Chapter 21

昨日何生？今日何成？必念歸厚，必念治生。日慎一日，遠如金城。《詩》曰：“我日斯邁，而月斯徵。夙興夜寐，無忝爾所生。”

What did yesterday bring forth? What does today accomplish? You must think of returning toward generosity, and you must think of managing your livelihood. Be more careful day by day, and your distance will be like a golden city wall. The Book of Songs says: "I advance day by day, and you go far month by month. Rise early and sleep late, and do not disgrace those who bore you."

官怠於有成，病加於小愈，禍生於懈惰，孝衰於妻子。察此四者，慎終如始。《易》曰：“小狐汔濟，濡其尾。”《詩》曰：“靡不有初，鮮克有終。”

Officials grow lazy once they have achieved something, illness worsens once there is slight recovery, disaster arises from slackness, and filial piety weakens because of wife and children. Observe these four, and be as careful at the end as at the beginning. The Book of Changes says: "The little fox nearly crosses and wets its tail." The Book of Songs says: "There is no one without a beginning, but few can carry it through to the end."

孔子燕居，子貢攝齊而前曰：“弟子事夫子有年矣，手竭而智罷，倦於學問，不能進，請一休焉。”孔子曰：“賜也欲焉休乎？”曰：“賜欲休於事君。”孔子曰：“《詩》云：‘夙夜匪懈，以事一人。’為之若此其不易也，若之何其休也！”曰：“賜欲休於事父母。”孔子曰：“《詩》云：‘孝子不匱，永錫爾類。’為之若此其不易也，如之何其休也！”曰：“賜欲休於事兄弟。”孔子曰：“《詩》云：‘妻子好合，如鼓瑟琴。兄弟既翕，和樂且耽。’為之若此其不易也，如之何其休也！”

Confucius was at leisure, and Zigong lifted his robe and stepped forward, saying, "Your disciple has served you for years. My hands are exhausted and my wisdom is weary; I am tired of study and cannot advance. May I rest?" Confucius said, "Where would you like to rest, Ci?" He said, "I would like to rest in serving my ruler." Confucius said, "The Book of Songs says: 'From morning to night, without slackness, to serve the one man.' Doing this is so hard; how can you rest!" He said, "I would like to rest in serving my parents." Confucius said, "The Book of Songs says: 'The filial son never lacks, and forever bestows upon you those like himself.' Doing this is so hard; how can you rest!" He said, "I would like to rest in serving my brothers." Confucius said, "The Book of Songs says: 'Wife and children are in harmony, like playing the zither and lute. Brothers are already united, in harmony and joy.' Doing this is so hard; how can you rest!"

魯哀公問冉有曰：“凡人之質而已，將必學而後為君子乎？”冉有對曰：“臣聞之，雖有良玉，不刻鏤則不成器，雖有美質，不學則不成君子。”曰：“何以知其然也？”夫子路，卞之野人也。子貢，衛之賈人也。皆學問於孔子，遂為天下顯士。諸侯聞之，莫不尊敬。卿大夫聞之，莫不親愛。學之故也。昔吳楚燕代，謀為一舉而欲伐秦。姚賈，監門之子也，為秦往使之，遂絕其謀，止其兵。及其反國，秦王大悅，立為上卿。夫百里奚，齊之乞者也，逐於齊西，無以進，自賣五羊皮，為一軛車。見秦繆公，立為相，遂霸西戎。太公望少為人壻，老而見去，屠牛朝歌，賃於棘津，釣於磻溪，文王舉而用之，對於齊。管仲親射桓公，遂除報讎之心，立以為相，存亡繼絶，九合諸侯，一匡天下。此四子者，皆嘗卑賤窮辱矣，然其名聲馳於後世，豈非學問之所致乎？由此觀之，土必學問，然後成君子。《詩》曰：‘日就月將。’”於是哀公嘻然而笑曰：“寡人雖不敏，請奉先生之教矣。”

Duke Ai of Lu asked Ran You, "If a person's natural qualities are good enough, must he still study before becoming a gentleman?" Ran You answered, "I have heard that even if one has fine jade, without carving and cutting it does not become a vessel, and even if one has fine qualities, without study one does not become a gentleman." The duke said, "How do you know this is so?" Ran You said, "Zilu was a rustic of Bian. Zigong was a merchant of Wei. Both studied under Confucius and became famous gentlemen under Heaven. When the lords heard of them, none failed to respect them. When ministers and high officials heard of them, none failed to feel affection. This is because of study. In former times Wu, Chu, Yan and Dai plotted to attack Qin in one stroke. Yao Jia, the son of a gate guard, went as an envoy for Qin and so cut off that plot and stopped their troops. When he returned to the state, the King of Qin was overjoyed and made him a senior minister. Baili Xi was a beggar of Qi who was driven out by Qi and went west; with no way to be employed, he sold himself for five sheepskins and became a cart driver. He met Duke Mu of Qin, was made chancellor, and made Qin hegemon over the western Rong. Taigong Wang in his youth became a son-in-law in another family, was driven away when old, slaughtered oxen at Zhaoge, hired himself out at Jijin, and fished at Panxi. King Wen raised him and enfeoffed him in Qi. Guan Zhong personally shot at Duke Huan, but Duke Huan set aside his thought of revenge and made him chancellor, and he preserved what had perished and renewed what had been cut off, gathered the lords nine times, and set the world right at one stroke. These four were all once humble and disgraced, yet their names galloped on into later ages; was this not brought about by study? Seen this way, a gentleman must study before he can become a gentleman." The Book of Songs says: "Each day there is something achieved and each month something advanced." Duke Ai then laughed and said, "Though I am not clever, I ask to follow your teaching."

曾子有過，曾晳引杖擊之。仆地，有間乃蘇，起曰：“先生得無病乎？”魯人賢曾子，以告夫子。夫子告門人：“參來勿內也。”曾子自以為無罪，使人謝夫子。夫子曰：“汝不聞昔者舜為人子乎？小棰則待，大杖則逃。索而使之，未嘗不在側，索而殺之，未嘗可得。今汝委身以待暴怒，拱立而去，汝非王者之民邪？殺王者之民，其罪何如？”《詩》曰：“優哉柔哉，亦是戾矣。”又曰：“載色載笑，匪怒伊教。”

Master Zeng committed a fault and Zeng Xi struck him with a staff. He fell to the ground, and after a while came to, rose and said, "Master, you are not ill, are you?" The people of Lu thought Master Zeng was worthy and told the Master. The Master told his disciples, "When Shen comes, do not let him in." Master Zeng, thinking he was blameless, sent someone to apologize to the Master. The Master said, "Have you not heard how Shun in former times was a son? With a small rod he waited, with a big staff he ran. When sought for service, he was never absent from his side; when sought for killing, he could never be found. Now you submit your body to wait for violent rage, standing with folded hands and not leaving. Are you not a subject of a true king? To kill a subject of a true king, what is that crime?" The Book of Songs says: "Leisurely and gentle, they too stop here." It also says: "With a mild face and a smile, not angry but teaching."

