Kongzi Jiayu (Sayings of Confucius's School), Volume 8

邾隱公既即位，將冠，使大夫因孟懿子問禮於孔子．子曰：“其禮如世子之冠．冠於阼者，以著代也，阼主人之階以明其代父醮於客位，加其有成，冠於階若不體則醮用酒於客位敬而成之戶西為客位．醮子肖反三加彌尊，導喻其志，喻其志使加彌尊宜敬成始緇布次皮弁次爵弁冠而字之，敬其名也．雖天子之元子，猶士也，其禮無變，天下無生而貴者故也．行冠事必於祖廟，以祼享之，禮以將之，祼灌鬯也灌鬯以享神享獻將行也鬯刃亮反以金石之樂節之，金石者鐘磬也所以自卑而尊先祖，示不敢擅．”懿子曰：“天子未冠即位，長亦冠也．”孔子曰：“古者王世子雖幼，其即位則尊為人君，人君治成人之事者，何冠之有．”懿子曰：“然則諸侯之冠，異天子與？”怪天子無冠禮如諸侯之冠故問之孔子曰：“君薨而世子主喪，是亦冠也已，人君無所殊也．”諸侯亦人君與天子無異懿子曰：“今邾君之冠，非禮也．”懿子亦諸侯無冠則邾君之冠非也孔子曰：“諸侯之有冠禮也，夏之末造也，夏之末世乃造諸侯冠禮有自來矣，今無譏焉．言有所從來故今無所譏天子冠者，武王崩，成王年十有三而嗣立，周公居冢宰，攝政以治天下，明年夏六月，既葬，周書亦曰歲十有三武王崩元年六月葬與此若合符而說者橫為年紀蹙促成年少又命周公武王崩後五月乃攝政良可為冠與痛哉冠成王而朝於祖，以見諸侯，亦有君也．周公命祝雍作頌曰：‘祝王達而未幼．’祝雍辭曰：‘使王近於民，常得民之心也遠於年，壽長嗇於時，嗇愛也於時不奪民時也惠於財，親賢而任能．’其頌曰：‘令月吉日，王始加元服，去王幼志，服袞職，袞職盛服有禮文也欽若昊命，欽敬若順****是式，天地四方謂之****言為之法式率爾祖考，永永無極．’此周公之制也．”懿子曰：“諸侯之冠，其所以為賓主，何也？

After Duke Yin of Zhu took the throne and was about to perform the capping ritual, he sent a grand master through Meng Yizi to ask Confucius about the ritual. Confucius said: "The ritual is like the capping of a heir. The capping at the eastern steps is to make clear that he will take his father's place [the eastern steps are the host's steps, to show he will take his father's place]; the toast at the guest's position is to bestow completion on him [at the steps he is capped, and if sweet wine is not used, wine is used for the toast at the guest's position, to honor and complete him; west of the door is the guest's position]. The three cappings are each more honored than the last, guiding and instructing his aims [instructing his aims, so that as the capping becomes more honored he should respect and complete it; the first is the black cloth cap, next the leather cap, next the sparrow-colored cap]; being capped and given a style name is respect for his name. Even the eldest son of the Son of Heaven is still an officer, and the ritual has no change, since no one in the world is born honored. The capping must be held in the ancestral temple, advanced by the rite of pouring libation [pouring libation means pouring fragrant wine to offer to the spirits; offering is presenting], regulated by the music of metal and stone [bells and chime stones], in order to humble oneself and honor one's ancestors, showing that one does not dare act on one's own." Yizi said: "The Son of Heaven takes the throne before being capped; after he grows up is he capped again?" Confucius said: "In ancient times a king's heir, even if young, upon taking the throne was honored as ruler of men, and a ruler of men manages the affairs of an adult; what need is there of a capping ritual?" Yizi said: "Then is the capping ritual of the lords different from the Son of Heaven's?" [He wondered at the Son of Heaven having no capping ritual yet asked about the lords' capping, so he asked this.] Confucius said: "When a ruler dies and the heir presides over the mourning, that is already capping, and for a ruler of men there is no difference." [Lords are also rulers of men, with no difference from the Son of Heaven.] Yizi said: "Now the Lord of Zhu's capping is not in accord with ritual." [Yizi also thought that lords have no capping ritual, so the Lord of Zhu's capping would be wrong.] Confucius said: "The lords' capping ritual was made only at the end of the Xia dynasty [only at the end of Xia was the lords' capping ritual made], and it has an origin; now it need not be criticized [saying it has an origin, so now nothing is criticized]. As for the Son of Heaven's capping: when King Wu died, King Cheng succeeded at thirteen, the Duke of Zhou was Grand Steward and ruled as regent to govern the world, and in the sixth month of summer of the next year the burial was already done [the Book of Zhou also says that at thirteen King Wu died and in the first year, sixth month, he was buried, which fits this like two halves of a tally; yet some commentators arbitrarily add years and hasten King Cheng's youth, and also say the Duke of Zhou only began the regency five months after King Wu died, which is truly lamentable and heartbreaking], King Cheng was capped and had an audience in the ancestral temple, to meet the lords, and thus had a ruler. The Duke of Zhou ordered the invocator Yong to compose an ode: 'We pray that the King will be penetrating and not weak.' Yong's words said: 'May the King be close to the multitude [always gaining people's hearts], far from early death [long life], cherish the seasons [se means cherish, in regard to the seasons not taking the people's time], be generous with wealth, be close to the worthy and employ the able.' The ode said: 'In a good month and auspicious day, the King first puts on the cap of manhood, putting away the King's youthful will, and wearing the robe of office [the robe of office is the grand dress, with ritual patterns], reverently complying with the August Mandate, [a character is missing here in the base text, the note saying it means Heaven, Earth and the four directions] taking it as a model [[a character is missing in the base text] is Heaven, Earth and the four directions, meaning take it as a model], following your forebears, for ever without end.' This is the Duke of Zhou's regulation." Yizi said: "For the lords' capping ritual, what are the guest and host like?

”孔子曰：“公冠則以卿為賓，無介公自為主，迎賓揖升自阼，立於席北，其醴也則如士，饗之以三獻之禮，既醴，降自阼階．諸侯非公而自為主者，其所以異，皆降自西階，西階賓也玄端與皮弁，玄端緇布冠之服皮弁自服其服也異朝服素畢，服朝而畢示不忘古公冠四，公四加冠加玄冕祭，加玄冕著祭服其酬幣於賓，則束帛乘馬，已冠而饗既饗與賓幣謂之人幣乘馬駟馬也王太子庶子之冠擬焉，王之太子庶子皆擬諸侯冠禮也皆天子自為三，其禮與士無變，饗食賓也，皆同．”懿子曰：“始冠必加緇布之冠，何也？”孔子曰：“示不忘古，太古冠布齋則緇之，其緌也吾未之聞，言今有緌未聞之於古古無緌也緌冠之飾也今則冠而幣之，可也．”今不復冠幣布幣之不復者也懿子曰：“三王之冠，其異何也？”孔子曰：“周弁，殷哻，夏收，一也．皆祭服也三王共皮弁，素緌委貌，周道也；章甫，殷道也；母追，夏后氏之道也．”常所服之冠也

" Confucius said: "When a duke holds the capping ritual he uses a minister as guest, without an assistant; the duke himself is host, welcomes the guest, bows and ascends the hall by the eastern steps and stands north of the mat; the sweet wine rite is like that of an officer, with the feast of three offerings, and having performed the sweet wine, he descends from the eastern steps. A lord who is not a duke and acts as host himself, the differences being that all descend by the western steps [the western steps are the guest's steps]; the dark robe and leather cap [the dark robe is the dress of the black cloth cap, and the leather cap is wearing one's own dress], different from the court dress with the plain knee-covering [wearing court dress with the knee-covering shows he does not forget antiquity]. A duke is capped four times [a duke is capped four times, and in the dark ceremonial cap he sacrifices, adding the dark ceremonial cap means wearing the sacrificial dress], and the gift in return to the guest is a bundle of silk and a team of horses [having been capped there is a feast, and after the feast the gift to the guest is called the person's gift, a team being four horses]. The capping of the king's crown prince and secondary sons follows this [both the king's crown prince and secondary sons follow the lords' capping ritual], and all are done by the Son of Heaven himself, three times, with the ritual no different from that of an officer, and the feasting of guests being the same." Yizi said: "At the first capping the black cloth cap is always put on; why?" Confucius said: "To show one does not forget antiquity. In remote antiquity caps were made of cloth, and for fasting they were dyed black; as for the tassel, I have not heard of it [meaning that now there are tassels, which I have not heard of from antiquity, and in antiquity there were no tassels; the tassel is the cap's ornament]. Now to use silk in the capping is also acceptable." [Now the cloth cap is no longer used as the gift, and it is not like that anymore.] Yizi said: "What are the differences among the caps of the Three Kings?" Confucius said: "The Zhou used the bian, the Yin used the fu, and the Xia used the shou, which are the same [all are sacrificial dress]. The Three Kings all used the leather cap; the weimao with plain tassel is the way of Zhou; the zhangfu is the way of Yin; and the wuzhui is the way of the Xia sovereign." [These are the caps worn on ordinary occasions.]

