Kong Cong Zi (孔叢子) · Volume 2

孔子適齊齊景公讓登夫子降一等景公三辭然後登既坐曰夫子降徳辱臨寡人寡人以為榮也而降階以逺自絶於寡人寡人未知所以為罪孔子荅曰君惠顧外臣君之賜也然以匹夫敵國君非所敢行也雖君私之其若義何

When Confucius went to Qi, Duke Jing of Qi had him go up the steps first, and the Master stepped down one level. Duke Jing declined repeatedly and only then went up. After sitting down he said: “That the Master lowers his virtue and condescends to visit me, I count as an honor; yet you step down and keep yourself far from me, and I do not know where I have been at fault.” Confucius replied: “Your kind regard for an outside minister is your gift. But for a commoner to stand on equal terms with the ruler is not something I dare do. Even if you tolerate it privately, how could I answer to righteousness?”

顔讎善事親子路義之後讎以非罪執於義將厄子路請以金贖焉人將許之既而二三子納金於子路以入衛或謂孔子曰受人之金以贖其私暱義乎子曰義而贖之貧取於友非義而何愛金而令不辜防闢凡人且猶不忍況二三子於由之所親乎詩云如可贖兮人百其身苟出金可以生人雖百倍古人不以為多故二三子其欲由也成其義非汝之所知也

Yan Chou was good at serving his parents, and Zilu thought him righteous. Later Yan Chou, though not guilty, was arrested on a claim of righteousness and was about to meet misfortune; Zilu asked to ransom him with gold, and the other side was about to agree. Then his fellow students gave the gold to Zilu to take to Wei. Someone said to Confucius: “Is it in accord with righteousness to accept others’ gold in order to ransom one’s own kin?” Confucius said: “Ransoming him for the sake of righteousness, and taking from friends when one is poor oneself, what is that if not righteousness? To begrudge gold and let an innocent man fall into punishment is something even ordinary people cannot bear, how much more his fellow students toward someone Zhong You is close to? The Songs says: ‘If he could be ransomed, people would give a hundred bodies for his.’ If giving gold can save a life, even a hundredfold, the ancients did not count it as too much. So the fellow students wished to help Zhong You complete his righteousness, which is not something you can understand.”

孔子讀詩及小雅喟然而嘆曰吾於周南召南見周道之所以盛也於栢舟見匹夫執志之不可易也於淇澳見學之可以為君子也於考槃見遁世之士而不悶也於木見包且之禮行也於緇衣見好賢之心至也於雞鳴見古之君子不忘其敬也於伐檀見賢者之先事後食也於蟋蟀見陶唐儉德之大也於下泉見亂世之思明君也於七月見豳公之所造周也於東山見周公之先公而後私也於狼跋見周公之逺志所以為聖也於鹿鳴見君臣之有禮也於弓見有功之必報也於羔羊見善政之有應也於節南山見忠臣之憂世也於蓼莪見孝子之思養也於四月見孝子之思祭也於裳裳者華見古之賢者世保其祿也於采菽見古之明王所以敬諸侯也

When Confucius read the Songs and came to the Lesser Odes, he sighed deeply and said: “From the Zhou South and Shao South I see why the Way of Zhou flourished; from ‘The Cypress Boat’ I see that a common man’s steadfast resolve cannot be changed; from ‘The Qi Bend’ I see that learning can make a superior person; from ‘Kao Pan’ I see that a recluse is not distressed; from ‘The Quince’ I see that the ritual of repaying gifts is carried out; from ‘The Black Robes’ I see the utmost love of the worthy; from ‘The Cock Crows’ I see that the superior persons of old did not forget reverence; from ‘Cutting Sandalwood’ I see that worthy men first work and then receive food; from ‘The Cricket’ I see the breadth of Tao Tang’s frugal virtue; from ‘The Cold Spring’ I see how in a disordered age people long for an enlightened ruler; from ‘The Seventh Month’ I see how the Duke of Bin built up the foundation of Zhou; from ‘The Eastern Mountain’ I see that the Duke of Zhou put the public before the private; from ‘The Wolf Stumbles’ I see that the Duke of Zhou’s aspirations were lofty and so he became a sage; from ‘The Deer Call’ I see that ruler and subject have ritual; from ‘The Red Bow’ I see that merit is surely repaid; from ‘The Lambskin’ I see that good government has its verification; from ‘The Southern Mountain’ I see a loyal minister’s worry for the age; from ‘The Tall Artemisia’ I see a filial son’s longing to care for his parents; from ‘The Fourth Month’ I see a filial son’s longing to sacrifice; from ‘The Splendid Flowers’ I see that worthy men of old kept their salaries for generations; from ‘Gathering Beans’ I see why the enlightened kings of old revered the feudal lords.”

孔子晝息於室而鼓琴焉閔子自外聞之以告曾子曰向也夫子之音清徹以和淪入至道今也更為幽沉之聲幽則利慾之所為發沉則貪得之所為施夫子何所之感若是乎吾從子入而問焉曾子曰諾二子入問夫子夫子曰然女言是也吾有之向見貓方取鼠欲其得之故為之音也女二人者孰識諸曽子對曰閔子夫子曰可與聽音矣

Confucius was resting in his room in the daytime, playing the zither. Min Ziqian heard it from outside and told Zengzi: “Just now the Master’s zither sound was clear and harmonious, sinking into the utmost Way; now it has turned into a dark and sunken sound. Dark is what is stirred up by desire for gain, and sunken is what is imposed by greed for getting. What has the Master sensed, that it comes to this? Let me go in with you and ask.” Zengzi said: “Good.” The two went in and asked the Master. The Master said: “Yes, you are right, I did have such a thing. Just now I saw a cat about to catch a mouse and hoped it would catch it, so I played that sound. Which of you two heard it?” Zengzi replied: “Min Zi.” The Master said: “He can be one to listen to music with.”

仲弓問古之刑教與今之刑教孔子曰古之刑省今之刑繁其為教古有禮然後有刑是以刑省今無禮以教而齊之以刑刑是以繁書曰伯夷降典折民維刑謂下禮以教之然後維以刑折之也夫無禮則民無恥而正之以刑故民苟免

Zhonggong asked about the teaching by punishment in ancient times and today. Confucius said: “In ancient times punishments were few, and today punishments are many. As for teaching: in ancient times there was first ritual and then punishment, so punishments were few; today ritual is not used to teach and punishment is used to put things in order, so punishments are many. The Book of Documents says ‘Bo Yi sent down the canons, and the people were judged only by punishment,’ meaning that ritual was first sent down to teach and transform, and only afterward was punishment used to bring them into submission. Without ritual the common people have no sense of shame, yet punishment is used to correct them, so the common people merely seek to escape.”

孔子適衛衛將軍文子問曰吾聞魯公父氏不能聽獄信乎孔子荅曰不知其不能也夫公父氏之聽獄有罪者懼無罪者恥文子曰有罪者懼是聴之察刑之當也無罪者恥何乎孔子曰齊之以禮則民恥矣刑以止刑則民懼矣文子曰今齊之以刑刑猶弗勝何禮之齊孔子曰以禮齊民譬之於御則轡也以刑齊民譬之於御則鞭也執轡於此而動於彼御之良也無轡而用防則馬失道矣文子曰以御言之左手執轡右手運防不亦速乎若徒轡無防馬何懼哉孔子曰吾聞古之善御者執轡如組兩驂如舞非防之助也是以先王盛於禮而薄於刑故民從命今也廢禮而尚刑故民彌暴文子曰呉越之俗無禮而亦治何也孔子曰夫呉越之俗男女無別同厠而浴民輕相犯故其刑重而不勝由無禮也中國之教為外內以別男女異器服以殊等類故其民篤而法其刑輕而勝由有禮也

When Confucius went to Wei, General Wenzi of Wei asked: “I have heard that Gongfu of Lu is not able to judge lawsuits; is it true?” Confucius replied: “I do not know that he is unable. When Gongfu judges a lawsuit, the guilty are afraid, and the innocent feel ashamed.” Wenzi said: “For the guilty to be afraid is because the hearing is clear-sighted and punishment is fitting; why do the innocent feel ashamed?” Confucius said: “If one orders by ritual, the people feel shame; if one uses punishment to stop punishment, the people feel fear.” Wenzi said: “Now one uses punishment to order things and punishment is not enough; how can one order by ritual?” Confucius said: “Ordering the people by ritual is like the reins in driving a carriage; ordering the people by punishment is like the whip in driving a carriage. When one holds the reins on this side, the horse moves on that side, and this is good driving. With no reins and using only the whip, the horse loses its way.” Wenzi said: “In terms of driving, holding the reins with the left hand and wielding the whip with the right, is it not faster? If there are only reins and no whip, what does the horse fear?” Confucius said: “I have heard that the ancients who were good at driving held the reins like weaving a braid, and the two outer horses seemed to be dancing, not relying on a whip to help. So the former kings stressed ritual and made little of punishment, and the people obeyed orders; now ritual is abandoned and punishment is honored, and the people instead become more violent.” Wenzi said: “The customs of Wu and Yue have no ritual, yet they too are governed; why?” Confucius said: “In the customs of Wu and Yue, men and women make no distinction, bathe together in the same place, and the people easily offend one another, so punishments are heavy and still not enough, because there is no ritual. In the teaching of the Central Plain, men and women are distinguished by inside and outside, ranks are marked by different implements and clothing, so the people are sincere and law-abiding, and punishments are light and yet sufficient, because there is ritual.”

