On the Gentleman (Chapter 24)

曾子食魚，有餘，曰："泔之。"門人曰："泔之傷人，不若奧之。"曾子泣涕曰："有異心乎哉！"傷其聞之晚也。

Zengzi was eating fish and there was some left over; he said: 'Steep it in rice water.' His disciples said: 'Steeping in rice water harms people — better to salt it.' Zengzi wept and said: 'Have I a treacherous heart!' He grieved that he had heard this too late.

無用吾之所短，遇人之所長。故塞而避所短，移而從所仕。疏知而不法，辨察而操僻，勇果而無禮，君子之所憎惡也。

Do not use what you are short in to meet what others are long in; rather block off and avoid your shortcomings, and shift toward and follow your abilities. Knowledge that is lax and lawless, discrimination that clings to perversity, and decisiveness without ritual — these are what the gentleman hates.

多言而類，聖人也；少言而法，君子也；多言無法，而流湎然，雖辯，小人也。

One who speaks much yet with order and category is a sage; one who speaks little yet with method is a gentleman; one who speaks much without method, wanton and indulgent — even if he argues well — is a petty man.

國法禁拾遺，惡民之串以無分得也，有夫分義，則容天下而治；無分義，則一妻一妾而亂。

That the law of the state forbids picking up lost goods is because it hates the people's growing used to obtaining things without their proper share. With proper share and righteousness, the whole world can be contained and governed; without proper share and righteousness, even one wife and one concubine will fall into disorder.

天下之人，唯各特意哉，然而有所共予也。言味者予易牙，言音者予師曠，言治者予三王。三王既以定法度，制禮樂而傳之，有不用而改自作，何以異於變易牙之和，更師曠之律？無三王之法，天下不待亡，國不待死。

The people of the world each have their own particular tastes, yet they have common approvals. Speak of flavors and they approve Yi Ya; speak of music and they approve Shi Kuang; speak of government and they approve the Three Kings. The Three Kings fixed the laws and instituted ritual and music, which have been handed down; if someone discards them and fashions his own, how does that differ from altering Yi Ya's blending or changing Shi Kuang's pitch-pipes? Without the laws of the Three Kings, the world need not wait long to perish, and a state need not wait long to die.

飲而不食者，蟬也；不飲不食者，浮蝣也。

What drinks but does not eat is the cicada; what neither drinks nor eats is the mayfly.

虞舜、孝己孝而親不愛，比干、子胥忠而君不用，仲尼、顏淵知而窮於世。劫迫於暴國而無所闢之，則崇其善，揚其美，言其所長，而不稱其所短也。

Shun and Xiaoji were filial yet their parents did not love them; Bigan and Zixu were loyal yet their lords did not employ them; Zhongni and Yan Yuan were wise yet were hard pressed in the world. If one is constrained in a violent state with no way to escape, then exalt its good, spread its beauty, speak of what it does well, and do not mention its shortcomings.

惟惟而亡者，誹也；博而窮者，訾也；清之而俞濁者，口也。

Those who are ruined for all their yes-saying and deference — it is because of slander; those who are hard pressed despite their breadth — it is because of disparagement; those who clarify a thing only to muddy it further — it is because of the mouth.

君子能為可貴，不能使人必貴己；能為可用，不能使人必用己。

The gentleman can make himself worthy of esteem, but cannot make others sure to esteem him; he can make himself usable, but cannot make others sure to employ him.

誥誓不及五帝，盟詛不及三王，交質子不及五伯。

Proclamations and oaths did not reach the era of the Five Emperors; covenants and curses did not reach the era of the Three Kings; exchanges of hostages did not reach the era of the Five Hegemons.

孔子觀於魯桓公之廟，有欹器焉，孔子問於守廟者曰："此為何器？"守廟者曰："此蓋為宥坐之器，"孔子曰："吾聞宥坐之器者，虛則欹，中則正，滿則覆。"孔子顧謂弟子曰："注水焉。"弟子挹水而注之。中而正，滿而覆，虛而欹，孔子喟然而嘆曰："籲！惡有滿而不覆者哉！"子路曰："敢問持滿有道乎？"孔子曰："聰明聖知，守之以愚；功被天下，守之以讓；勇力撫世，守之以怯，富有四海，守之以謙：此所謂挹而損之之道也。"

Confucius was viewing the ancestral temple of Duke Huan of Lu, where there was a vessel that tipped to one side. Confucius asked the temple keeper: 'What vessel is this?' The keeper said: 'This is presumably the vessel placed at the right of the seat.' Confucius said: 'I have heard that the vessel at the right of the seat, when empty, tips; when half full, stands upright; when full, overturns.' Confucius turned to his disciples and said: 'Pour water into it.' The disciples drew water and poured it in. Half full, it stood upright; full, it overturned; empty, it tipped. Confucius sighed and said: 'Ah! Where has there ever been fullness that did not overturn!' Zilu said: 'May I ask whether there is a way to preserve fullness?' Confucius said: 'Keen intelligence and sagely wisdom — guard it with dullness; merit covering the world — guard it with deference; courage and strength surpassing the age — guard it with timidity; wealth over the four seas — guard it with humility. This is what is called the way of drawing off and diminishing.'

