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1. [During the reign of tyrant Zhou (紂) of Yin dynasty] Lord Wei (微) left all behind; Lord Ji (箕) pretended that he was Zhou's slave; Bi Gan (比干) made critical remarks against Zhou and was killed. Confucius said, "Yin dynasty had three men who had ethical integrity."
微子去之，箕子為之奴，比干諫而死。孔子曰：「殷有三仁焉。」

2. Hui (惠) of Liu Xia was appointed prison warden. He was dismissed three times. Someone said, "Are you still not able to leave all behind?" Hui said, "If you serve people in an upright manner, where can you go and not dismissed three times? If you serve people in a crooked manner, why would you have to leave your parents' home country?"
柳下惠為士師，三黜。人曰：「子未可以去乎？」曰：「直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦。」

3. Duke Jing (景) of Qi (齊) considered employment conditions for Confucius and said, "I won't be able to offer him the treatment accorded to Mr. Ji. I shall offer him a treatment which is between the one accorded to Mr. Ji and the one accorded to Mr. Meng." He then added further, "As I am old, I won't be able to employ him." [Upon hearing this,] Confucius left Qi.
齊景公待孔子，曰：「若季氏則吾不能，以季、孟之閒待之。」曰：「吾老矣，不能用也。」孔子行。

4. People of Qi (齊) sent female musicians [as presents for Lu (魯)]. Ji Huanzi (季桓子) received them. For three days, no business was done in Lu court. Confucius left Lu.
齊人歸女樂，季桓子受之。三日不朝，孔子行。

5. Jie Yu (接輿), a mad man of Chu (楚), was walking past Confucius singing as follows, "Oh, phoenix! Oh, phoenix! How you reproach the virtue's decline! Let bygones be bygones. The future is not lost. Stop now! Stop now! Those in politics nowadays are dangerous." Confucius alighted from the carriage and wanted to speak with the man. But as the man quickened his pace and avoid Confucius, it was not possible to speak with him.
楚狂接輿歌而過孔子曰：「鳳兮 鳳兮 何德之衰 往者不可諫，來者猶可追。已而，已而 今之從政者殆而」孔子下，欲與之言。趨而辟之，不得與之言。

6. Chang Zu (長沮) and Jie Ni (桀溺) were ploughing together side by side. Confucius was passing by them. He sent Zi Lu to ask about directions to an embarcadero. Chang Zu said, "Who is the person holding the rein of the carriage?" Zi Lu answered, "His name is Kong Qiu." Chang Zu said, "You mean, Kong Qiu of Lu (魯)?" Zi Lu said, "Yes, he is." Chang Zu said, "Then he should know where the embarcadero is." Zi Lu turned to Jie Ni for directions. Jie Ni said, "Who are you?" Zi Lu said, "My name is Zhong You (仲由)." Jie Ni said, "You mean, you are a disciple of Kong Qiu of Lu?" Zi Lu answered, "Yes." Jie Ni said, "Look how the river flows relentlessly. The whole world is like that. With whom do you intend to change this relentless course? Also, rather than following a person who is escaping from people, isn't it better to follow a person who has escaped from the world?" Jie Ni kept on raking. Zi Lu came back and told what happened. The Master looked lost in thought and said wistfully, "I cannot be with birds and animals. If I am not with these people, with whom I can be? If the world was on the right path, I wouldn't try to change it."
長沮、桀溺耦而耕，孔子過之，使子路問津焉。長沮曰：「夫執輿者為誰？」子路曰：「為孔丘。」曰：「是魯孔丘與？」曰：「是也。」曰：「是知津矣。」問於桀溺，桀溺曰：「子為誰？」曰：「為仲由。」曰：「是魯孔丘之徒與？」對曰：「然。」曰：「滔滔者天下皆是也，而誰以易之？且而與其從辟人之士也，豈若從辟世之士哉？」耰而不輟。子路行以告。夫子憮然曰：「鳥獸不可與同群，吾非斯人之徒與而誰與？天下有道，丘不與易也。」

7. While Zi Lu was accompanying the Master, Zi Lu happened to fall behind. Zi Lu encountered an old man carrying bamboo baskets on a staff. Zi Lu asked him, "Have you seen my master?" The old man said, "I saw a guy who did not seemed to have laboured with his four limbs, who could not tell the difference between five grains. Who is your master?" The old man planted his staff on the ground and started weeding. Zi Lu cupped one hand in the other to show respect and stood there. The old man invited Zi Lu to spend the night. He killed a chicken and husked millet to prepare the meal. He introduced his two sons to Zi Lu as well. The following day, Zi Lu continued his journey and reported this [when he joined Confucius]. The Master said, "A hermit." He sent Zi Lu back to see the old man again. But when Zi Lu arrived, the old man was gone. Zi Lu said, "If you do not take up a post, you would have nothing to do with righteousness. The distinctions between the old and the young, no one can abolish them. How can you abolish the rightful relationship between the ruler and the ministers? Wanting to keep yourself clean, you may end up disrupting greater orders of the society. A noble man takes up a post in order to practice the righteousness. He already knows that the Way cannot be practiced."
子路從而後，遇丈人，以杖荷蓧。子路問曰：「子見夫子乎？」丈人曰：「四體不勤，五穀不分。孰為夫子？」植其杖而芸。子路拱而立。止子路宿，殺雞為黍而食之，見其二子焉。明日，子路行以告。子曰：「隱者也。」使子路反見之。至則行矣。子路曰：「不仕無義。長幼之節，不可廢也；君臣之義，如之何其廢之？欲潔其身，而亂大倫。君子之仕也，行其義也。道之不行，已知之矣。」

8. Bo Yi (伯夷), Shu Qi (叔齊), Yu Zhong (虞仲), Yi Yi (夷逸), Zhu Zhang (朱張), Liu Xia Hui (柳下惠) and Shao Lian (少連) are the ones who withdrew from government positions and kept their life private. The Master said, "Bo Yi and Shu Qi are the ones who did not lower their aims and did not humiliate themselves." He commented on Liu Xia Hui and Shao Lian, "They lowered their aims and put up with humiliation. But their speech was proper and their conduct was thoughtful. That's all." He commented on Yu Zhong and Yi Yi, "They lived a life of hermit and spoke freely. Their life was clean. Their renouncement was based on their best judgment. But I am different from them. I do not have preconceptions about what is possible and what is not possible."
逸民 伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、少連。子曰 「不降其志，不辱其身，伯夷、叔齊與！」謂 柳下惠、少連， 「降志辱身矣。言中倫，行中慮，其斯而已矣。」謂 虞仲、夷逸：「隱居放言。身中清，廢中權。」「我則異於是，無可無不可。」

9. The Music Master of Lu (魯), Zhi (摯), left for Qi (齊). Chief musician for the second course of meal, Gan (干), left for Chu (楚). Chief musician for the third course of meal, Liao (繚), left for Cai (蔡). Chief musician for the fourth course of meal, Que (缺), left for Qin (秦). The drummer, Fang Shu (方叔), went to the other side of the Yellow River. The player for hand drum, Wu (武), went to the other side of the Han River. Assistant Music Master, Yang (陽) and the stone chime player, Xiang (襄), crossed the sea.
大師摯適齊，亞飯干適楚，三飯繚適蔡，四飯缺適秦。鼓方叔入於河，播鼗武入於漢，少師陽、擊磬襄，入於海。

10. Duke of Zhou told Duke of Lu, "A ruler must not allow his close relatives to be unrestrained. He must ensure that ministers do not feel aggrieved for not being consulted upon. Unless there are serious reasons, he does not discard old friends. He does not expect perfection from a person."
周公謂魯公曰：「君子不施其親，不使大臣怨乎不以。故舊無大故，則不棄也。無求備於一人。」

11. Zhou dynasty had known eight worthy officers: Bo Da (伯達) , Bo Kuo (伯適), Zhong Tu (仲突), Zhong Hu (仲忽), Shu Ye (叔夜), Shu Xia (叔夏), Ji Sui (季隨), and Ji Gua (季騧).
周有八士：伯達、伯適、仲突、仲忽、叔夜、叔夏、季隨、季騧。

1. To learn

2. To govern

3. Eight row dance

4. To live with integrity

5. Gong Ye Chang (公冶長)

6. Yong (雍) is

7. I transmit.

8. Tai Bo (泰伯)

9. The Master rarely spoke about

10. In his home town

11. The progressive ones

12. Yan Yuan (顏淵) asked

13. Zi Lu (子路)

14. Xian (憲) asked

15. Duke Ling (靈) of Wei (衛)

16. Mr. Ji (季)

17. Yang Huo (陽貨)

18. Lord Wei (微)

19. Zi Zhang (子張) said

20. Yao (堯) said

1. Yang Huo (陽貨) wanted to see Confucius but Confucius refused. He then sent Confucius a gift of pig. Confucius chose a moment when Yang Huo was not around and went there to express his appreciation for the gift. But he came across Yang Huo on the way. Yang Huo said to Confucius, "Come! I would like to speak with you." "To keep the treasure to oneself and let the country go astray. Can it be regarded as ethical integrity?" Confucius replied, "No, it cannot." "To love to carry out the work and yet often miss the timing. Can it be regarded as wisdom?" Confucius replied, "No, it cannot." "Days and months go by. They do not wait for me." Confucius replied, "All right. I will take up a position some day."
陽貨欲見孔子，孔子不見，歸孔子豚。孔子時其亡也，而往拜之，遇諸塗。謂孔子曰：「來！予與爾言。」曰：「懷其寶而迷其邦，可謂仁乎？」曰：「不可。」「好從事而亟失時，可謂知乎？」曰：「不可。」「日月逝矣，歲不我與。」孔子曰：「諾。吾將仕矣。」

