Kongzi Jiayu (Sayings of Confucius's Family), Fascicle 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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