孔子為魯攝相，朝七日而誅少正卯。門人進問曰："夫少正卯魯之聞人也，夫子為政而始誅之，得無失乎，"孔子曰："居，吾語女其故。人有惡者五，而盜竊不與焉：一曰：心達而險；二曰：行闢而堅；三曰：言偽而辯；四曰：記醜而博；五曰：順非而澤－－此五者有一於人，則不得免於君子之誅，而少正卯兼有之。故居處足以聚徒成群，言談足飾邪營眾，強足以反是獨立，此小人之桀雄也，不可不誅也。是以湯誅尹諧，文王誅潘止，周公誅管叔，太公誅華仕，管仲誅付裡乙，子產誅鄧析史付，此七子者，皆異世同心，不可不誅也。詩曰：'憂心悄悄，慍於群小。'小人成群，斯足憂也。"

When Confucius was acting minister of Lu, seven days into his tenure at court he executed Shaozheng Mao. His disciples came forward and asked: 'Shaozheng Mao was a famous man of Lu; that you, Master, upon taking office began by executing him — was that not perhaps a mistake?' Confucius said: 'Sit down, and I will tell you the reason. Men have five evils, and theft is not among them: first, a mind that is penetrating yet dangerous; second, conduct that is perverse yet firm; third, words that are false yet well argued; fourth, a record of ugliness yet wide-ranging; fifth, compliance with error yet glossed over. A man who has even one of these five cannot escape the gentleman's execution, and Shaozheng Mao possessed them all. Thus his dwelling sufficed to gather followers into a band; his speech sufficed to gloss perverse doctrine and delude the multitude; his strength sufficed to stand alone in opposing the right Way — this is a hero among petty men, and he had to be executed. For this reason Tang executed Yin Xie, King Wen executed Pan Zhi, the Duke of Zhou executed Guanshu, the Grand Duke executed Huashi, Guan Zhong executed Fuli Yi, and Zichan executed Deng Xi and Shi Fu. These seven men were of different generations but of the same heart, and had to be executed. The Book of Songs, Airs of Bei, "Cypress Boat," says: "My grieving heart is anxious and sore; I am hated by the herd of petty men." When petty men form a herd, that is cause for sorrow.'

孔子為魯司寇，有父子訟者，孔子拘之，三月不別。其父請止，孔子舍之。季孫聞之，不說，曰："是老也欺予。語予曰：為國家必以孝。今殺一人以戮不孝！又舍之。"冉子以告。孔子慨然嘆曰："嗚呼！上失之，下殺之，其可乎？不教其民，而聽其獄，殺不辜也。三軍大敗，不可斬也；獄犴不治，不可刑也，罪不在民故也。嫚令謹誅，賊也。今生也有時，斂也無時，暴也；不教而責成功，虐也。－－已此三者，然後刑可即也。書曰：'義刑義殺，勿庸以即，予維曰未有順事。'言先教也。故先王既陳之以道，上先服之；若不可，尚賢以綦之；若不可，廢不能以單之；綦三年而百姓從風矣。邪民不從，然後俟之以刑，則民知罪矣。詩曰：'尹氏大師，維周之氐；秉國之均，四方是維；天子是庳，卑民不迷。'是以威厲而不試，刑錯而不用，此之謂也。今之世則不然：亂其教，繁其刑，其民迷惑而墮焉，則從而制之，是以刑彌繁，而邪不勝。三尺之岸而虛車不能登也，百仞之山任負車登焉，何則？陵遲故也。數仞之牆而民不踰也，百仞之山而豎子馮而遊焉，陵遲故也。今之世陵遲已久矣，而能使民勿踰乎，詩曰：'周道如砥，其直如矢。君子所履，小人所視。眷焉顧之，潸焉出涕。'豈不哀哉！"

When Confucius was minister of crime in Lu, a father and son brought suit against one another; Confucius detained them and for three months gave no judgment. The father asked that the case be stopped, and Confucius released them. Jisun heard of it and was displeased; he said: 'This old fellow has deceived me. He told me: to govern a state one must rely on filial piety. Now he could kill one man to punish unfilial conduct — yet he released him!' Ranzi reported these words to Confucius. Confucius sighed with feeling and said: 'Alas! For those above to lose the teaching and then slaughter those below — how can that be permissible? Not to educate one's people and yet to judge their lawsuits is to kill the innocent. When the three armies suffer a great defeat, one does not behead; when the prisons are not in order, one does not apply punishments — for the fault is not in the people. When laws are lax yet executions are urgent, that is villainy; when the seasons are fixed for production but limitless for exaction, that is tyranny; when there is no education yet achievement is demanded, that is cruelty. — Stop these three, and only then may punishments be brought near and used. The Book of Documents says: "Just punishments and just executions — do not apply them at once; I say only that affairs have not yet been set in order." This speaks of teaching first. Thus the former kings, having set forth the Way, first practiced it themselves above; if that still did not avail, they exalted the worthy to guide the people with all their might; if that still did not avail, they removed the incapable to warn them; and within three years the people followed like the wind. If wicked men still did not follow, then punishments awaited them, and the people knew their offenses. The Book of Songs, Minor Odes, "Jie Nanshan," says: "The Grand Master Yin is the cornerstone of Zhou; he holds the balance of the state; he keeps the four quarters together; he aids the Son of Heaven so that the people do not go astray." Thus to be stern and severe yet not apply it, to lay aside punishments and not use them — this is what is meant. The present age is not like this: it disorders the teaching and multiplies the punishments; the people are confused and fall, and then the rulers proceed to judge them — hence punishments grow ever more numerous while evil cannot be overcome. A sheer bank three chi high, an empty cart cannot climb; a mountain a hundred ren high, a loaded cart can climb — why? Because the slope is gentle. A wall of several ren the people do not cross; a mountain of a hundred ren children climb and play upon — because the slope is gentle. In the present age the gentling has gone on long already — can the people be kept from crossing? The Book of Songs, Minor Odes, "Da Dong," says: "The way of Zhou is like a whetstone; its straightness is like an arrow. It is what the gentleman treads and what the petty man watches. I turn my head to look at it, and tears fall." Is that not sad!'

詩曰："瞻彼日月，悠悠我思。道之雲遠，曷雲能來。"子曰："伊稽首不其有來乎？"

The Book of Songs, Airs of Bei, 'The Pheasant,' says: 'I gaze at the sun and moon; my thoughts go far and long. The road is so distant — how can he come?' Confucius said: 'If one could examine and trace the root, would there not surely be a coming?'