衛將軍文子將立三軍之廟於其家，文子名彌牢使子羔訪於孔子．子曰：“公廟設於私家，非古禮之所及，吾弗知．”子羔曰：“敢問尊卑上下立廟之制，可得而聞乎？”孔子曰：“天下有王，分地建國設祖宗，祖有功宗有德乃為親疏貴賤多少之數．是故天子立七廟，三昭三穆，與太祖之廟七，太祖近廟，皆月祭之，近謂高祖下親為近遠廟為祧，有二祧焉，祧遠意親盡為祧二祧者高祖及父母祖是也．祧吐雕反享嘗乃止；四時祭也諸侯立五廟，降天子二也二昭二穆，與太祖之廟而五，曰祖考廟，始祖廟也享嘗乃止；大夫立三廟，降諸侯二也一昭一穆，與太廟而三，曰皇考廟，享嘗乃止；士立一廟，降大夫二也曰考廟，王考無廟，合而享嘗乃止；祖合於父廟中庶人無廟，四時祭於寢．此自有虞以至於周之所不變也．自有虞以至於週週禮不異而說者以周有廟以有文武故祧當遷者而以為文廟或有甚矣禮典皆有七廟之文唯喪服小記雲王者禘其祖之所自以其祖所出以其祖配之而立四廟謂始王者未有始祖故立四廟今有虞亦始王者而既立七廟矣則喪服小記之言亦妄矣凡四代帝王之所謂郊者，皆以配天，其所謂禘者，皆五年大祭之所及也．殷周禘嚳五年大祭而及應為太祖者，則其廟不毀，不及太祖，雖在禘郊，其廟則毀矣．諸禘享考無廟郊亦無廟后稷之所以有廟自以太祖故曰不為太祖雖在禘郊其廟則毀據后稷而言殷人不郊●以●有大功契既為太祖之廟若復郊則●永不與於祀典是以郊●者也古者祖有功而宗有德，謂之祖宗者，其廟皆不毀．”祖宗者不毀之名其廟有功者謂之祖至於周文王是也有德者謂之周武王是二廟自有祖宗乃謂之二祧又以為配食明堂之名亦可謂達聖指失實事也

Wenzi, general of the state of Wei, was about to set up ancestral temples for the three armies in his own house [Wenzi's personal name was Mi Lao], and sent Zigao to ask Confucius. Confucius said: "To set up the ducal temples in a private house is beyond what the ancient rites cover, and I do not know about it." Zigao said: "May I ask about the system of setting up temples by rank, high and low, and may I hear it?" Confucius said: "When there is a king in the world, he divides the land and establishes states, sets up ancestors [the 'zu' for merit and the 'zong' for virtue], and only then sets the numbers of close and distant, noble and lowly, many and few. So the Son of Heaven sets up seven temples, three zhao and three mu, which with the temple of the Grand Ancestor make seven; the Grand Ancestor's temple and the near temples receive monthly sacrifices [near means the close kin from the great-great-grandfather down]; the distant temples are called tiao, and there are two tiao [tiao means distant, and when kinship is exhausted it is tiao; the two tiao are of the great-great-grandfather and the like], and they receive only the seasonal offerings and no more [the sacrifices of the four seasons]. A feudal lord sets up five temples [two fewer than the Son of Heaven], two zhao and two mu, which with the temple of the Grand Ancestor make five, called the temples of ancestors and fathers [the temple of the first ancestor], and they receive only the seasonal offerings and no more. A senior officer sets up three temples [two fewer than the feudal lord], one zhao and one mu, which with the great temple make three, called the temple of the august father, and they receive only the seasonal offerings and no more. A scholar sets up one temple [two fewer than the senior officer], called the temple of the father, and the late grandfather has no temple but is combined in the seasonal offerings and no more [the grandfather is combined in the father's temple]. Commoners have no temple and offer sacrifice in the sleeping room in the four seasons. This did not change from Youyu down to Zhou. [From Youyu to Zhou there was no difference in the Zhou rites, yet some commentators say that because Zhou had temples for Wen and Wu, the tiao that should have been moved are treated as a temple of Wen, which goes too far in some ways; the ritual canons all have the text of seven temples, and only the Minor Records of Mourning say that the king offers the great sacrifice to the ancestor from whom his lineage came, pairing his own ancestor with it, and sets up four temples, which means a king who first rose had no first ancestor and so set up four temples; now Youyu was also a first-rising king yet had already set up seven temples, so the words of the Minor Records of Mourning are also false.] What the four dynasties' emperors called the suburban sacrifice was used to pair with Heaven; what they called the great sacrifice was reached by the great five-year sacrifice. Yin and Zhou offered the great sacrifice to Ku; one reached by the great five-year sacrifice who should be the Grand Ancestor had his temple never destroyed; one who did not reach the Grand Ancestor, even in the great and suburban sacrifices, had his temple destroyed. [In all the great sacrifices there is no temple for the late father and none for the suburban either; Hou Ji had a temple because he himself was the Grand Ancestor, so it says that one who is not the Grand Ancestor has his temple destroyed even in the great and suburban sacrifices, speaking on the basis of Hou Ji. The Yin did not hold the suburban sacrifice to (a character is missing in the source text) because (a character is missing in the source text) had great merit; Xie had already become the temple of the Grand Ancestor, and if the suburban sacrifice were also made to (a character is missing in the source text), he would forever have no part in the sacrificial canon, so the suburban sacrifice was made to (a character is missing in the source text).] In ancient times an ancestor with merit and a forebear with virtue were called zu and zong, and their temples were all never destroyed." [Zu and zong are the names of those not destroyed; the temple of one with merit is called zu, which in Zhou is King Wen, and one with virtue is called zong, which in Zhou is King Wu; these two temples with their own zu and zong are called the two tiao, and this is also taken as the name of those who share the sacrifice in the Bright Hall, which can also be said to deviate from the sage's intention and lose the actual facts.]

子羔問曰：“祭典云：‘昔有虞氏祖顓頊而宗堯，夏后氏亦祖顓頊而宗禹，殷人祖契而宗湯，周人祖文王而宗武王．’此四祖四宗，或乃異代，或其考祖之有功德，其廟可也．’若有虞宗堯，夏祖顓頊，皆異代之有功德者也，亦可以存其廟乎？”孔子曰：“善，如汝所聞也．如殷周之祖宗，其廟可以不毀，其它祖宗者，功德不殊，雖在殊代，亦可以無疑矣．詩云：‘蔽芾甘棠，勿翦勿伐，邵伯所憩．’蔽芾小貌甘棠杜也憩席也周人之於邵公也，愛其人猶敬其所舍之樹，況祖宗其功德而可以不尊奉其廟焉．”

Zigao asked: "The sacrificial canon says: 'Long ago the lord of Youyu took Zhuanxu as zu and Yao as zong, the lord of Xia also took Zhuanxu as zu and Yu as zong, the Yin took Xie as zu and Tang as zong, and the Zhou took King Wen as zu and King Wu as zong.' Among these four zu and four zong, some were of different generations, and some had fathers and grandfathers with merit and virtue, and their temples are permissible. But if Youyu took Yao as zong and Xia took Zhuanxu as zu, they were of different generations yet had merit and virtue; may their temples also be preserved?" Confucius said: "Good, as you have heard. As for the zu and zong of Yin and Zhou, their temples may not be destroyed; for the other zu and zong, since their merit and virtue are no different, even if of different generations, there can be no doubt. The Book of Songs says: 'The little sweet pear tree, do not trim it or cut it down, for the Earl of Shao once rested there.' [Small is the look of it, the sweet pear is the du pear, rest means to repose.] The Zhou people, toward the Duke of Shao, loved the man and even honored the tree where he rested; how much more with ancestors who have merit and virtue, can one fail to honor their temples?"

