Category: ACLP

1. When Confucius was in his home town, he was simple and meek. It looked as if he could barely speak. When he was in an ancestral temple or in a court, he spoke fluently without hesitation. But he was respectful.
孔子於鄉黨，恂恂如也，似不能言者。其在宗廟朝廷，便便言，唯謹爾。

2. In court, speaking to counsellors junior to him, he was frank and straightforward. With counsellors senior to him, he would debate cordially and courteously. When the ruler was present, he was polite and cautious. He was also austere and poised.
朝，與下大夫言，侃侃如也；與上大夫言，誾誾如也。君在，踧踖如也。與與如也。

3. A ruler may ask him to receive a guest. When the guest arrives, he would wear a solemn face and tap the floor tile with his foot as a sign of respect. He would greet the guest from where he stood by joining his two hands at his chest. Before as well as after the greeting, his costume was neatly maintained. He would then move forward on his toes in quick steps like a fluttering bird. After the guest has left, he would always report back saying, "The guest has left without looking back."
君召使擯，色勃如也，足躩如也。揖所與立，左右手。衣前後，襜如也。趨進，翼如也。賓退，必復命曰：「賓不顧矣。」

4. When entering the gate of a government office, he would always bend himself, as if the gate was not big enough. He would not stand in the middle of the gate. While entering the gate, he would not step on the threshold. When passing by a place housing ancestral tablets, he would wear a solemn face, tap the floor stone with his foot as a sign of respect and his speech would become like that of a feeble man. He would then hold the hem of his lower garment and climb up to the place, bending himself and holding his breath almost as if he was not breathing. Coming out from the hall, as soon as he laid his foot on the first step, he would unwind. One could tell from his face that he was contented and elated. Having come down to the last step, he would respectfully move on in quick steps on his toes,
like a fluttering bird. When he re-passes by the place, he would be at ease and uninhibited.

入公門，鞠躬如也，如不容。立不中門，行不履閾。過位，色勃如也，足躩如也，其言似不足者。攝齊升堂，鞠躬如也，屏氣似不息者。出，降一等，逞顏色，怡怡如也。沒階趨進，翼如也。復其位，踧踖如也。

5. When holding the jade insignia, he would bend himself, as if it was too heavy to hold. In receiving it from his superior or passing it to his subordinate, he would wear a face of trepidation. While he was holding the insignia, he would walk without lifting his heels from the ground, as if he was being carried away effortlessly. During sacrificial ceremonies, he looked like an expert in rituals and music. In private audience, he was jovial and congenial.

執圭，鞠躬如也，如不勝。上如揖，下如授。勃如戰色，足蹜蹜，如有循。享禮，有容色。私覿，愉愉如也。

6. Our noble man avoided deep purple and orange in decorating the lapels of his coat. Red and violet were not used for his daily wear. In hot weather, he would wear an unlined jacket made of ramie. But he would always put on an outer garment over it before going out. Over a dark costume, he would wear a black lamb skin coat; over a white costume, he would wear a deer skin coat; over a brown costume, he would wear a fox skin coat. His usual skin coats were long except for the right-hand sleeve, which was cut short. He would always wear pyjamas when he went to bed. They were half his length. Fox and mink fur was used to give a full padding to his bedding. When the mourning period was over, he would wear decorations without restriction. With the exception of the prescribed courtly wear, he would always tailor down his clothes to fit him. Wearing a black lamb skin coat and black hat, he would not attend a funeral. In the first month of the year, he would always wear the courtly costume and attend the court.

君子不以紺緅飾。紅紫不以為褻服。當暑，袗絺綌，必表而出之。緇衣羔裘，素衣麑裘，黃衣狐裘。褻裘長。短右袂。必有寢衣，長一身有半。狐貉之厚以居。去喪，無所不佩。非帷裳，必殺之。羔裘玄冠不以弔。吉月，必朝服而朝。

7. During purification, he would always rise at dawn, put on his cloth and say the sidereal prayer. During purification, he would always be on a special diet and stay in a different room.

齊，必有明衣，布。齊，必變食，居必遷坐。

8. He would prefer finely milled rice and thinly sliced meat. When the rice turned bad and began to have a funny taste, when the fish smelled slightly fishy, when the meat was a bit off, he would not eat. When the food was discoloured, he would not eat. When it smelled bad, he would not eat. When it was not piping hot, he would not eat. When it was not served at the right time, he would not eat.
When the food was not cut to the proper shape and size, he would not eat. When it was not accompanied by the right sauce, he would not eat. Even when meat was there in plenty, he would not let his appetite win over him. But he drank like a whale. He would not, however, go out of control. Purchased wine and dried meat from a market, he would not touch. He did not mind spicy food but he would not have it too much. After a sacrificial ceremony in a government office, he would not keep overnight the give-away meat. The meat used in a sacrificial ceremony at home, he would not keep it for more than three days. After three days, he would not eat it. While eating, he would not have long conversations. In bed, he would keep quiet. Even when he only had coarse rice and vegetable soup, he would set aside some of them for the spirits. He was always solemn when he did this.

食不厭精，膾不厭細。食饐而餲，魚餒而肉敗，不食。色惡，不食。臭惡，不食。失飪，不食。不時，不食。割不正，不食。不得其醬，不食。肉雖多，不使勝食氣。惟酒無量，不及亂。沽酒市脯不食。不撤薑食。不多食。祭於公，不宿肉。祭肉不出三日。出三日，不食之矣。食不語，寢不言。雖疏食菜羹，瓜祭，必齊如也。

9. If the cushions were not properly laid out, he would not sit.

席不正，不坐。

10. While drinking with the local people, only after the senior member has left would he also leave. When the local people were having a ritual to fend off a plague, he would wear his courtly costume and stand at the east side of the step.

鄉人飲酒，杖者出，斯出矣。鄉人儺，朝服而立於阼階。

11. When he was sending a man to a different country, he would bow twice and see him off. Lord Ji Kang sent him some medicine. He bowed and received it. Then he said, "Qiu is not equal to this. I dare not taste it."

問人於他邦，再拜而送之。康子饋藥，拜而受之。曰：「丘未達，不敢嘗。」

12. His stable was burnt down. He came home from the court. He said, "Was anybody hurt?' He did not ask about the horse.

廄焚。子退朝，曰：「傷人乎？」不問馬。

13. If a ruler sent him a dish, he would always correct his posture and have a taste of it first. If a ruler sent him raw meat, he would always cook it and eat it while it is hot. If a ruler sent him a live animal, he would always raise it. In attendance during a meal of a ruler, the ruler would set aside some food for the spirits first and then he would also eat. During serious illness, when the ruler was coming to see him, he would lay his head to the east and place the courtly costume on him and tie it with the belt. If a ruler summoned him, without waiting for the carriage to be harnessed, he would set off.

君賜食，必正席先嘗之；君賜腥，必熟而薦之；君賜生，必畜之。侍食於君，君祭，先飯。疾，君視之，東首，加朝服，拖紳。君命召，不俟駕行矣。

14. When he was inside the Grand Temple, he would ask about everything.

入太廟，每事問。

15. A friend died. But the deceased had been homeless. He said, "Bring the corpse in my house for a funeral." If it was a friend who sent him a gift, even though it might be a carriage or a
horse, as long as it was not the give-away meat used in a sacrificial ceremony, he would not bow.

朋友死，無所歸。曰：「於我殯。」朋友之饋，雖車馬，非祭肉，不拜。

16. He did not sleep like a corpse. But he did not live in extravagance. If he saw that a man was in a mourning period, even though he knew him very well, he would invariably wear a solemn face. If he saw a man wearing the funeral cap or a blind man, even if the man was in a rag, he would always correct his posture. To those who were press-ganged to hard labour, he showed respect. He paid respect to those who were heavy laden. When he was served with an elaborate meal, he would always show a sign of astonishment and stand up. When there was a big lightening or a violent gale, he would invariably change his face.

寢不尸，居不容。見齊衰者，雖狎，必變。見冕者與瞽者，雖褻，必以貌。凶服者式之。式負版者。有盛饌，必變色而作。迅雷風烈，必變。

17. In climbing onto a carriage, he would always keep himself upright and hold the rope. Once in the carriage, he would not look around inside, he would not tell the driver to go fast, he would not point his finger at things.

升車，必正立執綏。車中，不內顧，不疾言，不親指。

18. Alarmed by people, the birds flew up. After circling around, they came down and gathered together. The Master said, Female pheasants in the mountain! It's the right time! It's the right time!" Zi Lu served the bird to the Master. The Master sniffed the dish three times, then he rose.
色斯舉矣，翔而後集。曰：「山梁雌雉，時哉！時哉！」子路共之，三嗅而作。

1. The Master rarely spoke about profit, fate or ethical integrity.
子罕言利，與命，與仁。

2. A villager of Da Xiang (達巷) said, "Great, isn't he? Confucius. With his vast learning, he did not manage to make a name of himself." The Master heard this and told his students, "What shall I try? Shall I try carriage driving? Or shall I try shooting? I think I will try carriage driving."
達巷黨人曰：「大哉孔子！博學而無所成名。」子聞之，謂門弟子曰：「吾何執？執御乎？執射乎？吾執御矣。」

3. The Master said, "To follow the Li, ceremonial caps should be made of Hemp. Nowadays people use silk strips, which is economical. I follow the general trend. To follow the Li, bowing should be done before climbing up the steps. Nowadays people bow after climbing up the steps, which is rude. Although it is against the general trend, I follow the practice of bowing beforehand."
子曰：「麻冕，禮也；今也純，儉。吾從眾。拜下，禮也；今拜乎上，泰也。雖違眾，吾從下。」

4. The Master has severed himself from these four: sensibles did not grip him, imperatives did not bind him, permanence did not trap him and he had no notion of self.
子絕四：毋意，毋必，毋固，毋我。

5. The Master was menaced in Quang (匡). He said, "King Wen being long dead, do I not embody civilisation (wen) now? If Heaven is going to forsake that civilisation, my death will result in a world without the civilisation. If Heaven is not going to forsake the civilisation, what can the people of Quang do to me?'
子畏於匡。曰：「文王既沒，文不在茲乎？天之將喪斯文也，後死者不得與於斯文也；天之未喪斯文也，匡人其如予何？」

6. The Chief Counsellor asked Zi Gong, "Is your Master a Saint? How come he has so many talents?" Zi Gong said, "The Heaven originally sent him as a Great Saint. He has many talents as well." The Master heard this and said, "The Chief Counsellor knows me. When I was young, I was lowly. That's why I am good at many mundane jobs. Is a noble man good at many things? No, he is not."
大宰問於子貢曰：「夫子聖者與？何其多能也？」子貢曰：「固天縱之將聖，又多能也。」子聞之，曰：「大宰知我乎！吾少也賤，故多能鄙事。君子多乎哉？不多也。」[8.16, use of zhi.]