孔子曰民之所以生者衣服也上不教民民匱其生飢寒切於身而不為非者寡矣故古之於盜惡之而不殺也今不先其教而一殺之是以罰行而善不反刑張而罪不省夫赤子知慕其父母由審故也況為政興其賢者而廢其不賢以化民乎知審此二者則上盜息【上盜猶大盜也】

Confucius said: “What the common people live by is clothing and food. If those above do not teach the people, the people’s livelihood is lacking, and those who, pressed by hunger and cold, still do not do wrong are very few. So in ancient times, toward thieves and robbers they disliked them but did not kill them; now, without first teaching, everyone is killed, so punishments are carried out and yet goodness does not return, the net of law is spread and yet crime does not lessen. An infant knows to cling to its parents because it has examined and become familiar, how much more in government, raising the worthy and discarding the unworthy in order to teach the people? If one understands how to examine these two things, the great robbers above will cease. [“Robbers above” means great robbers.]”

書曰茲殷罰有倫子張問曰何謂也孔子曰不失其理之謂也今諸侯不同徳國君異法折獄無倫以意為限是故知法之難也子張曰古之知法者與今之知法者異乎孔子曰古之知法者能逺【能逺者止其源而以禮義先之】今之知法者不失有罪不失有罪其於怨寡矣能逺則於獄其防深矣寡怨近乎濫防深治乎本書曰惟敬五刑以成三徳言敬刑所以為德也

The Book of Documents says: ‘These Yin punishments have order.’ Zizhang asked: “What does this mean?” Confucius said: “Not losing the thread of order is what it means. Now the feudal lords differ in virtue, rulers differ in laws, cases are decided without order, and boundaries are drawn by private will, so I know that carrying out the law is very hard.” Zizhang said: “Are those who understood law in ancient times different from those who understand law today?” Confucius said: “Those who understood law in ancient times could push the source of calamity far away [being able to push it far away means blocking the source, first guiding with ritual and righteousness]; those who understand law today only seek not to let the guilty escape. Not letting the guilty escape lessens resentment somewhat; being able to push the source of calamity far away means the guard against lawsuits is deep. Less resentment is close to excessive punishment, while a deep guard is close to treating the root. The Documents says ‘Be reverent only about the five punishments, in order to complete the three virtues,’ meaning that being careful in using punishments is precisely how virtue is completed.”

書曰非從惟從孔子曰君子之於人也有不語也無不聽也況聽訟乎必盡其辭矣夫聽訟者或從其情或從其辭辭不可從心斷以情書曰人有小罪非乃惟終自作不典式爾有厥罪小乃不可不殺乃有大罪非終乃惟災適爾既道極厥辜時乃不可殺

The Book of Documents says: ‘Follow when it is not a following.’ Confucius said: “The superior person, in dealing with people, may leave some things unsaid but never fails to listen, how much more in hearing a lawsuit? One must let him say everything. One who hears lawsuits either follows the facts or follows the words; if the words cannot be followed, decide according to the facts with one’s own mind. The Documents says: ‘If someone has a small offense, not an error but one in which from beginning to end he does things that are unlawful, then even if the offense is small he cannot be left unkilled. If someone has a great offense, not one in which he is that way from beginning to end, but where an error or misfortune happened to produce it, and he has already given a complete account of his fault, then at that time he cannot be killed.’”

曾子問聽獄之術孔子曰其大法有三焉治必以寛寛之之術歸於察察之之術歸於義是故聽而不寛是亂也寛而不察是慢也察而不中義是私也私則民怨故善聽者雖不越辭辭不越情情不越義書曰上下比罪無僭亂辭

Zengzi asked about the method of hearing lawsuits. Confucius said: “The great rules are three: governing must be lenient; the method of leniency comes down to clear examination; the method of clear examination comes down to righteousness. So to hear lawsuits without leniency is disorder; to be lenient without clear examination is negligence; to examine clearly without accord with righteousness is selfishness. Selfishness makes the people resentful. So one who is good at hearing lawsuits does not go beyond the words, the words do not go beyond the facts, and the facts do not go beyond righteousness. The Documents says: ‘Compare above and below in fixing guilt, and do not disorder the statements.’”

書曰哀矜折獄仲弓問曰何謂也孔子曰古之聽訟者察貧窮哀孤獨及鰥寡老弱不肖而無告者雖得其情必哀矜之死者不可生斷者不可屬若老而刑之謂之悖弱而刑之謂之尅不赦過謂之逆率過以小罪謂之枳【一作疻猶傷也夫過則冝宥若率以為小罪亦傷乎義】故宥過赦小罪老弱不受刑先王之道也書曰大辟疑赦又曰與其殺不辜寧失不經

The Book of Documents says: ‘Decide cases with compassion.’ Zhonggong asked: “What does this mean?” Confucius said: “Those who heard lawsuits in ancient times looked at the poor, took pity on the orphaned and lonely, and on widowers, widows, the old, the weak, and the unworthy who had no one to tell their troubles to, and even if they obtained the true facts, they must still have compassion for them. The dead cannot be revived and what is cut off cannot be joined again. To apply punishment to the old is called perverse; to apply punishment to the weak is called harsh; not to pardon a mistake is called contrary; to handle a mistake as a minor crime is called ‘zhi’ [one text has ‘zhi’ with another character, meaning injury. A mistake should be forgiven, and if all are treated as minor crimes, righteousness is also injured]. So to forgive mistakes, pardon minor offenses, and not inflict punishment on the old and weak is the Way of the former kings. The Documents says ‘If the death penalty is doubtful, pardon,’ and also ‘Rather than kill the innocent, better to lose the regular rule.’”

書曰若保赤子子張問曰聽訟可以若此乎孔子曰可哉古之聽訟者惡其意不惡其人求所以生之不得其所以生乃刑之君必與眾共焉今之聽訟者不惡其意而惡其人求所以殺是反古之道也

The Book of Documents says: "Be like one protecting an infant." Zizhang asked: "Can hearing lawsuits be like this?" Confucius said: "It can. In ancient times, those who heard lawsuits hated the intent, not the person, and sought reasons to let him live; only when no reason to let him live could be found did they use punishment, and the ruler surely decided together with the people. Now those who hear lawsuits do not hate the intent but hate the person, and seek reasons to kill him; this goes against the Way of the ancients."

孟氏之臣叛武伯問孔子曰如之何荅曰臣人而叛天下所不容也其狀自反子姑待之三旬果自歸孟氏武伯將執之訪於夫子夫子曰無也子之於臣禮意不至是以去子今其自反罪以反除又何執焉子修禮以待之則臣去子將安徃武伯乃止

A retainer of the Meng family rebelled, and Meng Wubo asked Confucius: "What should be done?" Confucius answered: "To be a minister and rebel is not tolerated by the world; as things stand, he will come back of himself, so you may wait." Thirty days later he did indeed return of himself. Meng Wubo wanted to arrest him and consulted the Master. The Master said: "There is no need. In treating your subordinates, ritual propriety did not reach them, and so he left you; now that he has come back himself, his offense has been cleared by his return, so why arrest him? If you cultivate ritual in treating them, where could a subordinate go after leaving you?" Wubo then dropped it.

夫子閒居喟然而嘆子思再拜請曰意子孫不修將忝祖乎羨堯舜之道恨不及乎夫子曰爾孺子安知吾志子思對曰伋於進瞻亟聞夫子之教其父析薪其子弗克負荷是謂不肖伋毎思之所以大恐而不觧也夫子忻然笑曰然乎吾無憂矣世不廢業其克昌乎

The Master was at leisure and sighed. Zisi bowed again and asked: "Are you worried that your descendants will not cultivate themselves and will disgrace their ancestors? Or do you admire the Way of Yao and Shun and regret that you cannot match it?" The Master said: "How would you, a child, know my aims?" Zisi answered: "When I step forward and look up, I have often heard the Master's teaching: if the father has split the firewood and the son cannot carry it, that is called unworthy. I often think of this, and so I am very fearful and dare not be lax." The Master smiled with delight and said: "Is that so? Then I have no worries. If the generations do not abandon this work, it will probably flourish."

子思問於夫子曰為人君者莫不知任賢之逸也而不能用賢何故子曰非不欲也所以官人任能者由於不明也其君以譽為賞以毀為罰賢者不居焉

Zisi asked the Master: "There is no ruler who does not know that employing the worthy brings ease, yet they cannot employ the worthy; why?" Confucius said: "It is not that they do not wish to. The reason they still cannot appoint the able to office is that they themselves are not clear-sighted. If a ruler treats praise as reward and slander as punishment, the worthy will not stay."

子思問於夫子曰伋聞夫子之詔正俗化民之政莫善於禮樂也管子任法以治齊而天下稱仁焉是法與禮樂異用而同功也何必但禮樂哉子曰堯舜之化百世不輟仁義之風逺也管仲任法身死則法息嚴而寡恩也若管仲之知足以定法材非管仲而專任法終必亂成矣

Zisi asked the Master: "I have heard the Master teach that for the government that rectifies customs and transforms the people, nothing is better than ritual and music. Guan Zi governed Qi by law, yet the world called him benevolent. Seen so, law and ritual and music differ in use but are the same in effect; why use only ritual and music?" Confucius said: "The teaching of Yao and Shun was not interrupted for a hundred generations because the wind of benevolence and righteousness carried far. When Guan Zhong used law, the law ended when the man died, because it was harsh and lacked kindness. If one's wisdom is enough to set laws as Guan Zhong's was, that is acceptable; but one whose talents are no match for Guan Zhong and who nonetheless uses only law will in the end certainly bring disorder."

子思問於夫子曰物有形類事有真偽必審之奚由子曰由乎心心之精神是謂聖推數究理不以疑【心誠神通則數不能遁】周其所察聖人難諸

Zisi asked the Master: "Things have forms and kinds, and affairs have true and false, and one must examine them; from where does one begin?" Confucius said: "From the heart. The spirit of the heart is called sageliness. To seek out the principles of number and exhaust the principles of things without doubt [if the heart is sincere and the spirit penetrating, the principles of number cannot escape], and to examine everything one needs to examine, even a sage would find difficult."

