Kongzi Jiayu, Volume Four

孔子曰：“行己有六本焉，然後為君子也．立身有義矣，而孝為本；喪紀有禮矣，而哀為本；戰陣有列矣，而勇為本；治政有理矣，而農為本；居國有道矣，而嗣為本；繼嗣不立則亂之萌生財有時矣，而力為本．置本不固，無務農桑；親戚不悅，無務外交；事不終始，無務多業；記聞而言，無務多說；但說所聞而言言不出說中故不可以務多說比近不安，無務求遠．是故反本修邇，君子之道也．”

Confucius said: "In establishing oneself and conducting affairs there are six roots, and only then does one become a gentleman. In establishing oneself there is righteousness, and its root is filial piety; in funerals there is ritual, and its root is grief; in battle formations there are ranks, and their root is courage; in governing there is order, and its root is agriculture; in holding a state there is the Way, and its root is the succession (if the succession is not established, it is the sprout of disorder); in producing wealth there are seasons, and its root is labor. If the root is not placed firmly, do not engage in farming and sericulture; if relatives are not pleased, do not engage in diplomacy; if affairs have no beginning and end, do not engage in many enterprises; just say what you have heard, and do not engage in much talk (say only what you have heard, with words not coming out of your own view, so one should not strive for much talk); if what is near is not at peace, do not strive for what is far. Therefore returning to the root and cultivating what is near is the way of the gentleman."

孔子曰：“良藥苦於口而利於病，忠言逆於耳而利於行．湯武以諤諤而昌，桀紂以唯唯而亡．君無爭臣，父無爭子，兄無爭弟，士無爭友，無其過者，未之有也．故曰：‘君失之，臣得之．父失之，子得之．兄失之，弟得之．己失之，友得之．’是以國無危亡之兆，家無悖亂之惡，父子兄弟無失，而交友無絕也．”

Confucius said: "Good medicine is bitter to the mouth but beneficial for illness; loyal words grate on the ear but benefit conduct. Tang and Wu flourished because people spoke frankly, and Jie and Zhou perished because everyone only said yes. A ruler without remonstrating ministers, a father without a remonstrating son, an elder brother without a remonstrating younger brother, a scholar without a remonstrating friend, and yet without faults has never been. So it is said: 'When the ruler has faults, the minister makes them up; when the father has faults, the son makes them up; when the elder brother has faults, the younger makes them up; when oneself has faults, a friend makes them up.' Therefore the state has no sign of danger or ruin, the family has no evil of disorder, father and son and brothers have no faults, and friendships will not be cut off."

孔子見齊景公，公悅焉，請置廩丘之邑以為養．孔子辭而不受．入謂弟子曰：“吾聞君子賞功受賞，今吾言於齊君，君未之有行，而賜吾邑，其不知丘亦甚矣．”於是遂行．

Confucius saw Duke Jing of Qi, and the duke was pleased and asked to give him the fief of Lingqiu as his support. Confucius declined and did not accept. He went in and said to his disciples: "I have heard that a gentleman accepts rewards only when he has merit. Now I have spoken to the ruler of Qi, and the ruler has not yet acted on it, yet gave me a fief; his not understanding Qiu is too extreme." So he left.

孔子在齊，舍於外館，景公造焉．賓主之辭既接，而左右白曰：“周使適至，言先王廟災．”景公覆問災何王之廟也．孔子曰：“此必釐王之廟．”公曰：“何以知之？”孔子曰：“‘詩云：皇皇上天，其命不忒，天之以善，必報其德．此逸詩也皇皇美貌也忒差也’禍亦如之．夫釐王變文武之制，而作玄黃華麗之飾，宮室崇峻，輿馬奢侈，而弗可振也，振救故天殃所宜加其廟焉，以是占之為然．”公曰：“天何不殃其身，而加罰其廟也？”孔子曰：“蓋以文武故也．若殃其身，則文武之嗣，無乃殄平，故當殃其廟，以彰其過．”俄頃，左右報曰：“所災者，釐王廟也．”景公驚起，再拜曰：“善哉！聖人之智，過人遠矣．”子貢三年之喪畢，見於孔子．子曰：“與之琴，使之弦，侃侃而樂，作而曰：‘先王制禮，弗敢過也．’”子曰：‘君子也．’子貢曰：‘閔子哀未盡．’夫子曰：‘君子也．’子夏哀已盡，又曰：‘君子也．’二者殊情而俱曰君子，賜也或敢問之．”孔子曰：“閔子哀未忘，能斷之以禮；子夏哀已盡，能引之及禮．雖均之君子，不亦可乎．”

Confucius was in Qi, staying at an outer lodge, and Duke Jing came to visit. The words of host and guest had already been exchanged when his attendants reported: "The envoy of Zhou has just arrived and says that the temple of a former king has suffered a fire." Duke Jing asked which king's temple it was. Confucius said: "It must be King Xi's temple." The duke said: "How do you know?" Confucius said: "The Book of Songs says: Fine Heaven, its commands do not err; what Heaven uses to do good, it must repay with virtue. (This is a lost ode. "Huang huang" is a look of beauty, "te" means error.) Misfortune is also like this. King Xi changed the institutions of King Wen and King Wu, made ornaments of dark and yellow splendor, his palaces were tall and imposing, and his carriages and horses extravagant, and could not be rescued ("zhen" means to rescue), so Heaven's calamity should fall on his temple, and I infer it is so." The duke said: "Why did Heaven not bring calamity on his person but penalize his temple?" Confucius said: "Probably because of King Wen and King Wu. If it had struck his person, would the descendants of King Wen and King Wu not be cut off? So it should strike his temple, to make clear his fault." Soon his attendants reported: "The temple that suffered the fire is King Xi's." Duke Jing was startled, rose and bowed twice, saying: "Good! The sage's wisdom is far beyond that of ordinary people." When Zigong had finished the three-year mourning, he came to see Confucius. Confucius said: "Give him a zither and let him play." Zigong's expression was harmonious and joyful, and he rose and said: "The former kings established ritual, and one dares not go beyond it." Confucius said: "A gentleman." Zigong said: "Master Min's grief was not yet exhausted." The Master said: "A gentleman." "Zixia's grief was already exhausted." He again said: "A gentleman." The two differed in manner yet both were called gentlemen; may I, Si, ask about this." Confucius said: "Master Min's grief was not yet forgotten, and he could rein it in with ritual; Zixia's grief was already exhausted, and he could lead himself to ritual. Even if both are called gentlemen, is that not acceptable?"

孔子曰：“無體之禮，敬也；無服之喪，哀也；無聲之樂，歡也．不言而信，不動而威，不施而仁．志夫鍾之音，怒而擊之則武，憂而擊之則悲，其志變者，聲亦隨之．故志誠感之，通於金石，而況人乎！”

Confucius said: "Ritual without ceremony is reverence; mourning without mourning dress is grief; music without sound is joy. Without speaking one has trust, without moving one has awe, without giving one has humaneness. Remember the sound of a bell: struck in anger it is martial, struck in sorrow it is mournful. When the aim changes, the sound changes with it. So when an aim is sincerely moved, it can reach even metal and stone, how much more people!"