7. Lao said, "The Master told once, 'I do not have an employment. That's why I am good at many things.' "
牢曰：「子云，『吾不試，故藝』。」

8. The Master said, "Do I have knowledge? No, I don't. Once a red-neck asked me a question. I just had no bloody clue. I kept beating around the bush and then I gave up."
子曰：「吾有知乎哉？無知也。有鄙夫問於我，空空如也，我叩其兩端而竭焉。」

9. The Master said, "The phoenix does not come. The dragon does not rise from the river. I am finished."
子曰：「鳳鳥不至，河不出圖，吾已矣夫！」

10. When the Master saw a man who is in mourning or in funeral attire, or when he saw a blind man, even if he could see that the man was young, he would always stand up. If he had to pass by the man, he would [out of respect] hasten his pace on his toe.
子見齊衰者、冕衣裳者與瞽者，見之，雖少必作；過之，必趨。

11. Yan Yuan heaved a deep sigh and said, "The more I look up, the higher it gets. The more I delve in, the harder it gets. I just saw it in front of my eyes; at a blink, it is already behind me. Our Master effortlessly, magically inveigle people into the good path. He broadens me with learning and he tightens me with Li. Although I seek to strive, I cannot attain it. I have already spent all my ability but you still seem to stand high up there. Although I seek to follow you, I am still far from you."
顏淵喟然歎曰：「仰之彌高，鑽之彌堅；瞻之在前，忽焉在後。夫子循循然善誘人，博我以文，約我以禮。欲罷不能，既竭吾才，如有所立卓爾。雖欲從之，末由也已。」

12. The Master was seriously ill. Zi Lu had one of his fellow pupils serve as the Master's secretary. When his illness relented a little, the Master said, "It has been long, isn't it, that You has been cheating. He had no secretary but he acted as if he had had one. If you think you can trick me, you might as well trick the Heaven. Instead of having my funeral taken care of by a secretary, I would rather have it done by you guys. Even if I am not meant to get a big funeral, do you think I will die on the street?"
子疾病，子路使門人為臣。病閒，曰：「久矣哉！由之行詐也，無臣而為有臣。吾誰欺？欺天乎？且予與其死於臣之手也，無寧死於二三子之手乎？且予縱不得大葬，予死於道路乎？」

13. Zi Gong said, "Suppose you have a beautiful jade like this. Will you put it in a safe and keep it? Or will you seek a buyer offering a good price and sell it?" The Master said, "I will sell it! I will sell it! I am just waiting for the buyer."
子貢曰：「有美玉於斯，韞匵而藏諸？求善賈而沽諸？」子曰：「沽之哉！沽之哉！我待賈者也。」

14. The Master wanted to live among the nine barbarian tribes. Someone said, "Squalid out there, wouldn't it?' The Master said, "Where a noble man dwells, how can there be anything squalid?'
子欲居九夷。或曰：「陋，如之何！」子曰：「君子居之，何陋之有？」

15. The Master said, "After I returned from Wei back to Lu, the music became right. Ya and song each found its right place."
子曰：「吾自衛反魯，然後樂正，雅頌各得其所。」

16. The Master said, "Serving dukes and lords when I am out, serving parents and elders when I am in, not disdaining to be diligent in sorting out the funeral, not drinking myself to sloth -- would I have any problem with these?'
子曰：「出則事公卿，入則事父兄，喪事不敢不勉，不為酒困，何有於我哉？」

17. The Master was on a bridge over a stream. He said, "Moving on, moving on like this. Without a rest, day and night."
子在川上，曰：「逝者如斯夫！不舍晝夜。」

18. The Master said, "I have not yet seen a man who cherishes virtue as he would cherish a woman."
子曰：「吾未見好德如好色者也。」

19. The Master said, "Suppose I am making a mound. It is all but finished except for one last basketful of earth. If I stop there, I get nowhere. Suppose I am levelling a ground. Even though I have only covered the first basketful of earth, if I continue, I am getting there."
子曰：「譬如為山，未成一簣，止，吾止也；譬如平地，雖覆一簣，進，吾往也。」

20. The Master said, "Once explained, he would not languish. That is Hui.
子曰：「語之而不惰者，其回也與！」

21. The Master spoke about Hui and said, "How sad! I saw him advancing. I did not see him stopping."
子謂顏淵，曰：「惜乎！吾見其進也，未見其止也。」

22. The Master said, "A burgeoning plant may end up with no blossom. A blossoming plant may end up with no fruit."
子曰：「苗而不秀者有矣夫！秀而不實者有矣夫！」

23. The Master said, "The younger generation is redoubtable. You won't know whether the ones that are coming are not as good as the ones that are already here. But at the same time, those who are forty or fifty and still have understood nothing -- they need not be feared.
子曰：「後生可畏，焉知來者之不如今也？四十、五十而無聞焉，斯亦不足畏也已。」

24. The Master said, "Sayings of the proper law – can you ignore them? Reforming them, however, is more precious. Sayings offered by way of a praise – can you not feel happy? Sift through them, however, is more precious. To be happy without sifting through the praise, to conform without reforming – I don’t know how one can do that."
子曰：「法語之言，能無從乎？改之為貴。巽與之言，能無說乎？繹之為貴。說而不繹，從而不改，吾末如之何也已矣。」

25. The Master said, "The most important thing is to be loyal and to be trustworthy. Do not befriend a man who is not as good as you. When you find a fault, do not hesitate to mend it."
子曰：「主忠信，毋友不如己者，過則勿憚改。」

26. The Master said, "Even a great army may be stripped of its commander. But no one can strip an ordinary chap of his determination."
子曰：「三軍可奪帥也，匹夫不可奪志也。」

27. The Master said, "In a shabby padded coat, he would not be ashamed of standing next to a man in a fox or mink coat. That is You (由)." [Upon hearing this] Zi Lu was reciting all the time: 'Don't harm, do not desire // What use, if it's not good?' The Master said, "Well said. Is it good enough to be of any use?"
子曰：「衣敝縕袍，與衣狐貉者立，而不恥者，其由也與？『不忮不求，何用不臧？』」子路終身誦之。子曰：「是道也，何足以臧？」

28. The Master said, "When the weather gets cold, then you realise that pine and cedar are the last to wither."
子曰：「歲寒，然後知松柏之後彫也。」

29. The Master said, "A man of knowledge is not distracted by doubts, a man of ethical integrity is not plagued by worries, a man of courage is not shriveled by fear."
子曰：「知者不惑，仁者不憂，勇者不懼。」

30. The Master said, "You may all learn together but you may not all practise the Way together. Some of you may practise the Way together but even those of you may not all stand on your feet together. Some of you may even stand on your feet together, but you cannot judge together."
子曰：「可與共學，未可與適道；可與適道，未可與立；可與立，未可與權。」

31. 'Cherry blossoms // Floating and wafting // How not to think of you // Dwelling so far from me.' The Master said, "She is not thinking of you enough. Otherwise, how could she feel the distance?'
「唐棣之華，偏其反而。豈不爾思？室是遠而。」子曰：「未之思也，夫何遠之有？」

1. The Master said, "Tai Bo (泰伯) can be considered to have attained the ultimate virtue. Three times he relinquished the rulership of the whole world. And yet, people had no knowledge of it and no way of praising him."
子曰：「泰伯，其可謂至德也已矣！三以天下讓，民無得而稱焉。」

2. The Master said, "When modesty is not grounded on Li, it becomes slavish; when cautiousness is not grounded on Li, it becomes cowardly; when courage is not grounded on Li, it becomes disruptive; when honesty is not grounded on Li, it becomes a snare. When the ruler genuinely serves his parents, people will rise up to ethical integrity. If he does not desert his old friends, people will not be shallow."
子曰：「恭而無禮則勞，慎而無禮則葸，勇而無禮則亂，直而無禮則絞。君子篤於親，則民興於仁；故舊不遺，則民不偷。」

3. Master Zeng was ill. He summoned his students and said, "Uncover my feet. Uncover my hands. In the Poems, it is said, 'I fear and I tremble; as if I am on the verge of a deep water; as if I tread on a wafer-thin ice.' I know that from henceforth I am released from this, my dear students!"
曾子有疾，召門弟子曰：「啟予足！啟予手！《詩》云『戰戰兢兢，如臨深淵，如履薄冰。』而今而後，吾知免夫！小子！」