孔子觀於東流之水。子貢問於孔子曰："君子之所以見大水必觀焉者，是何？"孔子曰："夫水遍與諸生而無為也，似德。其流也埤下，裾拘必循其理，似義，其洸洸乎不淈盡，似道。若有決行之，其應佚若聲響，其赴百仞之谷不懼，似勇。主量必平，似法。盈不求概，似正。淖約微達，似察。以出以入以就鮮絜，似善化。其萬折也必東，似志。是故見大水必觀焉。

Confucius was watching water flowing east. Zigong asked him: "Why does a gentleman, on seeing a great expanse of water, invariably stop to observe it?" Confucius said: "Water gives generously to all living things while itself doing nothing — it resembles virtue. It flows toward low ground, winding and turning yet always following its own pattern — it resembles righteousness. It pours on vast and inexhaustible — it resembles the Way. If a breach is opened to let it through, it answers and rushes forth like an echo, and plunges into a valley a hundred fathoms deep without fear — it resembles courage. Poured into a vessel it is always level — it resembles law. When full, it does not ask for the leveling rod to even it off — it resembles rectitude. Soft and subtle, yet able to reach everywhere — it resembles discernment. In its comings and goings it tends toward freshness and purity — it resembles skillful teaching. Though it bends ten thousand times, it is certain to flow east — it resembles purpose. This is why, on seeing a great expanse of water, a gentleman invariably stops to observe it."

孔子曰："吾有恥也，吾有鄙也，吾有殆也：幼不能強學，老無以教之，吾恥之，去其故鄉，事君而達，卒遇故人曾無舊言，吾鄙之；與小人處者，吾殆之也。"

Confucius said: "There are things I hold to be shameful, things I hold to be despicable, and things I hold to be perilous. To fail to study diligently when young, and when old to have nothing with which to teach others — this I hold shameful. To leave one's homeland, gain prominence in the service of a lord, and then, on suddenly meeting an old acquaintance, to have none of the old words for him — this I hold despicable. To keep company with petty men — this I hold perilous."

孔子曰："如垤而進，吾與之；如丘而止，吾已矣。"今學曾未如(月尤)贅，則具然欲為人師。

Confucius said: "One who advances the way an ant piles up its mound — him I commend; one who halts like a hill — I am done with him." Nowadays a man's learning may be no more than a useless wen, yet he complacently wishes to be a teacher of others.

孔子南適楚，厄於陳蔡之間，七日不火食，藜羹不糝，弟子皆有飢色。子路進而問之曰："由聞之：為善者天報之以福，為不善者天報之以禍，今夫子累德積義懷美，行之日久矣，奚居之隱也？"孔子曰："由不識，吾語女。女以知者為必用邪？王子比干不見剖心乎！女以忠者為必用邪？關龍逢不見刑乎！女以諫者為必用邪？吳子胥不磔姑蘇東門外乎！夫遇不遇者，時也；賢不肖者，材也；君子博學深謀，不遇時者多矣！由是觀之，不遇世者眾矣，何獨丘也哉！且夫芷蘭生於深林，非以無人而不芳。君子之學，非為通也，為窮而不困，憂而意不衰也，知禍福終始而心不惑也。夫賢不肖者，材也；為不為者，人也；遇不遇者，時也；死生者，命也。今有其人，不遇其時，雖賢，其能行乎？苟遇其時，何難之有！故君子博學深謀，修身端行，以俟其時。"孔子曰："由！居！吾語女。昔晉公子重耳霸心生於曹，越王句踐霸心生於會稽，齊桓公小白霸心生於莒。故居不隱者思不遠，身不佚者志不廣；女庸安知吾不得之桑落之下？"

Confucius journeyed south to Chu and was trapped between Chen and Cai; for seven days no fire was lit to cook, the soup of wild greens had no grains of rice in it, and the disciples all wore the look of hunger. Zilu stepped forward and asked: "I have heard that Heaven repays those who do good with good fortune, and repays those who do evil with calamity. Now you, Master, have accumulated virtue, accumulated righteousness and cherished the good, and have practiced them for a long time — why is your plight so desperate?" Confucius said: "You, you do not understand; let me tell you. Do you think the wise are sure to be employed? Was not Prince Bigan cut open to the heart? Do you think the loyal are sure to be employed? Was not Guan Longfeng executed? Do you think those who remonstrate are sure to be employed? Was not Wu Zixu torn limb from limb outside the east gate of Gusu? Whether one meets with recognition is a matter of timing; whether one is worthy or worthless is a matter of one's material. Gentlemen of broad learning and deep designs who never met their time are many! Seen in this light, those whom the age does not recognize are many — how could it be only me, Qiu! Moreover, the zhi and lan orchids grow in the deep forest, and they do not lose their fragrance because no one smells them. The gentleman's learning is not for the sake of prominence; it is so that in poverty he will not be distressed, in sorrow his purpose will not flag, and that, knowing where fortune and misfortune begin and end, his heart will not be confused. Worthy or worthless is a matter of material; to act or not to act is up to the man; to meet with it or not is a matter of timing; death and life are a matter of fate. Now suppose a man does not meet the right time — even if he is worthy, can he put it into practice? But if he does meet that time, what difficulty is there! Therefore the gentleman learns broadly, plans deeply, cultivates his person and rectifies his conduct, so as to await his time." Confucius went on: "You! Sit down, and I will tell you. In ancient times the ambition of Prince Chong'er of Jin to become hegemon was born in Cao; the ambition of King Goujian of Yue was born at Kuaiji; the ambition of Duke Huan of Qi, Xiaobai, was born at Ju. Thus a man whose situation is never desperate does not think far, and a man who has never had to flee does not form a far-reaching resolve. How do you know that I shall not find my gain beneath the fallen mulberry leaves?"

子貢觀於魯廟之北堂，出而問於孔子曰："鄉者賜觀於太廟之北堂，吾亦未輟，還復瞻被九蓋皆繼，被有說邪？匠過絕邪？"孔子曰："太廟之堂亦嘗有說，官致良工，因麗節文，非無良材也，蓋曰貴文也。"

Zigong was viewing the north hall of the ancestral temple of Lu, and on coming out he asked Confucius: "Just now I was viewing the north hall of the Grand Temple; I went on without stopping, and coming back I looked again at the door panels — every one of them is spliced together. Is there some explanation for that? Or did the craftsmen make a mistake and cut them short?" Confucius said: "There is indeed an explanation concerning the hall of the Grand Temple. The officials summoned the finest craftsmen, who, amid the splendid materials, deliberately restrained the ornamentation — it was not for lack of good timber. Presumably it was meant to show that refinement is prized."