孔子見羅雀者所得，皆黃口小雀．夫子問之曰：“大雀獨不得，何也？”羅者曰：“大雀善驚而難得，黃口貪食而易得．黃口從大雀則不得，大雀從黃口亦不得．”孔子顧謂弟子曰：“善驚以遠害，利食而忘患，自其心矣，而以所從為禍福．故君子慎其所從，以長者之慮，則有全身之階，隨小者之戇，而有危亡之敗也．”

Confucius saw that all that a man netting sparrows caught were yellow-mouthed little sparrows. The Master asked him: "Why can you only not catch the big sparrows?" The sparrow catcher said: "Big sparrows are good at being alert and are hard to get; yellow-mouths are greedy for food and easy to get. If a yellow-mouth follows a big sparrow, it cannot be caught; if a big sparrow follows a yellow-mouth, it cannot be caught either." Confucius turned to his disciples and said: "Being good at alertness and keeping harm far away, or being greedy for food and forgetting trouble, both come from their own minds, yet blessing or misfortune comes from whom they follow. So a gentleman is careful about whom he follows. Following the thoughts of elders gives a ladder to preserving oneself; following the rashness of the young brings the ruin of danger and death."

孔子讀易至於損益，喟然而嘆．子夏避席問曰：“夫子何嘆焉？”孔子曰：“夫自損者必有益之，自益者必有決之，易損卦次得益益次夬夬決也損而不已必益故受之以益益而不已必決故受之以夬吾是以嘆也．”子曰：“然則學者不可以益乎？”子曰：“非道益之謂也．道彌益而身彌損．夫學者損其自多，以虛受人，故能成其滿博哉．天道成而必變，凡持滿而能久者，未嘗有也．故曰：‘自賢者，天下之善言不得聞於耳矣．’昔堯治天下之位，猶允恭以持之，克讓以接下，允信也克能也是以千歲而益盛，迄今而逾彰；夏桀昆吾，昆吾國與夏桀作亂自滿而極，亢意而不節，斬刈黎民如草芥焉，天下討之，如誅匹夫，是以千載而惡著，迄今而不滅．觀此，如行則讓長，不疾先，如在輿遇三人則下之，遇二人則式之，調其盈虛，不令自滿，所以能久也．”子夏曰：“商請志之，而終身奉行焉．”

When Confucius read the Book of Changes and reached the hexagrams of Decrease and Increase, he sighed. Zixia left his mat and asked: "Master, why do you sigh?" Confucius said: "One who decreases himself will surely increase, and one who increases himself will surely be cut off. In the Changes, after Decrease comes Increase, and after Increase comes Guai (Guai means to cut off. Decrease without stopping surely leads to increase, so what follows is Increase; increase without stopping surely leads to cutting off, so what follows is Guai). That is why I sigh." Zixia said: "Then should those who study not increase?" Confucius said: "I do not speak of increase of the Way. The more the Way increases, the more one's person decreases. One who studies decreases what he already has in excess, and receives others with emptiness, and so can complete his fullness and breadth. The Way of Heaven, once completed, must change; those who hold to fullness and can last long have never existed. So it is said: 'For one who considers himself worthy, the good words of the world cannot enter his ears.' In the past Yao, standing in the position of governing the world, still held to it with sincerity and reverence, and could yield and accept those below ("yun" means sincerity, "ke" means able), and so for a thousand years became more and more prosperous, and today is still more manifest. Jie of Xia and Kunwu (the state of Kunwu joined Jie of Xia in disorder) were extremely full of themselves, did as they liked without restraint, cut down the common people like grass, and the world attacked him like executing a commoner, and so for a thousand years his bad name has been conspicuous and today has not died out. Seeing these, when walking one yields to elders and does not hurry to get ahead; in a carriage upon meeting three people one dismounts, upon meeting two one salutes from the crossbar. One regulates fullness and emptiness and does not let oneself be full, so one can last long." Zixia said: "Shang asks to record it and carry it out all his life."

子路問於孔子曰：“請釋古之道，而行由之意可乎？”子曰：“不可．昔東夷之子，慕諸夏之禮，有女而寡，為內私婿．終身不嫁，嫁則不嫁矣，亦有貞節之義也．蒼梧嬈娶妻而美，讓與其兄，讓則讓矣，然非禮之讓矣．不慎其初，而悔其後，何嗟及矣．言事至而後悔吁嗟又何及矣今汝欲舍古之道，行子之意，庸知子意不以是為非，以非為是乎？後雖欲悔，難哉．”

Zilu asked Confucius: "May I put aside the ancient way and act according to my own ideas, You's own ideas?" Confucius said: "No. In the past, the people of the Eastern Yi admired the ritual of the Xia states; there was a daughter who was widowed and secretly took a husband in her house and never remarried for life. As for marrying out, she did not marry out, and there was also the righteousness of chastity. Cangwu Rao took a wife and found her beautiful, and yielded her to his elder brother. Yielding was done, but it was not yielding in accord with ritual. Not being careful at the beginning but regretting later, how can sighing help (meaning that when things have come to pass and one then regrets, what use is lamenting)? Now you wish to abandon the ancient way and act according to your own ideas; how do you know that your ideas will not take the right for wrong and the wrong for right? Later, though you may wish to regret it, it will be hard."

曾子耘瓜，誤斬其根．曾皙怒建大杖以擊其背，曾子仆地而不知人，久之有頃，乃蘇，欣然而起，進於曾皙曰：“向也參得罪於大人，大人用力教，參得無疾乎．”退而就房，援琴而歌，欲令曾皙而聞之，知其體康也．孔子聞之而怒，告門弟子曰：“參來勿內．”曾參自以為無罪，使人請於孔子．子曰：“汝不聞乎，昔瞽瞍有子曰舜，舜之事瞽瞍，欲使之未嘗不在於側，索而殺之，未嘗可得，小棰則待過，大杖則逃走，故瞽瞍不犯不父之罪，而舜不失烝烝之孝，今參事父委身以待暴怒，殪而不避，殪死既身死而陷父於不義，其不孝孰大焉？汝非天子之民也，殺天子之民，其罪奚若？”曾參聞之曰：“參罪大矣．”遂造孔子而謝過．

Zeng Shen was hoeing melons and mistakenly cut the root. Zeng Xi was angry and raised a great staff and struck him on the back. Zeng Shen fell to the ground unconscious and after a long time revived, rose happily, went before Zeng Xi and said: "Just now Shen offended father, and father used his strength in teaching; I hope he was not hurt." He withdrew to his room, took up a zither and sang, wanting Zeng Xi to hear it and know that he was in good health. When Confucius heard of it, he was angry and told the disciples at his gate: "When Shen comes, do not let him in." Zeng Shen, thinking himself without fault, sent someone to ask Confucius. Confucius said: "Have you not heard? In the past Gusou had a son named Shun. When Shun served Gusou, when Gusou wished to employ him he was never far from his side; when Gusou wished to find him to kill him, he was never to be found. When it was a small stick he waited to take it; when it was a great staff he ran away. So Gusou did not commit the crime of being unlike a father, and Shun did not lose his pure filial piety. Now Shen serves his father by handing over his body to wait for violent rage, and does not avoid even being beaten to death ("yi" means to die). If he were already dead, he would have plunged his father into unrighteousness; is there a greater lack of filial piety than that? Are you not a subject of the Son of Heaven? To kill a subject of the Son of Heaven, what is that crime?" When Zeng Shen heard this, he said: "Shen's offense is great." So he went to Confucius to apologize.

荊公子行年十五而攝荊相事，孔子聞之，使人？觀其為政焉．使者反曰：“視其朝清淨而少事，其堂上有五老焉，其廊下有二十壯士焉．”孔子曰：“合二十五人之智，以治天下，其固免矣，況荊乎？”

The Young Lord of Jing at fifteen took over the duties of chancellor of Jing. When Confucius heard of it, he sent someone to watch his government. The envoy returned and reported: "I saw that his court is quiet and has few affairs; in the hall there are five elders and in the corridor twenty strong men." Confucius said: "To govern the world with the wisdom of twenty-five men combined is of course enough to be free of trouble, let alone Jing?"