2. The Master said, "We are born with a similar nature. What we acquire later tends to set us apart."
子曰：「性相近也，習相遠也。」

3. The Master said, "Only the most intelligent and the most stupid are not susceptible to change."
子曰：「唯上知與下愚不移。」

4. The Master arrived in the village of Wu Cheng (武城). He heard the sound of stringed instruments and singing. Well pleased and smiling, he said, "Why use an ox knife to kill a chicken?" Zi You replied, "Formerly, Sir, I heard you say, 'When a noble man has learned the Way, he loves men; when the petty and the lowly have learned the Way, it is easy to put them to service.'" The Master said, "Hey guys, Yan (偃) is right. What I said earlier was only a joke."
子之武城，聞弦歌之聲。夫子莞爾而笑，曰：「割雞焉用牛刀？」子游對曰：「昔者偃(언=子游)也聞諸夫子曰：『君子學道則愛人，小人學道則易使也。』」子曰：「二三子！偃之言是也。前言戲之耳。」

5. Gong Shan Fo Rao (公山弗擾) launched a rebellion from Mr Ji's village of Fei. He invited Confucius, who wanted to come. Zi Lu was not happy. He said, "Don't go there. Why do you have to go to Mr. Gong Shan of all people?" The Master said, "He who invites me would not do so for nothing, would he? If there is someone who would hire me, I would make that country Zhou of the East."
公山弗擾以費畔，召，子欲往。子路不說，曰：「末之也已，何必公山氏之之也。」子曰：「夫召我者而豈徒哉？如有用我者，吾其為東周乎」

6. Zi Zhang asked Confucius about ethical integrity. Confucius said, "If you can carry out five things whever you go in the whole world, you would be fulfilling the ethical integrity." Zi Zhang inquired further. The Master said, "Politeness, open-mindedness, trustworthiness, diligence and generosity. If you are polite you won't be be treated with disrespect. If you are open-minded, you will win many people's heart. If you are trustworthy, people will entrust you with a task. If you are diligent, you will achieve a lot. If you are generous, people will work for you."
子張問仁於孔子。孔子曰：「能行五者於天下，為仁矣。」請問之。曰：「恭、寬、信、敏、惠。恭則不侮，寬則得眾，信則人任焉，敏則有功，惠則足以使人。」

7. Bi Xi (佛肸) invited Confucius, who wanted to come. Zi Lu said, "I once heard you say, 'If you are close to someone who does bad things, you won't become a noble man.' Bi Xi launched a rebellion in the village of Zhong Mou (中牟) and you want to go there! What is this?" The Master said, "You are right. I said those words. But if one does not become thin despite grinding, wouldn't you call that firm? If one does not become dirty despite besmirching, woundn't you call that pure? Am I merely a piece of gourd, only to be hung to dry and not eaten?"
佛肸召，子欲往。子路曰：「昔者由也聞諸夫子曰：『親於其身為不善者，君子不入也。』佛肸以中牟畔，子之往也，如之何！」子曰：「然。有是言也。不曰堅乎，磨而不磷；不曰白乎，涅而不緇。吾豈匏瓜也哉？焉能繫而不食？」

8. The Master said, "You (由), have you heard about six dead-ends of six words?" Zi Lu replied, "No, I haven't." The Master said, "Sit down. I will tell you. To cherish ethical integrity and to neglect learning, you end up being stupid; To cherish wisdom and to neglect learning, you end up being undisciplined. To cherish trustworthiness and to neglect learning, you end up being a gangster; To cherish honesty and to neglect learning, you end up being caught in a straightjacket; To cherish courage and to neglect learning, you end up being disruptive; To cherish firmness and to neglect learning, you end up being crazy."
子曰：「由也，女聞六言六蔽矣乎？」對曰：「未也。」「居！吾語女。好仁不好學，其蔽也愚；好知不好學，其蔽也蕩；好信不好學，其蔽也賊；好直不好學，其蔽也絞；好勇不好學，其蔽也亂；好剛不好學，其蔽也狂

9. The Master said, "Guys, why you are not studying poetry? Poetry will move you, make you see, bring people together and let you express grievances. It will teach you how to serve your father and serve your ruler. You will also be well versed in the names of birds, animals, plants and trees."
子曰：「小子！何莫學夫詩？詩，可以興，可以觀，可以群，可以怨。邇之事父，遠之事君。多識於鳥獸草木之名。」

10. The Master told Bo Yu (伯魚), "Have you studied 'Zhou Nan' and 'Shao Nan'? If one does not study Zhou Nan and Shao Nan, one would be like a person who stands facing a wall, you see?"
子謂伯魚曰：「女為《周南》、《召南》矣乎？人而不為《周南》、《召南》，其猶正牆面而立也與？」

11. The Master said, "Li, Li! Do you think I am talking about jade and silk? Music, music! Do you think I am talking about bells and drums?"
子曰：「禮云禮云，玉帛云乎哉？樂云樂云，鐘鼓云乎哉？」

12. Those who appear to be firm but actually weak inside, are similar to the petty and the lowly. They are like a thief who bores a hole in the wall, you see?"
子曰：「色厲而內荏，譬諸小人，其猶穿窬之盜也與？」

13. The Master said, "The do-gooders of your home town, they are the enemies of virtue."
子曰：「鄉原，德之賊也。」

14. The Master said, "To regurgitate uncritically what you just heard is to abandon virtue."
子曰：「道聽而塗說，德之棄也。」

15. The Master said, "Side by side with a mean person, can you serve your boss? If there is something which he hasn't got, his concern is how to get it. If he has got it, his concern is how not to lose it. If you are afraid of losing what you have, there is no limit to what you would do."
子曰：「鄙夫可與事君也與哉？其未得之也，患得之；既得之，患失之。苟患失之，無所不至矣。」

16. In olden days, people had three weaknesses. These days, they are perhaps no longer to be found. In olden days, wild people were at least daring. These days, wild people are licentious. In olden days, proud people were at least incorruptible. These days, proud people are irritable. In olden days, simple people were at least honest. These days, simple people are fraudulent."
子曰：「古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也蕩；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也詐而已矣。」

17. The Master said, "Soothing words and pleasant face; there can hardly be any ethical integrity there."
子曰：「巧言令色，鮮矣仁。」

18. The Master said, "I hate it when purple takes the place of vermillion. I hate it when songs of Zheng (鄭) debase the classical music of Zhou (周). I hate it when attractive eloquence overthrows countries and households."
子曰：「惡紫之奪朱也，惡鄭聲之亂雅樂也，惡利口之覆邦家者。」

19. The Master said, "I wish to speak no more." Zi Gong said, "If you speak no more, what are we, students, to record?" The Master said, "Does heaven speak? Four seasons take their course; all sorts of things come into existence. But does heaven speak?"
子曰：「予欲無言。」子貢曰：「子如不言，則小子何述焉？」子曰：「天何言哉？四時行焉，百物生焉，天何言哉？」

20. Ru Bei (孺悲) wanted to see Confucius. Confucius declined, saying he was unwell. When Ru Bei's messenger was about to leave the house gate, Confucius grabbed the lute, played a tune and sang so that the messenger could hear.
孺悲欲見孔子，孔子辭以疾。將命者出戶，取瑟而歌。使之聞之。

21. Zai Wo asked about three year mourning period, saying "One year is long enough. If a noble man does not practice Li for three years, Li will be ruined. If music is not performed for three years, music will be lost. One year is long enough for old grains to be used up, new grains to ripen and the wood to make fire with a flint will have changed in a year." The Master said, "Would you feel comfortable eating fine rice and wearing fine cloth [after one year of mourning]?" Zai Wo said, "Yes, I would." The Master said, "If you feel comfortable doing it, then do it! When a noble man is in mourning, he would not feel the taste even when he has nice food, he would not feel joy even when he hears good music, he would not feel comfortable regardless of the dwelling. That's why he does not eat fine rice or wear fine cloth. But if you feel comfortable doing it, then do it!" Zai Wo left. The Master said, "It shows Yu (予) lacks ethical integrity. When a child is born, it takes three years before it can leave the parents' arms. Three year mourning is normally practised everywhere. Did Yu ever have the benefit of his parents' love for three years?"
宰我問：「三年之喪，期已久矣。君子三年不為禮，禮必壞；三年不為樂，樂必崩。舊穀既沒，新穀既升，鑽燧改火，期可已矣。」子曰：「食夫稻，衣夫錦，於女安乎？」曰：「安。」「女安則為之！夫君子之居喪，食旨不甘，聞樂不樂，居處不安，故不為也。今女安，則為之！」宰我出。子曰：「予之不仁也！子生三年，然後免於父母之懷。夫三年之喪，天下之通喪也。予也，有三年之愛於其父母乎？」

22. The Master said, "To stuff yourself all day without applying your mind to anything, that's bad! Aren't there chess and go games? Play them. It would be better than doing nothing."
子曰：「飽食終日，無所用心，難矣哉！不有博弈者乎，為之猶賢乎已。」

23. Zi Lu said, "A noble man would look up to courage, wouldn't he?" The Master said, "A noble man regards righteousness as the highest value. If a noble man with courage lacks the sense of righteousness, he will be a rebel. If the petty and the lowly with courage lack the sense of righteousness, they will be thieves."
子路曰：「君子尚勇乎？」子曰：「君子義以為上。君子有勇而無義為亂，小人有勇而無義為盜。」