入孝出弟，人之小行也。上順下篤，人之中行也；從道不從君，從義不從父，人之大行也。若夫志以禮安，言以類使，則儒道畢矣。雖堯舜不能加毫末於是矣。孝子所不從命有三：從命則親危，不從命則親安，孝子不從命乃衷；從命則親辱，不從命則親榮，孝子不從命乃義；從命則禽獸，不從命則修飾，孝子不從命乃敬。故可以從命而不從，是不子也；未可以從而從，是不衷也；明於從不從之義，而能致恭敬，忠信、端愨、以慎行之，則可謂大孝矣。傳曰："從道不從君，從義不從父。"此之謂也。故勞苦、雕萃而能無失其敬，災禍、患難而能無失其義，則不幸不順見惡而能無失其愛，非仁人莫能行。詩曰："孝子不匱。"此之謂也。

Filial piety at home and fraternal deference abroad are the lesser conduct of man. To accord with those above and be earnest toward those below is the middling conduct of man. To follow the Way rather than the lord, and to follow righteousness rather than one's father, is the great conduct of man. When resolve is made secure through ritual and speech is employed according to its kind, then the Way of the Confucian is complete — even Yao and Shun could not add a hair's breadth to it. There are three cases in which a filial son does not obey orders: if obeying would put his parents in danger while not obeying keeps them safe, then in not obeying he acts from sincere devotion; if obeying would disgrace his parents while not obeying brings them honor, then in not obeying he acts with righteousness; if obeying would make him a beast while not obeying cultivates and adorns him, then in not obeying he acts with reverence. Therefore, when one may obey yet does not, he fails to be a son; when one may not obey yet does, he fails in sincere devotion. To understand the righteousness of obeying and not obeying, and to practice it carefully with the utmost reverence, loyalty, faith and diligence — this may be called great filial piety. The tradition says: "Follow the Way, not the lord; follow righteousness, not the father." This is what it means. Thus, through toil and hardship not to lose that reverence, through calamity and adversity not to lose that righteousness, and even when unlucky, out of favor and hated, not to lose that love — none but the humane man can do this. The "Jizui" ode of the Greater Odes in the Book of Songs says: "The filial son is inexhaustible." This is what it means.

魯哀公問於孔子曰："子從父命，孝乎？臣從君命，貞乎？"三問，孔子不對。孔子趨出以語子貢曰："鄉者，君問丘也，曰：'子從父命，孝乎？臣從君命，貞乎？'三問而丘不對，賜以為何如？"子貢曰："子從父命，孝矣。臣從君命，貞矣，夫子有奚對焉？"孔子曰："小人哉！賜不識也！昔萬乘之國，有爭臣四人，則封疆不削；千乘之國，有爭臣三人，則社稷不危；百乘之家，有爭臣二人，則宗廟不毀。父有爭子，不行無禮；士有爭友，不為不義。故子從父，奚子孝？臣從君，奚臣貞？審其所以從之之謂孝、之謂貞也。"

Duke Ai of Lu asked Confucius: "If a son obeys his father's commands, is that filial piety? If a minister obeys his lord's commands, is that integrity?" He asked three times, but Confucius did not answer. Confucius hurried out and told Zigong: "Just now the lord asked me: 'If a son obeys his father's commands, is that filial piety? If a minister obeys his lord's commands, is that integrity?' He asked three times and I did not answer. What do you make of it, Ci?" Zigong said: "For a son to obey his father's commands is filial piety, and for a minister to obey his lord's commands is integrity — what else could you have answered, Master?" Confucius said: "What a petty man! Ci, you do not understand! In ancient times, a state of ten thousand chariots that had four remonstrating ministers did not have its borders pared away; a state of a thousand chariots that had three remonstrating ministers did not see its altars endangered; a household of a hundred chariots that had two remonstrating ministers did not have its ancestral temple destroyed. A father with a remonstrating son does not practice impropriety; an officer with a remonstrating friend does not do unrighteousness. So how does a son's obeying his father make him filial? How does a minister's obeying his lord make him loyal? Examining the grounds on which one obeys is what makes filial piety and makes integrity."

子路問於孔子曰："有人於此，夙興夜寐，耕耘樹藝，手足胼胝，以養其親，然而無孝之名，何也？"孔子曰："意者身不敬與？辭不遜與？色不順與？古之人有言曰：'衣與！繆與！不女聊。'今夙興夜寐，耕耘樹藝，手足胼胝，以養其親，無此三者，則何為而無孝之名也？意者所友非人邪？"孔子曰："由志之，吾語女。雖有國士之力，不能自舉其身。非無力也，勢不可也。故入而行不修，身之罪也；出而名不章，友之過也。故君子入則篤行，出則友賢，何為而無孝之名也！"

Zilu asked Confucius: "Suppose there is a man here who rises early and sleeps late, plows and plants, callusing his hands and feet to provide for his parents, yet has no reputation for filial piety — why is that?" Confucius said: "Presumably he is not reverent in himself? Or his speech is not mild? Or his countenance is not agreeable? Men of old had a saying: 'Clothes! Bonds! I will not depend on you for my living.' Now rising early and sleeping late, plowing and planting, callusing hand and foot to provide for his parents — if he is without these three faults, why should he lack a name for filial piety? Presumably the friends he keeps are not the right men!" Confucius continued: "You, remember this — let me tell you. Even with the strength of a champion of the state, one cannot lift oneself — not for lack of strength, but because the position does not allow it. Thus, to dwell at home without cultivating one's virtue is one's own fault; to go abroad without making one's name illustrious is the fault of one's friends. Therefore the gentleman practices earnestly at home and befriends the worthy abroad — why should he lack a name for filial piety!"

