁也孔子門人友之而弗敬．

Zhuansun Shi, a man of Chen, styled Zizhang, forty-eight years younger than Confucius. He had a fine appearance and a generous disposition (a character is missing in the source text), associated broadly and conducted himself with ease, and did not strive to establish himself in conduct of humaneness and righteousness [Zizhang did not bully widowers and widows and was cheerful and generous (a character is missing in the source text) in temperament, so Zigong held that he was not yet humane; but he did not strive to establish conduct of humaneness and righteousness, so Zigong provoked him by saying he was not yet humane]. Confucius's disciples befriended him but did not respect him.

曾參，南武城人，字子輿，少孔子四十六歲．志存孝道，故孔子因之以作孝經．齊嘗聘欲與為卿而不就，曰：“吾父母老，食人之祿，則憂人之事，故吾不忍遠親而為人役．”參後母遇之無恩，而供養不衰，及其妻以藜烝不熟，因出之．人曰：“非七出也．”參曰：“藜烝小物耳，吾欲使熟而不用吾命，況大事乎．”遂出之，終身不取妻．其子元請焉，告其子曰：“高宗以後妻殺孝已，尹吉甫以後妻放伯奇，吾上不及高宗，中不比吉甫，庸知其得免於非乎．”

Zeng Shen, a man of Nanwucheng, styled Ziyu, forty-six years younger than Confucius. His aim was in the way of filial piety, so Confucius borrowed him to compose the Classic of Filial Piety. Qi once invited him wanting to make him a minister, but he did not accept, saying: "My parents are old, and if I eat another's salary I must worry about his affairs, so I cannot bear to leave my parents far away to be employed by others." Shen's stepmother was not kind to him, yet he supported her without reduction. When his wife steamed goosefoot and did not cook it through, he divorced her for it. People said: "That is not one of the seven grounds." Shen said: "Steaming goosefoot is a small matter, and I wanted her to cook it through but she did not obey my order, how much more in great matters." So he divorced her and never remarried. His son Yuan asked about it, and he told his son: "Gaozong had Xiaoji killed because of his second wife, and Yin Jifu banished Boqi because of his second wife. I am not equal to Gaozong above, nor to Jifu in the middle, so how can I know I would avoid mistakes?"

澹臺滅明，武城人，字子羽，少孔子四十九歲，有君子之姿．孔子嘗以容貌望其才，其才不充孔子之望．然其為人，公正無私，以取與去就，以諾為名，仕魯為大夫也．

Tantai Mieming, a man of Wucheng, styled Ziyu, forty-nine years younger than Confucius, had the bearing of a gentleman. Confucius once expected his talent from his appearance, and his talent did not match Confucius's expectation. But he was upright and impartial as a person, famous for taking and giving, going and staying, and for keeping his word, and served in Lu as a senior officer.

高柴，齊人，高氏之別族，字子羔，少孔子四十歲，長不過六尺，狀貌甚惡．為人篤孝而有法正，少居魯，見知名於孔子之門，仕為武城宰．

Gao Chai, a man of Qi, of a branch of the Gao clan, styled Zigao, forty years younger than Confucius, no more than six feet tall and very ugly in appearance. As a person he was sincere in filial piety and law-abiding; he lived in Lu when young and became known in Confucius's school, and served as magistrate of Wucheng.

宓不齊，魯人，字子賤，少孔子四十九歲．仕為單父宰，有才智，仁愛百姓不忍欺，孔子大之．

Mi Buqi, a man of Lu, styled Zijian, forty-nine years younger than Confucius. He served as magistrate of Shanfu, had talent and wisdom, loved the people, and the people could not bear to deceive him; Confucius held him in esteem.

樊須，魯人，字子遲，少孔子四十六歲，弱仕於季氏．

Fan Xu, a man of Lu, styled Zichi, forty-six years younger than Confucius, served the Ji clan when young.

有若，魯人，字子有，少孔子三十六歲．為人強識，好古道也．

You Ruo, a man of Lu, styled Ziyou, thirty-six years younger than Confucius. As a person he had a strong memory and loved the ancient Way.

公西赤，魯人，字子華，少孔子四十二歲．束帶立朝，閒賓主之儀．

Gongxi Chi, a man of Lu, styled Zihua, forty-two years younger than Confucius. He stood in court with his belt tied and was familiar with the protocols of host and guest.

原憲，宋人，字子思，少孔子三十六歲．清淨守節，貧而樂道，孔子為魯司寇，原憲嘗為孔子宰．孔子卒後，原憲退隱，居於衛．

Yuan Xian, a man of Song, styled Zisi, thirty-six years younger than Confucius. He was pure and quiet, kept his integrity, and was poor yet delighted in the Way. When Confucius was Minister of Justice of Lu, Yuan Xian once served as Confucius's household steward. After Confucius died, Yuan Xian went into seclusion and lived in Wei.

公冶長，魯人，字子長，為人能忍恥，孔子以女妻之．

Gongye Chang, a man of Lu, styled Zichang, was a person able to bear disgrace, and Confucius gave him his daughter in marriage.

南宮韜，魯人，字子容，以智自將，世清不廢，世濁不洿，孔子以兄子妻之．

Nangong Tao, a man of Lu, styled Zirong, protected himself with wisdom, was not discarded when the age was clear and was not stained when the age was muddy, and Confucius gave him his elder brother's daughter in marriage.

公析哀，齊人，字季沉，鄙天下多仕於大夫家者，是故未嘗屈節人臣．孔子特嘆貴之．

Gongxi Ai, a man of Qi, styled Jichen, despised the many in the world who served in the houses of senior officers, so he never bent his integrity to anyone as a subordinate. Confucius especially praised and valued him.

曾點，曾參父，字子皙，疾時禮教不行，欲修之，孔子善焉．論語所謂浴乎沂，風平舞雩之下．

Zeng Dian, the father of Zeng Shen, styled Zixi, grieved that the ritual teaching of his time was not practiced and wished to repair it, and Confucius praised him. It is what the Analects calls bathing in the Yi River and enjoying the breeze at the Wuyu altar.

顏由，顏回父，字季路，孔子始教學於闕里而受學，少孔子六歲．

Yan You, father of Yan Hui, styled Jilu, studied with Confucius when he first began teaching at Queli, and was six years younger than Confucius.

商瞿，魯人，字子木，少孔子二十九歲．特好易，孔子傳之志焉．

Shang Ju, a man of Lu, styled Zimu, twenty-nine years younger than Confucius. He especially loved the Book of Changes, and Confucius passed his aim on to him.

漆雕開，蔡人，字子若，少孔子十一歲，習尚書，不樂仕．孔子曰：“子之齒可以仕矣，時將過．”子若報其書曰：“吾斯之未能信．”言未能明信此書意孔子悅焉．

Qidiao Kai, a man of Cai, styled Ziruo, eleven years younger than Confucius, studied the Book of Documents and did not delight in office. Confucius said: "You are old enough to take office, and the time is about to pass." Ziruo replied: "I cannot yet be confident of this." [This says he could not yet understand and be sure of the meaning of this book.] Confucius was pleased.

公良儒，陳人，字子正，賢而有勇．孔子周行，常以家車五乘從．

Gongliang Ru, a man of Chen, styled Zizheng, worthy and brave. When Confucius traveled around, he constantly followed with five carriages from his own household.

秦商，魯人，字不慈，少孔子四歲．其父菫父，父音甫與孔子父叔梁紇俱力聞．

Qin Shang, a man of Lu, styled Buci, four years younger than Confucius. His father Jinfu and Confucius's father Shuliang He were both known for strength.

顏刻，魯人，字子驕，少孔子五十歲．孔子適衛，子驕為僕，衛靈公與夫人南子同車出，而令宦者雍梁參乘，使孔子為次乘，遊過市，孔子恥之．顏刻曰：“夫子何恥之？”孔子曰：“詩云：‘覯爾新婚，以慰我心．’”慰安乃嘆曰：“吾未見好德如好色者也．”

Yan Ke, a man of Lu, styled Zijiao, fifty years younger than Confucius. When Confucius went to Wei, Zijiao was his driver. Duke Ling of Wei rode out in the same carriage with his wife Nanzi, but had the eunuch Yong Liang ride as guard and had Confucius ride in the second carriage, passing through the market streets, and Confucius felt ashamed. Yan Ke said: "Master, why do you feel ashamed?" Confucius said: "The Book of Songs says: 'Meeting you newly wed, it comforts my heart.' [Comfort means ease.]" Then he sighed and said: "I have never seen one who loves virtue as he loves beauty."

司馬黎耕，宋人，字子牛．牛為性躁，好言語，見兄桓魋行惡，牛常憂之．

Sima Ligeng, a man of Song, styled Ziniu. Niu was hasty by nature and liked to talk, and seeing his elder brother Huan Tui do evil, Niu was constantly troubled.

巫馬期，陳人，字子期，少孔子三十歲．孔子將近行，命從者皆持蓋，已而果雨．巫馬期問曰：“旦無云，既日出，而夫子命持雨具，敢問何以知之？”孔子曰：“昨暮月宿畢，詩不云乎：‘月離於畢俾滂沱矣．’以此知之．”

Wuma Qi, a man of Chen, styled Ziqi, thirty years younger than Confucius. When Confucius was about to set out, he ordered those following to take along canopies, and before long it indeed rained. Wuma Qi asked: "In the morning there was no cloud and the sun was already out, yet the Master ordered rain gear; may I ask how you knew?" Confucius said: "Last night the moon stayed in the Bi constellation; does the Book of Songs not say: 'When the moon is near Bi, the rain pours in torrents'? That is how I knew."

梁鱣，齊人，字叔魚，少孔子三十九歲．年三十未有子，欲出其妻．商瞿謂曰：“子未也，昔吾年三十八無子，吾母為吾更取室，夫子使吾之齊，母欲請留吾，夫子曰：‘無憂也，瞿過四十，當有五丈夫．’今果然，吾恐子自晚生耳，未必妻之過．”從之，二年而有子．

Liang Zhan, a man of Qi, styled Shuyu, thirty-nine years younger than Confucius. At thirty he still had no son and wanted to divorce his wife. Shang Ju said: "You are not yet at the time. Long ago, at thirty-eight I had no son, and my mother took another wife for me, and the Master sent me to Qi, and my mother wished to ask to keep me, but the Master said: 'There is no need to worry; after forty Ju will have five sons.' Now it has indeed happened. I fear that you simply have a late start, and it is not necessarily your wife's fault." He followed the advice, and in two years had a son.

琴牢，衛人，字子開，一字張．與宗魯友，聞宗魯死，欲？弔焉，孔子弗許，曰：“非義也．”

Qin Lao, a man of Wei, styled Zikai, also styled Zhang. He was a friend of Zong Lu, and on hearing that Zong Lu had died, he wanted (a character is missing in the source text) to go and offer condolences, but Confucius did not permit it, saying: "It is not in accord with righteousness."

冉儒，魯人，字子魚，少孔子五十歲．

Ran Ru, a man of Lu, style name Ziyu, fifty years younger than Confucius.

顏辛，魯人，字子柳，少孔子四十六歲．

Yan Xin, a man of Lu, style name Ziliu, forty-six years younger than Confucius.

伯虔，字楷，少孔子五十歲．

Bo Qian, style name Kai, fifty years younger than Confucius.

公孫寵，衛人，字子石，少孔子五十三歲．

Gongsun Chong, a man of Wei, style name Zishi, fifty-three years younger than Confucius.

曹？，少孔子五十歲．

Cao [a character is damaged in the original], fifty years younger than Confucius.

陳亢，陳人，字子亢，一字子禽，少孔子四十歲．

Chen Kang, a man of Chen, style name Zikang, also styled Ziqin, forty years younger than Confucius.

叔仲會，魯人，字子期，少孔子五十歲，與孔琁年相比，每孺子之執筆記事於夫子，二人迭侍左右．孟武伯見孔子而問曰：“此二孺子之幼也，於學豈能識於壯哉？”孔子曰：“然少成則若性也，習慣若自然也．”

Shuzhong Hui, a man of Lu, style name Ziqi, fifty years younger than Confucius and close in age to Kong Xuan. Whenever a boy took up the brush to record the Master's affairs, the two took turns attending at his side. Meng Wubo saw Confucius and asked: "These two boys are so young; in learning, will they still remember it when grown?" Confucius said: "So it is: what is formed in youth is like nature, and what becomes habit is like what is natural."

秦祖，字子南．

Qin Zu, style name Zinan.

奚蒧，字子偕．

Xi Rui, style name Zixie.

公祖茲，字子之．

Gongzu Zi, style name Zizhi.

廉潔，字子曹．

Lian Jie, style name Zicao.

公西與，字子上．

Gongxi Yu, style name Zishang.

宰父黑，字子黑．

Zaifu Hei, style name Zihei.

公西減，字子尚．

Gongxi Jian, style name Zishang (Zishang the younger).

穰駟赤，字子從．

Rang Sichi, style name Zicong.

冉季，字子產．

Ran Ji, style name Zichan.

薛邦，字子從．

Xue Bang, style name Zicong.

石處，字裡之．

Shi Chu, style name Lizhi.

懸亶，字子象．

Xuan Dan, style name Zixiang.

左郢，字子行．

Zuo Ying, style name Zixing.

狄黑，字哲之．

Di Hei, style name Zhezhi.

商澤，字子秀．

Shang Ze, style name Zixiu.

任不齊，字子選．

Ren Buqi, style name Zixuan.

榮祈，字子祺．

Rong Qi, style name Ziqi.

顏噲，字子聲．

Yan Kuai, style name Zisheng.

原桃，字子籍．

Yuan Tao, style name Zijie.

公肩，字子仲．

Gongjian, style name Zizhong.

秦非，字子之．

Qin Fei, style name Zizhi.

漆雕從，字子文．

Qidiao Cong, style name Ziwen.

燕級，字子思．

Yan Ji, style name Zisi.

公夏守，字子乘．

Gongxia Shou, style name Zicheng.

勾井疆，字子疆．

Gou Jingjiang, style name Zijiang.

步叔乘，字子車．

Bu Shucheng, style name Zijue.

石子蜀，字子明．

Shi Zishu, style name Ziming.

邽選，字子飲．

Gui Xuan, style name Ziyin.

施之常，字子常．

Shi Zhichang, style name Zichang.

申績，字子周．

Shen Ji, style name Zizhou.

樂欣，字子聲．

Yue Xin, style name Zisheng.

顏之僕，字子叔．

Yan Zhipu, style name Zishu.

孔弗，字子蔑．孔子兄弟

Kong Fu, style name Zimie, a brother of Confucius.

漆雕侈，字子歛．

Qidiao Chi, style name Ziliang.

懸成，字子橫．

Xuan Cheng, style name Ziheng.

顏相，字子襄．

Yan Xiang, style name Zixiang.

右件夫子七十二人，弟子皆升堂入室者．

The seventy-two men listed above were all disciples of the Master who had ascended the hall and entered the inner room.

孔子之先，宋之後也，微子啟帝乙之元子，紂之庶兄，以圻內諸侯入為王卿士．微國名，子爵．初武王克殷，封紂之子武庚於朝歌，使奉湯祀．武王崩而與管蔡霍三叔作難，周公相成王東征之，二年，罪人斯得，乃命微子於殷．後作微子之命，由之與國於宋，徙殷之子孫，唯微子先？仕周，故封之賢．其弟曰仲思，名衍，或名洩，嗣微之後，故號微仲，生宋公稽胄子，雖遷爵易位，而班級不及其故者，得以故官為稱，故二微雖為宋公，而猶以微之號自終，至於稽乃稱公焉．宋公生丁公申，申公生緡公共，及襄公熙，熙生弗父何，及厲公方祀，方祀以下，世為宋卿．弗父何生宋父周，周生世子勝，勝生正考甫，考甫生孔父嘉，五世親盡，別為公族，故後以孔為氏焉．一曰孔父者，生時所賜號也，是以子孫遂以氏族．孔父生子木金父，金父生睪夷，睪夷生防叔，避華氏之禍而奔魯．方叔生伯夏，伯夏生叔梁紇，曰雖有九女，是無子．其妾生孟皮，孟皮一字伯尼，有足病，於是乃求婚於顏氏．顏氏有三女，其小曰徵在，顏父問三女曰：“陬大夫雖父祖為士，然其先聖王之裔，今其人身長十尺，武力絕倫，吾甚貪之，雖年長性嚴，不足為疑，三子孰能為之妻？”二女莫對，徵在進曰：“從父所制，將何問焉．”父曰：“即爾能矣．”遂以妻之．徵在既？廟見，以夫之年大，懼不時有勇，而私禱尼丘之山以祈焉，生孔子，故名丘，字仲尼．孔子三歲而叔梁紇卒，葬於防．至十九，娶於宋之亓官氏，一歲而生伯魚，魚之生也，魯昭公以鯉魚賜孔子，榮君之貺，故因以名曰鯉，而字伯魚，魚年五十，先孔子卒．

The ancestors of Confucius were descendants of the house of Song. Qi, Viscount of Wei, was the eldest son of Emperor Yi and an elder half-brother of Zhou by a concubine, and as a lord within the royal domain he served at court as a minister of the king [Wei is the name of a state and zi is the rank]. When King Wu first conquered Yin, he enfeoffed Zhou's son Wugeng at Zhaoge so that he could maintain the sacrifices to Tang. When King Wu died, Wugeng joined with the three uncles Guan, Cai and Huo in rebellion, and the Duke of Zhou assisted King Cheng in an eastern campaign; after two years the offenders were captured, and the Viscount of Wei was then given Yin. Later the Charge to the Viscount of Wei was composed, and from this a state was founded in Song, and the descendants of Yin were moved there. Only the Viscount of Wei had first [a character is damaged in the original] served in Zhou, so he was enfeoffed for being worthy. His younger brother was named Zhongsi, personal name Yan, or sometimes Xie, who succeeded to the line of Wei, so he was titled Weizhong, and he begot Duke Ji of Song. Though the princes' sons changed rank and position, their order of seniority did not match the original, and they could use their old offices as titles, so the two Wei, though they were Dukes of Song, still used the title of Wei to the end, and only with Ji was he called Duke. Duke Ji of Song begot Duke Ding Shen, and Shen begot Duke Min Gong and Duke Xiang Xi; Xi begot Fufu He and Duke Li Fangsi, and from Fangsi on, generation after generation they were ministers of Song. Fufu He begot Songfu Zhou, Zhou begot the heir Sheng, Sheng begot Zhengkaofu, and Kaofu begot Kong Fu Jia; with five generations the kinship was exhausted and a separate ducal clan arose, so later Kong was used as the clan name. One view is that Kongfu was a title bestowed at his birth, and therefore his descendants used it as their clan name. Kongfu begot Zimu Jinfu, Jinfu begot Gaoyi, and Gaoyi begot Fangshu, who fled to Lu to avoid the disaster of the Hua clan. Fangshu begot Boxia, and Boxia begot Shuliang He. Though he had nine daughters, he had no son. A concubine bore Meng Pi, who was also styled Boni and had a foot ailment, so he sought a marriage from the Yan family. The Yan family had three daughters, the youngest called Zhengzai. Father Yan asked his three daughters: "The Grand Master of Zou, though his father and grandfather were scholars, his ancestors were descended from sage kings. Now he is ten chi tall and unrivaled in martial strength, and I think highly of him. Though he is older and severe in nature, that is not worth doubting; which of you three can be his wife?" Two daughters did not answer, and Zhengzai stepped forward and said: "I follow my father's decision; what more is there to ask?" Her father said: "Then you are the one." So he married her to him. After Zhengzai had [a character is damaged in the original] visited the ancestral temple, because her husband was old and she feared he might not have a son in time, she prayed privately at Mount Niqiu, and gave birth to Confucius, so he was named Qiu and styled Zhongni. When Confucius was three years old, Shuliang He died and was buried at Fang. At nineteen he married a woman of the Qiguan family of Song, and a year later Boyu was born. When Yu was born, Duke Zhao of Lu gave Confucius a carp, honoring the ruler's gift, so he was named Li (carp) and styled Boyu. Yu died at fifty, before Confucius.