24. Zi Gong said, "Does a noble man also have hatred?" The Master said, "Of course. He hates those who speak ill of others. He hates those who live a lowly life and slander their superiors. He hates those who have courage and yet fail to abide by Li. He hates those who are bold and yet have a closed mind." The Master then said, "Ci (賜), do you also have hatred?" Zi Gong replied, "I hate those who beat around the bush and treat it as wisdom. I hate those who are rude and think that they have courage. I hate those who rat on others and think that they are honest."
子貢曰：「君子亦有惡乎？」子曰：「有惡：惡稱人之惡者，惡居下流而訕上者，惡勇而無禮者，惡果敢而窒者。」曰：「賜也亦有惡乎？」「惡徼以為知者，惡不孫以為勇者，惡訐以為直者。」

25. The Master said, "Women and the petty and the lowly are difficult to deal with. If you are close to them, they become unruly. If you keep a distance, they become resentful."
子曰：「唯女子與小人為難養也，近之則不孫，遠之則怨。」

26. The Master said, "If, at the age of 40, you are hated by others, you will be like that till the end."
子曰：「年四十而見惡焉，其終也已。」

1. Mr. Ji (季) was going to invade the province of Zhuan Yu (顓臾). Ran You and Ji Lu came to see Confucius and said, "Mr. Ji is going to have some business in Zhuan Yu." Confucius said, "Qiu (求)! Are you not at fault here too? Zhuan Yu is a province which had been designated by previous kings as the guardian of Dong Mang (東蒙) mountain's ceremony. It is also in the middle of the principality of Lu (魯). It is directly under the ruling house of Lu. How come Mr. Ji attacks it?" Ran You said, "Mr. Ji wants to do it. Neither of us, as his assistants, want it." Confucius said, "Qiu! Record Officer Zhou Ren (周任) once said, 'he who has the power to stay in formation must take his position. He who cannot, must withdraw.' If you do not offer assistance when your boss is entering in a dangerous situation and if you do not give support when your boss is about to fall, what use is there for such an assistant? Also, what you said is wrong. Suppose a tiger or a rhinoceros escapes from the cage. Suppose a tortoise shell or jade is damaged in the box. Whose fault is it?" Ran You said, "The province of Zhuan Yu is heavily fortified and it is near Mr. Ji's village of Fei (費). If it is not taken now, it will be a source of trouble for later generations." Confucius said, "Qiu! A noble man finds it appalling when people avoid saying that they want to do it and instead say things to pretend that they are constrained to do it. I have heard that those who take charge of a state or a family do not worry about shortage but indeed worry about fair distribution. They do not worry about poverty; they worry instead about instability. Fair distribution removes poverty. Conviviality removes shortage. Comfort and security remove the danger of revolt. For this reason, when people in remote areas do not submit to your rule, then you should refine your culture and virtues even more so that these people can come to you. When they come, you offer them comfort and security. Now, You (由) and Qiu, as assistants of Mr. Ji, are not capable of this. People in remote areas do not submit, and you cannot manage to make them come and settle. The country is divided and is about to fall down in pieces, and you cannot manage to protect it. Instead, you are plotting to resort to arms against people who live in the same country. I fear that the source of trouble for Mr. Ji and his descendants lies not with Zhuan Yu but within the walls of his own household."
季氏將伐顓臾。冉有、季路見於孔子曰：「季氏將有事於顓臾。」孔子曰：「求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」冉有曰：「夫子欲之，吾二臣者皆不欲也。」孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣。虎兕出於柙，龜玉毀於櫝中，是誰之過與？」冉有曰：「今夫顓臾，固而近於費。今不取，後世必為子孫憂。」孔子曰：「求！君子疾夫舍曰欲之，而必為之辭。丘也聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也。而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也。」

2. Confucius said, "When the Way prevails in the whole world, decisions about Li, music and military expeditions would come from the emperor. When the whole world has lost the Way, decisions about Li, music and military expeditions come from feudal lords. If feudal lords decide these matters, such a government can barely last 10 generations before the downfall. If high ranking officials decide these matters, such a government can barely last 5 generations before the downfall. If their retinue should take charge of the state orders, such a government can barely last 3 generations before the downfall. When the Way prevails in the whole world, governing is not in the hands of high ranking officials. When the Way prevails in the whole world, common people do not debate politics.
孔子曰：「天下有道，則禮樂征伐自天子出；天下無道，則禮樂征伐自諸侯出。自諸侯出，蓋十世希不失矣；自大夫出，五世希不失矣；陪臣執國命，三世希不失矣。天下有道，則政不在大夫。天下有道，則庶人不議。」

3. Confucius said, "Salaries have been paid out of the ducal house now for 5 generations. Government has been controlled by high ranking officials now for 4 generations. For these reasons, the three Huan (桓)'s descendants are rare.
孔子曰：「祿之去公室，五世矣；政逮於大夫，四世矣；故夫三桓之子孫，微矣。」

4. Confucius said, "There are three types of friends who are beneficial and three types of friends who are harmful. If you are friends with honest person, observant person or well-read person, it is beneficial. If you are friends with biased person, smooth person or silver-tongued person, it is harmful."
孔子曰：「益者三友，損者三友。友直，友諒，友多聞，益矣。友便辟，友善柔，友便佞，損矣。」

5. Confucius said, "There are three types of joy which are beneficial and three types of joy which are harmful. If you find joy in the appropriate measure of Li and Music, in the good deeds of an enlightened person and in a friend who has many talents, such a joy is beneficial. If you find joy in having unbridled fun, being idle and going to parties, such a joy is harmful."
孔子曰：「益者三樂，損者三樂。樂節禮樂，樂道人之善，樂多賢友，益矣。樂驕樂，樂佚遊，樂宴樂，損矣。」

6. Confucius said, "In attending upon one's boss, one may commit three mistakes. To speak when it is not the time to speak, that is, impatience. Not to speak when it is time to speak, that is, dissimulation. To speak without observing the look on his face, that is, to act blindly."
孔子曰：「侍於君子有三愆：言未及之而言謂之躁，言及之而不言謂之隱，未見顏色而言謂之瞽。」

7. Confucius said, "A noble man should be wary of three things. In youth, when the physical and emotional energy is still unsettled, he should be wary of sexual desire. In adulthood, when the physical and emotional energy is at its peak, he should be wary of combativeness. In old age, when the physical and emotional energy is in decline, he should be wary of complacence."
孔子曰：「君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬭；及其老也，血氣既衰，戒之在得。」

8. Confucius said, "A noble man looks up to three things in trepidation: the mandate of heaven, great men and sayings of a saint. The petty and the lowly do not know the mandate of heaven and thus they are not afraid of it. They deride great men. They disparage sayings of a saint."
孔子曰：「君子有三畏：畏天命，畏大人，畏聖人之言。小人不知天命而不畏也，狎大人，侮聖人之言。」

9. Confucius said, "Some people just understand. They are the top class. Some people learn and then understand. They are in the next class. Some people learn after experiencing difficulties (from lack of learning). They are in the next class. Those who experience difficulties and still do not learn; they are in the lowest class."
孔子曰：「生而知之者，上也；學而知之者，次也；困而學之，又其次也；困而不學，民斯為下矣。」

10. Confucius said, "A noble man's mind is directed to nine matters as follows: In using his eyesight, his mind is directed to clarity. As for hearing, his mind is directed to lucidity. As for the look on his face, his mind is directed to mildness. With regard to overall appearance, his mind is directed to politeness. As for speech, his mind is directed to loyalty. In handling affairs, his mind is directed to respectfulness. In doubt, his mind is directed to questions. In anger, his mind is directed to bad consequences (of venting it). When he sees gain, his mind is directed to righteousness."
孔子曰：「君子有九思：視思明，聽思聰，色思溫，貌思恭，言思忠，事思敬，疑思問，忿思難，見得思義。」

11. Confucius said, "Seeing good deed (and admire it) as if you are not equal to it. Seeing bad deed (and recoil from it) as if you had your hand dipped in boiling water. I have seen such persons. I have heard such words too. To live in retreat and seek to achieve what one has in mind. To practice righteousness and to fulfil the Way. I have heard such words. But I have not yet seen such a person."
孔子曰：「見善如不及，見不善如探湯。吾見其人矣，吾聞其語矣。隱居以求其志，行義以達其道。吾聞其語矣，未見其人也。」

12. Duke Jing (景) of Qi had enough horses for 1000 quadrigas. When he died, people did not praise him for his virtue. Bo Yi (伯夷) and Shu Qi (叔齊) starved to death at the foothill of Shou Yang (首陽) mountain. People praise them even to this day. Is this what you mean?
齊景公有馬千駟，死之日，民無德而稱焉。伯夷叔齊餓于首陽之下，民到于今稱之。其斯之謂與？

13. Chen Kang (陳亢) asked Bo Yu (伯魚) [Confucius' son], "Has your father taught you anything special?" Bo Yu replied, "No, he hasn't. Once he was standing in the garden alone. I hastened myself across the garden. He said to me, 'Have you studied poetry?' I replied, 'No, I haven't.' He said, 'If you do not learn poetry, you would have nothing to say.' I returned to my room and studied poetry. On another day, he was again standing alone in the garden. I hastened myself across the garden. He said to me, 'Have you studied Li?' I replied, 'No, I haven't.' He said, 'If you do not learn Li, you would have no grounding to stand on.' I returned to my room and studied Li. He told me these two." Chen Kang returned to his room well pleased and said, "With one question, I got three answers. I received lessons about poetry, about Li and about how a noble man keeps a distance from his children."
陳亢問於伯魚曰：「子亦有異聞乎？」對曰：「未也。嘗獨立，鯉趨而過庭。曰：『學詩乎？』對曰：『未也。』『不學詩，無以言。』鯉退而學詩。他日又獨立，鯉趨而過庭。曰：『學禮乎？』對曰：『未也。』『不學禮，無以立。』鯉退而學禮。聞斯二者。」陳亢退而喜曰：「問一得三，聞詩，聞禮，又聞君子之遠其子也。」