4. Master Zeng was ill. Meng Jing Zi (孟敬子) paid a visit. Master Zeng spoke thus: "When a bird is about to die, its sound becomes sad. When a man is about to die, his speech becomes good. A noble man will think highly of these three in his pursuit of the Way: When you move about, you should avoid being rough or lazy. You should maintain a determined look so that you can inspire confidence. When you speak, you should avoid being vulgar and rowdy. As for complying with the ceremonial details, that is what a steward is there for."
曾子有疾，孟敬子問之。曾子言曰：「鳥之將死，其鳴也哀；人之將死，其言也善。君子所貴乎道者三：動容貌，斯遠暴慢矣；正顏色，斯近信矣；出辭氣，斯遠鄙倍矣。籩豆之事，則有司存。」

5. Master Zeng said, "While he was capable he nevertheless sought advice from those who are not capable. While he had many talents, he nevertheless sought advice from those who have few talents. He got it but it appeared as if he did not get it. He was full of substance and yet he appeared to have no substance. He received blow without retaliating. My old friend used to do his work in this manner."
曾子曰：「以能問於不能，以多問於寡；有若無，實若虛，犯而不校，昔者吾友嘗從事於斯矣。」

6. Master Zeng said, "If you could be entrusted with a four foot tall orphan, you could be entrusted with the fate of one hundred villages. Faced with a great penurie and yet not to make exactions from your charge, this is how a ruler should deal with his people. It is how a noble man deals with the people."
曾子曰：「可以託六尺之孤，可以寄百里之命，臨大節而不可奪也。君子人與？君子人也。」

7. Master Zeng said, "An officer must be immensely firm. His task is heavy and he has a long way to go. Ethical integrity is his task. Isn't it heavy? Death only will put an end to his task. Isn't it long?"
曾子曰：「士不可以不弘毅，任重而道遠。仁以為己任，不亦重乎？死而後已，不亦遠乎？」

8. The Master said, "Poetry will move you. Li will give you a standing. Music will accomplish you."
子曰：「興於詩，立於禮。成於樂。」

9. The Master said, "You can make people use the knowledge; but you cannot give them knowledge."
子曰：「民可使由之，不可使知之。」

10. The Master said, "If you cherish courage and abhor deprivation, you become disruptive. Likewise, seeing a man lacking in ethical integrity, if you abhor him too much, you become disruptive."
子曰：「好勇疾貧，亂也。人而不仁，疾之已甚，亂也。」
[Also see 4.6]

11. The Master said, "You may have superb talents like the Duke of Zhou. But if you are arrogant and condescending, the rest of you is not worth looking at."
子曰：「如有周公之才之美，使驕且吝，其餘不足觀也已。」

12. The Master said, "Having devoted three years to learning and yet still not finding an employment is indeed rare."
子曰：「三年學，不至於穀，不易得也。」
[Also see 2.8]

13. The Master said, "With full confidence, proceed to learning. Have the deadly determination to abide by the good Way. If the country is dangerous, do not enter. If the country is turbulent, do not stay. If the Way prevails in the world, come to the surface. If the Way is lost, lie low. If the country has the Way and you have no wealth or honour, you should be ashamed. If the country has lost the Way and you still have wealth or honour, you should be ashamed."
子曰：「篤信好學，守死善道。危邦不入，亂邦不居。天下有道則見，無道則隱。邦有道，貧且賤焉，恥也；邦無道，富且貴焉，恥也。」

14. The Master said, "If you are not in the right place, do not scheme to govern."
子曰：「不在其位，不謀其政。」

15. The Master said, "Music Director Zhi's rendition of the last movement of guan qu; isn't it magnificent! It fills your ear with its quivering resonance."
子曰：「師摯之始，關雎之亂，洋洋乎！盈耳哉。」

16. The Master said, "If you express yourself bluntly and yet not even honest, if you are thick and yet not even sincere, if you are incapable and yet not even trustworthy, I have no business with you."
子曰：「狂而不直，侗而不愿，悾悾而不信，吾不知之矣。」

17. The Master said, "Learning is like pursuing the unattainable. Perhaps you should rather be afraid of losing what you have already learned."
子曰：「學如不及，猶恐失之。」

18. The Master said, "How majestic! Shun and Wu, they had the whole world but they did not exploit it."
子曰：「巍巍乎！舜禹之有天下也，而不與焉。」

19. The Master said, "Great indeed was the way Yao governed! How majestic! Only the Heaven is great; only Yao could emulate the greatness. Vast and serene! People had no words to describe it. Majestic is he who brought his endeavour to completion! Brilliant is he who had the splendid civilization!'
子曰：「大哉，堯之為君也！巍巍乎！唯天為大，唯堯則之。蕩蕩乎！民無能名焉。巍巍乎！其有成功也；煥乎，其有文章！」

20. Shun had five ministers and he could govern the whole world. King Wu [주 무왕] had also said, "I only have ten capable ministers." The Master said, "Talent is hard to get by. What else could be the reason? During the period between Tang and Wu, those few managed to achieve the prosperity. [As for the reign of King Wu], not counting the woman, nine people managed it in fact. Having conquered two thirds of the whole world, Zhou nevertheless respectfully served Yin. The virtue of Zhou can certainly be called the ultimate of the virtues."
舜有臣五人而天下治。武王曰：「予有亂臣十人。」孔子曰：「才難，不其然乎？唐虞之際，於斯為盛。有婦人焉，九人而已。三分天下有其二，以服事殷。周之德，其可謂至德也已矣。」

21. The Master said, "About Wu, I have nothing to reproach. Simple were his food and drinks. But he served ghosts and spirits to the utmost. Ragged were his clothes. But his ceremonial robe and cap were of utmost beauty. Ignoble were his palace and residence. But he devoted all his force to build canals and aqueducts. About Wu, I have nothing to reproach."
子曰：「禹，吾無間然矣。菲飲食，而致孝乎鬼神；惡衣服，而致美乎黻冕；卑宮室，而盡力乎溝洫。禹，吾無間然矣。」

1. The Master said, "I transmit; I do not create. I lay my trust and find pleasure in the old. I even compare myself to Lao Peng (老彭)."
子曰：「述而不作，信而好古，竊比於我老彭。」

2. The Master said, "Not to boast about what I know; to learn without finding it irksome, to teach people diligently -- Do I have any problem with these?"
子曰：「默而識之，學而不厭，誨人不倦，何有於我哉？」

3. The Master said, "To fail to cultivate virtues, fail to teach what I have learned, fail to follow what I have realised to be right, fail to reform what is not good -- these are my worries."
子曰：「德之不脩，學之不講，聞義不能徙，不善不能改，是吾憂也。」

4. In his moments of leisure, the Master was relaxed and radiant.
子之燕居，申申如也，夭夭如也。

5. The Master said, "Seriously, I must be getting old. It has been quite a while since I cease to see the Duke of Zhou in my dream."
子曰：「甚矣吾衰也！久矣吾不復夢見周公。」

6. The Master said, "Have the determination to practise the Way, stick to the good things which you have figured out, abide by ethical integrity and give yourself freely to liberal arts."
子曰：「志於道，據於德，依於仁，游於藝。」

7. The Master said, "Anyone who came of his own accord with a bundle of dried meat or more, I have never refused to teach."
子曰：「自行束脩以上，吾未嘗無誨焉。」

8. The Master said, "Without a heart seething with rage, you won't understand. Without gnashing your teeth, you won't develop yourself further. When I raise one corner and if you don't respond by raising the remaining three corners, I won't repeat again."
子曰：「不憤不啟，不悱不發，舉一隅不以三隅反，則不復也。」

9. When the Master was eating next to a person who is in mourning, he did not have his full.
子食於有喪者之側，未嘗飽也

10. On the day when he wailed at a funeral, the Master did not sing.
子於是日哭，則不歌。

11. The Master spoke to Yan Yuan, "To get things done when hired and to lie low when fired; only you and I are like this!" Zi Lu said, "If you are to be in command of three armies, with whom will you be doing it?" The Master said, "He who beats up a tiger, dares to swim across a river and would not mind dying -- I won't be with that sort of man. I will certainly be with a man who faces the affair with trepidation, who likes to plan ahead and who manages to get things done."
子謂顏淵曰：「用之則行，舍之則藏，唯我與爾有是夫！」子路曰：「子行三軍，則誰與？」子曰：「暴虎馮河，死而無悔者，吾不與也。必也臨事而懼，好謀而成者也。」

12. The Master said, "If wealth is something that can be obtained by pursuing, I too would work even as a caning officer. But it seems that wealth is not something that can be obtained by pursuing. So I do what I like."
子曰：「富而可求也，雖執鞭之士，吾亦為之。如不可求，從吾所好。」

13. The Master paid a great deal of attention to the following: pre-ceremonial purification, war and illness.
子之所慎：齊，戰，疾。

14. When the Master was in Qi (齊), he heard shao (韶) music. For three months, he did not notice the taste of meat. He said, "I never thought music could reach such a height."
子在齊聞韶，三月不知肉味。曰：「不圖為樂之至於斯也！」

15. Ran You (冉有) said, "Is our Master supporting the ruler of Wei (衛)?" Zi Gong said, "OK, I will ask him." He went in and said, "Bo Yi (伯夷) and Shu Qi (叔齊), what kind of men were they?" The Master said, "They were superior men of the olden days." "You mean, they put their grievances behind?" said Zi Gong. The Master said, "They wanted ethical integrity and they got it. What grievance, then?" Zi Gong came out and said, "Our Master is not supporting the ruler of Wei."
冉有曰：「夫子為衛君乎？」子貢曰：「諾。吾將問之。」入，曰：「伯夷、叔齊何人也？」曰：「古之賢人也。」曰：「怨乎？」曰：「求仁而得仁，又何怨。」出，曰：「夫子不為也。」 [Ruler of Wei at the time (輒; Zhe) was fighting against his father (蒯瞶; Kuai Wei) who was trying to get to the throne. Perhaps Confucius supported neither Zhe nor Kuai Wei, as both of them were greedy for the power.]