子夏問於孔子曰：“顏回之為人奚若？”子曰：“回之信賢於丘．”曰：“子貢之為人奚若？”子曰：“賜之敏賢於丘．”曰：“子路之為人奚若？”子曰：“由之勇賢於丘．”曰：“子張之為人奚若？”子曰：“師之莊賢於丘．”子夏避席而問曰：“然則四子何為事先生？”子曰：“居，吾語汝，夫回能信而不能反，反謂反信也君子言不必信唯義所在耳賜能敏而不能詘，言人雖辨敏亦宜有屈折時也由能勇而不能怯，師能莊而不能同，言人雖矜莊亦當有和同時也兼四子者之有以易吾弗與也，此其所以事吾而弗貳也．”

Zixia asked Confucius: "What kind of man is Yan Hui?" Confucius said: "Hui's good faith surpasses mine." He asked: "What kind of man is Zigong?" Confucius said: "Si's quickness surpasses mine." He asked: "What kind of man is Zilu?" Confucius said: "You's courage surpasses mine." He asked: "What kind of man is Zizhang?" Confucius said: "Shi's dignity surpasses mine." Zixia left his mat and asked: "Then why do these four serve you, sir?" Confucius said: "Sit down and I will tell you. Hui can be trustworthy but cannot adapt ("fan" means to reverse that trustworthiness; a gentleman does not need to keep faith in every sentence, only in accordance with where righteousness lies); Si can be quick but cannot be pliant (meaning that even a person who is skilled and quick in debate should have times when he bends); You can be brave but cannot show weakness; Shi can be dignified but cannot be easygoing (meaning that even a dignified person should have times of harmony with others). If one took all that these four have and offered to exchange it for what I have, I would not agree. This is why they serve me without a divided mind."

孔子游於泰山，見榮聲期，聲宜為啟或曰榮益期也行乎郕之野，鹿裘帶索，瑟瑟而歌．孔子問曰：“先生所以為樂者，何也？”期對曰：“吾樂甚多，而至者三．天生萬物，唯人為貴，吾既得為人，是一樂也；男女之別，男尊女卑，故人以男為貴，吾既得為男，是二樂也；人生有不見日月，不免襁褓者，吾既以行年九十五矣，是三樂也．貧者士之常，死者人之終，處常得終，當何憂哉．”孔子曰：“善哉！能自寬者也．”得宜為待

Confucius was touring Mount Tai and saw Rong Shengqi ("sheng" should be "qi," and some say it is Rong Qiqi) walking in the wilds of Cheng, wearing a deerskin coat and a rope belt, playing a zither and singing. Confucius asked: "What is it that makes you happy, sir?" Qi answered: "I have many joys, and three that reach the utmost. Heaven gave birth to the ten thousand things, and only humans are precious, and I have already been able to be human; this is the first joy. Men and women are distinguished, men are honored and women lowly, so people consider men noble, and I have already been able to be a man; this is the second joy. Among people there are those who never see the sun and moon and die before leaving swaddling clothes, but I have already lived to ninety-five years; this is the third joy. Poverty is the common lot of a scholar, and death is the end of a person. Dwelling in the common lot while awaiting the end ("de" should be "dai"), what is there to worry about?" Confucius said: "Good! One who can console himself."

孔子曰：“回有君子之道四焉，強於行義、弱於受諫、怵於待祿、怵怵惕也待宜為得也慎於治身．史？有男子之道三焉，不仕而敬上、不祀而敬鬼、直己而曲人．”曾子侍曰：“參昔常聞夫子三言而未之能行也，夫子見人之一善而忘其百非，是夫子之易事也；見人之有善若己有之，是夫子之不爭也；聞善必躬行之，然後導之，是夫子之能勞也．學夫子之三言而未能行，以自知終不及二子者也．”二子顏回史？也

Confucius said: "Hui has four ways of a gentleman: he is strong in carrying out righteousness, weak in accepting remonstrance, wary on obtaining salary ("chu" means alarmed, and "dai" should be "de"), and very careful in cultivating himself. Shi Yu has three ways of a man: he did not take office yet respected those above, he did not sacrifice yet respected the spirits, and he made himself straight and let others bend." Zeng Shen, attending, said: "Shen has often heard three sentences from you, Master, and still cannot carry them out. When you see a bit of goodness in someone, you forget his hundred faults; this is why you are easy to serve. When you see another's goodness as if it were your own, this is why you do not contend. When you hear of good, you certainly carry it out yourself and only then lead others; this is why you can bear toil. I learn these three sentences of yours and still cannot carry them out, and so I know that in the end I cannot catch up with these two." (The two are Yan Hui and Shi Yu.)

孔子曰：“吾死之後，則商也日益，賜也日損．”曾子曰：“何謂也？”子曰：“商也好與賢己者處，賜也好說不若己者．不知其子視其父，不知其人視其友，不知其君視其所使，不知其地視其草木．故曰與善人居，如入芝蘭之室，久而不聞其香，即與之化矣．與不善人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣．丹之所藏者赤，漆之所藏者黑，是以君子必慎其所與處者焉．”

Confucius said: "After I die, Shang will increase day by day, and Si will decrease day by day." Zeng Shen said: "What do you mean?" Confucius said: "Shang likes to be with those more worthy than himself, and Si likes to persuade those who are not as good as himself. If you do not know a son, look at his father; if you do not know a person, look at his friends; if you do not know a ruler, look at those he employs; if you do not know a land, look at its plants and trees. So it is said: living with good people is like entering a room of orchids and iris; after a long time you no longer smell the fragrance, because you have already been transformed by it; living with people who are not good is like entering a salted fish shop; after a long time you no longer smell the stench, because you too have been transformed. Where cinnabar is stored it turns red, and where lacquer is stored it turns black. Therefore a gentleman must be careful about those he lives with."

曾子從孔子之齊，齊景公以下卿之禮聘曾子，曾子固辭．將行，晏子送之曰：“吾聞之君子遺人以財不若善言，今夫蘭本三年湛之以鹿酳，既成噉之，則易之匹馬，非蘭之本性也，所以湛者美矣，願子詳其所湛者，夫君子居必擇處，遊必擇方，仕必擇君，擇君所以求仕，擇方所以修道，遷風移俗者嗜慾移性，可不慎乎．”孔子聞之曰：“晏子之言，君子哉！依賢者固不困，依富者固不窮，馬蚿斬足而復行，何也？以其輔之者眾．”孔子曰：“與富貴而下人，何人不尊；以富貴而愛人，何人不親．發言不逆，可謂知言矣；言而眾向之，可謂知時矣．是故以富而能富人者，欲貧不可得也．以貴而能貴人者，欲賤不可得也；以達而能達人者，欲窮不可得也．”

Zeng Shen followed Confucius to Qi, and Duke Jing of Qi invited Zeng Shen with the ritual for a junior minister, and Zeng Shen firmly declined. As he was about to leave, Yan Zi saw him off and said: "I have heard that a gentleman leaving goods for someone is not as good as leaving good words. Now the root of an orchid soaked for three years in deer sauce, when finished and eaten, can be worth a horse; this is not the nature of the orchid but the excellence of what it was soaked in. I hope you will examine what you are soaked in. A gentleman must choose where he lives, must choose his direction in associating, and must choose the ruler when taking office. Choosing a ruler is for seeking office, and choosing a direction is for cultivating the Way. What shifts customs and changes habits is desires altering nature; can one fail to be careful?" When Confucius heard of it, he said: "Yan Zi's words are those of a gentleman! Relying on the worthy is never straitened, relying on the rich is never lacking. A millipede with its feet cut off can still walk; why? Because it has many helpers." Confucius said: "One who has wealth and rank but places himself below others, who would not honor him; one who has wealth and rank but loves others, who would not draw close to him. One whose speech is not contrary can be called knowing words; one whose words, once spoken, the multitude turn to, can be called knowing the time. Therefore one who is rich and can make others rich, even if he wished to be poor, could not; one who is noble and can make others noble, even if he wished to be lowly, could not; one who is successful and can make others successful, even if he wished to be in want, could not."

