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

邽選，字子飲．

Gui Xuan, style name Ziyin.

施之常，字子常．

Shi Zhichang, style name Zichang.

申績，字子周．

Shen Ji, style name Zizhou.

樂欣，字子聲．

Yue Xin, style name Zisheng.

顏之僕，字子叔．

Yan Zhipu, style name Zishu.

孔弗，字子蔑．孔子兄弟

Kong Fu, style name Zimie, a brother of Confucius.

漆雕侈，字子歛．

Qidiao Chi, style name Ziliang.

懸成，字子橫．

Xuan Cheng, style name Ziheng.

顏相，字子襄．

Yan Xiang, style name Zixiang.

右件夫子七十二人，弟子皆升堂入室者．

The seventy-two men listed above were all disciples of the Master who had ascended the hall and entered the inner room.

孔子之先，宋之後也，微子啟帝乙之元子，紂之庶兄，以圻內諸侯入為王卿士．微國名，子爵．初武王克殷，封紂之子武庚於朝歌，使奉湯祀．武王崩而與管蔡霍三叔作難，周公相成王東征之，二年，罪人斯得，乃命微子於殷．後作微子之命，由之與國於宋，徙殷之子孫，唯微子先？仕周，故封之賢．其弟曰仲思，名衍，或名洩，嗣微之後，故號微仲，生宋公稽胄子，雖遷爵易位，而班級不及其故者，得以故官為稱，故二微雖為宋公，而猶以微之號自終，至於稽乃稱公焉．宋公生丁公申，申公生緡公共，及襄公熙，熙生弗父何，及厲公方祀，方祀以下，世為宋卿．弗父何生宋父周，周生世子勝，勝生正考甫，考甫生孔父嘉，五世親盡，別為公族，故後以孔為氏焉．一曰孔父者，生時所賜號也，是以子孫遂以氏族．孔父生子木金父，金父生睪夷，睪夷生防叔，避華氏之禍而奔魯．方叔生伯夏，伯夏生叔梁紇，曰雖有九女，是無子．其妾生孟皮，孟皮一字伯尼，有足病，於是乃求婚於顏氏．顏氏有三女，其小曰徵在，顏父問三女曰：“陬大夫雖父祖為士，然其先聖王之裔，今其人身長十尺，武力絕倫，吾甚貪之，雖年長性嚴，不足為疑，三子孰能為之妻？”二女莫對，徵在進曰：“從父所制，將何問焉．”父曰：“即爾能矣．”遂以妻之．徵在既？廟見，以夫之年大，懼不時有勇，而私禱尼丘之山以祈焉，生孔子，故名丘，字仲尼．孔子三歲而叔梁紇卒，葬於防．至十九，娶於宋之亓官氏，一歲而生伯魚，魚之生也，魯昭公以鯉魚賜孔子，榮君之貺，故因以名曰鯉，而字伯魚，魚年五十，先孔子卒．

The ancestors of Confucius were descendants of the house of Song. Qi, Viscount of Wei, was the eldest son of Emperor Yi and an elder half-brother of Zhou by a concubine, and as a lord within the royal domain he served at court as a minister of the king [Wei is the name of a state and zi is the rank]. When King Wu first conquered Yin, he enfeoffed Zhou's son Wugeng at Zhaoge so that he could maintain the sacrifices to Tang. When King Wu died, Wugeng joined with the three uncles Guan, Cai and Huo in rebellion, and the Duke of Zhou assisted King Cheng in an eastern campaign; after two years the offenders were captured, and the Viscount of Wei was then given Yin. Later the Charge to the Viscount of Wei was composed, and from this a state was founded in Song, and the descendants of Yin were moved there. Only the Viscount of Wei had first [a character is damaged in the original] served in Zhou, so he was enfeoffed for being worthy. His younger brother was named Zhongsi, personal name Yan, or sometimes Xie, who succeeded to the line of Wei, so he was titled Weizhong, and he begot Duke Ji of Song. Though the princes' sons changed rank and position, their order of seniority did not match the original, and they could use their old offices as titles, so the two Wei, though they were Dukes of Song, still used the title of Wei to the end, and only with Ji was he called Duke. Duke Ji of Song begot Duke Ding Shen, and Shen begot Duke Min Gong and Duke Xiang Xi; Xi begot Fufu He and Duke Li Fangsi, and from Fangsi on, generation after generation they were ministers of Song. Fufu He begot Songfu Zhou, Zhou begot the heir Sheng, Sheng begot Zhengkaofu, and Kaofu begot Kong Fu Jia; with five generations the kinship was exhausted and a separate ducal clan arose, so later Kong was used as the clan name. One view is that Kongfu was a title bestowed at his birth, and therefore his descendants used it as their clan name. Kongfu begot Zimu Jinfu, Jinfu begot Gaoyi, and Gaoyi begot Fangshu, who fled to Lu to avoid the disaster of the Hua clan. Fangshu begot Boxia, and Boxia begot Shuliang He. Though he had nine daughters, he had no son. A concubine bore Meng Pi, who was also styled Boni and had a foot ailment, so he sought a marriage from the Yan family. The Yan family had three daughters, the youngest called Zhengzai. Father Yan asked his three daughters: "The Grand Master of Zou, though his father and grandfather were scholars, his ancestors were descended from sage kings. Now he is ten chi tall and unrivaled in martial strength, and I think highly of him. Though he is older and severe in nature, that is not worth doubting; which of you three can be his wife?" Two daughters did not answer, and Zhengzai stepped forward and said: "I follow my father's decision; what more is there to ask?" Her father said: "Then you are the one." So he married her to him. After Zhengzai had [a character is damaged in the original] visited the ancestral temple, because her husband was old and she feared he might not have a son in time, she prayed privately at Mount Niqiu, and gave birth to Confucius, so he was named Qiu and styled Zhongni. When Confucius was three years old, Shuliang He died and was buried at Fang. At nineteen he married a woman of the Qiguan family of Song, and a year later Boyu was born. When Yu was born, Duke Zhao of Lu gave Confucius a carp, honoring the ruler's gift, so he was named Li (carp) and styled Boyu. Yu died at fifty, before Confucius.

齊太史子與適魯，見孔子，孔子與之言道．子與悅曰：“吾鄙人也，聞子之名，不睹子之形久矣，而求知之寶貴也，乃今而後知泰山之為高，淵海之為大，惜乎夫子之不逢明王，道德不加於民，而將垂寶以貽後世．”遂退而謂南宮敬叔曰：“今孔子先聖之嗣，自弗父何以來，世有德讓，天所祚也．成湯以武德王天下，其配在文，殷宗以下，未始有也，孔子生於衰周，先王典籍，錯亂無紀，而乃論百家之遺記，考正其義，祖述堯舜，憲章文武，刪詩述書，定禮理樂，製作春秋，贊明易道，垂訓後嗣，以為法式，其文德著矣．然凡所教誨，束脩已上，三千餘人，或者天將欲與素王之乎，夫何其盛也．”敬叔曰：“殆如吾子之言，夫物莫能兩大，吾聞聖人之後，而非繼世之統，其必有興者焉．今夫子之道至矣，乃將施之無窮，雖欲辭天之祚，故未得耳．”子貢聞之，以二子之言告孔子．子曰：“豈若是哉？亂而治之，滯而起之，自吾志，天何與焉．”

Zi Yu, the Grand Historian of Qi, came to Lu and saw Confucius, and Confucius discussed the Way with him. Zi Yu said happily: "I am a rustic, and I had heard of your name for a long time without seeing your person, and to come to know you is precious. From now on I know the height of Mount Tai and the greatness of the deep sea. It is a pity that the Master did not meet an enlightened king, so that his virtue could not be applied to the people but he will leave his treasure to later ages." Then he withdrew and said to Nangong Jingshu: "Confucius is now a descendant of former sages; since Fufu He, generation after generation they have had virtue and yielded, and this is under Heaven's protection. Tang of Cheng became king of the world by martial virtue, and being matched with cultural virtue, nothing like it has existed since the Yin ancestors. Confucius was born in a declining Zhou, when the canons of the former kings were in disorder and lacked order, yet he arranged the records left by the hundred schools, examined and corrected their meanings, traced the lineage of Yao and Shun, took Wen and Wu as his model, edited the Songs and transmitted the Documents, set the rites and ordered the music, composed the Spring and Autumn Annals, praised and clarified the Way of the Changes, and left teachings for later ages to take as models, so that his cultural virtue is evident. And those he has taught, who offered the gift of dried meat and above, number over three thousand; perhaps Heaven is about to give him the title of uncrowned king, and why else would it be so flourishing?" Jingshu said: "It is probably as you say. No thing can be great in both respects. I have heard that the descendants of sages, though not the line of succession, will certainly have one who rises. Now the Master's Way has reached its limit and will be carried out without end; even if he wished to decline Heaven's protection, he could not." Zigong heard of this and told Confucius the two men's words. Confucius said: "Could it be so? To govern what is disordered and to raise what is blocked is my own aim; what has Heaven to bestow?"