趙簡子使聘夫子夫子將至焉及河聞鳴犢與竇犨之見殺也廻輿而旋之衛息鄹遂為操曰周道衰微禮樂陵遲文武既墜吾將焉歸周遊天下靡邦可依鳳鳥不識珎寶梟鴟眷然顧之然心悲巾車命駕將適唐都黃河洋洋攸攸之魚臨津不濟還轅息鄹傷予道窮哀彼無辜翺翔於衛復我舊廬從吾所好其樂只且哀公使以幣如衛迎夫子而卒不能賞用也故夫子作丘陵之歌曰登彼丘陵峛崺其阪【丘陵謂王室也阪指諸侯】仁道在邇求之若逺遂迷不復自嬰屯蹇喟然廻慮題彼泰山【題顧也泰山謂魯也】欝確其髙梁甫廻連枳棘充路陟之無縁將伐無柯患茲蔓延惟以永嘆涕霣潺湲【梁甫泰山之下小山指三桓也】楚王使使奉金幣聘夫子宰予冉有曰夫子之道至是行矣遂請見問夫子曰太公勤身苦志八十而遇文王孰與許由之賢夫子曰許由獨善其身者也太公兼利天下者也然今世無文王之君也雖有太公孰能識之乃歌曰大道隠兮禮為基賢人竄兮將待時天下如一欲何之

Zhao Jianzi sent someone to invite the Master, and the Master was about to go there. Arriving at the Yellow River, he heard that Ming Du and Dou Chou had been killed, turned his carriage back to Wei, rested at Zou, and composed a zither piece and sang: "The Way of Zhou has declined and ritual and music decayed. The works of King Wen and King Wu have fallen; where shall I turn? Traveling the whole world, there is no state I can rely on. The phoenix is not recognized, while treasures are taken for owls. I look back with longing, and my heart is grieved. I told the carriage attendant to prepare the carriage, about to go to the Tang capital. The Yellow River is vast, the fish swim leisurely. Arriving at the ford I did not cross, I turned the shaft and rested at Zou. I grieve that my Way has reached its end, and pity those who are blameless. Roaming in Wei, I return to my old hut. Following what I love, that joy will do." Duke Ai sent someone with silks to Wei to welcome the Master, but in the end could not really employ him, so the Master composed the Song of the Hills: "I climb that hill, the slope winds on and on. [The hill stands for the royal house, the slope for the feudal lords.] The Way of benevolence is near, yet seeking it seems far. So I lost my way and cannot return, and am caught in difficulty myself. Sighing, I turn back to think, and look toward Mount Tai. ['Ti' means to look back. Mount Tai stands for the state of Lu.] It rises thick and tall, and Liangfu winds around and stretches on. Thorns fill the road, and there is no way to climb. I would cut them but have no axe handle, and I worry at their spreading. I can only sigh long, tears flowing. [Liangfu is a small hill under Mount Tai, standing for the Three Huan families.]" The king of Chu sent an envoy with gold and silks to invite the Master, and Zai Yu and Ran You said: "The Master's Way can now be carried out." So they asked for an audience and asked the Master: "Taigong toiled in body and mind and bitterly strained his will, and only at eighty met King Wen; how does he compare with Xu You in worth?" The Master said: "Xu You was one who perfected himself alone; Taigong was one who benefited the whole world. But now there is no ruler like King Wen in the world, and even if there were a Taigong, who would recognize him?" Then he sang: "The great Way has vanished, ritual is the foundation. Worthy men have hidden, awaiting their time. The world is all one, where else shall I go?"

叔孫氏之車子曰鉏商樵於野而獲獸焉眾莫之識以為不祥棄之五父之衢冉有告夫子曰麕身而肉角豈天之妖乎夫子曰今何在吾將觀焉遂徃謂其御髙柴曰若求之言其必麟乎到視之果信言偃問曰飛者宗鳳走者宗麟為其難致也敢問今見其誰應之子曰天子布徳將致太平則麟鳳龜龍先為之祥今宗周將滅天下無主孰為來哉遂泣曰予之於人猶麟之於獸也麟出而死吾道窮矣乃歌曰唐虞世兮麟鳳遊今非其時吾何求麟兮麟兮我心憂

A charioteer of the Shusun family named Chu Shang gathered firewood in the wilds and caught a beast that no one recognized, and, thinking it ill-omened, they threw it away at the Wufu crossroads. Ran You told the Master: "It has the body of a roe deer but grows a fleshy horn; could it be a monster from heaven?" The Master said: "Where is it now? I will go and see." So he went, and said to Gao Chai who drove the carriage: "If it is as Ran Qiu says, it must be a qilin, must it not?" When he got there and looked, it was indeed one. Yan Yan asked: "Among flyers the phoenix is the chief, and among walkers the qilin is the chief, because they are hard to come by. May I ask on whom their appearance now is a sign?" Confucius said: "When the Son of Heaven spreads virtue and is about to bring about great peace, the qilin, phoenix, tortoise and dragon first present auspicious signs for him. Now the Zhou house is about to perish and there is no common ruler under heaven; for whom has it come?" He then wept and said: "I am to people what the qilin is to beasts. The qilin has come out and died, and my Way has come to an end." Then he sang: "In the age of Tang and Yu, the qilin and phoenix roamed. Now it is not that time; what am I seeking? Qilin, O qilin, my heart is sorrowful."

子上雜所習請於子思【孔白字子上子思之子也雜者諸子百家】子思曰先人有訓焉學必由聖所以致其材也厲必由砥所以致其刄也故夫子之教必始於詩書而終於禮樂雜説不與焉又何請子思謂子上曰白乎吾嘗深有思而莫之得也於學則寤焉吾嘗企有望而莫之見也登髙則覩焉是故雖有本性而加之以學則無惑矣

Zishang brought the content of miscellaneous learning to ask Zisi. [Kong Bai, courtesy name Zishang, was Zisi's son. 'Miscellaneous' refers to the various masters and hundred schools.] Zisi said: "My predecessors had an admonition: study must begin with the sages, and only then can talent be accomplished; sharpening must use a whetstone, and only then can an edge be formed. Therefore the Master's teaching surely began with the Odes and Documents and ended with ritual and music, and miscellaneous theories had no part in it. What more is there to ask?" Zisi said to Zishang: "Bai, I once thought deeply and got nowhere, and on studying I awoke; I once stood on tiptoe to look afar and saw nothing, and on climbing to a height I saw. So though one has a nature, with study added one will not be confused."

縣子問子思曰【縣子名魯人】吾聞同聲者相好子之先君見子產時則兄事之而世謂子產仁愛稱夫子聖人是謂聖道事仁愛乎吾未諭其人之孰先後也故質於子子思曰然子之問也昔季孫問子游亦若子之言也子游荅曰以子產之仁愛譬夫子其猶浸水之與膏雨乎康子曰子產死鄭人丈夫舍玦佩婦女舍珠瑱巷災三月竽瑟不作夫子之死也吾未聞魯人之若是也奚故哉子游曰夫浸水之所及也則生其所不及則死故民皆知焉膏雨之所生也廣莫大焉民之受賜也普矣莫識其由來者上徳不徳是以無徳季孫曰善縣子曰其然孟子車尚幼請見子思子思見之甚悅其志命子上侍坐焉禮敬子車甚崇子上不願也客退子上請曰白聞士無介不見女無媒不嫁孟孺子無介而見大人悅而敬之白也未諭敢問子思曰然吾昔從夫子於郯遇程子於塗傾蓋而語終日而別命子路將束帛贈焉以其道同於君子也今孟子車孺子也言稱堯舜性樂仁義世所希有也事之猶可況加敬乎非爾所及也

Xianzi asked Zisi: [Xianzi was named Suo, a man of Lu.] "I have heard that people of the same voice respond to each other and like each other. When your late grandfather met Zichan, he served him as an elder brother; and the world says Zichan was benevolent and calls the Master a sage. Does this mean the Way of the sage serves benevolence? I still do not understand which of the two comes first, so I seek confirmation from you." Zisi said: "Yes, you ask well. In the past Jisun asked Ziyou and put it as you do. Ziyou answered: 'Comparing Zichan's benevolence with the Master is probably like comparing irrigation water with rich rain.' Ji Kangzi said: 'When Zichan died, the men of Zheng put down their jade pendants and the women put down their pearl earrings, and in the lanes there was mourning for three months with no pipes or zithers played. When the Master died, I have not heard that the people of Lu did the same; why?' Ziyou said: 'Where irrigation water reaches, things live, and where it does not reach, they die, so the people all know it; what rich rain produces is vast beyond anything, and the people receive its gift everywhere, yet no one recognizes where it comes from. Supreme virtue does not regard itself as virtue, and so seems to have no virtue.' Jisun said: 'Good.'" Xianzi said: "So that is how it is." Meng Ke was still young and asked to see Zisi. Zisi saw him and was very pleased with his aims, had Zishang sit in attendance, and treated Meng Ke with great courtesy. Zishang was unwilling in his heart. After the guest had left, Zishang asked: "I have heard that a scholar does not go to see someone without an introducer, and a woman does not marry without a matchmaker. Young Meng came to see you without an introducer, and you are pleased with him and respect him; I do not understand, and venture to ask." Zisi said: "Yes. In the past I followed the Master to Tan, and on the road we met Master Cheng, stopped our carriages and talked, and talked all day before parting, and he told Zilu to give him a bundle of silk, because his Way was the same as the gentleman's. Now Meng Zijue is still a youth, and in speech he praises Yao and Shun and by nature delights in benevolence and righteousness, which is rare in the world. Serving him would be fine, let alone treating him with courtesy. This is not something you can reach."