齊太史子與適魯，見孔子，孔子與之言道．子與悅曰：“吾鄙人也，聞子之名，不睹子之形久矣，而求知之寶貴也，乃今而後知泰山之為高，淵海之為大，惜乎夫子之不逢明王，道德不加於民，而將垂寶以貽後世．”遂退而謂南宮敬叔曰：“今孔子先聖之嗣，自弗父何以來，世有德讓，天所祚也．成湯以武德王天下，其配在文，殷宗以下，未始有也，孔子生於衰周，先王典籍，錯亂無紀，而乃論百家之遺記，考正其義，祖述堯舜，憲章文武，刪詩述書，定禮理樂，製作春秋，贊明易道，垂訓後嗣，以為法式，其文德著矣．然凡所教誨，束脩已上，三千餘人，或者天將欲與素王之乎，夫何其盛也．”敬叔曰：“殆如吾子之言，夫物莫能兩大，吾聞聖人之後，而非繼世之統，其必有興者焉．今夫子之道至矣，乃將施之無窮，雖欲辭天之祚，故未得耳．”子貢聞之，以二子之言告孔子．子曰：“豈若是哉？亂而治之，滯而起之，自吾志，天何與焉．”

Zi Yu, the Grand Historian of Qi, came to Lu and saw Confucius, and Confucius discussed the Way with him. Zi Yu said happily: "I am a rustic, and I had heard of your name for a long time without seeing your person, and to come to know you is precious. From now on I know the height of Mount Tai and the greatness of the deep sea. It is a pity that the Master did not meet an enlightened king, so that his virtue could not be applied to the people but he will leave his treasure to later ages." Then he withdrew and said to Nangong Jingshu: "Confucius is now a descendant of former sages; since Fufu He, generation after generation they have had virtue and yielded, and this is under Heaven's protection. Tang of Cheng became king of the world by martial virtue, and being matched with cultural virtue, nothing like it has existed since the Yin ancestors. Confucius was born in a declining Zhou, when the canons of the former kings were in disorder and lacked order, yet he arranged the records left by the hundred schools, examined and corrected their meanings, traced the lineage of Yao and Shun, took Wen and Wu as his model, edited the Songs and transmitted the Documents, set the rites and ordered the music, composed the Spring and Autumn Annals, praised and clarified the Way of the Changes, and left teachings for later ages to take as models, so that his cultural virtue is evident. And those he has taught, who offered the gift of dried meat and above, number over three thousand; perhaps Heaven is about to give him the title of uncrowned king, and why else would it be so flourishing?" Jingshu said: "It is probably as you say. No thing can be great in both respects. I have heard that the descendants of sages, though not the line of succession, will certainly have one who rises. Now the Master's Way has reached its limit and will be carried out without end; even if he wished to decline Heaven's protection, he could not." Zigong heard of this and told Confucius the two men's words. Confucius said: "Could it be so? To govern what is disordered and to raise what is blocked is my own aim; what has Heaven to bestow?"

孔子蚤晨作，作起負手曳杖，逍遙於門，而歌曰：“泰山其頹乎！梁木其壞乎！梁木木主為梁者？人其萎乎！”萎頓既歌而入，當戶而坐．子貢聞之曰：“泰山其頹，則吾將安仰；梁木其壞，吾將安杖；？人其萎，吾將安放．放法．放去聲夫子殆將病也．”遂趨而入．夫子嘆而言曰：“賜，汝來何遲．予疇昔夢坐奠於兩楹之間，疇昔猶近昨夜兩楹之間殷人所殯處而具奠於殯處故自知死也夏后氏殯於東階之上，則猶在阼，殷人殯於兩楹之間，即與賓主夾之，殯於西階之上，則猶賓之，而丘也即殷人，夫明王不興，則天下其孰能宗餘，言天下無明主莫能宗己道臨終其有命傷道之不行也餘逮將死．”遂寢病，七日而終，時年七十二矣．哀公誄曰：“昊天不弔，不憖遺一老，吊善也憖願且一老孔子也．憖魚僅切俾屏餘一人以在位，煢煢餘在疚，疚病於乎哀哉！尼父無自律．”父丈夫之顯稱律法言無以自為法子貢曰：“公其不沒於魯乎？

Confucius got up in the morning ["zuo" here means to rise], with his hands behind his back and dragging his staff, and wandered at ease before the door, singing: "Mount Tai is about to collapse! The beam is about to break! [The beam is the wood used for the ridge-pole.] The [a character is damaged in the original] man is about to wither!" ["Wei" means to droop.] Having finished singing, he went in and sat facing the door. Zigong heard and said: "If Mount Tai collapses, what shall I look up to; if the beam breaks, what shall I lean on; if the [a character is damaged in the original] man withers, whom shall I imitate?" ["Fang" means to imitate.] "The Master is probably going to fall ill." So he hurried in. The Master sighed and said: "Ci, why are you so late? Last night I dreamed that I was sitting between the two pillars receiving a funeral offering ["chou xi" is like last night; between the two pillars was where the Yin people placed coffins, and being offered there made him know he was about to die]. The Xia people placed the coffin above the eastern steps, still at the host's steps; the Yin people placed it between the two pillars, between host and guest; the Zhou people placed it above the western steps, as a guest. And I am a man of Yin. No enlightened king has arisen, and who in the world can honor me [meaning there was no enlightened ruler in the world and no one who could honor his Way; dying with this command, he grieved that the Way would not be carried out]; I am about to die." So he lay ill, and after seven days he died, at the age of seventy-two. Duke Ai composed a eulogy: "August Heaven is not kind, and does not wish to leave one old man ["diao" means kind and "yin" means to wish; the one old man is Confucius], to protect me, the one man in position; I am alone in sickness ["jiu" means illness]; alas! Father Ni has no law of his own." ["Fu" is an honorific for a man, and "lu" means law, meaning he had no one by whom to model himself.] Zigong said: "Will the Duke probably not die a natural death in Lu?

夫子有言曰‘禮失則昏，名失則愆，失志為昏，失所為愆，生不能用，死而誄之，非禮也．稱一人非名，一人天子之稱也君兩失之矣．’”既卒，門人所以服夫子者，子貢曰：“昔夫子之喪顏回也，若喪其子而無服，喪子路亦然，今請喪夫子如喪父而無服．”於是弟子皆吊服而加麻，出有所之，則由絰．子夏曰：“入宜絰可居，出則不絰．”子游曰：“吾聞諸夫子喪朋友，居則絰，出則否，喪所尊雖絰，而出可也．”孔子之喪，公西掌殯葬焉，唅以疏米三貝，疏粳米禮記曰稻曰嘉疏絰徒結反襲衣十有一稱，加朝服一，冠章甫之冠，佩象環，徑五寸而●組綬，●雜色組綬所以系象環．●巨箕反組則古反桐棺四寸，柏棺五寸，飭廟置翣，設披周也，設崇殷也，綢練設旐夏也，披樞行夾引棺者崇崇牙旌旗飾綢練以旌之杜於葬乘車所建也疏練廣克長尋曰旐也．翣色甲反綢直留反兼用三王禮，所以尊師且備古也，葬於魯城北泗水上，藏入地，不及泉而封，為偃斧之形，高四尺，樹松柏為志焉．弟子皆家於墓，行心喪之禮．既葬，有自燕來觀者，舍於子夏氏，子貢謂之曰：“吾亦人之葬，聖人非聖人之葬，人子奚觀焉．昔夫子言曰：‘見吾封若夏屋者，夏屋今之殿形中高而四方下也見若斧矣，從若斧者也，上難登狹又易為功馬●，封之謂也．’俗間之名．●力葉反又作鬣今徒一日三斬板而以封，板蓋廣二尺長六尺斬板謂斬其縮縮斬上傍殺蓋高四尺也尚行夫子之志而已，尚庶何觀乎哉？”二三子三年喪畢，或留或去，惟子貢廬於墓六年．自後群弟子及魯人處於墓如家者百有餘家，因名其居曰孔裡焉．

The Master had words: 'When ritual is lost, there is confusion; when names are lost, there is error; to lose one's aim is confusion, to lose one's place is fault. While living he could not be used, and when dead he is eulogized, which is not in accord with ritual. To call oneself the One Man is not a proper title [the One Man is the term for the Son of Heaven], and the ruler has lost on both counts.'" After he died, the disciples discussed wearing mourning for the Master, and Zigong said: "In the past when the Master mourned Yan Hui, it was as for a son but without mourning garments, and the same for Zilu. Now I ask that we mourn the Master as a father but without mourning garments." So the disciples all wore mourning clothes with hemp added, and when going out somewhere they tied on the mourning sash. Zixia said: "At home, the sash should be kept on while residing, and when going out it should not be worn." Ziyou said: "I heard the Master say: for friends, at home wear the sash, but not when going out; for those one respects, even if one wears the sash, one may also go out." At Confucius's funeral, Gongxi was in charge of the coffin and burial; for the mouth-filling he used coarse rice and three cowries ["shu" is non-glutinous rice, and the Record of Rites calls rice "jiashu"], eleven sets of burial clothes, with a court robe added, a zhangfu cap, an ivory ring pendant five inches in diameter with a [a rare character lost in transcription] ribbon [the rare character is a mixed color, and the ribbon was used to tie the ivory ring]. The paulownia coffin was four inches thick and the cypress outer coffin five inches, the temple was arranged and shades set up; setting up the pi was Zhou, setting up the chong was Yin, and setting up the pennant with silk was Xia [the pi are the cords on either side that pull the coffin while it travels; the chong are the decorative teeth on banners; the silk is for the banner; the pennant was set up on the carriage at burial, with plain silk eight feet long called a zhao], combining the rites of the three kings in order to honor the teacher and to complete the ancient system. He was buried north of the city of Lu on the Si River, buried in the earth not reaching the spring water but with a mound raised in the shape of an inverted axe, four feet high, with pines and cypresses planted as markers. The disciples all built houses beside the grave and observed the rite of mourning in the heart. After the burial, someone from Yan came to look and stayed with Zixia. Zigong said to him: "I too am only burying a person; a sage does not bury people by the sage's rite, so what are you looking at? In the past the Master said: 'Those who saw my mound as like the house of Xia [a Xia house is like today's hall, high in the middle and low on four sides], saw it as like an axe, and following the axe-shape, it is hard to climb above, narrow below and easy to work on, with the horse [a rare character lost in transcription]; this is what the mound is called.' [A name among the people.] Now we use a mound made in one day by cutting boards three times [a board is about two feet wide and six feet long; cutting boards means cutting the cord, cutting down the sides of the top, about four feet high], simply carrying out the Master's wish; what else is there to look at?" When the disciples finished three years of mourning, some stayed and some left, and only Zigong built a hut beside the grave for six years. After that, the disciples and the people of Lu who lived beside the grave as at home numbered more than a hundred households, so the place was called Kongli.

孔子在齊，齊侯出田，田獵招虞人以旌不進，虞人掌山澤之官也公使執之對曰：“昔先君之田也，旌以招大夫，弓以招士，皮冠以招虞人，臣不見皮冠，故不敢進，乃舍之．”孔子聞之曰：“善哉守道不如守官，道為恭敬之道見君召便？守官非守召不？也君子韙之．”韙是

When Confucius was in Qi, the Marquis of Qi went out hunting and summoned the gamekeeper with a banner, but the gamekeeper did not come [the gamekeeper was the official in charge of mountains and marshes]. The Duke sent someone to seize him. He answered: "In the past, when the former rulers hunted, they summoned a grand master with a banner, a scholar with a bow, and a gamekeeper with a leather cap. I did not see the leather cap, so I did not dare to come." So he was released. Confucius heard of it and said: "Good. Keeping to the Way is not as good as keeping to one's office. [The Way is the way of respect: seeing the ruler's summons, one goes [a character is damaged]; keeping to one's office is not keeping to the summons [a character is damaged].]" The gentleman considered this right.

齊國師伐魯，國師齊卿季康子使冉求率左師御之，樊遲為右，非不能也，不信子，言季孫德不素著為民所信也請三刻而踰之，與眾要信三刻而踰蒲也如之，眾從之，師入齊軍，齊軍遁，遁逃冉有用戈，故能入焉．孔子聞之曰：“義也．”在軍能卻敵合於義既戰，季孫謂冉有曰：“子之於戰，學之乎？性達之乎？”對曰：“學之．”季孫曰：“從事孔子，惡乎學？”冉有曰：“即學之孔子也．夫孔子者，大聖無不該，該包文武並用、兼通，求也適聞其戰法，猶未之詳也．”季孫悅，樊遲以告孔子．孔子曰：“季孫於是乎可謂悅人之有能矣．”

The Guo clan of Qi led an army to attack Lu, and Ji Kangzi sent Ran Qiu to lead the left army to resist, with Fan Chi as his chariot guard. [It was not that he could not; it was that they did not trust you; it means that Jisun's virtue was not usually evident and he was not trusted by the people.] He proposed agreeing on three measures of the water clock before crossing, [making an appointment with the men for good faith, crossing the moat after three measures of the water clock] and, doing so, the men followed, the army broke into the army of Qi, and the army of Qi fled. Ran You used a dagger-axe, so he was able to break in. Confucius heard of it and said: "It accords with righteousness." [To repel the enemy in the army accords with righteousness.] After the battle, Jisun said to Ran You: "In war, did you learn it, or were you naturally able?" He answered: "I learned it." Jisun said: "Following Confucius, where did you learn it?" Ran You said: "I learned it from Confucius. Confucius is a great sage, with nothing he need lack, using both civil and martial and mastering both. I only happened to hear of his methods of war and have not yet studied them in detail." Jisun was pleased. Fan Chi told Confucius. Confucius said: "In this matter, Jisun can be said to like others having talent."

南容說仲孫何忌既除喪，除父禧子之喪而昭公在外，時為季孫所逐未之命也．未命二人為卿大夫定公即位，乃命之，辭曰：“先臣有遺命焉，僖子病不知禮及其將死而屬其二子使事孔子曰：‘夫禮，人之幹也，非禮則無以立．’囑家老使命二臣，必事孔子而學禮，以定其位．”公許之．二子學於孔子．孔子曰：“能補過者，君子也．詩云，君子是則是效，孟僖子可則效矣，懲己所病，以誨其嗣，大雅所謂詒厥孫謀，以燕翼子，是類也夫．”詒遺也燕安也翼敬也言遺其子孫加謀學安敬之道也

Nan Rong said that he and Zhongsun Heji had already removed their mourning [removing the mourning for their father Xizi], while Duke Zhao was abroad [at that time driven away by Jisun], and he had not yet appointed them [had not yet appointed the two as ministers or grand masters]. When Duke Ding took the throne, he appointed them, and they declined, saying: "Our former minister left a last command [Xizi was ill because he did not know ritual, and on his deathbed instructed his two sons to serve Confucius]: 'Ritual is the backbone of a person; without ritual there is no way to establish oneself.' He charged the household elder that the two ministers must serve Confucius and learn ritual to secure their position." The Duke agreed. The two studied with Confucius. Confucius said: "One who can make up for faults is a gentleman. The Book of Songs says the gentleman is the model and the one to imitate, and Meng Xizi can be taken as a model and imitated. To warn what one suffers from himself and teach his descendants, as the Greater Odes say, leaving plans for descendants so as to settle and revere one's sons, is this kind of thing." ["Yi" means to leave, "yan" means peace, "yi" means reverence, meaning leaving to descendants the way of planning, learning, peace and reverence.]

衛孫文子得罪於獻公，居戚，文子衛卿林父得罪以戚叛也公卒未葬，文子擊鐘焉．延陵季子吳公子札適晉，過戚聞之曰：“異哉！夫子之在此，猶燕子巢於幕也，燕巢於幕言至危也懼猶未也，又何樂焉？君又在殯，可乎？”文子於是終身不聽琴瑟．孔子聞之曰：“季子能以義正人，文子能克己服義，可謂善改矣．”

Sun Wenzi of Wei offended Duke Xian and lived in Qi [Wenzi was Lin Fu, minister of Wei, and after offending he rebelled holding Qi]. The Duke died and was not yet buried when Wenzi struck the bells. Jizi of Yanling [Prince Zha of Wu] was going to Jin, and passing Qi he heard it, and said: "Strange! The Master is here like a swallow nesting on a curtain [a swallow's nest on a curtain means extreme danger], with fear not yet enough, and what is there to be happy about? The ruler is still in his coffin; is this acceptable?" From then on Wenzi never listened to the zither or lute for the rest of his life. Confucius heard of it and said: "Jizi could correct people by righteousness, and Wenzi could overcome himself and follow righteousness; one can say they were good at correcting."