孔子學琴於師襄子．襄子曰：“吾雖以擊磬為官，然能於琴，今子於琴已習，可以益矣．”孔子曰：“丘未得其數也．”有間，曰：“已習其數，可以益矣．”孔子曰：“丘未得其志也．”有間，曰：“已習其志，可以益矣．”孔子曰：“丘未得其為人也．”有間，曰：“孔子有所謬然思焉，謬然深思貌有所睪然高望而遠眺．”眺見也．睪羊益反．眺他吊反曰：“丘迨得其為人矣，近黮而黑，黮黑貌．黮敕感反頎然長，頎長貌．頎渠希反曠如望羊，曠用志廣遠望羊遠視也奄有四方，奄同也文王之時三分天下有其二後周有四方文王之功也非文王其孰能為此．”師襄子避席葉拱而對曰：“葉拱兩手薄其心也君子聖人也，其傳曰文王操．”

Confucius studied the zither with Master Xiang. Master Xiang said: "Though I hold office by striking the chime stones, I am skilled at the zither, and now you are practiced in it and may advance." Confucius said: "I have not yet got its rhythm." After a while, Master Xiang said: "You are now practiced in the rhythm and may advance." Confucius said: "I have not yet got its aim." After a while, Master Xiang said: "You are now practiced in the aim and may advance." Confucius said: "I have not yet got the image of the person who made it." After a while, Confucius was deep in thought [it is the look of deep thought], gazing high and far into the distance [gazing means seeing from afar], and said: "I think I have got the image of the man: dark in complexion [dark is the look of black], tall and slender [tall is the look of height], vast and distant as though looking toward a far-off sheep [vast means the aim is broad and distant, and the far-off sheep means looking into the distance], embracing the four quarters [embracing means holding together; in the time of King Wen, two thirds of the world was his, and later Zhou held the four quarters, which was King Wen's achievement; who but King Wen could do this]." Master Xiang rose from his mat and answered with his two hands pressed to his chest [pressed together on the chest]: "The gentleman is a sage; the piece handed down is called the King Wen Melody."

子路鼓琴，孔子聞之，謂冉有曰：“甚矣由之不才也．夫先王之制音也，奏中聲以為節，流入於南，不歸於北．夫南者，生育之鄉，北者，殺伐之城．故君子之音溫柔居中以養生育之氣，憂愁之感不加於心也，暴厲之動，不在於體也．夫然者，乃所謂治安之風也．小人之音則不然，亢麗微末，以象殺伐之氣，中和之感，不載於心，溫和之動，不存於體，夫然者乃所以為亂之風．昔者舜彈五絃之琴，造南風之詩，其詩曰：‘南風之燻兮，可以解吾民之慍兮，南風之時兮，可以阜吾民之財兮．’得其時阜盛也唯修此化，故其興也勃焉，德如泉流，至於今王公大人述而弗忘．殷紂好為北鄙之聲，其廢也忽焉，至於今王公大人舉以為誡．夫舜起布衣，積德含和而終以帝，紂為天子，荒淫暴亂而終以亡，非各所修之致乎．由今也匹夫之徒，曾無意於先王之制，而習亡國之聲，豈能保其六七尺之體哉？”冉有以告子路，子路懼而自悔，靜思不食，以至骨立．夫子曰：“過而能改，其進矣乎．”

Zilu played the zither, and Confucius heard it and said to Ran You: "You, Yu, is hopelessly untalented. The former kings composed music by playing sounds of harmony as their measure, flowing into the south and not returning to the north. The south is the land of birth and nurture, the north is the city of killing and war. So the gentleman's sound is gentle and centered, used to nurture the qi of birth and growth, and no sorrowful touch is placed in the heart and no violent action on the body. This is what is called the wind of order and peace. The sound of the petty man is not so; it is high and shrill, to imitate the qi of killing and war, and the touch of harmony is not stored in the heart and gentle action is not kept in the body; this is the wind of disorder. Long ago Shun played the five-stringed zither and made the poem of the South Wind, which says: 'The south wind is warm, it can dissolve the resentment of my people; the south wind comes in season, it can increase the wealth of my people.' [Getting its time; abundance means plenty.] By practicing only this kind of teaching, his rise was vigorous and his virtue like a spring flowing, and to this day kings, dukes and great men speak of it and do not forget it. King Zhou of Yin liked to make northern borderland sounds, and his ruin was swift, and to this day kings, dukes and great men cite him as a warning. Shun rose from commoner, accumulated virtue and embraced harmony and in the end became emperor; Zhou, as Son of Heaven, was dissolute and violent and in the end perished; was it not caused by what each practiced? Now you, Yu, are among common men, yet you have no mind for the institutions of the former kings, and practice the sounds of a ruined state; can you really preserve your body of six or seven feet?" Ran You told Zilu this, and Zilu was afraid and repented, sat in thought without eating until he was nothing but skin and bones. The Master said: "To have a fault and be able to correct it is progress."

周賓牟賈侍坐於孔子，孔子與之言及樂曰：“夫武之備誡之以久，何也？”武謂周武備誡擊鼓警眾也對曰：“病疾不得其眾．”病憂也憂恐不得其士眾之心敬者也“詠歎之，淫液之，何也？”淫液歆淫滋味對曰：“恐不逮事．”言汲汲欲及此安民和眾事“發揚蹈厲之已蚤，何也？”厲病備戒雖久至其發作又疾對曰：“及時事．”欲令事及其時“武坐致右而軒左，何也？”右膝至地左膝不至地也對曰：“非武坐．”言無武坐“聲淫及商，何也？”言聲歆淫貪商對曰：“非武音也．”武王之事不得已為天下除殘賊非苟貪商孔子曰：“若非武音，則何音也？”對曰：“有司失其傳也．”孔子曰：“唯，丘聞諸萇弘，若非吾子之言是也，若非有司失其傳，則武王之志荒矣．”賓牟賈起，免席而請曰：“夫武之備誡之以久，則既聞命矣．敢問遲矣而又久立於綴，何也？”子曰：“居，吾語爾．夫樂者，象成者也．象成功而為樂語魚據反總幹而山立，武王之事也；總持幹若山立不動發揚蹈厲，太公之志也；志在鷹揚武亂皆坐，周邵之治也．武亂武治皆坐而以象安民之事也且夫武始成而北出，再成而滅商，三成而南反，誅紂已而南也四成而南國是疆，言有南國以為疆界五成而分陝，周公左，邵公右，分東西而治也六成而復綴，以崇其天子焉．以象尊天子也六成謂舞之節解也眾夾振焉而四伐，所以盛威於中國；夾武王四面會振威武四伐者伐四方與紂同惡也分陝而進，所以事蚤濟；

Bin Mougu of Zhou sat in attendance with Confucius, and Confucius spoke with him about music and said: "In the Martial music, the time of preparatory warning is very long; why?" [Martial refers to King Wu of Zhou; the preparatory warning is beating the drum to alert the crowd.] He answered: "It is worry about not winning the support of the people." [Illness means worry; they worry about not gaining the hearts of the people to respect.] "Why do the singers sigh over it and linger on it?" [Lingering means savoring its flavor.] He answered: "They fear not being in time for the task." [This says they are anxious to be in time for this work of pacifying the people and harmonizing the multitude.] "Why do the raised arms and stamping come so early?" [Fierce; although the preparation and warning were long, once begun they are urgent.] He answered: "They want to be in time for the events of the moment." [They want the task to be in time for its moment.] "Why, in the Martial dance, does the right knee touch the ground and the left knee is raised?" [The right knee reaches the ground and the left does not.] He answered: "That is not the Martial dance's kneeling." [This says the Martial dance has no such kneeling.] "Why does the sound go too far and come to the Shang note?" [This says the sound lingers greedily on the Shang.] He answered: "That is not the Martial sound." [King Wu's work was done reluctantly to remove cruelty and bandits for the world, not to covet Shang carelessly.] Confucius said: "If it is not the Martial sound, then what sound is it?" He answered: "The officials lost the transmission." Confucius said: "Yes, I heard from Chang Hong that if it were not as you say, and not for the officials' loss of the transmission, then King Wu's aim would have been ruined." Bin Mougu rose, left his mat and asked: "I have already been taught why the preparatory warning in the Martial dance is long. May I ask why, after it is already late, the dancers stand for a long time at their positions?" Confucius said: "Sit down, and I will tell you. Music is a symbol of achievement [music is made by symbolizing achievement]. Holding shield and standing like a mountain is King Wu's matter [holding is the general way; the shield stands like a mountain without moving]; the raised arms and stamping are the aim of Taigong [his aim lay in soaring like a hawk]; the Martial and its final all sitting down is the governance of the Duke of Zhou and the Duke of Shao [the Martial and its finale are the governance of the Martial, and all sitting symbolizes pacifying the people]. Moreover, in the Martial dance the first act goes out toward the north, the second destroys Shang, the third returns toward the south [after executing Zhou he turns south], the fourth makes the southern states the border [meaning there are southern states to serve as the border], the fifth divides at Shan, with the Duke of Zhou on the left and the Duke of Shao on the right [dividing east and west to govern], and the sixth returns to the dancers' position to honor the Son of Heaven [to symbolize honoring the Son of Heaven; the six acts are the divisions of the dance]. The crowd, flanking the shaking bells, strikes four times, to display power in the Central States [flanking King Wu on all four sides to shake martial might; the four strikes are the attacks on the four directions that shared the same evil as Zhou]; dividing at Shan and advancing is to let the task be completed early;