子思在魯使以書如衛問子上子上北面再拜受書伏讀然後與使者晏遂為復書返中庭北面再拜以授使者既受書然後退使者還魯問子思曰吾子堂上南面立授臣書事畢送臣子上中庭拜授臣書而不送何也子思曰拜而不送敬也使而送之賔也

When Zisi was in Lu, he sent a letter to Wei to inquire after Zishang. Zishang, facing north, bowed twice and received the letter, read it prostrate, then feasted with the messenger, and wrote a reply, returned to the central courtyard, faced north, bowed twice and handed it to the messenger. Only after the messenger had received the letter did he withdraw. The messenger returned to Lu and asked Zisi: "You stood facing south in the hall and handed me the letter, and when it was done you saw me off; Zishang bowed in the central courtyard and handed me the letter but did not see me off; why?" Zisi said: "To bow and not see off is respect; to send someone and then see him off is to treat him as a guest."

魯人有同姓死而弗吊者人曰在禮當免不免當吊不弔有司罰之如之何子之無吊也荅曰吾以其疎逺也子思聞之曰無恩之甚也昔者季孫【康子】問於夫子曰百世之宗有絶道乎子曰繼之以姓義無絶也故同姓為宗合族為屬雖國子之尊不廢其親所以崇愛也是以綴之以食序列昭穆萬世婚姻不通忠篤之道然也魯穆公訪於子思曰寡人不得嗣先君之業三年矣未知所以為令名者且欲掩先君之惡以先君之善使談者有述焉為之若何願先生教之也子思荅曰以伋所聞舜禹之於其父非勿欲也以為私情之細不如公義之大故弗敢私之雲耳責以虛飾之教又非伋所得言公曰思之可以利民者子思曰頋有恵百姓之心則莫如一切除非法之事也毀不居之室以賜窮民奪嬖寵之祿以賑困匱無令人有悲怨而後世有聞見抑亦可公曰諾

There was a man of Lu who did not go to condole when someone of the same surname died. Someone said: "By ritual, one should wear the mourning cap but did not, should have condoled but did not, and the officials will punish; how can you not condole?" He answered: "Because he was distant from me." Zisi heard of this and said: "This is kindness thinned to the extreme. In the past Jisun [Ji Kangzi] asked the Master: 'For a lineage of a hundred generations, is there a principle by which it is cut off?' The Master said: 'It continues by surname, and righteousness is not cut off. Therefore those of the same surname are a lineage, the whole clan are kin, and even those as noble as sons of the state do not abandon family feeling, in order to honor love. Hence they are linked by banquet ritual, ordered in the zhao and mu rows, and for ten thousand generations do not intermarry, all this arising from the way of loyal sincerity.'" Duke Mu of Lu asked Zisi: "I have not been able to continue my late ruler's work for three years now, and still do not know how to seek a good name, and I also want to conceal my late ruler's faults and make his good known so that those who discuss him have something to praise; what should I do? I hope you will teach me." Zisi answered: "As I have heard, Shun and Yu, as to their fathers, did not lack the wish to do so, but felt that private sentiment is small and does not compare with public righteousness, and so did not dare do it privately. To reproach me with false and decorated teaching is again not something I can speak of." Duke Mu said: "Think of something that could benefit the people." Zisi said: "If you truly have a heart to be kind to the people, nothing is better than to remove everything that does not accord with the standards: tear down unlived-in houses and give them to the poor, take away the stipends of favorites to relieve the needy, and let there be no one who feels grief and resentment so that later ages hear and see it; that will do." Duke Mu said: "Good."

縣子問子思曰顔回問為邦夫子曰行夏之時若是殷周異正為非乎子思曰夏數得天堯舜之所同也殷周之王征伐革命以應乎天因改正朔若雲天時之改耳故不相因也夫受禪於人者則襲其統受命於天者則革之所以神其事如天道之變然也三統之義夏得其正是以夫子云

Xianzi asked Zisi: "When Yan Hui asked about governing a state, the Master said 'follow the seasons of Xia'. Does this mean that the Yin and Zhou were wrong to change the calendar's start?" Zisi said: "The calendar of Xia got the correct season of Heaven, and Yao and Shun were the same. When Yin and Zhou became kings, they did so by campaigning and revolution in response to Heaven, and so changed the calendar's start, which only means that the season of Heaven had changed, so they did not follow the previous dynasty. Those who receive abdication from others follow the old reckoning; those who receive the mandate from Heaven reform it, so as to make the matter appear divine, like the transformations of Heaven's Way. As to the principle of the three systems, Xia got the right one, and so the Master spoke as he did."

穆公問於子思曰立太子有常乎荅曰有之在周公之典公曰昔文王舎適而立其次防子舎孫而立其弟是何法也子思曰殷人質而尊其尊故立弟周人文而親其親故立子亦各其禮也文質不同其禮則異文王舍適立次權也公曰苟得行權豈唯聖人唯賢與愛立也子思曰聖人不以權教故立制垂法順之為貴若必欲犯何有於異公曰舍賢立聖舍愚立賢何如子思曰唯聖立聖其文王乎不及文王者則各賢其所愛不殊於適何以限之必不能審賢愚之分請父兄群臣卜於祖廟亦權之可也

Duke Mu asked Zisi: "Are there regular rules for setting up the crown prince?" Zisi answered: "There are, in the Duke of Zhou's institutions." Duke Mu said: "In the past King Wen set aside his eldest son and set up the next, and the Viscount of Wei set aside the grandson and set up the younger brother; on what rule was this?" Zisi said: "The Yin were plain and honored what should be honored, so they set up the younger brother; the Zhou were refined and cherished what should be cherished, so they set up the son; each had its own ritual. Refinement and plainness differ, and so ritual differs. King Wen's setting aside the eldest and setting up the next was expediency." Duke Mu said: "If expediency is allowed, then not only sages but anyone worthy and beloved can be set up?" Zisi said: "The sage does not use expediency to teach, so he establishes institutions and hands down rules, and following them is what is valuable. If one must offend against them, why have differences at all?" Duke Mu said: "What about setting aside the worthy to set up the sage, or setting aside the foolish to set up the worthy?" Zisi said: "Only a sage setting up a sage, perhaps like King Wen. Those who do not match King Wen each take whom they love as worthy, which is no different from setting up the eldest, so what is there to limit it? If one truly cannot tell the worthy from the foolish, let the fathers, brothers and ministers divine in the ancestral temple, which is also a workable expedient."

孟軻問牧民何先子思曰先利之曰君子之所以教民亦仁義固所以利之乎子思曰上不仁則下不得其所上不義則樂為亂也此為不利大矣故易曰利者義之和也又曰利用安身以崇徳也此皆利之大者也

Meng Ke asked: "In shepherding the people, what should come first?" Zisi said: "First benefit them." Meng Ke said: "What the gentleman uses to teach the people is also benevolence and righteousness; are benevolence and righteousness originally used to benefit them?" Zisi said: "If those above are not benevolent, those below cannot be settled; if those above are not righteous, those below take pleasure in causing disorder. This is the greatest non-benefit. So the Book of Changes says 'benefit is the harmony of righteousness', and also 'using benefit to settle the body, in order to exalt virtue'. These are the greatest of benefits."

子思居衛言苟變於衛君曰其材可將五百乗君任軍旅率得此人則無敵於天下矣衛君曰吾知其材可將然變也嘗為吏賦於民而食人二雞子以故弗用也子思曰夫聖人之官人猶大匠之用木也取其所長棄其所短故杞梓連抱而有數尺之朽良工不棄何也知其所妨者細也卒成不訾之器今君處戰國之世選爪牙之士而以二卵棄干城之將此不可使聞於鄰國者也衛君再拜曰謹受教矣

Zisi was living in Wei and praised Gou Bian to the lord of Wei: "His talent could command five hundred chariots. If you employ him in the army, and obtain this man, you can be invincible in the world." The lord of Wei said: "I know his talent could lead troops, but Gou Bian once served as a clerk collecting taxes from the people and ate two eggs of theirs, and so I do not employ him." Zisi said: "The sage employs people as a great carpenter uses wood: he takes its strength and discards its weakness. So even if a catalpa or willow of armspan width has a few feet of rot, a good craftsman does not discard it; why? He knows that the harm is only in a small place, and in the end it can make an incalculable vessel. Now you are in the age of the Warring States, selecting men to be claws and teeth, yet because of two eggs you discard a general who could be a shield against the enemy; these words must not be heard by neighboring states." The lord of Wei bowed twice and said: "I respectfully accept your instruction."

子思適齊齊君之嬖臣美鬚眉立乎側齊君指之而笑且言曰假貌可相易寡人不惜此之鬚眉於先生也子思曰非所願也所願者惟君修禮義富百姓而伋得寄帑於君之境內從襁負之列其榮多矣若無此須鬣非伋所病也昔堯身修十尺眉乃八彩實聖舜身修八尺有竒面頷無毛亦聖禹湯文武及周公勤思勞體或折臂望視或禿骭背僂亦聖不以鬚眉美鬣為稱也人之賢聖在徳豈在貌乎且吾性無須眉而天下王侯不以此損其敬由是言之伋徒患徳之不邵美也不病毛鬂之不茂也

Zisi went to Qi, and a favorite minister of the lord of Qi, with beautiful whiskers and eyebrows, stood nearby. The lord of Qi pointed to him and said with a smile: "If appearance could be exchanged, I would not begrudge giving you these whiskers and eyebrows, sir." Zisi said: "This is not what I wish. What I wish is only that you cultivate ritual and righteousness and enrich the people, so that I could put my family in your territory and follow in the line of those carrying children on their backs, and the glory would be great. That I lack such whiskers is not what I find fault with. In the past Yao was ten chi tall and had eight colors in his eyebrows, truly a sage; Shun was over eight chi tall and had no beard on his chin, and was also a sage; Yu, Tang, King Wen, King Wu and the Duke of Zhou thought and toiled hard, and some had a bent arm, some had a squint, some had hairless shins, some had a hunched back, and they were also sages, and none was praised for fine whiskers and brows. A person's worth and sageliness lie in virtue; how could they lie in appearance? Moreover I am by nature without whiskers and eyebrows, and the kings and lords of the world have not on that account reduced their respect for me. Seen so, I only fear my virtue is not lofty and fine enough; I do not worry that my hair and beard are not thick."