孔子蚤晨作，作起負手曳杖，逍遙於門，而歌曰：“泰山其頹乎！梁木其壞乎！梁木木主為梁者？人其萎乎！”萎頓既歌而入，當戶而坐．子貢聞之曰：“泰山其頹，則吾將安仰；梁木其壞，吾將安杖；？人其萎，吾將安放．放法．放去聲夫子殆將病也．”遂趨而入．夫子嘆而言曰：“賜，汝來何遲．予疇昔夢坐奠於兩楹之間，疇昔猶近昨夜兩楹之間殷人所殯處而具奠於殯處故自知死也夏后氏殯於東階之上，則猶在阼，殷人殯於兩楹之間，即與賓主夾之，殯於西階之上，則猶賓之，而丘也即殷人，夫明王不興，則天下其孰能宗餘，言天下無明主莫能宗己道臨終其有命傷道之不行也餘逮將死．”遂寢病，七日而終，時年七十二矣．哀公誄曰：“昊天不弔，不憖遺一老，吊善也憖願且一老孔子也．憖魚僅切俾屏餘一人以在位，煢煢餘在疚，疚病於乎哀哉！尼父無自律．”父丈夫之顯稱律法言無以自為法子貢曰：“公其不沒於魯乎？

Confucius got up in the morning ["zuo" here means to rise], with his hands behind his back and dragging his staff, and wandered at ease before the door, singing: "Mount Tai is about to collapse! The beam is about to break! [The beam is the wood used for the ridge-pole.] The [a character is damaged in the original] man is about to wither!" ["Wei" means to droop.] Having finished singing, he went in and sat facing the door. Zigong heard and said: "If Mount Tai collapses, what shall I look up to; if the beam breaks, what shall I lean on; if the [a character is damaged in the original] man withers, whom shall I imitate?" ["Fang" means to imitate.] "The Master is probably going to fall ill." So he hurried in. The Master sighed and said: "Ci, why are you so late? Last night I dreamed that I was sitting between the two pillars receiving a funeral offering ["chou xi" is like last night; between the two pillars was where the Yin people placed coffins, and being offered there made him know he was about to die]. The Xia people placed the coffin above the eastern steps, still at the host's steps; the Yin people placed it between the two pillars, between host and guest; the Zhou people placed it above the western steps, as a guest. And I am a man of Yin. No enlightened king has arisen, and who in the world can honor me [meaning there was no enlightened ruler in the world and no one who could honor his Way; dying with this command, he grieved that the Way would not be carried out]; I am about to die." So he lay ill, and after seven days he died, at the age of seventy-two. Duke Ai composed a eulogy: "August Heaven is not kind, and does not wish to leave one old man ["diao" means kind and "yin" means to wish; the one old man is Confucius], to protect me, the one man in position; I am alone in sickness ["jiu" means illness]; alas! Father Ni has no law of his own." ["Fu" is an honorific for a man, and "lu" means law, meaning he had no one by whom to model himself.] Zigong said: "Will the Duke probably not die a natural death in Lu?

夫子有言曰‘禮失則昏，名失則愆，失志為昏，失所為愆，生不能用，死而誄之，非禮也．稱一人非名，一人天子之稱也君兩失之矣．’”既卒，門人所以服夫子者，子貢曰：“昔夫子之喪顏回也，若喪其子而無服，喪子路亦然，今請喪夫子如喪父而無服．”於是弟子皆吊服而加麻，出有所之，則由絰．子夏曰：“入宜絰可居，出則不絰．”子游曰：“吾聞諸夫子喪朋友，居則絰，出則否，喪所尊雖絰，而出可也．”孔子之喪，公西掌殯葬焉，唅以疏米三貝，疏粳米禮記曰稻曰嘉疏絰徒結反襲衣十有一稱，加朝服一，冠章甫之冠，佩象環，徑五寸而●組綬，●雜色組綬所以系象環．●巨箕反組則古反桐棺四寸，柏棺五寸，飭廟置翣，設披周也，設崇殷也，綢練設旐夏也，披樞行夾引棺者崇崇牙旌旗飾綢練以旌之杜於葬乘車所建也疏練廣克長尋曰旐也．翣色甲反綢直留反兼用三王禮，所以尊師且備古也，葬於魯城北泗水上，藏入地，不及泉而封，為偃斧之形，高四尺，樹松柏為志焉．弟子皆家於墓，行心喪之禮．既葬，有自燕來觀者，舍於子夏氏，子貢謂之曰：“吾亦人之葬，聖人非聖人之葬，人子奚觀焉．昔夫子言曰：‘見吾封若夏屋者，夏屋今之殿形中高而四方下也見若斧矣，從若斧者也，上難登狹又易為功馬●，封之謂也．’俗間之名．●力葉反又作鬣今徒一日三斬板而以封，板蓋廣二尺長六尺斬板謂斬其縮縮斬上傍殺蓋高四尺也尚行夫子之志而已，尚庶何觀乎哉？”二三子三年喪畢，或留或去，惟子貢廬於墓六年．自後群弟子及魯人處於墓如家者百有餘家，因名其居曰孔裡焉．

The Master had words: 'When ritual is lost, there is confusion; when names are lost, there is error; to lose one's aim is confusion, to lose one's place is fault. While living he could not be used, and when dead he is eulogized, which is not in accord with ritual. To call oneself the One Man is not a proper title [the One Man is the term for the Son of Heaven], and the ruler has lost on both counts.'" After he died, the disciples discussed wearing mourning for the Master, and Zigong said: "In the past when the Master mourned Yan Hui, it was as for a son but without mourning garments, and the same for Zilu. Now I ask that we mourn the Master as a father but without mourning garments." So the disciples all wore mourning clothes with hemp added, and when going out somewhere they tied on the mourning sash. Zixia said: "At home, the sash should be kept on while residing, and when going out it should not be worn." Ziyou said: "I heard the Master say: for friends, at home wear the sash, but not when going out; for those one respects, even if one wears the sash, one may also go out." At Confucius's funeral, Gongxi was in charge of the coffin and burial; for the mouth-filling he used coarse rice and three cowries ["shu" is non-glutinous rice, and the Record of Rites calls rice "jiashu"], eleven sets of burial clothes, with a court robe added, a zhangfu cap, an ivory ring pendant five inches in diameter with a [a rare character lost in transcription] ribbon [the rare character is a mixed color, and the ribbon was used to tie the ivory ring]. The paulownia coffin was four inches thick and the cypress outer coffin five inches, the temple was arranged and shades set up; setting up the pi was Zhou, setting up the chong was Yin, and setting up the pennant with silk was Xia [the pi are the cords on either side that pull the coffin while it travels; the chong are the decorative teeth on banners; the silk is for the banner; the pennant was set up on the carriage at burial, with plain silk eight feet long called a zhao], combining the rites of the three kings in order to honor the teacher and to complete the ancient system. He was buried north of the city of Lu on the Si River, buried in the earth not reaching the spring water but with a mound raised in the shape of an inverted axe, four feet high, with pines and cypresses planted as markers. The disciples all built houses beside the grave and observed the rite of mourning in the heart. After the burial, someone from Yan came to look and stayed with Zixia. Zigong said to him: "I too am only burying a person; a sage does not bury people by the sage's rite, so what are you looking at? In the past the Master said: 'Those who saw my mound as like the house of Xia [a Xia house is like today's hall, high in the middle and low on four sides], saw it as like an axe, and following the axe-shape, it is hard to climb above, narrow below and easy to work on, with the horse [a rare character lost in transcription]; this is what the mound is called.' [A name among the people.] Now we use a mound made in one day by cutting boards three times [a board is about two feet wide and six feet long; cutting boards means cutting the cord, cutting down the sides of the top, about four feet high], simply carrying out the Master's wish; what else is there to look at?" When the disciples finished three years of mourning, some stayed and some left, and only Zigong built a hut beside the grave for six years. After that, the disciples and the people of Lu who lived beside the grave as at home numbered more than a hundred households, so the place was called Kongli.

孔子在齊，齊侯出田，田獵招虞人以旌不進，虞人掌山澤之官也公使執之對曰：“昔先君之田也，旌以招大夫，弓以招士，皮冠以招虞人，臣不見皮冠，故不敢進，乃舍之．”孔子聞之曰：“善哉守道不如守官，道為恭敬之道見君召便？守官非守召不？也君子韙之．”韙是

When Confucius was in Qi, the Marquis of Qi went out hunting and summoned the gamekeeper with a banner, but the gamekeeper did not come [the gamekeeper was the official in charge of mountains and marshes]. The Duke sent someone to seize him. He answered: "In the past, when the former rulers hunted, they summoned a grand master with a banner, a scholar with a bow, and a gamekeeper with a leather cap. I did not see the leather cap, so I did not dare to come." So he was released. Confucius heard of it and said: "Good. Keeping to the Way is not as good as keeping to one's office. [The Way is the way of respect: seeing the ruler's summons, one goes [a character is damaged]; keeping to one's office is not keeping to the summons [a character is damaged].]" The gentleman considered this right.