孔子覽晉志，晉之史記晉趙穿殺靈公，穿趙盾從弟也趙盾亡，未及山而還，山晉之境史書趙盾弒君．盾曰：“不然．”史曰：“子為正卿，亡不出境，返不討賊，非子而誰．”盾曰：“嗚呼！我之懷矣，自詒伊戚，其我之謂乎！”孔子嘆曰：“董狐，古之良史也，書法不隱．趙宣子，古之良大夫也，為法受惡，惜也越境乃免．”惜盾不越境以免於譏而受弒君之責也

Confucius read the Jin records [the Jin historical records]: Zhao Chuan of Jin killed Duke Ling [Chuan was a cousin of Zhao Dun], and Zhao Dun fled, but turned back before reaching the mountain [the mountain was the border of Jin], and the historian wrote that Zhao Dun murdered his ruler. Dun said: "It was not so." The historian said: "You are the chief minister; you fled but did not leave the border, and returned without punishing the criminal; if not you, then who?" Dun said: "Alas! 'My longing, I myself left this grief behind,' perhaps that was said of me!" Confucius sighed and said: "Dong Hu was an excellent historian of ancient times, who wrote without concealing. Zhao Xuanzi was an excellent grand master of ancient times, who for the sake of the law accepted an evil name. What a pity; had he crossed the border, he would have been spared." [It is a pity that Dun did not cross the border to avoid censure and so accepted the blame for murdering his ruler.]

鄭伐陳，入之，使子產獻捷於晉，晉人問陳之罪焉．子產對曰：“陳亡周之大德，武王以元女大姬以配胡公而封諸陳介恃楚眾，介大馮陵弊邑，是以有？年之告．告晉為陳所侵未獲命，未得晉平陳之成命則又有東門之役．與楚共伐陳至其東門也當陳隧者，井？木刊，勝陳人？塞刊斫也弊邑大懼，天誘其裡，誘進裡善也天導其善大執陳者也啟弊邑心，知其罪，校首於我，用敢獻功．”晉人曰：“何故侵小？”對曰：“先王之命，惟罪所在，各致其闢，闢誅且昔天子一圻，列國一同，地方千里曰圻方百里曰同也自是以衰，周之制也．大國方百里從是以為差伯方七十里子男五十里周之制也而說學者以周大國方七百里失之矣今大國多數圻矣，若無侵小，何以至焉．”晉人曰：“其辭順．”孔子聞之，謂子貢曰：“志有之，志古之書也言以足志，言以足成其志文以足言，加以文章以足成其言不言誰知其志，言之無文，行之不遠．有言而無文章雖行而不遠也晉為鄭伯入陳，非文辭不為功，小子慎哉．”

Zheng attacked Chen and broke in, and sent Zichan to present the spoils to Jin. The men of Jin asked about Chen's offense. Zichan replied: "Chen forgot Zhou's great virtue [King Wu married his eldest daughter Daji to Duke Hu and enfeoffed him in Chen], relied on the multitude of Chu, and bullied our small city, so there was a report of [a character is damaged in the original] years [a report that Jin was invaded by Chen]. We had not received a formal command [had not received Jin's command to pacify Chen], and then came the campaign of the east gate [attacking Chen together with Chu as far as its east gate]. Where Chen's roads lay, the wells were [a character is damaged in the original] and the trees were cut down. Our small city was very afraid. Heaven led it to goodness ["you" means to advance, "li" means good, Heaven led it toward good so as to seize Chen], and opened the heart of our small city. We knew their guilt, and they turned their heads toward us, so we dared to present the achievement." The men of Jin said: "Why attack a small state?" He replied: "The commands of the former kings were only to see where the guilt lay and each apply its penalty ["bi" means to execute]. Moreover, in the past the Son of Heaven had one qi and the lords of each state had one tong [a thousand li square is called a qi and a hundred li square is a tong], and from that it decreased; this was the Zhou system [a great state is a hundred li square, with decreasing grades: an earl seventy li, a viscount or baron fifty li, which is the Zhou system; and some scholars think a Zhou great state was seven hundred li square, which is wrong]. Now great states have many qi; if they had not attacked small states, how would it have come to this?" The men of Jin said: "His words are sound." Confucius heard of it and said to Zigong: "The Records say ["Records" means ancient books]: words are used to complete one's aim, and literary form is used to complete one's words. If one does not speak, who knows his aim? If words have no literary form, they cannot travel far [having words without composition, even if carried out they cannot go far]. Because Zheng's earl broke into Chen, if not for the rhetoric it could not have succeeded; young ones, be careful."

楚靈王汰侈，驕汰奢侈右尹子革侍坐，右尹官名子革煞舟左史倚相趨而過，王曰：“是良史也，子善視之，是能讀三墳五典，八索九丘．”三墳三皇之書五典五帝之典八索索法丘丘國聚也對曰：“夫良史者，記君之過，揚君之善，而此子以潤辭為官，不可為良史．”曰：“臣又乃嘗聞焉，昔周穆王欲肆其心，肆極將過行天下，使皆有車轍，並馬跡焉，祭公謀父作祚昭，謀父周卿士祈昭詩名猶齊景公作君臣相說之樂蓋曰徵招角招是也昭宜為招耳補作招以止王心，止王心之逸遊王是以獲殆於文官，臣聞其詩焉，而弗知，若問遠焉，其焉能知．”王曰：“子能乎？”對曰：“能，其詩曰：‘祈昭之愔愔乎，式昭德音，祈昭愔愔言祈昭樂之安和其法足以昭其德音者也思我王度，式如玉，式如金，思王之法度如金玉純美詩云追琢其章金玉其相刑民之力，而無有醉飽之心．’”長而字刑傷民力用之不勝不節無有醉飽之心言無厭足靈王揖而入，饋不食，寢不寐，數日則固不能勝其情，以及於難．孔子讀其志曰：“古者有志，克己復禮為仁，克勝言能勝己私情復之於禮則為仁也信善哉，楚靈王若能如是，豈期辱於乾溪，靈王起章華之臺於乾溪國人潰畔遂死焉子革之非左史，所以風也，稱詩以諫，順哉．”

King Ling of Chu was arrogant, extravagant and wasteful, and Zi Ge, the Right Chancellor, sat in attendance [Right Chancellor is an office title]. Yi Xiang, the Left Historian, hurried by, and the king said: "This is an excellent historian; look on him well. He can read the Three Tombs and Five Canons, the Eight Indices and Nine Hills." [The Three Tombs are the books of the Three Sovereigns, the Five Canons are the canons of the Five Emperors, the Eight Indices are laws, and 'hill' means collection.] Zi Ge replied: "An excellent historian records the ruler's faults and makes his good deeds known, but this man holds office by polishing prose and cannot be called an excellent historian." He added: "I once heard that in the past King Mu of Zhou wished to indulge his desires ["si" means the utmost] and was about to travel the whole world, so that there would be cart tracks and horse prints everywhere. Mougong of Zhai wrote the Qi Zhao [Mougong was a minister of Zhou, and Qi Zhao is the name of a poem, like Duke Jing of Qi making music for mutual delight of ruler and minister, probably called Zhengzhao and Jiaozhao; Zhao should be Zhao (summons)] to restrain the king's heart [restraining the king's roaming], and so the king found peace in his palace. I have heard that poem but do not know it; if asked about anything older, how could he know?" The king said: "Can you recite it?" He replied: "I can. The poem says: 'The Qi Zhao is peaceful and harmonious, used to make virtuous sound known [the Qi Zhao's calm and harmony means that its model is enough to make virtuous sound known]. I think of the measure of my king, like jade, like gold [thinking that the king's measure is as pure and fine as gold and jade]. He uses the people's strength without a heart that is drunk and sated.' ["Xing" means injure; using the people's strength without restraint, having no heart that is drunk and sated means never satisfied.]" King Ling bowed and went in, and did not eat or sleep for several days, yet in the end could not overcome his own desires, and came to disaster. Confucius, reading of his aim, said: "There was a saying in ancient times: to overcome oneself and return to ritual is benevolence ["overcome" means to prevail, meaning to be able to overcome one's private feelings and return to ritual is benevolence], and it is truly good. If King Ling had been able to do so, would he have been humiliated at Ganxi? [King Ling built the Zhanghua terrace at Ganxi, the people of the state scattered and rebelled, and he died there.] Zi Ge's criticism of the Left Historian was meant as remonstrance; citing the Songs to remonstrate is compliant."

叔孫穆子，避難奔齊，穆子叔孫豹其兄僑如淫亂故避之而出奔齊宿於庚宗之邑，庚宗寡婦通焉而生牛，名牛穆子返魯，以牛為內豎，豎通內外之命相家，長遂命為相家牛讒叔孫二人殺之，叔孫有病，牛不通其饋，不食而死，牛遂輔叔孫庶子昭而立之．子叔孫婼昭子既立朝，其家眾曰：“豎牛禍叔孫氏，使亂大從，從順殺適立庶，又被其邑，以求舍罪，牛取叔氏鄙三十邑以行賂也罪莫大焉，必速殺之．”遂殺豎牛．孔子曰：“叔孫昭子不勞，勞力也不以立己為功不可能也．周任有言曰：‘周任古之賢人為政者不賞私勞，不罰私怨．’詩云：‘有覺德行，四國順之．’覺直昭子有焉．”

Shusun Muzi fled to Qi to avoid disaster [Muzi was Shusun Bao, and his elder brother Qiaoru was licentious, so he fled to Qi], and lived in the city of Gengzong, and had a relationship with a widow of Gengzong and begot Niu (named Niu). Muzi returned to Lu and made Niu an inner attendant [an attendant who passes commands between inside and outside], serving as house steward, and when he grew up he was ordered to be house steward. Niu slandered Shusun's two sons and had them killed. Shusun fell ill, and Niu did not pass on his food and he died without eating. Niu then assisted Shusun's concubine's son Zhao and installed him. After Shusun Chuo [Zhaozi] had taken court, he said to his household: "Shu Niu has harmed the house of Shusun, disordered the great order ["cong" means order], killed the heir and installed a younger son, and also divided up the cities to seek escape from guilt [Niu took thirty border cities of the Shusun family and used them as bribes]; no offense is greater than this, and he must be killed quickly." So he killed Shu Niu. Confucius said: "Shusun Zhaozi did not boast of his efforts ["lao" means strength], and not regarding his own installation as merit is not something that is possible. Zhou Ren had a saying [Zhou Ren was a worthy man of ancient times]: 'One who governs does not reward private service and does not punish private grievance.' The Book of Songs says: 'With upright virtue, the four states comply.' ["Jue" means upright.] Zhaozi had this."

晉邢侯與雍子爭田，叔魚攝理，叔魚叔向弟理獄官之名罪在雍子，雍子納其女於叔魚，叔魚弊獄邢侯，弊斷斷罪歸邢侯邢侯怒殺叔魚與雍子於朝．韓宣子問罪於叔向，宣子晉正卿韓起也叔向曰：“三奸同坐，施生戮死可也．施宜為與與猶行行生者之罪也雍子自知其罪，而賂以置直鮒也，鬻獄邢侯專殺其罪一也．己惡而掠美為昏，掠美善昏亂也己惡即以賂求善為惡也貪以敗官為默，默猶冒苟貪不畏罪殺人不忌為賊．忌憚夏書曰：‘昏默賊，殺，夏書夏家之書三者宜皆殺者也咎陶之刑也．’請從之．”乃施邢侯，而屍雍子叔魚於市．孔子曰：“叔向古之遺直也．治國制刑，不隱於親，三數叔魚之罪不為末，末薄或曰義，或左傳作鹹也可謂直矣．平丘之會，數其賄也，以寬衛國，晉不為暴；諸侯會於平丘晉人淫？蕘者於衛衛人患之賂叔向叔向使與叔魚客末追而禁之歸魯季孫，稱其詐也，以寬魯國，晉不為虐；魯季孫見執諮於晉晉人歸之季孫貴禮不肯歸叔向言叔魚能歸之叔魚說季孫季孫懼乃歸也邢侯之獄，言其貪也，以正刑書，晉不為頗．頗偏三言而除三惡，加三利，暴衛虐魯殺三罪去三惡加三利也殺親益榮，由義也夫．”

Xing Hou of Jin and Yongzi contended over a field, and Shuyu acted as judge [Shuyu was the younger brother of Shuxiang, and "li" is the name of the prison officer], and the guilt lay with Yongzi. Yongzi gave his daughter to Shuyu, and Shuyu ruled the guilt as Xing Hou's ["bi" means to judge, and the guilt was ruled as Xing Hou's]. Xing Hou was enraged and killed Shuyu and Yongzi in court. Han Xuanzi asked Shuxiang about the penalty [Xuanzi was Han Qi, chief minister of Jin]. Shuxiang said: "The three treacherous men are equally guilty; punish the living and display the corpses of the dead ["shi" should be "yu", and "yu" is like "xing", to carry out the punishment on the living]. Yongzi knew his own guilt but used a bribe to buy justice; Fu sold a verdict; Xing Hou killed on his own authority: their guilt is the same. To be evil oneself yet seize a good name is confusion ["to seize" means to take what is good, "hun" means disorder; being evil oneself yet using bribes to seek good is evil]; to be greedy and ruin one's office is shamelessness ["mo" is like "mao", being careless and greedy and not fearing guilt]; to kill without fear is villainy ["ji" means to fear]. The Book of Xia says: 'Confusion, shamelessness and villainy are punishable by death [the Book of Xia is the book of the Xia house, and all three should be put to death]; this is Gao Yao's punishment.' I ask you to follow it." So Xing Hou was punished, and Yongzi and Shuyu were displayed in the market. Confucius said: "Shuxiang was uprightness left over from ancient times. In governing a state he set up punishments and did not conceal for his kin; three times he enumerated Shuyu's guilt without lightening it ["mo" means to lighten], and some called it righteousness [Zuozhuan has 'xian'], which can be called upright. At the meeting at Pingqiu, he told of Shuyu's taking bribes in order to be lenient toward Wei, and Jin was not considered cruel [the lords met at Pingqiu, and the men of Jin were excessive in [a character is damaged] woodcutters from Wei, and the men of Wei were distressed and bribed Shuxiang, and Shuxiang had Shuyu's guest stopped before he could be caught up]; in returning Jisun of Lu, he told of Shuyu's deceit in order to be lenient toward Lu, and Jin was not considered oppressive [Jisun of Lu was seized and sent to Jin, and Jin wished to send him back, but Jisun, valuing ritual, would not return; Shuxiang said Shuyu could make him return, and Shuyu persuaded Jisun, who was afraid and returned]; in the case of Xing Hou, he spoke of his greed in order to correct the penal code, and Jin was not considered partial ["po" means partial]. With three sentences he removed three evils and added three benefits [harming Wei, oppressing Lu, killing three offenders: removing three evils and adding three benefits], and killing kin yet adding to his glorious name was because of righteousness."

鄭有鄉校，鄉之學校鄉校之士，非論執政，●明欲毀鄉校．●明然明子產曰：“何以毀為也？夫人朝夕退而遊焉，以議執政之善否，其所善者，吾則行之；其所否者，吾則改之．若之何其毀也．我聞忠言以損怨，不聞立威以防怨，防怨猶防水也，大決所犯，傷人必多，吾弗克救也，不如小決使導之，不如吾所聞而藥之．”藥治療也孔子聞是言也，曰：“吾以是觀之，人謂子產不仁，吾不信也．”

Zheng had a village school [a school of the village], and the scholars of the village school criticized those in government, and Ranming wished to destroy the village school [[a rare character lost in transcription] Ming is Ranming]. Zichan said: "Why destroy it? Those people come in the morning and evening after withdrawing from work to stroll there and discuss whether the rulers' government is good or bad. What they consider good I will carry out, and what they consider bad I will correct. Why destroy it? I have heard of using loyal words to reduce resentment, but have not heard of establishing awe to guard against resentment [guarding against resentment is like guarding against water]. When a great breach floods, it must injure many people, and I could not rescue them; it is better to make small breaches to guide it, and better to use what I hear as medicine." [Medicine means healing.] Confucius, hearing this, said: "Seeing this, I do not believe what people say, that Zichan is not benevolent."

晉平公會諸侯於平丘，齊侯及盟，鄭子產爭貢賦之所承，所承之輕重也曰：“昔日天子班貢輕重，以列尊卑，貢，周之制也，卑而貢重者甸服，甸服王圻之內與圻外諸侯異故貢重也鄭伯男南也，而使從公侯之貢，南左輔作男古字作南亦多有作此南連言之猶言公侯也懼弗給也，敢以為請，自日中爭之，以至於昏．”晉人許之．孔子曰：“子產於是行也，是以為國基也．詩云：‘樂只君子，邦家之基．’本也子產，君子之於樂者，能為國之本則人樂藝也且曰合諸侯而藝貢事，禮也．”藝分別貢獻之事也

Duke Ping of Jin met the lords at Pingqiu, and the Marquis of Qi took part in the covenant. Zichan of Zheng argued about the burden of tribute [the heavy or light burden], saying: "In the past the Son of Heaven arranged the weight of tribute according to rank. Tribute is a Zhou system. Those of low rank who owe heavy tribute are the Dian lands [the Dian lands are within the royal domain, and differ from the lords outside the domain, so the tribute is heavy]. Zheng lies south of the earl or baron ranks, yet is made to follow the tribute of dukes and marquises ["south," which the Zuozhuan sometimes writes as 'baron,' and in ancient characters it is written 'south,' and many writings use this; 'south' joined with 'dukes and marquises' is like saying 'dukes and marquises'], and I fear we cannot supply it, so I dare to ask for a reduction." He argued from midday until dusk. The men of Jin agreed. Confucius said: "On this trip, Zichan is enough to be the foundation of a state. The Book of Songs says: 'The joyful gentleman is the foundation of the state and the house.' ["Ben" means root.] Zichan is a gentleman delighting in the arts [one who can be the root of the state, so people delight in the arts]. Moreover, to distinguish tribute duties when meeting the lords is ritual." [The art is distinguishing the matters of tribute.]