齊景公使人為弓，三年乃成。景公引弓而射，不穿一札。景公怒，將殺弓人。弓人之妻往見景公，曰：“蔡人之子，弓弓之妻也。此孔者，太山之南，鳥號之柘，燕牛之角，荊麋之筋，河魚之膠也。四物者，天下之練材也，不宜穿札之少如此。且妾聞公之車，不能獨走，莫耶雖利，不能獨斷，必有以動之。夫射之道，左手若拒石，右手若附枝，掌若握卵，四指如斷短杖，右手發之，左手不知，此蓋射之道。”景公以其言為儀而射之，穿七札。蔡人之夫立出矣。《詩》曰：“好是正直。”

Duke Jing of Qi had a bow made, and it took three years to finish. Duke Jing drew the bow and shot, and it did not pierce even one layer of armor plates. Duke Jing was angry and was going to kill the bowmaker. The bowmaker's wife went to see Duke Jing and said, "The son of a man of Cai is the husband of the bowmaker's wife. This bow was made of mulberry wood from south of Mount Tai, called Niaohao, horn of Yan oxen, sinew of Jing elk, and glue from river fish. These four materials are the finest in the world; they should not pierce so few plates. Moreover I have heard that your lordship's cart cannot move by itself, and even a sharp Moye sword cannot cut by itself; there must be something to set them in motion. The way of archery: the left hand is like pushing against a rock, the right hand is like holding a branch, the palm is like holding an egg, the four fingers are like breaking a short stick, the right hand shoots and the left hand does not know it. This is probably the way of archery." Duke Jing took her words as the model and shot, piercing seven layers of armor plates. The husband, the man of Cai, was released at once. The Book of Songs says: "Love the upright."

齊有罪於景公者。景公大怒，縳置之殿下，召左右肢解之，敢諫者誅。晏子左手持頭，右手磨刀，仰而問曰：“古者明王聖主，其肢解人，不審從何肢始也？”景公離席曰：“縱之！罪在寡人。”《詩》曰：“好是正直。”

In Qi there was a man who had offended Duke Jing. Duke Jing was furious, had him bound and placed below the hall, and summoned his attendants to dismember him, ordering that anyone who dared remonstrate be killed. Yanzi held the man's head in his left hand and sharpened a knife with his right, and raised his head to ask, "In ancient times when enlightened kings and sage rulers dismembered people, I am not clear which limb they began with?" Duke Jing left his seat and said, "Let him go! The fault is mine." The Book of Songs says: "Love the upright."

傳曰：居處齊則色姝，食飮齊則氣珍，言語齊則信聽，思齊則成，志齊則盈。五者齊，斯神居之。《詩》曰：“既和且平，依我聲聲。”

The tradition records: when one's dwelling is orderly, one's expression is good; when eating and drinking are orderly, one's qi is precious; when speech is orderly, one's good faith is heeded; when thought is orderly, it succeeds; when aims are orderly, they are fulfilled. When these five are orderly, the spirit dwells. The Book of Songs says: "Already harmonious and balanced, follow the sound of my chimes."

魏文侯問狐卷子曰：“父賢足恃乎？”對曰：“不足。”“子賢足恃乎？”對曰：“不足。”“兄賢足恃乎？”對曰：“不足。”“弟賢足恃乎？”對曰：“不足。”“臣賢足恃乎？”對曰：“不足。”文侯勃然作色而怒曰：“寡人問此五者於子，一一以為不足者何也？”對曰：“父賢不過堯，而丹朱放。子賢不過舜，而瞽瞍拘。兄賢不過舜，而象放。弟賢不過周公，而管叔誅。臣賢不過湯武，而桀紂伐。望人者不至，恃人者不久。君欲治，從身始。人何可恃乎？”

Marquis Wen of Wei asked Huju Zi, "Is a worthy father enough to rely on?" He answered, "Not enough." "Is a worthy son enough to rely on?" He answered, "Not enough." "Is a worthy elder brother enough to rely on?" He answered, "Not enough." "Is a worthy younger brother enough to rely on?" He answered, "Not enough." "Is a worthy minister enough to rely on?" He answered, "Not enough." Marquis Wen suddenly changed color and said angrily, "I asked you about these five, and you took each one as not enough. Why?" He answered, "No father could be more worthy than Yao, yet Danzhu was banished. No son could be more worthy than Shun, yet Gusou was confined. No elder brother could be more worthy than Shun, yet Xiang was banished. No younger brother could be more worthy than the Duke of Zhou, yet Guanshu was executed. No minister could be more worthy than Tang and Wu, yet Jie and Zhou were attacked. What you hope for in others does not arrive, and what you rely on in others does not last. If you, my lord, wish to bring order, begin with yourself. How can one rely on others?"

湯作《護》，聞其宮聲，使人溫良而寬大。聞其商聲，使人方廉而好義。聞其角聲，使人惻隱而愛仁。聞其徵聲，使人樂養而好施。聞其羽聲，使人恭敬而好禮。《詩》曰：“湯降不遲，聖敬日躋。”

Tang composed the music Hu. Hearing its gong note makes people gentle, kind and generous. Hearing its shang note makes people upright, honest and fond of righteousness. Hearing its jue note makes people compassionate and fond of benevolence. Hearing its zhi note makes people glad to nurture and fond of giving. Hearing its yu note makes people respectful and fond of ritual. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

孔子曰：“《易》先《同人》後《大有》，承之以《謙》，不亦可乎？”故天道虧盈而益謙，地道盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙者，抑事而損者也。持盈之道，抑而損之，此謙德之於行也。順之者吉，逆之者兇。五帝既沒，三王既衰，能行謙德者，其惟周公乎。周公以文王之子，武王之弟，成王之叔父，假天子之尊位七年，所執贄而師見者十人，所還質而友見者十三人，窮巷白屋之士所先見者四十九人，時進善者百人，宮朝者千人，諫臣五人，輔臣五人，拂臣六人，戴干戈以至於封侯，異族九十七人，而同姓之士百人。孔子曰：“猶以為周公為天下黨，則以同族為眾，而異族為寡也。”故德行寬容而守之以恭者榮，土地廣大而守之以儉者安，位尊祿重而守之以卑者貴，人眾兵強而守之以畏者勝，聰明睿智而守之以愚者哲，博聞強記而守之以淺者不隘。此六者皆謙德也。《易》曰：“謙亨君子有終吉。”能以此終吉者，君子之道也。貴為天子，富有四海，而德不謙，以亡其身，桀紂是也，而況眾庶乎？夫《易》有一道焉，大足以治天下，中足以安安家國，近足以守其身者，其惟謙德乎。《詩》曰：“湯降不遲，聖敬日躋。”

Confucius said, "In the Book of Changes, 'Fellowship with Men' comes first and then 'Great Possession,' followed by 'Modesty'; is that not also acceptable?" So the Way of Heaven diminishes the full and adds to the modest, the way of Earth fills and flows toward the modest, ghosts and spirits harm the full and bless the modest, and the human way hates the full and loves the modest. Modesty is restraining things and reducing them. Holding to the way of fullness yet restraining and reducing it is what modest virtue means for conduct. Following it is auspicious and going against it is ominous. The Five Emperors have already passed from the world and the Three Kings have already declined; probably only the Duke of Zhou could practice modest virtue. The Duke of Zhou, as son of King Wen, younger brother of King Wu and uncle of King Cheng, held the Son of Heaven's honored position for seven years. Ten men came to see him with gifts, treating him as teacher, thirteen came to see him with the courtesy of friends, and forty-nine gentlemen from poor lanes and thatched huts were received first. At that time a hundred offered good words, a thousand in the court, five remonstrating ministers, five assisting ministers, and six correcting ministers. Those who bore shields and halberds and rose to be enfeoffed as marquises numbered ninety-seven of other clans and a hundred gentlemen of the same surname. Confucius said, "Some even thought that the Duke of Zhou formed a faction for the world, taking his own clan as the many and other clans as the few." Therefore: virtue that is generous and guarded with respect is glorious; land that is broad and guarded with frugality is secure; rank that is high and salary that is heavy, guarded with humility, are honored; people many and troops strong, guarded with caution, are victorious; keen intelligence and wisdom guarded with simplicity are bright; wide learning and strong memory guarded with shallowness are not narrow. These six are all modest virtue. The Book of Changes says: "Modesty brings success; the gentleman has a good end and good fortune." To be able to find good fortune in the end by this is the Way of the gentleman. One who is honored as Son of Heaven and owns the four seas yet is not modest in virtue destroys himself, as Jie and Zhou did; how much more the common people? The Book of Changes has one way that is great enough to govern the world, middling enough to secure the household and state, and near enough to keep oneself safe, and that is probably only modest virtue. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