齊國師伐魯，國師齊卿季康子使冉求率左師御之，樊遲為右，非不能也，不信子，言季孫德不素著為民所信也請三刻而踰之，與眾要信三刻而踰蒲也如之，眾從之，師入齊軍，齊軍遁，遁逃冉有用戈，故能入焉．孔子聞之曰：“義也．”在軍能卻敵合於義既戰，季孫謂冉有曰：“子之於戰，學之乎？性達之乎？”對曰：“學之．”季孫曰：“從事孔子，惡乎學？”冉有曰：“即學之孔子也．夫孔子者，大聖無不該，該包文武並用、兼通，求也適聞其戰法，猶未之詳也．”季孫悅，樊遲以告孔子．孔子曰：“季孫於是乎可謂悅人之有能矣．”

The Guo clan of Qi led an army to attack Lu, and Ji Kangzi sent Ran Qiu to lead the left army to resist, with Fan Chi as his chariot guard. [It was not that he could not; it was that they did not trust you; it means that Jisun's virtue was not usually evident and he was not trusted by the people.] He proposed agreeing on three measures of the water clock before crossing, [making an appointment with the men for good faith, crossing the moat after three measures of the water clock] and, doing so, the men followed, the army broke into the army of Qi, and the army of Qi fled. Ran You used a dagger-axe, so he was able to break in. Confucius heard of it and said: "It accords with righteousness." [To repel the enemy in the army accords with righteousness.] After the battle, Jisun said to Ran You: "In war, did you learn it, or were you naturally able?" He answered: "I learned it." Jisun said: "Following Confucius, where did you learn it?" Ran You said: "I learned it from Confucius. Confucius is a great sage, with nothing he need lack, using both civil and martial and mastering both. I only happened to hear of his methods of war and have not yet studied them in detail." Jisun was pleased. Fan Chi told Confucius. Confucius said: "In this matter, Jisun can be said to like others having talent."

南容說仲孫何忌既除喪，除父禧子之喪而昭公在外，時為季孫所逐未之命也．未命二人為卿大夫定公即位，乃命之，辭曰：“先臣有遺命焉，僖子病不知禮及其將死而屬其二子使事孔子曰：‘夫禮，人之幹也，非禮則無以立．’囑家老使命二臣，必事孔子而學禮，以定其位．”公許之．二子學於孔子．孔子曰：“能補過者，君子也．詩云，君子是則是效，孟僖子可則效矣，懲己所病，以誨其嗣，大雅所謂詒厥孫謀，以燕翼子，是類也夫．”詒遺也燕安也翼敬也言遺其子孫加謀學安敬之道也

Nan Rong said that he and Zhongsun Heji had already removed their mourning [removing the mourning for their father Xizi], while Duke Zhao was abroad [at that time driven away by Jisun], and he had not yet appointed them [had not yet appointed the two as ministers or grand masters]. When Duke Ding took the throne, he appointed them, and they declined, saying: "Our former minister left a last command [Xizi was ill because he did not know ritual, and on his deathbed instructed his two sons to serve Confucius]: 'Ritual is the backbone of a person; without ritual there is no way to establish oneself.' He charged the household elder that the two ministers must serve Confucius and learn ritual to secure their position." The Duke agreed. The two studied with Confucius. Confucius said: "One who can make up for faults is a gentleman. The Book of Songs says the gentleman is the model and the one to imitate, and Meng Xizi can be taken as a model and imitated. To warn what one suffers from himself and teach his descendants, as the Greater Odes say, leaving plans for descendants so as to settle and revere one's sons, is this kind of thing." ["Yi" means to leave, "yan" means peace, "yi" means reverence, meaning leaving to descendants the way of planning, learning, peace and reverence.]

衛孫文子得罪於獻公，居戚，文子衛卿林父得罪以戚叛也公卒未葬，文子擊鐘焉．延陵季子吳公子札適晉，過戚聞之曰：“異哉！夫子之在此，猶燕子巢於幕也，燕巢於幕言至危也懼猶未也，又何樂焉？君又在殯，可乎？”文子於是終身不聽琴瑟．孔子聞之曰：“季子能以義正人，文子能克己服義，可謂善改矣．”

Sun Wenzi of Wei offended Duke Xian and lived in Qi [Wenzi was Lin Fu, minister of Wei, and after offending he rebelled holding Qi]. The Duke died and was not yet buried when Wenzi struck the bells. Jizi of Yanling [Prince Zha of Wu] was going to Jin, and passing Qi he heard it, and said: "Strange! The Master is here like a swallow nesting on a curtain [a swallow's nest on a curtain means extreme danger], with fear not yet enough, and what is there to be happy about? The ruler is still in his coffin; is this acceptable?" From then on Wenzi never listened to the zither or lute for the rest of his life. Confucius heard of it and said: "Jizi could correct people by righteousness, and Wenzi could overcome himself and follow righteousness; one can say they were good at correcting."

孔子覽晉志，晉之史記晉趙穿殺靈公，穿趙盾從弟也趙盾亡，未及山而還，山晉之境史書趙盾弒君．盾曰：“不然．”史曰：“子為正卿，亡不出境，返不討賊，非子而誰．”盾曰：“嗚呼！我之懷矣，自詒伊戚，其我之謂乎！”孔子嘆曰：“董狐，古之良史也，書法不隱．趙宣子，古之良大夫也，為法受惡，惜也越境乃免．”惜盾不越境以免於譏而受弒君之責也

Confucius read the Jin records [the Jin historical records]: Zhao Chuan of Jin killed Duke Ling [Chuan was a cousin of Zhao Dun], and Zhao Dun fled, but turned back before reaching the mountain [the mountain was the border of Jin], and the historian wrote that Zhao Dun murdered his ruler. Dun said: "It was not so." The historian said: "You are the chief minister; you fled but did not leave the border, and returned without punishing the criminal; if not you, then who?" Dun said: "Alas! 'My longing, I myself left this grief behind,' perhaps that was said of me!" Confucius sighed and said: "Dong Hu was an excellent historian of ancient times, who wrote without concealing. Zhao Xuanzi was an excellent grand master of ancient times, who for the sake of the law accepted an evil name. What a pity; had he crossed the border, he would have been spared." [It is a pity that Dun did not cross the border to avoid censure and so accepted the blame for murdering his ruler.]

鄭伐陳，入之，使子產獻捷於晉，晉人問陳之罪焉．子產對曰：“陳亡周之大德，武王以元女大姬以配胡公而封諸陳介恃楚眾，介大馮陵弊邑，是以有？年之告．告晉為陳所侵未獲命，未得晉平陳之成命則又有東門之役．與楚共伐陳至其東門也當陳隧者，井？木刊，勝陳人？塞刊斫也弊邑大懼，天誘其裡，誘進裡善也天導其善大執陳者也啟弊邑心，知其罪，校首於我，用敢獻功．”晉人曰：“何故侵小？”對曰：“先王之命，惟罪所在，各致其闢，闢誅且昔天子一圻，列國一同，地方千里曰圻方百里曰同也自是以衰，周之制也．大國方百里從是以為差伯方七十里子男五十里周之制也而說學者以周大國方七百里失之矣今大國多數圻矣，若無侵小，何以至焉．”晉人曰：“其辭順．”孔子聞之，謂子貢曰：“志有之，志古之書也言以足志，言以足成其志文以足言，加以文章以足成其言不言誰知其志，言之無文，行之不遠．有言而無文章雖行而不遠也晉為鄭伯入陳，非文辭不為功，小子慎哉．”

Zheng attacked Chen and broke in, and sent Zichan to present the spoils to Jin. The men of Jin asked about Chen's offense. Zichan replied: "Chen forgot Zhou's great virtue [King Wu married his eldest daughter Daji to Duke Hu and enfeoffed him in Chen], relied on the multitude of Chu, and bullied our small city, so there was a report of [a character is damaged in the original] years [a report that Jin was invaded by Chen]. We had not received a formal command [had not received Jin's command to pacify Chen], and then came the campaign of the east gate [attacking Chen together with Chu as far as its east gate]. Where Chen's roads lay, the wells were [a character is damaged in the original] and the trees were cut down. Our small city was very afraid. Heaven led it to goodness ["you" means to advance, "li" means good, Heaven led it toward good so as to seize Chen], and opened the heart of our small city. We knew their guilt, and they turned their heads toward us, so we dared to present the achievement." The men of Jin said: "Why attack a small state?" He replied: "The commands of the former kings were only to see where the guilt lay and each apply its penalty ["bi" means to execute]. Moreover, in the past the Son of Heaven had one qi and the lords of each state had one tong [a thousand li square is called a qi and a hundred li square is a tong], and from that it decreased; this was the Zhou system [a great state is a hundred li square, with decreasing grades: an earl seventy li, a viscount or baron fifty li, which is the Zhou system; and some scholars think a Zhou great state was seven hundred li square, which is wrong]. Now great states have many qi; if they had not attacked small states, how would it have come to this?" The men of Jin said: "His words are sound." Confucius heard of it and said to Zigong: "The Records say ["Records" means ancient books]: words are used to complete one's aim, and literary form is used to complete one's words. If one does not speak, who knows his aim? If words have no literary form, they cannot travel far [having words without composition, even if carried out they cannot go far]. Because Zheng's earl broke into Chen, if not for the rhetoric it could not have succeeded; young ones, be careful."