鄭子產有疾，謂子太叔曰：“我死，子必為政，唯有德者能以寬服民，其次莫如猛．夫火烈民望而畏之，故鮮死焉；水濡弱，民狎而翫之，狎易翫習則多死焉，故寬難．”子產卒，子太叔為政，不忍猛而寬，鄭國多掠盜．抄掠太叔悔之曰：“吾早從夫子，必不及此．”孔子聞之曰：“善哉！政寬則民慢，慢則糾於猛，糾猶攝也猛則民殘，猛政民殘民殘則施之以寬，寬以濟猛，猛以濟寬，寬猛相濟，政是以和．詩曰：‘民亦勞止，汔可小康，汔危也勞民人病汔可小變故以安也惠此中國，以綏四方．’施之以寬，毋縱詭隨，詭人隨人遺人小惡者也以謹無良，謹以小懲之也式遏寇虐，慘不畏明，慘曾也當用遏止為寇虐之人也曾不畏天之明道者言威也糾之以猛也，柔遠能邇，言能者能安近以定我王，以定安王位也平之以和也．”又曰：“不競不絿，不剛不柔，不競不絿中和佈政優優，百祿是遒，優優和遒聚和之至也．”子產之卒也，孔子聞之，出涕曰：“古之遺愛．”

Zichan of Zheng was ill and said to Zitaishu: "When I die, you will surely take over government. Only the virtuous can use leniency to make people submit; next best is severity. Fire is fierce, and people fear it when they see it, so few die of it; water is soft, and people treat it lightly and become accustomed to it ["xia" means to take lightly, "wan" means to be used to], so many die of it; so leniency is difficult." Zichan died, and Zitaishu took over government; he could not bear severity and used leniency, so Zheng had many robbers who plundered. Taishu regretted it, saying: "If I had followed the Master earlier, it would certainly not have come to this." Confucius heard of it and said: "Good! When government is lenient, the people grow lax; when they are lax, correct them with severity ["jiu" is like gathering in]; when severe, the people are cruelly harmed; when the people are cruelly harmed, apply leniency. Use leniency to temper severity and severity to temper leniency; when leniency and severity temper each other, government is in harmony. The Book of Songs says: 'The people are weary; may they have a little rest ["qi" means danger, "lao" means that people are sick, and "qi ke" means a slight change to settle them]; show kindness to this central land, to bring peace to the four quarters.' This is applying leniency. 'Do not indulge the deceitful and the compliant [those who deceive and follow others, letting small evils pass], to be careful of the unworthy ["jin" means to use small punishment], and so restrain the robbers and cruel, who in the end do not fear the bright ["can" is "zeng"; those who do robbery and cruelty should be restrained, who in the end do not fear Heaven's bright way, meaning awe].' This is correcting with severity. 'Soothe the distant and befriend the near ["neng" means able to settle the near], to bring peace to my king.' This is settling with harmony." He added: "Not contending and not hasty, neither hard nor soft, spreading government and teaching with leniency, all blessings and salaries gather ["youyou" is harmony and "qiu" is gathering, the utmost of harmony]." When Zichan died, Confucius heard of it and wept, saying: "He was benevolent love left over from ancient times."

孔子適齊，過泰山之側，有婦人哭於野者而哀，夫子式而聽之曰：“此哀一似重有憂者．”使子貢？問之．而曰：“昔舅死於虎，吾夫又死焉，今吾子又死焉．”子貢曰：“何不去乎？”婦人曰：“無苛政．”子貢以告孔子．子曰：“小子識之，苛政猛於暴虎．”

Confucius went to Qi and, passing by Mount Tai, there was a woman weeping in the wilds in great sorrow. The Master leaned on the carriage rail to listen and said: "This sorrow seems to be layered with troubles." He sent Zigong [a character is damaged in the original] to ask. The woman said: "In the past my father-in-law died of a tiger, then my husband died too, and now my son has died too." Zigong said: "Why do you not leave?" The woman said: "Here there is no harsh government." Zigong told Confucius. Confucius said: "Remember this, my disciples: harsh government is fiercer than a tiger."

晉魏獻子為政，獻子魏舒分祁氏及羊舌氏之田，荀櫟滅，晉大夫祁氏羊舌氏故獻子分其田以賞諸大夫，及其子成，皆以賢舉也．又將賈辛曰：“今汝有力於王室，吾是以舉汝，周有子朝之亂賈辛帥師救周行乎敬之哉，毋墮乃力．”孔子聞之曰：“魏子之舉也，近不失親，子可舉而舉也遠不失舉，不以遠故不舉可謂美矣．”又聞其命賈辛以為忠．詩云：“永言配命，自求多福．”忠也．言我文王之詩我長配天命而行庶國亦當求多福人多福忠也魏子之舉也，義其命也．忠其長有後於晉國乎．

Wei Xianzi of Jin, in charge of government [Xianzi was Wei Shu], divided the fields of the Qi family and of the Yangshe family [Xun Li had destroyed the Jin grand masters of the Qi and Yangshe families, so Xianzi divided their fields] and gave them as rewards to the grand masters, even including his own son Cheng, all promoted according to worth. He also said to Jia Xin: "Now you have been of service to the royal house, so I promote you [Zhou had the disorder of Zichao, and Jia Xin led an army to rescue Zhou]; go, be careful, and do not ruin your efforts." Confucius heard of it and said: "In Wei Zi's promotions, near he does not omit kin [if a son could be promoted, he was promoted], and far he does not omit promotion [he does not fail to promote because they are far], and this can be called fine." Hearing of his appointing Jia Xin, he regarded it as loyalty. The Book of Songs says: "Forever match Heaven's mandate, and seek abundant blessing for yourself." This is loyalty [meaning I forever match the Heavenly mandate and act, and all states should also seek abundant blessing; people's abundant blessing is loyalty]. Wei Zi's promotions are righteousness, and his appointment is loyalty; probably for long he will have descendants in Jin."

趙簡子賦晉國一鼓鍾，三十斤謂之鐘鍾四謂之石石四謂之鼓以鑄刑鼎，著範宣子所為刑書．範宣子晉卿範自銘其刑書著鼎也孔子曰：“晉其亡乎，失其度矣．夫晉國將守唐叔之所受法度，唐叔成王母弟始封於晉者也以經緯其民者也．經緯猶織以成文也卿大夫以序守之，序次序也民是以能遵其道而守其業，貴賤不愆，所謂度也．文公是以作執秩之官，為被廬之法，晉文公既霸強於時蓋作執秩之官以為晉國法也以為盟主．今棄此度也，而為刑鼎，銘在鼎矣，何以尊貴？民將棄神而徵於書不復戴奉上也何業之守也？民不奉上則上無所守也貴賤無序，何以為國？且夫宣子之刑，夷之搜也，晉國亂制，夷搜之時變易軍師陽唐父為賈季所殺故曰亂制也若之何其為法乎．”

Zhao Jianzi levied from the state of Jin one drum of iron [thirty jin is called a zhong, four zhong is called a shi, and four shi is called a gu] in order to cast a penal cauldron, casting on it the penal code made by Fan Xuanzi [Fan Xuanzi was a minister of Jin, and Fan himself inscribed the penal code and cast it on the cauldron]. Confucius said: "Jin will probably perish, for it has lost its law. Jin should hold to the law received by Tang Shu [Tang Shu was the younger brother of King Cheng by the same mother and was first enfeoffed in Jin] to regulate its people ["warp and weft" is like weaving to make pattern]. The ministers and grand masters keep to their order ["order" means sequence], and so the people can follow that Way and keep their work, and high and low do not overstep each other; this is what is called measure. Duke Wen therefore set up the office of Zhi Zhi and made the law of Beilu [after Duke Wen of Jin became hegemon and strong, he probably set up the office of Zhi Zhi to make Jin's law] and became leader of the alliance. Now to abandon this measure and make a penal cauldron with the inscription on the cauldron, by what will it still be honored? The people will abandon the spirits and examine the written text [no longer revering those above], and what work will they keep [if the people do not revere those above, then those above have nothing to keep]? Without order between high and low, how can one rule a state? Moreover, Xuanzi's penal code was from the time of Yi's search [at the time of Yi Sou, the army commanders were changed and Yang Chufu was killed by Jia Ji, so it is called a disorderly system], and was a disorderly system of Jin; how can it be made a law?"

楚昭王有疾，卜曰：“河神為祟．”王弗祭，大夫請祭諸郊．王曰：“三代命祀，祭不越望，天子望祀天地諸侯祀境內故曰祭不越望也江漢沮漳，楚之望也，四水名也禍福之至，不是過乎，不穀雖不德，河非所獲罪也．”遂不祭．孔子曰：“楚昭王知大道矣，求之於己不越祀也其不失國也宜哉．楚為吳所滅昭王出奔已復國者也夏書曰：‘維彼陶唐，率彼天常，陶唐堯率猶循天常天之常道在此冀方，中國為冀今失厥道，亂其紀綱，乃滅而亡．’”謂變夏桀又曰：“允出茲在茲，由己率常可矣．”言善惡各有類信出此則在此以能循常道可也

King Zhao of Chu was ill, and divination said: "The River spirit is causing harm." The king did not sacrifice. The grand masters asked to sacrifice in the suburb. The king said: "The Three Dynasties established the sacrifices, and sacrifice does not go beyond the wang [the Son of Heaven makes the wang sacrifice to Heaven and earth, and the lords sacrifice within their borders, so it is said sacrifice does not go beyond the wang]. The Jiang, Han, Ju and Zhang are Chu's wang [four river names]; when fortune and misfortune come, they probably do not go beyond these. Though I have no virtue, the River is not where I have given offense." So he did not sacrifice. Confucius said: "King Zhao of Chu knew the great Way [seeking within himself and not overstepping sacrifices], and it is right that he did not lose his state [Chu was destroyed by Wu, and King Zhao fled, then restored the state]. The Book of Xia says: 'That Tao-Tang followed Heaven's constant way [Tao-Tang is Yao, "shuai" is like "xun" (to follow), and Heaven's constant is Heaven's constant way], and held this Ji region [China is called Ji]; now he lost that way, disordered the order and rules, and so perished.' [This speaks of Jie of Xia.]" He added: "Sincerity comes from here and remains here; by following the constant way oneself, that is enough." [Meaning good and evil each have their kinds, sincerity comes from this and remains here, because one can follow the constant way, that is enough.]

衛孔文子使太叔疾出其妻，而以其女妻之，初疾娶於宋子朝其歸孽子朝出文子使疾出其妻而己妻之疾誘其初妻之娣，為之立宮，與文子女，如二妻之禮．文子怒將攻之．孔子舍璩伯玉之家，文子就而訪焉．孔子曰：“簠簋之事，則嘗聞學之矣，兵甲之事，未之聞也．”退而命駕而行曰：“鳥則擇木，木豈能擇鳥乎？”文子遽自止之曰：“圉也豈敢度其私哉？度謀亦訪衛國之難也．”將止，會季康子問冉求之戰，冉求既對之，又曰：“夫子播之百姓，質諸鬼神，而無憾，恨也用之則有名．”康子言於哀公，以幣迎孔子曰：“人之於冉求信之矣，將大用之．”

Kong Wenzi of Wei had Taishu Ji divorce his wife and married his own daughter to him [at first Ji married the daughter of Zichao of Song, and when Zichao fled, Wenzi had Ji divorce her and married his own daughter to him]. Ji enticed the younger sister of his former wife and set up a household for her, treating her as his daughter's equal, as if with two wives' ritual. Wenzi was enraged and was about to attack him. Confucius was living in the house of Qu Boyu, and Wenzi went to ask him. Confucius said: "In the matter of sacrificial vessels, I have heard of studying them; in the matter of armor, I have not heard." He withdrew and ordered his carriage to go, saying: "A bird chooses its tree; how could a tree choose a bird?" Wenzi at once stopped him himself, saying: "How could Yu dare plan on his own private account ["du" means plan], I also seek remedies for Wei's troubles." He was about to stay, when Ji Kangzi happened to ask Ran Qiu about warfare, and when Ran Qiu had answered, he added: "The Master spreads it to the common people and tests it with the spirits, without regret ["hen"], and if he is used he will have a name." Kangzi told Duke Ai, and welcomed Confucius with gifts, saying: "People now trust Ran Qiu and will use him greatly."

齊陳恆弒其簡公，孔子聞之，三日沐浴而適朝，告於哀公曰：“陳恆弒其君，請伐之．”公弗許，三請，公曰：“魯為齊弱久矣，子之伐也，將若之何？”對曰：“陳恆弒其君，民之不與者半，以魯之眾，加齊之半，可克也．”公曰：“子告季氏．”孔子辭，不告季氏退而告人曰：“以吾從大夫之後，吾不敢不告也．”

Chen Heng of Qi murdered his ruler Duke Jian, and Confucius, hearing of it, bathed for three days and went to court and told Duke Ai: "Chen Heng has murdered his ruler; I ask to attack him." The Duke did not agree. He asked three times, and the Duke said: "Lu has been weakened by Qi for a long time; if you attack, what will you do?" He answered: "Half the people of Chen Heng do not feel close to him since he murdered his ruler; if we use the multitude of Lu and add half of Qi, we can win." The Duke said: "Go and tell the Ji family." Confucius declined and did not tell the Ji family, and withdrew and told others: "Because I follow behind the grand masters, I dare not fail to report."

子張問曰：“書云，高宗三年不言，言乃雍，有諸？”雍歡聲貌尚書云言乃雍和有諸問有之也孔子曰：“胡為其不然也．古者天子崩，則世子委政於冢宰三年，成湯既沒，太甲聽於伊尹，太甲湯孫武王既喪，成王聽於周公，其義一也．”

Zizhang asked: "The Book of Documents says that Gaozong did not speak for three years, and when he spoke he was gentle and harmonious; was there such a thing?" ["Yong" is a look of joyful sound; the Book of Documents says 'speaking then in yong' means harmony; 'you zhu' asks whether it existed or not.] Confucius said: "Why would it not be so? In ancient times when the Son of Heaven died, the crown prince entrusted government to the chief minister for three years. After Tang of Cheng died, Taijia listened to Yi Yin [Taijia was Tang's grandson]; after King Wu's mourning, King Cheng listened to the Duke of Zhou; the meaning is the same."

衛孫桓子侵齊，遇敗焉，桓子孫良夫也侵齊與齊師遇為齊所敗也齊人乘之，執新築大夫，仲叔於奚以其眾救桓子，桓子乃免．衛人以邑賞仲叔於奚，於奚辭，請曲懸之樂，諸侯軒懸軒懸闕一向也故謂之曲懸之樂繁纓以朝，馬纓當膺以索群銜以黃金為飾也許之，書在三官．司徒書名司馬書服司空書勳也子路仕衛，見其故，以訪孔子．孔子曰：“惜也不如多與之邑，惟器與名，不可以假人，器禮樂以器名尊卑以名君之所司，司主名以出信，信以守器，器以藏禮，有器然後得行其禮故曰器以藏禮禮以行義，義以生利，利以平民，政之大節也．若以假人，與人政也，政亡，則國家從之，不可止也．”

Sun Huanzi of Wei invaded Qi and met with defeat [Huanzi was Sun Liangfu, who invaded Qi, met the Qi army, and was defeated by Qi]. The men of Qi, following their victory, captured the grand master of Xinzhu. Zhongshu Yuxi used his troops to rescue Huanzi, and Huanzi was only then spared. The men of Wei wished to reward Zhongshu Yuxi with a city, but Yuxi declined and asked instead for the music of a half-hanging set [lords have a three-sided hanging set, and the three-sided set lacks one side, so it is called a half-hanging set] and ornate horse trappings to attend court [the horse's chest ornament, with cords and bit decorated in gold]. This was agreed and was recorded in three offices [the Minister of Education recorded the name, the Minister of War recorded the dress, and the Minister of Works recorded the merit]. Zilu was in office in Wei and saw this, and went to ask Confucius. Confucius said: "What a pity, it would have been better to give him more cities. Only vessels and names cannot be lent to others [vessels are the vessels of ritual and music, and names are the names of high and low rank], for they are what the ruler governs ["si" means to govern]. Names produce trust, trust keeps vessels, vessels store ritual [only with vessels can ritual be performed, so it is said vessels store ritual], ritual carries out righteousness, righteousness produces benefit, and benefit settles the people; this is the great principle of government. If one lends them to others, one gives government to others. When government is lost, the state follows and cannot be stopped."

公父文伯之母，文伯母敬姜也紡績不解．文伯諫焉．其母曰：“古者王后親織玄紞，紞冠垂者紞丁敢反公侯之夫人加之紘綖，纓屈而上者謂之紘綖冠之上覆也．紘為萌反綖令戰餘？二反卿之內子為大帶，卿之妻為內子命婦成祭服，大夫之妻為命婦列士之妻，加之以朝服，自庶士已下，各衣其夫，社而賦事，烝而獻功，男女春秋而勤歲事各祭祭而獻其功也男女紡績，愆則有闢，績功也闢法也聖王之制也，今我寡也，爾又在位，朝夕恪勤，猶恐忘先人之業，況有怠墮，其何以避闢？”孔子聞之曰：“弟子志之，季氏之婦，可謂不過矣．”

The mother of Gongfu Wenbo [Wenbo's mother was Jing Jiang] did not stop spinning and weaving. Wenbo remonstrated. His mother said: "In ancient times the queen herself wove the dark [a rare character in the original, the ribbons hanging from the cap], and the wives of lords added the hong [the cap string bent upward is called hong, and the other character is the covering on the cap]. The wife of a minister made the great sash [a minister's wife is called neizi], the wives of officials made sacrificial robes [a grand master's wife is called mingfu], the wives of ranked scholars added court robes, and from common scholars down, each made clothes for her husband. At the spring altar they assigned farm work, and in the winter sacrifice they presented the work [men and women worked diligently through the seasons of the year, each sacrificing and offering their work]. Men and women spinning and weaving, with fault there was law ["ji" is work and "bi" is law], and this is the system of the sage kings. Now I am a widow and you are in office, and we work morning and night with reverence and toil, still afraid of forgetting the work of our ancestors, much less be idle; how could I escape the law?" Confucius heard of it and said: "Disciples, remember: the woman of the Ji family can be said to be without fault."

