The Sayings of Confucius's House, Volume 5

魯定公問於顏回曰：“子亦聞東野畢之善御乎？”對曰：“善則善矣，雖然，其馬將必佚．”定公色不悅，謂左右曰：“君子固有誣人也．”顏回退後三日，牧來訴之曰：“東野畢之馬佚，兩驂曳兩服入於？．”公聞之，越席而起，促駕召顏回．回至，公曰：“前日寡人問吾子以東野畢之御，而子曰善則善矣，其馬將佚，不識吾子奚以知之？”顏回對曰：“以政知之．昔者帝舜巧於使民，造父巧於使馬，舜不窮其民力，造父不窮其馬力，是以舜無佚民，造父無佚馬．今東野畢之御也，升馬執轡，御體正矣，馬非為車步驟馳騁，朝禮畢矣，馬步驟馳騁盡禮之儀也歷險致遠，馬力盡矣，然而猶乃求馬不已，臣以此知之．”公曰：“善！誠若吾子之言也，吾子之言，其義大矣，願少進乎．”顏回曰：“臣聞之鳥窮則啄，獸窮則攫，人窮則詐，馬窮則佚，自古及今，未有窮其下而能無危者也．”公悅，遂以告孔子．孔子對曰：“夫其所以為顏回者，此之類也，豈足多哉．”

Duke Ding of Lu asked Yan Hui: "Have you also heard that Dongye Bi is good at driving?" Yan Hui replied: "He is good, but even so, his horses are sure to bolt." The Duke's face showed displeasure, and he told his attendants: "It seems that a gentleman too can slander people." Yan Hui withdrew. Three days later, the herdsman came to report: "Dongye Bi's horses have bolted; the two outside horses pulled the two inside horses into the stable." The Duke heard it, rose stepping over his mat, and hurried to yoke a carriage and summon Yan Hui. When Yan Hui arrived, the Duke said: "The other day I asked you about Dongye Bi's driving, and you said that he was good but his horses would bolt; I do not know how you could know." Yan Hui replied: "I know it from government. In the past Emperor Shun was skilled in employing people and Zaofu was skilled in employing horses. Shun did not exhaust the people's strength, and Zaofu did not exhaust his horses' strength, and so Shun had no people who scattered and Zaofu had no horses that bolted. Now when Dongye Bi drives, he has the horses mount the carriage and grasps the reins, and the bearing of driving is already correct; the horses pace and gallop for the carriage, and the court ritual is already finished [the horses' pacing and galloping fulfilled the ceremonial form]; going through dangerous and difficult places to a far destination, the horses' strength was spent, yet he kept demanding more. That is how I knew." The Duke said: "Good! It is truly as you say. Your words carry great meaning; I hope you will take it one step further." Yan Hui said: "I have heard: a bird driven to extremity will peck, a beast driven to extremity will claw, a man driven to extremity will deceive, and a horse driven to extremity will bolt. From ancient times to the present there has never been one who exhausted his subordinates and yet remained without danger." The Duke was pleased and told Confucius about it. Confucius replied: "The reason he is Yan Hui is of just this kind; why single him out for special praise."

孔子在衛，昧旦晨興，顏回侍側，聞哭者之聲甚哀．子曰：“回，汝知此何所哭乎？”對曰：“回以此哭聲非但為死者而已，又有生離別者也．”子曰：“何以知之？”對曰：“回聞桓山之鳥，生四子焉，羽翼既成，將分於四海，其母悲鳴而送之，哀聲有似於此，謂其？而不返也，回竊以音類知之．”孔子使人問哭者，果曰：“父死家貧，賣子以葬，與之長決．”子曰：“回也，善於識音矣．”

Confucius was in Wei, and rose at first light, with Yan Hui attending at his side, and heard someone weeping with a very sorrowful voice. Confucius said: "Hui, do you know why this person weeps?" Yan Hui replied: "I think this weeping is not only for the dead, but also for a living parting." Confucius said: "How do you know?" Yan Hui replied: "I have heard that a bird on Mount Huan hatched four young, and when their wings were fully grown and they were about to scatter to the four seas, the mother bird cried sadly to see them off, in a sorrowful sound somewhat like this, meaning that they were going and would not return. I privately know it from the similarity of the sound." Confucius sent someone to ask the weeper, who indeed said: "My father has died, and the family is poor; I am selling my son to pay for the burial, and parting from him for good." Confucius said: "Hui, you are skilled at discerning sounds."

顏回問於孔子曰：“成人之行，若何？”子曰：“達於情性之理，通於物類之變，知幽明之故，睹遊氣之原，若此可謂成人矣．既能成人，而又加之以仁義禮樂，成人之行也，若乃窮神知禮，德之盛也．”禮宜為化

Yan Hui asked Confucius: "What is the virtue of a complete person?" Confucius said: "One who penetrates the principles of feelings and nature, understands the changes of kinds of things, knows the reasons for the hidden and the manifest, and sees the source of the wandering qi can be called a complete person. Once one is able to be a complete person, adding benevolence, righteousness, ritual and music makes the virtue of a complete person. As for exhausting the spirit and knowing transformation [ritual should be transformation], that is the flourishing of virtue."

顏回問於孔子曰：“臧文仲武仲孰賢？”孔子曰：“武仲賢哉．”顏回曰：“武仲世稱聖人而身不免於罪，是智不足稱也；武仲為季氏廢適立庶為孟氏所譖出奔於齊好言兵討，而挫銳於邾，是智不足名也．武仲與邾戰而敗績國人頌之曰我君小子侏儒使我敗於邾夫文仲其身雖歿，而言不杇，惡有未賢？”立不杇之言故以為賢孔子曰：“身歿言立，所以為文仲也．然猶有不仁者三，不智者三，是則不及武仲也．”回曰：“可得聞乎？”孔子曰：“下展禽，展禽柳下惠知其賢而使在下位不與立於朝也置六關，六關關名魯本無此關文仲置之以稅行者故為不仁傳曰廢六關非也妾織蒲，傳曰織蒲蒲席也言文仲為國為家在於貪利也三不仁；設虛器，居蔡蔡天子之守龜非文仲所有故曰虛器也縱逆祀，夏父弗忌為宋人躋僖公於閔公之上文仲縱而不禁也祠海鳥，海鳥止於魯東門之上文仲不知而令國人祠之是不知也三不智．武仲在齊，齊將有禍，不受其田，以避其難，武仲奔齊齊莊公將與之田武仲知莊公將有難辭而不受也是智之難也．夫臧文仲之智而不容於魯，抑有由焉，作而不順，施而不恕也夫．不順不恕為廢適立庶武仲之所以然欲為施於季氏也夏書曰：‘念茲在茲，順事恕施．今此在常當順其事恕其施也’

Yan Hui asked Confucius: "Zang Wenzhong and Zang Wuzhong, which was more worthy?" Confucius said: "Wuzhong was worthy." Yan Hui said: "Wuzhong was called a sage by the world, yet he did not escape guilt himself, which shows his wisdom was not enough to deserve the name; for the Ji clan he set aside the legitimate heir and installed a son of a concubine, was slandered by the Meng clan and fled to Qi, was fond of discussing military punishment yet was defeated at Zhu, which shows his wisdom was not enough to make his name [Wuzhong fought Zhu and was defeated, and the people of the state chanted: our lord is a little dwarf and made us lose to Zhu]. Wenzhong, though he died himself, left words that did not perish; how could he be anything but worthy?" [Establishing words that do not perish, therefore he was considered worthy.] Confucius said: "His body died and his words stood, so he became Wenzhong. Yet he had three unbenevolent acts and three unwise acts, which is why he did not reach Wuzhong." Yan Hui said: "May I hear them?" Confucius said: "He put down Zhan Qin [Zhan Qin was Liuxia Hui; he knew he was worthy but kept him in a low position and did not stand with him at court]; he set up six border posts [the six posts were named posts; Lu originally did not have them, and Wenzhong set them up to tax travelers, so it was unbenevolent. The tradition that he abolished the six posts is wrong]; and his concubines wove rush mats [the tradition says weaving rush meant weaving rush mats, meaning that Wenzhong was greedy for profit for the state and the family]: these are the three unbenevolent acts. He kept an empty vessel [he kept the Cai tortoise. Cai is the Son of Heaven's guardian tortoise, not Wenzhong's own, so it was called an empty vessel]; he allowed a reversed sacrifice [Xiafu Fuji, as clan official, raised Duke Xi above Duke Min, and Wenzhong allowed it without forbidding it]; and he sacrificed to a seabird [a seabird alighted on the east gate of Lu, and Wenzhong did not know what it was and had the people sacrifice to it, which was ignorance]: these are the three unwise acts. In Qi, when Qi was about to have disaster, Wuzhong did not accept a field in order to avoid that difficulty [Wuzhong fled to Qi, and Duke Zhuang of Qi was about to give him a field; Wuzhong knew that Duke Zhuang would meet misfortune and declined to accept it], which was a difficult point of wisdom. Zang Wenzhong's wisdom, however, could not be tolerated in Lu, probably for a reason: his actions were not compliant and his practice was not forgiving. [Not compliant and not forgiving refers to setting aside the legitimate heir to install a son of a concubine. The reason Wuzhong did so was that he wished to apply it to the Ji clan.] The Book of Xia says: 'Thinking of this is in this; follow the matter and apply it with forgiveness.' [Now this is in the common principle; one should follow that matter and apply it with forgiveness.]"