孔子曰：“中人之情也，有餘則侈，不足則儉，無禁則淫，無度則逸，從欲則敗．是故鞭樸之子，不從父之教，刑戮之民，不從君之令，此言疾之難忍，急之難行也．故君子不急斷，不急制，使飲食有量，衣服有節，宮室有度，畜積有數，車器有限，所以防亂之原也．夫度量不可明，是中人所由之令．”教令之令

Confucius said: "The nature of ordinary people is that when they have a surplus they are extravagant, when they lack they are frugal, without prohibitions they are dissolute, without standards they are unrestrained, and when desires are given free rein they are ruined. Hence a son who has been whipped does not follow his father's instruction, and a people who have been put to death do not follow their ruler's command. This means that hardship is hard to bear and haste is hard to carry out. So the gentleman does not hurry to decide or hurry to restrain, but makes drink and food have a measure, clothing have restraint, palaces have standards, savings have numbers, and carriages and tools have limits, in order to prevent the root of disorder. Measures must be clear, and this is the order that ordinary people pass through." ("Ling" means order.)

孔子曰：“巧而好度，必攻；攻堅勇而好問，必勝；智而好謀，必成．以愚者反之，是以非其人告之弗聽．非其地，樹之弗生．得其人，如聚砂而雨之；言立入也非其人，如會聾而鼓之．夫處重擅寵，專事妒賢，愚者之情也，位高則危，任重則崩，可立而待．”

Confucius said: "One who is skillful and loves standards will surely make progress (attacking the hard); one who is brave and loves to ask for advice will surely win; one who is wise and loves to plan will surely succeed. Foolish people are the opposite. So if he is not the right person, even telling him he will not listen; if it is not the right ground, even if you plant it will not grow. Getting the right person is like sand heaped up with rain falling on it (meaning it soaks in at once); with the wrong person, it is like beating a drum to a deaf man. One who is in a heavy position, monopolizes favor, holds power alone and is jealous of the worthy has the nature of a fool. A high position is dangerous, a heavy load collapses, and one can wait standing to see it."

孔子曰：“舟非水不行，水入舟則沒；君非民不治，民犯上則傾．是故君子不可不嚴也，小人不可不整一也．”

Confucius said: "A boat without water cannot move, and if water enters the boat it sinks; a ruler without people cannot govern, and if people offend those above, the state will overturn. Therefore the gentleman must not fail to be strict, and the petty must not fail to be disciplined and uniform."

齊高庭問於孔子曰：“庭不曠山，不直地，庭高庭名也曠隔也不以山為隔踰山而來直宜為植不根於地而遠來也衣穰而提贄，穰蒿草衣提持贄所以執為禮也精氣以問事君子之道，願夫子告之．”孔子曰：“貞以幹之，真正以為幹植敬以輔之，施仁無倦，見君子則舉之，見小人則退之．去汝噁心而忠與之，效其行，修其禮，千里之外，親如兄弟．行不效，禮不修，則對門不汝通矣，夫終日言，不遺己之憂，終日行不遺己之患，唯智者能之．故自修者必恐懼以除患，恭儉以避難者也．終身為善，一言則敗之，可不慎乎．”

Gao Ting of Qi asked Confucius: "Ting does not take mountains as barriers or root himself in the ground (Ting is Gao Ting's name; "kuang" means barrier, meaning he did not let mountains block him but crossed mountains to come; "zhi" should be "zhi" of planting, meaning he did not root himself in the ground but came from far), wearing a coat of artemisia and carrying a gift for audience ("rang" is an artemisia coat, "ti" means to carry, and "zhi" is the gift held in ritual), and with sincere spirit asks about the way to serve a gentleman; I hope the Master will tell me." Confucius said: "Use uprightness as the trunk (rectitude is used as the trunk), assist it with reverence, practice humaneness without weariness, recommend gentlemen when you see them, and dismiss petty people when you see them. Remove your evil heart and associate with him in loyalty, model your conduct on his, and cultivate his rituals, and a thousand li away you will be like brothers. If you do not model your conduct and do not cultivate ritual, even the next door will not associate with you. To speak all day and not leave yourself worry, to act all day and not leave yourself trouble, only the wise can do this. So one who cultivates himself must use fear to remove trouble and use reverence and frugality to avoid difficulty. Doing good all one's life can be ruined by one sentence; can one fail to be careful?"

季桓子穿井，獲如玉缶，其中有羊焉，使使問孔子曰：“吾穿井於費，而於井中得一狗，何也？”孔子曰：“丘之所聞者，羊也，丘聞之木石之怪夔？？，水之怪龍罔象，土之怪羵羊也．”

Ji Huanzi was digging a well and found something like a jade jar with a sheep in it, and sent a man to ask Confucius: "I dug a well in Fei and got a dog in the well; what is it?" Confucius said: "What I have heard is that it is a sheep. I have heard: the strange thing of wood and stone is the Kui and Wangliang; the strange thing of water is the Long and Wangxiang; the strange thing of earth is the Fenyang."

吳伐越，隳會稽，吳王夫差敗越王勾踐棲於會稽吳又隳之會稽山也隳毀者也獲巨骨一節，專車焉．吳子使來聘於魯，且問之孔子，命使者曰：“無以吾命也．”賓既將事，乃發幣於大夫及孔子，賜大夫及孔子孔子爵之，飲酒既徹俎而燕客，執骨而問曰：“敢問骨何如為大？”孔子曰：“丘聞之昔禹致群臣於會稽之山，防風后至，禹殺而戮之，其骨專車焉，此為大矣．”客曰：“敢問誰守為神？”孔子曰：“山川之靈，足以紀綱天下者，其守為神．守山川之祀者為神諸侯社稷之守為公侯，但守社稷無山川之祀者直為公侯而已山川之祀者為諸侯，皆屬於王．”神與公侯之屬也客曰：“防風何守？”孔子曰：“汪芒氏之君守封嵎山者，汪芒國名封嵎山名為添姓，在虞夏商為汪芒氏，於周為長瞿氏，今曰大人．”周之初及當孔子之時其名異也有客曰：“人長之極，幾何？”孔子曰：“焦僥氏長三尺，短之至也，長者不過十，數之極也．”