昔者由子方出，見老馬於道，喟然有志焉，以問於御者曰：“此何馬也？”御曰：“故公家畜也，罷而不為用，故出放之也。”由子方曰：“少盡其力，而老棄其身，仁者不為也。”東帛而贖之。窮士聞之，知所歸心矣。《詩》曰：“湯降不遲，聖敬日躋。”

In former times Tian Zifang went out and on the road saw an old horse. He felt moved and asked the driver, "What horse is this?" The driver said, "It was originally livestock of the public stables, but it was worn out and no longer used, so it was released." Tian Zifang said, "To use up its strength in youth and cast away its body in old age is what a benevolent man would not do." He redeemed it with bundles of silk. When poor gentlemen heard of it, they knew where to turn their hearts. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

齊莊公出獵，有螳舉足將搏其輪，問其御曰：“此何蟲也？”御曰：“此是螳蜋也。其為蟲，知進不知退，不量力而輕就敵。”莊公曰：“此為人必為天下勇士矣。”於是回車避之，而勇士歸之。《詩》曰：“湯降不遲，聖敬日躋。”

Duke Zhuang of Qi went out hunting, and there was a mantis raising its legs as if to strike the wheel of his carriage. He asked the driver, "What insect is this?" The driver said, "This is a mantis. As an insect, it knows how to advance but not how to retreat, and it lightly takes on an enemy without measuring its strength." Duke Zhuang said, "If this were a man, he would surely be the bravest warrior under Heaven." He turned the carriage around to avoid it, and brave warriors turned to him. The Book of Songs says: "Tang came down without delay, and his sage reverence rose day by day."

魏文侯問李克曰：“人有惡乎？”李克曰：“有。夫貴者則賤者惡之，富者則貧者惡之，智者則愚者惡之。”文侯曰：“善。行此三者，使人勿惡，亦可乎？”李克曰：“可。臣聞貴而下賤，則眾弗惡也。富而分貧，則窮士弗惡也，智而教愚，則童蒙者弗惡也。”文侯曰：“善哉言乎！堯舜其猶病諸。寡人雖不敏，請守斯語矣。”詩曰：“不遑啟處。”

Marquis Wen of Wei asked Li Ke, "Are there people who are hated?" Li Ke said, "There are. The honored are hated by the lowly, the rich are hated by the poor, and the wise are hated by the foolish." Marquis Wen said, "Good. If one practiced these three so that people do not hate him, would that be possible?" Li Ke said, "It is. I have heard that if the honored are humble toward the lowly, the multitude will not hate them. If the rich share with the poor, poor gentlemen will not hate them. If the wise teach the foolish, the ignorant will not hate them." Marquis Wen said, "Good words! Even Yao and Shun feared this. Though I am not clever, I ask to keep to these words." The Book of Songs says: "No leisure to dwell in peace."

有鳥於此，架巢於葭葦之顛，天喟然而風，則葭折而巢壞，何也？其所託者弱也。稷蜂不攻，而社鼠不燻，非以稷蜂社鼠之神，其所託者善也。故聖人求賢者以自輔，夫吞舟之魚大矣，蕩而失水，則為螻蟻所制，失其輔也。故《詩》曰：“不明爾德，爾德不明，以無陪無側。”

Here is a bird that builds its nest on the tip of a reed. When Heaven sighs and the wind rises, the reed snaps and the nest is ruined. Why? What it relied on was weak. The millet bee is not attacked and the altar rat is not smoked out, not because the millet bee or altar rat is divine, but because what they rely on is good. So the sage seeks worthy men to assist him. A fish big enough to swallow a boat, if it shakes about and loses the water, is controlled by mole crickets and ants, because it has lost its support. So the Book of Songs says: "You do not make your virtue clear; since your virtue is not clear, there are therefore no companions and none at your side."

孟子少時誦，其母方織。孟子輟然中止，乃復進。其母知其諠也，呼而問之曰：“何為中止？”對曰：“有所失復得。”其母引刀裂其織，以此誡之。自是之後，孟子不復諠矣。孟子少時，東家殺豚。孟子問其母曰：“東家殺豚何為？”母曰：“欲啖汝。”其母自悔失言。曰：“吾懷紝是子，席不正不坐，割不正不食，胎教之也。今適有知而欺之，是教之不信也。”乃買東家豚肉以食之，明不欺也。《詩》曰：“宜爾子孫承兮。”言賢母使子賢也。

When Mencius was young and reciting his lessons, his mother was weaving. Mencius suddenly stopped and then went on again. His mother knew he was distracted and called him over to ask, "Why did you stop?" He answered, "I lost something and then found it." His mother took a knife and cut apart what she had woven, using it as a warning. After that Mencius was never distracted again. When Mencius was young, the neighbor to the east slaughtered a pig. Mencius asked his mother, "Why is the eastern neighbor slaughtering a pig?" His mother said, "To give it to you to eat." She then regretted having misspoken. She said, "When I was carrying this child, I did not sit if the mat was not straight and did not eat if the meat was not cut straight, which was prenatal teaching. Now that he has just begun to understand, I deceived him, and that teaches him not to trust." So she bought pork from the eastern neighbor to give him to eat, showing that she did not deceive him. The Book of Songs says: "Suitable for your descendants to inherit." This means a worthy mother makes her son worthy.

由子為相，三年歸休，得金百鎰奉其母，母曰：“子安得此金？”對曰：“所受俸祿也。”母曰：“為相三年不食乎？治官如此，非吾所欲也。孝子之事親也，盡力致誡，不義之物，不入於館。為人臣不忠，是為人子不孝也。子其去之。”由子愧慚走出，造期還金，退請就獄。王賢其母，說其義，即舍田子罪，令復為相，以金賜其母。《詩》曰：“宜爾子孫承承兮。”言賢母使子賢也。

Tian Zi served as chancellor, and after three years he returned home on leave and presented a hundred yi of gold to his mother. His mother said: "Where did you get this gold?" He replied: "It is the salary I received." His mother said: "Three years as chancellor, and you did not eat? To govern the office in this way is not what I want. A filial son serves his parents by exerting his strength and utmost sincerity, and does not let unrighteous goods enter his house. A subject who is not loyal is a son who is not filial. You had better go away." Tian Zi, ashamed, went out, returned the gold on schedule, withdrew and asked to be sent to prison. The King thought his mother worthy and was pleased with her righteousness, so he pardoned Tian Zi's offense, ordered him to serve again as chancellor, and gave the gold to his mother. The Book of Songs says: "It is fitting that your descendants carry it on." This speaks of a worthy mother making her son worthy.