顏回問於君子．孔子曰：“愛近仁，度近智，度事而行近於智也為己不重，為人不輕，君子也夫．”不重為人回曰：“敢問其次．”子曰：“弗學而行，弗思而得，小子勉之．”

Yan Hui asked what a gentleman is. Confucius said: "Love is close to benevolence, and measuring is close to wisdom [measuring a matter and then acting is close to wisdom]; for himself he does not value himself, and for others he does not look down on others; this is a gentleman." [Not valuing is for the sake of others.] Yan Hui said: "May I ask about the next rank down?" Confucius said: "To act without learning and obtain without thinking. Young man, work hard."

仲孫何忌問於顏回曰：“仁者一言而必有益於仁智，可得聞乎？”回曰：“一言而有益於智，莫如預；一言而有益於仁，莫如恕．夫知其所不可由，斯知所由矣．”

Zhongsun Heji asked Yan Hui: "A benevolent man's one word must benefit benevolence and wisdom; may I hear one?" Yan Hui said: "For one word to benefit wisdom, nothing is better than preparing in advance; for one word to benefit benevolence, nothing is better than forgiveness. When you know what should not be passed through, you know what should be passed through."

顏回問小人．孔子曰：“毀人之善以為辯，狡訐懷詐以為智，幸人之有過，恥學而羞不能，小人也．”

Yan Hui asked what a petty man is. Confucius said: "One who takes slandering others' goodness as eloquence, takes cunning attacks and cherishing deceit as wisdom, rejoices at others' faults, and is ashamed of learning and ashamed of inability, is a petty man."

顏回問子路曰：“力猛於德而得其死者，鮮矣，盍慎諸焉．”孔子謂顏回曰：“人莫不知此道之美，而莫之御也，御猶待也莫之為也，何居為聞者，盍日思也夫．”為聞盍日有聞而後言者

Yan Hui said to Zilu: "There are very few who have more force than virtue and yet come to a good end; why not be careful?" Confucius said to Yan Hui: "There is no one who does not know that this way is good, yet no one awaits it [yu means to wait], and no one goes and does it. Why? Because it is something they have only heard. Why not think about it every day?" ["For hearing" means one hears something every day and only then speaks.]

顏回問於孔子曰：“小人之言有同乎？君子者不可不察也．”孔子曰：“君子以行言，小人以舌言，故君子為義之上相疾也，退而相愛；相病急欲相勸令為仁義小人於為亂之上相愛也，退而相惡．”樂併為亂是以相愛小人之情不能久親也

Yan Hui asked Confucius: "Are there words of petty men that are the same as the gentleman's? One cannot fail to examine this." Confucius said: "The gentleman speaks by his conduct, and the petty man speaks with his tongue. So gentlemen press one another hard in practicing righteousness [pressing each other hard means wanting to encourage the other to practice benevolence and righteousness], yet on withdrawing they love one another; petty men love one another in making disorder [they delight in making disorder together, so they love one another], yet on withdrawing they hate one another [the feelings of petty men cannot stay close for long]."

顏回問朋友之際，如何．孔子曰：“君子之於朋友也，心必有非焉而弗能謂，吾不知其仁人也，不忘久德，不思久怨，仁矣夫．”

Yan Hui asked how friends should act toward each other. Confucius said: "A gentleman toward a friend, if in his heart he surely thinks something is wrong but cannot say it, I do not know whether he is a benevolent man. Not forgetting long-standing virtue and not brooding over long-standing grudges is benevolence."

叔孫武叔見未仕於顏回，回曰：“賓之，武叔多稱人之過，而己評論之．”顏回曰：“固子之來辱也，宜有得於回焉，吾聞知諸孔子曰：‘言人之惡，非所以美己；言人之枉，非所以正己．’故君子攻其惡，無攻人惡．”

Shusun Wushu, before taking office, came to see Yan Hui, and Yan Hui said: "Treat him with the ritual for guests. Wushu often talks about others' faults and then comments on them himself." Yan Hui said: "You have come and condescended, and should gain something from me. I have heard Confucius say: 'To speak of others' evil is not a way to beautify oneself; to speak of others' crookedness is not a way to straighten oneself.' So the gentleman works on his own evil and does not work on others' evil."

顏回謂子貢曰：“吾聞諸夫子身不用禮，而望禮於人，身不用德，而望德於人，亂也．夫子之言，不可不思也．”

Yan Hui said to Zigong: "I heard the Master say: to hold oneself without ritual yet expect others to have ritual, to hold oneself without virtue yet expect others to have virtue, is disorder. The Master's words cannot be left unconsidered."

子路見孔子，子曰：“汝何好樂？”對曰：“好長劍．”孔子曰：“吾非此之問也，徒謂以子之所能，而加之以學問，豈可及乎．”子路曰：“學豈益哉也？”孔子曰：“夫人君而無諫臣則失正，士而無教友則失聽．御狂馬不釋策，御狂馬者不得釋棰策也操弓不反檠．弓不反於檠然後可持也木受繩則直，人受諫則聖，受學重問，孰不順哉．毀仁惡仕，必近於刑．謗毀仁者憎怒士人必主於刑也君子不可不學．”子路曰：“南山有竹，不柔自直，斬而用之，達於犀革．以此言之，何學之有？”孔子曰：“括而羽之，鏃而礪之，其入之不亦深乎．”子路再拜曰：“敬而受教．”

Zilu went to see Confucius, and Confucius said: "What do you like?" He replied: "I like the long sword." Confucius said: "That is not what I asked. I only mean that on top of what you are capable of, adding learning, who could possibly catch up with you." Zilu said: "Does learning really help?" Confucius said: "A ruler without remonstrating ministers loses correctness, and a gentleman without teaching friends loses what he hears. To drive a wild horse one cannot put down the whip [one who drives a wild horse cannot put down the whip], and to hold a bow one cannot take it off its frame [only if the bow does not leave the frame can it then be held]. Wood that receives the plumb line becomes straight, and a man who receives remonstrance becomes a sage. Receiving learning and valuing inquiry, who would not comply? One who slanders benevolence and hates taking office is sure to come close to punishment [one who slanders benevolence and is angry at gentlemen is sure to fall into punishment]. A gentleman cannot fail to learn." Zilu said: "On the southern mountain there is bamboo that is straight of itself without being bent, and when cut and used, it can pierce rhinoceros hide. By this, what is there still to learn?" Confucius said: "If you fit it with a notch and add feathers, fit it with a head and sharpen it, would it not enter more deeply?" Zilu bowed twice and said: "I respectfully receive your instruction."

子路將行，辭於孔子．子曰：“贈汝以車乎？贈汝以言乎？”子路曰：“請以言．”孔子曰：“不強不達，人不以強力則不能自達不勞無功，不忠無親，不信無復，信近於義言可復也今而不信則無可復不恭失禮，慎此五者而矣．”子路曰：“由請終身奉之．敢問親交取親若何？言寡可行若何？長為善士而無犯若何？”孔子曰：“汝所問苞在五者中矣．親交取親，其忠也；言寡可行，其信乎；長為善士，而無犯於禮也．”

Zilu was about to set out and took leave of Confucius. Confucius said: "Shall I give you a carriage, or give you words?" Zilu said: "Please give me words." Confucius said: "Without firmness one cannot get through [a person who does not use strength cannot get through by himself], without toil there is no achievement, without loyalty there is no kin, without good faith there is nothing to be verified [good faith is close to righteousness, and only then can words be verified; if there is no good faith, there is nothing to verify], and without reverence there is loss of ritual. Be careful of these five and it is enough." Zilu said: "You asks to follow this for life. May I ask how to be close to friends and gain closeness? How to speak little and yet be able to practice it? How to be a good gentleman for long without giving offense?" Confucius said: "What you ask is all contained in these five. Being close to friends and gaining closeness is loyalty; speaking little and being able to practice it is good faith; being a good gentleman for long without giving offense is ritual."

孔子為魯司寇，見季康子，康子不悅．當為桓子非康子也孔子又見之．宰予進曰：“昔予也常聞諸夫子曰，王公不我聘則弗動，今夫子之於司寇也日少，謂在司寇官少日淺而屈節數矣，謂屈節數見於季孫不可以已乎？”孔子曰：“然，魯國以眾相陵，以兵相暴之日久矣，而有司不治，則將亂也，其聘我者，孰大於是哉．”言聘我使在官其為治豈復可大於此者也魯人聞之曰：“聖人將治，何不先自遠刑罰，自此之後，國無爭者．”孔子謂宰予曰：“違山十里，蟪蛄之聲，猶在於耳，故政事莫如應之．”違去也蟪蛄蛁蟟也蛁蟟之聲去山十里猶在於耳以其鳴而不已言政事須慎聽之然後行之者也

When Confucius was Minister of Crime in Lu, he went to see Ji Kangzi [it should be Huanzi, not Kangzi], and Kangzi was displeased. Confucius went again. Zai Yu stepped forward and said: "In the past Yu often heard the Master say: unless a king or duke invites me, I do not move. Now you have served as Minister of Crime for only a short time [meaning shallow days in the post of Minister of Crime], yet you have bent your principles many times [meaning bending principles many times to see Ji Sun]; can you not stop?" Confucius said: "It is so. In Lu, oppressing one another by numbers and abusing one another with weapons has long been the case, and if the officials do not govern, there will be disorder. What invitation is greater than this?" [Meaning: what invitation to put me in office to govern is greater than this?] When the people of Lu heard of it, they said: "The sage is about to govern; why not first keep ourselves far from punishment." From then on, there were no quarrels in the state. Confucius said to Zai Yu: "Ten li from the mountain, the sound of the cicada is still in your ears, so nothing in government is more urgent than responding to it." ["Wei" means leave. The cicada's sound stays in the ear ten li from the mountain because it never stops calling. The meaning is that in government one must listen carefully and then act.]