Wu attacked Yue and destroyed Kuaiji (King Fuchai of Wu defeated King Goujian of Yue, Goujian took refuge at Kuaiji, and Wu again destroyed Mount Kuaiji; "hui" means to destroy) and obtained a huge bone, one joint, filling a cart. The Viscount of Wu sent an envoy to Lu on a diplomatic visit and also to consult Confucius, ordering the envoy: "Do not say it is my command." When the guest had finished his business, he distributed silk to the grandees and Confucius (a gift to the grandees and Confucius). Confucius toasted him, and when the drinking was done, they cleared away the offering stands and feasted the guest, who took out the bone and asked: "May I ask, what makes a bone large?" Confucius said: "I have heard that in the past Yu summoned the ministers at Mount Kuaiji, and Fangfeng arrived late, and Yu killed him and displayed his corpse, his bones filling a cart, and that is counted as large." The guest said: "May I ask who guards it to become a spirit?" Confucius said: "The numinous powers of mountains and rivers are enough to serve as the guiding order of the world, and their keepers are spirits (those who guard the sacrifices to mountains and rivers are spirits). Lords who guard the altars of soil and grain are dukes and marquises (those who guard only the altars of soil and grain, without sacrifices to mountains and rivers, are merely dukes and marquises). Those who have sacrifices to mountains and rivers are lords, and all belong to the king." (Spirits and dukes and marquises are of this kind.) The guest said: "What did Fangfeng guard?" Confucius said: "He was the ruler of the Wangmang clan, guarding Mount Fengyu (Wangmang is a state name and Fengyu a mountain name), surnamed Qi, called Wangmang in Yu, Xia and Shang, called Changdi in Zhou, and now called the Great Men." (Names in the early Zhou and in Confucius's time differed.) A guest said: "What is the greatest height of a person?" Confucius said: "The Jiaoyao people are three chi tall, the limit of shortness; the tallest do not exceed ten chi, the limit of the number."

孔子在陳，陳惠公賓之於上館，時有隼集陳侯之庭而死，隼鳥也始集庭便死楛矢貫之石砮，楛木名砮箭鏃其長尺有咫，咫八寸也惠公使人持隼如孔子館而問焉．孔子曰：“隼之來遠矣，此肅慎氏之矢，肅慎氏之矢也昔武王克商，信道於九夷百蠻，九夷東方九種百蠻夷狄百種使各以其方賄來貢，而無忘職業，於是肅慎氏貢楛矢石砮，其長尺有咫．先王欲昭其令德之致遠物也，以示後人，使永鑑焉，故銘其栝曰：‘肅慎氏貢楛矢，楛箭栝也以分大姬，配胡公而封諸陳．大姬武王女胡公舜之後’古者分同姓以珍玉，所以展親親也，分異姓以遠方之職貢，所以無忘服也，故分陳以肅慎氏貢焉．君若使有司求諸故府，其可得也，公使人求得之，金牘如之．”牘匱也

Confucius was in Chen, and Duke Hui of Chen received him in a first-class guesthouse. At that time a falcon alighted in the Marquis of Chen's courtyard and died [the falcon is a bird; it died just after landing in the courtyard], pierced by an arrow of hu wood with a stone arrowhead [hu is a kind of wood, and nu is the arrowhead], one foot and eight inches long [a zhi is eight inches]. Duke Hui sent someone to take the falcon to Confucius's guesthouse to ask about it. Confucius said: "The falcon has come from far away; this is an arrow of the Sushen clan [the arrow of the Sushen clan]. In the past, when King Wu conquered Shang, he proclaimed the right way to the Nine Yi and the Hundred Man [the Nine Yi are nine kinds in the east, and the Hundred Man are a hundred kinds of barbarians], and had each present tribute of the goods of its own region so that they would not forget their duties. At that time the Sushen clan presented hu arrows with stone heads, one foot and eight inches long. The former king wished to make his excellent virtue manifest, so that it could attract things from afar, and to show it to later generations so that they might always take warning; therefore he had inscribed on the notches of the arrows: 'Tribute of hu arrows from the Sushen clan' [hu is the arrow's notch], and distributed them to Da Ji, who was betrothed to Duke Hu and enfeoffed in Chen [Da Ji was King Wu's daughter, and Duke Hu was a descendant of Shun]. In ancient times precious jade was distributed to those of the same surname, to extend affection for kin; the tribute of distant regions was distributed to those of different surnames, so that they would not forget service. Therefore the tribute of the Sushen clan was given to Chen. If my lord has the officials search in the old storehouse, he will find it." The Duke sent someone to search, and found it in a metal case, just as he said [a "du" is a case].

郯子朝魯，魯人問曰：“少昊氏以鳥名官，何也？”魯人叔孫昭子少昊金天氏也對曰：“吾祖也，我知之，昔黃帝以雲紀官，故為雲師而云名．黃帝軒轅氏師長也雲紀其官長而為官名者也炎帝以火，神農氏也共工以水，共工霸九州也大昊以龍，包犧氏也其義一也．火師而火名也龍師而龍名也我高祖，少昊摯之立也，鳳鳥適至，是以紀之於鳥，故為鳥師而鳥名．自顓頊氏以來，不能紀遠，乃紀於近，為民師而命以民事，則不能故也．”言不能紀遠方孔子聞之，遂見郯子而學焉．既而告人曰：“吾聞之天子失官，學在四夷猶信．”郯小國也故吳伐郯季文子嘆曰中國不振旅蠻夷之伐吾亡無日矣孔子稱官學在四夷疾時之廢學也郯少昊之後以其世則遠矣以其國則小矣魯公之後以其世則遠矣以其國則大矣然其知禮不若郯子故孔子發此言疾時之不學也

The Viscount of Tan came to pay court to Lu, and the people of Lu asked: "Shaohao named his officials after birds; why?" [The person from Lu was Shusun Zhaozi; Shaohao was the clan of Jintian.] The Viscount of Tan replied: "He was my ancestor, and I know it. In the past the Yellow Emperor recorded his officials by clouds, so the heads were named Cloud Masters and used cloud names [the Yellow Emperor was the Xuanyuan clan; "master" means chief, and he recorded officials' heads with clouds and made them official names]; the Flame Emperor used fire [the Shennong clan], Gonggong used water [Gonggong held hegemony over the nine regions], and Taihao used dragons [the Fuxi clan], and the meaning is the same [the Fire Masters were named with fire, the Dragon Masters named with dragons]. When my high ancestor Shaohao Zhi took the throne, a phoenix happened to arrive, so he recorded things by birds, and made Bird Masters named with birds. Since the Zhuanxu clan, those who could not record the remote recorded the near, made masters of the people and named them by the people's affairs, because it could no longer be done as before." [This means that the remote could not be recorded.] Confucius heard of it and went to see the Viscount of Tan and studied with him. Later he told people: "I have heard that when the Son of Heaven loses the officials' keeping, learning lies among the four barbarians; this is still credible." [Tan is a small state. So when Wu attacked Tan, Ji Wenzi sighed that if the Central States did not put their armies in order and barbarians came to attack, we would be ruined in a few days. Confucius said that official learning lay among the four barbarians, in grief that learning was abandoned at that time. Tan was descended from Shaohao, far in generations but small as a state; Lu was descended from the Duke of Zhou, near in generations and large as a state, yet knew ritual less well than the Viscount of Tan; so Confucius said this, grieving that no one studied at that time.]