14. The wife of a country's ruler is referred to as "wife" by the ruler. She refers to herself as "little child". People of the country refer to her as "Lady". When they are in a foreign country, they refer to her as "our little ruler". People of the foreign country also refer to her as "Lady".
邦君之妻，君稱之曰夫人，夫人自稱曰小童；邦人稱之曰君夫人，稱諸異邦曰寡小君；異邦人稱之亦曰君夫人。

1. Duke Ling of Wei (衛) asked Confucius about military tactical formations. Confucius replied, "Regarding the handling of ceremonial vessels, I have heard and studied a bit. Regarding military troops, I have not learned yet." On the following day, Confucius left Wei.
衛靈公問陳於孔子。孔子對曰：「俎豆之事，則嘗聞之矣；軍旅之事，未之學也。」明日遂行。

2. In Chen (陳), they ran out of food, attendants fell ill and none of them could move. Zi Lu revealed his discontent and said, "Does a noble man also suffer like this?" The Master said, "A noble man firmly suffers -- unlike the petty and the lowly who transgress when they suffer."
在陳絕糧，從者病，莫能興。子路慍見曰：「君子亦有窮乎？」子曰：「君子固窮，小人窮斯濫矣。」

3. The Master said, "Ci (賜), do you think I am someone who learned a lot of things and acquired the knowledge?" Zi Gong replied, "Yes. Is it not the case?" The Master said, "No. I only have one overarching principle."
子曰：「賜也，女以予為多學而識之者與？」對曰：「然，非與？」曰：「非也，予一以貫之。」

4. The Master said, "You (由), few people know what virtue means."
子曰：「由！知德者鮮矣。」

5. The Master said, "Shun (舜) is the one who ruled effortlessly, isn't he? What did he do? He just reverently occupied the royal seat facing South and that's it."
子曰：「無為而治者，其舜也與？夫何為哉，恭己正南面而已矣。」

6. Zi Zhang asked about success. The Master said, "Speech must be loyal and trustworthy. Conduct must be sincere and respectful. You will then succeed even in barbarian countries. If your speech is not loyal or trustworthy and if your conduct is not sincere or respectful, will you succeed even in a village? When you are standing, you must see these precepts in front of you. When you are in a carriage, you must see these precepts attached to the yoke. You can then succeed." Zi Zhang wrote them on his belt.
子張問行。子曰：「言忠信，行篤敬，雖蠻貊之邦行矣；言不忠信，行不篤敬，雖州里行乎哉？立，則見其參於前也；在輿，則見其倚於衡也。夫然後行。」子張書諸紳。[行 = 成功]

7. The Master said, "Record keeper Yu (魚) was an upright person indeed! When the country was on the right path, he was straight as an arrow. When the country was on the wrong path, he was straight as an arrow. Qu Bo Yu (蘧伯玉) was a noble man indeed! When the country was on the right path, he took up a post. When the country was on the wrong path, he was able to wind up and kept a low profile."
子曰：「直哉史魚！邦有道，如矢；邦無道，如矢。」君子哉蘧伯玉！邦有道，則仕；邦無道，則可卷而懷之。」

8. The Master said, "Not to speak to those who are worth having a conversation with, is to lose people. To speak to those who are not worth having a conversation with, is to commit an error of speech. A man of wisdom does not lose people. Nor does he commit an error of speech."
子曰：「可與言而不與之言，失人；不可與言而與之言，失言。知者不失人，亦不失言。」

9. The Master said, "A determined officer and a man of ethical integrity will not seek to live undermining ethical integrity. They will sacrifice their live to fulfil their ethical integrity."
子曰：「志士仁人，無求生以害仁，有殺身以成仁。」

10. Zi Gong asked about carrying out ethical integrity. The Master said, "A worker who wishes to do a good job must have his tools sharpened beforehand. While you are staying in this country, serve those of the magnates who are excellent and befriend those officers who have ethical integrity."
子貢問為仁。子曰：「工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其士之仁者。」

11. Yan Yuan asked about looking after a country. The Master said, "Adopt the calendar of Xia (夏), ride the carriage of Yin (殷), wear the crown of Zhou (周). As for music, go for Shao (韶) style and its dance. Ban the songs of Zheng (鄭). Stay away from smooth talkers. Songs of Zheng are licentious. Smooth talkers are dangerous."
顏淵問為邦。子曰：「行夏之時，乘殷之輅，服周之冕，樂則韶舞。放鄭聲，遠佞人。鄭聲淫，佞人殆。」

12. The Master said, "If you do not plan ahead in advance, you are bound to have troubles in no time."
子曰：「人無遠慮，必有近憂。」

13. The Master said, "Alas, I have not seen a person who likes virtue as much as he likes a beauty.
子曰：「已矣乎！吾未見好德如好色者也。」

14. The Master said, "Zang Wen Zhong (臧文仲) must have got his position like a thief, isn't it? He knew that Hui (惠) of Liu Xia is a talented man and yet did not recommend him for a post."
子曰：「臧文仲其竊位者與？知柳下惠之賢，而不與立也。」

15. The Master said, "If you reproach yourself more and reproach others less, you can stay away from resentment."
子曰：「躬自厚而薄責於人，則遠怨矣。」

16. The Master said, "Those who do not say 'how will I do it?' 'how will I do it?', I cannot do anything about them."
子曰：「不曰『如之何如之何』者，吾末如之何也已矣。」

17. The Master said, "Suppose a bunch of people stay together all day, talk about things unrelated to righteousness and indulge in doing clever tricks. They will be in trouble!
子曰：「群居終日，言不及義，好行小慧，難矣哉！」

18. The Master said, "A noble man would have righteousness as his base. He practices it in accordance with Li. He puts it forward politely. He completes it with sincerity. Such is a noble man!"
子曰：「君子義以為質，禮以行之，孫以出之，信以成之。君子哉！」

19. The Master said, "A noble man is worried about his lack of ability. He is not worried about lack of recognition."
子曰：「君子病無能焉，不病人之不己知也。」

20. The Master said, "A noble man would be mortified if he is not even once commended until his death."
子曰：「君子疾沒世而名不稱焉。」

21. The Master said, "A noble man seeks from within. The petty and the lowly seek from others.
子曰：「君子求諸己，小人求諸人。」

22. The Master said, "A noble man has a sense of pride without being quarrelsome. He is convivial without forming a clique."
子曰：「君子矜而不爭，群而不黨。」

23. The Master said, "A noble man does not promote a person simply because of his words. Nor does he dismiss words simply because of the person."
子曰：「君子不以言舉人，不以人廢言。」

24. Zi Gong asked, "Is there a saying which I should practice all my life?" The Master said, "'To be considerate', that's it! What you yourself do not want, don't do it to others."
子貢問曰：「有一言而可以終身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」

25. The Master said, "In my dealings with others, have I done calumny or adulation? If I praise someone excessively, that is to see what he is made of. It is thanks to these people that the three dynasties of Xia, Yin and Zhou could take the upright path."
子曰：「吾之於人也，誰毀誰譽？如有所譽者，其有所試矣。斯民也，三代之所以直道而行也。」

26. The Master said, "I have seen record officers omitting to record a statement. Those who had horses let others ride them. They are all gone now."
子曰：「吾猶及史之闕文也，有馬者借人乘之。今亡矣夫！」

27. The Master said, "Soothing words confound virtue. Failure to tolerate small matters would disrupt greater plans."
子曰：「巧言亂德，小不忍則亂大謀。」

28. The Master said, "If a person is hated by many, you must keep close watch on him. If a person is liked by many, you must keep close watch on him."
子曰：「眾惡之，必察焉；眾好之，必察焉。」

29. The Master said, "Man can broaden the Way. The Way does not broaden man.
子曰：「人能弘道，非道弘人。」

30. The Master said, "Not to correct your errors, that is precisely the error."
子曰：「過而不改，是謂過矣。」

31. The Master said, "Once I did not eat during the day, did not sleep during the night and kept thinking. But I made no progress. Thinking is not as good as learning."
子曰：「吾嘗終日不食，終夜不寢，以思，無益，不如學也。」

32. The Master said, "A noble man seeks the Way. He does not seek food. When you till the land, you may sometimes end up not having enough to eat. When you learn, you may sometimes end up having a salary. But a noble man's concern is about the Way. It is not about avoiding poverty."
子曰：「君子謀道不謀食。耕也，餒在其中矣；學也，祿在其中矣。君子憂道不憂貧。」

33.The Master said, "Suppose you have sufficient knowledge. But if you do not have ethical integrity to hold fast to what you know, then even though you may attain something, you are bound to lose it. Suppose you have sufficient knowledge as well as ethical integrity to hold fast to what you know. But if you do not face people with splendour, people won't respect you. Suppose you have sufficient knowledge, you have ethical integrity to hold fast to what you know and you face people with splendour. But if you mobilise people not in accordance with Li, that is not good."
子曰：「知及之，仁不能守之；雖得之，必失之。知及之，仁能守之。不莊以涖之，則民不敬。知及之，仁能守之，莊以涖之。動之不以禮，未善也。」

34. The Master said, "A noble man does not know small matters but he is capable of accepting big matters. The petty and the lowly are not capable of accepting big matters but they know small matters."
子曰：「君子不可小知，而可大受也；小人不可大受，而可小知也。」