子思謂子上曰有可以為公之尊而冨貴人眾不與焉者非唯志乎成其志者非唯無慾乎夫錦繢紛華所服不過溫體三牲太牢所食不過充腹知以身取節者則知足矣苟知足則不累其志矣

Zisi said to Zishang: "Is there not something that can reach the dignity of a duke yet in which the rich and noble multitude take no part? Is it not aspiration? And is what accomplishes that aspiration not freedom from desire? Embroidery and splendor are worn only to warm the body; the three sacrificial animals and grand feast are eaten only to fill the belly. If you know to take restraint from your own body, you know contentment; if you are content, you will not burden your aspiration."

曾子謂子思曰昔者吾從夫子廵守於諸侯夫子未嘗失人臣之禮而猶聖道不行今吾觀子有傲世主之心無乃不容乎子思曰時移世異人有冝也當吾先君周制雖毀君臣固位上下相持若一體然夫欲行其道不執禮以求之則不能入也今天下諸侯方欲力爭競招英雄以自輔翼此乃得士則昌失士則亡之秋也伋於此時不自髙人將下吾不自貴人將賤吾舜禹揖讓湯武用師非故相詭乃各時也

Zengzi said to Zisi: "In the past I followed the Master on his tours among the lords, and the Master never failed in the ritual proper to a minister, yet the sage Way still could not be put into practice. Now I see you have a heart that looks down on the rulers of the age, and I fear you will not be tolerated." Zisi said: "Times move and ages differ, and each person has what suits him. In my late grandfather's time, though the Zhou institutions were ruined, the positions of ruler and minister were still firm, and high and low supported each other like one body. If he wished to carry out his Way and did not seek it by holding to ritual, he could not enter. Now the lords of the world are about to contend by force, vying to recruit heroes to support themselves, and this is precisely a time when whoever gets scholars flourishes and whoever loses them perishes. If I do not raise myself at such a time, others will look down on me; if I do not hold myself in regard, others will regard me as base. Shun and Yu yielding and Tang and Wu using arms were not deliberately opposite, but each according to his time."

子思在齊尹文子生子不類怒而杖之告子思曰此非吾子也吾妻殆不婦吾將黜之子思曰若子之言則堯舜之妃復可疑也此二帝聖者之英而丹朱商均不及匹夫以是推之豈可類乎然舉其多者有此父斯有此子道之常也若夫賢父之有愚子此由天道自然非子之妻之罪也尹文子曰先生止之願無言文留妻矣孟軻問子思曰堯舜文武之道可力而致乎子思曰彼人也我人也稱其言履其行夜思之晝行之滋滋焉汲汲焉如農之赴時商之趨利惡有不至者乎

Zisi was in Qi. A son born to Yin Wenzi did not look like himself; in anger he beat the boy with a staff and told Zisi: "This is not my son; I fear my wife was not faithful and I will divorce her." Zisi said: "By your words, even the consorts of Yao and Shun could be suspected. Those two emperors were the heroes among sages, and Danzhu and Shangjun did not even match ordinary men. From this one infers, how must they resemble? But speaking of the majority, such a father has such a son, which is the usual way. As for a worthy father with a foolish son, this is by the natural course of Heaven and is not your wife's fault." Yin Wenzi said: "Sir, stop; I hope you will say no more; I, Wen, will keep my wife." Meng Ke asked Zisi: "Can the Way of Yao, Shun, King Wen and King Wu be reached by effort?" Zisi said: "He was a person and I am a person. Recite their words, practice their conduct, think of it at night and do it by day, strive and press on like a farmer racing the season or a merchant chasing profit; what could be unreachable?"

子思謂孟軻曰自大而不修其所以大不大矣自異而不修其所以異不異矣故君子髙其行則人莫能階也逺其志則人莫能及也禮接於人人不敢慢辭交於人人不敢侮其唯髙逺乎

Zisi said to Meng Ke: "One who thinks himself great but does not cultivate what makes him great is not great; one who thinks himself different but does not cultivate what makes him different is not different. Therefore the gentleman raises his conduct high so that others cannot climb it step by step, and extends his aim far so that others cannot catch up. He receives people with ritual and people dare not be negligent, and he deals with people with words and people dare not insult him. It is probably because of loftiness and distance."

申詳問曰【子張之子】殷人自契至湯而王周人自棄至武王而王同嚳之後也周人追王太王王季文王而殷人獨否何也子思曰文質之異也周人之所追太王王跡起焉又曰文王受命斷虞芮之訟伐崇邦退犬戎追王太王王季何也子思曰狄人攻太王太王召耆老而問焉曰狄人何來耆老曰欲得菽粟財貨太王曰與之與之至無而狄人不止太王又問耆老曰狄人何欲耆老曰欲土地太王曰與之耆老曰君不為社稷乎太王曰社稷所以為民也不可以所為民者亡民也耆老曰君縱不為社稷不為宗廟乎太王曰宗廟者私也不可以吾私害民遂杖防而去過梁山止乎岐下豳民之束脩奔而從之者三千乘一止而成三千乘之邑此王道之端也成王於是追而王之王季其子也承其業廣其基焉雖同追王不亦可乎

Shen Xiang asked: [Shen Xiang was Zizhang's son.] "The Yin people became kings from Xie to Tang, and the Zhou people became kings from Qi to King Wu, both descendants of Emperor Ku. The Zhou posthumously honored Great King, Wang Ji and King Wen as kings, while the Yin alone did not do so; why?" Zisi said: "It is a difference of refinement and plainness. The Great King whom the Zhou honored was where the traces of royal work arose." He asked further: "King Wen received the mandate, judged the lawsuit between Yu and Rui, attacked the state of Chong and drove back the Quanrong, and honored Great King and Wang Ji as kings; why?" Zisi said: "When the Di attacked Great King, he gathered the elders and asked: 'Why have the Di come?' The elders said: 'They want beans, millet and goods.' Great King said: 'Give them.' When he had given until there was nothing left, the Di still did not stop. Great King asked the elders again: 'What do the Di want?' The elders said: 'They want land.' Great King said: 'Give it to them.' The elders said: 'Does my lord not think of the altars of soil and grain?' Great King said: 'The altars were set up for the people; one must not, because of something set up for the people, let the people perish.' The elders said: 'Even if my lord does not think of the altars, will he not think of the ancestral temple?' Great King said: 'The ancestral temple is private; one must not use my private matter to harm the people.' So he left leaning on his staff, passed Mount Liang, and stopped below Mount Qi. The people of Bin brought dried provisions and rushed to follow him, three thousand chariots' worth, and as soon as he stopped, they made up a city of three thousand chariots. This was the beginning of the Kingly Way. King Cheng therefore posthumously honored him as king. Wang Ji was his son, who continued the work and enlarged the foundation. Even if both were honored as kings alike, is that not acceptable?"

羊客問子思曰古之帝王中分天下使二公治之謂之二伯周自後稷封為王者後子孫據國至太王王季文王此固世為諸侯矣焉得為西伯乎子思曰吾聞諸子夏殷王帝乙之時王季以功九命作伯受珪瓉鬯之賜故文王因之得專征伐此以諸侯為伯猶周召之君為伯也

Yang Ke asked Zisi: "In ancient times the emperors divided the realm down the middle and had two dukes govern it, called the Two Earls. The Zhou were enfeoffed from Hou Ji as descendants of kings, and their descendants held the land, and down to Great King, Wang Ji and King Wen they were by origin feudal lords for generations; how could they be Earl of the West?" Zisi said: "I heard Zixia say: in the time of Diyi, king of Yin, Wang Ji was raised to earl of nine commissions for his merit and received the gift of the jade cup and black millet wine, and so King Wen followed this and could take charge of punitive campaigns. This is making a feudal lord an earl, like the Duke of Zhou and Duke of Shao serving as ruler-earls."

子思年十六適宋宋大夫樂朔與之言學焉朔曰尚書虞夏數四篇善也下此以訖於秦費効堯舜之言耳殊不如也子思荅曰事變有極正自當耳假令周公堯舜不更時異防其書同矣樂朔曰凡書之作欲以喻民也簡易為上而乃故作難知之辭不亦繁乎子思曰書之意兼復深奧訓誥成義古人所以為典雅也曰昔魯委巷亦有似君之言者伋荅之曰道為知者傳苟非其人道不傳矣今君何似之甚也樂朔不悅而退曰孺子辱吾其徒曰魯雖以宋為舊然世有讐焉請攻之遂圍子思宋君聞之不待駕而救子思子思既免曰文王困於羑里作周易祖君屈於陳蔡作春秋吾困於宋可無作乎於是撰中庸之書四十九篇

Zisi went to Song at sixteen. The Song grand master Yue Shuo discussed learning with him. Yue Shuo said: "The Documents' chapters of Yu and Xia are good; from there down to Qin and Fei they only imitate the words of Yao and Shun and are far inferior to them." Zisi answered: "Changes in affairs have their limits, and when the time is right it is natural that it should be so. If the Duke of Zhou, Yao and Shun had not altered the situation of the time, their books would be the same." Yue Shuo said: "The writing of any book is to make the people understand, with simplicity as best, yet you deliberately write hard-to-understand words; is that not too elaborate?" Zisi said: "The meaning of the Documents is complex and profound, and its instructions and announcements bring out principle, which is why the ancients thought them elegant." He added: "In the past in a back lane of Lu there was one who spoke as you do, and I answered: 'The Way is transmitted for the wise; if one is not such a person, the Way is not transmitted.' Now how have you come to resemble him so closely?" Yue Shuo withdrew displeased, saying: "This boy insulted me." His followers said: "Though Lu counts Song as an old state, there have been feuds through generations; let us attack him." So they surrounded Zisi. The lord of Song heard of it and, not waiting to harness his carriage, went to rescue Zisi. After Zisi escaped danger, he said: "King Wen was confined at Youli and composed the Book of Changes, my ancestor was confined between Chen and Cai and composed the Spring and Autumn Annals; confined in Song, can I be without a work?" So he composed the book Zhongyong (Doctrine of the Mean) in forty-nine chapters.