子路問於孔子曰："魯大夫練而床，禮邪？"孔子曰："吾不知也。"子路出，謂子貢曰："吾以為夫子無所不知，夫子徒有所不知。"子貢曰："汝何問哉？"子路曰："由問：'魯大夫練而床，禮邪？'夫子曰：'吾不知也。'"子貢曰："吾將為女問之。"子貢問曰："練而床，禮邪？"孔子曰；"非禮也。"子貢出，謂子路曰："女謂夫子為有所不知乎！夫子徒無所不知。女問非也。禮：居是邑不非其大夫。"

Zilu asked Confucius: "A grandee of Lu slept on a bed during the lian sacrifice — is that in accordance with ritual?" Confucius said: "I do not know." Zilu went out and said to Zigong: "I thought there was nothing the Master did not know, but it turns out there is something he does not know." Zigong said: "What did you ask him?" Zilu said: "I asked: 'A grandee of Lu slept on a bed during the lian sacrifice — is that in accordance with ritual?' and the Master said: 'I do not know.'" Zigong said: "I will ask for you." Zigong asked: "To sleep on a bed during the lian sacrifice — is that in accordance with ritual?" Confucius said: "It is not." Zigong went out and said to Zilu: "You said there was something the Master did not know! There is nothing the Master does not know. You asked the wrong way. According to ritual, one who lives in a city does not criticize its grandees."

子路盛服而見孔子，孔子曰："由，是裾裾何也？昔者江出於岷山，其始出也，其源可以濫觴，及其至江之津也，不放舟，不避風，則不可涉也。非維下流水多邪？今女衣服既盛，顏色充盈，天下且孰肯諫女矣！子路趨而出，改服而入，蓋猶若也。孔子曰："由志之！吾語汝：奮於言者華，奮於行者伐，色知而有能者，小人也。故君子知之曰知之，不知曰不知，言之要也；能之曰能之，不能曰不能，行之至也。言要則知，行至則仁；既仁且知，夫惡有不足矣哉！"

Zilu came to see Confucius dressed in splendid attire. Confucius said: "You! Why are your clothes so fine? In ancient times the River issued from the Min Mountains, and when it first emerged, its source could barely float a wine cup; but by the time it reaches the ferry of the great river, unless boats are lashed together and the wind avoided, it cannot be crossed. Is that not because the lower waters are many? Now your clothes are splendid and your countenance is full — who under Heaven will venture to admonish you?" Zilu hurried out, changed his clothes, and re-entered, now in a more subdued manner. Confucius said: "You, remember this! Let me tell you: one who exerts himself in words is a braggart; one who exerts himself in deeds is self-inflated; one whose countenance displays knowledge and ability is a petty man. Therefore the gentleman says he knows when he knows, and says he does not know when he does not — this is the essence of speech; he says he can when he can, and says he cannot when he cannot — this is the perfection of conduct. When speech hits the essence there is wisdom; when conduct reaches perfection there is humaneness. Being both humane and wise, what could one still lack?"

子路入，子曰："由！知者若何？仁者若何？"子路對曰："知者使人知己，仁者使人愛己。"子曰："可謂士矣。"子貢入，子曰："賜！知者若何？仁者若何？"子貢對曰："知者知人，仁者愛人。"子曰："可謂士君子矣。"顏淵入，子曰："回！知者若何？仁者若何？"顏淵對曰："知者自知，仁者自愛。"子曰："可謂明君子矣。"

Zilu entered, and Confucius said: "You! What is the wise man like? What is the humane man like?" Zilu replied: "The wise man causes others to know him; the humane man causes others to love him." Confucius said: "He may be called an officer." Zigong entered, and Confucius said: "Ci! What is the wise man like? What is the humane man like?" Zigong replied: "The wise man knows others; the humane man loves others." Confucius said: "He may be called an officer and a gentleman." Yan Yuan entered, and Confucius said: "Hui! What is the wise man like? What is the humane man like?" Yan Yuan replied: "The wise man knows himself; the humane man loves himself." Confucius said: "He may be called an enlightened gentleman."

子路問於孔子曰："君子亦有憂乎？"孔子曰："君子其未得也，則樂其意，既已得之，又樂其治。是以有終生之樂，無一日之憂。小人者其未得也，則憂不得；既已得之，又恐失之。是以有終身之憂，無一日之樂也。"

Zilu asked Confucius: "Does the gentleman also have cares?" Confucius said: "Before the gentleman has obtained it, he delights in his purpose; having obtained it, he delights in his governing. Thus he has a lifetime of joy and not a single day of care. Before the petty man has obtained it, he frets at not having it; having obtained it, he fears losing it. Thus he has a lifetime of care and not a single day of joy."

公輸不能加於繩墨，聖人不能加於禮。禮者，眾人法而不知，聖人法而知之。

Gongshu could not surpass the carpenter's marking-line, and the sage cannot surpass ritual. Ritual is that which the multitude takes as its model without knowing it, and which the sage takes as his model while knowing it.

曾子曰："無內人之疏而外人之親，無身不善而怨人，無刑己至而呼天。內人之疏而外人之親，不亦反乎！身不善而怨人，不亦遠乎！刑己至而呼天，不亦晚乎！詩曰：'涓涓源水，不雝不塞。轂已破碎，乃大其輻。事已敗矣，乃重太息。'其雲益乎！"

Zengzi said: "Do not be distant with the members of your household while being close to outsiders; do not be unworthy yourself yet resent others; do not cry out to Heaven only when punishment has already arrived. To be distant with your household yet close to outsiders — is that not backward? To be unworthy yourself yet resent others — is that not far off the mark? To cry out to Heaven only when punishment has arrived — is that not too late? The Book of Songs says: 'The trickling spring waters — they do not dam them up. The carriage hub is already broken — then they enlarge the spokes. The affair has already failed — then they heave long sighs.' What good does that do!"