樊遲問於孔子曰：“鮑牽事齊君，執政不撓，可謂忠矣，齊慶克通於夫人鮑牽知之以告匡武子武子召慶克而讓之慶克告夫人夫人怒閔子子因需公以會於諸侯高鮑去守還將及至閉門而牽客夫人訴之曰高鮑將不納君遂刖鮑牽之足而君刖之，其為至闇乎？”孔子曰：“古之士者，國有道則盡忠以輔之，國無道則退身以避之．今鮑疾子食於淫亂之朝，不量主之明暗，以受大刖，是智之不如葵，葵猶能衛其足．”葵傾葉隨日轉故曰衛其足也

Fan Chi asked Confucius: "Bao Qian served the ruler of Qi and, holding government, did not yield; he can be called loyal [Qing Ke of Qi had a private affair with the lady, Bao Qian knew and told Kuang Wuzi, Wuzi summoned Qing Ke and rebuked him, Qing Ke told the lady, and the lady was angry; Minzi, because the Duke of Qi was meeting the lords, Gao and Bao left their guard, and on arriving, they closed the gate and seized the guests, and the lady said that Gao and Bao would not receive the ruler, so they cut off Bao Qian's feet], yet was punished by the ruler by having his feet cut off; is that not extremely benighted?" Confucius said: "Scholars of ancient times, when the state had the Way, were loyal and assisted it fully; when the state lacked the Way, they withdrew to avoid it. Now Bao ate in a licentious court, did not weigh whether the ruler was bright or dark, and suffered great foot-cutting; this is wisdom inferior to the sunflower, for the sunflower can protect its own feet." [The sunflower leans its leaves following the sun, so it is said to protect its feet.]

季康子欲以一井田出法賦焉，使訪孔子．子曰：“丘弗識也．”冉有三發卒曰：“子為國老，待子而行，若之何子之不言？”孔子不對而私於冉有曰：“求，汝來，汝弗聞乎，先王制土，借田以力，田有稅收借力以治公田也而底其遠近；底幹平其遠近俱十一而中賦裡以入，而量其無有；裡廛裡有稅度其有無為多少之入也任力以夫，而議其老幼．力作度之事丁夫任其長幼或重或輕於是鰥寡孤疾老者，軍旅之出，則徵之，無則已．于軍旅之役則鰥寡孤疾或有所共無軍事則止之其歲收，田一井出獲禾秉，缶米芻？不是過，其歲軍旅之歲一把曰秉四秉固稜穗連？芻不可分故曰步缶十六鬥曰秉也先王以為之足，君子之行，必度於禮，施取其厚，施以厚為德也事舉其中，事以中為節歛從其薄，若是其已，丘亦足矣．丘十六井不度於禮，而貪冒無厭，則雖賦田，將有不足．且子孫若以行之而取法，則有周公之典在．若欲犯法，則苟行之，又何訪焉．”

Ji Kangzi wished to levy military tax on the basis of one well-field unit and sent someone to ask Confucius. Confucius said, "I do not know." Ran You asked three times, and finally said, "Regardless of whether you are an elder statesman of the state, they will carry it out only when they wait for you; why do you not speak?" Confucius did not answer, but said privately to Ran You, "Qiu, come here. Have you not heard? The former kings fixed the land, borrowed the people's labor for the fields [the fields paid taxes, and labor was borrowed to cultivate the public fields], and equalized near and far [the base was equalized, with one tenth for near and far alike]; the village levy was by income, and they weighed what one had and lacked [in the village residences there was a tax, weighed according to what one had and lacked to fix the amount]; labor service was by adult men, and they considered the old and young [labor tasks were by adult men, considering whether the old or young were to be treated heavily or lightly]. So widowers, widows, orphans, the sick and the aged were called up only when the army went on campaign, and when there was none it stopped [for military service, widowers, widows, orphans and the sick might contribute something, but when there was no military affair it stopped]. In the harvest of that year, each well-field unit furnished a bundle of grain, a fu of rice and fodder (a character is missing in the source text), no more [that year was a military year; a bundle is called a bing; fodder cannot be divided so it is counted by steps; sixteen dou of rice is called a bing]. The former kings thought this was enough. The gentleman acting must measure by ritual: in giving he takes the generous [giving generously is virtue], in affairs he takes the moderate [in affairs moderation is the measure], and in collecting he follows the thin. That is all, and Qiu is enough [Qiu means sixteen wells]. If one does not measure by ritual and is greedy without satisfaction, then even if one levies tax by field, there will still be shortage. Moreover, if descendants carry it out and take it as a model, the canon of the Duke of Zhou is there. If one wants to break the law, one may simply do it; why ask?"

子游問於孔子曰：“夫子之極言子產之惠也，可得聞乎？”孔子曰：“惠在愛民而已矣．”子游曰：“愛民謂之德教，何翅施惠哉？”孔子曰：“夫子產者，猶眾人之母也，能食之，弗能教也．”子游曰：“其事可言乎？”孔子曰：“子產以所乘之輿濟冬涉者，是愛無教也．”

Ziyou asked Confucius, "The Master has strongly praised Zichan's kindness; may I hear about it?" Confucius said, "His kindness lay in loving the people, that is all." Ziyou said, "Loving the people is called moral teaching; how can it be only a matter of kindness?" Confucius said, "Zichan was like a mother to the multitude: he could feed them but not teach them." Ziyou said, "May that matter be explained?" Confucius said, "Zichan used his carriage to help people cross the river in winter; this was love without teaching."

哀公問於孔子曰：“二三大夫皆勸寡人使隆敬於高年，何也？”孔子對曰：“君之及此言，將天下實賴之，豈唯魯哉．”公曰：“何也？其義可得聞乎？”孔子曰：“昔者有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，富貴世祿之家周人貴親而尚齒，虞夏殷周，天下之盛王也，未有遺年者焉．年者貴於天下久矣，次於事親，是故朝廷同爵而尚齒，七十杖於朝，君問則席，君欲問之則為之設席而問焉八十則不仕朝，君問則就之，而悌達乎朝廷矣；其行也肩而不併，不敢與長者並肩也不錯則隨，錯鴈行父黨隨行兄黨鴈行也斑白者不以其任於道路，任負也少者代之也而悌達乎道路矣；居鄉以齒而老窮不匱，強不犯弱，眾不暴寡，而悌達乎州巷矣；古之道，五十不為甸役，五十始老不為力役之事不為田獵之徒也頒禽隆之長者，而悌達乎搜狩矣；軍旅什伍，同爵則尚齒，而悌達乎軍旅矣．夫聖王之教，孝悌發諸朝廷，行於道路，至於州巷，放於搜狩，循于軍旅，則眾感以義，死之而弗敢犯．”公曰：“善哉，寡人雖聞之，弗能成．”

Duke Ai asked Confucius, "Several grandees have all urged me to honor and revere the aged greatly; why?" Confucius replied, "If you speak these words, my lord, the world will truly depend on them, not only Lu." The duke said, "Why? May I hear the reasoning?" Confucius said, "In the past the House of Youyu valued virtue and esteemed age, the House of Xia valued rank and esteemed age, the Yin people valued wealth and esteemed age [wealth means families with hereditary salaries], and the Zhou people valued kinship and esteemed age. Yu, Xia, Yin and Zhou were flourishing kings of the world, and none discarded the aged. Age has been valued by the world for a very long time, second only to serving one's parents. So at court, among those of the same rank, age is esteemed: at seventy one goes to court with a staff, and when the ruler asks, a mat is set [if the ruler wishes to ask, a mat is set for him]; at eighty one does not go to court or serve in office, and when the ruler asks, he goes to him: fraternal respect thus reaches the court. In walking, shoulders are not side by side [one does not dare to walk shoulder to shoulder with an elder], and one follows rather than crossing paths [crossing is like flying geese; one follows behind the father's friends and walks in goose formation with the elder brother's friends]; those with white hair do not carry loads on the road [carrying means bearing, and the young take over]: fraternal respect thus reaches the road. In living in villages by age, the old and poor are not in want, the strong do not encroach on the weak, and the many do not bully the few: fraternal respect thus reaches the districts and lanes. By the Way of the ancients, at fifty one does not do labor service [at fifty one begins to be old and does not do labor or serve as a hunting attendant], and game is distributed with extra for the elders: fraternal respect thus reaches the hunt. In the military units of ten and five, among those of the same rank, age is esteemed: fraternal respect thus reaches the army. In the teaching of the sage kings, filial piety and fraternal respect come out of the court, are practiced on the road, reach the districts and lanes, spread to the hunt, and are followed in the army, and the multitude are transformed by righteousness and do not dare transgress even unto death." The duke said, "Good! Although I have heard this, I cannot accomplish it."

哀公問於孔子曰：“寡人聞東益不祥，東益之宅信有之乎？”孔子曰：“不祥有五，而東益不與焉．夫損人自益，身之不祥；棄老而取幼，家之不祥；擇賢而任不肖，國之不祥；老者不教，幼者不學，俗之不祥；聖人伏匿，愚者擅權，天下不祥．不祥有五，東益不與焉．”

Duke Ai asked Confucius, "I have heard that building an extension of a house to the east is inauspicious; is it true that extending a residence to the east is inauspicious?" Confucius said, "There are five kinds of inauspiciousness, and extending to the east is not among them. To harm others to benefit oneself is inauspicious for the person; to abandon the old and take the young is inauspicious for the family; to choose the worthy but employ the unworthy is inauspicious for the state; when the old are not taught and the young do not learn, it is inauspicious for custom; when sages hide and fools hold power, it is inauspicious for the world. There are five kinds of inauspiciousness, and extending to the east is not among them."

孔子適季孫，季孫之宰謁曰：“君使求假于田，特與之乎？”季孫未言．孔子曰：“吾聞之君取於臣謂之取，與於臣謂之賜，臣取於君謂之假，與於君謂之獻．”季孫色然悟曰：“吾誠未達此義．”遂命其宰曰：“自今已？，君有取之，一切不得復言假也．”

Confucius went to Ji Sun's. Ji Sun's steward reported, "The lord has sent someone to borrow fields; shall we give them to him specially?" Ji Sun did not speak. Confucius said, "I have heard: when a ruler takes from a minister it is called 'taking,' and when he gives to a minister it is called 'bestowing'; when a minister takes from a ruler it is called 'borrowing,' and when he gives to a ruler it is called 'presenting.'" Ji Sun changed expression and realized, saying, "I truly had not yet understood this principle." He then ordered his steward, "From now on (a character is missing in the source text), whatever the ruler takes, you are never to speak of it as 'borrowing.'"

子貢問於孔子曰：“晉文公實召天子而使諸侯朝焉．晉文公會諸侯於溫召襄王且使狩於河陽因使諸侯朝夫子作春秋，雲天王狩於河陽，何也？”孔子曰：“以臣召君，不可以訓，亦書其率諸侯事天子而已．”

Zigong asked Confucius, "Duke Wen of Jin actually summoned the Son of Heaven but made the lords pay court to him [Duke Wen of Jin convened the lords at Wen, summoned King Xiang and had him hunt at Heyang, and so made the lords pay court]. You, Master, in composing the Spring and Autumn, wrote that the Heavenly King hunted at Heyang; why?" Confucius said, "For a minister to summon a ruler cannot be taken as a teaching, so I merely recorded his leading the lords to serve the Son of Heaven."

孔子在宋，見桓魋自為石槨，三年而不成，工匠皆病．夫子愀然曰：“若是其靡也．靡侈死不如朽之速愈．”冉子僕曰：“禮，凶事不豫，此何謂也？”夫子曰：“既死而議諡，諡定而卜葬，既葬而立廟，皆臣子之事，非所豫屬也，況自為之哉．”南宮敬叔以富得罪於定公，奔衛，衛侯請復之，載其寶以朝．夫子聞之曰：“若是其貨也，喪不若速貧之愈．”喪失位也子游侍曰：“敢問何謂如此？”孔子曰：“富而不好禮，殃也，敬叔以富喪矣，而又弗改，吾懼其將有後患也．”敬叔聞之，驟如孔氏，而後循禮施散焉．

Confucius was in Song and saw Huan Tui having a stone outer coffin made for himself; after three years it was still not done and the workmen were all ill. The Master changed expression and said, "Such extravagance [mi means extravagance]; it would be better to rot quickly after death." Ran Zi was the driver and said, "By ritual, funeral matters are not prepared in advance; what does this mean?" The Master said, "Posthumous titles are discussed only after death, burial is divined after the title is fixed, and the temple is set up after burial; all these are matters for the subordinates, not things entrusted in advance, much less made oneself." Nangong Jingshu offended Duke Ding because of his wealth and fled to Wei. The Marquis of Wei asked that he be allowed to return, and he came to court loaded with treasure. When the Master heard of it, he said, "Using wealth like this, it would be better to lose one's position and become poor quickly [sang means losing one's position]." Ziyou, attending, said, "May I ask why you say so?" Confucius said, "To be rich but not love ritual is a calamity. Jingshu lost his place because of wealth, yet did not change; I fear he will have trouble later." When Jingshu heard of it, he at once went to the Kong family, and then followed ritual in distributing his wealth.

孔子在齊，齊大旱，春飢．景公問於孔子曰：“如之何？”孔子曰：“凶年則乘駑馬，力役不興，馳道不修，馳道君行之道祈以幣玉，君所祈請用幣及玉不用牲也祭祀不懸，不作樂也祀以下牲，當用大牢者用少牢此賢君自貶以救民之禮也．”

Confucius was in Qi, where there was a great drought and a famine in spring. Duke Jing asked Confucius, "What should be done?" Confucius said, "In a year of famine one rides inferior horses, does not start labor service, does not repair the ruler's roads [the ruler's road is where the ruler travels], prays with silk and jade [when the ruler prays and petitions, he uses silk and jade and not animals], does not hang musical instruments at sacrifices [no music], and uses lower-grade animals for sacrifice [where the grand sacrifice should be used, the lesser one is used]. This is the ritual of a worthy ruler who reduces himself to rescue the people."

孔子適季氏，康子晝居內寢．孔子問其所疾．康子出見之．言終，孔子退，子貢問曰：“季孫不疾而問諸疾，禮與？”孔子曰：“夫禮，君子不有大故，則不宿於外．非致齊也，非疾也，則不晝處於內，是故夜居外，雖吊之，可也．晝居於內，雖問其疾，可也．”

Confucius went to the Ji family, and Kangzi was resting in his inner chamber in the daytime. Confucius asked after his illness. Kangzi came out to see him. When they finished speaking, Confucius withdrew. Zigong asked, "Ji Sun had no illness, yet you asked after his illness; is that according to ritual?" Confucius said, "By ritual, a gentleman who has no great reason does not stay overnight outside. Unless it is a fast or illness, he does not stay in the inner chamber in daytime. So one who stays outside at night may be condoled with even for mourning; one who stays inside in the daytime may be asked after even for illness."

孔子為大司寇，國廄焚，子退朝而之火所，鄉人有自為火來者，則拜之，士一，大夫再．子貢曰：“敢問何也？”孔子曰：“其來者亦相吊之道也．吾為有司，故拜之．”

When Confucius was Minister of Crime, the state stables caught fire. Confucius withdrew from court and went to the scene of the fire. Villagers who came because they had been in the fire he bowed to: once for gentlemen and twice for grandees. Zigong said, "May I ask why?" Confucius said, "Those who come also follow the principle of condolence. I am an official, so I bow."

子貢問曰：“管仲失於奢，晏子失於儉，與其俱失矣，二者孰賢？”孔子曰：“管仲鏤簋而朱紘，縷刻而飾之朱紘天子冕之紱旅樹而反坫，旅施也樹屏也天子外屏諸侯內屏反坫在兩楹之間人君好會獻酢禮畢反爵於其上山節藻梲，節栭也刻為山雲梲梁上楹也畫藻文也賢大夫也，而難為上．晏平仲祀其先祖，而豚肩不揜豆，言陋小也一狐裘三十年，賢大夫也，而難為下．君子上不僭下，下不偪上．”

Zigong asked, "Guan Zhong's fault was extravagance and Yanzi's fault was frugality. Since both had faults, which was worthier?" Confucius said, "Guan Zhong had carved vessels and a red cap tassel [carved for decoration; a ceremonial cap of the Son of Heaven], set up a screen and a reverse stand [a screen is for display; the Son of Heaven had an outer screen and lords an inner one; the reverse stand is between the two pillars, where the lord set down the cup after a toast], and capitals carved as mountains and short posts painted with water plants [the capital is a block carved with mountains and clouds; the short post on the beam is painted with water plants]. He was a worthy grandee, but hard to serve as a superior. Yan Pingzhong, when sacrificing to his ancestors, had a pig shoulder that did not cover the dish [meaning it was meager], and wore one fox fur for thirty years. He was a worthy grandee, but hard to serve as an inferior. The gentleman does not overstep those below him when above and does not press those above when below."

冉求曰：“昔文仲知魯國之政，立言垂法，於今不亡，可謂知禮矣？”孔子曰：“昔臧文仲安知禮，夏父弗綦逆祀而不止，燔柴於灶以祀焉，夫灶者，老婦之所祭，謂祭灶報其功老婦主祭也盛於甕，尊於瓶，非所柴也．故曰禮也者，由體也，體不備謂之不成，人設之不當，猶不備也．”

Ran Qiu said, "In the past Zang Wenzhong was in charge of the government of Lu, established sayings and left rules that have not disappeared to this day; can he be said to have known ritual?" Confucius said, "How did Zang Wenzhong know ritual? Xiafu Fuji reversed the order of sacrifices and he did not stop it, and burned firewood to sacrifice at the stove. The stove is where old women sacrifice [meaning sacrificing to the stove repays its work, with an old woman presiding], with food in a jar and wine in a bottle, and it is not a place to burn wood. So it is said that ritual comes from the body, and when the body is incomplete it is called not accomplished. Even if the person is not properly set, it remains incomplete."

子路問於孔子曰：“臧武仲率師與邾人戰於狐鮐，遇敗焉，師人多喪而無罰，古之道然與？”孔子曰：“凡謀人之軍，師敗則死之；謀人之國，邑危則亡之，古之正也．其君在焉者，有詔則無討．”詔君之教也有君教則臣無討

Zilu asked Confucius, "Zang Wuzhong led an army against the Zhulou people at Hutai and met defeat; many soldiers were lost yet there was no punishment. Was that the Way of the ancients?" Confucius said, "In general, one who plans another's army dies for it when the army is defeated; one who plans another's state perishes with it when the cities are endangered; this is the correct way of the ancients. As for a ruler still living, if there is a decree, one does not punish [a decree is the ruler's instruction; if there is the ruler's instruction the minister does not punish]."