楚靈王汰侈，驕汰奢侈右尹子革侍坐，右尹官名子革煞舟左史倚相趨而過，王曰：“是良史也，子善視之，是能讀三墳五典，八索九丘．”三墳三皇之書五典五帝之典八索索法丘丘國聚也對曰：“夫良史者，記君之過，揚君之善，而此子以潤辭為官，不可為良史．”曰：“臣又乃嘗聞焉，昔周穆王欲肆其心，肆極將過行天下，使皆有車轍，並馬跡焉，祭公謀父作祚昭，謀父周卿士祈昭詩名猶齊景公作君臣相說之樂蓋曰徵招角招是也昭宜為招耳補作招以止王心，止王心之逸遊王是以獲殆於文官，臣聞其詩焉，而弗知，若問遠焉，其焉能知．”王曰：“子能乎？”對曰：“能，其詩曰：‘祈昭之愔愔乎，式昭德音，祈昭愔愔言祈昭樂之安和其法足以昭其德音者也思我王度，式如玉，式如金，思王之法度如金玉純美詩云追琢其章金玉其相刑民之力，而無有醉飽之心．’”長而字刑傷民力用之不勝不節無有醉飽之心言無厭足靈王揖而入，饋不食，寢不寐，數日則固不能勝其情，以及於難．孔子讀其志曰：“古者有志，克己復禮為仁，克勝言能勝己私情復之於禮則為仁也信善哉，楚靈王若能如是，豈期辱於乾溪，靈王起章華之臺於乾溪國人潰畔遂死焉子革之非左史，所以風也，稱詩以諫，順哉．”

King Ling of Chu was arrogant, extravagant and wasteful, and Zi Ge, the Right Chancellor, sat in attendance [Right Chancellor is an office title]. Yi Xiang, the Left Historian, hurried by, and the king said: "This is an excellent historian; look on him well. He can read the Three Tombs and Five Canons, the Eight Indices and Nine Hills." [The Three Tombs are the books of the Three Sovereigns, the Five Canons are the canons of the Five Emperors, the Eight Indices are laws, and 'hill' means collection.] Zi Ge replied: "An excellent historian records the ruler's faults and makes his good deeds known, but this man holds office by polishing prose and cannot be called an excellent historian." He added: "I once heard that in the past King Mu of Zhou wished to indulge his desires ["si" means the utmost] and was about to travel the whole world, so that there would be cart tracks and horse prints everywhere. Mougong of Zhai wrote the Qi Zhao [Mougong was a minister of Zhou, and Qi Zhao is the name of a poem, like Duke Jing of Qi making music for mutual delight of ruler and minister, probably called Zhengzhao and Jiaozhao; Zhao should be Zhao (summons)] to restrain the king's heart [restraining the king's roaming], and so the king found peace in his palace. I have heard that poem but do not know it; if asked about anything older, how could he know?" The king said: "Can you recite it?" He replied: "I can. The poem says: 'The Qi Zhao is peaceful and harmonious, used to make virtuous sound known [the Qi Zhao's calm and harmony means that its model is enough to make virtuous sound known]. I think of the measure of my king, like jade, like gold [thinking that the king's measure is as pure and fine as gold and jade]. He uses the people's strength without a heart that is drunk and sated.' ["Xing" means injure; using the people's strength without restraint, having no heart that is drunk and sated means never satisfied.]" King Ling bowed and went in, and did not eat or sleep for several days, yet in the end could not overcome his own desires, and came to disaster. Confucius, reading of his aim, said: "There was a saying in ancient times: to overcome oneself and return to ritual is benevolence ["overcome" means to prevail, meaning to be able to overcome one's private feelings and return to ritual is benevolence], and it is truly good. If King Ling had been able to do so, would he have been humiliated at Ganxi? [King Ling built the Zhanghua terrace at Ganxi, the people of the state scattered and rebelled, and he died there.] Zi Ge's criticism of the Left Historian was meant as remonstrance; citing the Songs to remonstrate is compliant."

叔孫穆子，避難奔齊，穆子叔孫豹其兄僑如淫亂故避之而出奔齊宿於庚宗之邑，庚宗寡婦通焉而生牛，名牛穆子返魯，以牛為內豎，豎通內外之命相家，長遂命為相家牛讒叔孫二人殺之，叔孫有病，牛不通其饋，不食而死，牛遂輔叔孫庶子昭而立之．子叔孫婼昭子既立朝，其家眾曰：“豎牛禍叔孫氏，使亂大從，從順殺適立庶，又被其邑，以求舍罪，牛取叔氏鄙三十邑以行賂也罪莫大焉，必速殺之．”遂殺豎牛．孔子曰：“叔孫昭子不勞，勞力也不以立己為功不可能也．周任有言曰：‘周任古之賢人為政者不賞私勞，不罰私怨．’詩云：‘有覺德行，四國順之．’覺直昭子有焉．”

Shusun Muzi fled to Qi to avoid disaster [Muzi was Shusun Bao, and his elder brother Qiaoru was licentious, so he fled to Qi], and lived in the city of Gengzong, and had a relationship with a widow of Gengzong and begot Niu (named Niu). Muzi returned to Lu and made Niu an inner attendant [an attendant who passes commands between inside and outside], serving as house steward, and when he grew up he was ordered to be house steward. Niu slandered Shusun's two sons and had them killed. Shusun fell ill, and Niu did not pass on his food and he died without eating. Niu then assisted Shusun's concubine's son Zhao and installed him. After Shusun Chuo [Zhaozi] had taken court, he said to his household: "Shu Niu has harmed the house of Shusun, disordered the great order ["cong" means order], killed the heir and installed a younger son, and also divided up the cities to seek escape from guilt [Niu took thirty border cities of the Shusun family and used them as bribes]; no offense is greater than this, and he must be killed quickly." So he killed Shu Niu. Confucius said: "Shusun Zhaozi did not boast of his efforts ["lao" means strength], and not regarding his own installation as merit is not something that is possible. Zhou Ren had a saying [Zhou Ren was a worthy man of ancient times]: 'One who governs does not reward private service and does not punish private grievance.' The Book of Songs says: 'With upright virtue, the four states comply.' ["Jue" means upright.] Zhaozi had this."

晉邢侯與雍子爭田，叔魚攝理，叔魚叔向弟理獄官之名罪在雍子，雍子納其女於叔魚，叔魚弊獄邢侯，弊斷斷罪歸邢侯邢侯怒殺叔魚與雍子於朝．韓宣子問罪於叔向，宣子晉正卿韓起也叔向曰：“三奸同坐，施生戮死可也．施宜為與與猶行行生者之罪也雍子自知其罪，而賂以置直鮒也，鬻獄邢侯專殺其罪一也．己惡而掠美為昏，掠美善昏亂也己惡即以賂求善為惡也貪以敗官為默，默猶冒苟貪不畏罪殺人不忌為賊．忌憚夏書曰：‘昏默賊，殺，夏書夏家之書三者宜皆殺者也咎陶之刑也．’請從之．”乃施邢侯，而屍雍子叔魚於市．孔子曰：“叔向古之遺直也．治國制刑，不隱於親，三數叔魚之罪不為末，末薄或曰義，或左傳作鹹也可謂直矣．平丘之會，數其賄也，以寬衛國，晉不為暴；諸侯會於平丘晉人淫？蕘者於衛衛人患之賂叔向叔向使與叔魚客末追而禁之歸魯季孫，稱其詐也，以寬魯國，晉不為虐；魯季孫見執諮於晉晉人歸之季孫貴禮不肯歸叔向言叔魚能歸之叔魚說季孫季孫懼乃歸也邢侯之獄，言其貪也，以正刑書，晉不為頗．頗偏三言而除三惡，加三利，暴衛虐魯殺三罪去三惡加三利也殺親益榮，由義也夫．”