所以分陝而蚤進者欲事蚤成久立於綴，所以待諸侯之至也．今汝獨未聞牧野之語乎，武王克殷而反商之政，未及下車，則封黃帝之後於薊，封帝堯之後於祝，封帝舜之後於陳．下車又封夏后氏之後於杞，封殷之後於宋，武王伐殷封其子祿父武王崩祿父叛周公誅之封微子於宋以為殷後祿父不成殷後故成言之封王子比干之墓，釋箕子之囚，使人行商容之舊，以復其位，商容商之禮儀其位舊居也傳說多以商容為殷之賢人或使箕子求商容乎行猶索也庶民弛政，解其力役之事．弛屍紙反庶士倍祿．既濟河西，馬散之華山之陽而弗復乘，牛散之桃林之野而弗復服．桃林西方塞也華胡化反車甲則釁之，而藏之諸府庫，以示弗複用．倒載干戈而包之以虎皮，將率之士，使為諸侯，命之曰鞬橐，言所以藏弓矢而不用者將率之士力也故使以為諸侯為之鞬橐也．將即亮反率徒對反鞬居言反然後天下知武王之不復用兵也．散軍而修郊射，郊有學官可以習禮左射以狸首，右射以騶虞，而貫革之射息也；左東學右西學狸首騶虞所為節也裨冕搢笏，而虎賁之士脫劍；袞冕之屬通謂之裨冕脫劍解劍也賁符分反郊祀后稷，而民知尊父焉；配明堂而民知孝焉；朝覲然後諸侯知所以臣；耕籍然後民知所以敬親．親耕籍田所以奉祠祀之粢盛六者天下之大教也．食三老五更於太學，天子袒而割牲，執醬而饋，執爵而酳，食已飲酒謂之酳也酳音胤冕而總幹，親在舞位所以教諸侯之弟也．如此則周道四達，禮樂交通．夫武之遲久，不亦宜乎．”

So dividing at Shan and advancing early is wanting to complete the task early. Standing long at the dancers' positions is to wait for the feudal lords to arrive. Now have you not heard the account of Muye? King Wu overcame Yin and returned the government to Shang; before he had even dismounted, he enfeoffed the descendants of the Yellow Emperor at Ji, enfeoffed the descendants of Emperor Yao at Zhu, and enfeoffed the descendants of Emperor Shun at Chen. When he dismounted, he also enfeoffed the descendants of the lord of Xia at Qi, and enfeoffed the descendants of Yin at Song [King Wu, after attacking Yin, enfeoffed his son Lufu; when King Wu died, Lufu rebelled and the Duke of Zhou executed him and enfeoffed Weizi at Song to be the heir of Yin; since Lufu could not be the heir of Yin, it is summarized in a general way], heaped earth on the tomb of Prince Bi Gan, released Jizi from prison, and sent men to seek Shang Rong's old residence to restore his position [Shang Rong was Shang's master of ceremonies and his position was his old residence; the tradition often takes Shang Rong as a worthy man of Yin, or has Jizi seek Shang Rong; seeking is like asking after]. The common people were released from forced labor [relieved of that labor], and common scholars had their stipends doubled. Having already crossed the river westward, the horses were turned loose on the south side of Mount Hua and not ridden again, the oxen turned loose in the Peach Forest wilds and not used again [the Peach Forest is a western pass]. The chariots and armor were smeared with blood and stored in the various treasuries, to show they would not be used again. They put the shields and spears upside down and wrapped them in tiger hides, and the generals and officers were made feudal lords, named the Bow-cases [this means that what stores bows and arrows and does not use them is the strength of the generals and officers, so they were made feudal lords to serve as bow-cases]. Then the world knew that King Wu would no longer use arms. They disbanded the army and practiced archery in the suburbs, learning to shoot the Raccoon Head on the left and the Zouyu on the right, and the shooting that pierces armor stopped [the left is the eastern school and the right the western school, and Raccoon Head and Zouyu are the rhythms used]; they wore the ceremonial cap and robes and stuck the tablet in the belt, and the tiger-guard warriors took off their swords [the great robes and the like are generally called the ceremonial cap; taking off the sword means unfastening it]. In the suburban sacrifice to Hou Ji, the people knew to respect fathers; in pairing with the Bright Hall sacrifice, the people knew filial piety; with court audiences the feudal lords knew how to be ministers; by plowing the ritual field, the people knew how to honor kin [personally plowing the ritual field is to supply the millet for sacrifices]. These six are the great teachings of the world. At the Imperial Academy he feasted the Three Elders and Five Seniors, the Son of Heaven bared his arm and carved the meat, held the sauce to serve the food, held the cup to offer the closing drink [drinking after eating is called yin], wearing the cap and holding a shield, and personally standing in the dance position to teach the feudal lords brotherly respect. Thus the Way of Zhou spread in all directions and ritual and music interconnected. Is it not right that the Martial dance takes so long?"

子貢問於孔子曰：“敢問君子貴玉而賤？何也？為玉之寡而？多歟？”？石似玉？眉巾反孔子曰：“非為玉之寡故貴之，？之多故賤之．夫昔者君子比德於玉，溫潤而澤，仁也；縝密以栗，智也；縝密緻塞貌栗堅也縝之忍反致直利反廉而不劌，義也；割而有廉隅而不割傷也劌呼外反垂之如墜，禮也．禮尚謙卑叩之，其聲清越而長，其終則詘然樂矣．詘斷絕貌似樂之息．詘曲勿反瑕不掩瑜，瑜不掩瑕，忠也；瑜其忠美者也孚尹旁達，信也；孚尹玉貌旁達言似者無不通氣如白虹，天也；精神見於山川，地也；精神本出山川是故地也圭璋特達，德也；天下莫不貴者，道也．詩云：‘言念君子，溫其如玉．’故君子貴之也．”

Zigong asked Confucius: "May I ask why the gentleman values jade and despises (a character is missing in the source text; the gloss says it is a stone like jade)? Is it because jade is rare and (a character is missing in the source text) is plentiful?" [(A character is missing in the source text) is a stone resembling jade.] Confucius said: "It is not that jade is rare so it is valued, nor that (a character is missing in the source text) is plentiful so it is despised. In the past, the gentleman compared virtue to jade: warm and moist with a gloss, it is humaneness; fine, dense and hard [dense is a compact look, firm means hard], it is wisdom; with edges that do not cut, it is righteousness [it has corners and edges yet does not wound]; hanging down as though about to fall, it is ritual [ritual honors humility]; when struck, its sound is clear and carries far and, when it ends, stops suddenly like music finishing [stopping means cutting off, like music coming to rest]; the flaw does not hide the beauty and the beauty does not hide the flaw, which is loyalty [beauty is what is loyal and fine]; its luster spreads in all directions, which is trust [luster is the look of jade, and spreading in all directions means seeming to pass through everything]; its air is like a white rainbow, which is Heaven; its spirit shows in mountains and rivers, which is Earth [spirit originally comes from mountains and rivers, hence Earth]; the gui and zhang tablets sent alone are virtue; nothing in the world is not valued, which is the Way. The Book of Songs says: 'I think of the gentleman, mild as jade.' So the gentleman values it."

