Xian Jin

子曰：“先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。”

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

子曰：“從我於陳、蔡者，皆不及門也。”

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

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

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

子曰：“回也非助我者也，於吾言無所不說。”

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

子曰：“孝哉閔子騫！人不間於其父母昆弟之言。”

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

南容三復白圭，孔子以其兄之子妻之。

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

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

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

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

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

顏淵死。子曰：“噫！天喪予！天喪予！”

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

顏淵死，子哭之慟，從者曰：“子慟矣！”曰：“有慟乎？非夫人之為慟而誰為？”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

柴也愚，參也魯，師也闢，由也喭。

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

子曰：“回也其庶乎，屢空。賜不受命而貨殖焉，億則屢中。”

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

子張問善人之道，子曰：“不踐跡，亦不入於室。”

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

子曰：“論篤是與，君子者乎，色莊者乎？”

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

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

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

子畏於匡，顏淵後。子曰：“吾以女為死矣！”曰：“子在，回何敢死！”

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

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

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

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

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

子路、曾皙、冉有、公西華侍坐，子曰：“以吾一日長乎爾，毋吾以也。居則曰‘不吾知也’如或知爾，則何以哉？”子路率爾而對曰：“千乘之國，攝乎大國之間，加之以師旅，因之以饑饉，由也為之，比及三年，可使有勇，且知方也。”夫子哂之。“求，爾何如？”對曰：“方六七十，如五六十，求也為之，比及三年，可使足民。如其禮樂，以俟君子。”“赤！爾何如？”對曰：“非曰能之，願學焉。宗廟之事，如會同，端章甫，願為小相焉。”“點，爾何如？”鼓瑟希，鏗爾，舍瑟而作，對曰：“異乎三子者之撰。”子曰：“何傷乎？亦各言其志也。”曰：“暮春者，春服既成，冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。”夫子喟然嘆曰：“吾與點也！”三子者出，曾皙後。曾皙曰：“夫三子者之言何如？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“為國以禮，其言不讓，是故哂之。”“唯求則非邦也與？”“安見方六七十、如五六十而非邦也者？”“唯赤則非邦也與？”“宗廟會同，非諸侯而何？赤也為之小，孰能為之大？”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

齊景公問政於孔子，孔子對曰：“君君，臣臣，父父，子子。”公曰：“善哉！信如君不君、臣不臣、父不父、子不子，雖有粟，吾得而食諸？”

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

子曰：“片言可以折獄者，其由也與？”子路無宿諾。

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

子曰：“聽訟，吾猶人也。必也使無訟乎。”

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

子張問政，子曰：“居之無倦，行之以忠。”

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

子曰：“博學於文，約之以禮，亦可以弗畔矣夫。”

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

子曰：“君子成人之美，不成人之惡；小人反是。”

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

季康子問政於孔子，孔子對曰：“政者，正也。子帥以正，孰敢不正？”

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

季康子患盜，問於孔子。孔子對曰：“苟子之不欲，雖賞之不竊。”

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

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

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

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

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

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

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

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

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

子貢問友，子曰：“忠告而善道之，不可則止，毋自辱焉。”

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

曾子曰：“君子以文會友，以友輔仁。”

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