Xing Hou of Jin and Yongzi contended over a field, and Shuyu acted as judge [Shuyu was the younger brother of Shuxiang, and "li" is the name of the prison officer], and the guilt lay with Yongzi. Yongzi gave his daughter to Shuyu, and Shuyu ruled the guilt as Xing Hou's ["bi" means to judge, and the guilt was ruled as Xing Hou's]. Xing Hou was enraged and killed Shuyu and Yongzi in court. Han Xuanzi asked Shuxiang about the penalty [Xuanzi was Han Qi, chief minister of Jin]. Shuxiang said: "The three treacherous men are equally guilty; punish the living and display the corpses of the dead ["shi" should be "yu", and "yu" is like "xing", to carry out the punishment on the living]. Yongzi knew his own guilt but used a bribe to buy justice; Fu sold a verdict; Xing Hou killed on his own authority: their guilt is the same. To be evil oneself yet seize a good name is confusion ["to seize" means to take what is good, "hun" means disorder; being evil oneself yet using bribes to seek good is evil]; to be greedy and ruin one's office is shamelessness ["mo" is like "mao", being careless and greedy and not fearing guilt]; to kill without fear is villainy ["ji" means to fear]. The Book of Xia says: 'Confusion, shamelessness and villainy are punishable by death [the Book of Xia is the book of the Xia house, and all three should be put to death]; this is Gao Yao's punishment.' I ask you to follow it." So Xing Hou was punished, and Yongzi and Shuyu were displayed in the market. Confucius said: "Shuxiang was uprightness left over from ancient times. In governing a state he set up punishments and did not conceal for his kin; three times he enumerated Shuyu's guilt without lightening it ["mo" means to lighten], and some called it righteousness [Zuozhuan has 'xian'], which can be called upright. At the meeting at Pingqiu, he told of Shuyu's taking bribes in order to be lenient toward Wei, and Jin was not considered cruel [the lords met at Pingqiu, and the men of Jin were excessive in [a character is damaged] woodcutters from Wei, and the men of Wei were distressed and bribed Shuxiang, and Shuxiang had Shuyu's guest stopped before he could be caught up]; in returning Jisun of Lu, he told of Shuyu's deceit in order to be lenient toward Lu, and Jin was not considered oppressive [Jisun of Lu was seized and sent to Jin, and Jin wished to send him back, but Jisun, valuing ritual, would not return; Shuxiang said Shuyu could make him return, and Shuyu persuaded Jisun, who was afraid and returned]; in the case of Xing Hou, he spoke of his greed in order to correct the penal code, and Jin was not considered partial ["po" means partial]. With three sentences he removed three evils and added three benefits [harming Wei, oppressing Lu, killing three offenders: removing three evils and adding three benefits], and killing kin yet adding to his glorious name was because of righteousness."

鄭有鄉校，鄉之學校鄉校之士，非論執政，●明欲毀鄉校．●明然明子產曰：“何以毀為也？夫人朝夕退而遊焉，以議執政之善否，其所善者，吾則行之；其所否者，吾則改之．若之何其毀也．我聞忠言以損怨，不聞立威以防怨，防怨猶防水也，大決所犯，傷人必多，吾弗克救也，不如小決使導之，不如吾所聞而藥之．”藥治療也孔子聞是言也，曰：“吾以是觀之，人謂子產不仁，吾不信也．”

Zheng had a village school [a school of the village], and the scholars of the village school criticized those in government, and Ranming wished to destroy the village school [[a rare character lost in transcription] Ming is Ranming]. Zichan said: "Why destroy it? Those people come in the morning and evening after withdrawing from work to stroll there and discuss whether the rulers' government is good or bad. What they consider good I will carry out, and what they consider bad I will correct. Why destroy it? I have heard of using loyal words to reduce resentment, but have not heard of establishing awe to guard against resentment [guarding against resentment is like guarding against water]. When a great breach floods, it must injure many people, and I could not rescue them; it is better to make small breaches to guide it, and better to use what I hear as medicine." [Medicine means healing.] Confucius, hearing this, said: "Seeing this, I do not believe what people say, that Zichan is not benevolent."

晉平公會諸侯於平丘，齊侯及盟，鄭子產爭貢賦之所承，所承之輕重也曰：“昔日天子班貢輕重，以列尊卑，貢，周之制也，卑而貢重者甸服，甸服王圻之內與圻外諸侯異故貢重也鄭伯男南也，而使從公侯之貢，南左輔作男古字作南亦多有作此南連言之猶言公侯也懼弗給也，敢以為請，自日中爭之，以至於昏．”晉人許之．孔子曰：“子產於是行也，是以為國基也．詩云：‘樂只君子，邦家之基．’本也子產，君子之於樂者，能為國之本則人樂藝也且曰合諸侯而藝貢事，禮也．”藝分別貢獻之事也

Duke Ping of Jin met the lords at Pingqiu, and the Marquis of Qi took part in the covenant. Zichan of Zheng argued about the burden of tribute [the heavy or light burden], saying: "In the past the Son of Heaven arranged the weight of tribute according to rank. Tribute is a Zhou system. Those of low rank who owe heavy tribute are the Dian lands [the Dian lands are within the royal domain, and differ from the lords outside the domain, so the tribute is heavy]. Zheng lies south of the earl or baron ranks, yet is made to follow the tribute of dukes and marquises ["south," which the Zuozhuan sometimes writes as 'baron,' and in ancient characters it is written 'south,' and many writings use this; 'south' joined with 'dukes and marquises' is like saying 'dukes and marquises'], and I fear we cannot supply it, so I dare to ask for a reduction." He argued from midday until dusk. The men of Jin agreed. Confucius said: "On this trip, Zichan is enough to be the foundation of a state. The Book of Songs says: 'The joyful gentleman is the foundation of the state and the house.' ["Ben" means root.] Zichan is a gentleman delighting in the arts [one who can be the root of the state, so people delight in the arts]. Moreover, to distinguish tribute duties when meeting the lords is ritual." [The art is distinguishing the matters of tribute.]

鄭子產有疾，謂子太叔曰：“我死，子必為政，唯有德者能以寬服民，其次莫如猛．夫火烈民望而畏之，故鮮死焉；水濡弱，民狎而翫之，狎易翫習則多死焉，故寬難．”子產卒，子太叔為政，不忍猛而寬，鄭國多掠盜．抄掠太叔悔之曰：“吾早從夫子，必不及此．”孔子聞之曰：“善哉！政寬則民慢，慢則糾於猛，糾猶攝也猛則民殘，猛政民殘民殘則施之以寬，寬以濟猛，猛以濟寬，寬猛相濟，政是以和．詩曰：‘民亦勞止，汔可小康，汔危也勞民人病汔可小變故以安也惠此中國，以綏四方．’施之以寬，毋縱詭隨，詭人隨人遺人小惡者也以謹無良，謹以小懲之也式遏寇虐，慘不畏明，慘曾也當用遏止為寇虐之人也曾不畏天之明道者言威也糾之以猛也，柔遠能邇，言能者能安近以定我王，以定安王位也平之以和也．”又曰：“不競不絿，不剛不柔，不競不絿中和佈政優優，百祿是遒，優優和遒聚和之至也．”子產之卒也，孔子聞之，出涕曰：“古之遺愛．”

Zichan of Zheng was ill and said to Zitaishu: "When I die, you will surely take over government. Only the virtuous can use leniency to make people submit; next best is severity. Fire is fierce, and people fear it when they see it, so few die of it; water is soft, and people treat it lightly and become accustomed to it ["xia" means to take lightly, "wan" means to be used to], so many die of it; so leniency is difficult." Zichan died, and Zitaishu took over government; he could not bear severity and used leniency, so Zheng had many robbers who plundered. Taishu regretted it, saying: "If I had followed the Master earlier, it would certainly not have come to this." Confucius heard of it and said: "Good! When government is lenient, the people grow lax; when they are lax, correct them with severity ["jiu" is like gathering in]; when severe, the people are cruelly harmed; when the people are cruelly harmed, apply leniency. Use leniency to temper severity and severity to temper leniency; when leniency and severity temper each other, government is in harmony. The Book of Songs says: 'The people are weary; may they have a little rest ["qi" means danger, "lao" means that people are sick, and "qi ke" means a slight change to settle them]; show kindness to this central land, to bring peace to the four quarters.' This is applying leniency. 'Do not indulge the deceitful and the compliant [those who deceive and follow others, letting small evils pass], to be careful of the unworthy ["jin" means to use small punishment], and so restrain the robbers and cruel, who in the end do not fear the bright ["can" is "zeng"; those who do robbery and cruelty should be restrained, who in the end do not fear Heaven's bright way, meaning awe].' This is correcting with severity. 'Soothe the distant and befriend the near ["neng" means able to settle the near], to bring peace to my king.' This is settling with harmony." He added: "Not contending and not hasty, neither hard nor soft, spreading government and teaching with leniency, all blessings and salaries gather ["youyou" is harmony and "qiu" is gathering, the utmost of harmony]." When Zichan died, Confucius heard of it and wept, saying: "He was benevolent love left over from ancient times."