孔子兄子有孔篾者，與宓子賤偕仕．孔子？過孔篾，而問之曰：“自汝之仕，何得何亡？”對曰：“未有所得，而所亡者三，王事若龍，龍宜為讋前後相因也學焉得習，言不得習學也是學不得明也；俸祿少饘粥，不及親戚，是以骨肉益疏也；公事多急，不得弔死問疾，是朋友之道闕也．其所亡者三，即謂此也．”孔子不悅，？過子賤，問如孔篾．對曰：“自來仕者無所亡，其有所得者三，始誦之，今得而行之，是學益明也；俸祿所供，被及親戚，是骨肉益親也；雖有公事，而兼以弔死問疾，是朋友篤也．”孔子喟然，謂子賤曰：“君子哉若人．若人猶言是人者也魯無君子者，則子賤焉取此．”如魯無君子者此人安得而學之言魯有君子也

Confucius's elder brother's son, named Kong Mie, took office together with Mi Zijian. Confucius went to see Kong Mie and asked him: "Since you took office, what have you gained and what have you lost?" He replied: "I have gained nothing, and have lost three things: royal business presses one after another [the word here should be read as 'one pressing after another'], so how could I review my studies [meaning I cannot review what I learned], and so my learning is not clear; the salary is so little that it is only enough for thick gruel and cannot reach my relatives, and so my kin have grown more distant; public affairs are many and urgent, and I cannot condole at funerals or inquire after the sick, and so the way of friendship has a lack. These are the three things I have lost." Confucius was displeased, and went to see Zijian, and asked as he had asked Kong Mie. He replied: "Since taking office I have lost nothing, and have gained three things: what I recited at first I can now put into practice, and so my learning is clearer; what the salary provides extends to my relatives, and so my kin have grown closer; even with public affairs, I can also attend to condolences and sick visits, and so my friendships have grown more sincere." Confucius sighed and said to Zijian: "A gentleman indeed, this man ["ruo ren" is like saying "this man"]. If Lu had no gentlemen, where would Zijian have gotten these?" [If Lu had no gentlemen, where could this man have learned them? That is, Lu has gentlemen.]

孔子侍坐於哀公，賜之桃與黍焉．哀公曰：“請食．”孔子先食黍而後食桃，左右皆掩口而笑．公曰：“黍者所以雪雪拭桃，非為食之也．”孔子對曰：“丘知之矣，然夫黍者，五穀之長，郊禮宗廟以為上盛，？屬有六而桃為下，祭祀不用，不登郊廟，丘聞之君子以賤雪貴，不聞以貴雪賤，今以五穀之長，雪？之下者，是從上雪下，臣以為妨於教，害於義，故不敢．”公曰：“善哉．”

Confucius was sitting in attendance with Duke Ai, and Duke Ai gave him peaches and millet. Duke Ai said: "Please eat." Confucius ate the millet first and then the peaches, and the attendants all covered their mouths and laughed. The Duke said: "The millet is for wiping the peach [xue means to wipe], not for eating." Confucius replied: "Qiu knew that. But millet is the chief of the five grains, and in the suburban sacrifice and ancestral temple it is used as the highest offering; among fruits there are six kinds and the peach is the lowest, not used in sacrifices and not offered at the suburban altar or the temple. I have heard that a gentleman uses the lowly to wipe the noble, and I have never heard of using the noble to wipe the lowly. Now to use the chief of the five grains to wipe the lowest of fruits would be wiping downward from above, and I think it would harm instruction and injure righteousness, so I did not dare." The Duke said: "Good."

子貢曰：“陳靈公宣淫於朝，靈公與卿共淫夏姬洩治正諫而殺之，是與比干諫而死同，可謂仁乎？”子曰：“比干於紂，親則諸父，官則少師，忠報之心在於宗廟而已，固必以死爭之，冀身死之後，紂將悔寤其本志，情在於仁者也；洩治之於靈公，位在大夫，無骨肉之親，懷寵不去，仕於亂朝，以區區之一身，欲正一國之淫昏，死而無益，可謂捐矣．詩云：‘民之多闢，無自立闢．僻邪辟’其洩治之謂乎．”

Zigong said: "Duke Ling of Chen proclaimed his licentiousness in the court [Duke Ling and his ministers together committed licentious acts with Xia Ji], and Xie Ye remonstrated with upright words and was killed, which is the same as Bi Gan dying for remonstrating; can this be called benevolence?" Confucius said: "Bi Gan, in relation to Zhou, in kinship was an uncle, and in office was Junior Preceptor; his loyal and repaying heart lay in the ancestral temple, and he naturally had to contend with his death, hoping that after he died Zhou would regret and awaken to his original aim; his feeling lay in benevolence. Xie Ye, in relation to Duke Ling, was in the position of a grand master, with no bond of flesh and blood, yet he held on to favor and did not leave, took office in a disordered court, and tried with his single humble person to correct the licentious dimness of a whole state; dying brought no benefit, and it can be called throwing life away in vain. The Book of Songs says: 'The people have many wicked ways; do not set up laws of your own.' ["Pi" means wicked.] This speaks of Xie Ye."

孔子相魯，齊人患其將霸，欲敗其政，乃選好女子八十人，衣以文飾而舞容璣，容璣舞曲及文馬四十駟，駟四馬也以遺魯君，陳女樂，列文馬於魯城南高門外，季桓子微服？觀之再三，將受焉，告魯君為周道遊觀，觀之終日，怠於政事．子路言於孔子曰：“夫子可以行矣．”孔子曰：“魯今且郊，若致膰於大夫，膰祭肉也是則未廢其常，吾猶可以止也．”桓子既受女樂，君臣淫荒，三日不聽國政，郊又不致膰俎，孔子遂行．宿於郭，屯師以送曰：“夫子非罪也．”孔子曰：“吾歌可乎？歌曰：‘彼婦人之口，可以出走，彼婦人之請，可以死敗．言婦人口請謁足以使人死敗故可出走優哉遊哉，聊以卒歲．言士不遇優遊以終歲也’”

When Confucius was chancellor in Lu, the people of Qi feared that Lu would become hegemon and wished to ruin his government, so they chose eighty beautiful women, dressed in patterned clothes to dance the Rongji dance [Rongji is a dance tune], with forty teams of patterned horses [a si is four horses], and sent them to the ruler of Lu. They displayed the female musicians and lined up the patterned horses outside the Gaomen gate south of the city of Lu. Ji Huanzi, in plain clothes, watched again and again, and was about to accept them, and told the ruler of Lu to make a tour of observation by the Zhou way, watching all day long and growing negligent about government. Zilu said to Confucius: "Master, you may leave." Confucius said: "Lu is about to hold the suburban sacrifice, and if the sacrificial meat is sent to the grand masters [fan is sacrificial meat], then the regular ritual has not been abandoned and I can still stay." Huanzi had already accepted the female musicians, and ruler and ministers were dissolute and did not attend to state affairs for three days, and at the suburban sacrifice did not send the sacrificial meat, and so Confucius left. He stayed in the outer city, and someone led a crowd to see him off, saying: "Master, you are without fault." Confucius said: "May I sing? The song says: 'The mouth of that woman can make a man leave; the pleading of that woman can bring a man to death and ruin. [This says that a woman's mouth and her petitions are enough to bring a man to death and ruin, so one may leave.] Unhurried and at ease, let me finish out this year. [This says that a gentleman who is not met with by the times finishes out the years at ease.]'"

澹臺子羽有君子之容，而行不勝其貌，宰我有文雅之辭，而智不充其辯．孔子曰：“里語云：‘相馬以輿，相士以居，弗可廢矣．’以容取人，則失之子羽；以辭取人，則失之宰予．”孔子曰：“君子以其所不能畏人，小人以其所不能不信人．故君子長人之才，小人抑人而取勝焉．”

Tantai Ziyu had the appearance of a gentleman, but his conduct did not match his looks; Zai Wo had refined speech, but his wisdom did not match his eloquence. Confucius said: "The common saying goes: 'Judge a horse by its carriage, judge a gentleman by his daily life, and this cannot be neglected.' If one picks people by appearance, one errs with Ziyu; if one picks people by speech, one errs with Zai Yu." Confucius said: "A gentleman, because of his own inability, stands in awe of others; a petty man, because of his own inability, does not trust others. So a gentleman helps others' talents grow, and a petty man suppresses others in order to win."

孔篾問行己之道．子曰：“知而弗為，莫如勿知；親而弗信，莫如勿親．樂之方至，樂而勿驕；患之將至，思而勿憂．”孔篾曰：“行己乎？”子曰：“攻其所不能，補其所不備．毋以其所不能疑人，毋以其所能驕人．終日言，無遺己之憂，終日行，不遺己患，唯智者有之．”

Kong Mie asked about the way of establishing oneself and conducting affairs. Confucius said: "To know and not do is worse than not knowing; to be close and not trust is worse than not being close. When joy has just arrived, do not be arrogant in joy; when calamity is about to arrive, reflect but do not worry." Kong Mie said: "And how to establish oneself and conduct affairs?" Confucius said: "Work on what you cannot do, and supplement what you lack. Do not doubt others on the basis of what you cannot do, and do not be arrogant to others on the basis of what you can do. Speak all day and leave yourself no worry, act all day and leave yourself no trouble; only the wise have this."