孔子出，聞哭聲甚悲。孔子曰：“驅之驅之！前有賢者。”至則皋魚也，被褐擁鎌，哭於道旁。孔子闢車與之言，曰：“子非有喪，何哭之悲也？”皋魚曰：“吾失之三矣。少而好學，周遊諸侯，以歿吾親，失之一也。高尚吾志，簡吾事，不事庸君，而晚事無成。失之二也。與友厚而中絕之，失之三矣。夫樹欲靜而風不止，子欲養而親不待，往而不可追者年也，去而不可得見者親也。吾請從此辭矣。”立槁而死。孔子曰：“弟子識之，足以誡矣。”於是門人辭歸而養親者十有三人。

Confucius was traveling and heard weeping that was very sorrowful. Confucius said: "Drive on, drive on! Ahead there is a worthy man." When they arrived it was Gao Yu, wearing coarse cloth and holding a sickle, weeping by the roadside. Confucius got down from the carriage and spoke with him, saying: "You are not in mourning; why do you weep so sorrowfully?" Gao Yu said: "I have lost three things. In my youth I loved learning and traveled among the feudal lords, and so my parents died while I was away; this is the first thing I lost. I held my aspirations high and kept my affairs simple, and would not serve a mediocre ruler, and in my later years my work came to nothing; this is the second thing I lost. I was close with my friends and then the friendship broke off midway; this is the third thing I lost. The tree wishes to be still but the wind does not stop; the son wishes to provide for his parents but they are no longer there. What goes and cannot be pursued is the years; what goes and cannot be seen again is one's parents. I beg to take leave of you from here." He stood there and withered and died. Confucius said: "Disciples, remember this; it is enough to serve as a warning." Thereupon thirteen of his disciples took leave and returned home to care for their parents.

子路曰：“有人於斯，夙興夜寐，手足胼胝而面目黧黑，樹藝五穀以事其親，而無孝子之名者，何也？”孔子曰：“意者身未敬邪？色不順邪？辭不遜邪？古人有言曰：‘衣歟醪歟，曾不爾聊。’子勞以事其親，無此三者，何為無孝之名？意者所友非仁人邪？坐，吾語汝。非無力也，勢不便也。是以君子入則篤孝，出則友賢，何為其無孝子之名？”《詩》曰：“父母孔邇。”

Zilu said: "Here is a man who rises early and goes to bed late, whose hands and feet are calloused and whose face is dark, who plants the five grains to serve his parents, yet he has no reputation as a filial son. Why?" Confucius said: "Perhaps he is not respectful in himself? Perhaps his expression is not agreeable? Perhaps his words are not humble? The ancients had a saying: 'Clothes and wine, they do not depend on you at all.' If you exert your strength to serve your parents and have none of these three faults, why would you lack a reputation for filial piety? Perhaps the friends he keeps are not benevolent men? Sit down, and I will tell you. It is not that he lacks strength, but that his circumstances are not convenient. Therefore the gentleman, at home, is truly filial, and abroad is friendly to the worthy; how could he lack a reputation as a filial son?" The Book of Songs says: "Parents are very near."

伯牙鼓琴，鍾子期聽之。方鼓琴，志在太山。鍾子期曰：“善哉鼓琴，巍巍乎如太山！”莫景之間，志在流水。鍾子期曰：“善哉鼓琴，洋洋乎若江河！”鍾子期死，伯牙擗琴絕弦，終身不復鼓琴，以為為世無足與鼓琴也。非獨鼓琴如此，賢者亦有之。茍非其時，則賢者將奚由得遂其功哉？

Bo Ya played the zither while Zhong Ziqi listened. As he was playing, his thoughts were on Mount Tai. Zhong Ziqi said: "How fine your playing is, lofty like Mount Tai!" A moment later, his thoughts were on flowing water. Zhong Ziqi said: "How fine your playing is, vast like the great rivers!" When Zhong Ziqi died, Bo Ya smashed his zither and cut its strings, and never played again for the rest of his life, believing that there was no one in the world worthy of playing for. It is not only so with the zither; it is so with worthy men too. If one does not meet the right time, how can a worthy man bring his achievements to completion?

秦攻魏，破之，少子亡而不得。令魏國曰：“有得公子者賜金千斤，匿者罪至十族。”公子乳母與俱亡。人謂乳母曰：“得公子者賞甚重，乳母當知公子處而言之。”乳母應之曰：“我不知其處。雖知之，死則死，不可以言也。為人養子，不能隱而言之，是畔上畏死。吾聞忠不畔上，勇不畏死。凡養人子者務生之，非務殺之也。豈可見利畏誅之故，廢義而行詐哉？吾不能生而使公子獨死矣。”遂與公子俱逃澤中。秦軍見而射之，乳母以身蔽之，著十二矢，秦王聞之，饗以太牢，且爵其兄為大夫。《詩》曰：“我心匪石，不可轉也。”

Qin attacked Wei and broke it, but the youngest son escaped and could not be found. An order was issued in Wei: "Whoever captures the prince will be rewarded a thousand jin of gold; the crime of hiding him will extend to ten clans." The prince's wet nurse fled together with him. Someone said to the wet nurse: "The reward for getting the prince is very great, and you must know where the prince is; you should say." The wet nurse answered: "I do not know where he is. Even if I knew, I would die before I would tell. To raise a child for someone and then, instead of hiding him, to give him up would be to betray one's superior out of fear of death. I have heard that loyalty does not betray one's superior, and courage does not fear death. One who raises another's son must seek to keep him alive, not to have him killed. How could I, seeing profit and fearing punishment, abandon righteousness and practice deceit? I cannot live and let the prince die alone." So she fled with the prince into a marsh. The Qin soldiers saw them and shot arrows; the wet nurse shielded him with her body and was hit by twelve arrows. When the King of Qin heard of it, he honored her with a grand sacrifice and enfeoffed her elder brother as a grand master. The Book of Songs says: "My heart is not a stone; it cannot be turned."

子路曰：“人善我，我亦善之。人不善我，我不善之。”子貢曰：“人善我，我亦善之。人不善我，我則引之進退而已耳。”顏回曰：“人善我，我亦善之。人不善我，我亦善之。”三子所持各異，問於夫子。夫子曰：“由之所持，蠻貊之言也。賜之所持，朋友之言也。回之所持，親屬之言也。”《詩》曰：“人而無良，我以為兄。”

Zilu said: "If people are good to me, I am good to them. If people are not good to me, I am not good to them." Zigong said: "If people are good to me, I am good to them. If people are not good to me, I simply guide them to advance or withdraw." Yan Hui said: "If people are good to me, I am good to them. If people are not good to me, I am still good to them." The three held different views and asked the Master. The Master said: "What You holds is the talk of the barbarians. What Ci holds is the talk of friends. What Hui holds is the talk of kin." The Book of Songs says: "A man without goodness, I take him as my elder brother."