子思遊齊陳莊伯與登泰山而觀見古天子廵狩之銘焉陳子曰我生獨不及帝王封禪之世子思曰子不欲爾今周室卑防諸侯無霸假以齊之眾連鄰國以輔文武子孫之有徳者則齊桓晉文之事不足言也陳子曰非不悅斯道力不堪也子聖人之後吾願有聞焉敢問昔聖帝明王廵狩之禮可得聞乎子思曰凡求聞者為求行之也今子自計必不能行欲聞何為陳子曰吾雖不敏亦樂先王之道於子何病而不我告也子思乃告之曰古者天子將廵狩必先告於祖禰命史告群廟及社稷圻內名山大川告者七日而徧親告用牲史告用幣申命冢宰而後清道而出或以遷廟之主行載於齊車毎舍奠焉及所經五嶽四瀆皆有牲幣歳二月東廵狩至於岱宗柴於上帝望秩于山川所過諸侯各待於境天子先問百年者所在而親問之然後覲方岳之諸侯有功徳者則發爵賜服以順陽義無功者則削黜貶退以順隂義命史採民詩謡以觀其風命市納價察民之所好惡以知其志命典禮正制度均量衡考衣服之等協時月日辰入其疆遺老失賢掊克在位則君免山川社稷有不親舉土荒民遊為無教無教者則君退民僭上為無法無法者則君罪入其疆土地墾闢養老尊賢俊傑在位則君有慶遂南廵五月至於南嶽又西廵八月至於西嶽又北廵十有一月至於北嶽其禮皆如岱宗歸反舍於外次三日齋親告於祖禰用特命有司告群廟社稷及圻內名山大川而後入聽朝此古者明王廵狩之禮也陳子曰諸侯朝於天子盟防霸主則亦告宗廟山川乎子思曰告哉陳子曰王者廵狩不及四嶽諸侯盟防不越鄰國則其禮同乎異乎子思曰天子封圻千里公侯百里伯七十里子男五十里虞夏殷周之常制也其或出此封者則其禮與廵狩朝防無變其不越封境雖行如國陳子曰古之義也吾今而後知不學者淺之為人也

Zisi traveled to Qi and climbed Mount Tai together with Chen Zhuangbo to look around, and saw the inscriptions of the ancient Sons of Heaven's tours of inspection. Master Chen said: "I alone in my life did not live in an age of the emperors' feng and shan sacrifices." Zisi said: "It is only that you yourself do not wish it. Now the Zhou house is weak and the lords have no hegemon; if you used the people of Qi to join with neighboring states and assisted those with virtue among the descendants of King Wen and King Wu, then the affairs of Duke Huan of Qi and Duke Wen of Jin would not be worth mentioning." Master Chen said: "It is not that I do not like this way, but that my strength is not enough. You are a descendant of a sage, and I hope to hear something. May I ask about the rites of the tours of inspection of the sage emperors and enlightened kings of the past; may I hear them?" Zisi said: "All seeking to hear is for the sake of seeking to practice. Now you estimate that you surely cannot practice it; what is the use of hearing?" Master Chen said: "Though I am not quick, I too delight in the Way of the former kings; why do you make it difficult and not tell me?" Only then did Zisi tell him: "In ancient times, when the Son of Heaven was about to make a tour, he first announced it to his ancestors and fathers, and ordered the historians to announce it in the various temples as well as to the altars of soil and grain and to the famous mountains and rivers in the royal domain; the announcing was completed over seven days. The announcement made in person used animals, and that by the historians used silks. After issuing orders to the Chief Steward, the road was cleared and the party set out, or the spirit tablets from the removed temple were carried on a fasting carriage to accompany him, and at every stop an offering was set up. The Five Peaks and Four Rivers passed along the way all received animals and silks. Every year in the second month he toured the east, reaching Daizong, burned firewood to sacrifice to the Lord on High, and sacrificed from afar to the mountains and rivers according to their ranks. The lords of the lands passed through each waited at their borders. The Son of Heaven first asked where the hundred-year-old elders were, visited them in person, and then received the lords of the regional peaks. Those with merit and virtue were given rank and robes, in accord with the yang principle; those without merit were reduced and demoted, in accord with the yin principle. He ordered the historians to collect folk songs to observe customs, ordered the market officials to submit prices and examine the people's likes and dislikes in order to know their aims, and ordered the ritual officials to correct institutions, equalize weights and measures, examine the grades of clothing and harmonize months, days and hours. Entering a state's territory, if the aged were neglected, the worthy lost, or the extortionate were in office, the ruler was dismissed; if mountains, rivers and altars that ought to be sacrificed to in person were not, if the land was untilled and the people wandering, that meant no teaching, and without teaching the ruler was demoted; if the people overstepped those above, that meant no law, and without law the ruler was punished. Entering a state's territory, if the land was opened up, the aged cared for and the worthy respected, and outstanding men in office, the ruler was rewarded. Then he toured south, reaching the Southern Peak in the fifth month; then toured west, reaching the Western Peak in the eighth month; then toured north, reaching the Northern Peak in the eleventh month, with rites all the same as at Daizong. On returning he stayed outside for three days of fasting, personally announced it with a single sacrificial animal to his ancestors and fathers, ordered the officials to announce it in the various temples, at the altars of soil and grain and to the famous mountains and rivers in the royal domain, and only then entered court to hear government. This is the rite of the tours of the enlightened kings of ancient times." Master Chen said: "When the lords have an audience with the Son of Heaven or hold covenants with a hegemon, do they also announce it to ancestral temples and mountains and rivers?" Zisi said: "They must announce it." Master Chen said: "When a king tours he does not go beyond the four peaks, and when lords hold covenants they do not go beyond neighboring states; are the rites the same or different?" Zisi said: "The Son of Heaven's domain is a thousand li, the dukes' and marquises' a hundred li, the earls' seventy li and the viscounts' and barons' fifty li; this was the standing system of Yu, Xia, Yin and Zhou. If one goes out of this domain, the rites are unchanged from those of tours and audiences; if one does not go beyond the domain, then though one travels it is as if in one's own state." Master Chen said: "This is the righteousness of antiquity. From today I know how shallow the vision is of those who do not study."

魯人有公儀僣者【數本皆作潛】砥節礪行樂道好古恬於榮利不事諸侯子思與之友穆公因子思欲以為相謂子思曰公儀子必輔寡人叄分魯國而與之一子其言之子思對曰如君之言則公儀子愈所以不至也君若飢渴待賢納用其謀雖蔬食水飲伋亦願在下風今徒以髙官厚祿釣餌君子無信用之意公儀子之智若魚鳥可也不然則彼將終身不躡乎君之庭矣且臣不佞又不任為君操竿下釣以蕩守節之士也

There was a man of Lu named Gongyi Qian [several editions write 'Qian'] who sharpened his integrity, delighted in the Way and loved the ancient, was indifferent to glory and gain, and did not serve the lords. Zisi was friends with him. Duke Mu wished to use Zisi's connection to make him chancellor, and said to Zisi: "Master Gongyi must assist me; I will divide Lu into three and give him one share; please go and speak to him." Zisi answered: "By your words, Master Gongyi will all the more not come. If you treat the worthy as one who is hungry and thirsty and adopt and carry out his plans, then even eating vegetables and drinking water I would gladly take orders downwind of you. Now you merely use high rank and rich stipend as bait to fish for gentlemen, with no intent to trust him. If Master Gongyi's wisdom were that of a fish or bird, it might work; otherwise, he will not set foot in your courtyard to the end of his life. Moreover I am not talented and am not up to holding the rod and casting the line for you to shake a scholar who keeps his integrity."

閭丘溫見田氏將必危齊欲以其邑叛而適魯穆公聞之謂子思曰子能懷之則寡人割邑如其邑以常宗子思曰伋雖能之義所不為也公曰何子思對曰彼為人臣君將敗弗能扶而叛之逆臣制國弗能以其身死而逃之此罪誅之人也伋縱不能討而又要利以召姦非忍行也

Lüqiu Wen, seeing that the Tian family would surely endanger Qi, wished to take his own city and rebel from Qi to Lu. Duke Mu heard of it and said to Zisi: "If you can win him over, I will cut off a city as large as his original one and give it to you as a regular stipend." Zisi said: "Even if I could, by righteousness I would not." Duke Mu said: "Why?" Zisi answered: "As a minister, when his ruler was about to fail he could not support him but instead rebelled; when a rebellious minister seized control of the state, he could not die for it but fled. He is one who deserves execution. Even though I cannot punish him, to draw in a treacherous man with profit is not something I could bear to do."

穆公問子思曰吾觀龍攔氏子不孝其行何如對曰臣聞明君之為政尊賢以崇德舉善以勸民則四方之內孰敢不化若夫過行是細人所識不治其本而問其過臣不知所以也公曰善

Duke Mu asked Zisi: "I see that the son of the Longlan family is unfilial; what do you make of his conduct?" Zisi answered: "I have heard that when an enlightened ruler governs, he honors the worthy to exalt virtue and raises the good to encourage the people, and then who within the four quarters would not be transformed? As for conduct that is faulty and evil, that is what petty people recognize; to ask about faults without managing the root, I do not know what to say." Duke Mu said: "Good."