楚昭王聘孔子，孔子？拜禮焉，路出於陳蔡．陳蔡大夫相與謀曰：“孔子聖賢，其所刺譏皆中諸侯之病，若用於楚，則陳蔡危矣．”遂使徒兵距孔子．孔子不得行，絕糧七日，外無所通，藜羹不充，從者皆病．孔子愈慷慨，講絃歌不衰，乃召子路而問焉，曰：“詩云：‘匪兕匪虎，率彼曠野．率修也言非兕虎而修曠野也’吾道非乎，奚為至於此？”子路慍，作色而對曰：“君子無所困，意者夫子未仁與，人之弗吾信也；言人不信豈以未仁故也意者夫子未智與，人之弗吾行也．言人不使通行而困窮者豈以吾未智也且由也，昔者聞諸夫子，為善者天報之以福，為不善者天報之以禍，今夫子積德懷義，行之久矣，奚居之窮也．”子曰：“由未之識也，吾語汝，汝以仁者為必信也，則伯夷叔齊，不餓死首陽；汝以智者為必用也，則王子比干，不見剖心；汝以忠者為必報也，則關龍逢不見刑；汝以諫者為必聽也，則伍子胥不見殺．夫遇不遇者，時也，賢不肖者，才也．君子博學深謀而不遇時者，眾矣，何獨丘哉．且芝蘭生於深林，不以無人而不芳，君子修道立德，不謂窮困而改節．為之者人也，生死者，命也．是以晉重耳之有霸心，生於曹衛，重耳晉文公也為公子時出奔困於曹衛越王勾踐之有霸心，生於會稽．言越王之有霸心乃生困於會稽之時也故居下而無憂者，則思不遠，處身而常逸者，則志不廣，庸知其終始乎？”庸用也汝何用知其終始或者晉文公越王之時也子路出，召子貢，告如子路．子貢曰：“夫子之道至大，故天下莫能容夫子，夫子盍少貶焉？

King Zhao of Chu invited Confucius, and Confucius bowed to thank him and went, passing through Chen and Cai on the way. The grand masters of Chen and Cai planned together, saying: "Confucius is a sage and worthy, and what he criticizes strikes at the ills of the feudal lords. If he is employed by Chu, Chen and Cai will be in danger." So they sent foot soldiers to block Confucius. Confucius could not go forward, and ran out of food for seven days, with no road out, and not even enough goosefoot soup, and the followers were all ill. Confucius became still more resolute, and kept lecturing and singing to the strings without flagging. He called Zilu and asked: "The Book of Songs says: 'Not a rhinoceros, not a tiger, yet we follow that wilderness. ["Lü" means to follow; it says they are neither rhinoceroses nor tigers yet walk in the wilderness.]' Is my Way wrong? Why have I come to this?" Zilu was angry and replied with a changed face: "A gentleman is never in difficulty. I suppose the Master is still not benevolent, and therefore people do not trust us [meaning people do not trust us; could it be because we are not yet benevolent?]; I suppose the Master is still not wise, and therefore people do not let us pass [meaning people do not let us pass and we are in hardship; could it be because I am not yet wise?]. Moreover, I used to hear the Master say: those who do good, Heaven repays with blessings; those who do not do good, Heaven repays with calamity. Now the Master has accumulated virtue and cherished righteousness and practiced it for a long time; why are you in hardship?" Confucius said: "You, you do not yet understand. I will tell you. You think that the benevolent are sure to be trusted, but then Bo Yi and Shu Qi would not have starved at Shouyang; you think that the wise are sure to be employed, but then Prince Bi Gan would not have had his heart cut out; you think that the loyal are sure to be repaid, but then Guan Longfeng would not have been executed; you think that those who remonstrate are sure to be heard, but then Wu Zixu would not have been killed. Meeting or not meeting is a matter of the times; being worthy or unworthy is a matter of talent. Gentlemen of broad learning and deep planning who do not meet the times are many; how could it be only Qiu? Moreover, the zhi and lan plants grow in deep forests and do not fail to be fragrant because no one is there; the gentleman cultivates the Way and establishes virtue, and does not change his integrity because of hardship. What one does is up to a person; life and death are decreed. Therefore Chong'er of Jin had the ambition of a hegemon, and it arose in Cao and Wei [Chong'er was Duke Wen of Jin, who as a prince fled and was in difficulty in Cao and Wei]; King Goujian of Yue had the ambition of a hegemon, and it arose at Kuaiji [meaning the King of Yue's ambition of hegemony arose when he was in difficulty at Kuaiji]. So one who lives in low position without worry has no far-reaching thoughts; one who always lives at ease has no broad ambition. How would you know the end and the beginning?" ["Yong" means to use. How do you know the end and beginning? Perhaps it is the time of Duke Wen of Jin or the King of Yue.] Zilu went out, and Confucius called Zigong and told him as he had told Zilu. Zigong said: "The Master's Way is immensely great, and so no one in the world can accommodate the Master. Why does the Master not reduce it a little?

”子曰：“賜，良農能稼，不必能穡，種之為稼歛之為穡良農能蓋種之未必能歛獲之也哉良工能巧，不能為順，言良工能巧不能每順人意也君子能修其道，綱而紀之，不必其能容．今不修其道，而求其容，賜，爾志不廣矣，思不遠矣．”子貢出，顏回入，問亦如之．顏回曰：“夫子之道至大，天下莫能容，雖然，夫子推而行之，世不我用，有國者之醜也，夫子何病焉？不容，然後見君子．”孔子欣然嘆曰：“有是哉，顏氏之子，吾亦使爾多財，吾為爾宰．”宰主財者為汝主財意志同也

Confucius said: "Ci, a good farmer can sow but cannot necessarily harvest [sowing is called jia and reaping is called se; a good farmer can sow with all his heart but cannot necessarily reap]; a good craftsman can be skillful but cannot make everything suit people's wishes [meaning a good craftsman can be skillful but cannot make every piece suit people's wishes]. The gentleman can cultivate his Way, grasping its main threads, but cannot necessarily be accommodated. Now if you do not cultivate the Way but seek to be accommodated, Ci, your ambition is not broad and your thoughts are not far-reaching." Zigong went out, and Yan Hui came in, and was asked the same. Yan Hui said: "The Master's Way is immensely great, and no one in the world can accommodate it. Even so, the Master propagates it and practices it, and if the world does not employ me, it is the shame of those who hold states. What is there for the Master to worry about? Only when one is not accommodated is the gentleman revealed." Confucius smiled with pleasure and sighed, saying: "There is such a one, the son of the Yan family. I would also make you rich, and I would be your steward." [A steward manages property; to manage property for you means having the same ambition.]

子路問於孔子曰：“君子亦有憂乎？”子曰：“無也．君子之修行也，其未得之，則樂其意，既得之，又樂其治，是以有終身之樂，無一日之憂．小人則不然，其未得也，患弗得之，既得之，又恐失之，是以有終身之憂，無一日之樂也．”

Zilu asked Confucius: "Does the gentleman also have worry?" Confucius said: "No. When the gentleman cultivates his virtuous conduct, before he has attained it he takes joy in the intention; once he has attained it, he again takes joy in governing it. Therefore he has joy for life and not one day of worry. The petty man is not like this: before he has attained, he worries about not getting; once he has attained, he fears losing. Therefore he has worry for life and not one day of joy."

曾子弊衣而耕於魯，魯君聞之而致邑焉，曾子固辭不受．或曰：“非子之求，君自致之，奚固辭也？”曾子曰：“吾聞受人施者常畏人，與人者常驕人，縱君有賜，不我驕也，吾豈能勿畏乎？”孔子聞之曰：“參之言足以全其節也．”

Zeng Shen, wearing ragged clothes, was farming in Lu. The ruler of Lu heard of this and sent him a fief, but Zeng Shen firmly declined to accept it. Someone said: "You did not ask for it; the ruler sent it himself. Why decline so firmly?" Zeng Shen said: "I have heard that one who receives from others always fears them, and one who gives to others is always proud toward them. Even if the ruler grants me a gift and is not proud toward me, how could I not fear?" When Confucius heard this, he said: "Shen's words are enough to preserve his integrity."

孔子厄於陳蔡，從者七日不食．子貢以所齎貨，竊犯圍而出，告糴於野人，得米一石焉，顏回仲由炊之於壤屋之下，有埃墨墮飯中，顏回取而食之，子貢自井望見之，不悅，以為竊食也．入問孔子曰：“仁人廉士，窮改節乎？”孔子曰：“改節即何稱於仁義哉？”子貢曰：“若回也，其不改節乎？”子曰：“然．”子貢以所飯告孔子．子曰：“吾信回之為仁久矣，雖汝有云，弗以疑也，其或者必有故乎．汝止，吾將問之．”召顏回曰：“疇昔予夢見先人，豈或啟佑我哉？子炊而進飯，吾將進焉．”對曰：“向有埃墨墮飯中，欲置之則不潔，欲棄之則可惜，回即食之，不可祭也．”孔子曰：“然乎，吾亦食之．”顏回出，孔子顧謂二三子曰：“吾之信回也，非待今日也．”二三子由此乃服之．

Confucius was in distress in Chen and Cai, and his followers went seven days without food. Zigong, using goods he had brought, slipped out of the encirclement privately and asked the country people for grain, obtaining one shi of rice. Yan Hui and Zhong You were cooking in an earthen hut when a lump of soot fell into the rice, and Yan Hui took it out and ate it. Zigong saw this from the well and was displeased, thinking he was stealing a taste. He went in and asked Confucius: "Would a benevolent man and honest scholar change his integrity when in distress?" Confucius said: "If he changed his integrity, how could he be called benevolent and righteous?" Zigong said: "A man like Hui surely would not change his integrity?" Confucius said: "That is so." Zigong told Confucius about the matter of eating the rice. Confucius said: "I have long trusted Hui's benevolence. Even though you say this, I do not doubt him because of it. There must be some reason. Wait, and I will ask him." He summoned Yan Hui and said: "The other day I dreamed of my ancestors; was it perhaps to enlighten and help me? Prepare the rice and bring it in, and I shall make an offering." Yan Hui answered: "Just now some soot fell into the rice; leaving it would be unclean, throwing it away would be a waste, so Hui ate it, and it cannot be used for sacrifice." Confucius said: "That is so; I would eat it too." After Yan Hui went out, Confucius turned to his disciples and said: "My trust in Hui did not begin only today." From then on the disciples were convinced.