孔子曰：“入其國，其教可知也．其為人也，溫柔敦厚，詩教也；疏通知遠，書教也；廣博易良，樂教也；潔靜精微，易教也；恭儉莊敬，禮教也；屬辭比事，春秋教也．故詩之失愚，敦厚書之失誣，知遠之失樂之失奢，易之失賊，精微之失禮之失煩，春秋之失亂．屬辭比事之失其為人也，溫柔敦厚而不愚，則深於詩者矣；疏通知遠而不誣，則深於書者矣；廣博易良而不奢，則深於樂者矣；潔靜精微而不賊，則深於易者矣；恭儉莊敬而不煩，則深於禮者；屬辭比事而不亂，則深於春秋者矣．天有四時者，春夏秋冬，風雨霜露，無非教也；地載神氣，吐納雷霆，流形庶物，無非教也．清明在躬，氣志如神，清明之德在身也則其氣志如神也有物將至，其兆必先．物事也言有事將至必先有兆應之者也是故天地之教，與聖人相參．其在詩曰：‘嵩高惟嶽，峻極於天，惟嶽降神，生甫及申，嶽降神靈和氣生申甫之大功也惟申及甫，惟周之翰．’翰幹美其宗族世有大功於周甫侯相穆王制祥刑申伯佐宣王成德教四國於蕃，四方於宣，言能藩屏四國宣王德化於天下也此文武之德；言文武聖德篤佐周家正為先王良佐成中興之功矢其文德，協此四國，毛詩矢其文德矢陳協和此文王之德也．凡三代之王，必先其令問．詩云：‘明明天子，令問不已，三代之德也．’”令力正反下同

Confucius said: "When one enters a state, its teaching can be known. People who are gentle, kind and generous reflect the teaching of the Book of Songs; those who are open and know the distant, the teaching of the Book of Documents; those who are broad, easy and good, the teaching of music; those who are pure, quiet and subtle, the teaching of the Book of Changes; those who are respectful, frugal and solemn, the teaching of ritual; those who connect phrases and compare events, the teaching of the Spring and Autumn Annals. So the fault of the Songs is foolishness [because of kindness and generosity], the fault of the Documents is deceit [because of knowing the distant], the fault of music is extravagance, the fault of the Changes is harm [because of subtlety], the fault of ritual is fussiness, and the fault of the Annals is disorder [because of connecting phrases and comparing events]. One who is gentle, kind and generous without foolishness is deep in the Songs; one who is open and knows the distant without deceit is deep in the Documents; one who is broad, easy and good without extravagance is deep in music; one who is pure, quiet and subtle without harm is deep in the Changes; one who is respectful, frugal and solemn without fussiness is deep in ritual; one who connects phrases and compares events without disorder is deep in the Annals. Heaven has four seasons, spring, summer, autumn and winter, wind, rain, frost and dew, none of which is not teaching; Earth carries spiritual qi, breathes out thunder and lightning, and spreads forms among all things, none of which is not teaching. When clarity and brightness are in oneself, one's qi and aim are like those of spirit [when the virtue of clarity is in the person, his qi and aim are like spirit]; when something is about to come, its omen must appear first [things are affairs, meaning that when something is about to come, there must first be an omen in response]. So the teaching of Heaven and Earth matches that of the sages. As it says in the Songs: 'Lofty are the peaks, towering to Heaven; the peak sent down a spirit and gave birth to Fu and Shen [the peak sends down spiritual and harmonious qi, giving birth to the great achievements of Shen and Fu]; Shen and Fu were the backbone of Zhou.' [Backbone means trunk, praising how his clan generation after generation had great merit for Zhou; the Marquis of Fu assisted King Mu in establishing auspicious punishments, and Earl Shen assisted King Xuan in completing the virtuous teaching.] 'The four states are its screens, and the four quarters proclaim it' [meaning one who can serve as a screen for the four states and proclaim the king's virtuous transformation to the world], this was the virtue of Kings Wen and Wu [meaning the sagely virtue of Wen and Wu generously assisted the house of Zhou, truly serving as good aides of the former kings and accomplishing the work of restoration]. 'Displaying that cultural virtue, harmonizing these four states' [the Mao version reads 'display his cultural virtue'; display means set out, harmonize means bring into accord, and this is the virtue of King Wen]. All kings of the Three Dynasties surely had fine reputation first. The Songs say: 'Bright, bright Son of Heaven, his fine reputation never ceases,' and this is the virtue of the Three Dynasties."

子張問聖人之所以教．孔子曰：“師乎，吾語汝，聖人明於禮樂，舉而措之而已．”子張又問，孔子曰：“師，爾以為必布几筵，揖讓升降，酌獻酬酢，然後謂之禮乎？爾以必行綴兆，執羽鑰，作鐘鼓，然後謂之樂乎？言而可履，禮也；行而可樂，樂也．綴知劣反樂上音洛下音嶽聖人力此二者，以躬己南面，是故天下太平，萬民順伏，百官承事，上下有禮也．夫禮之所以興，眾之所以治也；禮之所以廢，眾之所以亂也．目巧之室，則有隩阼，言目巧作室必有隩阼之位室西南隅謂之隩阼阼階也隩於到反席則有上下，車則有左右，行則並隨，立則有列序，古之義也．室而無隩阼，則亂於堂室矣；席而無上下，則亂於席次矣；亂於上席之次第車而無左右，則亂於車上矣；行而無並隨，則亂於階塗矣；升階塗無並隨則階塗亂列而無次序，則亂於著矣．著所立之位也門屏之間謂之著也昔者明王聖人，辯貴賤長幼，正男女內外，序親疏遠近，而莫敢相踰越者，皆由此塗出也．”

Zizhang asked what the sages used for teaching. Confucius said: "Shi, I will tell you: the sages understand ritual and music, and lift them up and put them in place, that is all." Zizhang asked again, and Confucius said: "Shi, do you think it must be laying out mats and tables, bowing and yielding, ascending and descending, pouring and returning toasts that is called ritual? Do you think it must be arranging the dancers in rows, holding feathers and flutes, and striking bells and drums that is called music? Words that can be carried out are ritual; conduct that brings joy is music. The sages strive at these two, and personally sit facing south, so the world is at peace, the ten thousand people submit, the hundred officials take on their duties, and above and below have ritual. That ritual arises is why the multitude is governed; that ritual is abandoned is why the multitude falls into disorder. A room built with careful eyes and skill has its southwest corner and eastern steps [meaning a room built with careful eyes and skill must have the placing of the corner and the steps; the southwest corner of the room is called the ao, and the zuo is the eastern steps]; a mat has upper and lower places, a carriage has left and right, walking has side-by-side and following, and standing has rows and order; this is the meaning of antiquity. A room without the southwest corner and eastern steps confuses hall and room; a mat without upper and lower confuses the seating order [confuses the sequence of seats]; a carriage without left and right confuses the carriage; walking without side-by-side and following confuses steps and roads [when going up steps and roads with no side-by-side and following, steps and roads are confused]; rows without order confuse the standing places [the standing place is where one stands, and between the gate and screen is called the standing place]. In the past, the enlightened kings and sages distinguished noble and lowly, old and young, set right men and women, inner and outer, and arranged near and far kin, and none dared overstep one another; all came out of this road."

子路問於孔子曰：“由聞丈夫居世，富貴不能有益於物，以道濟物不為身也處貧賤之地，而不能屈節以求伸，則不足以論乎人之域矣．”孔子曰：“君子之行己，期於必達於己．可以屈則屈，可以伸則伸．故屈節者，所以有待，待知求也求伸者，所以及時．及良時也是以雖受屈而不毀其節，志達而不犯於義．”合於義也乃行孔子在衛，聞齊國田常將欲為亂，專齊有無君之心也而憚鮑晏，鮑氏晏氏齊之卿大夫也因欲移其兵以伐魯．孔子會諸弟子而告之曰：“魯父母之國，不可不救，不忍視其受敵，今吾欲屈節于田常以救魯，二三子誰為使？”於是子路曰：“請往齊．”孔子弗許．子張請？，又弗許．子石請？，又弗許．三子退謂子貢曰：“今夫子欲屈節以救父母之國，吾三人請使而不獲？，此則吾子用辯之時也，吾子盍請行焉？”子貢請使，夫子許之．遂如齊，說田常曰：“今子欲收功於魯實難，不若移兵於吳則易．”易以豉反田常不悅，子貢曰：“夫憂在內者攻強，憂在外者攻弱，吾聞子三封而三不成，是則大臣不聽令，戰勝以驕主，破國以尊臣，鮑晏等率師若破國則益尊者也而子之功不與焉，則交日疏於主，而與大臣爭，如此則子之位危矣．”田常曰：“善，然兵甲已加魯矣，不可更，更音耕如何？