35. The Master said, "People's life depends on ethical integrity more than water and fire. As for water and fire, I have seen people die having treaded on water or fire. But I have not seen people die having treaded on ethical integrity."
子曰：「民之於仁也，甚於水火。水火，吾見蹈而死者矣，未見蹈仁而死者也。」

36. The Master said, "If you indeed have ethical integrity, you would not give way to an army of 2500 soldiers."
子曰：「當仁不讓於師。」

37. The Master said, "A noble man is incorrupt but he is not stiff."
子曰：「君子貞而不諒。」

38. The Master said, "When you serve your boss, carry out the task sincerely before you think about the salary."
子曰：「事君，敬其事而後其食。」

39. The Master said, "Teaching does away with class distinctions."
子曰：「有教無類。」

40. The Master said, "If you do not share the same fundamental principles, you should not plan on a project together."
子曰：「道不同，不相為謀。」

41. The Master said, "As for speech, it suffices to get the message across."
子曰：「辭達而已矣。」

42. Music Master Mian (冕) [a blind man] came to see Confucius. When the blind man was at the steps, Confucius said, "There, you have steps." When he arrived at the seat, Confucius said, "There, you have the seat." When everyone was seated, Confucius reported to him, "So and so is here. So and so is here." After the Music Master left, Zi Zhang asked, "Is that how you speak to a Music Master?" Confucius said, "Yes, that's how you attend upon a Music Master."
師冕見，及階，子曰：「階也。」及席，子曰：「席也。」皆坐，子告之曰：「某在斯，某在斯。」師冕出。子張問曰：「與師言之道與？」子曰：「然。固相師之道也。」

1. Xian asked what was shameful. The Master said, "When the country is on the right path, to think only about money; when the country is on the wrong path, to think only about money; that is shameful." "How about refraining from vainglory, boasting, resentment, and covetousness? Can it be regarded as ethical integrity?" The Master said, "That would be achieving something which is difficult to achieve. But I do not know whether that is ethical integrity."
憲問恥。子曰：「邦有道，穀；邦無道，穀，恥也。」「克、伐、怨、欲不行焉，可以為仁矣？」子曰：「可以為難矣，仁則吾不知也。」

2. The Master said, "If an officer cherishes comfortable dwelling, he is not fit to be regarded as an officer."
子曰：「士而懷居，不足以為士矣。」

3. The Master said, "When the country is on the right path, take some risk in your conduct and speech. When the country is on the wrong path, take the risk in your conduct but be careful about your speech."
子曰：「邦有道，危言危行；邦無道，危行言孫。」

4. The Master said, "A virtuous man is bound to be eloquent. An eloquent man is not necessarily a virtuous man. A man of ethical integrity is bound to have courage. Courageous man is not necessarily a man of ethical integrity."
子曰：「有德者，必有言。有言者，不必有德。仁者，必有勇。勇者，不必有仁。

5. Nan Gong Kuo (南宮适) posed a question to Confucius, "Yi (羿) was a good marksman. Ao (奡) was stong enough to push around a ship on land. But none of them died a natural death. Yu (禹) and Ji (稷) would themselves sow seeds like humble farmers. Yet Yu and Ji ruled the whole world." The Master did not respond. Nan Gong Kuo went out. The Master said, "That guy is a noble man indeed! He looks up to virtues!"
南宮适問於孔子曰：「羿善射，奡盪舟，俱不得其死然；禹稷躬稼，而有天下。」夫子不答，南宮适出。子曰：「君子哉若人！尚德哉若人！」
[南宮适 = 南容]

6. The Master said, "There have been cases of a noble man lacking ethical integrity. There has been no case of the petty and the lowly having ethical integrity."
子曰：「君子而不仁者有矣夫，未有小人而仁者也。」

7. If you love it, is it possible that you make no effort for it? If you have loyalty, is it possible that you do not share what you know?
子曰：「愛之，能勿勞乎？忠焉，能勿誨乎？」

8. The Master said, "[in the state of Zheng] When preparing diplomatic speeches, Pi Shen made the first draft; Shi Shu examined and discussed its contents; Zi Yu, who is responsible for diplomatic missions, polished the style; Zi Chan of Dong Li gave it a final touch."
子曰：「為命：裨諶草創之，世叔討論之，行人子羽脩飾之，東里子產潤色之。」

9. Someone asked about Zi Chan. Confucius replied. "He is kind." Someone asked about Zi Xi. Confucius said, "Don’t ask me about him! Not him!’ Someone asked about Guan Zhong. Confucius said, ‘A great man (a man of ethical integrity). He grabbed the town of Pian which had three hundred households from the Bo family. The villagers only managed to have coarse meals, but they had no resentment until the end (even when they had no teeth from old age).’
或問子產。子曰：「惠人也。」問子西。曰：「彼哉！彼哉！」問管仲。曰：「人也。奪伯氏駢邑三百，飯疏食，沒齒，無怨言。」 [Zi Xi was a minister of Chu. When duke Zhao (who styled himself as 'king Zhao 昭王') wanted to employ Confucius, Zi Xi advised against it. Zi Xi eventually invited Ba Gong with disastrous consequences.]

10. The Master said, "To be in poverty without a resentment, is difficult. To be in affluence without being arrogant, is easy."
子曰：「貧而無怨難，富而無驕易。」

11. The Master said, "Meng Gong Chuo can serve well as a butler of the household of Zhao or Wei. He should not be made a minister of the State of Teng or Xue.
子曰：「孟公綽，為趙魏老則優，不可以為滕薛大夫。」 [Mr Zhao and Mr Wei are high officers of the State of Jin. Teng and Zue are small states.]

12. Zi Lu asked about 'accomplished man'. The Master said, "If you have wisdom like Zang Wu Zhong, lack desire like Gong Chuo, have courage like Bian Zhuang Zi, have skills like Ran Qiu and if you refine them all with Li and Music, then you can be regarded an accomplished man." The Master then continued, "These days, however, an accomplished man need not be like that. When you see gain, you think about what is right. When your cause is in danger, you dedicate your life to defend it. You do not forget promises however old, however routine. Then you can be regarded as an accomplished man."
子路問成人。子曰：「若臧武仲之知，公綽之不欲，卞莊子之勇，冉求之藝，文之以禮樂，亦可以為成人矣。」曰：「今之成人者何必然？見利思義，見危授命，久要不忘平生之言，亦可以為成人矣。」

13. The Master asked Gong Ming Jia about Gong Shu Wen Zi as follows: "Is it true that he does not speak, does not smile and does not take anything?" Gong Ming Jia replied, "There has been a bit of exaggerated reporting. My master speaks when the time is ripe. So his speech is well received. He smiles when everybody is delighted. So his smile is well received. He takes things when it is right to do so. So his taking is well received." The Master said, "Is that so? Is that really so?"
子問公叔文子於公明賈曰：「信乎夫子不言、不笑、不取乎？」公明賈對曰：「以告者過也。夫子時然後言，人不厭其言；樂然後笑，人不厭其笑；義然後取，人不厭其取。」子曰：「其然，豈其然乎？」

14. The Master said, "Zang Wu Zhong relied on his fiefdom to ask the State of Lu to appoint his successor. Although it is said that he did not blackmail the ruler, I do not believe it."
子曰：「臧武仲以防求為後於魯，雖曰不要君，吾不信也。」

15. The Master said, "Duke Wen of Jin was crafty; he was not forthright. Duke Huan of Qi was forthright. He was not crafty."
子曰：「晉文公譎而不正，齊桓公正而不譎。」

16. Zi Lu said, "When Duke Huan caused his brother Jiu to be killed, Shao Hu died with his master but Guan
Zhong did not die. May I not say that he lacked ethical integrity?" The Master said, "Duke Huan assembled all princes together without even using weapons of war and chariots - it was all through the influence of Guan Zhong. Have ethical integrity like him! Such ethical integrity as his!"
子路曰：「桓公殺公子糾，召忽死之，管仲不死。」曰：「未仁乎？」子曰：「桓公九合諸侯，不以兵車，管仲之力也。如其仁！如其仁！」

17. Zi Gong said, “Guan Zhong lacked ethical integrity, did he not? When Duke Huan of Qi had his brother Jiu killed, Guan Zhong was unable to commit suicide. He instead served Duke Huan as his minister.” The Master said, "Guan Zhong acted as prime minister supporting duke Huan to become the leader of all princes uniting and rectifying the whole world. Down to the present day, people enjoy the gifts which he conferred. But for Guan Zhong, we would now be wearing our hair unbound and lapels of our coats buttoning on the left side. Will you require from him the small fidelity of common men and common women, which would make them commit suicide in a stream or a ditch, no one knowing anything about them?"
子貢曰：「管仲非仁者與？桓公殺公子糾，不能死，又相之。」子曰：「管仲相桓公，霸諸侯，一匡天下，民到于今受其賜。微管仲，吾其被髮左衽矣。豈若匹夫匹婦之為諒也，自經於溝瀆，而莫之知也。」

18. Gong Shu Wen Zi had his aide Lord Xian promoted and they both became government ministers together. The Master heard this and said, "He deserves to be called 'Wen (refined)'."
公叔文子之臣大夫僎，與文子同升諸公。子聞之曰：「可以為文矣。」

19. The Master was speaking about the lawlessness of duke Ling of Wei. Kang Zi then said, "If he is like that, why is he not ousted?" Confucius said, "Duke Ling has Zhong Shu Yu take care of receiving guests, Zhu Tuo take care of ancestral ceremonies, Wang Sun Jia take care of the military. As he is like this, how can he be ousted?"
子言衛靈公之無道也，康子曰：「夫如是，奚而不喪？」孔子曰：「仲叔圉治賓客，祝鮀治宗廟，王孫賈治軍旅。夫如是，奚其喪？」