子張問入官於孔子．入官謂當官治民之職也孔子曰：“安身取譽為難．”子張曰：“為之如何？”孔子曰：“己有善勿專，雖有善當與下共之勿專以為己有者也教不能勿怠，怠懈已過勿發，言人已過誤無所傷害勿發揚失言勿掎，有人失言勿掎角之不善勿遂，已有不善不可遂行行事勿留，宜行之事勿令留滯君子入官，有此六者，則身安譽至而政從矣．眾從其政無違教也且夫忿數者，官獄所由生也；距諫者，慮之所以塞也；慢易者，禮之所以失也；怠惰者，時之所以後也；奢侈者，財之所以不足也；

Zizhang asked Confucius about taking office [taking office means bearing an official post governing the people]. Confucius said: "It is hard to secure oneself and obtain a good name." Zizhang said: "How is it done?" Confucius said: "Do not monopolize the good you have [even if you have good, you should share it with your subordinates and not monopolize it as your own]; do not be lax in teaching those who cannot [laxity means negligence]; do not publicize what is past [meaning that when a person has made a mistake but no harm has been done, do not publicize it]; do not hold on to others' slips of speech; do not carry on following what is not good [if you have something not good, you must not keep on doing it]; do not let matters that should be done stagnate [do not let matters that ought to be carried out be held up]. A gentleman in office who has these six will be secure in himself, his name will arrive, and his governance will have followers [the people will follow his governance and not defy his teaching]. Moreover, frequent anger is the source of official lawsuits; refusing remonstrance is what blocks thought; arrogance and neglect are how ritual is lost; laziness is how the seasons fall behind; extravagance is how wealth falls short;

專獨者，事之所以不成也．君子入官，除此六者，則身安譽至而政從矣．故君子南面臨官，大域之中而公治之，大域猶辜較也精智而略行之，以精知之略行舉其要而行之合是忠信，考是大倫，存是美惡，進是利而除是害，無求其報焉，而民之情可得也．夫臨之無抗民之惡，治民無抗揚之志也勝之無犯民之言，以慎勝民言不犯民量之無佼民之辭，佼猶周也度量而施政辭不周民也養之無擾於其時，愛之無寬於刑法，言雖愛民不可寬於刑法威克其愛故事無不成也若此，則身安譽至而民得也．君子以臨官所見則邇，故明不可蔽也，所見邇謂察於微也所求於邇，故不勞而得也，所求者近故不勞而得也所以治者約，故不用眾而譽立，凡法象在內，故法不遠而源泉不竭．法象近在於內故不遠而源泉不竭盡是以天下積而本不寡，言天下之事皆積聚而成如源泉之本非徒不竭乃不寡短長得其量，人志治而不亂，政德貫乎心，藏乎志，形乎色，發乎聲，若此而身安譽至民鹹自治矣．是故臨官不治則亂，亂生則爭之者至，爭之至又於亂，小亂則爭爭之甚者又大亂至矣也明君必寬裕以容其民，慈愛優柔之，而民自得矣．行者，政之始也，行為政始言民從行不從言也說者，情之導也，言說者但導達其情善政行易而民不怨，言善政行簡易而民無怨者也言調說和則民不變，調適也言適於事說和於民則不變法在身則民象，言法度常在身則民法之明在己則民顯之．若乃供己而不節，則財利之生者微矣，言自供不節於財財不可供生財之道微矣貪以不得，則善政必簡矣，言徒貪於不得財善政則簡略而不修也苟以亂之，則善言必不聽也．詳以納之，則規諫日至，納善言也言之善者，在所日聞，日聞善言可行於今日也行之善者，在所能為．故君上者，民之儀也，有司執政者，民之表也，邇臣便僻者，群僕之倫也．僻宜為闢便辟執事在君之左右者倫紀也為眾之紀故儀不正則民失，表不端則百姓亂，邇臣便僻，則群臣汙矣．是以人主不可不敬乎三倫，君子修身反道，察裡言而服之，服行則身安譽至，終始在焉．故夫女子必自擇絲麻，良工必自擇貌材，賢君必自擇左右，勞於取人，佚於治事，君子欲譽，則必謹其左右．為上者譬如緣木焉，務高而畏下滋甚，六馬之乖離，必於四達之交衢，萬民之叛道，必於君上之失政．上者尊嚴而危，民者卑賤而神，君有愛思之心感於民故謂如神愛之則存，惡之則亡，長民者必明此之要．故南面臨官，貴而不驕，富而能供，供宜為共古恭字也有本而能圖末，修事而能建業，既能修治舊事又人君能建乎功業也久居而不滯，情近而暢乎遠，察一物而貫乎多，治一物而萬物不能亂者，以身本者也．君子蒞民，不可以不知民之性，而達諸民之情，既知其性，又習其情，然後民乃從命矣．故世舉則民親之，政均則民無怨，故君子蒞民，不臨以高，不亢揚也不導以遠，不責民之所不為，不強民之所不能．以明王之功，不因其情，則民嚴而不迎，迎奉也民嚴畏其上而不奉迎其教篤之以累年之業，不因其力，則民引而不從，引●也教之以非其力之所堪則民引●而不從其教也矣若責民所不為，強民所不能，則民疾，疾則僻矣．民疾其上即邪僻之心生古者聖主冕而前旒，所以蔽明也，紘紞充耳，所以掩聰也，水至清則無魚，人至察則無徒，枉而直之，使自得之，優而柔之，使自求之，優寬也柔和也使自求其宜也揆而度之，使自索之，揆度其法以開示之使自索得之也民有小罪，必求其善，以赦其過，民有大罪，必原其故，以仁輔化，如有死罪，其使之生，則善也．是以上下親而不離，道化流而不蘊，蘊滯積也故德者政之始也，政不和則民不從其教矣，不從教，則民不習，不習則不可得而使也．君子欲言之見信也，莫善乎先虛其內，虛其內謂直道而行無情故也欲政之速行也，莫善乎以身先之，欲民之速服也，莫善乎以道御之．故雖服必強，言民雖服必以威強之非心服也哉自非忠信，則無可以取親於百姓者矣，內外不相應，則無已取信於庶民者矣．此治民之至道矣，入官之大統矣．”子張既聞孔子斯言，遂退而記之．