孔子適齊，過泰山之側，有婦人哭於野者而哀，夫子式而聽之曰：“此哀一似重有憂者．”使子貢？問之．而曰：“昔舅死於虎，吾夫又死焉，今吾子又死焉．”子貢曰：“何不去乎？”婦人曰：“無苛政．”子貢以告孔子．子曰：“小子識之，苛政猛於暴虎．”

Confucius went to Qi and, passing by Mount Tai, there was a woman weeping in the wilds in great sorrow. The Master leaned on the carriage rail to listen and said: "This sorrow seems to be layered with troubles." He sent Zigong [a character is damaged in the original] to ask. The woman said: "In the past my father-in-law died of a tiger, then my husband died too, and now my son has died too." Zigong said: "Why do you not leave?" The woman said: "Here there is no harsh government." Zigong told Confucius. Confucius said: "Remember this, my disciples: harsh government is fiercer than a tiger."

晉魏獻子為政，獻子魏舒分祁氏及羊舌氏之田，荀櫟滅，晉大夫祁氏羊舌氏故獻子分其田以賞諸大夫，及其子成，皆以賢舉也．又將賈辛曰：“今汝有力於王室，吾是以舉汝，周有子朝之亂賈辛帥師救周行乎敬之哉，毋墮乃力．”孔子聞之曰：“魏子之舉也，近不失親，子可舉而舉也遠不失舉，不以遠故不舉可謂美矣．”又聞其命賈辛以為忠．詩云：“永言配命，自求多福．”忠也．言我文王之詩我長配天命而行庶國亦當求多福人多福忠也魏子之舉也，義其命也．忠其長有後於晉國乎．

Wei Xianzi of Jin, in charge of government [Xianzi was Wei Shu], divided the fields of the Qi family and of the Yangshe family [Xun Li had destroyed the Jin grand masters of the Qi and Yangshe families, so Xianzi divided their fields] and gave them as rewards to the grand masters, even including his own son Cheng, all promoted according to worth. He also said to Jia Xin: "Now you have been of service to the royal house, so I promote you [Zhou had the disorder of Zichao, and Jia Xin led an army to rescue Zhou]; go, be careful, and do not ruin your efforts." Confucius heard of it and said: "In Wei Zi's promotions, near he does not omit kin [if a son could be promoted, he was promoted], and far he does not omit promotion [he does not fail to promote because they are far], and this can be called fine." Hearing of his appointing Jia Xin, he regarded it as loyalty. The Book of Songs says: "Forever match Heaven's mandate, and seek abundant blessing for yourself." This is loyalty [meaning I forever match the Heavenly mandate and act, and all states should also seek abundant blessing; people's abundant blessing is loyalty]. Wei Zi's promotions are righteousness, and his appointment is loyalty; probably for long he will have descendants in Jin."

趙簡子賦晉國一鼓鍾，三十斤謂之鐘鍾四謂之石石四謂之鼓以鑄刑鼎，著範宣子所為刑書．範宣子晉卿範自銘其刑書著鼎也孔子曰：“晉其亡乎，失其度矣．夫晉國將守唐叔之所受法度，唐叔成王母弟始封於晉者也以經緯其民者也．經緯猶織以成文也卿大夫以序守之，序次序也民是以能遵其道而守其業，貴賤不愆，所謂度也．文公是以作執秩之官，為被廬之法，晉文公既霸強於時蓋作執秩之官以為晉國法也以為盟主．今棄此度也，而為刑鼎，銘在鼎矣，何以尊貴？民將棄神而徵於書不復戴奉上也何業之守也？民不奉上則上無所守也貴賤無序，何以為國？且夫宣子之刑，夷之搜也，晉國亂制，夷搜之時變易軍師陽唐父為賈季所殺故曰亂制也若之何其為法乎．”

Zhao Jianzi levied from the state of Jin one drum of iron [thirty jin is called a zhong, four zhong is called a shi, and four shi is called a gu] in order to cast a penal cauldron, casting on it the penal code made by Fan Xuanzi [Fan Xuanzi was a minister of Jin, and Fan himself inscribed the penal code and cast it on the cauldron]. Confucius said: "Jin will probably perish, for it has lost its law. Jin should hold to the law received by Tang Shu [Tang Shu was the younger brother of King Cheng by the same mother and was first enfeoffed in Jin] to regulate its people ["warp and weft" is like weaving to make pattern]. The ministers and grand masters keep to their order ["order" means sequence], and so the people can follow that Way and keep their work, and high and low do not overstep each other; this is what is called measure. Duke Wen therefore set up the office of Zhi Zhi and made the law of Beilu [after Duke Wen of Jin became hegemon and strong, he probably set up the office of Zhi Zhi to make Jin's law] and became leader of the alliance. Now to abandon this measure and make a penal cauldron with the inscription on the cauldron, by what will it still be honored? The people will abandon the spirits and examine the written text [no longer revering those above], and what work will they keep [if the people do not revere those above, then those above have nothing to keep]? Without order between high and low, how can one rule a state? Moreover, Xuanzi's penal code was from the time of Yi's search [at the time of Yi Sou, the army commanders were changed and Yang Chufu was killed by Jia Ji, so it is called a disorderly system], and was a disorderly system of Jin; how can it be made a law?"

楚昭王有疾，卜曰：“河神為祟．”王弗祭，大夫請祭諸郊．王曰：“三代命祀，祭不越望，天子望祀天地諸侯祀境內故曰祭不越望也江漢沮漳，楚之望也，四水名也禍福之至，不是過乎，不穀雖不德，河非所獲罪也．”遂不祭．孔子曰：“楚昭王知大道矣，求之於己不越祀也其不失國也宜哉．楚為吳所滅昭王出奔已復國者也夏書曰：‘維彼陶唐，率彼天常，陶唐堯率猶循天常天之常道在此冀方，中國為冀今失厥道，亂其紀綱，乃滅而亡．’”謂變夏桀又曰：“允出茲在茲，由己率常可矣．”言善惡各有類信出此則在此以能循常道可也

King Zhao of Chu was ill, and divination said: "The River spirit is causing harm." The king did not sacrifice. The grand masters asked to sacrifice in the suburb. The king said: "The Three Dynasties established the sacrifices, and sacrifice does not go beyond the wang [the Son of Heaven makes the wang sacrifice to Heaven and earth, and the lords sacrifice within their borders, so it is said sacrifice does not go beyond the wang]. The Jiang, Han, Ju and Zhang are Chu's wang [four river names]; when fortune and misfortune come, they probably do not go beyond these. Though I have no virtue, the River is not where I have given offense." So he did not sacrifice. Confucius said: "King Zhao of Chu knew the great Way [seeking within himself and not overstepping sacrifices], and it is right that he did not lose his state [Chu was destroyed by Wu, and King Zhao fled, then restored the state]. The Book of Xia says: 'That Tao-Tang followed Heaven's constant way [Tao-Tang is Yao, "shuai" is like "xun" (to follow), and Heaven's constant is Heaven's constant way], and held this Ji region [China is called Ji]; now he lost that way, disordered the order and rules, and so perished.' [This speaks of Jie of Xia.]" He added: "Sincerity comes from here and remains here; by following the constant way oneself, that is enough." [Meaning good and evil each have their kinds, sincerity comes from this and remains here, because one can follow the constant way, that is enough.]

衛孔文子使太叔疾出其妻，而以其女妻之，初疾娶於宋子朝其歸孽子朝出文子使疾出其妻而己妻之疾誘其初妻之娣，為之立宮，與文子女，如二妻之禮．文子怒將攻之．孔子舍璩伯玉之家，文子就而訪焉．孔子曰：“簠簋之事，則嘗聞學之矣，兵甲之事，未之聞也．”退而命駕而行曰：“鳥則擇木，木豈能擇鳥乎？”文子遽自止之曰：“圉也豈敢度其私哉？度謀亦訪衛國之難也．”將止，會季康子問冉求之戰，冉求既對之，又曰：“夫子播之百姓，質諸鬼神，而無憾，恨也用之則有名．”康子言於哀公，以幣迎孔子曰：“人之於冉求信之矣，將大用之．”

Kong Wenzi of Wei had Taishu Ji divorce his wife and married his own daughter to him [at first Ji married the daughter of Zichao of Song, and when Zichao fled, Wenzi had Ji divorce her and married his own daughter to him]. Ji enticed the younger sister of his former wife and set up a household for her, treating her as his daughter's equal, as if with two wives' ritual. Wenzi was enraged and was about to attack him. Confucius was living in the house of Qu Boyu, and Wenzi went to ask him. Confucius said: "In the matter of sacrificial vessels, I have heard of studying them; in the matter of armor, I have not heard." He withdrew and ordered his carriage to go, saying: "A bird chooses its tree; how could a tree choose a bird?" Wenzi at once stopped him himself, saying: "How could Yu dare plan on his own private account ["du" means plan], I also seek remedies for Wei's troubles." He was about to stay, when Ji Kangzi happened to ask Ran Qiu about warfare, and when Ran Qiu had answered, he added: "The Master spreads it to the common people and tests it with the spirits, without regret ["hen"], and if he is used he will have a name." Kangzi told Duke Ai, and welcomed Confucius with gifts, saying: "People now trust Ran Qiu and will use him greatly."