曾子病，曾元持足，曾子曰："元！志之！吾語汝。夫魚鱉黿鼉猶以淵為淺而堀其中，鷹鳶猶以山為卑而增巢其上，及其得也必以餌。故君子能無以利害義，則恥辱亦無由至矣。"

Zengzi was ill. Zeng Yuan held his feet, and Zengzi said: "Yuan! Remember this! Let me tell you. Fish, turtles, softshells and giant turtles still think the deep too shallow and burrow into it; eagles and kites still think the mountains too low and build their nests higher on them; yet when they are caught, it is always because of bait. Thus, if the gentleman can refrain from gaining profit at the expense of righteousness, disgrace will have no way to reach him."

子貢問於孔子曰："君子之所以貴玉而賤(王民)者，何也？為夫玉之少而(王民)之多邪？"孔子曰："惡！賜！是何言也！夫君子豈多而賤之，少而貴之哉！夫玉者，君子比德焉。溫潤而澤，仁也；栗而理，知也；堅剛而不屈，義也；廉而不劌，行也；折而不撓，勇也；瑕適並見，情也；扣之，其聲清揚而遠聞，其止輟然，辭也。故雖有(王民)之雕雕，不若玉之章章。詩曰：'言念君子，溫其如玉。'此之謂也。"

Zigong asked Confucius: "Why does the gentleman prize jade and despise serpentine? Is it because jade is rare and serpentine plentiful?" Confucius said: "Bah! Ci! What kind of talk is that! How could the gentleman despise a thing because it is plentiful and prize it because it is rare! Jade is what the gentleman compares to virtue. Warm and lustrous — it is humaneness; firm and well-veined — it is wisdom; hard and unbending — it is righteousness; having edges yet not cutting — it is conduct; breaking rather than yielding — it is courage; flaw and beauty showing together — it is true feeling; struck, its sound rings clear and carries far, ending sharply — it is speech. Thus, even with all its carved ornamentation, serpentine does not equal the brightness of jade. The "Xiaorong" of the Airs of Qin in the Book of Songs says: "I think of the gentleman, mild as jade." This is what it means."

曾子曰："同遊而不見愛者，吾必不仁也；交而不見敬者，吾必不長也；臨財而不見信者，吾必不信也。三者在身曷怨人！怨人者窮，怨天者無識。失之己而反諸人，豈不亦迂哉！"

Zengzi said: "If I keep company with men and am not loved, I must be lacking in humaneness; if I have dealings with men and am not respected, I must be unfit to lead; if faced with wealth I am not trusted, I must be untrustworthy. When these three lie in myself, why should I resent others! He who resents others is impoverished by it; he who resents Heaven lacks discernment. To find the fault in oneself yet turn and seek it in others — is that not far too wide of the mark!"

南郭惠子問於子貢曰："夫子之門何其雜也？"子貢曰："君子正身以俟，欲來者不距，欲去者不止。且夫良醫之門多病人，檃栝之側多枉木，是以雜也。"

Nanguo Huizi asked Zigong: "Why is the Master's gate so assorted?" Zigong said: "The gentleman rectifies himself and waits; he does not refuse those who wish to come, nor detain those who wish to go. Moreover, there are many patients at a good physician's door, and much bent wood beside the straightening frame — that is why it is assorted."

孔子曰："君子有三恕：有君不能事，有臣而求其使，非恕也；有親不能報，有子而求其孝，非恕也；有兄不能敬，有弟而求其聽令，非恕也。士明於此三恕，則可以端身矣。"

Confucius said: "The gentleman has three rules of reciprocity: to have a lord he cannot serve, yet demand service from his own minister — that is not reciprocity; to have parents he cannot repay, yet demand filial piety from his son — that is not reciprocity; to have an elder brother he cannot respect, yet demand obedience from his younger brother — that is not reciprocity. When the officer understands these three rules of reciprocity, he can rectify himself."

孔子曰："君子有三思而不可不思也：少而不學，長無能也；老而不教，死無思也；有而不施，窮無與也。是故君子少思長，則學；老思死，則教；有思窮，則施也。"

Confucius said: "The gentleman has three things he must reflect on, and they cannot be left unconsidered: if in youth one does not study, in maturity one will have no ability; if in old age one does not teach, after death no one will remember one; if having plenty one does not give, in want no one will help one. Therefore the gentleman, thinking in youth of maturity, studies; thinking in old age of death, teaches; thinking in plenty of want, gives."

魯哀公問於孔子曰："吾欲論吾國之士，與之治國，敢問如何取之邪？"孔子對曰："生今之世，志古之道：居今之俗，服古之服；舍此而為非者，不亦鮮乎！"哀公曰："然則夫章甫絇屨，紳帶而搢笏者，此賢乎？"孔子對曰："不必然，夫端衣玄裳，絻而乘路者，志不在於食葷；斬衰菅屨，杖而啜粥者，志不在於酒肉。生今之世，志古之道；居今之俗，服古之服；舍此而為非者，雖有，不亦鮮乎！"哀公曰："善！"

Duke Ai of Lu asked Confucius: "I wish to discuss and select the officers of my state and govern the country together with them. May I ask how to select them?" Confucius replied: "One born in the present age whose resolve is set on the ancient Way, who lives amid present customs yet wears ancient dress — one who casts this aside and does evil is surely rare!" Duke Ai said: "Then those who wear the zhangfu cap, the hooked shoes, the great sash with the tablet stuck in it — are they the worthy?" Confucius replied: "Not necessarily. Those who wear the straight gown and the black skirt, don the ceremonial cap and ride in the grand carriage — their resolve is not on rich fare; those who wear unhemmed sackcloth and rush sandals, lean on a staff and drink gruel — their resolve is not on wine and meat. One born in the present age whose resolve is set on the ancient Way, living amid present customs yet wearing ancient dress, who casts this aside and does evil — even if such men exist, they are surely rare!" Duke Ai said: "Good!"