邾隱公朝於魯，子貢觀焉．子貢時為魯大夫也邾子執玉，高其容仰，定公受玉，卑其容俯．玉所以聘子玉子貢曰：“以禮觀之，二君者將有死亡焉．夫禮生死存亡之體，將左右周旋，進退俯仰，於是乎取之，朝祀喪戎，於是乎觀之，今正月相朝，而皆不度，不得其法度也心以亡矣．嘉事不體，朝聘亦嘉事也不體不得其體何以能久，高仰驕，卑俯替，驕近亂，替近疾，若為主，其先亡乎？”夏五月，公薨，又邾子出奔．孔子曰：“賜不幸而言中，是賜多言．”

The Lord Yin of Zhu came to pay court to Lu, and Zigong watched from the side [Zigong was then a grand master of Lu]. The Viscount of Zhu held his jade high, with his face tilted upward; Duke Ding received the jade low, with his face bowed downward [jade was used for the ceremony of inquiry]. Zigong said: "Judging by ritual, both of these rulers are headed for death. Ritual is the body of life and death, survival and ruin; as one turns left and right, advances and retreats, bows and looks up, one takes one's model from it; at court visits, sacrifices, funerals and military affairs, one is observed by it. Now, in the first month, they visited each other and both were not in accord with the rules [did not obtain their rules], and the heart is already lost. A happy occasion not done properly [court visits are also a happy occasion; not proper means not obtaining its form], how could it last? Looking up high is arrogance, and bowing low is slackness. Arrogance is close to disorder, and slackness is close to illness. As for the one who is host, will he perhaps be the first to perish?" In the summer, in the fifth month, the Duke died, and afterward the Viscount of Zhu also fled. Confucius said: "Ci was unfortunate to have it come true; this is because Ci talks too much."

孔子在陳，陳侯就之燕遊焉．行路之人云：“魯司鐸災司驛官名及宗廟．”以告孔子．子曰：“所及者，其桓僖之廟．”桓公僖公陳侯曰：“何以知之？”子曰：“禮祖有功而宗有德，故不毀其廟焉．今桓僖之親盡矣，又功德不足以存其廟，而魯不毀，是以天災加之．”三日，魯使至，問焉則桓僖也．陳侯謂子貢曰：“吾乃今知聖人之可貴．”對曰：“君之知之可矣，未若專其道而行其化之善也．”

Confucius was in Chen, and the Marquis of Chen went to him for a feast. People on the road said: "In Lu the Si Duo caught fire [Si Duo is an office], and it spread to the ancestral temples." They told Confucius. Confucius said: "What was spread to was probably the temples of Duke Huan and Duke Xi." [Duke Huan and Duke Xi.] The Marquis of Chen said: "How do you know?" Confucius said: "By ritual, ancestors with merit and ancestors of virtue do not have their temples destroyed. Now the kinship of Duke Huan and Duke Xi has already run out, and their merit and virtue are not enough to preserve their temples, yet Lu did not destroy them, and so Heaven's calamity fell upon them." Three days later, the messenger from Lu arrived, and when asked it was indeed the temples of Huan and Xi. The Marquis of Chen said to Zigong: "Now I know why sages are valued." Zigong replied: "It is enough for you to know this, my lord, but it would be better still to devote yourself to his Way and put his teaching into practice."

陽虎既奔齊，自齊奔晉，適趙氏，孔子聞之，謂子路曰：“趙氏其世有亂乎．”子路曰：“權不在焉，豈不為亂．”孔子曰：“非汝所知．夫陽虎親富而不親仁，有寵於季孫，又將殺之，不克而奔，求容於齊，齊人囚之，乃亡歸晉，是齊魯二國，已去其疾，趙簡子好利而多信，必溺其說而從其謀，禍敗所終，非一世可知也．”

Yang Hu had already fled to Qi and from Qi fled to Jin, arriving at the Zhao clan. Confucius heard of it and said to Zilu: "The Zhao clan will probably have disorder through the generations." Zilu said: "Power is not in his hands; how could he make disorder?" Confucius said: "It is not what you know. Yang Hu is close to wealth and not close to benevolence; he was favored by Ji Sun, and then was about to kill Ji Sun, and failing, fled; in Qi he sought tolerance, but the people of Qi imprisoned him, and only then did he escape to Jin. These are two states, Qi and Lu, that have rid themselves of his harm. Zhao Jianzi loves profit and trusts many, and is sure to be sunk in his words and follow his plans. Where the calamity will end cannot be known in a single generation."

季康子問於孔子曰：“今周十二月，夏之十月，而猶有螽，何也？”孔子對曰：“丘聞之火伏而後蟄者畢，火大火心星也蟄蟄蟲也今火猶西流，司歷過也．”季康子曰：“所失者，幾月也？”孔子曰：“於夏十月，火既沒矣，今火見再，失閏也．”

Ji Kangzi asked Confucius: "Now it is the twelfth month by the Zhou calendar, which corresponds to the tenth month of the Xia calendar, yet there are still locusts; why?" Confucius replied: "I have heard that only after the Great Fire star has set do hibernating insects finish [Fire is the heart star of the Great Fire, and zhe means hibernating insects]. Now the Great Fire star is still moving westward, which is a fault of the calendar officials." Ji Kangzi said: "By how many months is it off?" Confucius said: "In the tenth month of the Xia calendar, the Great Fire star had already set. Now the Great Fire star has appeared again, which means the intercalary month has been missed twice."

吳王夫差將與哀公見晉侯，吳子魯哀公十二年與晉侯會於黃池子服景伯對使者曰：“王合諸侯，則伯率侯牧以見於王，伯王官侯牧方伯名伯合諸侯，則侯率子男以見於伯，伯侯牧也今諸侯會而君與寡君見晉君，則晉成為伯也．且執事以伯召諸侯，而以侯終之，何利之有焉？”吳人乃止，既而悔之，遂囚景伯．伯謂大宰嚭曰：“魯將以十月上辛，有事於上帝，先王季辛而畢，有事祭所以欺吳也何也世有職焉，何景伯名自襄已來之改之，襄魯襄公是也若其不會，則祝宗將曰吳實然，嚭言於夫差，歸之．”子貢聞之，見於孔子曰：“子服氏之子拙於說矣，以實獲囚，以詐得免．”孔子曰：“吳子為夷德可欺而不可以實，是聽者之蔽，非說者之拙也．”

King Fuchai of Wu was about to go with Duke Ai of Lu to see the Marquis of Jin [in the twelfth year of Duke Ai of Lu, the Viscount of Wu met the Marquis of Jin at Huangchi]. Zifu Jingbo said to the envoy: "When the king assembles the feudal lords, the hegemon leads the marquis-governors to see the king [the hegemon is a royal official, and marquis-governors is the name of regional chiefs]; when the hegemon assembles the feudal lords, the marquis leads the viscounts and barons to see the hegemon [the hegemon is a marquis-governor]. Now the feudal lords are meeting in a covenant, and our ruler and your ruler are going to see the lord of Jin, which makes Jin the hegemon. Moreover, you, who summoned the feudal lords in the capacity of a hegemon, would end it in the capacity of a marquis; what benefit is there in that?" The people of Wu then stopped, but later regretted it and imprisoned Jingbo. Jingbo said to the Grand Steward Pi: "Lu will in the tenth month on the first xin day sacrifice to the Lord on High and the former kings, to finish on the last xin day ["affair" means sacrifice; this was said to deceive Wu], and there are those who have held this duty through generations, and it has not changed since Duke Xiang [Xiang was Duke Xiang of Lu]. If we cannot arrive in time for the meeting, the invocators will say Wu caused it." Pi told Fuchai, who let him go back. Zigong heard of it and saw Confucius, saying: "The son of the Zifu clan is clumsy at persuasion: because of the truth he was imprisoned, and because of deceit he was freed." Confucius said: "The Viscount of Wu has the nature of a barbarian, and can be deceived but not told the truth. This was the listener being blinded; it was not that the speaker was clumsy."