穆公謂子思曰子之書所記夫子之言或者以謂子之辭子思曰臣所記臣祖之言或親聞之者有聞之於人者雖非正其辭然猶不失其意焉且君之所疑者何公曰於事無非子思曰無非所以得臣祖之意也就如君言以為臣之辭臣之辭無非則亦所宜貴矣事既不然又何疑焉

Duke Mu said to Zisi: "Some think that the Master's words recorded in your book are your own wording." Zisi said: "What I recorded of my grandfather's words I heard partly with my own ears and partly from others. Though it is not his original wording, it still does not lose his meaning. And what is it that you doubt?" Duke Mu said: "In the matters there is nothing wrong." Zisi said: "That there is nothing wrong is exactly how I got my grandfather's meaning. Even following your words, if you take it as my wording, my wording has nothing wrong, which is just what should be valued. Since it is not so in the matter, what is there to doubt?"

穆公謂子思曰縣子言子之為善不欲人譽已信乎子思對曰非臣之情也臣之修善欲人知之知之而譽臣是臣之為善有勸也此所願而不可得者也若臣之修善而人莫知莫知則必毀臣是臣之為善而受毀也此臣所不願而不可避者也若夫雞鳴為善滋滋以至夜半而曰不欲人之知恐人之譽已臣以謂斯人也者非虛則愚也

Duke Mu said to Zisi: "Xianzi said that when you do good you do not want people to praise you; is that true?" Zisi answered: "This is not my true state. When I cultivate good, I want people to know; if people know and praise me, then my doing good is encouraged, and this is what I wish but cannot get. If I cultivate good and people do not know, then not knowing, they will surely slander me, and my doing good brings me slander instead, which is what I do not wish but cannot avoid. As for those who start doing good at cockcrow and strive diligently until midnight, yet say they do not want people to know and fear people will praise them, I consider such people to be either hypocrites or fools."

胡母豹【魯人】謂子思曰子好大世莫能容子也盍亦隨時乎子思曰大非所病所病不大也凡所以求容於世為行道也毀道以求容容何行焉大不見容命也毀大而求容罪也吾弗改矣

Humu Bao [a man of Lu] said to Zisi: "You like what is grand, and no one in the world can accommodate you; why not follow the customs of the time too?" Zisi said: "Being grand is not the fault; the fault is not being grand. All seeking acceptance in the world is for the sake of carrying out the Way; if one ruins the Way to seek acceptance, what can be carried out once accepted? To be grand and not accepted is fate; to ruin the grand to seek acceptance is a crime. I will not change."

子思居貧其友有饋之粟者受二車焉或獻樽酒束脩子思弗為當也或曰子取人粟而辭吾酒脯是辭少而取多也於義則無名於分則不全而子行之何也子思曰然伋不幸而貧於財至乃睏乏將恐絶先人之祀夫以受粟為周之也酒脯則所以飲宴也方乏於食而乃飲宴非義也吾豈以為分哉度義而行也或者擔其酒脯以歸

Zisi lived in poverty, and a friend sent him millet, which he accepted, two cartloads. Someone offered a cup of wine and a bundle of dried meat, and Zisi did not accept. Someone said: "You take others' millet but decline my wine and dried meat, declining little and accepting much, which has no name in righteousness and is not complete in status either; why do you do this?" Zisi said: "Yes. I am unfortunate in lacking wealth and goods, so that I am in distress and fear cutting off my ancestors' sacrifices. Accepting millet is for relief; wine and dried meat are for feasting. When one is lacking food and goes feasting, it is not righteous. How could I be doing this for the sake of status? I measure by righteousness and so act this way." The man had to carry the wine and dried meat back.

穆公問子思曰吾國可興乎子思曰可公曰為之奈何對曰苟君與大夫慕周公伯禽之治行其政化開公家之恵杜私門之利結恩百姓修禮鄰國其興也勃矣子思曰吾之富貴甚易而由不能夫不取於人謂之富不辱於人謂之貴不取不辱其於富貴庶矣哉

Duke Mu asked Zisi: "Can my state flourish?" Zisi said: "It can." Duke Mu said: "What should I do?" Zisi answered: "If you and your grand masters admire the governance of the Duke of Zhou and Boqin, carry out their government and teaching, open the favors of the public house, block the profits of private gates, bind the people with kindness and cultivate ritual with neighboring states, your flourishing will be swift." Zisi said: "It is very easy for me to be rich and noble, yet I have not done it. Not asking things from others is called wealth, and not being insulted by others is called nobility. Not taking and not being insulted is about right for wealth and nobility."

曾申【參之子】謂子思曰屈己以伸道乎抗志以貧賤乎子思曰道伸吾所願也今天下王侯其孰能哉與屈己以富貴不若抗志以貧賤屈己則制於人抗志則不愧於道

Zeng Shen [son of Zeng Can] said to Zisi: "Should one bend oneself to extend the Way, or hold to one's aim and rest content with poverty and lowliness?" Zisi said: "That the Way can be extended is what I wish. But among the kings and lords of the world today, who can do it? Rather than bend oneself to seek wealth and rank, it is better to hold to one's aim and rest content with poverty and lowliness. If one bends oneself, one is constrained by others; if one holds to one's aim, one is not ashamed before the Way."

子思居衛衛人釣於河得鰥魚焉其大盈車子思曰鰥魚魚之難得者也子果何得之對曰吾始下釣垂一魴之餌鰥過而弗視也更以豚之半體則吞之矣子思喟然曰鰥雖難得貪以死餌士雖懷道貪以死祿矣子思居衛魯穆公卒縣子使乎衛聞喪而服謂子思曰子雖未臣魯父母之國也先君宗廟在焉奈何不服子思曰吾豈愛乎禮不得也縣子曰請聞之荅曰臣而去國君不掃其宗廟則為之服寄公寓乎是國而為國服吾既無列於魯而祭在衛吾何服哉是寄臣而服所寄之君則舊君無服明不二君之義也縣子曰善哉我未之思也

Zisi was living in Wei. A man of Wei was fishing in the river and caught a huan fish so large it filled a cart. Zisi said: "The huan is a hard fish to get; how did you actually catch it?" The man answered: "At first, when I put down the line, I hung a bream as bait, and the huan passed by without even looking; when I switched to half a side of pork, it swallowed it." Zisi sighed and said: "Though the huan is hard to get, it dies because it is greedy for bait; though a scholar holds the Way, he dies because he is greedy for stipend." While Zisi was living in Wei, Duke Mu of Lu died, and Xianzi, sent on a mission to Wei, put on mourning clothes on hearing the news of the death, and said to Zisi: "Although you did not serve in Lu as a minister, it is the land of your parents, and your late ruler's ancestral temple is there; why do you not wear mourning?" Zisi said: "How could I be stingy? It is that ritual does not allow it." Xianzi said: "Please explain." Zisi answered: "A minister who leaves his own state, if the ruler does not sweep his ancestral temple, mourns for him; if he is lodging in another state, he mourns for that state. I no longer hold rank in Lu, yet sacrifice in Wei; what mourning would I wear? A minister lodging in a state wears mourning for the lord of that state, and for his former lord there is no mourning dress, which shows the righteousness of not serving two rulers." Xianzi said: "Good, I had not thought of this."

衛君言計是非而群臣和者如出一口子思曰以吾觀所為君不君臣不臣者也公丘懿子曰何乃若是子思曰人主自臧則眾謀不進事是而臧之猶卻眾謀況和非以長乎夫不察事之是非而悅人之讃已闇莫甚焉不度理之所在而阿諛求容謟莫甚焉君闇臣謟以居百姓之上民弗與也若此不已國無類矣

When the lord of Wei discussed the rights and wrongs of a plan, his ministers echoed as if from a single mouth. Zisi said: "As I see it, what is being done is the ruler not acting as a ruler and the ministers not acting as ministers." Gongqiu Yizi said: "How can it come to that?" Zisi said: "When a ruler thinks himself good, the plans of the multitude cannot come in. When a matter is right and he thinks himself good, he still blocks the multitude's plans, let alone echoing what is wrong and encouraging it. Not examining the right and wrong of a matter yet loving praise from others is the greatest darkness; not weighing where principle lies yet flattering to be accepted is the greatest fawning. With a dark ruler and fawning ministers sitting over the people, the people will not draw close. If this goes on without stopping, the state will have no remnant."

子思謂衛君曰君之國事將日非矣君曰何故對曰有由然焉君出言皆自以為是而卿大夫莫敢矯其非卿大夫出言亦皆自以為是而士庶莫敢矯其非君臣既自賢矣而群下同聲賢之賢之則順而有福矯之則逆而有禍故使如此如此則善安從生詩曰具曰予聖誰知烏之雌雄抑亦似衛之君臣乎

Zisi said to the lord of Wei: "Your state's affairs will worsen day by day." The lord of Wei said: "Why?" Zisi answered: "There is a cause. Whatever you say you consider right, and the ministers and grand masters dare not correct any error in it; whatever the ministers and grand masters say they also consider right, and the scholars and commoners dare not correct any error in it. Ruler and ministers already think themselves worthy, and those below all voice the same praise. To praise is to accord and have good fortune, and to correct is to oppose and have misfortune, and so it has come to this. This being so, where will good come from? The Book of Odes says: 'All say I am a sage; who knows the crow's male from female?' I fear it may be like the ruler and ministers of Wei."