16. The Master said, "To have a simple meal followed by water; and then to lie down resting your head on your bent arm. The joy of life is also there. Unjustly acquired wealth and honour are, for me, just like floating clouds."
子曰：「飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲。」

17. The Master said, "If I had a few more years, I could complete the study of the book of changes (周易). I shall then be free from big mistakes.
子曰：「加我數年，五十以學易，可以無大過矣。」

18. The Master always talked about the Poems, the Documents and observance of Li. He always talked about all these.
子所雅言，詩、書、執禮，皆雅言也。

19. The Duke of She (葉) asked Zi Lu about Confucius. Zi Lu ignored him. The Master said, "Why didn't you say that he is the kind of man who would forget about eating when he is outraged, forget his worries when he is happy and he does not know that old age will eventually get to him."
葉公問孔子於子路，子路不對。子曰：「女奚不曰，其為人也，發憤忘食，樂以忘憂，不知老之將至云爾。」

20. The Master said, "I am not a person who knew from birth. I am a person who is fond of the old and who diligently seeks the knowledge."
子曰：「我非生而知之者，好古，敏以求之者也。」

21. The Master did not talk about supernatural forces and disturbing spirits.
子不語 怪，力，亂，神。

22. The Master said, "Suppose I am in a group of three men. There is bound to be my teacher. I choose the good one to emulate him. And I choose the bad one to correct myself."
子曰：「三人行，必有我師焉。擇其善者而從之，其不善者而改之。」

23. The Master, "Virtues of Heaven are given to me. What can a guy like Huan Tei (桓魋) do to me?"
子曰：「天生德於予，桓魋其如予何？」

24. The Master said, "You guys, are you hiding something from me? I don't hide anything from you. I don't do anything without you guys. This is my style."
子曰：「二三子以我為隱乎？吾無隱乎爾。吾無行而不與二三子者，是丘也。」

25. The Master taught us through his learning, his conduct, his loyalty and his trust in us.
子以四教：文，行，忠，信。

26. The Master said, "As for the Holy man, I cannot find such a man. But I can find a noble man. As for the Angelic man, I cannot find such a man. But I can find a constant man. There are people who pretend to have it while they don't, pretend to be full while they are empty, pretend to be at ease while they are constrained. They can hardly be constant.
子曰：「聖人，吾不得而見之矣；得見君子者，斯可矣。」子曰：「善人，吾不得而見之矣；得見有恆者，斯可矣。亡而為有，虛而為盈，約而為泰，難乎有恆矣。」

27. The Master would go fishing but would not use a fishing net. He would go hunting but would not shoot a bird in the nest.
子釣而不綱，弋不射宿。

28. The Master said, "Perhaps there are people who say things they know nothing about. I don't do that. I gather a lot of information and then choose the good things and follow them. I accumulate a lot of experience and then I understand. This is the way to knowledge."
子曰：「蓋有不知而作之者，我無是也。多聞擇其善者而從之，多見而識之，知之次也。」

29. People from the village of Hu (互) were difficult to talk to. But a servant boy from the village had an audience. The pupils were dismayed. The Master said, "You go with those who are advanced and you stay away from those who are backward. What's so wrong with that? He purified himself and came to me. I appreciate his purity. I do not vouch for his past."
互鄉難與言，童子見，門人惑。子曰：「與其進也，不與其退也，唯何甚！人潔己以進，與其潔也，不保其往也。」

30. The Master said, "Is ethical integrity far away from me? If I only want it, I can have it right away."
子曰：「仁遠乎哉？我欲仁，斯仁至矣。」

31. A judicial officer of Chen (陳) asked whether Duke Zhao (昭) of Lu (魯) knew the Li. Confucius said, "He knew the Li." Confucius left. The officer greeted Wu Ma Qi (巫馬期) and went up to him. The officer said, "I heard that a noble man does not form a faction. Has your noble man nevertheless formed a faction? The Duke took his wife from Wu (吳) and she has the same surname as his. He concealed this by calling her 'Wu Meng Zi (吳孟子)'. If the Duke knew the Li, who didn't?" Wu Ma Qi reported this. The Master said, "I am lucky! If I should ever make the slightest mistake, people surely notice!"
陳司敗問昭公知禮乎？孔子曰：「知禮。」孔子退，揖巫馬期而進之，曰：「吾聞君子不黨，君子亦黨乎？君取於吳為同姓，謂之吳孟子。君而知禮，孰不知禮？」巫馬期以告。子曰：「丘也幸，苟有過，人必知之。」

32. When the Master was singing with others, if there is a good piece he would always have it repeated and then he would join in polyphony.
子與人歌而善，必使反之，而後和之。

33. The Master said, "As for erudition, I am incomparable. As for actually practicing a noble man's conduct, however, there are things I still have not figured out."
子曰：「文，莫吾猶人也。躬行君子，則吾未之有得。」

34. The Master said, "Sainthood and ethical integrity: how dare I lay claim on such things. But I do endeavour to attain them without finding it loathsome and I teach people without being remiss. That is what I can claim to be doing. Gong Xi Hua (公西華) said, "That, precisely, is what we pupils cannot learn."
子曰：「若聖與仁，則吾豈敢？抑為之不厭，誨人不倦，則可謂云爾已矣。」公西華曰：「正唯弟子不能學也。」

35. The Master was seriously ill. Zi Lu wanted to pray. The Master said, "Is it usual to do so?" "Yes," said Zi Lu, "in a prayer, it is said, 'I pray for thee, to the spirits of the above and of the below, with reverence.'" The Master said, "I have been praying like that for a long while already."
子疾病，子路請禱。子曰：「有諸？」子路對曰：「有之。誄曰：『禱爾于上下神祇。』」子曰：「丘之禱久矣。」

36. The Master said, "Affluence will make you arrogant. Frugality will make you stubborn. It is better to be stubborn than to be arrogant."
子曰：「奢則不孫，儉則固。與其不孫也，寧固。」

37. The Master said, "A noble man has a big heart. The petty and the lowly have endless worries."
子曰：「君子坦蕩蕩，小人長戚戚。」

38. The Master was warm yet firm. He had authority but he was not ferocious. He was modest and comforting.
子溫而厲，威而不猛，恭而安。

1. The Master said, "Yong (雍) is good enough to be the ruler."
子曰：「雍也可使南面。」

2. Zhong Gong (仲弓; Yong) asked about Lord Zi Sang Bo (子桑伯). The Master said, "He is all right. He is simple." Zhong Gong said, "One could have a respectable dwelling and yet maintain simplicity in one's conduct and thus face the people; that is also possible, isn't it? Having a simple dwelling and to stick to simplicity in one's conduct; isn't it making too much of simplicity?" The Master said, "What Yong just said is quite right."
仲弓問子桑伯子，子曰：「可也簡。」仲弓曰：「居敬而行簡，以臨其民，不亦可乎？居簡而行簡，無乃大簡乎？」子曰：「雍之言然。」

3. Duke Ai (哀) asked, "Among your students, who is fond of learning?" Confucius replied, "A man called Yan Hui was fond of learning. He was unwavering in his wrath. He did not repeat the same mistake twice. Unfortunately, he died early. Now there is none. I have not since heard of a man who is fond of learning."
哀公問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不遷怒，不貳過。不幸短命死矣！今也則亡，未聞好學者也。」
[ 先進 7 季康子問：「弟子孰為好學？」孔子對曰：「有顏回者好學，不幸短命死矣！今也則亡。」 ]

4. Zi Hua (子華; 公西華; Chi) was sent to Qi (齊) as an emissary. Ran Zi (冉子; 冉有; Qiu) wanted to provide for Zi Hua's mother, so he asked for grain. The Master said, "Give her six bushels." Ran Zi asked more. "Give her eighteen bushels" said the Master. Ran Zi gave her eighty bushels of grain. The Master said, "When Chi was going to Qi, he was riding a fat horse, wearing a fur coat. So I heard. A noble man should broadly supply urgent deficiencies rather than top up the rich.
子華使於齊，冉子為其母請粟。子曰：「與之釜。」請益。曰：「與之庾。」冉子與之粟五秉。子曰：「赤之適齊也，乘肥馬，衣輕裘。吾聞之也，君子周急不繼富。」

5. Yuan Si (原思) was appointed administrator of a town under the jurisdiction of Confucius. Confucius gave him nine hundred measures of grain. Yuan Si declined. The Master said, "Yes, take it. Could you not give it to the villagers in your neighbourhood?"
原思為之宰，與之粟九百，辭。子曰：「毋！以與爾鄰里鄉黨乎！」

6. The Master spoke of Zhong Gong, "Suppose an unsightly spotted cow had a calf which is red, has horns perfectly formed all around. Even if one does not want to use it for sacrificial offering, would the mountains and the rivers give it a pass?"
子謂仲弓曰：「犂牛之子騂且角，雖欲勿用，山川其舍諸？」

7. The Master said, "Hui (回) has a mind which does not go against ethical integrity for three months on end. The rest would manage to do so for a day or for a month and that is it."
子曰：「回也，其心三月不違仁，其餘則日月至焉而已矣。」

8. Lord Ji Kang (季康) asked, "Is Zhong You (仲由; aka. Zi Lu) good enough to work for the government?" The Master said, "You (由) is decisive. Let him work for the government. There will be no problem." "Is Ci (賜; Zi Gong) good enough to work for the government?" The Master said, "Ci is accomplished. Let him work for the government. There will be no problem." "Is Qiu (求; Ran You) good enough to work for the government?" The Master said, "Qiu has many talents. Let him work for the government. There will be no problem."
季康子問：「仲由可使從政也與？」子曰：「由也果，於從政乎何有？」曰：「賜也，可使從政也與？」曰：「賜也達，於從政乎何有？」曰：「求也，可使從政也與？」曰：「求也藝，於從政乎何有？」