and arbitrary, willful action is how affairs fail to be accomplished. A gentleman in office who removes these six will be secure in himself, his name will arrive, and his governance will have followers. Therefore the gentleman, facing south and overseeing office, governs impartially over a broad domain ["great domain" is like "great scheme"], using keen wisdom but acting simply [using keen understanding but acting simply, picking out the essentials and carrying them out], gathering these loyalties and good faith, examining these great human relations, preserving these good and bad, increasing these benefits and removing these harms, without seeking reward, and the true condition of the people can be obtained. In dealing with the people, he has no opposition to the people's evil [in governing the people he has no raised, opposing heart], surpasses the people without offending them in words [he surpasses the people with carefulness, and his words do not offend them], measures without encircling the people with phrases ["jiao" is like "encircle"; he measures and then administers, and his phrases do not entrap the people], nurtures the people without disturbing their seasons, loves the people without relaxing the penalties [meaning that even if he loves the people he must not relax the penalties; his authority outweighs love, and so no affair is left undone]. In this way, he is secure himself, his name arrives, and he has won the people. A gentleman in office sees what is near, so his clear sight cannot be obscured [seeing near means examining the fine details]; he seeks what is near, so he obtains it without toil [seeking what is near, he obtains it without toil]; therefore his governing is simple, and he does not use the multitude yet his name is established. In all of this, the image of the standard is within, so the law is not far and the spring does not run dry [the image of the law is near within, so it is not far and the spring does not run dry]. Therefore things of the world gather and the root is not lacking [meaning that all the affairs of the world gather and are completed, like the root of a spring that not only does not run dry but is not lacking], long and short each get their measure, and people's aims are governed and not in disorder. The virtue of government penetrates the heart, is stored in the will, appears in the countenance, and issues in the voice. In this way, one is secure and one's name arrives, and the people govern themselves. Therefore, if one holds office without governing, there is disorder, and when disorder arises, those who contend arrive; when contention reaches an extreme, disorder arises again [small disorder brings contention, and fierce contention brings great disorder]. A wise ruler is surely generous and accommodating of the people, and treats them with kindness and gentleness, and the people are secure of themselves. Conduct is the beginning of government [conduct is the beginning of government, meaning the people follow conduct and not words]; speech is the guide of feeling [meaning that speech merely conveys the feeling]. When good government is carried out simply, the people have no grievance [meaning that when good government is carried out simply, the people have no complaint]; when words are tempered and speech is gentle, the people do not change ["tempered" means fitting; when words fit the matter and speech is gentle to the people, they do not change]. When the standard is in oneself, the people model on it [meaning that the standard is always in oneself and the people model on it]; when brightness is in oneself, the people are brightened. As for providing for oneself without restraint, the path of producing wealth grows weak [meaning that one who does not restrain himself in supplying his own wealth cannot supply it, and the way of producing wealth is diminished]; being greedy and not obtaining, good government will certainly be curtailed [meaning that vainly craving wealth one cannot obtain, good government is reduced and not cultivated]; being careless and disorderly, good words will certainly not be heard. When he receives carefully and in detail, remonstrance arrives daily [receiving good words]. What is good in words is that one can hear it daily [hearing good words daily one can put them into practice today]; what is good in conduct is what one is able to do. Therefore the one above is the model of the people, the officials who hold government are the examples to the people, and the close attendants are the guides of the servants ["pi" should be "bi"; "bianbi" are those who handle affairs at the ruler's side; "lun" means rule, the rule of the multitude]. If the model is not upright, the people err; if the examples are not upright, the hundred clans are disordered; if the close attendants are favored sycophants, the ministers are corrupted. Therefore a ruler must not fail to revere these three relations. The gentleman cultivates himself and returns to the Way, examines the words of the lanes and puts them into practice ("fu" means practice), and he is secure and his name arrives, from beginning to end this is all. So a woman must choose her own silk and hemp, a good craftsman must choose his own materials, and a wise ruler must choose his own attendants. The labor lies in choosing people, and the ease lies in governing affairs. A gentleman who wants a name must be careful about his attendants. One above is like one climbing a tree: the higher he strives, the more he fears below. Six horses scatter surely at a crossroads; the myriad people turn from the right path surely when their ruler loses his government. The one above is dignified and in danger, the people are lowly and wondrous [if the ruler has a heart that loves and thinks of the people it moves them, so it is said they are like spirits]. If he loves them they endure, and if he hates them they perish. One who governs people must understand this essential. Therefore, facing south and overseeing office, he is noble but not proud, rich but able to be respectful ["gong" here should be "gong", the old character for respect], has a root and can plan for the branches, repairs old affairs and can establish achievements [he can repair old affairs, and the ruler can establish achievements], holds his position long without stagnation, has feelings near but reaches far, observes one thing and links many. Governing one thing, ten thousand things cannot disorder him, because he takes himself as the root. A gentleman who deals with the people must know the nature of the people and communicate with their feelings. Having already known their nature and being familiar with their feelings, only then do the people obey commands. So when the age rises the people are close, and when government is balanced the people have no grievance. Therefore the gentleman in dealing with the people does not come at them from on high [not haughty], does not guide them from afar, does not blame them for what they do not do, and does not force them to what they cannot do. If, taking the merits of a wise king, one does not follow the feelings of the people, the people stand in awe but do not welcome it ["welcome" means to offer; the people stand in awe of the one above but do not welcome his teaching]; if one presses with the work of many years and does not follow the strength of the people, the people are drawn but do not follow [if they are taught what is beyond their strength, the people withdraw and do not follow the teaching]. If one blames the people for what they do not do and forces them to what they cannot do, the people hate it, and hating it they become perverse [the people hate the one above, and a perverse heart arises]. In ancient times the sage rulers had tassels hanging before their caps to obscure their sight; and plugs in their ears to cover their hearing. If the water is too clear there are no fish; if a person is too keenly observant he has no followers. Make the crooked straight, letting them get it themselves; be generous and gentle, letting them seek it themselves ["generous" is lenient and "gentle" is mild, letting them seek what is fitting themselves]; measure out the standard and let them take it themselves [measure out the standard to show it, and let them seek it themselves]. When the people have small offenses, one must seek their good in order to pardon the fault; when the people have great offenses, one must trace the cause and use benevolence to assist teaching. If there is a capital offense, to let him live is good. Thus high and low are close and not scattered, and the transformation of the Way flows and is not stagnant ["yun" means stagnant accumulation]. Therefore virtue is the beginning of government. If government is not harmonious, the people do not follow instruction; if they do not follow instruction, the people are not familiar; if they are not familiar, they cannot be employed. A gentleman who wants his words to be trusted had best first empty himself within [emptying oneself within means walking the straight way without private feeling]; one who wants government to be carried out swiftly had best lead by example; one who wants the people to obey swiftly had best drive them with the Way. Therefore even when they obey, it must be by compulsion [meaning that even if the people obey, it must be forced by authority and not heartfelt]. If it is not loyalty and good faith, there is nothing by which to win closeness among the hundred clans; if inside and outside do not correspond, there is nothing by which to win trust among the common people. This is the utmost way of governing people and the great principle of holding office." When Zizhang had heard these words of Confucius, he withdrew and wrote them down.

子貢問於孔子曰：“賜倦於學，困於道矣，願息於事君，可乎？”孔子曰：“詩云：‘溫恭朝夕，執事有恪．敬也’事君之難也，焉可息哉！”曰：“然則賜願息而事親．”孔子曰：“詩云：‘孝子不匱，永錫爾類．匱竭也類善也孝子之道不匱竭者能以類相傳長錫爾以善道也’事親之難也，焉可以息哉！”曰：“然賜請願息於妻子．”孔子曰：“詩云：‘刑于寡妻，至於兄弟，以御於家邦．刑法也寡適也御正也文王以正法接其寡妻至於同姓兄弟以正治天下之國家者矣’妻子之難也，焉可以息哉！”曰：“然賜願息於朋友．”孔子曰：“詩云：‘朋友攸攝，攝以威儀．’朋友之難也，焉可以息哉！”曰：“然則賜願息於耕矣．”孔子曰：“詩云：‘晝爾於茅，宵爾索綯，亟其乘屋，其始播百穀．宵夜綯絞也當以時治屋也亟疾也當亟乘爾屋以善治之也其復當修農播百穀言無懈怠’耕之難也，焉可以息哉！”曰：“然則賜將無所息者也．”孔子曰：“有焉，自望其廣，則睪如也，廣反為壙睪高貌墉而高冢是也視其高，則填如也，填塞實貌也冢雖高而塞實也察其從，則隔如也，言其隔而不得復相從也此其所以息也矣．”子貢曰：“大哉乎死也！君子息焉，小人休焉，大哉乎死也！”

Zigong asked Confucius: "Ci is weary of study and worn out by the Way, and hopes to rest in serving his ruler; may he?" Confucius said: "The Book of Odes says: 'Gentle and respectful from morning to night, doing his duties with reverence. ["ke" means reverence]' Serving a ruler is hard; how could one rest in it!" Zigong said: "Then Ci hopes to rest in serving his parents." Confucius said: "The Book of Odes says: 'The filial son is inexhaustible; forever there will be given you those of his kind. ["kui" means exhausted, and "lei" means good. The way of the filial son is inexhaustible, and can pass on by kind, and for long be given to you as the Way of goodness]' Serving parents is hard; how could one rest in it!" Zigong said: "Then Ci asks to rest in his wife and children." Confucius said: "The Book of Odes says: 'He set an example for his principal wife, and extended it to his brothers, so as to govern the family and the state. ["xing" means model, "gua" means principal wife, and "yu" means to put right. King Wen treated his principal wife with proper standards, extended it to brothers of the same surname, and used it to govern the states of the world]' Wife and children are hard; how could one rest in them!" Zigong said: "Then Ci hopes to rest in friends." Confucius said: "The Book of Odes says: 'Friends help one another, helping with dignified bearing.' Friends are hard; how could one rest in them!" Zigong said: "Then Ci hopes to rest in farming." Confucius said: "The Book of Odes says: 'By day go cut the thatch, at night twist the rope, quickly repair the house, for soon the hundred grains must be sown again. ["xiao" is night and "tao" is twist. One should repair the house in season; "ji" means quick, one should hurry up onto the roof to repair it well; then one must again do the farm work and sow the hundred grains, meaning do not be lax]' Farming is hard; how could one rest in it!" Zigong said: "Then there is nowhere Ci can rest." Confucius said: "There is. Look from afar at the burial mound, high and towering [the character "guang" turned over is "kuang", a grave pit; in the source text this character is read as "gao", meaning high, and together it means a high-walled tomb]; look at its height, yet it is solid and filled in ["tian" means stuffed solid; though the tomb is high, it is filled solid]; look at its length, yet it is cut off [meaning cut off and unable to be followed again]. This is the place to rest." Zigong said: "Great is death! The gentleman rests in it, and the petty man ends in it. Great is death!"

孔子自衛將入晉，至河，聞趙簡子殺竇，犨鳴犢，及舜華，乃臨河而嘆曰：“美哉水，洋洋乎，丘之不濟，此命也夫．”子貢趍而進曰：“敢問何謂也？”孔子曰：“竇犨鳴犢，舜華，晉之賢大夫也，趙簡子未得志之時，須此二人而後從政，及其已得志也，而殺之．丘聞之刳胎殺夭，則麒麟不至其郊；竭澤而漁，則蛟龍不處其淵；覆巢破卵，則凰凰不翔其邑，何則？君子違傷其類者也．違去也違或為諱也鳥獸之於不義，尚知避之，況於人乎．”遂還息於鄒，作盤琴以哀之？盤操琴曲名也

Confucius, going from Wei and about to enter Jin, reached the Yellow River and heard that Zhao Jianzi had killed Dou Chou Mingdu and Shun Hua, and so facing the Yellow River he sighed and said: "How beautiful the water, vast and broad. That Qiu does not cross the river, this is fate." Zigong hurried forward and said: "May I ask what you mean?" Confucius said: "Dou Chou Mingdu and Shun Hua were worthy grandees of Jin. Before Zhao Jianzi had achieved his ambitions, he needed these two men and only then took part in government; when he had achieved his ambitions, he killed them. I have heard: if one cuts open the womb and kills the young, the qilin does not come to the countryside; if one drains the marsh to catch fish, the dragons do not live in the deep pool; if one overturns the nest and breaks the eggs, the phoenix does not fly over that town. Why? The gentleman avoids those who harm their own kind ["wei" means to leave; or perhaps "wei" means to avoid]. Even birds and beasts know to avoid unrighteousness; how much more people?" So he turned back, rested at Zou, and composed a zither piece to mourn them ["Pan Cao" is the name of a zither piece].