齊景公縱酒，醉而解衣冠，鼓琴以自樂。顧左右曰：“仁人亦樂此乎？”左右曰：“仁人耳目猶人，何為不樂乎！”景公曰：“駕車以迎晏子。”晏子聞廿，朝服而至。景公曰：“今者寡人此樂，顧與大夫同之。請去禮。”晏子曰：“君言過矣。自齊國五尺已上，力皆能勝嬰與君，所以不敢亂者，畏禮也。故自天子無禮則無以守社稷，諸侯無禮則無以守其國。為人上無禮則無以使其下，為人下無禮則無以事其上。大夫無禮則無以治其家，兄弟無禮則不同居。人而無禮，不若遄死。”景公色媿，離席而謝曰：“寡人不仁，無良左右，淫湎寡人，以至於此。請殺左右以補其過。”晏子曰：“左右無過。君好禮，則有禮者至，無禮者去。君惡禮，則無禮者至，有禮者去。左右何罪乎？”景公曰：“善哉！”乃更衣而坐，觴酒三行。晏子辭去。景公拜送。《詩》曰：“人而無禮，胡不遄死！”

Duke Jing of Qi indulged in wine, and, drunk, loosened his robe and cap and played the zither for his own pleasure. He turned to his attendants and said: "Do benevolent men also enjoy this?" His attendants said: "The ears and eyes of benevolent men are still those of people; why would they not enjoy it!" Duke Jing said: "Yoke a carriage and fetch Master Yan." Master Yan, hearing of it, came in court dress. Duke Jing said: "Now I take such pleasure in this and wish to share it with you, grand master. Please let us dispense with ritual." Master Yan said: "My lord's words are mistaken. In Qi, everyone of five feet and above has strength enough to overcome both Ying and my lord, and the reason they dare not make disorder is that they fear ritual. Therefore the Son of Heaven without ritual has no way to guard the altars of state, and a feudal lord without ritual has no way to guard his state. One who is a superior without ritual has no way to command those below, and one who is a subordinate without ritual has no way to serve those above. A grand master without ritual has no way to govern his household, and brothers without ritual do not live together. For a man without ritual, it is better to hurry up and die." Duke Jing looked ashamed, left his mat and apologized, saying: "I am not benevolent; I have no good attendants and they have led me into excess, until it has come to this. Please kill my attendants to atone for my fault." Master Yan said: "Your attendants are not at fault. If my lord loves ritual, those with ritual will come and those without will go. If my lord hates ritual, those without ritual will come and those with it will go. What crime do the attendants have?" Duke Jing said: "Good!" So he changed his clothes and sat down, and the wine goblets went around three times. Master Yan took leave and left. Duke Jing bowed and saw him off. The Book of Songs says: "A man without ritual, why does he not hurry to die!"

傳曰：堂衣若扣孔子之門曰：“丘在乎？丘在乎？”子貢應之曰：“君子尊賢而容眾，嘉善而矜不能，親內及外，己所不欲，勿施於人。子何言吾師之名為？”堂衣若曰：“子何少言之絞！”子貢曰：“大車不絞則不成其任，琴瑟不絞則不成其音。子之言絞，是以絞之也。”堂衣若曰：“吾始以鴻之力，今徒翼耳。”子貢曰：“非鴻之力，安能舉其翼？”《詩》曰：“如切如瑳，如錯如磨。”

The tradition records: Tang Yiruo knocked at Confucius's door and said: "Is Qiu in? Is Qiu in?" Zigong answered: "A gentleman honors the worthy and accommodates the many, commends the good and pities the incapable, draws close the inner and reaches the outer, and what he does not want himself he does not impose on others. Why do you call my teacher by his name?" Tang Yiruo said: "Why do you say so little and yet so sharply!" Zigong said: "A great carriage that is not tightly bound cannot bear its load, and a zither that is not tightly strung cannot make its sound. Your words are sharp, and so I am sharp in dealing with you." Tang Yiruo said: "At first I thought it was the strength of the swan; now I see it is only the wings." Zigong said: "Without the swan's strength, how could the wings be lifted?" The Book of Songs says: "As if cut, as if filed, as if carved, as if polished."

齊景公出弋昭華之池，使顏斵聚主鳥而亡之。景公怒而欲殺之。晏子曰：“夫斵聚有死罪四，請數而誅之。”景公曰：“諾。”晏子曰：“斵聚！汝為吾君主鳥而亡之，使吾君以鳥之故而殺人，是罪二也。使四國諸侯聞之，以吾君重鳥而輕士，是罪三也。天子聞之，必將貶絀吾君，危其社稷，絕其宗廟，是罪四也。此四罪者，故當殺無赦，臣請加誅焉。”景公曰：“止1此吾過矣。願夫子為寡人敬謝焉。”《詩》曰：“邦之司直。”

Duke Jing of Qi was hunting at the Zhaohua Pool and had Yan Zhuoju look after the birds, but they were lost. Duke Jing was angry and wanted to kill him. Master Yan said: "Zhuoju has four capital crimes; please let me enumerate them and then have him executed." Duke Jing said: "Good." Master Yan said: "Zhuoju! You looked after birds for our lord and lost them: that is the first crime. You caused our lord to kill a man on account of birds: that is the second crime. You would let the lords of the four states hear of it and think that our lord values birds and holds gentlemen cheap: that is the third crime. When the Son of Heaven hears of it, he will surely demote our lord, endanger the altars of state and cut off the ancestral temple: that is the fourth crime. For these four crimes he should be killed without pardon; I request leave to execute him." Duke Jing said: "Stop! It is my fault. I ask you, master, to convey my respectful apology to him." The Book of Songs says: "The state upholds what is upright."

魏文侯問於解狐曰：“寡人將立西河之守，誰可用者？”解狐對曰：“荊伯柳者賢人，殆可。”文侯曰：“是非子之讎也？”對曰：“君問可，非問讎也。”於是將以荊伯柳為西河守。荊伯柳問左右：“誰言我於吾君？”左右皆曰：“解狐。”荊伯柳往見解狐而謝之曰：“子乃寬臣之過也，言於。謹再拜謝。”解狐曰：“言子者公也，怨子者私也。公事已行，怨子如故。”張弓射之，走十步而沒，可謂勇矣。《詩》曰：“邦之司直。”

Marquis Wen of Wei asked Xie Hu: "I am about to appoint a governor of Xihe; who can be used?" Xie Hu replied: "Jing Boliu is a worthy man and is probably suitable." Marquis Wen said: "Is he not your enemy?" He replied: "My lord asked who could be used; he did not ask about enemies." So Marquis Wen was about to employ Jing Boliu as governor of Xihe. Jing Boliu asked his attendants: "Who spoke of me to our lord?" The attendants all said: "Xie Hu." Jing Boliu went to see Xie Hu and apologized, saying: "You have forgiven my faults and recommended me to the ruler. I bow twice to thank you." Xie Hu said: "Recommending you was public business; resenting you is a private matter. The public business has been done, and my resentment of you is as before." He drew his bow and shot at him, and Jing Boliu ran ten paces before the arrow sank in. This can be called courage. The Book of Songs says: "The state upholds what is upright."