9. Mr. Ji (季) appointed Min Zi Qian (閔子騫) as the administrator of the town of Fei (費). Min Zi Qian said, "Would you be good enough to decline it on my behalf? If he should send for me again, I'd better be beyond the river Wen (汶)."
季氏使閔子騫為費宰。閔子騫曰：「善為我辭焉。如有復我者，則吾必在汶上矣。」

10. Bo Niu (伯牛; 冉耕 Ran Geng) had a serious disease. The Master paid a visit. Through the window, the Master was holding his hand. The Master said, "What a loss! Fate, it must be. How could this man have this disease! How could this man have this disease!"
伯牛有疾，子問之，自牖執其手，曰：「亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！」

11. The Master said, "What a winner Hui is! With a bit of rice in a bamboo basket and some water in a ladle made of dried marrow rind, he lives in a squalid alleyway. Other people would not have overcome the sorrow. Hui is unchanging in his delight. What a winner Hui is!"
子曰：「賢哉回也！一簞食，一瓢飲，在陋巷。人不堪其憂，回也不改其樂。賢哉回也！」

12. Ran Qiu (冉求) said, "It is not that I do not delight in what you teach us. I simply do not have enough force." The Master said, "He who does not have enough force would drop out half way. Now, you don't even start."
冉求曰：「非不說子之道，力不足也。」子曰：「力不足者，中道而廢。今女畫。」

13. The Master spoke to Zi Xia (子夏), "You should be a noble scholar. Don't be a petty and lowly scholar."
子謂子夏曰：「女為君子儒，無為小人儒。」

14. Zi You (子游) became the administrator of the township of Wu Cheng (武城). The Master said, "Have you got some good people, eh?" Zi You said, "There is a man called Tan Tai Mie Ming (澹臺滅明). In his conduct, he does not take the shortcut. If it is not for an official business, he has not set his foot in my office."
子游為武城宰。子曰：「女得人焉爾乎？」曰：「有澹臺滅明者，行不由徑。非公事，未嘗至於偃之室也。」

15. The Master said, "Meng Zhi Fan (孟之反) does not show off. He was among the last to retreat. But when the troop was about to enter the gate, he was lashing his horse. He said, "I dared not stay behind; but my horse was slow."
子曰：「孟之反不伐，奔而殿。將入門，策其馬，曰：『非敢後也，馬不進也。』

16. The Master said, "If you are not a smooth talker like Zhu Te (祝鮀) and yet have the beauty of Song Zhao (宋朝), you will have difficulty in today's world."
子曰：「不有祝鮀之佞而有宋朝之美，難乎免於今之世矣！」

17. The Master said, "Who can leave a room without using the door? How come no one abides by the Way?"
子曰：「誰能出不由戶？何莫由斯道也？」

18. The Master said, "If your simplicity overshadows your learning, you become vulgar. If your learning overshadows your simplicity, you become bookish. Only when learning and simplicity complement each other, will you be a noble man."
子曰：「質勝文則野，文勝質則史。文質彬彬，然後君子。」

19. The Master said, "Man should live honestly. If you live crookedly, all you can manage, if lucky, is to avoid being caught."
子曰：「人之生也直，罔之生也幸而免。」

20. The Master said, "Having the knowledge is not as good as being fond of knowing. To be fond of knowing is not as good as to remain delighted through the knowledge."
子曰：「知之者不如好之者，好之者不如樂之者。」

21. The Master said, "With those who are above average, you can have a discussion to reach a higher aim. With those who are below average, you cannot have a discussion to reach a higher aim."
子曰：「中人以上，可以語上也；中人以下，不可以語上也。」

22. Fan Chi (樊遲) asked about knowledge. The Master said, "Serving people with righteousness, revering the ghosts and the spirits and yet keeping them at a distance -- this can be regarded as knowledge." He asked about ethical integrity. The Master said, "A man of ethical integrity would tackle the difficult things first and leave the spoils to be considered afterwards. This can be regarded as ethical integrity."
樊遲問知。子曰：「務民之義，敬鬼神而遠之，可謂知矣。」問仁。曰：「仁者先難而後獲，可謂仁矣。」

23. The Master said, "Delighted is a man of knowledge, like water. Delighted is a man of ethical integrity, like a mountain. A man of knowledge is dynamic. A man of ethical integrity is serene. A man of knowledge is full of joy. A man of ethical integrity lives on for a long time."
子曰：「知者樂水，仁者樂山；知者動，仁者靜；知者樂，仁者壽。」

24. The Master said, "If Qi (齊) undergoes a reform, it will be like Lu (魯). If Lu undergoes a reform, it will attain the Way."
子曰：「齊一變，至於魯；魯一變，至於道。」

25. The Master said, "A square which is not square! Square, isn't it? Bloody square!'
子曰：「觚不觚，觚哉！觚哉！」

26. Zai Wo (宰我) asked, "Suppose a man of ethical integrity is told that going into the well is what ethical integrity would require him to do. Would he do it?" The Master said, "How could that be so? A noble man could go there but he would not fall in there. It is possible to cheat him but he will not be misguided."
宰我問曰：「仁者，雖告之曰：『井有仁焉。』其從之也？」子曰：「何為其然也？君子可逝也，不可陷也；可欺也，不可罔也。」

27. The Master said, "A noble man has a broad learning and he tightens it with Li. Is it still possible for him to over-step?"
子曰：「君子博學於文，約之以禮，亦可以弗畔矣夫！」

28. The Master had an audience with Nan Zi (南子). Zi Lu was not pleased. The old man went pale and said, "If I did something inappropriate, Heaven will loathe it. Heaven will loathe it!'
子見南子，子路不說。夫子矢之曰：「予所否者，天厭之！天厭之！」

29. The Master said, "To maintain the balance and to be constant; they are indeed the ultimate virtues! People rarely have them since long ago."
子曰：「中庸之為德也，其至矣乎！民鮮久矣。」

30. Zi Gong said, "How about broadly looking after the people and thus bringing all living beings to their fulfilment? Can it be called ethical integrity?" The Master said, "How can it merely be ethical integrity? It must be Sainthood! Even Yao (堯) and Shun (舜) fell short of this. Ethical integrity means no more than this: As I want to stand so I help others to stand too; as I want to succeed so I help others to succeed too. Being able to derive the lessons from what is near; this can be called the method of practising ethical integrity."
子貢曰：「如有博施於民而能濟眾，何如？可謂仁乎？」子曰：「何事於仁，必也聖乎！堯舜其猶病諸！夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。」

1. The Master spoke of Gong Ye Chang (公冶長): "He is marriageable. Although he was imprisoned, it was not his fault." The Master gave his daughter to him in marriage.
子謂公冶長，「可妻也。雖在縲絏之中，非其罪也」。以其子妻之。

2. The Master spoke of Nan Rong (南容): "When the Way prevailed in his country, he was not cast off. When his country lost the Way, he managed to avoid execution." The Master gave his niece to him in marriage.
子謂南容，「邦有道，不廢；邦無道，免於刑戮。」以其兄之子妻之。

3. The Master spoke of Zi Jian (子賤): "A noble man indeed is like him! If the principality of Lu had no noble man, where could he have acquired his qualities?"
子謂子賤，「君子哉若人！魯無君子者，斯焉取斯？」

4. Zi Gong asked, "What about me?" The Master said, "You are a vessel." "What do you mean, a vessel?" said Zi Gong. The Master said, "You are a liturgical vessel made of jade."
子貢問曰：「賜也何如？」子曰：「女器也。」曰：「何器也？」曰：「瑚璉也。」

5. Someone said, "Yong (雍; Zhong Gong 仲弓) is a man of ethical integrity; he does not have a silky tongue." The Master said, "What is the point of having a silky tongue? If you manipulate people with smooth talk, you will often be hated. I do not know about Yong's ethical integrity, but what is the point of having a silky tongue?"
或曰：「雍也，仁而不佞。」子曰：「焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？」 [See 6.1 子曰：「雍也可使南面。」]

6. The Master secured an employment for Qi Diao Kai (漆雕開). The latter replied, "I cannot yet believe that I am equal to the task." The Master was delighted.
子使漆雕開仕。對曰：「吾斯之未能信。」子說。

7. The Master said, "If the Way did not prevail and I have to take to the sea on a raft, You (由; Zi Lu) will be among those who follow me." Zi Lu heard this and was pleased. The Master said, "You (由) excels me in his fondness for courage; but he is not employable."
子曰：「道不行，乘桴浮于海。從我者其由與」子路聞之喜。子曰：「由也好勇過我，無所取材。」

8. Meng Wu Bo (孟武伯) asked whether Zi Lu was a man of ethical integrity. The Master said, "I don't know." He asked again. The Master said, "You (由) could control the army in a country of thousand chariots. But I don't know about his ethical integrity." "What about Qiu (求; Ran You)?" The Master said, "Qiu could serve as an administrator in a town of thousand houses or in a household of hundred chariots. But I don't know about his ethical integrity." "What about Chi (赤; Gong Xi Hua)?" The Master said, "Chi could, donning himself with a robe, be in attendence in court and entertain guests. But I don't know about his ethical integrity."
孟武伯問：「子路仁乎？」子曰：「不知也。」又問。子曰：「由也，千乘之國，可使治其賦也，不知其仁也。」「求也何如？」子曰：「求也，千室之邑，百乘之家，可使為之宰也，不知其仁也。」「赤也何如？」子曰：「赤也，束帶立於朝，可使與賓客言也，不知其仁也。」