孔子曰："人有五儀：有庸人，有士，有君子，有賢人，有大聖。"哀公曰："敢問何如斯可謂庸人矣？"孔子對曰："所謂庸人者，口不道善言，心不知邑邑；不知選賢人善士托其身焉以為己憂；動行不知所務，止立不知所定；日選擇於物，不知所貴；從物如流，不知所歸；五鑿為正，心從而壞：如此則可謂庸人矣。"哀公曰："善！敢問何如斯可謂士矣？"孔子對曰："所謂士者，雖不能盡道術，必有率也；雖不能遍美善，必有處也。是故知不務多，務審其所知；言不務多，務審其所謂；行不務多，務審其所由。故知既已知之矣，言既已謂之矣，行既已由之矣，則若性命肌膚之不可易也。故富貴不足以益也，卑賤不足以損也：如此則可謂士矣。"哀公曰："善！敢問何如斯可謂之君子矣？"孔子對曰："所謂君子者，言忠信而心不德，仁義在身而色不伐，思慮明通而辭不爭，故猶然如將可及者，君子也。"哀公曰："善！敢問何如斯可謂賢人矣？"孔子對曰："所謂賢人者，行中規繩而不傷於本，言足法於天下而不傷於身，富有天下而無怨財，佈施天下而不病貧：如此則可謂賢人矣。"哀公曰："善！敢問何如斯可謂大聖矣？"孔子對曰："所謂大聖者，知通乎大道，應變而不窮，辨乎萬物之情性者也。大道者，所以變化遂成萬物也；情性者，所以理然不取捨也。是故其事大辨乎天地，明察乎日月，總要萬物於風雨，繆繆肫肫，其事不可循，若天之嗣，其事不可識，百姓淺然不識其鄰：若此則可謂大聖矣。"哀公曰："善！"

Confucius said: "There are five grades of human conduct: the common man, the officer, the gentleman, the worthy, and the great sage." Duke Ai said: "May I ask what sort of man is called a common man?" Confucius replied: "A common man is one whose mouth does not speak good words and whose heart knows no care or melancholy; who does not know to choose worthy men and good officers to whom he can entrust himself and share his cares; who in action does not know what to apply himself to, and at rest does not know where to settle; who day after day picks and chooses among things without knowing what to prize; who drifts along with things like flowing water without knowing where to return; whose senses' desires rule him while his heart follows them into ruin. Such a one may be called a common man." Duke Ai said: "Good! May I ask what sort of man is called an officer?" Confucius replied: "An officer is one who, though he cannot exhaust all the arts of the Way, still has something he follows; though he cannot encompass all that is fine and good, still has something he holds to. Thus in knowledge he does not seek much, but seeks to be clear about what he knows; in speech he does not seek much, but seeks to be sure of what he says; in conduct he does not seek much, but seeks to be certain of the path he goes. Therefore, knowledge once known, speech once spoken, conduct once followed — these are like his life and his skin: they cannot be changed. So wealth and honor can add nothing to him, and poverty and lowliness can take nothing from him. Such a one may be called an officer." Duke Ai said: "Good! May I ask what sort of man is called a gentleman?" Confucius replied: "A gentleman is one whose words are loyal and true yet who does not in his heart think himself virtuous; who possesses humaneness and righteousness in his person yet whose manner is not boastful; whose thought is lucid and penetrating yet whose words do not contend; so unhurried that it seems anyone could catch up with him — this is the gentleman." Duke Ai said: "Good! May I ask what sort of man is called a worthy?" Confucius replied: "A worthy is one whose conduct accords with the compass and the line yet does not injure the root; whose words are fit to be taken as a model by all under Heaven yet do not injure his person; who possesses all the wealth under Heaven yet hoards no riches, who gives to all under Heaven yet has no care for poverty. Such a one may be called a worthy." Duke Ai said: "Good! May I ask what sort of man is called a great sage?" Confucius replied: "A great sage is one whose wisdom penetrates the great Way, who responds to change without ever being exhausted, and who discerns the nature of the myriad things. The great Way is that by which all things are transformed and completed; the nature of things is that by which assent and denial, choosing and refusing, are ordered. Thus his undertakings are broad as heaven and earth in their distinctions, clear as sun and moon in their discernment, gathering and summing the myriad things like wind and rain; majestic and pure, his works cannot be followed step by step — they are like the continuance of Heaven; his works cannot be fathomed — the common folk in their shallowness do not even recognize what is nearest to them. Such a one may be called a great sage." Duke Ai said: "Good!"

魯哀公問舜冠於孔子，孔子不對。三問不對。哀公曰："寡人問舜冠於子，何以不言也？"孔子曰："古之王者，有務而拘領者矣，其政好生而惡殺焉。是以鳳在列樹，麟在郊野，烏鵲之巢可俯而窺也。君不此問，而問舜冠，所以不對也。"

Duke Ai of Lu asked Confucius about Shun's cap, and Confucius did not answer. He asked three times and got no answer. Duke Ai said: "I asked you about Shun's cap; why do you not speak?" Confucius said: "The kings of ancient times wore a simple cap with a curved collar, and in their government they delighted in life and hated killing. Thus the phoenix perched in their rows of trees, the unicorn roamed in their suburbs, and the nests of crows and magpies could be looked into by bending down. You did not ask about this, but asked about Shun's cap — therefore I did not answer."

魯哀公問於孔子曰："寡人生於深宮之中，長於婦人之手，寡人未嘗知哀也，未嘗知憂也，未嘗知勞也，未嘗知懼也，未嘗知危也。"孔子曰："君之所問，聖君之問也，丘、小人也，何足以知之？"曰："非吾子無所聞之也。"孔子曰："君入廟門而右，登自胙階，仰視榱棟，俯見幾筵，其器存，其人亡，君以此思哀，則哀將焉而不至矣？君昧爽而櫛冠，平明而聽朝，一物不應，亂之端也，君以此思憂，則憂將焉而不至矣？君平明而聽朝，日昃而退，諸侯之子孫必有在君之末庭者，君以思勞，則勞將焉而不至矣？君出魯之四門，以望魯四郊，亡國之虛則必有數蓋焉，君以此思懼，則懼將焉而不至矣？且丘聞之，君者，舟也；庶人者，水也。水則載舟，水則覆舟，君以此思危，則危將焉而不至矣？"