20. The Master said, "If you speak without shame, it will be difficult for you to carry out your word

1. The Master said, "To govern with virtue is like being the Pole Star. You stay put and all the stars venerate you."
子曰：「為政以德，譬如北辰，居其所而眾星共之。」

2. The Master said, "The three hundred poems in the Odes can be covered in one phrase: To have no malevolent thoughts."
子曰：「詩三百，一言以蔽之，曰『思無邪』。」

3. The Master said, "Govern people with politics and align them with punishments, they will evade and have no shame. Govern them with virtue and align them with Li, they will have decency and things will be in the right place."
子曰：「道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。」

4. The Master said, "When I was fifteen, I decided to learn. When I was thirty, I had established myself. When I was forty, I was no longer distracted by doubts. When I was fifty, I realised what my calling was. When I was sixty, I was no
longer upset by calumny. When I reached seventy, I could follow my heart’s desire and yet no transgression was committed."
子曰：「吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。」

5. Meng Yi Zi asked about how to serve parents. The Master said, "Not to go against." Fan Chi was manoeuvring the carriage. The Master told him, "Mr Meng asked me about how to serve parents. I replied to him not to go against." Fan Chi said, "What does that mean?" The Master said, "While your parents are living, serve them according to Li. When they die, do the funeral according to Li. Afterwards, do the ancestral sacrifice according to Li."
孟懿子問孝。子曰：「無違。」樊遲御，子告之曰：「孟孫問孝於我，我對曰『無違』。」樊遲曰：「何謂也？」子曰：「生事之以禮；死葬之以禮，祭之以禮。」

6. Meng Wu Bo asked about how to serve parents. The Master said, "Your parents’ only worry is about your illness."
孟武伯問孝。子曰：「父母唯其疾之憂。」

7. Zi You asked about how to serve parents. The Master said, "These days, serving the parents seems to mean to nourish the parents. But even dogs and horses manage to be nourished. Without respect for the parents, how can you tell the difference?
子游問孝。子曰：「今之孝者，是謂能養。至於犬馬，皆能有養；不敬，何以別乎？」

8. Zi Xia asked about how to serve parents. The Master said, "Hard to tell by appearances. To have your subordinates do the serving and to offer food and drinks to your superiors; is this to serve parents well?"
子夏問孝。子曰：「色難。有事弟子服其勞，有酒食先生饌，曾是以為孝乎？」

9. The Master said, "When I speak with Hui all day long, he just listens like a stupid man. Afterwards, he ponders alone at home and manages to develop further. Hui is not stupid."
子曰：「吾與回言終日，不違如愚。退而省其私，亦足以發。回也，不愚。」

10. The Master said, "When you see a phenomenon, you observe its causes and then you investigate how to derive comfort from it. Man is like this. This is what human-beings look for."
子曰：「視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？」

11. The Master said, "If you understand the new through a vivid understanding of the old, you can make a good teacher."
子曰：「溫故而知新，可以為師矣。」

12. The Master said, "A noble man is not like a vessel."
子曰：「君子不器。」

13. Zi Gong asked about noble man. The Master said, "He who acts first and whose words follow afterwards."
子貢問君子。子曰：「先行其言，而後從之。」

14. The Master said, "A noble man is all-rounded and not one-sided. The petty and the lowly are one-sided and not all-rounded."
子曰：「君子周而不比，小人比而不周。」

15. The Master said, "Learning without thinking leads to false knowledge. Thinking without learning is dangerous."
子曰：「學而不思則罔，思而不學則殆。」

16. The Master said, "You end up pursuing the eccentric. That is the harm."
子曰：「攻乎異端，斯害也已！」

17. The Master said, "You, do you want me to tell you what knowing is? To know that you know and to know that you do not know, that is what knowing is."
子曰：「由！誨女知之乎？知之為知之，不知為不知，是知也。」

18. Zi Zhang learned in order to seek an employment. The Master said, "When you study a lot, you can reduce doubts. If you cautiously say things which are not doubtful, you will make few mistakes. When you experience a lot, you can reduce the risk. If you cautiously do things which are not risky, you will have few regrets. When you make few mistakes in your speech and when you have few regrets in your conduct, an employment is among the consequences."
子張學干祿。子曰：「多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。」

19. Duke Ai asked, "What should I do to make people obey?" Confucius replied, "If you take the straight to grind out the crooked, people will obey. If you take the crooked to grind out the straight, people will not obey."
哀公問曰：「何為則民服？」孔子對曰：「舉直錯諸枉，則民服；舉枉錯諸直，則民不服。」

20. Lord Ji Kang asked, "What should I do to encourage people to be respectful and loyal?' The Master said, "Face them with splendour, they will be respectful. Serve the parents and treat the little ones with compassion, they will be loyal. Take the good examples to teach the lackeys, that is to encourage."
季康子問：「使民敬、忠以勸，如之何？」子曰：「臨之以莊則敬，孝慈則忠，舉善而教不能，則勸。」

21. Someone said to Confucius, "Sir, why are you not engaged in governing?" The Master said, "In the Documents, it is said, 'Serve your parents! Serve your friends and brothers big and small as you serve your parents. Apply the same to governing.' What I do is also governing. Is it not governing?"
或謂孔子曰：「子奚不為政？」子曰：「《書》云：『孝乎惟孝、友于兄弟，施於有政。』是亦為政，奚其為為政？」

22. The Master said, "If a person is not trustworthy, there is no way of knowing what he is capable of. A big carriage with no yoke-bar to tie the cow, a small carriage with no collar-bar to tie the horse; where can they go, eh?"
子曰：「人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？」

23. Zi Zhang asked whether ten generations from now can be known. The Master said, "Yin dynasty took over Xia dynasty's Li. What was lost and added along the way can be known. Zhou dynasty took over Yin dynasty's Li. What was lost and added along the way can be known. Whichever dynasty may continue along the line of Zhou, hundred generations can be known."
子張問：「十世可知也？」子曰：「殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也；其或繼周者，雖百世可知也。」
[Xun Zi, Tien, Ba wang de wei bien]

24. The Master said, "If you are not awe-inspired by ghosts, offering sacrifice to them is a flattery." The Master said, "Seeing what is right and not doing it; that is cowardice."
子曰：「非其鬼而祭之，諂也。見義不為，無勇也。」

1. The Master said, "To learn and to put it into practice at the right moment; isn’t it wonderful! To have friends who come visit you from afar; isn’t it delightful! People don’t understand you and you don’t mind; you sure are a noble man!"
子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」

2. Master You said, "He who serves his parents with respect and treats his brothers with affection would rarely usurp his superiors. He who would not usurp his superiors, but would nevertheless cause disruption: there hasn’t been one. A noble man will direct his efforts to what is fundamental. When the foundation is established, then the Way will appear. Respect for parents and affection for brothers are the root of ethical integrity."
有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」

3. The Master said, "Soothing words and pleasant face; there can hardly be any ethical integrity there."
子曰：「巧言令色，鮮矣仁！」

4. Master Zeng said, "Every day, I scrutinise myself about three things – in undertaking other people’s business, whether I was loyal; in my dealings with friends, whether I was trustworthy; what I have been taught, whether I put it into practice."
曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」

5. The Master said, "The way to govern a country of thousand chariots is this. Respectfully handle the matters with trustworthiness. Adopt a measured approach but love people. Mobilise the people at the right moment."
子曰：「道千乘之國：敬事而信，節用而愛人，使民以時。」

6. The Master said, "When you are at home, serve your parents. When you go out, be affectionate to others. Be earnest and trustworthy. Comprehensively love all living beings but closeness should be based on ethical integrity. Conduct should come first. Then, study when you have energy to spare."
子曰：「弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。」

7. Zi Xia said, "If you know better than knowing, overcome appearances, serve your parents with all your might, serve your boss with all that you have, abide by your words when socialising with friends, who can say that you haven’t
learned? I will certainly say that you have learned."
子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」

8. The Master said, "A noble man who lacks gravitas does not inspire awe. Learning will remove narrow-mindedness. The most important thing is to be loyal and trustworthy. Do not befriend those who are not as good as you. If you discover
a fault, do not hesitate to mend it."
子曰：「君子不重則不威，學則不固。主忠信，無友不如己者，過則勿憚改。」

9. Master Zeng said, "When funerals are conducted sincerely and ancestors are commemorated for a long time, people’s virtue will become ample again."
曾子曰：「慎終追遠，民德歸厚矣。」

10. Zi Qin asked Zi Gong, "When the Master arrives at a country, he is always consulted about government affairs. Does he seek it or is it given to him?" Zi Gong said, "The Master obtains it through his warmth, honesty, modesty, moderation and humility. What he seeks is different from what people seek."
子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」

11. The Master said, "When your father is around, you need to observe his intentions. When he is no longer around, you need to observe his deeds. If you do not divert from your father’s way for three years, you can be regarded as serving your parents well."
子曰：「父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。」

12. Master You said, "Among the uses of Li, bringing people together is the most important. Previous kings’ way of governing elevated Li to the realm of beauty. Hence, Li became the criterion of the big and the small. There are things that should not be done. To think that uniting is merely uniting and to fail to apply a measured approach to it; that should not be done."
有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，亦不可行也。」

13. Master You said, "If your trust is close to righteousness, you may carry out your promises. If your politeness is close to Li, you can avoid humiliation. If you do not, as a result, lose your popularity, you can be a leader.
有子曰：「信近於義，言可復也；恭近於禮，遠恥辱也；因不失其親，亦可宗也。」

14. The Master said, "A noble man will eat but not seek to bloat out. He will have a dwelling but not seek comfort. He will be forthcoming in his conduct but cautious with his words. He will proceed along the Way and be forthright. Such a man can be regarded as fond of learning."
子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」

15. Zi Gong said, "In poverty, yet not be abject; in affluence, yet not be arrogant. How’s that?" The Master said, "Possible. But still, it is not as good as being poor yet in delight; being rich yet fond of Li." Zi Gong said, "The Odes have it, 'Like a gem! Now quarried, now filed, now sculpted and now polished!' Is that what you mean?" The Master said, "Ci, Now we can talk poetry together! I tell you one thing and you understand the next."
子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂1，富而好禮者也。」子貢曰：「《詩》云：『如切如磋，如琢如磨。』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」

16. The Master said, "Do not worry if others do not understand you; seek instead to understand others."
子曰：「不患人之不己知，患不知人也。」

What is 中(zhong)?