齊陳恆弒其簡公，孔子聞之，三日沐浴而適朝，告於哀公曰：“陳恆弒其君，請伐之．”公弗許，三請，公曰：“魯為齊弱久矣，子之伐也，將若之何？”對曰：“陳恆弒其君，民之不與者半，以魯之眾，加齊之半，可克也．”公曰：“子告季氏．”孔子辭，不告季氏退而告人曰：“以吾從大夫之後，吾不敢不告也．”

Chen Heng of Qi murdered his ruler Duke Jian, and Confucius, hearing of it, bathed for three days and went to court and told Duke Ai: "Chen Heng has murdered his ruler; I ask to attack him." The Duke did not agree. He asked three times, and the Duke said: "Lu has been weakened by Qi for a long time; if you attack, what will you do?" He answered: "Half the people of Chen Heng do not feel close to him since he murdered his ruler; if we use the multitude of Lu and add half of Qi, we can win." The Duke said: "Go and tell the Ji family." Confucius declined and did not tell the Ji family, and withdrew and told others: "Because I follow behind the grand masters, I dare not fail to report."

子張問曰：“書云，高宗三年不言，言乃雍，有諸？”雍歡聲貌尚書云言乃雍和有諸問有之也孔子曰：“胡為其不然也．古者天子崩，則世子委政於冢宰三年，成湯既沒，太甲聽於伊尹，太甲湯孫武王既喪，成王聽於周公，其義一也．”

Zizhang asked: "The Book of Documents says that Gaozong did not speak for three years, and when he spoke he was gentle and harmonious; was there such a thing?" ["Yong" is a look of joyful sound; the Book of Documents says 'speaking then in yong' means harmony; 'you zhu' asks whether it existed or not.] Confucius said: "Why would it not be so? In ancient times when the Son of Heaven died, the crown prince entrusted government to the chief minister for three years. After Tang of Cheng died, Taijia listened to Yi Yin [Taijia was Tang's grandson]; after King Wu's mourning, King Cheng listened to the Duke of Zhou; the meaning is the same."

衛孫桓子侵齊，遇敗焉，桓子孫良夫也侵齊與齊師遇為齊所敗也齊人乘之，執新築大夫，仲叔於奚以其眾救桓子，桓子乃免．衛人以邑賞仲叔於奚，於奚辭，請曲懸之樂，諸侯軒懸軒懸闕一向也故謂之曲懸之樂繁纓以朝，馬纓當膺以索群銜以黃金為飾也許之，書在三官．司徒書名司馬書服司空書勳也子路仕衛，見其故，以訪孔子．孔子曰：“惜也不如多與之邑，惟器與名，不可以假人，器禮樂以器名尊卑以名君之所司，司主名以出信，信以守器，器以藏禮，有器然後得行其禮故曰器以藏禮禮以行義，義以生利，利以平民，政之大節也．若以假人，與人政也，政亡，則國家從之，不可止也．”

Sun Huanzi of Wei invaded Qi and met with defeat [Huanzi was Sun Liangfu, who invaded Qi, met the Qi army, and was defeated by Qi]. The men of Qi, following their victory, captured the grand master of Xinzhu. Zhongshu Yuxi used his troops to rescue Huanzi, and Huanzi was only then spared. The men of Wei wished to reward Zhongshu Yuxi with a city, but Yuxi declined and asked instead for the music of a half-hanging set [lords have a three-sided hanging set, and the three-sided set lacks one side, so it is called a half-hanging set] and ornate horse trappings to attend court [the horse's chest ornament, with cords and bit decorated in gold]. This was agreed and was recorded in three offices [the Minister of Education recorded the name, the Minister of War recorded the dress, and the Minister of Works recorded the merit]. Zilu was in office in Wei and saw this, and went to ask Confucius. Confucius said: "What a pity, it would have been better to give him more cities. Only vessels and names cannot be lent to others [vessels are the vessels of ritual and music, and names are the names of high and low rank], for they are what the ruler governs ["si" means to govern]. Names produce trust, trust keeps vessels, vessels store ritual [only with vessels can ritual be performed, so it is said vessels store ritual], ritual carries out righteousness, righteousness produces benefit, and benefit settles the people; this is the great principle of government. If one lends them to others, one gives government to others. When government is lost, the state follows and cannot be stopped."

公父文伯之母，文伯母敬姜也紡績不解．文伯諫焉．其母曰：“古者王后親織玄紞，紞冠垂者紞丁敢反公侯之夫人加之紘綖，纓屈而上者謂之紘綖冠之上覆也．紘為萌反綖令戰餘？二反卿之內子為大帶，卿之妻為內子命婦成祭服，大夫之妻為命婦列士之妻，加之以朝服，自庶士已下，各衣其夫，社而賦事，烝而獻功，男女春秋而勤歲事各祭祭而獻其功也男女紡績，愆則有闢，績功也闢法也聖王之制也，今我寡也，爾又在位，朝夕恪勤，猶恐忘先人之業，況有怠墮，其何以避闢？”孔子聞之曰：“弟子志之，季氏之婦，可謂不過矣．”

The mother of Gongfu Wenbo [Wenbo's mother was Jing Jiang] did not stop spinning and weaving. Wenbo remonstrated. His mother said: "In ancient times the queen herself wove the dark [a rare character in the original, the ribbons hanging from the cap], and the wives of lords added the hong [the cap string bent upward is called hong, and the other character is the covering on the cap]. The wife of a minister made the great sash [a minister's wife is called neizi], the wives of officials made sacrificial robes [a grand master's wife is called mingfu], the wives of ranked scholars added court robes, and from common scholars down, each made clothes for her husband. At the spring altar they assigned farm work, and in the winter sacrifice they presented the work [men and women worked diligently through the seasons of the year, each sacrificing and offering their work]. Men and women spinning and weaving, with fault there was law ["ji" is work and "bi" is law], and this is the system of the sage kings. Now I am a widow and you are in office, and we work morning and night with reverence and toil, still afraid of forgetting the work of our ancestors, much less be idle; how could I escape the law?" Confucius heard of it and said: "Disciples, remember: the woman of the Ji family can be said to be without fault."

樊遲問於孔子曰：“鮑牽事齊君，執政不撓，可謂忠矣，齊慶克通於夫人鮑牽知之以告匡武子武子召慶克而讓之慶克告夫人夫人怒閔子子因需公以會於諸侯高鮑去守還將及至閉門而牽客夫人訴之曰高鮑將不納君遂刖鮑牽之足而君刖之，其為至闇乎？”孔子曰：“古之士者，國有道則盡忠以輔之，國無道則退身以避之．今鮑疾子食於淫亂之朝，不量主之明暗，以受大刖，是智之不如葵，葵猶能衛其足．”葵傾葉隨日轉故曰衛其足也

Fan Chi asked Confucius: "Bao Qian served the ruler of Qi and, holding government, did not yield; he can be called loyal [Qing Ke of Qi had a private affair with the lady, Bao Qian knew and told Kuang Wuzi, Wuzi summoned Qing Ke and rebuked him, Qing Ke told the lady, and the lady was angry; Minzi, because the Duke of Qi was meeting the lords, Gao and Bao left their guard, and on arriving, they closed the gate and seized the guests, and the lady said that Gao and Bao would not receive the ruler, so they cut off Bao Qian's feet], yet was punished by the ruler by having his feet cut off; is that not extremely benighted?" Confucius said: "Scholars of ancient times, when the state had the Way, were loyal and assisted it fully; when the state lacked the Way, they withdrew to avoid it. Now Bao ate in a licentious court, did not weigh whether the ruler was bright or dark, and suffered great foot-cutting; this is wisdom inferior to the sunflower, for the sunflower can protect its own feet." [The sunflower leans its leaves following the sun, so it is said to protect its feet.]