晉將伐宋，使人覘之，觀也宋陽門之介夫死，陽門宋城門也介夫被甲御門者司城子罕哭之哀．覘之反言於晉侯曰：“陽門之介夫死，而子罕哭之哀，民鹹悅宋，殆未可伐也．”孔子聞之曰：“善哉！覘國乎．詩云：‘凡民有喪，匍匐救之．’子罕有焉，雖非晉國，其天下孰能當之．言雖非晉國使天下有強者猶不能當也是以周任有言曰：‘民悅其愛者，弗可敵也．’”

Jin was about to attack Song and sent a man to spy [chan means to look]. The armored guard at Song's Yang Gate had died [the Yang Gate was a gate of Song, and the armored man was the guard in armor], and Zihan, Minister of Works, wept very bitterly. The spy returned and said to the Marquis of Jin, "The guard at Yang Gate has died, and Zihan wept grievously; the people all love Song, so it probably cannot be attacked." When Confucius heard of it, he said, "Good, the spy of a state! The Book of Songs says: 'In every case of mourning among the people, crawl to rescue them.' Zihan was like this. Even if it were not Jin, who under Heaven could resist him [meaning even if it were not Jin, any strong state in the world still could not resist]. Therefore Zhou Ren has a saying: 'What the people love and delight in cannot be resisted.'"

楚伐吳，工尹商陽與陳棄疾追吳師，及之，棄疾曰：“王事也，子手弓而可．”商陽手弓．棄疾曰：“子射諸．”射之，弊一人，韔其弓．韔韜又及，棄疾謂之，又及，棄疾復謂之，斃二人，每斃一人，輒掩其目，止其御曰：“吾朝不坐，燕不與，亡畀故也殺三人亦足以反命矣．”孔子聞之曰：“殺人之中，又有禮焉．”子路怫然進曰：“人臣之節，當君大事，唯力所及，死而後已，夫子何善此？”子曰：“然，如汝言也，吾取其有不忍殺人之心而已．”

Chu attacked Wu. Shang Yang, Overseer of Artisans, and Chen Qiji pursued the Wu army and caught up. Qiji said, "This is the king's business; just take up your bow." Shang Yang took up his bow. Qiji said, "Shoot." He shot and one fell, and he put the bow into its case [chang is a bow case]. They caught up again and Qiji told him; they caught up again and Qiji told him again, and another fell. Each time one fell, he covered his eyes and had the driver stop, saying, "I do not sit when I attend court and do not take part in banquets, because I have no allotment; killing three men is enough to go back and report." When Confucius heard of it, he said, "Even in killing people there is ritual." Zilu stepped forward indignantly and said, "A minister's integrity, when it is the ruler's great affair, is to exert all one's strength and die before ceasing. Why does the Master praise this?" Confucius said, "It is so, as you say. I take only that he had a heart that could not bear to kill."

孔子在衛，司徒敬之卒，夫子吊焉，主人不哀，夫子哭不盡聲而退．璩伯玉請曰：“衛鄙俗不習喪禮，煩吾子辱相焉．”孔子許之，掘中溜而浴，室中．溜力救反毀灶而綴，足襲於床，及葬，毀宗而●行也，胡不復有事於此也綴足不欲令僻戾長毀宗廟而出行神位在廟門之外也出於大門，及墓，男子西面，婦人東面，既封而歸，殷道也．孔子行之．子游問曰：“君子行禮，不求變俗，夫子變之矣．”孔子曰：“非此之謂也，喪事則從其質而已矣．”

Confucius was in Wei, and Sitou Jingzhi died. The Master went to condole, but the host was not sorrowful, and the Master wept without letting out his full voice and withdrew. Qu Boyu requested, "Wei is crude and not practiced in funeral rites; may I trouble you to condescend to assist?" Confucius agreed. They dug up the spot in the room under the eaves for the washing [it was inside the room], took down the stove to continue, placed the feet on the bed for dressing, and when it came to burial, demolished the ancestral temple wall and went out [why should there be no more business here; binding the feet was to keep the body from slanting; demolishing the temple wall and going out, the spirit tablet was outside the temple gate], went out of the great gate, and at the grave the men faced west and the women faced east, and after the earth was heaped up they returned, which was the Way of Yin. Confucius practiced this. Ziyou asked, "A gentleman performing ritual does not seek to change custom, yet the Master changed it." Confucius said, "It is not that. In funeral matters one simply follows what is plain."

宣公八年六月辛巳，有事於太廟，而東門襄仲卒，壬午猶繹，繹祭之明日又祭也子游見其故，以問孔子曰：“禮與？”孔子曰：“非禮也，卿卒不繹．”

In the sixth month, on xinsi, of the eighth year of Duke Xuan, there was a sacrifice in the Grand Temple, and Dongmen Xiangzhong died; on renwu they still held the yi sacrifice [yi is a repeat sacrifice on the day after the sacrifice]. Ziyou saw the circumstances and asked Confucius, "Is this according to ritual?" Confucius said, "It is not according to ritual. When a minister dies the yi sacrifice is not held."

季桓子喪，康子練而無衰，子游問於孔子曰：“既服練，服可以除衰乎？”孔子曰：“無衰衣者，不以見賓，何以除焉？”

At the mourning for Ji Huanzi, Kangzi wore the lian mourning clothes without the cui mourning garment. Ziyou asked Confucius, "Having already put on the lian clothes, may one remove the cui garment?" Confucius said, "One without the cui garment is not used to receive guests, so how is it to be removed?"

邾人以同母異父之昆弟死，將為之服，因顏克而問禮於孔子．子曰：“繼父同居者，則異父昆弟，從為之服；不同居，繼父且猶不服，況其子乎．”

A man of Zhulou, because his half-brother by the same mother had died, was about to wear mourning for him and asked Confucius about ritual through Yan Ke. Confucius said, "If they lived together with the stepfather, then the half-brother by another father gets mourning from him; if they did not live together, mourning is not worn even for the stepfather, much less for his son."

齊師侵魯，公叔務人，昭公之子公為遇人入保，負杖而息．見先避入齊師將入保疲倦加杖頸上兩手掖之休息者也保縣邑小城也務人泣曰：“使之雖病，謂時徭役任之雖重，謂時賦稅君子弗能謀，士弗能死，不可也，我則既言之矣，敢不勉乎．”與其鄰嬖童汪錡，乘？奔敵死焉，皆殯，魯人慾勿殤童汪錡，問於孔子曰：“能執干戈以衛社稷，可無殤乎？”魯昭公夫人吳孟子卒，不赴於諸侯，孔子既致仕，而？吊焉，適於季氏，季氏不絰，孔子投絰而不拜．以季氏無故已亦不成禮子游問曰：“禮與？”孔子曰：“主人未成服，則吊者不絰焉，禮也．”

Qi's army invaded Lu, and Gongshu Wuren [Gongwei, son of Duke Zhao] met a man entering a fort carrying a staff and resting [on seeing the Qi army about to enter the fort, he first avoided and entered; tired, he rested his staff on his neck with both hands holding it; a bao is a small walled town]. Wuren wept and said, "Employing them, though they labor and suffer [meaning the labor service of that time], and levies though heavy [meaning the taxes of that time], the gentleman cannot plan and the soldiers cannot die; this will not do. I have spoken, so dare I not exert myself." His neighbor, the favored boy Wang Qi, rode (a character is missing in the source text) toward the enemy and died, and both were buried in coffins. The people of Lu wished not to treat the boy Wang Qi as an underage dead, and asked Confucius, "One who can take shield and halberd to defend the altars of the state, may he not be treated as an underage dead?" Wu Mengzi, wife of Duke Zhao of Lu, died, and no notice was sent to the lords. Confucius had already retired from office, and (a character is missing in the source text) went to condole, and at the Ji family's house, Ji did not tie on his mourning sash, and Confucius threw down his sash and did not bow [because the Ji family had no cause, he himself did not complete the ritual]. Ziyou asked, "Is this according to ritual?" Confucius said, "If the host has not yet put on mourning dress, then one who condoles does not tie on his sash; this is ritual."

公父穆伯之喪，敬姜晝哭，文伯之喪，晝夜哭．孔子曰：“季氏之婦，可謂知禮矣．愛而無上下有章．”上謂夫下謂子也章別也哭夫晝哭哭子晝夜哭哭夫與子各有別也

At the mourning for Gongfu Mubo, Jing Jiang wept in the daytime; at the mourning for Wenbo, she wept day and night. Confucius said, "The wife of the Ji family can be said to know ritual. Love without above and below, there is distinction." [Above means the husband and below means the son, and zhang means distinction; weeping for the husband by day and for the son day and night, there is a distinction in weeping for husband and son]

南宮絛之妻，孔子兄之女，喪其姑而誨之髽曰：“爾毋從從爾，毋扈扈爾．”從從高扈扈大也扈言喪百無容節也．絛敕高反髽則瓜反蓋榛以為笄，長尺而總八寸．總束髮束髮垂為飾者齊衰之總八寸也

The wife of Nangong Tao, daughter of Confucius' elder brother, mourned her mother-in-law and was taught to wear the mourning hair-knot, and was told, "Do not be too tall, do not be too wide." [Tall and wide mean there is no proper measure of bearing in mourning] She used hazel for the hairpin, one foot long, with the tie eight inches [the tie is the hair bundle hanging down as decoration; for the zicui mourning, the tie is eight inches].

子張有父之喪，公明儀相焉，問啟顙於孔子．孔子曰：“拜而後啟顙，頹乎其順，啟顙而後拜，頎乎其至也．三年之喪，吾從其至也．”孔子在衛，衛之人有送葬者，而夫子觀之曰：“善哉為喪乎，足以為法也，小子識之．”子貢問曰：“夫子何善爾，其？也如慕，其返也如疑．”子貢曰：“豈若速返而虞哉．”返葬而祭謂之虞也子曰：“此情之至者也，小子識之，我未之能也．”

Zizhang had his father's mourning, and Gongming Yi assisted; they asked Confucius about kowtowing. Confucius said, "Bowing first and then kowtowing is limp and compliant; kowtowing first and then bowing is utter sincerity. For the three-year mourning I follow the utter sincerity." Confucius was in Wei, and in Wei someone was sending off a burial; the Master watched and said, "Funeral affairs are well done, enough to be a model; remember it, my young men." Zigong asked, "Why does the Master praise it?" He said, "Its going (a character is missing in the source text) is like a child longing for its parents, and its return is like one in confusion." Zigong said, "Would it not be better to return quickly and hold the yu sacrifice?" [the sacrifice held after returning from burial is called yu] Confucius said, "This is the utmost of feeling; remember it, my young men, as I cannot yet do it."

卞人有母死而孺子之泣者，孔子曰：“哀則哀矣，而難繼也．夫禮為可傳也，為可繼也，故哭踴有節，而變除有期．”

In Bian, a man whose mother had died wept like a little child. Confucius said, "Grief he has, but it is hard to continue. Ritual is meant to be handed down and to be continued, so weeping and leaping have measure and the changes of mourning dress have times."

孟獻子禫懸而不樂，可御而處內．子游問於孔子曰：“若是則過禮也？”孔子曰：“獻子可謂加於人一等矣．”

Meng Xianzi, at the tan sacrifice, hung up the musical instruments but did not play, and could approach women and stay in the inner chamber. Ziyou asked Confucius, "Is this going beyond ritual?" Confucius said, "Xianzi may be said to be a step above others."

魯人有朝祥而暮歌者，子路笑之．孔子曰：“由，爾責於人終無已，夫三年之喪，亦以久矣．”子路出，孔子曰：“又多乎哉，又復也言其可以歌不復久也踰月則其善也．”

A man of Lu held the xiang sacrifice in the morning and sang in the evening, and Zilu laughed at him. Confucius said, "You, you criticize people without end. The three-year mourning is already long." When Zilu went out, Confucius said, "Again that much? [again means repeat, meaning he could sing and not wait longer] After a month it will be fine."

子路問於孔子曰：“傷哉貧也，生而無以供養，死則無以為禮也．”孔子曰：“啜菽飲水，盡其歡也，斯為之孝乎．斂手足形，旋葬而無槨，旋便稱其財，為之禮，貧何傷乎．”

Zilu asked Confucius, "Poverty is sad: in life there is no way to provide for parents, and in death no way to perform ritual." Confucius said, "Drinking bean gruel and water, and exhausting their delight, is filial piety. Wrapping the hands, feet and body, then burying at once without an outer coffin, and weighing one's means to perform the ritual, what harm is there in poverty?"

吳延陵季子聘於上國，適齊，於其返也，其長子死於嬴博之間．嬴博地名也孔子聞之曰：“延陵季子，吳之習於禮者也，？而觀其葬焉．”其歛，以時服而已；隨冬夏之服無所加其壙，掩坎深不至於泉；其葬，無盟器之贈．既葬，其封廣輪揜坎，其高可時隱也；既封，則季子乃左袒右還其封，且號者三，曰，骨肉歸於土，命也，若魂氣則無所不之，則無所不之而遂行．孔子曰：“延陵季子之禮其合矣．”

Ji Zi of Yanling in Wu went to the Central States on a mission and, on reaching Qi, on his return his eldest son died in the area of Yingbo [Yingbo is a place name]. Confucius heard and said, "Ji Zi of Yanling is a man of Wu familiar with ritual; (a character is missing in the source text) and let us watch his burial." For the shrouding he used only clothes of the season [clothes for winter or summer, without additions]; for the pit, the burial pit was not deep enough to reach water; for the burial, there were no funerary objects. After the burial, the mound's length and width covered the pit and its height could hide a person; after the mound was made, Ji Zi bared his left arm and went around the mound to the right, and wept three times, saying: bones and flesh return to the earth, which is fate; as for the spirit-qi, it goes everywhere, and with that he left. Confucius said, "Ji Zi of Yanling's ritual is probably in accord."

子游問喪之具．孔子曰：“稱家之有亡焉．”子游曰：“有亡惡於齊？”惡何齊限孔子曰：“有也，則無過禮．苟亡矣，則歛手足形，還葬懸棺而封，人豈有非之者哉．故夫喪亡，與其哀不足而禮有餘，不若禮不足而哀有餘也；祭祀，與其敬不足而禮有餘，不若禮不足而敬有餘也．”

Ziyou asked about the equipment for funeral matters. Confucius said, "Weigh what the household has or lacks." Ziyou said, "How is having or lacking to be made equal?" [e means how, and qi means limit] Confucius said, "If you have, do not exceed ritual. If you do not have, wrap the hands, feet and body, bury at once, lower the coffin by ropes and seal it; would anyone find fault? So in funerals, rather than grief being insufficient with ritual in excess, it is better that ritual be insufficient and grief be in excess; in sacrifices, rather than reverence being insufficient with ritual in excess, it is better that ritual be insufficient and reverence be in excess."

伯高死於衛，赴於孔子．子曰：“吾惡乎哭諸，兄弟吾哭諸廟，父之友吾哭諸廟門之外，師吾哭之寢，朋友吾哭之寢門之外，所知吾哭之諸野，今於野則已疏，於寖則已重，夫由賜也而見我吾哭於賜氏．”遂命子貢為之主．曰：“為爾哭也，來者汝拜之．知伯高而來者，汝勿拜．”既哭，使子張往吊焉，未至，冉求在衛，攝束帛乘馬而以將之．孔子聞之曰：“異哉！徒使我不成禮於伯高者，是冉求也．”

Bo Gao died in Wei and sent notice to Confucius. Confucius said, "Where shall I weep for him? For a brother I weep in the temple, for my father's friend I weep outside the temple gate, for a teacher I weep in the bedchamber, for a friend I weep outside the bedchamber gate, and for an acquaintance I weep in the wilds. Now the wilds is too distant and the bedchamber too weighty. Since he came to see me through Ci, I will weep at Ci's house." So he made Zigong the host, saying, "For those who come to weep for you, bow to them as they come; for those who come because they knew Bo Gao, do not bow." After the weeping, he sent Zizhang to condole, but before he arrived, Ran Qiu, who was in Wei, acting on his behalf, presented a bundle of silk and a team of horses. Confucius heard of it and said, "Strange! The one who needlessly made me fail in ritual toward Bo Gao is Ran Qiu."

子路有姊之喪，可以除之矣，而弗除．孔子曰：“何不除也？”子路曰：“吾寡兄弟而弗忍也．”孔子曰：“行道之人皆弗忍，先王制禮，過之者俯而就之，不至者企而及之．”子路聞之，遂除之．

Zilu had mourning for his elder sister and could have taken it off but did not. Confucius said, "Why do you not take it off?" Zilu said, "I have few brothers and cannot bear to." Confucius said, "People on the road cannot bear to either. When the former kings set rituals, those who went beyond bowed their heads to meet them and those who fell short stood on tiptoe to reach them." When Zilu heard this, he took it off.

伯魚之喪母也，期而猶哭．夫子聞之曰：“誰也？”門人曰：“鯉也．”孔子曰：“嘻其甚也，非禮也．”伯魚聞之遂除之．

Boyu mourned his mother and still wept after a year. The Master heard and said, "Who is it?" A disciple said, "It is Li." Confucius said, "Ah, that is too much, and not according to ritual." When Boyu heard of this, he stopped.

衛公使其大夫求婚於季氏，桓子問禮於孔子．子曰：“同姓為宗，有合族之義，故系之以姓而弗別，綴之以食而弗殊，君有食族人之禮雖親盡不異之族食多少也雖百世婚姻不得通，周道然也．”桓子曰：“魯衛之先雖寡兄弟，今已絕遠矣，可乎？”孔子曰：“固非禮也，夫上治祖禰以尊尊之，下治子孫以親親之，旁治昆弟所以教睦也，此先王不易之教也．”

The ruler of Wei sent a grandee to the Ji family to seek a marriage, and Huanzi asked Confucius about ritual. Confucius said, "People of the same surname are a clan, with the principle of uniting kin, so they are linked by surname without distinction and connected by food without difference [the ruler has the ritual of feeding clan members, and even when kinship is exhausted he does not make the clan's food greater or lesser]; even after a hundred generations, marriage between them is not allowed. This is the Way of Zhou." Huanzi said, "The ancestors of Lu and Wei, though few brothers, are now far apart and distant; is it permissible?" Confucius said, "It was never according to ritual. Above, one orders the ancestors and fathers to honor those who should be honored; below, one orders sons and grandsons to love those who should be loved; to the side, one orders brothers to teach harmony. This is a teaching of the former kings that does not change."