9. The Master spoke to Zi Gong, "Between you and Hui (回; Yan Yuan), who is ahead of whom ?" Zi Gong replied, "How dare I hope to catch up with Hui? When Hui hears one thing, he understands ten. When I hear one thing, I can only understand two." The Master said, "Surely, you are not like him! Neither of us are like him."
子謂子貢曰：「女與回也孰愈？」對曰：「賜也何敢望回。回也聞一以知十，賜也聞一以知二。」子曰：「弗如也！吾與女弗如也。」

10. Zai Yu (宰予; aka. Zai Wo) was sleeping in broad daylight. The Master said, "Rotten wood cannot be sculpted. Plaster full of shit cannot be trowelled to give a smooth surface to a wall. Yu (予) is not even worth scolding." The Master said, "I used to listen to what people say and trusted that they would do as they say. Nowadays, I listen to what people say and observe whether they do as they say. It is because of Yu that I have changed."
宰予晝寢。子曰：「朽木不可雕也，糞土之牆不可杇也，於予與何誅。」子曰：「始吾於人也，聽其言而信其行；今吾於人也，聽其言而觀其行。於予與改是。」

11. The Master said, "I have not seen a man who is firm." Someone said in response, "What about Shen Chang (申棖)?" The Master said, "Chang is full of desire. How can he be firm?"
子曰：「吾未見剛者。」或對曰：「申棖。」子曰：「棖也慾，焉得剛？」

12. Zi Gong said, "I do not want people to aggrandize me. I also want to avoid aggrandizing people." The Master said, "Ci (賜), this is beyond your reach."
子貢曰：「我不欲人之加諸我也，吾亦欲無加諸人。」子曰：「賜也，非爾所及也。」

13. Zi Gong said, "About our Master's brilliant learning, you can hear. But you cannot hear him talk about man's original mind or the Way of Heaven."
子貢曰：「夫子之文章，可得而聞也；夫子之言性與天道，不可得而聞也。」

14. Zi Lu heard thus: "If you cannot put it into practice, you should be afraid of what you learn."
子路有聞，未之能行，唯恐有聞。

15. Zi Gong asked, "How come people say that Lord Kong Wen (孔文) is learned ?" The Master said, "He does not hesitate to learn. He is not ashamed of asking his subordinates. This is why they say he is learned."
子貢問曰：「孔文子何以謂之文也？」子曰：「敏而好學，不恥下問，是以謂之文也。」

16. The Master spoke about Zi Chan (子產), "Of a noble man's Way, he had the following four: In his conduct, he had modesty. In serving his superiors, he had reverence. In supporting his people, he had liberality. In employing his people, he abided by rightness."
子謂子產，「有君子之道四焉：其行己也恭，其事上也敬，其養民也惠，其使民也義。」

17. The Master said, "Yan Ping Zhong (晏平仲) had the goodness in socialising with people. For a long time, therefore, he was revered."
子曰：「晏平仲善與人交，久而敬之。」

18. The Master said, "Zang Wen Zhong (臧文仲) had a gigantic tortoise in his house. He also had mountain patterns sculpted on the pillars, duckweed patterns sculpted on the horizontal beams of his house. Did he know anything?"
子曰：「臧文仲居蔡，山節藻梲，何如其知也？」

19. Zi Zhang asked, "Governor Zi Wen (子文) had had the governor's post three times. But he did not appear to be pleased. He lost the post three time. But he did not appear to be displeased. He informed the details of his administration to his successors. How's that?" The Master said, "He is loyal." "Was he a man of ethical integrity?" asked Zi Zhang. The Master said, "I don't know. Was he?" "Lord Zui (崔) assasinated the prince of Qi (齊). Lord Chen Wen (陳文) had enough horses to equip ten chariots. He abandoned them and left. He arrived in another country. But he said, 'You guys are all like Lord Zui of my country.' And he left. He went to another country. But he again said, 'You guys are all like Lord Zui of my country.' And he left. How's that?" asked Zi Zhang. The Master said, "He is clean." "Was he a man of ethical integrity?" asked Zi Zhang. The Master said, "I don't know. Was he?"
子張問曰：「令尹子文三仕為令尹，無喜色；三已之，無慍色。舊令尹之政，必以告新令尹。何如？」子曰：「忠矣。」曰：「仁矣乎？」曰：「未知，焉得仁？」「崔子弒齊君，陳文子有馬十乘，棄而違之。至於他邦，則曰：『猶吾大夫崔子也。』違之。之一邦，則又曰：『猶吾大夫崔子也。』違之。何如？」子曰：「清矣。」曰：「仁矣乎？」曰：「未知。焉得仁？」

20. Lord Ji Wen (季文) thought three times before he would act. The Master heard this and said, "Twice is also possible."
季文子三思而後行。子聞之，曰：「再，斯可矣。」

21. The Master said, "Lord Ning Wu (甯武) relied on his knowledge when the Way prevailed in his country. He relied on his ignorance when his country lost the Way. His knowledge is attainable. But his ignorance is unattainable."
子曰：「甯武子邦有道則知，邦無道則愚。其知可及也，其愚不可及也。」

22. When the Master was in Chen (陳), he said, "Let's go back! Let's go back! The young ones in my group express themselves too bluntly. Although they may have accomplished brilliant learning, they do not know how to trim it."
子在陳曰：「歸與！歸與！吾黨之小子狂簡，斐然成章，不知所以裁之。」

23. The Master said, "Bo Yi (伯夷) and Shu Qi (叔齊) did not habour hatred against things past. To hang on to one's grievance is of little use."
子曰：「伯夷、叔齊不念舊惡，怨是用希。」

24. The Master said, "Who said Wei Sheng Gao (微生高) was honest? When someone came asking for vinegar, he went to his neighbour and asked for vinegar and gave it."
子曰：「孰謂微生高直？或乞醯焉，乞諸其鄰而與之。」

25. The Master said, "Soothing words, pleasant face and lots of politeness. Zuo Qiu Ming (左丘明) regarded them as shameful. I also regard them as shameful. To hide grievance and pretend to be friend with the person. Zuo Qiu Ming regarded it as shameful. I also regard it as shameful."
子曰：「巧言、令色、足恭，左丘明恥之，丘亦恥之。匿怨而友其人，左丘明恥之，丘亦恥之。」

26. Yan Yuan and Ji Lu (季路; aka. Zi Lu) were in attendance. The Master said, "Each of you, go ahead and tell me what you really want." Zi Lu said, "I would like people to share chariots, horses, clothes and fur coats among friends without ever getting upset even if they should receive them back the worse for wear." Yan Yuan said, "I would like a society where people do not show off their good deeds, do not parade their efforts." Zi Lu said, "Master, I would like to hear what you really want." The Master said, "I just want people to offer some comfort to the elderly; to be loyal among friends; and to hold the little ones in the arms."
顏淵、季路侍。子曰：「盍各言爾志？」子路曰：「願車馬、衣輕裘，與朋友共。敝之而無憾。」顏淵曰：「願無伐善，無施勞。」子路曰：「願聞子之志。」子曰：「老者安之，朋友信之，少者懷之。」

27. The Master said, "Alas, it's finished! I have not yet seen a man who manages to see his fault and proceeds to self-reproach."
子曰：「已矣乎！吾未見能見其過而內自訟者也。」

28. The Master said, "Even in a hamlet of ten households, there is bound to be a man who equals me in loyalty and trustworthiness. But he will not be equal to me in his fondness for learning."
子曰：「十室之邑，必有忠信如丘者焉，不如丘之好學也。」

1. The Master said, "To live with integrity is beautiful. If you choose not to stick with integrity, how can you claim to have wisdom?'
子曰：「里仁為美。擇不處仁，焉得知？」

2. The Master said, “Those who do not have integrity cannot remain bound by ethical precepts for long. They cannot remain joyfully for long anywhere. Those who have integrity derive comfort from integrity. Wise people derive benefit from integrity.
子曰：「不仁者不可以久處約，不可以長處樂。仁者安仁，知者利仁。」

3. The Master said, "Only those who have integrity can truly love people and truly hate people."
子曰：「唯仁者能好人，能惡人。」

4. The Master said, "Have the dogged determination to practice integrity. You will not be in a bad way."
子曰：「苟志於仁矣，無惡也。」

5. The Master said, "Wealth and honour are what people desire. But if you did not get them through the proper Way, do not dwell there. Poverty and low status are what people loathe. But if the Way did not prevail and you happened to have them, do not flee from them. If a noble man abandons integrity, loathsome indeed is his reputation as a noble man! A noble man does not go against integrity even while eating. Even in extreme haste, even in extreme peril, he will always abide by integrity."
子曰：「富與貴是人之所欲也，不以其道得之，不處也；貧與賤是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次必於是，顛沛必於是。」

6. The Master said, "I have not seen a man who cherishes integrity and yet loathes a person lacking in integrity. A man who cherishes integrity does not make a fuss about it. He who loathes a person lacking in integrity is making a virtue of his own loathing. Do not use a person lacking in integrity to aggrandize yourself. You can, if it is only for a day, exert your force to practise integrity, can you not? I have not seen a man who does not have enough force to do so. Maybe there are such persons. But I have not seen them yet."
子曰：「我未見好仁者，惡不仁者。好仁者，無以尚之；惡不仁者，其為仁矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未見力不足者。蓋有之矣，我未之見也。」

7. The Master said, "The mistake people make depends on the group they belong to. Observe the mistake, then you will know what type of man he is."
子曰：「人之過也，各於其黨。觀過，斯知仁矣。」

8. The Master said, "If I understand the Way in the morning, it wouldn't matter if I should die in the evening."
子曰：「朝聞道，夕死可矣。」

9. The Master said, "An officer must set his mind firmly on the Way. If he should be ashamed of tattered cloth and coarse food, he is not good enough to talk to."
子曰：「士志於道，而恥惡衣惡食者，未足與議也。」