季康子欲以一井田出法賦焉，使訪孔子．子曰：“丘弗識也．”冉有三發卒曰：“子為國老，待子而行，若之何子之不言？”孔子不對而私於冉有曰：“求，汝來，汝弗聞乎，先王制土，借田以力，田有稅收借力以治公田也而底其遠近；底幹平其遠近俱十一而中賦裡以入，而量其無有；裡廛裡有稅度其有無為多少之入也任力以夫，而議其老幼．力作度之事丁夫任其長幼或重或輕於是鰥寡孤疾老者，軍旅之出，則徵之，無則已．于軍旅之役則鰥寡孤疾或有所共無軍事則止之其歲收，田一井出獲禾秉，缶米芻？不是過，其歲軍旅之歲一把曰秉四秉固稜穗連？芻不可分故曰步缶十六鬥曰秉也先王以為之足，君子之行，必度於禮，施取其厚，施以厚為德也事舉其中，事以中為節歛從其薄，若是其已，丘亦足矣．丘十六井不度於禮，而貪冒無厭，則雖賦田，將有不足．且子孫若以行之而取法，則有周公之典在．若欲犯法，則苟行之，又何訪焉．”

Ji Kangzi wished to levy military tax on the basis of one well-field unit and sent someone to ask Confucius. Confucius said, "I do not know." Ran You asked three times, and finally said, "Regardless of whether you are an elder statesman of the state, they will carry it out only when they wait for you; why do you not speak?" Confucius did not answer, but said privately to Ran You, "Qiu, come here. Have you not heard? The former kings fixed the land, borrowed the people's labor for the fields [the fields paid taxes, and labor was borrowed to cultivate the public fields], and equalized near and far [the base was equalized, with one tenth for near and far alike]; the village levy was by income, and they weighed what one had and lacked [in the village residences there was a tax, weighed according to what one had and lacked to fix the amount]; labor service was by adult men, and they considered the old and young [labor tasks were by adult men, considering whether the old or young were to be treated heavily or lightly]. So widowers, widows, orphans, the sick and the aged were called up only when the army went on campaign, and when there was none it stopped [for military service, widowers, widows, orphans and the sick might contribute something, but when there was no military affair it stopped]. In the harvest of that year, each well-field unit furnished a bundle of grain, a fu of rice and fodder (a character is missing in the source text), no more [that year was a military year; a bundle is called a bing; fodder cannot be divided so it is counted by steps; sixteen dou of rice is called a bing]. The former kings thought this was enough. The gentleman acting must measure by ritual: in giving he takes the generous [giving generously is virtue], in affairs he takes the moderate [in affairs moderation is the measure], and in collecting he follows the thin. That is all, and Qiu is enough [Qiu means sixteen wells]. If one does not measure by ritual and is greedy without satisfaction, then even if one levies tax by field, there will still be shortage. Moreover, if descendants carry it out and take it as a model, the canon of the Duke of Zhou is there. If one wants to break the law, one may simply do it; why ask?"

子游問於孔子曰：“夫子之極言子產之惠也，可得聞乎？”孔子曰：“惠在愛民而已矣．”子游曰：“愛民謂之德教，何翅施惠哉？”孔子曰：“夫子產者，猶眾人之母也，能食之，弗能教也．”子游曰：“其事可言乎？”孔子曰：“子產以所乘之輿濟冬涉者，是愛無教也．”

Ziyou asked Confucius, "The Master has strongly praised Zichan's kindness; may I hear about it?" Confucius said, "His kindness lay in loving the people, that is all." Ziyou said, "Loving the people is called moral teaching; how can it be only a matter of kindness?" Confucius said, "Zichan was like a mother to the multitude: he could feed them but not teach them." Ziyou said, "May that matter be explained?" Confucius said, "Zichan used his carriage to help people cross the river in winter; this was love without teaching."

哀公問於孔子曰：“二三大夫皆勸寡人使隆敬於高年，何也？”孔子對曰：“君之及此言，將天下實賴之，豈唯魯哉．”公曰：“何也？其義可得聞乎？”孔子曰：“昔者有虞氏貴德而尚齒，夏后氏貴爵而尚齒，殷人貴富而尚齒，富貴世祿之家周人貴親而尚齒，虞夏殷周，天下之盛王也，未有遺年者焉．年者貴於天下久矣，次於事親，是故朝廷同爵而尚齒，七十杖於朝，君問則席，君欲問之則為之設席而問焉八十則不仕朝，君問則就之，而悌達乎朝廷矣；其行也肩而不併，不敢與長者並肩也不錯則隨，錯鴈行父黨隨行兄黨鴈行也斑白者不以其任於道路，任負也少者代之也而悌達乎道路矣；居鄉以齒而老窮不匱，強不犯弱，眾不暴寡，而悌達乎州巷矣；古之道，五十不為甸役，五十始老不為力役之事不為田獵之徒也頒禽隆之長者，而悌達乎搜狩矣；軍旅什伍，同爵則尚齒，而悌達乎軍旅矣．夫聖王之教，孝悌發諸朝廷，行於道路，至於州巷，放於搜狩，循于軍旅，則眾感以義，死之而弗敢犯．”公曰：“善哉，寡人雖聞之，弗能成．”

Duke Ai asked Confucius, "Several grandees have all urged me to honor and revere the aged greatly; why?" Confucius replied, "If you speak these words, my lord, the world will truly depend on them, not only Lu." The duke said, "Why? May I hear the reasoning?" Confucius said, "In the past the House of Youyu valued virtue and esteemed age, the House of Xia valued rank and esteemed age, the Yin people valued wealth and esteemed age [wealth means families with hereditary salaries], and the Zhou people valued kinship and esteemed age. Yu, Xia, Yin and Zhou were flourishing kings of the world, and none discarded the aged. Age has been valued by the world for a very long time, second only to serving one's parents. So at court, among those of the same rank, age is esteemed: at seventy one goes to court with a staff, and when the ruler asks, a mat is set [if the ruler wishes to ask, a mat is set for him]; at eighty one does not go to court or serve in office, and when the ruler asks, he goes to him: fraternal respect thus reaches the court. In walking, shoulders are not side by side [one does not dare to walk shoulder to shoulder with an elder], and one follows rather than crossing paths [crossing is like flying geese; one follows behind the father's friends and walks in goose formation with the elder brother's friends]; those with white hair do not carry loads on the road [carrying means bearing, and the young take over]: fraternal respect thus reaches the road. In living in villages by age, the old and poor are not in want, the strong do not encroach on the weak, and the many do not bully the few: fraternal respect thus reaches the districts and lanes. By the Way of the ancients, at fifty one does not do labor service [at fifty one begins to be old and does not do labor or serve as a hunting attendant], and game is distributed with extra for the elders: fraternal respect thus reaches the hunt. In the military units of ten and five, among those of the same rank, age is esteemed: fraternal respect thus reaches the army. In the teaching of the sage kings, filial piety and fraternal respect come out of the court, are practiced on the road, reach the districts and lanes, spread to the hunt, and are followed in the army, and the multitude are transformed by righteousness and do not dare transgress even unto death." The duke said, "Good! Although I have heard this, I cannot accomplish it."

哀公問於孔子曰：“寡人聞東益不祥，東益之宅信有之乎？”孔子曰：“不祥有五，而東益不與焉．夫損人自益，身之不祥；棄老而取幼，家之不祥；擇賢而任不肖，國之不祥；老者不教，幼者不學，俗之不祥；聖人伏匿，愚者擅權，天下不祥．不祥有五，東益不與焉．”

Duke Ai asked Confucius, "I have heard that building an extension of a house to the east is inauspicious; is it true that extending a residence to the east is inauspicious?" Confucius said, "There are five kinds of inauspiciousness, and extending to the east is not among them. To harm others to benefit oneself is inauspicious for the person; to abandon the old and take the young is inauspicious for the family; to choose the worthy but employ the unworthy is inauspicious for the state; when the old are not taught and the young do not learn, it is inauspicious for custom; when sages hide and fools hold power, it is inauspicious for the world. There are five kinds of inauspiciousness, and extending to the east is not among them."

孔子適季孫，季孫之宰謁曰：“君使求假于田，特與之乎？”季孫未言．孔子曰：“吾聞之君取於臣謂之取，與於臣謂之賜，臣取於君謂之假，與於君謂之獻．”季孫色然悟曰：“吾誠未達此義．”遂命其宰曰：“自今已？，君有取之，一切不得復言假也．”

Confucius went to Ji Sun's. Ji Sun's steward reported, "The lord has sent someone to borrow fields; shall we give them to him specially?" Ji Sun did not speak. Confucius said, "I have heard: when a ruler takes from a minister it is called 'taking,' and when he gives to a minister it is called 'bestowing'; when a minister takes from a ruler it is called 'borrowing,' and when he gives to a ruler it is called 'presenting.'" Ji Sun changed expression and realized, saying, "I truly had not yet understood this principle." He then ordered his steward, "From now on (a character is missing in the source text), whatever the ruler takes, you are never to speak of it as 'borrowing.'"