The Ji Family

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

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

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

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

孔子曰：“祿之去公室五世矣，政逮於大夫四世矣，故夫三桓之子孫微矣。”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

子曰：“性相近也，習相遠也。”

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

子曰：“唯上知與下愚不移。”

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

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

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

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

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

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

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

佛肸召，子欲往。子路曰：“昔者由也聞諸夫子曰：‘親於其身為不善者，君子不入也。’佛肸以中牟畔，子之往也，如之何？”子曰：“然，有是言也。不曰堅乎，磨而不磷；不曰白乎，涅而不緇。吾豈匏瓜也哉？焉能繫而不食？”

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

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

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

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

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

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

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

子曰：“禮雲禮云，玉帛云乎哉？樂雲樂云，鐘鼓云乎哉？”

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

子曰：“色厲而內荏，譬諸小人，其猶穿窬之盜也與？”

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

子曰：“鄉愿，德之賊也。”

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

子曰：“道聽而塗說，德之棄也。”

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

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

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

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

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

子曰：“巧言令色，鮮矣仁。”

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

子曰：“惡紫之奪朱也，惡鄭聲之亂雅樂也，惡利口之覆邦家者。”

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

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

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

孺悲欲見孔子，孔子辭以疾。將命者出戶，取瑟而歌，使之聞之。

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

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

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

子曰：“飽食終日，無所用心，難矣哉！不有博弈者乎？為之猶賢乎已。”

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

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

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

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

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

子曰：“唯女子與小人為難養也，近之則不孫，遠之則怨。”

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

子曰：“年四十而見惡焉，其終也已。”

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