子路問於孔子曰：“有人於此，夙興夜寐，耕芸樹藝，手足胼胝，以養其親，然而名不稱孝，何也？”孔子曰：“意者身不敬與，辭不順與，色不悅與．古之人有言曰，人與己與不汝欺，言人與己事實相通不相欺也今盡力養親而無三者之闕，何謂無孝之名乎．”孔子曰：“由，汝志之，吾語汝，雖有國士之力，而不能自舉其身，非力之少，勢不可矣．夫內行不修，身之罪也，行修而名不彰，友之罪也，行修而名自立．故君子入則篤行，出則交賢，何謂無孝名乎．”

Zilu asked Confucius: "Suppose there is a man who rises early and goes to bed late, plows, weeds, and plants, with calluses on his hands and feet, in order to support his parents, yet he is not called filial; why?" Confucius said: "Presumably he is not respectful in himself, or his words are not agreeable, or his look is not pleasant. There is a saying of the ancients: others and oneself, in affairs share a common ground, and will not deceive you [meaning that others and oneself share common facts and do not deceive each other]. Now he exerts himself to support his parents and has none of these three faults; how can one say he has no name for filial piety?" Confucius said: "You, remember this, I will tell you. Even a man with the strength of a champion of the state cannot lift his own body; it is not that his strength is small but that the circumstances do not allow. If inner conduct is not cultivated, it is one's own fault; if conduct is cultivated but one's name is not made known, it is the fault of friends. If conduct is cultivated, one's name will establish itself. So the gentleman at home practices earnestly and when going out associates with the worthy; how can one say he has no name for filial piety?"

孔子遭厄於陳蔡之間，絕糧七日，弟子餒病，孔子絃歌．子路入見曰：“夫子之歌，禮乎？”孔子弗應，曲終而曰：“由來，吾語汝，君子好樂，為無驕也，小人好樂，為無懾也，懾懼其誰之子，不我知而從我者乎？”其誰之子猶言以誰氏子謂子路曰雖從我而不知我也子路悅，援戚而舞，三終而出，明日免於厄．子貢執轡曰：“二三子從夫子而遭此難也，其弗忘矣．”孔子曰：“善，惡何也？善子貢言也惡何猶言是何也夫陳蔡之間，丘之幸也，二三子從丘者，皆幸也．吾聞之，君不困不成王，烈士不困行不彰，庸知其非激憤厲志之始，於是乎在？”

Confucius was in distress between Chen and Cai, cut off from grain for seven days, with his disciples hungry and ill, yet Confucius played the zither and sang. Zilu went in to see him and said: "Master, is singing in accord with ritual?" Confucius did not answer, and when the piece was over said: "You, come here, and I will tell you. The gentleman loves music so as not to be arrogant; the petty man loves music so as not to be afraid ["she" means fear]. Whose son are you, that you follow me yet do not understand me?" ["Whose son" is like saying 'which family's son'; this means that Zilu, even following me, does not understand me] Zilu was pleased, took up a shield and axe and danced, and after three rounds went out. The next day they were free of the hardship. Zigong, holding the reins, said: "We followed the Master and met this trouble; surely we shall not forget it." Confucius said: "Good, what do you mean? ["Good" is a response to Zigong's words, and "what do you mean" is like saying 'what is the meaning of this'] Between Chen and Cai was Qiu's good fortune, and all of you who follow Qiu are fortunate. I have heard: a ruler who is not in straits cannot accomplish a kingly enterprise, and a man of ardent purpose who is not in straits has conduct that is not made known. How do you know that this is not the beginning of rousing and whetting one's will, right here?"

孔子之宋，匡人簡子以甲士圍之．子路怒，奮戟將與戰．孔子止之曰：“惡有修仁義而不免世俗之惡者乎？夫詩書之不講，禮樂之不習，是丘之過也，若以述先王，好古法而為咎者，則非丘之罪也．命之夫．歌，予和汝．”子路彈琴而歌，孔子和之，曲三終，匡人解甲而罷．孔子曰：“不觀高崖，何以知顛墜之患；不臨深泉，何以知沒溺之患；不觀巨海，何以知風波之患，失之者其在此乎？不在此三者之或也士慎此三者，則無累於身矣．”

Confucius went to Song, and Jianzi, a man of Kuang, surrounded him with armed men. Zilu was angry, raised his halberd, and was about to fight. Confucius stopped him and said: "How can one who cultivates benevolence and righteousness avoid the world's hatred? If poetry and documents are not discussed and practiced, and ritual and music are not studied, that is Qiu's fault; but if I am blamed for expounding the former kings and loving the ancient ways, that is not Qiu's offense. This is fate. Sing, and I shall join you." Zilu played the zither and sang, Confucius joined in, and after three rounds the men of Kuang took off their armor and withdrew. Confucius said: "If one does not look at a high cliff, how would he know the danger of falling? If one does not face a deep spring, how would he know the danger of drowning? If one does not look at the great sea, how would he know the danger of wind and waves? Those who lose their footing are probably in these; it is not in only one of these three. If an officer is careful about these three, he will not bring trouble on himself."

子貢問於孔子曰：“賜既為人下矣，而未知為人下之道，敢問之．”子曰：“為人下者，其猶土乎．汨之之深則出泉，汨渥樹其壤則百穀滋焉，草木植焉，禽獸育焉，生則出焉，死則入焉，多其功而不意，功雖多而無所意也●其志而無不容，為人下者當弘志如地無所不容也為人下者以此也．”

Zigong asked Confucius: "Ci is already in a position below others, but does not know the Way of being below others; may I ask?" Confucius said: "One who is below others is probably like earth. Dig deep and springs gush out ["mi" means soak], plant in the soil and the hundred grains grow, grass and trees flourish, and birds and beasts are fed. In life one comes out from it, in death one goes into it. Its merit is great but it does not keep it in mind [though its merit is great, it does not take it to heart], its will is vast and there is nothing it cannot contain [one below others should have an expansive will like the earth, with nothing it cannot contain]. One who is below others is like this."

孔子適鄭，與弟子相失，獨立東郭門外．或人謂子貢曰：“東門外有一人焉，其長九尺有六寸，河目隆顙，河目上下匡平而長顙頰也其頭似堯，其頸似皋繇，其肩似子產，然自腰已下，不及禹者三寸，累然如喪家之狗．”喪家狗主人哀荒不見飯食故累然不得意孔子生於亂世道不得行故累然是不得意之貌也子貢以告，孔子欣然而嘆曰：“形狀永也，如喪家之狗，然乎哉！然乎哉！”

Confucius went to Zheng and became separated from his disciples, and stood alone outside the east outer gate. Someone said to Zigong: "Outside the east gate there is a man nine chi six cun tall, with eyes level and long like a river and a prominent forehead ["river eyes" means the upper and lower eye sockets are level and long, and "sang" is the forehead], a head like Yao, a neck like Gao Yao, shoulders like Zichan, but below the waist three cun shorter than Yu, forlorn like a stray dog." [A stray dog, because its master is grieving and flustered and does not see to its food, so it is forlorn and dejected. Confucius was born in a disordered age and his Way could not be practiced, so he was forlorn, a look of disappointment] Zigong told Confucius, who sighed with a happy smile and said: "As for the appearance, it is so. Like a stray dog, is that so! Is that so!"

孔子適衛，路出於蒲，會公叔氏以蒲叛衛而止之．孔子弟子有公良儒者，為人賢長有勇力，以私車五乘從夫子行，喟然曰：“昔吾從夫子遇難於匡，又伐樹於宋，孔子與弟子行禮於大樹之下桓魋欲害之故先伐其樹焉今遇困於此，命也夫，與其見夫子仍遇於難，寧我鬥死．”挺劍而合眾，將與之戰．蒲人懼，曰：“苟無適衛，吾則出子以盟．”孔子而出之東門，孔子遂適衛．子貢曰：“盟可負乎？”孔子曰：“要我以盟，非義也．”衛侯聞孔子之來，喜而於郊迎之．問伐蒲，對曰：“可哉？”公曰：“吾大夫以為蒲者，衛之所以恃晉楚也，伐之，無乃不可乎？”孔子曰：“其男子有死之志，公叔氏欲蒲適他國故男子欲死之不樂適也吾之所伐者，不過四五人矣．”本與叔孫同伴者也公曰：“善！卒不果伐．”他日，靈公又與夫子語，見飛鴈過而仰視之，色不悅．孔子乃逝．逝行衛蘧伯玉賢而靈公不用，彌子瑕不肖反任之，史魚驟諫而不從，史魚病將卒，命其子曰：“吾在衛朝不能進蘧伯玉，退彌子瑕，是吾為臣不能正君也，生而不能正君，則死無以成禮，我死，汝置屍牖下，於我畢矣．”禮餅含於牖下小歛於戶內大歛於阼殯於客位也其子從之．靈公吊焉，怪而問焉，其子以其父言告公，公愕然失容曰：“是寡人之過也．”於是命之殯於客位．進蘧伯玉而用之，退彌子瑕而遠之．孔子聞之曰：“古之列諫之者，死則已矣，未有若史魚死而尸諫，忠感其君者也，不可謂直乎．”