楚有善相人者，所言無遺策，聞於國中。莊王召見而問焉。對曰：“臣非能相人也，能相人之友者也。觀布衣者，其友皆孝弟，篤謹畏令，如此者家必日益，而身日安，此所謂吉人者也。觀事君者，其友皆誠信，有行好善，如此者措事日益，官職日進，此所謂吉臣者也。觀人主也，朝臣多賢，左右多忠，主有失，皆敢交爭正諫，如此者國日安，主日尊，名聲日顯，此所謂吉主者也。臣非能相人也，能觀人之友者也。”王曰：“善！”其所以任賢使能而霸天下者，殆遇之於是也。《詩》曰：“彼己之子，邦之彥兮。”

In Chu there was a man skilled at physiognomy, whose predictions never missed and who was famous throughout the state. King Zhuang summoned and questioned him. He replied: "I am not able to read faces; I am able to read the friends a person keeps. When I observe a commoner and his friends are all filial and respectful, sincere and careful, and fear the law, such a household will surely grow richer day by day and his person safer day by day; this is called a fortunate man. When I observe one who serves a ruler and his friends are all trustworthy, of upright conduct and fond of goodness, such a man's undertakings will grow day by day and his office will advance day by day; this is called a fortunate minister. When I observe a ruler whose court ministers are mostly worthy, whose attendants are mostly loyal, and when the ruler errs they all dare to argue and remonstrate directly, such a state grows safer day by day, its ruler more honored day by day, and his name more renowned day by day; this is called a fortunate ruler. I am not able to read faces; I am able to observe a person's friends." The King said: "Good!" The reason he was able to employ the worthy and use the capable and become hegemon over the world was probably that he met with this here. The Book of Songs says: "That man is a fine gentleman of the state."

孔子出遊少源之野，有婦人中澤而哭，其音甚哀。孔子怪之，使弟子問焉，曰：“夫人何哭之哀？”婦人曰：“在亡吾蓍簪，吾是以哀也。”弟子曰：“刈蓍薪而亡蓍簪，有何悲焉？”婦人曰：“非傷亡簪也，吾所以悲者，蓋不忘故也。”《詩》曰：“代馬依北風，飛鳥揚故巢。”皆不忘故之謂也。。

Confucius was traveling in the wilds of Shaoyuan, and a woman was weeping in a marsh, her voice very sorrowful. Confucius found it strange and had a disciple ask: "Madam, why do you weep so bitterly?" The woman said: "I have lost my yarrow hairpin, and that is why I grieve." The disciple said: "You were cutting yarrow for firewood and lost a yarrow hairpin; what is there to be sad about?" The woman said: "It is not that I mourn losing a hairpin; what grieves me is probably that I cannot forget old things." The Book of Songs says: "The horse of Dai leans toward the north wind, and the flying bird turns to its old nest." All this speaks of not forgetting what is old.

傳曰：君子之聞道，入之於耳，藏之於心，察之以仁，守之以信，行之以義，出之以遜，故人無不虛心而聽也。小人之聞道，入之於耳，出之於口，茍言而已，譬如飽食而嘔之，其不惟肌膚無益，而於志亦戾矣。《詩》曰：“胡能有定。”

The tradition records: When a gentleman hears the Way, it enters his ear and is stored in his heart; he examines it with benevolence, guards it with good faith, practices it with righteousness, and gives it out with humility, and so none fails to listen with an open mind. When a petty man hears the Way, it enters his ear and comes out of his mouth, merely spoken carelessly, like one who has eaten his fill and vomits; it does no good to his flesh and skin, and it runs against his own will as well. The Book of Songs says: "How can there be any fixity?"

孔子與子路子貢顏淵遊於戎山之上，孔子喟然嘆曰：“二三子者各言爾志，予將賢焉。由爾何如？”曰：“得白羽如月，赤羽如日，擊鐘鼓者，上聞於天，旌旗翩飜，下蟠於地，惟由為能。”孔子曰：“勇士哉！賜爾何如？”對曰：“得素衣縞冠，使於兩國之間，不持尺寸之兵，升斗之糧，使兩國相親如兄弟。”孔子曰：“辯士哉！回爾何如？”對曰：“鮑魚不與蘭茝同笥而藏，桀紂不與堯舜同時而治。二子已言，回何言哉？”孔子曰：“回有鄙之心。”顏淵曰：“願得明王聖主為之相，使城郭不治，溝池不鑿，陰陽和調，家給人足，鑄庫兵以為農器。”孔子曰：“大士哉！由來，區區治何攻？賜來，便便治何使？願得衣冠為子宰焉。”

Confucius was traveling on Mount Rong with Zilu, Zigong and Yan Yuan, and sighed deeply and said: "Each of you tell me your aspirations, and I will judge who is worthy. You, You, what about you?" He said: "I would get white banners like the moon and red banners like the sun, with bells and drums sounding so that they are heard in Heaven above, and pennants fluttering and sweeping the earth below; only I could do this." Confucius said: "A brave man! Ci, what about you?" He replied: "I would get white robes and a plain cap, and go as envoy between two states, carrying no weapon of an inch or a foot and not a peck of grain, and make the two states as close as brothers." Confucius said: "A persuasive man! Hui, what about you?" He replied: "Salted fish is not stored in the same chest as orchid and angelica, and Jie and Zhou did not rule at the same time as Yao and Shun. Since these two have spoken, what is there for Hui to say?" Confucius said: "Hui has a humble heart." Yan Yuan said: "I would wish to obtain an enlightened king and sage ruler and serve as his chancellor, so that city walls need not be repaired and moats need not be dug, yin and yang are in harmony, every family has enough and every person is provided for, and the weapons in the arsenals are melted down and cast into farm tools." Confucius said: "A great gentleman! You, come here; what is there to attack in your petty governing? Ci, come here; what is there to send out as envoy in your glib governing? I would wish to get robes and cap and be steward to you all."

賢士不以恥食，不以辱得。《老子》曰：“名與身孰親？身與貨孰多？得與亡孰病？是故甚愛必大費，多藏必厚亡。知足不辱，知止不殆，可以長久。大成若缺，其用不敝。大盈若沖，其用不窮。大直若詘，大辯若訥，大巧若拙，其用不屈。罪莫大於多欲，禍莫大於不知足，咎莫憯於欲得。故知足之足常足矣。”

A worthy man does not eat because of shame, and does not gain through humiliation. The Laozi says: "Which is dearer, fame or the person? Which is more, the person or goods? Which is worse, gain or loss? Therefore, excessive love is sure to bring great expense, and much hoarding is sure to bring heavy loss. One who knows contentment is not disgraced; one who knows when to stop is not endangered, and can last long. Great completion seems deficient, yet its use is never worn out. Great fullness seems empty, yet its use is never exhausted. Great straightness seems bent, great eloquence seems halting, great skill seems clumsy, and its use is never bent. There is no crime greater than much desire, no calamity greater than not knowing contentment, no fault more bitter than wanting to gain. Therefore the contentment of knowing contentment is always enough."

孟子妻獨居，踞。孟子入戶視之，白其母曰：“婦無禮，請去之。”母曰：“何也？”曰：“踞。”其母曰：“何知之？”孟子曰：“我親見之。”母曰：“乃海無禮也，非婦無禮。《禮》不云乎：‘將入門，問孰存。將上堂，聲必揚。將入戶，視必下。’不掩人不備也。今治往燕私之處，入戶不有聲，令人居而視之，是汝之無禮也，非婦無禮也。”於是孟子自責，不敢去婦。《詩》曰：“採葑採菲，無以下禮。”

Mencius's wife was alone in her room, squatting. Mencius entered the room and saw it, and told his mother: "My wife has no manners; please let me divorce her." His mother said: "Why?" He said: "She was squatting." His mother said: "How do you know?" Mencius said: "I saw it with my own eyes." His mother said: "It is you who lack manners, not your wife. Does the Book of Rites not say: 'When about to enter the gate, ask who is within. When about to ascend the hall, raise your voice. When about to enter the room, lower your eyes.' This is so as not to catch people unprepared. Now you went to a place of private leisure and entered without a sound, and let a person at rest be seen; it is you who lack manners, not your wife." Mencius then blamed himself and did not dare divorce his wife. The Book of Songs says: "Gathering turnips and radishes, do not do it for the roots alone."