叔孫氏之車士曰子鉏商，車士持車者子姓也採薪於大野，春秋經魯哀公十四年西狩獲麟傳曰西狩大野今此曰採薪於大野若車士子鉏商非狩者採薪西獲麟麟瑞物時見狩獲故經書西狩獲麟也獲麟焉，折其前左足，載以歸，叔孫以為不祥，棄之於郭外．傳曰以賜虞人棄之郭外將以賜虞人也使人告孔子曰：“有而角者，何也？”孔子？觀之，曰：“麟也．胡為來哉？胡為來哉？”反袂拭面，涕泣霑衿．叔孫聞之，然後取之．子貢問曰：“夫子何泣爾？”孔子曰：“麟之至，為明王也，出非其時而害，吾是以傷焉．”

A carriage retainer of the Shusun clan named Zichu Shang [a carriage retainer is one who holds the carriage; "Zi" is a surname] was gathering firewood at Daye [the Spring and Autumn Annals, in the fourteenth year of Duke Ai of Lu, records "a western hunt, capture of a unicorn", and the tradition says the western hunt was at Daye; here it says gathering firewood at Daye, as if the carriage retainer Zichu Shang were not a hunter. He gathered firewood and obtained a unicorn; the unicorn is an auspicious omen, and at the time it was obtained during a hunt, so the classic writes "western hunt, captured a unicorn"], and obtained a unicorn, breaking its left forefoot, and loaded it on the carriage and returned. Shusun thought it inauspicious and threw it outside the city [the tradition says it was given to the forester and thrown outside the city, about to be given to the forester]. He sent someone to tell Confucius: "What is this thing with a horn?" Confucius went to look and said: "It is a unicorn. Why has it come? Why has it come?" He turned his sleeve over and wiped his face, and tears wet his collar. When Shusun heard of it, he fetched it back. Zigong asked: "Why does the Master weep?" Confucius said: "A unicorn comes for an enlightened king. It came out at the wrong time and was harmed; that is why I grieve."

哀公問政於孔子．孔子對曰：“文武之政，布在方策，方板其人存則其政舉，其人亡則其政息．天道敏生，人道敏政，地道敏樹，夫政者，猶蒲盧也，蒲盧蜾螺也謂土也取螟蛉而化之以君子為政化百姓亦如之者也待化以成，故為政在於得人，取人以身，修道以仁．仁者，人也，親親為大；義者，宜也，尊賢為大．親親之殺，尊賢之等，禮所以生也．禮者，政之本也，是以君子不可以不修身．思修身，不可以不事親；思事親，不可以不知人；思知人，不可以不知天．天下之達道有五，其所以行之者三，曰，君臣也、父子也、夫婦也、昆弟也、朋友也．五者，天下之達道，智仁勇三者，天下之達德也．所以行之者，一也．或生而知之，或學而知之，或困而知之，及其知之，一也．或安而行之，或利而行之，或勉強而行之，及其成功，一也．”公曰：“子之言美矣至矣，寡人實固，不足以成之也．”孔子曰：“好學近乎智，力行近乎仁，知恥近乎勇，知斯三者，則知所以修身；知所以修身，則知所以治人；知所以治人，則能成天下國家者矣．”公曰：“政其盡此而已乎？”孔子曰：“凡為天下國家有九經，曰修身也、尊賢也、親親也、敬大臣也、體群臣也、子庶民也、來百工也、柔遠人也、懷諸侯也．夫修身則道立，尊賢則不惑，親親則諸父兄弟不怨，敬大臣則不眩，體群臣則士之報禮重，子庶民則百姓勸，來百工則財用足，柔遠人則四方歸之，懷諸侯則天下畏之．”公曰：“為之奈何？”孔子曰：“齊潔盛服，非禮不動，所以修身也；去讒遠色，賤財而貴德，所以尊賢也；爵其能，重其祿，同其好惡，所以篤親親也；官盛任使，所以敬大臣也；盛其官委任使之也忠信重祿，所以勸士也；忠信者與之重祿也時使薄歛，所以子百姓也；日省月考，既廩稱事，所以來百工也；既廩食之多寡稱其事也送？

Duke Ai of Lu asked Confucius about government. Confucius replied: "The government of King Wen and King Wu is recorded on the wooden boards and bamboo slips [fang is a board]. When such men are present, their government rises; when such men are gone, their government ceases. The Way of Heaven is quick in giving birth, the way of man is quick in government, and the way of Earth is quick in planting. Government is like the pulu [the pulu is the mud-wasp, which takes the mulberry caterpillar and transforms it; the gentleman's government transforming the people is also like this], which succeeds only by awaiting transformation. So government lies in getting the right people; one chooses people beginning with oneself, and one cultivates the Way with benevolence. Benevolence is humanity, and loving one's kin is the greatest; righteousness is what is fitting, and honoring the worthy is the greatest. The gradations of loving kin and the ranks of honoring the worthy are where ritual arises. Ritual is the root of government, and so the gentleman cannot fail to cultivate himself. If one wishes to cultivate oneself, one cannot fail to serve one's parents; if one wishes to serve one's parents, one cannot fail to know people; if one wishes to know people, one cannot fail to know Heaven. There are five universal ways in the world, and three by which they are practiced: ruler and subject, father and son, husband and wife, elder and younger brother, and friend and friend; these five are the universal ways of the world. Wisdom, benevolence and courage; these three are the universal virtues of the world. What they are practiced with is singleness. Some are born knowing it, some know it through study, some know it through hardship, but when they come to know it, it is the same. Some practice it with ease, some practice it for profit, some practice it with effort, but when they succeed, it is the same." Duke Ai said: "Your words are fine to the utmost; I am truly rustic and not enough to accomplish it." Confucius said: "To love learning is close to wisdom, to exert oneself in practice is close to benevolence, and to know shame is close to courage. Knowing these three, one knows how to cultivate oneself; knowing how to cultivate oneself, one knows how to govern people; knowing how to govern people, one can bring the world, the states and the families to completion." Duke Ai said: "Is that where government ends?" Confucius said: "There are nine constants in governing the world, the states and the families: cultivating oneself, honoring the worthy, loving one's kin, respecting the great ministers, caring for the whole body of ministers, cherishing the people like children, attracting the hundred artisans, comforting those from afar, and cherishing the feudal lords. By cultivating oneself, the Way is established; by honoring the worthy, one is not deluded; by loving one's kin, uncles and brothers do not resent; by respecting the great ministers, one is not dazzled; by caring for the whole body of ministers, the gentlemen repay with heavy ritual; by cherishing the people like children, the hundred families are encouraged; by attracting the hundred artisans, goods and resources are sufficient; by comforting those from afar, the four quarters turn to one; by cherishing the feudal lords, the world is in awe." Duke Ai said: "How is this done?" Confucius said: "Fast and be clean, wear full dress, make no movement that is not in accord with ritual, in order to cultivate oneself; remove slander, keep far from female beauty, make light of wealth and make much of virtue, in order to honor the worthy; give rank to the able and increase their salary, have the same likes and dislikes, in order to deepen love of kin; have a full staff of officials and entrust them with tasks [fill out their staff and entrust and employ them], in order to respect the great ministers; give heavy salaries to the loyal and trustworthy, in order to encourage gentlemen [give the loyal and trustworthy heavy salaries]; call the people to labor at the right times and lighten taxes, in order to cherish the people like children; examine daily and assess monthly, supplying provisions to match the work done, in order to attract the hundred artisans [the amount of grain stipend matches the work achieved]; seeing off