10. The Master said, "A noble man's standard is the whole world: nothing is correct, nothing is incorrect. Rightness goes with him."
子曰：「君子之於天下也，無適也，無莫也，義之與比。」

11. The Master said, "A noble man reflects upon virtue; the petty and the lowly reflect upon land. A noble man reflects upon punishment; the petty and the lowly reflect upon gift."
子曰：「君子懷德，小人懷土；君子懷刑，小人懷惠。」

12. The Master said, "If you act in pursuit of benefit, you will cause many grievances."
子曰：「放於利而行，多怨。」

13. The Master said, "Suppose a country is run by those who can have modesty according to Li. What obstacles will there be? If a country is run by those who cannot have modesty according to Li, what will become of Li?'
子曰：「能以禮讓為國乎？何有？不能以禮讓為國，如禮何？」

14. The Master said, "Do not worry about having no position. Worry instead about whether you have the qualifications. Do not worry about lack of recognition. Seek instead to be worthy of recognition."
子曰：「不患無位，患所以立；不患莫己知，求為可知也。」

15. The Master said, "Listen, San (參), my Way has one consistent theme." Master Zeng said, "Indeed, Sir." The Master went out. The pupils asked, "What does that mean?" Master Zeng said, "Our Master's Way is grounded upon loyalty and compassion."
子曰：「參乎！吾道一以貫之。」曾子曰：「唯。」子出。門人問曰：「何謂也？」曾子曰：「夫子之道，忠恕而已矣。」

16. The Master said, "A noble man is clear-headed about what is right; the petty and the lowly are clear-headed about what is beneficial."
子曰：「君子喻於義，小人喻於利。」

17. The Master said, "When you see a talented man, think about aligning with him. When you see a man lacking in talent, scrutinise yourself as to your own shortcomings."
子曰：「見賢思齊焉，見不賢而內自省也。」

18. The Master said, "In serving your parents, you may duly express your disagreement but do so with trepidation. When you see that they are determined not to follow your view, respect them and do not go against them. Exert your efforts and do not blame them."
子曰：「事父母幾諫。見志不從，又敬不違，勞而不怨。」

19. The Master said, "While your parents are there, avoid touring too far. If you do go away, inform them of your destination."
子曰：「父母在，不遠遊。遊必有方。」

20. The Master said, "If you do not divert from your father's way for three years, you may be considered as serving your parents."
子曰：「三年無改於父之道，可謂孝矣。」

21. The Master said, "Your parents' age cannot be forgotten, for you are at once delighted by and afraid of their age."
子曰：「父母之年，不可不知也。一則以喜，一則以懼。」

22. The Master said, "In olden days, men did not speak out because they were ashamed of not keeping up with their words."
子曰：「古者言之不出，恥躬之不逮也。」

23. The Master said, "Those who are sparing of words and yet fail to keep them; there aren't many."
子曰：「以約失之者，鮮矣。」

24. The Master said, "A noble man desires to be halting in his speech, but forthcoming in his conduct."
子曰：「君子欲訥於言，而敏於行。」

25. The Master said, "Virtue is not lonely. It is bound to have neighbours."
子曰：「德不孤，必有鄰。」

26. Zi You said, "To have numerous bosses to serve is to invite humiliation. To have numerous friends is to invite estrangement."
子游曰：「事君數，斯辱矣，朋友數，斯疏矣。」

1. Confucius spoke about Mr. Ji (季), "To Have the eight-row dance performed in his garden! How can this happen! How on earth can this happen!"
孔子謂季氏：「八佾舞於庭，是可忍也，孰不可忍也？」

2. The three Lords had the yong (雍) chanted at the end of their ancestral ceremonies. The Master said, "'Assisted always by Dukes and Lords, the Son of Heaven shines in splendour!' How can this song be heard in the houses of the three Lords?"
三家者以雍徹。子曰：「『相維辟公，天子穆穆』，奚取於三家之堂？」

3. The Master said, "If you do not have ethical integrity, what will become of Li? If you do not have ethical integrity, what will become of music?"
子曰：「人而不仁，如禮何？人而不仁，如樂何？」

4. Lin Fang asked about the root of Li. The Master said, "Great question! Regarding Li, you should rather be frugal than splashing out. Regarding funeral, you should rather have a genuine sentiment of poignancy than nicely decorating the graves."
林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」 [易墓，非古也。(예기, 단궁 55) (易=芟治草木; 삼치초목) ]

5. The Master said, "The barbarian tribes still have rulers -- unlike us who have been reduced to chaos."
子曰：「夷狄之有君，不如諸夏之亡也。」

6. Mr. Ji was going to conduct the sacrificial ceremony at Mount Tai (泰). The Master spoke to Ran You (冉有), "Can you not stop him?" Ran You replied, "I cannot." The Master said, "Alas! Does that mean Mount Tai is not even like Lin Fang?"
季氏旅於泰山。子謂冉有曰：「女弗能救與？」對曰：「不能。」子曰：「嗚呼！曾謂泰山，不如林放乎？」

7. The Master said, "A noble man does not dispute. If he has to, he will do it as in the archery. He will bow and give way as he mounts to shoot. Afterwards, he dismounts and will share the drinks. This is how a noble man disputes."
子曰：「君子無所爭，必也射乎！揖讓而升，下而飲，其爭也君子。」 [Li Ji Dan Gung p.90, Li Ji,  射義 11]

8. Zi Xia asked, " 'Enchanting smile, revealing the dimples; Beautiful eyes, with dark iris; Plain white, making patterns colourful.' What does that mean?" The Master said, "Painting is to be done on white." Zi Xia said, "Li comes afterwards, you mean?" The Master said, "You move me, Shang (商; Zi Xia)! Now we can talk poetry together."
子夏問曰：「『巧笑倩兮，美目盼兮，素以為絢兮。』何謂也？」子曰：「繪事後素。」曰：「禮後乎？」子曰：「起予者商也！始可與言詩已矣。」

9. The Master said, "The Li of Xia (夏) dynasty, I can talk about it. About the principality of Hui (杞), there isn"t enough evidence. The Li of Yin (殷) dynasty, I can talk about it. About the principality of Song (宋), there isn"t enough evidence. Lack of enough documents and learned people is the reason. Sufficient evidence would have enabled me to prove the existence of these principalities."
子曰：「夏禮，吾能言之，杞不足徵也；殷禮，吾能言之，宋不足徵也。文獻不足故也，足則吾能徵之矣。」

10. The Master said, "As for the ti (禘) sacrifice, what comes after the pouring of liquor on the ground, I do not want to watch."
子曰：「禘自既灌而往者，吾不欲觀之矣。」

11. Someone asked the Master to explain the ti sacrifice. The Master said, "I don"t know. He who can explain it can explain the whole world just like this." He showed his palm as he said.
或問禘之說。子曰：「不知也。知其說者之於天下也，其如示諸斯乎！」指其掌。

12. Sacrifice is to experience the presence of spirits. Offer sacrifice to spirits as if they are present. The Master said, "If I don"t give myself wholly to the sacrifice, it is just as if no sacrifice is done."
祭如在，祭神如神在。子曰：「吾不與祭，如不祭。」

13. Wang Sun Gu (王孫賈) asked, "Be nice to the innermost part of the house; but it is nicer to be nice to the kitchen staff. What does that mean?" The Master said, "It is not like that. If you are nasty to the Heaven, you have nowhere to pray."
王孫賈問曰：「與其媚於奧，寧媚於竈，何謂也？」子曰：「不然，獲罪於天，無所禱也。」

14. The Master said, "The Zhou dynasty modelled itself upon the two preceding ones. What a splendid civilisation! I follow Zhou."
子曰：「周監於二代，郁郁乎文哉！吾從周。」

15. When the Master was inside the Grand Temple, he asked about everything. Someone said, "Who said the son of a guy from Zou (鄹) knew the Li? Upon entering the Grand Temple, he is asking about everything." The Master heard this and said, "This is Li."
子入大廟，每事問。或曰：「孰謂鄹人之子知禮乎？入大廟，每事問。」子聞之曰：「是禮也。」

16. The Master said, "Archery was not for piercing the target. Power could not eliminate the distinction. This was the Way of the past."
子曰：「射不主皮，為力不同科，古之道也。」

17. Zi Gong wanted to do away with using lamb for the beginning of the month sacrifice. The Master said, "Si, you cherish the lamb; I cherish the Li."
子貢欲去告朔之餼羊。子曰：「賜也，爾愛其羊，我愛其禮。」

18. The Master said, "Serve your boss whole-heartedly with Li; people will say that you are merely flattering."
子曰：「事君盡禮，人以為諂也。」

19. Duke Ding (定) asked, "How should a boss employ his subordinates and how should the subordinates serve their boss?" Confucius replied, "A boss should employ his subordinates with Li; the subordinates should serve the boss with loyalty."
定公問：「君使臣，臣事君，如之何？」孔子對曰：「君使臣以禮，臣事君以忠。」

20. The Master said, "The music guan qu (關雎) is delightful but not decadent. It is poignant but not hurtful."
子曰：「關雎，樂而不淫，哀而不傷。」

21. Duke Ai (哀) asked Zai Wo about she (社) sacrifice dedicated to the earth god. Zai Wo replied, "People of Xia (夏) used pine, Yin (殷) people used cedar, Zhou (周) people used chestnut (li). That was to scare and menace (li) people." The Master heard this and said, "What has been done has been done. Do not go on about it, do not argue about its rights and wrongs, do not condemn it."
哀公問社於宰我。宰我對曰：「夏后氏以松，殷人以柏，周人以栗，曰使民戰栗。」子聞之曰：「成事不說，遂事不諫，既往不咎。」