Duke Ai of Lu asked Confucius: "I was born deep within the palace and raised in the hands of women; I have never known grief, never known care, never known toil, never known fear, never known danger." Confucius said: "What you ask is the question of a sage lord; I, Qiu, am a petty man — how could I be adequate to know it?" Duke Ai said: "Without you I would have no way to hear it." Confucius said: "When you enter the temple gate and bear right, ascending by the eastern steps, you look up at the rafters and look down at the vessels on the mats — the vessels are still there, but the men are gone. If you use this to contemplate grief, how could grief fail to come? You comb your hair and don your cap before dawn, and hold audience at daybreak; a single matter unattended to is the thread-end of disorder. If you use this to contemplate care, how could care fail to come? You hold audience at dawn and withdraw only when the sun slants west; among the descendants of the feudal lords there are certain to be some at the far end of your court. If you use this to contemplate toil, how could toil fail to come? Go out through the four gates of Lu and gaze on the four suburbs of Lu — among the ruins of perished states there are certain to be a few thatched huts. If you use this to contemplate fear, how could fear fail to come? Moreover, I have heard that the lord is the boat and the common people are the water: the water can bear the boat, and the water can overturn the boat. If you use this to contemplate danger, how could danger fail to come?"

魯哀公問於孔子曰："紳委章甫有益於仁乎？"孔子蹴然曰："君號然也？資衰苴杖者不聽樂，非耳不能聞也，服使然也。黼衣黼裳者不茹葷，非口不能味也，服使然也。且丘聞之，好肆不守折，長者不為市。竊其有益與其無益，君其知之矣。"

Duke Ai of Lu asked Confucius: "Do the great sash, the weimao cap and the zhangfu cap benefit humaneness?" Confucius answered gravely: "How can you ask such a thing? One who wears hemmed sackcloth and leans on the mourning staff does not listen to music — not because his ears cannot hear, but because his mourning garb makes him so. One who wears the embroidered ceremonial robes does not eat strong-flavored food — not because his mouth cannot distinguish flavors, but because his sacrificial garb makes him so. Moreover, I have heard that a man fond of trading does not hold on to losing goods, and a man of standing does not buy and sell in the market. Examine what benefits and what does not, and you should know."

魯哀公問於孔子曰："請問取人。"孔子對曰："無取健，無取詌，無取口啍。健、貪也；詌、亂也；口啍、誕也。故弓調而後求勁焉，馬服而後求良焉，士信愨而後求知能焉。士不信尒而有多知能，譬之其豺狼也，不可以身尒也。語曰：'桓公用其賊，文公用其盜。故明主任計不信怒，闇主信怒不任計。計勝怒則強，怒勝計則亡。"

Duke Ai of Lu asked Confucius: "May I ask about selecting men." Confucius replied: "Do not select the strong and grasping, do not select the suppressive, do not select the honey-tongued. Strength is greed; suppression is disorder; a honeyed tongue is deception. Thus a bow must be tuned and true before one asks it to be powerful; a horse must be broken and docile before one asks it to be fine; an officer must be honest, faithful, upright and diligent before one asks him for wisdom and ability. An officer who lacks honesty and faith yet abounds in wisdom and ability is, to make the comparison, like a jackal or a wolf — one must not draw near him in person. The proverb says: 'Duke Huan employed his enemy; Duke Wen employed his bandit.' Thus the enlightened lord employs calculation and does not indulge anger; the benighted lord indulges anger and does not employ calculation. When calculation prevails over anger there is strength; when anger prevails over calculation there is ruin."

定公問於顏淵曰："子亦聞東野畢之善馭乎？"顏淵對曰："善則善矣，雖然，其馬將失。"定公不悅，入謂左右曰："君子固讒人乎！。"三日而校來謁，曰："東野畢之馬失。兩驂列，兩服入廄。"定公越席而起曰："趨駕召顏淵！"顏淵至，定公曰："前日寡人問吾子，吾子曰：'東野畢之駛善則善矣，雖然，其馬將失。'不識吾子何以知之？"顏淵對曰："臣以政知之。昔舜巧於使民，而造父巧於使馬；舜不窮其民，造父不窮其馬；是以舜無失民，造父無失馬。今東野畢之馭，上車執轡銜，體正矣；步驟馳騁，朝禮畢矣；歷險致遠，馬力盡矣；然猶求馬不已，是以知之也。"定公曰："善，可得少進乎？"顏淵對曰："臣聞之，鳥窮則啄，獸窮則攫，人窮則詐。自古及今，未有窮其下而能無危者也。"

Duke Ding asked Yan Yuan: "Have you also heard that Dongye Bi is skilled at charioteering?" Yan Yuan replied: "Skilled he is; even so, his horses will run off." Duke Ding was displeased, and going inside said to his attendants: "So even a gentleman slanders men!" Three days later the stable officer came to audience and said: "Dongye Bi's horses have run off: the two outer horses broke loose and the two trace horses came back to the stable." Duke Ding rose from his mat and said: "Harness a carriage at once and summon Yan Yuan!" When Yan Yuan arrived, Duke Ding said: "The other day I asked you, and you said: 'Dongye Bi's driving is skilled, and yet his horses will run off.' May I ask by what means you knew?" Yan Yuan replied: "I knew it from the way of government. In ancient times Shun was skillful at directing the people, and Zaofu was skillful at driving horses. Shun did not drive his people to exhaustion, and Zaofu did not drive his horses to exhaustion; thus Shun had no people who ran off, and Zaofu had no horses that ran off. Now in Dongye Bi's driving, when he mounts the chariot he grips the reins and bits and his posture is correct; in pacing and galloping the rites of the court audience are all observed; traversing hazards to reach distant places, the strength of the horses is exhausted — yet still he demands more of them without ceasing. That is how I knew." Duke Ding said: "Good. Can you take it a step further?" Yan Yuan replied: "I have heard that a bird pressed to extremity will peck, a beast pressed to extremity will claw, and a man pressed to extremity will deceive. From ancient times to the present, there has never been one who drove his people to extremity and himself escaped danger."