衛君問子思曰寡人之政何如荅曰無非君曰寡人不知其不肖亦望其如此也子思曰希防容媚則君親之中正弼非則君疏之夫能使人富貴貧賤者君也在朝之士孰肯舍所以見親而取其所以見疏者乎是故競求射君之心而莫敢有非君之非者此臣所謂無非也公曰然乎寡人之過也今知改矣荅曰君弗能焉口順而心不懌者臨其事必疣君雖有命臣未敢受也司徒文子改塟其叔父問服於子思子思曰禮父母改塟緦既塟而除不忍無服送至親也非父母無服無服則吊而加麻文子曰喪服既除然後乃塟則其服何服荅曰三年之喪未塟服不變除何有焉期大功之喪服其所除之服以塟既塟而除之其虞也吉服以行事也公叔木謂申詳曰【衛公叔文子之子定公十四年奔魯木或作朱春秋作成】吾於子思親而敬之子思未吾察也申詳以告曰人求親敬於子子何辱焉子思荅曰義也申詳曰請聞之荅曰公叔氏之子愛人之同已慢而不知賢夫其親敬非心見吾所可親敬也以人口而親敬吾則亦以人口而疏慢吾矣申詳曰其不知賢奈何荅曰有龍穆者徒好飾弄辭説觀於坐席相人眉睫以為之意天下之淺人也而公叔子交之橋子良修實而不修名為善不為人之知己不撞不發如大鐘然天下之深人也而公叔子與之同邑而弗能知此其所以為愛同已而不知賢也

The lord of Wei asked Zisi: "How is my government?" Zisi answered: "There is nothing wrong." The lord of Wei said: "I do not know that I am unworthy, and I too hope it is so." Zisi said: "Those who flatter, comply and cajole you draw close, and those who are upright, assist you and point out faults you keep at a distance. It is the ruler who can make people rich or poor, noble or lowly. Which scholar at court would be willing to give up what gets one drawn close in order to take what gets one kept distant? So they vie to guess and please the ruler's mind, and no one dares to say the ruler is wrong. This is what I mean by 'there is nothing wrong'." The lord of Wei said: "Is that so? It is my fault. Now I know I should change." Zisi answered: "You will not be able to. If one complies with the mouth while displeased in the heart, then when it comes to action there will surely be trouble. Even if you give an order, I dare not accept it." Wenzi, the Minister of the Masses, was reburying his uncle and asked Zisi about mourning dress. Zisi said: "By ritual, for the reburial of parents one wears sima mourning, and removes it after the burial, because one cannot bear to have no mourning dress to send off the closest kin. For those who are not parents there is no mourning dress; without mourning dress, one adds hemp at the condolence." Wenzi said: "If the mourning dress has already been removed and only then is the burial held, what should one wear?" Zisi answered: "In the three-year mourning, if the burial has not been done, the mourning dress does not change, so what is there to remove? For the one-year mourning and the greater gong mourning, one goes to the burial in the dress that is due to be removed, and removes it after the burial; at the yu sacrifice one acts in auspicious dress." Gongshu Mu said to Shen Xiang: [Gongshu Mu was the son of Gongshu Wenzi of Wei and fled to Lu in the fourteenth year of Duke Ding. 'Mu' is sometimes written 'Zhu', and the Spring and Autumn Annals has Cheng.] "I am close to Zisi and respect him, yet Zisi has not noticed me." Shen Xiang told this to Zisi and said: "This man seeks closeness and respect from you; why do you need to shame him?" Zisi answered: "It is a matter of righteousness." Shen Xiang said: "Please explain." Zisi answered: "The sons of the Gongshu family like those who are the same as themselves, are lax and do not recognize worth. His closeness and respect are not that in his heart he sees something in me worth drawing close to and respecting; if he is close and respectful because of other people's mouths, he will likewise grow distant and slighting because of other people's mouths." Shen Xiang said: "What do you mean by saying he does not recognize worth?" Zisi answered: "There is a man called Long Mu who only likes to embellish words and show off arguments, watching the eyes and brows of people at the table to guess their minds; he is the shallowest of men under heaven, yet Master Gongshu associates with him. Qiao Ziliang values substance and does not embellish his reputation, does good not to make himself known, and does not sound unless struck, like a great bell; he is the deepest of men under heaven, yet Master Gongshu lives in the same town and cannot recognize him. This is why he loves those who are the same as himself and does not recognize worth."

子思自齊反衛衛君館而問曰【衛敬公】先生魯國之士然不以衛之偏小猶歩玉趾而慰存之願有賜於寡人也子思曰臣覉旅於此而辱君之威尊亟臨蓽門其榮多矣欲報君以財幣則君之府藏已盈而伋又貧欲報君以善言恐未合君志而徒言不聽也顧未有可以報君者唯進賢爾衛君曰賢固寡人之所願也子思曰未審君之願將何以為君曰必用以治政子思曰君弗能也君曰何故荅曰衛國非無賢才之士而君未有善政是賢才不見用故也君曰雖然願聞先生所以為賢者荅曰君將以名取士耶以實取士耶君曰必以實子思曰衛之東境有李音者賢而有實者也君曰其父祖何也荅曰世農夫也衛君乃胡盧大笑曰寡人不好農農夫之子無所用之且世臣之子未悉官之子思曰臣稱李音稱其賢才也周公大聖康叔大賢今魯衛之君未必皆同其祖考李音父祖雖善農則音亦未必與之同也君言世臣之子未悉官之則臣所謂有賢才而不見用果信矣臣之問君固疑君之取士不以實也今君不問李音之所以為賢才而聞其世農夫因笑而不愛則君取士果信名而不由實者也衛君屈而無辭

Zisi returned from Qi to Wei, and the ruler of Wei arranged lodgings and asked him: [Duke Jing of Wei.] "You are a scholar of Lu, yet, not minding that Wei is rather small, you have still deigned to come and pay your respects, and I hope you will give me some instruction." Zisi said: "I am a traveler here, and you have condescended to visit my humble door many times, so the honor has been great. I would like to repay you with wealth, but your storehouses are already full, and Ji is poor; I would like to repay you with good words, but I fear they would not suit your aims, and empty words you would not listen to. Thinking it over, I have nothing to repay you with except to recommend worthy men." The ruler of Wei said: "Worthy men are just what I want." Zisi said: "I do not know what you wish to use them for?" The ruler of Wei said: "Surely to govern." Zisi said: "You cannot do it." The ruler of Wei said: "Why?" Zisi replied: "It is not that Wei lacks men of worth, but that you have not yet got good government; it is because men of worth are not being employed." The ruler of Wei said: "Even so, I wish to hear whom you consider worthy." Zisi replied: "Will you choose officers by name or by substance?" The ruler of Wei said: "By substance, surely." Zisi said: "In the east of Wei there is Li Yin, who is worthy and has substance." The ruler of Wei said: "What were his father and grandfather?" Zisi replied: "Farmers for generations." The ruler of Wei then laughed heartily: "I do not care for farming, and a farmer's son is of no use. Besides, the sons of hereditary ministers have not all been given office." Zisi said: "When I praise Li Yin, I praise his worth. The Duke of Zhou was a great sage and Kang Shu a great worthy, but the rulers of Lu and Wei today are not necessarily like their forebears. Li Yin's father and grandfather were good at farming, but Li Yin is not necessarily like them. You say the sons of hereditary ministers have not all been given office; then what I said, that there are worthy men who are not used, is indeed true. When I asked you, I already suspected that you do not choose officers by substance; now you do not ask why Li Yin is worthy, but laugh and disdain him as soon as you hear he comes from generations of farmers, so you indeed trust names and do not go by substance." The ruler of Wei was in the wrong and had nothing to say.

衛君曰夫道大而難明非吾所能也今欲學術何如子思曰君無然也體道者逸而不窮任術者勞而無功古之篤道君子生不足以喜之利何足以動之死不足以禁之害何足以怨之【禁或作懼怨或作忌】故明於死生之分通於利害之變雖以天下易其脛毛無所槩於志矣是以與聖人居使窮士忘其貧賤使王公簡其富貴君無然也衛君曰善

The ruler of Wei said: "The Way is vast and hard to understand, and it is beyond me. Now I wish to study technique; what do you say?" Zisi said: "Do not do so. Those who embody the Way are at ease and not in want, and those who rely on technique toil and have no achievement. The gentlemen of old who held firmly to the Way were not made glad just by living, so how could profit move them; not stopped by death, so how could harm make them resentful [one version has 'afraid' for 'stopped' and 'avoid' for 'resentful']. So understanding the division of life and death and penetrating the changes of profit and harm, even if offered the whole world in exchange for a single hair on his shin, they would feel no hindrance in their hearts. Thus in the company of a sage, a poor scholar forgets poverty and lowliness, and kings and dukes come to hold wealth and rank lightly. Do not do that." The ruler of Wei said: "Good."

齊王謂子思曰今天下擾擾諸侯無伯吾國大人眾圖帝何如子思曰不可也君不能去君貪利之心王曰何害子思曰夫水之性清而土壤汩之人之性安而嗜慾亂之故能有天下者必無以天下為者也能有名譽者必無以名譽為者也達此則其利心外矣

The King of Qi said to Zisi: "Now the world is in turmoil and the lords have no hegemon. My territory is large and my people many; what about planning to become emperor?" Zisi said: "You cannot. You cannot rid yourself of the heart that craves gain." The King of Qi said: "What harm is there in that?" Zisi said: "The nature of water is clear, and earth stirs it muddy; the nature of people is at peace, and cravings disturb it. So one who can have the world must be one who does not take the world as a matter of importance; one who can have fame must be one who does not take fame as a matter of importance. When one understands this, the heart of profit is set aside."

衛將軍文子之內子死復者曰臯媚女復子思聞之曰此女氏之字非夫氏之名也婦人於夫氏以姓氏稱禮也

When the wife of General Wenzi of Wei died, the one who called back her soul cried: "Ah, Mei Nu, come back!" Zisi heard of it and said: "That is her name in her own family, not her name in her husband's family. A wife is called by her clan name in her husband's family; that is the rite."