孔子出衛之東門，逆姑布子卿，曰：“二三子使東避。有人將來，必相我者也。志之。”姑布子卿亦曰：“二三子引車避。有聖人將來。”孔子下步，姑步子卿迎而視之五十步，從而望之五十步，子貢曰：“是何為者也？”子貢曰：“賜之師也，所謂魯孔丘也。”姑布子卿曰：“是魯孔丘歟？吾固聞之。”子貢曰：“賜之師何如？”姑布子卿曰：“得堯之顙，舜之目，禹之頸，皋陶之喙。從前視之，盎盎乎似有土者。從後視之，高肩循固得之轉廣一尺四寸，此惟不及四聖者也。”子貢籲然。姑布子卿曰：“子何患焉？汙面而不惡，葭喙而不藉，遠而望之，羸喪家之狗。子何患焉？”子貢以告孔子。孔子無所辭，獨辭喪家之狗耳，曰：“丘何敢乎？”子貢曰：“汙面而不惡，葭喙而不藉，賜以知之矣。不知喪家狗，是何足辭也？”子曰：“賜，汝獨不見夫喪家之狗歟？既斂而槨，布席而祭。顧望無人，意欲施之。上無明王，下無賢方伯，王道衰，政教失，強陵弱，眾暴寡，百姓縱心，莫之綱紀。是人固以丘為欲當之者也。丘何敢乎！”

Confucius left by the east gate of Wei and met Gubu Ziqing face to face. Confucius said: "Make way for the carriage to the east and avoid him. Someone is about to come who will surely read my face. Remember this." Gubu Ziqing also said: "All of you, draw the carriage aside. A sage is about to come." Confucius got down and walked; Gubu Ziqing went to meet him and looked at him for fifty paces, then followed and watched for another fifty paces, and said: "Who is this?" Zigong said: "He is my teacher, called Kong Qiu of Lu." Gubu Ziqing said: "Is it Kong Qiu of Lu? I had heard of him." Zigong said: "What is my teacher like?" Gubu Ziqing said: "He has the forehead of Yao, the eyes of Shun, the neck of Yu and the mouth of Gao Yao. Seen from the front, he is full and imposing, like one who has earth. Seen from behind, his shoulders are high and his spine firm, and his width is one foot four inches; only he does not reach the Four Sages." Zigong sighed. Gubu Ziqing said: "What are you worried about? His face is dusty but not ugly, his mouth is like a reed but not rough, and seen from afar he is as lean as a stray dog of a bereaved house. What are you worried about?" Zigong told Confucius. Confucius did not decline anything else, only declined the stray dog of a bereaved house, saying: "How would Qiu dare?" Zigong said: "His face dusty but not ugly, his mouth like a reed but not rough, I already understand. But as for the stray dog of a bereaved house, what is there to decline?" Confucius said: "Ci, have you alone not seen that dog of a bereaved house? The coffin has been laid and the outer coffin set, the mats spread and the offering made; he looks back and sees no one, with the intent of wanting to give. Above there is no enlightened king and below no worthy regional chief; the kingly way has declined and government and teaching are lost; the strong bully the weak, the many oppress the few, the people indulge their hearts, and there is no one to give them order. This man surely thought Qiu wanted to take this on. How would Qiu dare!"

修身不可不慎也。嗜慾侈則行虧，讒毀行則害成。患生於忿怒，禍起於纖微。汙辱難湔灑，敗失不復追。不深念遠慮，後悔何益？徼倖者，伐性之斧也。嗜慾者，逐禍之馬也。謾誕者，趨禍之路也。毀於人者，困窮之舍也。是故君子去徼倖，節嗜慾，務忠信，無毀於一人，則名聲常存，稱為君子矣。《詩》曰：“何其處也，必有興也。”

In cultivating oneself, one must be careful. Craving and extravagance diminish conduct, and slander, once put into practice, harms achievement. Calamity arises from anger, and disaster rises from small beginnings. Disgrace is hard to wash away, and losses are not recovered. If one does not think deeply and plan far ahead, what use is regret afterward? Seeking luck is the ax that cuts down one's nature. Craving is the horse that chases after calamity. Deceit is the road that leads toward calamity. Being slandered by others is the lodging of hardship. Therefore the gentleman gives up seeking luck, restrains his cravings, works at loyalty and good faith, and is not slandered by even one person, so his name always endures, and he is called a gentleman. The Book of Songs says: "Why do you stay at ease? Something is bound to arise."

君子之居也，綏如安裘，晏如覆杅。天下有道，則諸侯畏之。天下無道，則庶人易之。非獨今日，自古亦然。昔者范蠡行遊，與齊屠地居，仁義沉浮，湯湯慨慨，天地同憂。故君子居之，安得自若。《詩》曰：“心之憂矣，其誰知之！”

A gentleman at rest is calm like a secure fur coat and at ease like an overturned bowl. When the world has the Way, the feudal lords fear him. When the world is without the Way, common people look down on him. It is not only so today; it has been so from antiquity. In the past Fan Li traveled about and lived with a butcher of Qi, benevolence and righteousness rising and sinking with him, vast and stirring, sharing sorrow with Heaven and Earth. So how can a gentleman at rest simply stay as he was? The Book of Songs says: "My heart is sorrowful; who knows it!"

田子方之魏，魏太子從車百乘而迎之郊。太子再拜，謁田子方，田子方不下車。太子不說，曰：“敢問何如則可以驕人矣？”田子方曰：“吾聞以天下驕人而亡者有矣，以一國驕人而亡者有矣。由此觀之，則貧賤可以驕人矣。夫志不得，則授履而適秦楚耳，安往而不得貧賤乎？”於是太子再拜而後退。田子方遂不下車。

Tian Zifang went to Wei, and the Crown Prince of Wei came out to the suburbs with a hundred carriages to welcome him. The Crown Prince bowed twice and greeted Tian Zifang, but Tian Zifang did not get down from his carriage. The Crown Prince was displeased and said: "May I ask, under what circumstances may one be arrogant toward others?" Tian Zifang said: "I have heard that there are those who were arrogant to others on the strength of the world and perished, and those who were arrogant to others on the strength of a state and perished. Seen in this light, the poor and lowly may be arrogant toward others. If my aims are not met, I simply pick up my shoes and go to Qin or Chu; where could I go and not find poverty and lowliness?" Then the Crown Prince bowed twice and withdrew. In the end Tian Zifang did not get down from his carriage.