Confucius went to Wei and passed through Pu, just when Gongshu held Pu in rebellion against Wei and blocked him. Among Confucius's disciples there was one Gongliang Ru, a man of worth, tall and brave and strong, who followed the Master with five private carriages and sighed, saying: "Before, I followed the Master and met trouble at Kuang, and then in Song had a tree cut down [Confucius and his disciples were practicing ritual under a big tree, and Huan Tui wished to harm him, so he first cut down that tree]; now we are hemmed in here, perhaps it is fate. Rather than see the Master meet trouble again, I would fight and die." He drew his sword and gathered the others, about to fight. The people of Pu were afraid and said: "If you do not go to Wei, we will let you out and make a covenant with you." Confucius went out the east gate and then went to Wei. Zigong said: "May a covenant be broken?" Confucius said: "A covenant forced on me by threat is not righteous." The Marquis of Wei, hearing Confucius had come, was pleased and went out to the suburbs to meet him. He asked about attacking Pu, and Confucius replied: "It can be done." The duke said: "My grandees think that Pu is what Wei relies on to resist Jin and Chu; to attack it, I fear, may not be possible?" Confucius said: "The men there have a will to hold out to the death [Gongshu wanted to move Pu to another state, so the men wanted to hold out to the death and were unwilling to move], and those I would attack are no more than four or five people." [Those who were originally companions of Gongshu.] The duke said: "Good." In the end he did not attack. On another day, Duke Ling again talked with the Master, saw a flight of wild geese passing, looked up at them, and his expression was displeased. Confucius then left ["shi" means to leave]. Qu Boyu of Wei was worthy yet Duke Ling did not use him, while Mi Zixia was unworthy yet was employed. Shi Yu repeatedly remonstrated but was not heeded. When Shi Yu was gravely ill and about to die, he ordered his son: "In the court of Wei I could not advance Qu Boyu and dismiss Mi Zixia; this is my failure as a minister to set my ruler right. One who cannot set his ruler right in life has no way to complete the rites in death. When I die, place my corpse beneath the window, and for me that will be the end." [By ritual, the rice in the mouth is placed beneath the window, the minor shrouding is within the door, the great shrouding at the eastern steps, and the lying in state in the guest position.] His son obeyed. Duke Ling came to condole, found it strange, and asked; the son told the duke his father's words. The duke changed color in shock and said: "This is my fault." He then ordered the lying in state to be in the guest position, advanced and employed Qu Boyu, and dismissed and kept at a distance Mi Zixia. Confucius heard of this and said: "The straightforward remonstrators of old were done once they died; none like Shi Yu, who even in death remonstrated with his corpse and moved his ruler with loyalty; can he not be called upright?"

宰我問於孔子曰：“昔者吾聞諸榮伊曰：‘黃帝三百年．’請問黃帝者，人也，抑非人也，何以能至三百年乎？”孔子曰：“禹湯文武周公，不可勝以觀也，而上世黃帝之問，將謂先生難言之故乎．”言禹湯已下不可勝觀乃問上世黃帝將為先生長老難言之故問宰我曰：“上世之傳，隱微之說，卒採之辯，採事也辯說也卒終也其事之說也闇忽之意，闇忽友遠不明非君子之道者，則予之問也固矣．”固陋不得其問孔子曰：“可也，吾略聞其說．黃帝者，少昊之子，曰軒轅，生而神靈，弱而能言，幼齊叡，莊敦敏誠信，長聰明，治五氣，五行之氣設五量，五量權衡升斛尺丈裡步十百撫萬民，度四方，商度四方而無安定服牛乘馬，擾馴猛獸，以與炎帝戰於阪泉之野，炎帝神農氏之後也三戰而後克之．始垂衣裳，作為黼黻，白與黑謂之黼若斧文黑與青謂之黻若兩已相戾治民以順天地之紀，知幽明之故，達生死存亡之說，播時百穀，時是嘗味草木，仁厚及於鳥獸昆蟲，考日月星辰，勞耳目，勤心力，用水火財物以生民．民賴其利，百年而死；民畏其神，百年而亡；民用其教，百年而移，故曰黃帝三百年．”

Zai Wo asked Confucius: "I heard from Rong Yi before: 'The Yellow Emperor lived three hundred years.' May I ask whether the Yellow Emperor was a man or not, and how he could reach three hundred years?" Confucius said: "Yu, Tang, Wen, Wu, and the Duke of Zhou you cannot even finish going through, yet you ask about the Yellow Emperor of the earlier age, probably because you think it hard for the master to speak of." [That is, he cannot finish going through Yu and Tang and later, yet asks about the Yellow Emperor of the earlier age, thinking that it is hard for the elders to speak of.] Zai Wo said: "The hearsay of the earlier age, subtle sayings, arguments about the end of affairs [cai means to pick the matter, bian to argue, zu is end, the account of that matter], and dim and hazy ideas [dim and vague means distant and unclear] are not the Way of the gentleman; then Yu's question is crude." [Gu means crude; the question was not proper.] Confucius said: "It is fine. I have heard the account roughly. The Yellow Emperor was the son of Shaohao, called Xuanyuan; he was divinely intelligent at birth, could speak when very young, was orderly and shrewd in childhood, grave, quick, and faithful, and grew up clever and bright; he governed the five qi [the qi of the Five Phases], established the five measures [the five measures are weights and balances, pints and bushels, feet and rods, li and paces, tens and hundreds], comforted the ten thousand people, measured the four quarters [assessed the four quarters, with none unsettled], yoked oxen and rode horses, tamed fierce beasts, and fought with Emperor Yan in the wilds of Banquan [Emperor Yan was a descendant of Shennong], winning after three battles. He began to let his robes hang down, and made the fu and fu patterns [black and white is called fu, resembling an axe pattern; black and blue is called fu, resembling two backs-to-back ji characters], governed the people so that they followed the guiding threads of heaven and earth, knew the reasons for the dark and the bright, understood the accounts of life, death, survival, and loss, sowed the hundred grains in season ["shi" means "is"], tasted herbs and trees, extended benevolence to birds, beasts, and insects, studied the sun, moon, and stars, wore out his ears and eyes, diligently used his mental strength, and used water, fire, and goods to nourish the people. The people relied on his benefit for a hundred years until he died; the people revered his spirit for a hundred years until the spirit faded; the people used his teachings for a hundred years until customs shifted. So it is said the Yellow Emperor was three hundred years."

宰我曰：“請問帝顓頊．”孔子曰：“五帝用說，三王有度，五帝久遠故用說也三王邇則有成法度汝欲一日遍聞遠古之說，躁哉予也．”宰我曰：“昔予也聞諸夫子曰：‘小子毋或宿．’故敢問．”有所問當問勿令更宿也

Zai Wo said: "May I ask about Emperor Zhuanxu?" Confucius said: "For the Five Emperors we use tradition, while the Three Kings have laws and institutions [the Five Emperors are remote and so we use tradition, while the Three Kings are near and so we have ready-made institutions]. You wish to hear all the accounts of remote antiquity in one day; how hasty you are, Yu." Zai Wo said: "Before, Yu heard the Master say: 'Young people, if you have a question, do not let it pass the night.' So I dare to ask." [When one has a question one should ask it and not let it pass another night.]

孔子曰：“顓頊，黃帝之孫，昌意之子，曰高陽，淵而有謀，疏通以知遠，養財以任地，履時以象天，依鬼神而制義，治氣性以教眾，潔誠以祭祀，巡四海以寧民，北至幽陵，南暨交趾，西抵流沙，東極蟠木，動靜之神，小大之物，日月所照，莫不底屬．”底平四遠皆平而來服屬之也宰我曰：“請問帝嚳．”孔子曰：“玄枵之孫，喬極之子，曰高辛，生而神異，自言其名，博施厚利，不於其身，聰以知遠，明以察微，仁以威，惠而信，以順天地之義，知民所急，修身而天下服，取地之財而節用焉，撫教萬民而誨利之，歷日月之生朔而迎送之，明鬼神而敬事之，其色也和，其德也重，其動也時，其服也哀，春夏秋冬育護天下，日月所照，風雨所至，莫不從化．”

Confucius said: "Zhuanxu was a grandson of the Yellow Emperor and a son of Changyi, called Gaoyang; he was deep and strategic, open and knew what was far, cared for wealth in order to employ the land, followed the seasons in order to model on Heaven, relied on ghosts and spirits to establish righteousness, governed temperament and nature to teach the people, was clean and sincere in sacrificing, and toured the four seas to bring peace to the people. To the north he reached Youling, to the south Jiaozhi, to the west the Flowing Sands, to the east Panmu. Spirits that move and are still, things large and small, all that the sun and moon shine on were settled and submitted." [Di means level: all four quarters were pacified and came to submit.] Zai Wo said: "May I ask about Emperor Ku?" Confucius said: "The grandson of Xuanxiao and son of Jiaoji, called Gaoxin; he was divinely extraordinary at birth, and spoke his own name himself. He gave broadly with generous benefit and did not seek it for himself. His hearing knew what was far, his sight perceived what was minute, he was benevolent with authority and kind with trustworthiness, and in this he followed the righteousness of heaven and earth. He knew what the people urgently needed and cultivated himself so that the world submitted. He took the wealth of the earth and used it with restraint, comforted and taught the ten thousand people and instructed them so as to benefit them, passed through the sun and moon's births and waxings with welcome and send-off, understood ghosts and spirits and served them respectfully. His countenance was harmonious, his virtue weighty, his movements fit the seasons, and his clothing was somber. In spring, summer, autumn, and winter he nurtured and protected the world, and wherever sun and moon shone and wind and rain reached, none failed to follow and be transformed."