Zilu asked Confucius: "I have heard that a man living in the world, if wealth and rank cannot benefit things [using the Way to help things, not for himself], and if when in a lowly position he cannot bend his integrity to seek advancement, is not worth discussing as a person." Confucius said: "When the gentleman acts, he hopes to achieve in himself. He can bend when it is right to bend, and stretch when it is right to stretch. So he bends his integrity in order to wait [waiting for one who knows to come seeking], and seeks to stretch in order to meet the right time [meeting a good opportunity]. So even when bent, he does not damage his integrity, and when his aim is achieved, he does not offend against righteousness [accords with righteousness]." So he set out. Confucius was in Wei and heard that Tian Chang of Qi was about to cause disorder [monopolizing Qi with a mind having no ruler], but feared the Bao and Yan clans [the Bao and Yan clans were senior ministers of Qi], and so wanted to divert their troops to attack Lu. Confucius gathered his disciples and told them: "Lu is the land of our parents and cannot but be saved; I cannot bear to see it facing an enemy. Now I wish to bend my integrity to Tian Chang to save Lu; which of you will go as envoy?" Then Zilu said: "I ask to go to Qi." Confucius did not permit it. Zizhang asked (a character is missing in the source text), and again he did not permit it. Zishi asked (a character is missing in the source text), and again he did not permit it. The three withdrew and said to Zigong: "Now the Master wishes to bend his integrity to save his parents' land; the three of us asked to go as envoy but did not get (a character is missing in the source text); this is the time for you to use eloquence, so why do you not ask to go?" Zigong asked to go as envoy, and the Master permitted it. So he went to Qi, and persuaded Tian Chang: "Now you wish to take credit in Lu, but that is truly hard; it is easier to turn the troops toward Wu." Tian Chang was displeased. Zigong said: "One whose troubles are inside attacks the strong, and one whose troubles are outside attacks the weak. I have heard that you were enfeoffed three times and three times it did not succeed, because your senior ministers do not obey orders. Victory will make the ruler proud, and breaking a state will make the ministers honored [if Bao, Yan and others lead the army and break the state, they will be even more honored], and your merit will not be in it, so your relations with the ruler will grow distant day by day, and you will contend with the senior ministers; in this way your position is in danger." Tian Chang said: "Good, but the armor and weapons have already been turned toward Lu and cannot be changed; what shall I do?

”子貢曰：“緩師，吾請於吳，令救魯而伐齊，子因以兵迎之．”田常許諾．子貢遂南說吳王曰：“王者不滅國，霸者無強敵，千鈞之重，加銖兩而移，今以齊國而私千乘之魯，與吾爭強，甚為王患之．且夫救魯以顯名，以撫泗上諸侯，泗水名也誅暴齊以服晉，利莫大焉，名存亡魯，實困強齊，智者不疑．”吳王曰：“善，然吳常困越，越王今苦身養士，有報吳之心，子待我先越，然後乃可．”子貢曰：“越之勁不過魯，吳之強不過齊，而王置齊而伐越，則齊必私魯矣，王方以存亡繼絕之名，棄齊而伐小越，非勇也，勇而不計難，難乃旦反仁者不窮約，智者不失時，義者不絕世，今存越示天下以仁，救魯伐齊，威加晉國，諸侯必相率而朝，霸業盛矣．且王必惡越，臣請見越君，令出兵以從，此則實害越而名從諸侯以伐齊．”吳王悅，乃遣子貢之越．越王郊迎，而自為子貢御，曰：“此蠻夷之國，大夫何足儼然辱而臨之？

" Zigong said: "Slow down the deployment; I will go and ask Wu to rescue Lu and attack Qi, and you can go out to meet them with your troops." Tian Chang agreed. Zigong then went south and persuaded the King of Wu, saying: "A king does not destroy another's state, a hegemon has no strong rival; a weight of a thousand jun moves when a zhu or liang is added. Now Qi, relying on its own strength, is privately taking Lu with its thousand chariots and contending with Wu for strength, and I am very worried for Your Majesty. Moreover, to rescue Lu will display your fame, to comfort the feudal lords along the Si River [Si is the name of a river], and to punish violent Qi will make Jin submit; no benefit is greater than this; in name preserving doomed Lu and in fact trapping powerful Qi, a wise man would not doubt it." The King of Wu said: "Good, but Wu has often troubled Yue, and the King of Yue is now toiling and nurturing his scholars, with a mind to take revenge on Wu; wait for me to deal with Yue first, and then it can be done." Zigong said: "Yue's strength does not exceed Lu's, and Wu's strength does not exceed Qi's, and if Your Majesty sets Qi aside to attack Yue, then Qi will surely take Lu privately. Your Majesty ought to use the fame of preserving the perishing and continuing the cut-off, but instead you drop Qi to attack little Yue, which is not courage. Courage does not count the difficulty; the humane do not let others be trapped and exhausted, the wise do not miss the moment, and the righteous do not cut off lineages. Now preserving Yue shows humaneness to the world, and rescuing Lu and attacking Qi will extend your might to Jin; the feudal lords will surely come to court one after another, and your hegemony will flourish. Moreover, if Your Majesty truly dislikes Yue, your servant requests to go see the ruler of Yue and have him send troops to follow you, which would in fact harm Yue while in name following the feudal lords to attack Qi." The King of Wu was pleased, and sent Zigong to Yue. The King of Yue met him in the suburbs, personally drove Zigong's carriage, and said: "This is a land of barbarians; how is it worth it for a senior officer to condescend to come here with such solemn bearing?

”子貢曰：“今者吾說吳王以救魯伐齊，說音稅其志欲之，而心畏越，曰：‘待我伐越而後可，則破越必矣．’且無報人之志，而令人疑之，拙矣，有報人之意，而使人知之，殆乎，事未發而先聞者，危矣，三者舉事之患矣．”勾踐頓首曰：“孤嘗不料力，而興吳難，難乃旦反受困會稽，痛於骨髓，日夜焦唇乾舌，徒欲與吳王接踵而死，孤之願也，今大夫幸告以利害．”子貢曰：“吳王為人猛暴，群臣不堪，國家疲弊，百姓怨上，大臣內變，申胥以諫死，申胥伍子胥也大宰嚭嚭吳王佞臣也嚭普鄙反用事，此則報吳之時也．王誠能發卒佐之，以邀邀激其志射其志，而重寶以悅其心，卑辭以尊其禮，則其伐齊必矣，此聖人所謂屈節求其達者也．彼戰不勝王之福，若勝，則必以兵臨晉，臣還北請見晉君共攻之，其弱吳必矣．銳兵盡於齊，重甲困於晉，而王制其弊焉．”越王頓首，許諾．子貢返五日，越使大夫文種，頓首言於吳王曰：“越悉境內之士三千人以事吳．”吳王告子貢曰：“越王欲身從寡人，可乎？”子貢曰：“悉人之率眾，又從其君，非義也．”吳王乃受越王卒，謝留勾踐．遂自發國內之兵以伐齊，敗之．子貢遂北見晉君，令承其弊，吳晉遂遇於黃池，越王襲吳之國，吳王歸與越戰，滅焉．孔子曰：“夫其亂齊存魯，吾之始願，若能強晉以弊吳，使吳亡而越霸者，賜之說之也．美言傷信，慎言哉．”孔子以哀公十六年卒吳以二十二年滅時吳知已將亡而言之也

" Zigong said: "Now I urged the King of Wu to rescue Lu and attack Qi; in his heart he wants to do it but in his heart he fears Yue, and said: 'Wait for me to attack Yue and then it can be done,' so that the destruction of Yue is certain. Moreover, to have no intention of revenge and yet cause people to suspect it is clumsy; to have the intention of revenge and let people know it is dangerous; to have an affair not yet begun and already be overheard is perilous. These three are the calamities of undertaking affairs." Goujian kowtowed and said: "I once did not measure my strength and brought trouble on myself with Wu, was trapped at Kuaiji, and the pain went into my marrow; day and night my lips are scorched and my tongue dry, and I only wish to die at the heels of the King of Wu, which is my desire; now you, senior officer, are fortunate enough to tell me the advantage and harm." Zigong said: "The King of Wu is fierce and violent, his ministers cannot bear it, the state is exhausted, the people resent their superiors, the great ministers are in internal turmoil, Shen Xu died for remonstrating [Shen Xu is Wu Zixu], and the grand steward Pi [Pi was a flatterer of the King of Wu] runs affairs; this is the time to take revenge on Wu. If Your Majesty can truly send troops to help him, to stimulate his aim [stimulate means to rouse his purpose], gladden his heart with weighty treasures and honor his ritual with humble words, then his attack on Qi is certain. This is what the sages call bending integrity in order to seek to attain. If he fights and does not win, that is Your Majesty's good fortune; if he wins, he will surely press his troops toward Jin, and your servant will turn north and ask to see the ruler of Jin to attack him together, and Wu's weakening is certain. His elite troops will be exhausted in Qi and his heavy armor trapped in Jin, and Your Majesty will control the exhaustion." The King of Yue kowtowed and agreed. Five days after Zigong returned, Yue sent the senior officer Wen Zhong, who kowtowed and said to the King of Wu: "Yue offers all three thousand scholars within its borders to serve Wu." The King of Wu told Zigong: "The King of Yue wants to follow me in person; may he?" Zigong said: "To use all the troops another leads and also make his ruler follow is not in accord with righteousness." The King of Wu then accepted the King of Yue's soldiers, declined and sent back Goujian. He himself then raised the troops of his state and attacked Qi, and defeated Qi. Zigong then went north to see the ruler of Jin, and had Jin take over the exhaustion. Wu and Jin then met at Huangchi, the King of Yue attacked Wu's state, and the King of Wu returned and fought Yue and was destroyed. Confucius said: "To disturb Qi and preserve Lu was my original wish; as for strengthening Jin to exhaust Wu, making Wu perish and Yue become hegemon, that was Ci's persuasion. Fine words harm sincerity; one must be careful in speech." [Confucius died in the sixteenth year of Duke Ai, and Wu perished in the twenty-second year; at that time Wu knew it was about to perish when it said this.]