Middle, moderate, balanced, inside, timely, hit the mark right on ?

1. Timeliness, get the timing right (時中)

Confucius said, "A noble man has the sense of balance and constancy; the petty and the lowly lack the sense of balance and constancy. A noble man’s sense of balance and constancy means that he gets the timing right. The petty and the lowly abuse the sense of balance and constancy to have no fear, no caution." (Zhong Yong, 2)
仲尼曰：「君子中庸，小人反中庸。君子之中庸也，君子而時中；小人之中庸也，小人而無忌憚也。」 (中庸, 2)

2. Moderation, right balance (過猶不及)

Zi Gong asked, "Between Shi (Zi Zhang) and Shang (Zi Xia), who is better?" The Master said, "Shi goes too far and Shang falls short." "Shi is better, then?" said Zi Gong. The Master said, "Going too far is similar to falling short."
子貢問：「師與商也孰賢？」子曰：「師也過，商也不及。」曰：「然則師愈與？」子曰：「過猶不及。」 (先進, 11.16)

The Master said, "If you cannot manage to do things at the right pace, you are bound to be either mad or indecisive. A mad man will go ahead, an indecisive person leaves things unaccomplished."
子曰：「不得中行而與之，必也狂狷乎！狂者進取，狷(=猶豫未決)者有所不為也。」(子路, 13.21)

The Master said, "When the Way is not practised, I know it because clever guys lend themselves to excesses, and stupid guys cannot manage. When the Way is unclear, I know it because talented guys lend themsleves to excesses and incompetent guys cannot manage. Everybody eats but few know the taste." (Zhong Yong, 4)
子曰：「道之不行也，我知之矣：知者過之，愚者不及也。道之不明也，我知之矣：賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。」(中庸, 4)
도가 지켜지지 않는 모습을 난 알아. 똑똑한 자들은 과하게 하고, 어리석은 자들은 모자라게 하는 것이지. 도가 분명치 않은 것도 난 알아. 재주많은 이들은 과하게 하고, 불초한 이들은 미치지를 못하지. 음식을 안먹는 사람은 없지만, 맛을 아는 사람은 드물어.

3. Middle, avoiding the extremes, moderate

Yao (堯) said, "Well, Shun (舜), the time has now come to you. Do hold on to the middle. If poverty strikes all corners of the empire, the privileges given by the Heaven will cease forever." Shun (舜) gave the same order to Wu (禹).
堯曰：「咨！爾舜！天之曆數在爾躬。允執其中。四海困窮，天祿永終。」舜亦以命禹。(堯曰, 20.1)

The Master said, "Emperor Shun had immense wisdom! Shun was fond of inquiring and observing what people say. He suppressed the bad and encouraged the good. He took the two ends and applied the middle to the people. That is how he became the great Shun."
子曰：「舜其大知也與！舜好問而好察邇言，隱惡而揚善，執其兩端，用其中於民，其斯以為舜乎！」(中庸, 6)

4. Get it right, hit the mark, spot on (的中)

If the Li and the Music do not flourish, punishments will not be properly administered. If punishments are not properly administered, people would not know where to stand.
禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。(子路, 13.3)

People in Lu were going to refurbish the treasury building. Min Zi Qian said, "Why not use the old one? Do they really have to redo it?" The Master said, "This man does not talk. But when he does, he surely hits the mark."
魯人為長府。閔子騫曰：「仍舊貫，如之何？何必改作？」子曰：「夫人不言，言必有中。」(先進, 11.14)

The Master said, "Hui was almost perfect. But he had nothing. Ci did not accept the heavenly mandate. He instead made a fortune. His speculation often turned out right.
子曰：「回也其庶乎，屢空。賜不受命，而貨殖焉，億則屢中。」(先進, 11.19)

What is 庸 (Yong)?

1. Constant (常)

庸言之信，庸行之謹 (周易·乾) Constancy in speech means trustworthy; constancy in conduct means respectable.

2. to work hard, toil (功, 勞)

無功庸者 不敢居高位 (晉語) He who does not make effort should not dare to remain in a high position.

國功曰功，民功曰庸

3. foolish (愚)

鄙樸(비박)人也，才能不過凡庸

"Stay hungry, stay foolish."

4. 和
庸：常也，用也，功也，和也，次也，易也...(廣韻)

Grandiose statement about 中 and 和

When the emotions of joy, anger, sorrow, happiness are not stirred, it can be called Equilibium. When they are stirred and yet all in proper control, it can be called Harmony. Equilibium is the root of everything. Harmony is the method of achieving whatever you pursue. When Equilibium and Harmony reaches perfection, everything will be in its proper place and all things will flourish.
喜怒哀樂之未發，謂之中；發而皆中節，謂之和；中也者，天下之大本也；和也者，天下之達道也。致中和，天地位焉，萬物育焉 (中庸, 1)

中 and 庸

Everybody says, ‘I know’. They adopt a position of balance and constance, but they cannot stick to it for a month.
人皆曰『予知』，擇乎中庸，而不能期月守也。」 (中庸, 7)

The character of Hui is this: He adopts a position of balance and constance. When he accomplishes a good deed, he seizes and cherishes it. He never loses it.
「回之為人也，擇乎中庸，得一善，則拳拳服膺而弗失之矣。」 (中庸, 8)

The Master said, ‘One may govern the whole world, a country or a household. One may decline honors and good salaries. One may step on sharp knife. But it is impossible to achieve a sense of balance and constancy.
子曰：「天下國家可均也，爵祿可辭也，白刃可蹈也，中庸不可能也。」 (中庸, 9)

To abide by good balance and constancy and not to have regrets when the world does not recognise you, only a Saint is capable of this.
君子依乎中庸，遁世不見知而不悔，唯聖者能之。(中庸, 11)

To achieve the balance and constancy is the ultimate virtue! Rare indeed are those who do this.
子曰：「中庸之為德也，其至矣乎！民鮮久矣。」 (雍也, 6.29)

的中? Constant adjustment?

The Master said, ‘Archery has something similar to a noble man’s behaviour. When you miss the mark, you reflect upon yourself to improve. The Way of a noble man is this: If you wish to go far, you should start from going to a near destination; if wish to climb a high mountain, you should start from climbing a low mound.
子曰：「射有似乎君子，失諸正鵠，反求諸其身。君子之道，辟如行遠必自邇(이= 가까움)，辟如登高必自卑。(中庸, 15)

1. Zi Lu asked about governing. The Master said, "Lead by example. Work hard." Zi Lu asked for more guidance. The Master said, "Don't be lazy."
子路問政。子曰：「先之，勞之。」請益。曰：「無倦。」

2. Zhong Gong became a minister to Lord Ji. Zhong Gong asked about governing. The Master said, "Lead sundry officers, pardon small wrongdoings, employ talented persons." Zhong Gong asked, "How can I know and employ talented persons?" The Master said, "Employ those whom you know. Those who are not known to you, do you think people will discard them?"
仲弓為季氏宰，問政。子曰：「先有司，赦小過，舉賢才。」曰：「焉知賢才而舉之？」曰：「舉爾所知。爾所不知，人其舍諸？」

3. Zi Lu said, "The ruler of Wei is waiting for you intending to entrust the governing. What will you do first?" The Master said, "Rectify names, of course." Zi Lu said, "Is that so? You are off the mark. How come rectifying names is your first priority?" The Master said, "How uncivilized you are! A noble man would remain quiet when it is about something he does not know. If names are not correctly used, your speech will be feigned. With a feigned speech, you cannot accomplish anything. If things are not accomplished, the Li and the Music will not flourish. If the Li and the Music do not flourish, punishments will not be properly administered. If punishments are not properly administered, people would not know where to stand. If a noble man should name names, he must be able to defend it. If he should say things, he must be able to act on it. When it comes to speech, a noble man ought not to talk nonsense."
子路曰：「衛君待子而為政，子將奚先？」子曰：「必也正名乎！」子路曰：「有是哉，子之迂也！奚其正？」子曰：「野哉由也！君子於其所不知，蓋闕如也。名不正，則言不順；言不順，則事不成；事不成，則禮樂不興；禮樂不興，則刑罰不中；刑罰不中，則民無所措手足。故君子名之必可言也，言之必可行也。君子於其言，無所苟而已矣。」

4. Fan Chi wanted to learn how to sow seeds. The Master said, "I am not a farmer." He then wanted to learn fruit and vegetable gardening. The Master said, "I am not a gardener." Fan Chi left. The Master said, "Petty and lowly, he is! When those in high positions are fond of Li, people dare not be irreverent. When those in high positions are fond of righteousness, people dare not rebel. When those in high positions are fond of trust, people dare not be insincere. When things are like this, people from all corners will come to you carrying their children. Why do you need to know how to sow seeds?
樊遲請學稼，子曰：「吾不如老農。」請學為圃。曰：「吾不如老圃。」樊遲出。子曰：「小人哉，樊須也！上好禮，則民莫敢不敬；上好義，則民莫敢不服；上好信，則民莫敢不用情。夫如是，則四方之民襁負其子而至矣，焉用稼？」

5. The Master said, "There are people who can recite all three hundred poems. But when they are entrusted with governing, they cannot manage. When they are sent on diplomatic missions, they cannot cope on their own. There are many of them, but they are all useless.
子曰：「誦詩三百，授之以政，不達；使於四方，不能專對；雖多，亦奚以為？」

6. The Master said, "If the commander is an upright person, carry out his wishes without waiting for an order. If the commander is not an upright person, do not follow his orders."
子曰：「其身正，不令而行；其身不正，雖令不從。」 (Zhu Xi keeps quiet about this. 論語注疏 presents this as a 'description' rather and an 'exhortation to disobey'.)