有若問於孔子曰：“國君之於百姓，如之何？”孔子曰：“皆有宗道焉，故雖國君之尊，猶百姓不廢其親，所以崇愛也．雖以族人之親，而不敢戚君，所以謙也．”戚親也尊敬君不敢如其親也

You Ruo asked Confucius, "How should a ruler be toward the people?" Confucius said, "All have the clan Way. So although the ruler is honored, he does not discard his kin like the common people, in order to exalt love; and though one is bound by the closeness of clan, one does not dare treat the ruler as a relative, in order to be modest." [qi means kin; one honors the ruler and does not dare treat him as one's own kin]

子夏問於孔子曰：“居父母之仇如之何？”孔子曰：“寢苫枕幹，不仕幹楯弗與共天下也．遇於朝市，不返兵而鬥．”兵常不離於身曰：“請問居昆弟之仇如之何？”孔子曰：“仕，弗與同國，銜君命而使，雖遇之不鬥．”曰：“請問從昆弟之仇如之何？”曰：“不為魁，主人能報之，則執兵而陪其後．”

Zixia asked Confucius, "How should one deal with the enemy of one's father or mother?" Confucius said, "Sleep on a straw mat with a shield as pillow [gan is a shield], do not take office, and do not live under the same Heaven with him. If you meet him in the court or market, fight without going back for weapons [weapons are never apart from the body]." He asked, "May I ask how to deal with the enemy of one's brother?" Confucius said, "Take office, but not in the same state with him; if you are sent on the ruler's order, do not fight even if you meet." He asked, "May I ask how to deal with the enemy of a cousin?" He said, "Do not be the leader; if the host can avenge, follow behind him holding weapons."

子夏問：“三年之喪既卒哭，金革之事無避，禮與，初有司為之乎？”有司當吏職也孔子曰：“夏后氏之喪，三年既殯，而致仕，殷人既葬而致事，周人既卒哭而致事．致事還政於君也子哭之無時之哭大夫三月而葬三月而卒哭士既葬而卒哭也記曰：‘君子不奪人之親，亦不奪故也．’”子夏曰：“金革之事無避，非與？”孔子曰：“吾聞諸老聃曰：‘魯公伯禽有為為之也．’伯禽有母之喪東方有戎為不義伯禽為方伯以不得不誅之公以三年之喪從利者，吾弗知也．”

Zixia asked, "After the three-year mourning, once the wailing has ended, one does not avoid military affairs; is this ritual, or was it done at first by the officials?" [the officials are those who hold official duty] Confucius said, "In the mourning of the House of Xia, after the coffin was laid in the hall, one returned to government duty for three years; the Yin people returned to government duty after the burial; the Zhou people returned to government duty after the wailing ended [to resign matters is to return government to the ruler; 'wailing' means weeping without fixed times; a grandee buries in three months and ends wailing in three months, and a gentleman ends wailing after burial]. The Record says: 'The gentleman does not take away another's kin and also does not take away old acquaintances.'" Zixia said, "Is it not right not to avoid military affairs?" Confucius said, "I heard Lao Dan say: 'Duke Bo Qin of Lu did so out of necessity.' [Bo Qin had mourning for his mother, and there were Rong in the east acting unrighteously, and Bo Qin, as regional chief, could not but punish them] For the Duke to seek profit because of the three-year mourning, I do not know."

子夏問於孔子曰：“記云，周公相成王，教之以世子之禮，有諸？”孔子曰：“昔者成王嗣立，幼未能蒞阼，周公攝政而治，抗世子之法於伯禽，欲王之知父子君臣之道，所以善成王也．夫知為人子者，然後可以為人父；知為人臣者，然後可以為人君；知事人者，然後可以使人．是故抗世子法於伯禽，使成王知父子君臣長幼之義焉．凡君之於世子，親則父也，尊則君也，有父之親，有君之尊，然後兼天下而有之，不可不慎也．行一物而三善皆得，唯世子齒於學之謂也，世子齒於學，則國人觀之．曰：‘此將君我而與我齒讓，何也？’曰：‘有父在則禮然，然而眾知父子之道矣．’其一曰：‘此將君我而與我齒讓何也？’曰：‘有臣在，則禮然，而眾知君臣之義矣．’其三曰：‘此將君我而與我齒讓，何也？’曰：‘長長也，則禮然，然而眾知長幼之節矣．’故父在斯為子，君在斯為臣，君子與臣之位，所以尊君而親親也．在學，學之為父子焉，學之為君臣焉，學之為長幼焉，父子君臣長幼之道得，而後國治．語曰：‘樂正司業，父師司成，師有父道成生人者一有元良，萬國以貞，一謂天子也元善太子也世子之謂．’聞之曰：‘為人臣者，殺其身而有益於君則為之，況於其身，於寬也大也以善其君乎，周公優為也．”

Zixia asked Confucius, "The Record says that the Duke of Zhou assisted King Cheng and taught him by the rites for the heir apparent; is this so?" Confucius said, "In the past, when King Cheng succeeded to the throne, he was young and could not yet ascend the eastern steps, and the Duke of Zhou governed as regent, applying the law for the heir to Bo Qin, wanting the king to know the Way of father and son and ruler and minister, so as to treat King Cheng well. One who knows how to be a son can then be a father; one who knows how to be a minister can then be a ruler; one who knows how to serve others can then command others. So the law for the heir was applied to Bo Qin so that King Cheng would know the righteousness of father and son, ruler and minister, old and young. In general, for a ruler toward his heir, in kinship he is a father and in honor he is a ruler; having the closeness of a father and the honor of a ruler, one then holds the world, and one must be careful. To do one thing and gain all three goods applies only to the heir being ranked by age in school. When the heir is ranked by age in school and the people watch and say, 'This man will be our ruler yet defers to us by age; why?' It is said, 'His father is alive; such is ritual.' So the people know the Way of father and son. Another says, 'This man will be our ruler yet defers to us by age; why?' It is said, 'The ministers are present; such is ritual.' So the people know the righteousness of ruler and minister. A third says, 'This man will be our ruler yet defers to us by age; why?' It is said, 'Respecting elders; such is ritual.' So the people know the rule of old and young. So when the father is alive he is a son, and when the ruler is alive he is a minister; the positions of gentleman and minister serve to honor the ruler and love one's kin. In school one learns to be father and son, ruler and minister, old and young; when the Way of father and son, ruler and minister, old and young is obtained, then the state is governed. The Saying goes: 'The music master manages studies, the father-teacher manages accomplishment [the teacher has the Way of a father to accomplish people]; once there is a first good man, ten thousand states are set right by him [the one means the Son of Heaven, yuan means good, and he is the crown prince],' referring to the heir.' I have heard: 'A minister who kills himself to benefit his ruler will do it; how much more to be generous (yu means generous, da means great) in treating his ruler well! The Duke of Zhou did this with ease."

子夏問於孔子曰：“居君之母與妻之喪，如之何？”孔子曰：“居處言語飲食衎爾於喪所，則稱其服而已．”“敢問伯母之喪，如之何？”孔子曰：“伯母叔母，疏衰期而踴不絕地，姑姊妹之大功踴絕於地，若知此者，由文矣哉．”言如禮文意當言姑姊妹而已姊上長姑自也

Zixia asked Confucius, "How should one handle the mourning for the ruler's mother and wife?" Confucius said, "In dwelling, speech, and eating and drinking, be gentle and mild; at the place of mourning, simply match the mourning dress." "May I ask about the mourning for an aunt?" Confucius said, "For an aunt, the wife of an uncle, wear coarse mourning for a year and the leaping does not leave the ground; for a father's sister and elder sister, the great-merit mourning is used and the leaping leaves the ground. If you know this, you are following the ritual text." [meaning it is as the ritual text says; the meaning should be only the father's sister and elder sister, 'zi' being the elder father's sister above]

子夏問於夫子曰：“凡喪小功已上，虞祔練祥之祭皆沐浴．於三年之喪，子則盡其情矣．”孔子曰：“豈徒祭而已哉．三年之喪，身有瘍則浴，首有瘡則沐，病則飲酒食肉，毀瘠而病，君子不為也，毀則死者，君子為之，無子則祭之，沐浴為齊潔也，非為飾也．”

Zixia asked the Master, "For mourning of the small merit grade or above, they bathe at the yu, fu, lian and xiang sacrifices. In the three-year mourning, the son exhausts his feeling." Confucius said, "Is it only the sacrifices? In the three-year mourning, if there is a sore on the body one bathes, if there is a sore on the head one washes the hair, and if ill one drinks wine and eats meat; the gentleman does not harm himself by emaciation and become ill; one who wastes away to death, the gentleman holds responsible for him; if he has no son they sacrifice to him. Bathing and washing are for purification and not for adornment."

子夏問於孔子曰：“客至無所舍，而夫子曰：‘生於我乎館，客死無所殯矣．’夫子曰，於我乎殯，敢問禮與？仁者之心與？”孔子曰：“吾聞諸老聃曰：‘館人使若有之惡有之，惡有之而不得殯乎．’夫仁者制禮者也，故禮者不可不省也，禮不同不異，不豐不殺，稱其義以為之宜，故曰我戰則克，祭則受福，蓋得其道矣．”

Zixia asked Confucius, "A guest arrived without lodging, and the Master said, 'Lodge with me while alive; if the guest dies and has no place for the coffin, we will lay the coffin with me.' May I ask whether this is ritual or the heart of a benevolent person?" Confucius said, "I heard Lao Dan say: 'The one who keeps the lodging, even if it seems he has it, hates having it; hating having it, may he not have the coffin laid?' The benevolent set ritual, so ritual cannot be left unexamined. Ritual does not differ or vary, does not add or subtract, and weighs righteousness to be fitting. So I say that I win when I fight and receive blessings when I sacrifice, probably because I have gained that Way."

孔子食於季氏，食祭，主人不辭不食，亦不飲而餐，子夏問曰：“禮也？”孔子曰：“非禮也，從主人也．吾食於少施氏而飽，少施氏食我以禮，吾食祭，作而辭曰：‘疏食不足祭也．’吾餐而作辭曰：‘疏食不敢以傷吾子之性．’主人不以禮，客不敢盡禮，主人盡禮，則客不敢不盡禮也．”

Confucius ate at Ji Shi's; before eating, there was an offering, and the host did not decline or refuse, and he ate without drinking. Zixia asked, "Is this ritual?" Confucius said, "It was not ritual; I followed the host. When I ate until full at Shaoshi's, Shaoshi gave me food according to ritual. I made the pre-meal offering and rose to decline, saying, 'This coarse food is not enough for an offering.' When I ate, I rose to decline, saying, 'This coarse food does not dare to harm your nature.' If the host does not use ritual, the guest does not dare to exhaust ritual; if the host exhausts ritual, the guest does not dare not to exhaust ritual."

子夏問曰：“官於大夫，既升於公，而反為之服，禮與？”孔子曰：“管仲遇盜，取二人焉上之為公臣，曰：‘所以遊僻者，可人也．’公許，管仲卒，桓公使為之官於大夫者為之服，自管仲始也，有君命焉．”

Zixia asked, "One who served in a grandee's house has already been promoted to the duke's service, and then wears mourning for him in return; is this ritual?" Confucius said, "Guan Zhong met bandits and chose two men to promote as the duke's ministers, saying, 'Those I wander with who are crooked are men worth taking.' The duke agreed. When Guan Zhong died, Duke Huan had those who had served in the grandee's house wear mourning for him; this began with Guan Zhong, and there was the ruler's order."

子貢問居父母喪．孔子曰：“敬為上，哀次之，瘠為下，顏色稱情，戚容稱服．”曰：“請問居兄弟之喪．”孔子曰：“則存乎書筴已．”

Zigong asked about handling mourning for one's parents. Confucius said, "Reverence is highest, grief next, and emaciation lowest; the facial expression matches feeling, and the sorrowful appearance matches the dress." He asked, "May I ask about mourning for brothers?" Confucius said, "That is in the records."

子貢問於孔子曰：“殷人既定而吊於壙，周人反哭而吊於家，如之何？”孔子曰：“反哭之吊也，喪之至也，反而亡矣，失之矣，於斯為甚，故吊之，死，人卒事也，殷以愨，吾從周．殷人既練之，明日，而祔於祖，周人既卒哭之明日，祔於祖，祔，祭神之始事也，周以戚，吾從殷．”戚猶促也

Zigong asked Confucius, "The Yin people, after burial, condole at the grave; the Zhou people return to wail and condole at home; how is this?" Confucius said, "The condolence of returning and wailing is the utmost of mourning: on returning, the person is no longer there and is lost, and here it is most intense, so one condoles. Death is the last matter of a person; Yin used plainness, and I follow Zhou. On the day after the Yin lian sacrifice, they joined the deceased to the ancestor; the Zhou, on the day after the wailing ends, join to the ancestor. Joining is the beginning of sacrificing to the spirit, and Zhou is hurried [qi is like hurried], so I follow Yin."

子貢問曰：“聞諸晏子，少連大連善居喪，其有異稱乎？”孔子曰：“父母之喪，三日不怠，三月不解，期悲哀，三年憂，東夷之子，達於禮者也．”

Zigong asked, "I heard from Yanzi that Shaolian and Dalian were good at handling mourning; did they have special titles?" Confucius said, "In mourning for parents, for three days they did not slack, for three months they did not relax, for a year they grieved, and for three years they sorrowed. The Eastern Yi people are those who understand ritual."

子游問曰：“諸侯之世子，喪慈母如母，禮與？”孔子曰：“非禮也．古者男子外有傅父，內有慈母，君命所使教子者也，何服之有．昔魯孝公少喪其母，其慈母良，及其死也，公弗忍，欲喪之．有司曰：‘禮，國君慈母無服，今也君為之服，是逆古之禮，而亂國法也．若終行之，則有司將書之，以示後世，無乃不可乎．’公曰：‘古者天子喪慈母，練冠以燕居．’謂庶子王為其母也遂練以喪慈母．喪慈母如母，始則魯孝公之為也．”

Ziyou asked, "The heir of a lord, mourning his foster mother as he would his own mother; is that ritual?" Confucius said, "It is not. In ancient times, men had a tutor outside and a foster mother within, sent by the ruler's order to teach the son; what mourning was there? In the past Duke Xiao of Lu lost his mother when young, and that foster mother was good to him, and when she died the duke could not bear it and wished to wear mourning for her. The officials said, 'By ritual, the ruler has no mourning for a foster mother. Now if the lord wears mourning for her, it goes against ancient ritual and disorders the state's law. If you finally do it, the officials will record it to show later ages, and I fear it will not do.' The duke said, 'In ancient times, when the Son of Heaven mourned his foster mother, he wore a silk cap while at leisure.' [meaning a son of a concubine who became king, for his mother] So he used silk to mourn the foster mother. Mourning a foster mother as a mother began with Duke Xiao of Lu."

孔子適衛，遇舊館人之喪，入而哭之哀．出使子貢脫驂以贈之．子貢曰：‘所於識之喪，不能有所贈，贈於舊館，不已多乎？”孔子曰：“吾向入哭之，遇一哀而出涕，吾惡夫涕而無以將之，小子行焉．”

Confucius went to Wei and encountered the mourning of the keeper of his old lodging; he went in and wept very sadly. On coming out he had Zigong unharness a side horse to present. Zigong said, "For the mourning of an acquaintance, we cannot make a gift; to give to the old lodging, is it not too much?" Confucius said, "When I went in just now to weep, I met a wave of grief and shed tears, and I hated tears without having something to present with them. You go and do it."

子路問於孔子曰：“魯大夫練而杖，禮也？”孔子曰：“吾不知也．”子路出，謂子貢曰：“吾以為夫子無所不知，夫子亦徒有所不知也．”子貢曰：“子所問何哉？”子路曰：“止，吾將為子問之．”遂趨而進曰：“練而杖，禮與？”孔子曰：“非禮也．”子貢出，謂子路曰：“子謂夫子而弗知之乎，夫子徒無所不知也，子問，非也，禮，居是邦則不非其大夫．”

Zilu asked Confucius, "A grandee of Lu leans on a staff at the lian sacrifice; is that ritual?" Confucius said, "I do not know." When Zilu went out, he said to Zigong, "I thought the Master did not fail to know anything, but he too has things he does not know." Zigong said, "What did you ask?" Zilu said, "Wait, I will ask for you." He then stepped quickly forward and said, "Leaning on a staff at the lian sacrifice, is it ritual?" Confucius said, "It is not." Zigong went out and said to Zilu, "You said the Master did not know? The Master only does not fail to know. You asked it wrongly. By ritual, when you live in this state you do not criticize its grandees."