孔子弟子有宓子賤者，仕於魯為單父宰，單音善恐魯君聽讒言，使己不得行其政，於是辭行，故請君之近史二人與之俱至官，宓子戒其邑吏，宓音密令二史書，方書輒掣其肘，書不善，則從而怒之，二史患之，辭請歸魯．宓子曰：“子之書甚不善，子勉而歸矣．”二史歸報於君曰：“宓子使臣書而掣肘，書惡而又怒臣，邑吏皆笑之，此臣所以去之而來也．”魯君以問孔子．子曰：“宓不齊，君子也，其才任霸王之佐，屈節治單父，將以自試也，意者以此為諫乎？”公寤，太息而嘆曰：“此寡人之不肖，寡人亂宓子之政，而責其善者，非矣，微二史，寡人無以知其過，微夫子，寡人無以自寤．”遽發所愛之使告宓子曰：“自今已？，單父非吾有也，從子之制，有便於民者，子決為之，五年一言其要．”宓子敬奉詔，遂得行其政，於是單父治焉．躬敦厚，明親親，尚篤敬，施至仁，加懇誠，致忠信，百姓化之．齊人攻魯，道由單父，單父之老請曰：“麥已熟矣，今齊寇至，不及人人自收其麥，請放民出，皆獲傳郭之麥，可以益糧，且不資於寇．”三請而宓子不聽．俄而齊寇逮於麥，季孫聞之怒，使人以讓宓子曰：“民寒耕熱耘，曾不得食，豈不哀哉？不知猶可，以告者而子不聽，非所以為民也．”宓子蹴然曰：“今茲無麥，明年可樹，若使不耕者獲，是使民樂有寇，樂音洛且得單父一歲之麥，於魯不加強，喪之不加弱，喪身浪反若使民有自取之心，其創必數世不息．”季孫聞之，赧然而愧曰：“地若可入，吾豈忍見宓子哉．”赧乃版反三年，孔子使巫馬期遠觀政焉．巫馬期陰免衣，衣弊裘，衣衣上知字下於既反入單父界，見夜漁者得魚輒舍之．舍音舍巫馬期問焉，曰：“凡漁者為得，何以得魚即舍之？

One of Confucius's disciples, Mi Zijian, served in Lu as magistrate of Shanfu; fearing that the ruler of Lu would listen to slander and prevent him from carrying out his government, he took his leave, and specially asked the ruler to send two of his close scribes with him to the post. Master Mi told the town officials to have the two scribes write, and jostled their elbows as they wrote, and when the writing was poor, he angrily scolded them. The two scribes were troubled, took their leave and asked to return to Lu. Master Mi said: "Your writing is very bad; do your best when you go back." The two scribes returned and reported to the ruler: "Master Mi had your servants write but jostled our elbows, and when the writing was spoiled he was angry with us, and the town officials all laughed; this is why we left and came back." The ruler of Lu asked Confucius about it. Confucius said: "Mi Buqi is a gentleman, whose talent is fit to assist a hegemon or king; he has bent his integrity to govern Shanfu, and is going to test it himself, so perhaps he is using this to remonstrate?" The duke awoke, sighed deeply and said: "This is my fault. I disturbed Master Mi's government and yet demanded good results from him, which was wrong. Without the two scribes, I would have no way to know my own error; without the Master, I would have no way to awaken myself." He at once sent his trusted envoy to tell Master Mi: "From now on (a character is missing in the source text), Shanfu is not mine; follow your own system, and whatever is convenient for the people, decide to do it, and report the main points once in five years." Master Mi reverently received the decree, and so was able to carry out his government, and Shanfu was well governed. He himself was generous, showed close affection for kin, honored sincerity, practiced utmost humaneness, added earnestness, strove for loyalty and trust, and the people were transformed. When the men of Qi attacked Lu, the road passed through Shanfu, and the elders of Shanfu asked: "The wheat is already ripe, and now the Qi invaders have come; there is no time for everyone to harvest their own wheat; please let the people go out and all harvest the wheat outside the city, which will add to our grain and will not aid the invaders." They asked three times, but Master Mi would not listen. Soon the Qi invaders took the wheat; Jisun heard of it and was angry, and sent someone to reproach Master Mi: "The people plow in winter and weed in summer, and in the end could not eat it; is it not painful? It would be one thing not to know, but you were told and did not listen, and that is not thinking for the people." Master Mi said respectfully and uneasily: "If there is no wheat this year, it can be planted next year; if we let those who did not plow reap, we make the people glad to have invaders; moreover, getting a year's wheat from Shanfu will not make Lu stronger, and losing it will not make Lu weaker; if we let the people have a mind to grab for themselves, that wound will surely not heal for several generations." When Jisun heard this, his face flushed and he said with shame: "If the earth could be dug through, how could I bear to see Master Mi?" In the third year, Confucius sent Wuma Qi to observe the government from afar. Wuma Qi secretly took off his clothes, put on a ragged fur coat, and entered the border of Shanfu, where he saw a man fishing at night who released the fish he caught. Wuma Qi asked: "Everyone who fishes does it to get fish; why do you release the fish you caught?

”漁者曰：“魚之大者名為●，吾大夫愛之，其小者名為鱦，●宜為鱣新序作鱨鮑魚之懷任之者也．鱦戈證反吾大夫欲長之，是以得二者，輒舍之．”巫馬期返，以告孔子曰：“宓子之德，至使民闇行，若有嚴刑于旁，敢問宓子何行而得於是？”孔子曰：“吾嘗與之言曰：‘誠於此者刑乎彼．’宓子行此術於單父也．”

" The fisherman said: "The large fish is called (a character is missing in the source text) [it should be zhan; the New Order has chang], and our magistrate cherishes it; the small one is called ying [pregnant sturgeon]. Our magistrate wants it to grow, so when we catch these two kinds, we release them." Wuma Qi returned and told Confucius: "Master Mi's virtue has reached the point that people act in secret as though under strict punishment at their side; may I ask what Master Mi did to bring this about?" Confucius said: "I once told him: 'Where one is sincere here, the punishment is there.' Master Mi put this method into practice in Shanfu."

孔子之舊曰原壤，其母死，夫子將助之以沐槨．子路曰：“由也，昔者聞諸夫子曰：‘無友不如己者，過則勿憚改．’夫子憚矣，姑已若何？”姑且也已止也孔子曰：“凡民有喪，匍匐救之，況故舊乎非友也，吾其？．”及為槨，原壤登木曰：“久矣予之不託於音也．”遂歌曰：“狸首之班然，執女手之卷然．女音汝夫子為之隱，佯不聞以過之．”子路曰：“夫子屈節而極於此，失其與矣，豈未可以已乎？”孔子曰：“吾聞之親者不失其為親也，故者不失其為故也．”

Confucius had an old friend called Yuan Rang, whose mother died, and the Master was about to help him build the outer coffin. Zilu said: "Yu once heard the Master say: 'Do not befriend those who are not equal to yourself, and do not be afraid to correct faults.' Is the Master afraid? How about stopping for now?" [Gu means for now, yi means stop.] Confucius said: "When anyone among the people has a death, one crawls to rescue them; how much more with an old friend? Even if he were not a friend, I would still (a character is missing in the source text)." When it came to making the outer coffin, Yuan Rang climbed onto the timber and said: "It has been long since I took refuge in song." Then he sang: "The markings on the wildcat's head, the curve of the hand I hold." The Master concealed it for him, pretending not to hear and walking past. Zilu said: "The Master has bent his integrity to this extent, and loses his associations; can it not be stopped?" Confucius said: "I have heard: those who are kin do not lose being kin, and old friends do not lose being old friends."