戴晉生弊衣冠而往見梁王。梁王曰：“前日寡人以上大夫之祿要先生，先生不留，今過寡人邪？”戴晉生欣然而笑，仰而永嘆曰：“嗟乎！由此觀之，君曾不足與遊也。君不見大澤中雉乎？五步一噣，終日乃飽，羽毛悅澤，光照於日月，奮翼爭鳴，聲響於陵澤者何？彼樂其志也。援置之囷倉中，常噣梁粟，不旦時而飽，然猶羽毛憔悴，志氣益下，低頭不鳴。夫食豈不善哉？彼不得其志故也。今臣不遠千里而從君遊者，豈食不足？竊慕君之道耳。臣始以君為好士，天下無雙，乃今見君不好，明矣。”辭而去，終不復往。

Dai Jinsheng, in ragged robe and cap, went to see the King of Liang. The King of Liang said: "The other day I invited you, sir, with the salary of a senior grand master, and you did not stay; now do you come to visit me?" Dai Jinsheng smiled with pleasure, raised his head and sighed deeply, saying: "What a pity! Seen in this light, my lord is not worthy of befriending. Has my lord not seen the pheasant in the great marsh? It pecks once every five paces and only after a whole day is full; its feathers are glossy and shine in the sun and moon, it spreads its wings and calls loudly, its voice sounding across the hills and marshes. Why? It delights in its aspiration. If it is caught and placed in a granary, always pecking at millet, it is full before morning, yet its feathers grow haggard, its spirit lower still, and it lowers its head and does not call. Is the food not good? It is because it does not have its aspiration. Now I have come from a thousand li away to befriend my lord; is it that I lack food? I privately admired my lord's Way, that is all. At first I thought my lord's love of gentlemen had no equal in the world; now I see that my lord does not love them, which is plain." He took leave and left, and in the end never went again.

楚莊王使使齎金百斤聘北郭先生。先生曰：“臣有箕箒之使，願入計之。”即謂婦人曰：“楚欲以我為相，今日相，即結駟列騎，食方丈於前，如何？”婦人曰：“夫子以織屨為食，食粥毚履，無怵惕之憂者何哉？與物無治也。今如結駟列騎，所安不過容膝，食方丈於前，所甘不過一肉。以容膝之安，一肉之味，而殉楚國之憂，其可乎？”於是遂不應聘，與婦去之。《詩》曰：“彼美淑姬，可與晤言。”

King Zhuang of Chu sent an envoy with a hundred jin of gold to invite Master Beiguo. The master said: "I have a wife who tends my dustpan and broom; I wish to go in and consult with her." So he said to his wife: "Chu wants to make me chancellor. If I become chancellor today, I will have teams of four horses and rows of riders, and eat a spread ten feet square before me; what do you think?" His wife said: "You, sir, live by weaving sandals, drinking gruel and wearing coarse shoes, and you have no anxious worry. Why? You have no entanglements with things. Now with teams of four horses and rows of riders, the place you sit will be no more than room for your knees; with a spread ten feet square before you, what you savor will be no more than one piece of meat. To give up the comfort of room for your knees and the taste of one piece of meat, and sacrifice yourself for the troubles of the state of Chu, can this be right?" So he declined the invitation and left with his wife. The Book of Songs says: "That fair and virtuous lady, one can talk with her."

傳曰：昔戎將由余使秦，秦繆公問以得失之要，對曰：“古有國者未嘗不以恭儉也，失國者未嘗不以驕奢也。”由余因論五帝三王之所以衰，及至布衣之所以亡。繆然之，於是告內史王廖曰：“鄰國有聖人，敵國之憂也。由余聖人也，將奈之何？”王廖曰：“夫戎王居僻陋之地，未嘗見中國之聲色。君其遺之女樂以淫其志，亂其政，其臣下必疎。因為由余請緩期，使其君臣有間，然後可圖。”繆公曰：“善。”乃使王廖以女樂二列遺戎王，為由余請期。戎王大悅，許之。於是張酒聽樂，日夜不休，終歲淫縱，牛馬多死。由余歸，數諫不聽，去之秦。秦繆公迎而拜之上卿。遂並國十二，闢地千里。

The tradition records: In the past, You Yu, a general of the Rong, went as envoy to Qin, and Duke Miu of Qin asked him about the essentials of success and failure. He replied: "In ancient times, those who held states never failed to do so through reverence and frugality, and those who lost states never failed to lose them through arrogance and extravagance." You Yu then discussed why the Five Emperors and Three Kings declined, and down to the commoners, why they perished. Duke Miu thought this right, and then said to the Palace Secretary Wang Liao: "When a neighboring state has a sage, it is a worry to the rival state. You Yu is a sage; what shall we do?" Wang Liao said: "The King of the Rong lives in a remote and rustic land and has never seen the music and beauty of the Central States. My lord should send him female musicians to make his mind licentious and disturb his government, and his ministers will surely grow distant from him. Meanwhile, request a delay for You Yu to stay, so that a rift opens between ruler and minister, and then we can plan against him." Duke Miu said: "Good." So he had Wang Liao send two rows of female musicians to the King of the Rong and ask for an extension for You Yu. The King of the Rong was delighted and agreed. He then spread out wine and listened to music day and night without rest, indulging all year, and many oxen and horses died. When You Yu returned, he remonstrated several times and was not heeded, so he left for Qin. Duke Miu of Qin welcomed him and appointed him a senior minister. Thereupon Qin annexed twelve states and opened up a thousand li of land.

子夏過曾子，曾子曰：“入食。”子夏曰：“不為公費乎？”曾子曰：“君子有三費，飲食不在其中。君子有三樂，鐘磬琴瑟不在其中。”子夏曰：“敢問三樂。”曾子曰：“有親可畏，有君可事，有子可遺，此一樂也。有親可諫，有君可去，有子可怒，此二樂也。有君可喻，有友可助，此三樂也。”子夏曰：“敢問三費。”曾子曰：“少而學，長而忘之，此一費也。事君有功，而輕負之，此二費也。久交友而中絕之，此三費也。”子夏曰：“善哉！謹身事一言，愈於終身之誦，而事一士，愈於治萬民之功。夫知人者不可以不知，何也？吾嘗蓾焉吾田，朞歲不收。土莫不然，何況於人乎？與人以實，雖疎必密。與人以虛，雖戚必疎。夫實之與實，如膠如漆。虛之興虛，如薄冰之見晝日。君子可不留意哉！”《詩》曰：“神之聽之，終和且平。”

Zixia visited Master Zeng, and Master Zeng said: "Come in and eat." Zixia said: "Would that not be wasting public resources?" Master Zeng said: "A gentleman has three wastes, and food and drink are not among them. A gentleman has three joys, and bells, chimes and zithers are not among them." Zixia said: "May I ask about the three joys?" Master Zeng said: "To have parents whom one can revere, a ruler whom one can serve, and a son to whom one can leave a legacy: this is the first joy. To have parents one can remonstrate with, a ruler one can leave, and a son one can scold: this is the second joy. To have a ruler one can enlighten and a friend who can help: this is the third joy." Zixia said: "May I ask about the three wastes?" Master Zeng said: "To learn when young and forget when grown: this is the first waste. To serve a ruler with merit and then lightly betray him: this is the second waste. To befriend someone long and then break off midway: this is the third waste." Zixia said: "Good! To be careful in oneself and serve one saying is better than reciting for a lifetime, and to serve one gentleman is better than the merit of governing ten thousand people. One must know how to know people; why? I once let my field run to weeds and did not harvest for a full year. There is no soil that is not like this, much less people. If you give a person substance, even if distant he will surely become close. If you give a person emptiness, even if close he will surely become distant. When substance meets substance, they are like glue and lacquer. When emptiness meets emptiness, they are like thin ice meeting the bright sun. Can a gentleman fail to take heed!" The Book of Songs says: "The spirits listen, and in the end it is harmonious and peaceful."