7. The Master said, "Government of Lu and government of Wei are like brothers." [魯，周公之後。衛，康叔之後。本兄弟之國]
子曰：「魯衛之政，兄弟也。」

8. The Master spoke of Gong Zi Jing of Wei, "He has a beautiful house. At the beginning, he said, 'I just want it to be put together.' When he had some structures, he said, 'I just want it be complete.' When it was richly done, he said, 'I just want it be beautiful.' "
子謂衛公子荊，「善居室。始有，曰：『苟合矣。』少有，曰：『苟完矣。』富有，曰：『苟美矣。』」

9. The Master went to Wei. Ran You was driving the carriage. The Master said, "A lot of people!" Ran You said, "Now that there are a lot, what should be done to them?" The Master said, "Make them rich." Ran You said, "Suppose they became rich, what should be done to them?" The Master said, "Teach them."
子適衛，冉有僕。子曰：「庶矣哉！」冉有曰：「既庶矣。又何加焉？」曰：「富之。」曰：「既富矣，又何加焉？」曰：「教之。」

10. The Master said, "If only someone employs me, in a month, I can produce some good results. In three years, I can complete my task."
子曰：「苟有用我者。期月而已可也，三年有成。」

11. The Master said, " 'If good people govern a country for a hundred years, cruel people will be tamed and execution can be abolished.' How true this is!"
子曰：「善人為邦百年，亦可以勝殘去殺矣。誠哉是言也！」

12. The Master said, "Even with a king, it would take a generation before ethical integrity reigns supreme.
子曰：「如有王者，必世而後仁。」

13. The Master said, "If you conduct yourself in an upright manner, what difficulty is there for you to govern? If you cannot behave in an upright manner, how can you make people behave in an upright manner?
子曰：「苟正其身矣，於從政乎何有？不能正其身，如正人何？」

14. Mr Ran was coming home from the court [of Lord Ji]. The Master said, "Why are you so late?" Mr Ran answered, "Because of governing." The Master said, "You mean private business [of Lord Ji]. If it was about governing, I would have been informed although I am not employed."
冉子退朝。子曰：「何晏也？」對曰：「有政。」子曰：「其事也。如有政，雖不吾以，吾其與聞之。」

15. Duke Ding (定) asked, "Is there a saying which can make a country prosper?" Confucius answered, "Speech cannot have such an effect. But there is something close. There is a saying, 'It is hard to be a ruler, it is not easy to be a minister.' If a ruler knows how difficult it is to be a ruler, isn't it close to the case of one sentence making the country prosper?" Duke Ding said, "Is there a saying which can ruin a country?" Confucius answered, "Speech cannot have such an effect. But there is something close. There is a saying, 'The only joy of being a ruler is that people say nothing which is against you.' If you are doing good and no one is against you, then that's not bad. But if you are not doing good and no one is against you, isn't it close to the case of one sentence ruining the country?"
定公問：「一言而可以興邦，有諸？」孔子對曰：「言不可以若是其幾也。人之言曰：『為君難，為臣不易。』如知為君之難也，不幾乎一言而興邦乎？」曰：「一言而喪邦，有諸？」孔子對曰：「言不可以若是其幾也。人之言曰：『予無樂乎為君，唯其言而莫予違也。』如其善而莫之違也，不亦善乎？如不善而莫之違也，不幾乎一言而喪邦乎？」

16. Duke of She asked about governing. The Master said, "It is to give happiness to those who are near and to attract those who are far removed."
葉公問政。子曰：「近者說，遠者來。」

17. Zi Xia became governor of the town of Ju Fu. Zi Xia asked about governing. The Master said, "Don't rush. Don't look for small gains. If you rush, you won't succeed. If you seek small gains, you won't have big achievements."
子夏為莒父宰，問政。子曰：「無欲速，無見小利。欲速，則不達；見小利，則大事不成。」

18. Duke of She (葉公) told Conficius, “In my village, there is an honest person. When his father stole a sheep, he testified against it.” Confucius said, “In my village, honesty is different. Father’s deed may be covered by the son. Son’s deed may be covered by the father. Honesty is there!”
葉公語孔子曰：「吾黨有直躬者，其父攘羊，而子證之。」孔子曰：「吾黨之直者異於是。父為子隱，子為父隱，直在其中矣。」

19. Fan Chi asked about ethical integrity. The Master said, "Be polite at home. Be respectful when you do things. Be loyal in your dealings with others. Even if you go to barbarian tribes, you should not let go of this."
樊遲問仁。子曰：「居處恭，執事敬，與人忠。雖之夷狄，不可棄也。」

20. Zi Gong asked, "What qualities are needed to be regarded as an officer?" The Master said, "When you have a sense of shame in your conduct and when you do not put your ruler's commands into disrepute wherever you are sent on a mission, you can be regarded as an officer." Zi Gong said, "May I ask what kind of persons come next?" The Master said, "Those who are praised by family members for serving parents well and those who are praised by townspeople for being kind-hearted." Zi Gong said, "May I ask what kind of persons come next?" The Master said, "Those whose speech is trustworthy and who get things done. Although they may have stubbornness of the petty and the lowly, they can come next." Zi Gong said, "How about those who are in the government these day?" The Master said, "Oh, dear! Those small minded people, there are too many to count."
子貢問曰：「何如斯可謂之士矣？」子曰：「行己有恥，使於四方，不辱君命，可謂士矣。」曰：「敢問其次。」曰：「宗族稱孝焉，鄉黨稱弟焉。」曰：「敢問其次。」曰：「言必信，行必果，硜硜然小人哉！抑亦可以為次矣。」曰：「今之從政者何如？」子曰：「噫！斗筲之人，何足算也。」

21. The Master said, "If you cannot manage to do things at the right pace, you are bound to be either mad or indecisive. A mad man will go ahead, an indecisive person leaves things unaccomplished."
子曰：「不得中行而與之，必也狂狷乎！狂者進取，狷(=猶豫未決)者有所不為也。」

22. The Master said, "People of the South have a saying, 'Without constant perseverance, you won't make a shaman nor a doctor.' Well said, indeed!" [According to Book of Changes,] "If your virtues are not constant, you may encounter shame." The Master said, "Divinatory readings are not enough."
子曰：「南人有言曰：『人而無恆，不可以作巫醫。』善夫！」「不恆其德，或承之羞。」子曰：「不占而已矣。」

23. The Master said, "A noble man achieves harmony without being a conformist. The petty and the lowly are conformists without achieving harmony.
子曰：「君子和而不同，小人同而不和。」

24. Zi Gong asked, "If a person is liked by everyone in the village, how about him?" The master said, "That is not possible." "If a person is hated by everyone in the village, how about him?" The Master said, "That is not possible. It is different from being liked by the good people of the village and hated by the bad people of the village."
子貢問曰：「鄉人皆好之，何如？」子曰：「未可也。」「鄉人皆惡之，何如？」子曰：「未可也。不如鄉人之善者好之，其不善者惡之。」

25. The Master said, "A noble man is easy to serve but difficult to please. Try to please him in a manner which is not the proper way, he will not be pleased. When he employs people, he entrusts them with a task commensurate with their calibre. The petty and the lowly are difficult to serve but easy to please. Even when you please them in an improper way, they are pleased. When they employ a person, they expect him to be all capable.
子曰：「君子易事而難說也：說之不以道，不說也；及其使人也，器之。小人難事而易說也：說之雖不以道，說也；及其使人也，求備焉。」

26. The Master said, "A noble man is relaxed and generous without being arrogant. The petty and the lowly are arrogant without being relaxed and generous.
子曰：「君子泰而不驕，小人驕而不泰。」

27. The Master said, "Strong, decisive, uncouth, terse. These are closer to ethical integrity.
子曰：「剛毅、木訥，近仁。」

28. Zi Lu asked, "What qualities are needed to be regarded as an officer?" The Master said, "To be regarded as an officer, one must be wholehearted, stalwart, and convivial. With his friends, he is wholehearted and stalwart. With his brothers, he is convivial."
子路問曰：「何如斯可謂之士矣？」子曰：「切切、偲偲、怡怡如也，可謂士矣。朋友切切、偲偲，兄弟怡怡。」

29. The Master said, "If people are educated by good teachers for seven years, they can go to war."
子曰：「善人教民七年，亦可以即戎矣。」

30. The Master said, "If you don't teach people and take them to war, that is to waste them."
子曰：「以不教民戰，是謂棄之。」