迎來，嘉善而矜不能，所以綏遠人也；繼絕世，舉廢邦，治亂持危，朝聘以時，厚？而薄來，所以懷諸侯也．治天下國家有九經，其所以行之者，一也．凡事豫則立，不豫則廢，言前定則不跲，跲躓事前定則不困，行前定則不疚，道前定則不窮．在下位不獲於上，民弗可得而治矣；獲於上有道，不信於友，不獲於上矣；信於友有道，不順於親，不信於友矣；順於親有道，反諸身不誠，不順於親矣；誠身有道，不明於善，不誠於身矣．誠者，天之至道也；誠之者，人之道也．夫誠弗勉而中，不思而得，從容中道，聖人之所以體定也；誠之者，擇善而固執之者也．”公曰：“子之教寡人備矣，敢問行之所始．”孔子曰：“立愛自親始，教民睦也；立敬自長始，教民順也；教之慈睦，而民貴有親；教以敬，而民貴用命．民既孝於親，又順以聽命，措諸天下無所不可．”公曰：“寡人既得聞此言也，懼不能果行而獲罪咎．”

those who leave and welcoming those who come, commending the good and pitying the incapable, in order to comfort those from afar; continuing broken lines of descent, reviving abandoned states, governing disorder and supporting the endangered, with court visits at their proper times, giving generously and receiving lightly, in order to cherish the feudal lords. There are nine constants in governing the world, the states and the families, and what they are practiced with is singleness. In all things, if prepared in advance they succeed, and if not prepared in advance they fail. If words are settled in advance, they do not stumble [jia means to stumble]; if affairs are settled in advance, they do not run into difficulty; if conduct is settled in advance, there is no regret; if the Way is settled in advance, it does not run out. One in a lower position who does not gain the trust of those above cannot govern the people; there is a way to gain the trust of those above: if one is not trusted by one's friends, one will not gain the trust of those above; there is a way to be trusted by friends: if one is not filial to one's parents, one will not be trusted by friends; there is a way to be filial to one's parents: if one looks inward and is not sincere, one cannot be filial to one's parents; there is a way to make oneself sincere: if one does not understand the good, one cannot be sincere in oneself. Sincerity is the supreme way of Heaven; making oneself sincere is the way of man. One who is sincere hits the mark without effort and attains without thinking, and being at ease accords with the Way; this is what the sage uses to be at peace. One who makes himself sincere is one who chooses the good and holds fast to it." Duke Ai said: "You have taught me fully; may I ask where to begin in practice?" Confucius said: "Establishing love begins with one's parents, which teaches the people to be harmonious; establishing reverence begins with respect for elders, which teaches the people to be compliant. When one teaches loving harmony, the people value having kin; when one teaches reverence, the people value obeying commands. When the people are already filial to their parents and also compliant and obedient, applying it to the world nothing is impossible." Duke Ai said: "Now that I have heard these words, I fear I will not be able to carry them out resolutely and will incur fault."

宰我問於孔子曰：“吾聞鬼神之名，而不知所謂，敢問焉．”孔子曰：“人生有氣有魂，氣者，人之盛也，精氣者人神之盛也夫生必死，死必歸土，此謂鬼，魂氣歸天此謂神，合鬼與神而享之，教之至也．合神鬼而事之者孝道之至孝者教之所由生也骨肉弊於下，化為野土，其氣發揚於上者，此神之著也．聖人因物之精，製為之極，極中製為中法明命鬼神，以為民之則，明命猶尊名使民事其祖禰也而猶以是為未足也，故築為宮室，設為宗祧，宗宗廟也祧遠廟也天子特有二祧諸侯謂始祖為祧也春秋祭祀，以別親疏，教民反古復始，不敢忘其所由生也．眾人服自此聽且速焉，聽謂慎教令也教以二端，二端既立，報以二禮，二端氣與魄也二禮謂薦黍稷也建設朝事，薦醒時也燔燎羶薌，所以報魄也．鬱香草鬱樽也此教民修本，反始崇愛，上下用情，禮之至也．民能不忘其所由生然後能相愛也上下謂尊卑用情謂親也君子反古復始，不忘其所由生，是以致其敬，發其情，竭力從事，不敢不自盡也．此之謂大教．昔者文王之祭也，事死如事生，思死而不欲生，忌日則必哀，稱諱則如見，親祀之忠也，思之深如見親之所愛，祭欲見親顏色者，其唯文王與．詩云：‘明發不寐，有懷二人，則文王之謂與．假此詩以喻文王二人謂父母也’祭之明日，明發不寐，有懷二人，敬而致之，又從而思之，祭之日樂與哀半，饗之必樂，已至必哀，已至謂祭事以畢不知親饗否故哀孝子之情也，文王為能得之矣．”

Zai Wo asked Confucius: "I have heard the names of ghosts and spirits, but I do not know what they refer to; may I ask?" Confucius said: "Humans in life have qi and a hun soul. Qi is where human vigor lies [the essence qi is where human spirit flourishes]. What lives must die, and what dies must return to earth, and this is called gui, a ghost; the hun soul's qi returns to heaven, and this is called shen, a spirit. Joining ghost and spirit in sacrificial offering is the utmost of teaching [joining spirits and ghosts in service is the utmost of filial piety; filial piety is where teaching arises from]. The bones and flesh decay below and become wild earth, while that qi rises and radiates upward, which is the manifestation of the spirit. The sage, relying on the essence of things, set up the utmost [utmost means the mean, setting up the standard mean], clearly named ghosts and spirits as the people's model [making the names clear is like honoring the names, so that the people serve their ancestors and fathers], and still thought it not enough, so he built palaces and set up the ancestral temples and remote temples [zong is the ancestral temple, tiao the remote temple; only the Son of Heaven has two remote temples, and feudal lords call the first ancestor tiao], and held spring and autumn sacrifices to distinguish near and far kin, teaching the people to return to antiquity and turn back to the beginning, not daring to forget where they came from. The multitude obey and from this listen and quickly follow [to listen is to be careful of teachings and orders]. Teach with the two ends [the two ends are already established], and repay with the two rites [the two ends are the qi and the po soul, and the two rites are the offering of millet and grain]. Establish the court service [at the time of offering raw meat], burn offerings and fragrant incense to repay the po soul [yu is a fragrant herb, the yu wine vessel]. This is how to teach the people to cultivate the root, return to the beginning, esteem love, and use feeling between high and low, the utmost of ritual [if the people can not forget where they came from, then they can love one another; high and low are honored and lowly, and using feeling is being close]. The gentleman returns to antiquity and turns back to the beginning, does not forget where he came from, and so expresses reverence, gives vent to feeling, works with all his strength, and does not dare not to give his whole heart. This is called the great teaching. In the past, King Wen's sacrifices served the dead as if serving the living, thought of the dead without wishing to live, grieved without fail on the anniversary of death, and called the name as if seeing the parent, which is the loyalty of sacrifice. His longing was so deep it was as if he saw what his parents loved, and in sacrifice he wished to see his parents' faces; probably only King Wen could do this. The Book of Songs says: 'At dawn still not asleep, I think of those two.' This speaks of King Wen [borrowing this ode as a metaphor for King Wen, the two being his parents]. On the day after the sacrifice, at dawn he was still not asleep, thinking of those two, reverently inviting them and thinking of them still more. On the day of sacrifice, joy and grief were half and half; when offering, there must be joy, and when it was over, there must be grief ["already reached" means the sacrifice was finished; he did not know whether his parents had partaken, so he grieved, which is the feeling of a filial son]. King Wen was able to attain this."