顏回，魯人，字子淵，年二十九而發白，三十一早死．孔子曰：“自吾有回，門人日益親．”回之德行著名，孔子稱其仁焉．

Yan Hui, a man of Lu, styled Ziyuan, had white hair at twenty-nine and died young at thirty-one. Confucius said: "Since I have had Hui, my disciples have grown closer day by day." Hui was famous for virtuous conduct, and Confucius praised his humaneness.

閔損，魯人，字子騫，以德行著名，孔子稱其孝焉．

Min Sun, a man of Lu, styled Ziqian, was famous for virtuous conduct, and Confucius praised his filial piety.

冉耕，魯人，字伯牛，以德行著名，有惡疾，孔子曰：“命也夫．”

Ran Geng, a man of Lu, styled Boniu, was famous for virtuous conduct; he had a malignant illness, and Confucius said: "It is fate."

冉雍，字仲弓，伯牛之宗族，生於不肖之父，以德行著名．

Ran Yong, styled Zhonggong, of the same clan as Boniu, was born in the house of an unworthy father and was famous for virtuous conduct.

宰予，字子我，魯人，有口才著名．

Zai Yu, styled Ziwo, a man of Lu, was famous for eloquence.

端木賜，字子貢，衛人，有口才著名．

Duanmu Ci, styled Zigong, a man of Wei, was famous for eloquence.

冉求，字子有，仲弓之族，有才藝，以政事著名．

Ran Qiu, styled Ziyou, of the same clan as Zhonggong, had talent and skill and was famous for governance.

仲由，弁人，字子路，有勇力才藝，以政事著名．

Zhong You, a man of Bian, styled Zilu, had courage, strength, talent and skill and was famous for governance.

言偃，魯人，字子游，以文學著名．

Yan Yan, a man of Lu, styled Ziyou, was famous for literature.

卜商衛人，無以尚之，嘗返衛見讀史志者云：“晉師伐秦，三豕渡河．”子夏曰：“非也，己亥耳．”讀史志曰：“問諸晉史果曰己亥．”於是衛以子夏為聖．孔子卒後，教於西河之上，魏文侯師事之，而諮國政焉．

Bu Shang, a man of Wei, whom no one could surpass. Once he returned to Wei and saw a man reading historical records who said: "The Jin army attacked Qin, three pigs crossed the river." Zixia said: "No, it is jihai." The reader asked the Jin historians, and it was indeed jihai. So Wei regarded Zixia as a sage. After Confucius died, he taught by the Western River, and Marquis Wen of Wei served him with the ritual due a teacher and consulted him on state affairs.

顓孫師，陳人，字子張，少孔子四十八歲．為人有容貌，資質寬？，博接從容自務居，不務立於仁義之行，子張不侮鰥寡性凱悌寬？故子貢以為未仁然不務立仁義之行故子貢激之以為未仁也孔子門人友之而弗敬．

Zhuansun Shi, a man of Chen, styled Zizhang, forty-eight years younger than Confucius. He had a fine appearance and a generous disposition (a character is missing in the source text), associated broadly and conducted himself with ease, and did not strive to establish himself in conduct of humaneness and righteousness [Zizhang did not bully widowers and widows and was cheerful and generous (a character is missing in the source text) in temperament, so Zigong held that he was not yet humane; but he did not strive to establish conduct of humaneness and righteousness, so Zigong provoked him by saying he was not yet humane]. Confucius's disciples befriended him but did not respect him.

曾參，南武城人，字子輿，少孔子四十六歲．志存孝道，故孔子因之以作孝經．齊嘗聘欲與為卿而不就，曰：“吾父母老，食人之祿，則憂人之事，故吾不忍遠親而為人役．”參後母遇之無恩，而供養不衰，及其妻以藜烝不熟，因出之．人曰：“非七出也．”參曰：“藜烝小物耳，吾欲使熟而不用吾命，況大事乎．”遂出之，終身不取妻．其子元請焉，告其子曰：“高宗以後妻殺孝已，尹吉甫以後妻放伯奇，吾上不及高宗，中不比吉甫，庸知其得免於非乎．”

Zeng Shen, a man of Nanwucheng, styled Ziyu, forty-six years younger than Confucius. His aim was in the way of filial piety, so Confucius borrowed him to compose the Classic of Filial Piety. Qi once invited him wanting to make him a minister, but he did not accept, saying: "My parents are old, and if I eat another's salary I must worry about his affairs, so I cannot bear to leave my parents far away to be employed by others." Shen's stepmother was not kind to him, yet he supported her without reduction. When his wife steamed goosefoot and did not cook it through, he divorced her for it. People said: "That is not one of the seven grounds." Shen said: "Steaming goosefoot is a small matter, and I wanted her to cook it through but she did not obey my order, how much more in great matters." So he divorced her and never remarried. His son Yuan asked about it, and he told his son: "Gaozong had Xiaoji killed because of his second wife, and Yin Jifu banished Boqi because of his second wife. I am not equal to Gaozong above, nor to Jifu in the middle, so how can I know I would avoid mistakes?"

澹臺滅明，武城人，字子羽，少孔子四十九歲，有君子之姿．孔子嘗以容貌望其才，其才不充孔子之望．然其為人，公正無私，以取與去就，以諾為名，仕魯為大夫也．

Tantai Mieming, a man of Wucheng, styled Ziyu, forty-nine years younger than Confucius, had the bearing of a gentleman. Confucius once expected his talent from his appearance, and his talent did not match Confucius's expectation. But he was upright and impartial as a person, famous for taking and giving, going and staying, and for keeping his word, and served in Lu as a senior officer.

高柴，齊人，高氏之別族，字子羔，少孔子四十歲，長不過六尺，狀貌甚惡．為人篤孝而有法正，少居魯，見知名於孔子之門，仕為武城宰．

Gao Chai, a man of Qi, of a branch of the Gao clan, styled Zigao, forty years younger than Confucius, no more than six feet tall and very ugly in appearance. As a person he was sincere in filial piety and law-abiding; he lived in Lu when young and became known in Confucius's school, and served as magistrate of Wucheng.

宓不齊，魯人，字子賤，少孔子四十九歲．仕為單父宰，有才智，仁愛百姓不忍欺，孔子大之．

Mi Buqi, a man of Lu, styled Zijian, forty-nine years younger than Confucius. He served as magistrate of Shanfu, had talent and wisdom, loved the people, and the people could not bear to deceive him; Confucius held him in esteem.

樊須，魯人，字子遲，少孔子四十六歲，弱仕於季氏．

Fan Xu, a man of Lu, styled Zichi, forty-six years younger than Confucius, served the Ji clan when young.

有若，魯人，字子有，少孔子三十六歲．為人強識，好古道也．

You Ruo, a man of Lu, styled Ziyou, thirty-six years younger than Confucius. As a person he had a strong memory and loved the ancient Way.

公西赤，魯人，字子華，少孔子四十二歲．束帶立朝，閒賓主之儀．

Gongxi Chi, a man of Lu, styled Zihua, forty-two years younger than Confucius. He stood in court with his belt tied and was familiar with the protocols of host and guest.

原憲，宋人，字子思，少孔子三十六歲．清淨守節，貧而樂道，孔子為魯司寇，原憲嘗為孔子宰．孔子卒後，原憲退隱，居於衛．

Yuan Xian, a man of Song, styled Zisi, thirty-six years younger than Confucius. He was pure and quiet, kept his integrity, and was poor yet delighted in the Way. When Confucius was Minister of Justice of Lu, Yuan Xian once served as Confucius's household steward. After Confucius died, Yuan Xian went into seclusion and lived in Wei.

公冶長，魯人，字子長，為人能忍恥，孔子以女妻之．

Gongye Chang, a man of Lu, styled Zichang, was a person able to bear disgrace, and Confucius gave him his daughter in marriage.

南宮韜，魯人，字子容，以智自將，世清不廢，世濁不洿，孔子以兄子妻之．

Nangong Tao, a man of Lu, styled Zirong, protected himself with wisdom, was not discarded when the age was clear and was not stained when the age was muddy, and Confucius gave him his elder brother's daughter in marriage.

公析哀，齊人，字季沉，鄙天下多仕於大夫家者，是故未嘗屈節人臣．孔子特嘆貴之．

Gongxi Ai, a man of Qi, styled Jichen, despised the many in the world who served in the houses of senior officers, so he never bent his integrity to anyone as a subordinate. Confucius especially praised and valued him.