叔孫母叔之母死，既小歛，舉屍者出戶，武孫從之出戶，乃袒投其冠而括髮．子路嘆之，孔子曰：“是禮也．”子路問曰：“將小歛則變服，今乃出戶，而夫子以為知禮，何也？”孔子曰：“由，汝問非也．君子不舉人以質士．”質猶正也齊晏桓子卒，平仲麤衰斬苴絰帶，杖以菅屨，食粥居傍廬，寢苫枕草，其老曰：“非大夫喪父之禮也．”晏子曰：“唯卿大夫．”曾子以問孔子．孔子曰：“晏平仲可謂能遠害矣．不以己知是駁人之非，愻辭以避咎，義也夫．”記者乃舉人避害之愻以辭而謂大夫士喪父母有異亦怪也

When Shusun Mushu's mother died, after the small shrouding, the bearers of the corpse went out the gate, and Wusun followed them out, and only then bared his shoulder, threw down his cap and bound his hair. Zilu sighed, but Confucius said, "This is ritual." Zilu asked, "When one is about to do the small shrouding the dress changes; now he does it only at the gate, yet the Master considers it knowing ritual; why?" Confucius said, "You, you asked incorrectly. The gentleman does not cite a person to correct a gentleman." [zhi is like correct] When Yan Huanzi of Qi died, Pingzhong wore coarse mourning of cut hemp, a hemp sash, leaned on a staff, wore rush sandals, ate gruel, lived in a lean-to, and slept on straw with a straw pillow. His household elder said, "This is not the ritual for a grandee's father's mourning." Yanzi said, "Only for ministers and grandees." Master Zeng asked Confucius about this. Confucius said, "Yan Pingzhong may be said to be able to stay away from harm. He did not use his own knowledge of what was right to refute another's wrong, but used modest words to avoid blame; this is righteousness." [the recorder cites the person who avoided harm through modest words and says there is a difference between a grandee's and a gentleman's mourning for parents, which is also strange]

季平子卒，將以君之璵璠歛，贈以珠玉．孔子初為中都宰，聞之歷級而救焉，歷級遽登階不聚足曰：“送而以寶玉，是猶曝屍於中原也，其示民以奸利之端，而有害於死者，安用之．且孝子不順情以危親，忠臣不兆奸以陷君．”兆奸為奸之兆成也乃止．

When Ji Pingzi died, they were about to shroud him with the lord's Yu Fan jade and give pearl and jade gifts. Confucius, who had first served as steward of Zhongdu, heard of it and went to stop it, climbing the steps one at a time [li ji means climbing steps in haste without placing feet together], and said, "Burying with precious jade is like exposing the corpse in the wilds, shows the people the beginnings of treacherous profit, and harms the dead; how can this be used? Moreover, a filial son does not endanger his parent by following his private feelings, and a loyal minister does not open the way to treachery and bring his ruler into harm." [zhao jian means making the omens of treachery] So it was stopped.

孔子之弟子琴張與宗友衛齊豹，見宗魯於公子孟縶，孟縶以為參乘焉，及齊豹將殺孟縶，告宗魯，使行．宗魯曰：“吾由子而事之，今聞難而逃，是僭子也．僭不信使子言不信子行事乎，吾將死以事周子，而歸死於公孟可也．”齊氏用戈擊公孟，宗以背蔽之，斷肱中，公孟、宗魯皆死．琴張聞宗魯死，將？弔之．孔子曰：“齊豹之盜，孟縶之賊也，汝何吊焉？君不食奸，不受亂，不為利病於回，回邪也不以利放而病於邪也不以回事人，不蓋非義，蓋揜不犯非禮，汝何吊焉？”琴張乃止．

Qin Zhang, a disciple of Confucius, was a friend of Qi Bao of Wei and introduced Zong Lu to Prince Meng Zhi, who made him his chariot-companion. When Qi Bao was about to kill Meng Zhi, he told Zong Lu and told him to leave. Zong Lu said, "I was recommended through you and served him; now hearing of calamity I flee, which would make your words not trusted [jian means not trusted, making your words not trusted]. You go ahead; I will die to complete you, and going back to die for Gongmeng is enough." The Qi clan struck Gongmeng with a halberd, and Zong Lu shielded him with his back, had his arm cut off and was struck, and both Gongmeng and Zong Lu died. When Qin Zhang heard that Zong Lu had died, he was about to (a character is missing in the source text) go to condole. Confucius said, "Qi Bao was a bandit, and Meng Zhi was killed by a villain; what will you condole? The gentleman does not eat from treachery, does not accept disorder, does not suffer from crookedness for profit [hui is crookedness; he does not indulge in profit and suffer from crookedness], does not serve people by crooked ways, does not cover up what is not righteous [gai means cover], and does not offend against what is not ritual. What will you condole?" Qin Zhang then stopped.

郕人子革卒，哭之呼滅．舊說以滅子蒲名人少名滅者又哭名其父不近人情疑以孤窮自謂亡滅也子游曰：“若是哭也，其野哉．孔子惡野哭者．”哭者聞之遂改之．

When Zige of Cheng died, they wept calling out 'Destroyed.' [The old explanation is that 'Mie' was Zipu's name, and a young person named Mie weeping and calling out his father's name is against human feeling; it is suspected to mean calling himself 'lost and perished' in solitude and poverty.] Ziyou said, "Weeping like this is too coarse. Confucius hated coarse weeping." The weeper heard and corrected it.

公父文伯卒，其妻妾皆行哭失聲，敬姜戒之曰：“吾聞好外者士死之，好內者女死之，今吾子早殀，吾惡其以好內聞也，二三婦人之慾供先祀者，言欲留不改嫁供奉先人之祀請無瘠色，無揮涕，無拊膺，揮涕不哭流涕以手揮之拊猶撫也膺謂胸也無哀容，無加服，有降從禮而靜，是昭吾子也．”孔子聞之曰：“女智無若婦，男智莫若夫，公文氏之婦智矣，剖情損禮，欲以明其子為令德也．”

When Gongfu Wenbo died, his wife and concubines all wept until they lost their voices. Jing Jiang warned them, "I have heard that if one loves what is outside, gentlemen die for him; if one loves the inner chambers, women die for him. Now my son died early, and I hate that he should be known for loving the inner chambers. You women who wish to serve at the ancestral sacrifices [meaning wishing to stay unmarried to serve the ancestors' sacrifices], please do not have emaciated faces, do not wipe away tears, do not beat your breasts [hui ti means not weeping but tears flowing and wiped with the hand; fu is like to stroke, ying is the breast], do not have sorrowful looks, and do not add to mourning dress; lower it somewhat, follow ritual and be calm. This is to make my son illustrious." When Confucius heard of it, he said, "No woman's wisdom surpasses a woman's, and no man's wisdom surpasses a husband's. The wife of the Gongwen house was wise: she dissected feeling and reduced ritual in order to show her son's beautiful virtue."

子路與子羔仕於衛，衛有蒯聵之難．孔子在魯，聞之曰：“柴也其來，由也死矣．”既而衛使至，曰：“子路死焉．”夫子哭之於中庭，有人吊者，而夫子拜之，已哭，進使者而問故，使者曰：“醢之矣．”遂令左右皆覆醢，曰：“吾何忍食此．”

Zilu and Zigao held office in Wei, and Wei had the calamity of Kuai Kui. Confucius was in Lu and, hearing of it, said, "Chai will come back, and You will die." Soon an envoy from Wei arrived and said, "Zilu is dead." The Master wept for him in the central courtyard, and when someone came to condole, the Master bowed to him. After the weeping, he called in the envoy and asked the circumstances, and the envoy said, "He has already been minced into sauce." He then ordered those around him to pour out the sauce, saying, "How could I bear to eat this."

季桓子死，魯大夫朝服而吊．子游問於孔子曰：“禮乎？”夫子不答．他日，又問墓而不墳．孔子曰：“今丘也，東西南北之人，不可以弗識也，吾見封之若堂者矣，堂形四方若高者又見若坊者矣，坊形殺殺平上而長又見履夏屋者矣，又見若斧形者矣，吾從斧者焉．”於是封之，崇四尺．孔子先反虞，門人後．雨甚，至墓崩，修之而歸．孔子問焉，曰：“爾來何遲？”對曰：“防墓崩．”孔子不應，三云，孔子泫然而流涕曰：“吾聞之，古不修墓及二十五月而大祥，五日而彈琴不成聲，十日過禫而成笙歌．”孔子大祥二十五月禫故十日踰月而歌也

Ji Huanzi died, and the grandees of Lu came to condole in court dress. Ziyou asked Confucius, "Is this according to ritual?" The Master did not answer. A few days later he asked again about the grave and not building a mound. Confucius said, "Now Qiu is a man of the east, west, south and north and must not be without a marker. I have seen mounds shaped like a hall [a hall shape is square and high], and I have seen ones like a dike [a dike shape has two sides cut and a long flat top], and I have seen ones like a summer house, and I have seen ones shaped like an axe; I follow the one like an axe." So he made a mound four feet high. Confucius returned first to hold the yu sacrifice, with his disciples behind him. It rained heavily, and when they reached the grave it had collapsed, and they repaired it and returned. Confucius asked, "Why are you so late?" They answered, "The grave at Fang has collapsed." Confucius did not respond. They said so three times, and Confucius shed tears and said, "I have heard that in ancient times one did not repair graves. At the great xiang sacrifice of twenty-five months, for five days one plays the zither without making a full sound, and after ten days, past the tan, one makes sheng and songs." [Confucius' great xiang was at twenty-five months and the tan was ten days later, and singing was after a month]

孔子有母之喪，既練，陽虎吊焉，私於孔子曰：“今季氏將大饗境內之士，子聞諸？”孔子答曰：“丘弗聞也．若聞之，雖在衰絰，亦欲與？．”陽虎曰：“子謂不然乎，季氏饗士，不及子也．”陽虎出，曾點問曰：“吾之何謂也？”孔子曰：“己則衰服，猶應其言，示所以不非也．”孔子衰服陽虎之言犯禮故孔子答之以示不非其言者也

When Confucius had mourning for his mother, after the lian sacrifice Yang Hu came to condole and said privately to Confucius, "Now Ji Shi is about to hold a great banquet for the gentlemen within the borders; have you heard of it?" Confucius replied, "Qiu has not heard. If I had, even in mourning dress I would wish to take part (a character is missing in the source text)." Yang Hu said, "Do you think this is not so? When Ji Shi gives a banquet for gentlemen, it is not for you." When Yang Hu went out, Zeng Dian asked, "What was the meaning of what you said?" Confucius said, "I am wearing mourning dress myself and yet answered his words, to show that I do not criticize." [Confucius was wearing mourning dress and Yang Hu's words violated ritual, so Confucius answered like this to show that he did not criticize his words]

顏回死，魯定公吊焉，使人訪於孔子．孔子對曰：“凡在封內，皆臣子也，禮，君吊其臣，升自東階，向屍而哭，其恩賜之，施不有？也．”？蘇亂反？計也又竹器也

Yan Hui died, and Duke Ding of Lu came to condole and sent someone to ask Confucius. Confucius answered, "All within the borders are subjects. By ritual, when a ruler condoles a minister, he ascends by the east steps and weeps facing the corpse. The favor he bestows is not counted (a character is missing in the source text)." [(a character is missing in the source text), read 'su luan' as a fanqie; (a character is missing in the source text) means to count, and is also a bamboo vessel]

原思言於曾子曰：“夏后氏之送葬也，用盟器，示民無知也；殷人用祭器，示民有知也；周人兼而用之，示民疑也．”曾子曰：“其不然矣，夫以盟器，鬼器也，祭器，人器也，古之人胡為而死其親也．”子游問於孔子曰：“之死而致死乎，不仁，不可為也；之死而致生乎，不智，不可為也．凡為盟器者，知喪道也．夫子始死則矣，羔裘玄冠者，易之而已，汝何疑焉．

Yuan Si said to Zengzi: "At burials the house of Xia used spirit articles (mingqi) to show the people that the dead have no awareness; the people of Yin used sacrificial vessels to show the people that the dead have awareness; the people of Zhou used both, to show the people doubt." Zengzi said: "Probably not so. Spirit articles are articles of ghosts, and sacrificial vessels are articles of the living; why would the ancients treat their relatives as dead?" Ziyou asked Confucius: "To go to the dead and treat them as dead is not benevolent and must not be done; to go to the dead and treat them as living is not wise and must not be done. Those who make spirit articles know the way of mourning. When the Master had just died... [a possible omission in the source here], those who wear lambskin robes and black caps merely change their dress; what are you in doubt about?"

子罕問於孔子曰：“始死之設重也，何為？”孔子曰：“重主道也，殷主綴重焉，綴連也殷人作主而連其重懸諸廟也周人徹重焉．周人作主徹重就所倚處而治請問喪朝．”喪將葬朝於廟而後行焉子曰：“喪之朝也，順死者之孝心，故至於祖者，廟而後行．殷朝而後殯於祖，周朝而後遂葬．”

Zihan asked Confucius: "When someone has just died, a zhong is set up; why?" Confucius said: "The zhong is the way of the spirit tablet. The Yin spirit tablet was joined to the zhong [zhui means to join; the people of Yin made the tablet and hung the zhong in the temple together with it]; the people of Zhou removed the zhong [the people of Zhou made the tablet and removed the zhong, and arranged things according to where it was relied upon]. May I ask about the mourning court visit?" [When a funeral is about to take place, one pays a visit to the temple and then sets out.] Confucius said: "The mourning court visit follows the filial heart of the dead, so one goes to the ancestral temple and then sets out. The Yin held the court visit and then placed the coffin at the ancestor's place; the Zhou held the court visit and then buried it."

孔子之守狗死，謂子貢曰：“路馬死，路馬常所乘馬則藏之以帷，狗則藏之以蓋，汝？埋之．吾聞弊幃不棄，為埋馬也，弊蓋不棄，為埋狗也．今吾貧無蓋，於其封也與之席，無使其首陷於土焉．”

The dog that guarded Confucius's gate died, and he said to Zigong: "When a road horse dies [a road horse is a horse ordinarily ridden], it is wrapped in a curtain, and a dog is wrapped in a canopy. You [a character is damaged in the source] bury it. I have heard that a worn curtain is not thrown away, in order to bury a horse; a worn canopy is not thrown away, in order to bury a dog. Now I am poor and have no canopy; when you heap the earth, give it a mat, and do not let its head sink into the earth."

公西赤問於孔子曰：“大夫以罪免卒，其葬也如之何？”孔子曰：“大夫廢其事，終身不仕，死則葬之以士禮，老而政仕者，死則從其列．”

Gongxi Chi asked Confucius: "When a grand master is dismissed for an offense and then dies, what about the burial?" Confucius said: "A grand master who abandoned his duties and never held office again in his life is buried with the rites of a scholar when he dies; one who retired in old age is buried according to his rank when he dies."

公儀仲子嫡子死，而立其弟，檀弓問子服伯子曰：“何居？我未之前聞也．”子服伯子曰：“仲子亦猶行古人之道，昔者文王拾伯邑考，伯邑考文王之長子也言文王亦立子而不立孫也而立武王，微子舍其孫腯，立其弟衍．”子游以聞諸孔子，子曰：“否，周制立孫．”

The eldest son of Gongyi Zhongzi died, but he established his younger brother as heir. Tan Gong asked Zifu Bozi: "Why? I have never heard of this before." Zifu Bozi said: "Zhongzi is still following the way of the ancients. In the past King Wen passed over Bo Yikao [Bo Yikao was King Wen's eldest son; this says that King Wen too established a son and not a grandson] and established King Wu; Weizi passed over his grandson Tu and established his younger brother Yan." Ziyou told this to Confucius, who said: "No, the Zhou system establishes the grandson."

孔子之母既葬，將立葬焉，曰：“古者不祔葬，為不忍先死者之復見也．詩云：‘死則同穴．’自周公已來祔葬矣．故衛人之祔也，離之，有以聞焉；魯人之祔也，合之，美夫，吾從魯．”遂合葬於防曰：“吾聞之有備物而不可用也，是故竹不成用，謂籩之無緣而瓦不成膝，膝鑌琴瑟張而不平，笙竽備而不和，有鐘磬而無簨？．簨？可以懸鐘磬也．簨先尹反．？其舉反其曰盟器，神明之也，哀哉，死者而用生者之器，不殆而用殉也．”殺人以從死謂之殉

After Confucius's mother had been buried, when he was about to bury his father with her, he said: "In ancient times there was no joint burial, because they could not bear to have the one who died earlier seen again. The Book of Odes says: 'In death we share the same tomb.' Only since the Duke of Zhou has there been joint burial. So the joint burial of the people of Wei is separated, as I have heard; the joint burial of the people of Lu is united, and it is fine, and I follow Lu." So he buried them together at Fang, and said: "I have heard that there are articles that are complete but not for actual use. So bamboo vessels are not made usable [meaning the bian has no rim], earthenware is not made to hold [teng means inlaid], zithers and lutes are strung but not tuned, sheng and yu pipes are complete but not in harmony, and there are bells and chimes but no stand [a character is damaged in the source] [the stand [a character is damaged in the source] is what bells and chimes hang on]. Those are called spirit articles, treated as divine. How sad: if the dead are given the utensils of the living, is that not almost using human burial victims?" [Killing people to accompany the dead is called xun.]

子游問於孔子曰：“葬者塗車芻靈，自古有之，然今人或有偶，偶亦人也是無益於喪．”孔子曰：“為芻靈者善矣，為偶者不仁，不殆於用人乎．”

Ziyou asked Confucius: "At burials, mud carts and straw figures have been used since ancient times, but now some people use puppets (ou) [ou also means a person], which does not help in mourning." Confucius said: "One who makes straw figures is good; one who makes puppets is not benevolent; is that not almost using people?"

顏淵之喪既祥，顏路饋祥肉於孔子．孔子自出而受之，入彈琴以散情，而後乃食之．孔子嘗奉薦而進，嘗秋祭也其親也愨，愨親之奉薦也慈質也其行也趨，趨以數．言少威儀已祭，子貢問曰：“夫子之言祭也，濟濟漆漆焉，威儀容止今夫子路為季氏宰，季氏祭逮昏而奠，終日不足，繼以燭，雖有強力之容，肅敬之心，皆倦怠矣．有司跛倚以臨，其為不敬也大矣．”他日，子路與焉，室事交於戶，堂事當於階，質明而始行事，晏朝而徹．孔子聞之曰：“孰為士也而不知禮．”

After Yan Yuan's mourning had passed the xiang sacrifice, Yan Lu sent the sacrificial meat of the xiang to Confucius. Confucius himself came out and received it, and went in and played the zither to disperse his feelings, and only then ate. Confucius once made an offering and presented it [chang is the autumn sacrifice], being plain toward his kin [que means the kindness and quality of the offering toward kin], walking quickly and often [this means having little ceremony]. After the sacrifice, Zigong asked: "The Master said that at a sacrifice one should be dignified and grave [this means dignified bearing and demeanor]. Now when Zilu was household steward of the Ji family, the Ji family's sacrifice dragged on until dusk before the offering, and since daytime was not enough they continued by candlelight, and even if people had a strong bearing and a reverent heart, all were tired. The officials came to the work limping and leaning, and so the disrespect was great." A few days later, Zilu took part, and affairs inside the room were handed over at the door and affairs in the hall were taken up at the steps, beginning work at dawn and clearing away in the evening. Confucius heard of it and said: "Who says a scholar does not know ritual?"