22. The Master said, "Guan Zhong (管仲) was indeed a man of small calibre." Someone said, "Guan Zhong was frugal, you mean?" The Master said, "Mr. Guan had three residences, each complete with a full array of domestic staff. How could he be frugal?" "Guan Zhong at least knew the Li, then?" The Master said, "Only the ruler can have the gate-screen; Mr. Guan also had a gate-screen. Only when a ruler entertains another ruler, can he have a cup stand. Mr. Guan also had a cup stand. If Mr. Guan knew the Li, who didn't?"
子曰：「管仲之器小哉！」或曰：「管仲儉乎？」曰：「管氏有三歸，官事不攝，焉得儉？」「然則管仲知禮乎？」曰：「邦君樹塞門，管氏亦樹塞門；邦君為兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？」

23. The Master was speaking with the Music Director of Lu principality. The Master said, "I know something about music. You begin, then you move on to unison, you then phase into polyphony. The sound should be clear and distinct. Yet it should be unbroken and continuous. That's how you complete."
子語魯大師樂。曰：「樂其可知也：始作，翕如也；從之，純如也，皦如也，繹如也，以成。」

24. A border official in the town of Yi (儀) requested an audience with the Master, saying, "When a noble man comes to this town, I have always managed to see him." He then saw the Master. When he came out, he said, "You guys! Why are you worried as if you lost everything? This world has lost the Way for a long time already. The Heaven will use your Master as the harbinger."
儀封人請見。曰：「君子之至於斯也，吾未嘗不得見也。」從者見之。出曰：「二三子，何患於喪乎？天下之無道也久矣，天將以夫子為木鐸。」

25. The Master spoke about shao (韶) music: "Absolutely beautiful. And absolutely good too." He spoke about wu (武) music: "Absolutely beautiful. But not entirely good."
子謂韶，「盡美矣，又盡善也。」謂武，「盡美矣，未盡善也」。

26. The Master said, "He who occupies a high position and yet has no mercy; resorts to the Li and yet has no reverence; faces the funeral and yet feels no poignancy -- How can I bear to see that sort of man?"
子曰：「居上不寬，為禮不敬，臨喪不哀，吾何以觀之哉？」

1. Yao (堯) said, "Well, Shun (舜), the time has now come to you. Do take hold of it right in 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。

Tang (湯) said, "I, the humble child Lu (履), offer this black calf and respectfully report thus to the highest Lord: I dare not pardon those who commit crimes. I shall not remove thy ministers. It is thy will that chooses them. If I commit a crime, that is not due to my people. If my people commit a crime, that is due to me."
曰：「予小子履，敢用玄牡，敢昭告于皇皇后帝：有罪不敢赦。帝臣不蔽，簡在帝心。朕躬有罪，無以萬方；萬方有罪，罪在朕躬。」

Zhou (周) dynasty began by giving abundant gifts and the good people became rich.
周有大賚，善人是富。

"Although one may have parents and close relatives, it is better to have people with ethical integrity. My people's fault is due to me."
「雖有周親，不如仁人。百姓有過，在予一人。」

Pay careful attention to weights and measures. Review the laws and institutions. Restore the posts which have been abolished. Then all corners of the country will be well governed. Revive the fallen state. Restore the cut off family. Re-invite those who had withdrawn from government positions to work again. People from the whole world will turn to you. These are important: people, food, funeral and sacrificial ceremonies.
謹權量，審法度，修廢官，四方之政行焉。興滅國，繼絕世，舉逸民，天下之民歸心焉。所重：民、食、喪、祭。

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 fair, people will be delighted.
寬則得眾，信則民任焉，敏則有功，公則說。

2. Zi Zhang asked Confucius, "What must I do to be engaged in governing?" The Master said, "Promote five good qualities. Shield yourself from four bad qualities. That's how you can be engaged in governing." Zi Zhang said, "What are five good qualities?" The Master said, "A noble man should be munificent without being extravagant. He should make people work hard without complaining. He should be motivated without being greedy. He should be relaxed without being arrogant. He should have gravitas without being ferocious." Zi Zhang said, "What do you mean by being munificent without being extravagant?" The Master said, "Let people benefit from what they consider beneficial to them. Isn't it also a way to be munificent without being extravagant? Choose the work which is worth striving for. Then who will complain? If you fulfil your ethical integrity because you wanted it, then how can you be greedy? A noble man dares not be condescending regardless of the number or the age of his counterpart. Isn't it also a way to be relaxed without being arrogant. A noble man will have his robe and hat properly adjusted, maintain a dignified gaze and have an air of austerity so that people look up to him in awe. Isn't it also a way to have gravitas without being ferocious? Zi Zhang said, "What are four bad qualities?" The Master said, "If you execute people instead of teaching them, you are being cruel. If you proceed with inspection of a work without any forewarning, you are being rough. If you rush the deadline while you yourself have been lazy with your insructions, then you are being harmful. If you are miserly in a situation where you cannot make substantial savings by being so, you are being a petty cash clerk.
子張問於孔子曰：「何如斯可以從政矣？」子曰：「尊五美，屏四惡，斯可以從政矣。」子張曰：「何謂五美？」子曰：「君子惠而不費，勞而不怨，欲而不貪，泰而不驕，威而不猛。」子張曰：「何謂惠而不費？」子曰：「因民之所利而利之，斯不亦惠而不費乎？擇可勞而勞之，又誰怨？欲仁而得仁，又焉貪？君子無眾寡，無小大，無敢慢，斯不亦泰而不驕乎？君子正其衣冠，尊其瞻視，儼然人望而畏之，斯不亦威而不猛乎？」子張曰：「何謂四惡？」子曰：「不教而殺謂之虐；不戒視成謂之暴；慢令致期謂之賊；猶之與人也，出納之吝，謂之有司。」

3. The Master said, "If you do not know your destiny, you cannot be a noble man. If you do not know Li, you cannot establish yourself. If you do not unserstand language, you cannot understand people."
子曰：「不知命，無以為君子也。不知禮，無以立也。不知言，無以知人也。」

1. Zi Zhang said, "If you are an officer, you should dedicate your life when your cause is in danger; you must think first about what is right when you see gain; you must conduct sacrificial ceremonies with respectful thoughts; in a funeral, you must feel poignancy. That's just about it."
子張曰：「士見危致命，見得思義，祭思敬，喪思哀，其可已矣。」

2. Zi Zhang said, "If you stick to a virtue and yet fail to broaden it; if you believe in the Way and yet fail to have sincerity, can we say that you have it or do not have it?"
子張曰：「執德不弘，信道不篤，焉能為有？焉能為亡？」

3. Zi Xia's student asked Zi Zhang about socializing. Zi Zhang replied, "What did Zi Xia say about it?" The student answered, "Zi Xia said, 'You should be friend with those who are capable. You should reject those who are not capable.'" Zi Zhang said, "That is different from what I heard from the Master. A noble man looks up to talented persons and embraces the general public. He is delighted by excellent persons and he has sympathy for the incompetent. If I am a person of great talents, there is no reason why I should not embrace people. If I am not a person of talents, people will soon reject me. How can I reject people?"
子夏之門人問交於子張。子張曰：「子夏云何？」對曰：「子夏曰：『可者與之，其不可者拒之。』」子張曰：「異乎吾所聞：君子尊賢而容眾，嘉善而矜不能。我之大賢與，於人何所不容？我之不賢與，人將拒我，如之何其拒人也？」

4. Zi Xia said, "Even in small arts, there is bound to be something worthwhile. But if you have a long way to go, you should be wary of being bogged down. This is why a noble man is not engaged in small arts."
子夏曰：「雖小道，必有可觀者焉；致遠恐泥，是以君子不為也。」

5. Zi Xia said, "If you constantly realise what you lack and do not forget what you have achieved in the meantime, you deserve to be called someone who loves to learn."
子夏曰：「日知其所亡，月無忘其所能，可謂好學也已矣。」

6. Zi Xia said, "Learn broadly and have firm resolve. Scrutinise intensely and pay close attention. Ethical integrity will arise from there."
子夏曰：「博學而篤志，切問而近思，仁在其中矣。」

7. Zi Xia said, "Craftsmen remain in their atelier to complete their work. A noble man learns in order to accomplish the Way."
子夏曰：「百工居肆以成其事，君子學以致其道。」

8. Zi Xia said, "When the petty and the lowly make some mistakes, they are bound to make it worse by trying to gloss over their mistakes."
子夏曰：「小人之過也必文。」

9. Zi Xia said, "A noble man changes three times. When you look at him from a distance, he appears stern. When you actually meet with him, he is mild. When you hear him speak, he is sharp."
子夏曰：「君子有三變：望之儼然，即之也溫，聽其言也厲。」

10. Zi Xia said, "A noble man would first of all establish the trust before he mobilizes his people. If you attempt to mobilize people while trust is not established, they will think that you are being harsh to them. A nobleman would first of all establish the trust before he offers criticism. If you offer critical remarks while the trust is not established, they will think that you are denigrating them."
子夏曰：「君子信而後勞其民，未信則以為厲己也；信而後諫，未信則以為謗己也。」

11. Zi Xia said, "As long as the big business does not transgress the limits, the smaller ones may have some leeway."
子夏曰：「大德不踰閑，小德出入可也。」

12. Zi You said, "Students of Zi Xia are capable of keeping things nice and tidy, dealing with guests and adopting appropriate manners when they arrive and when they leave. But these are mere details. When it comes to the root, they know nothing. What can be done about them?" Zi Xia heard this and said, "What! Yan You (= Zi You) is wrong. In the training to become a noble man, is there something that must be taught first and something that may be left to be picked up later? Like plants and trees, students differ from each other. How dare I mislead the way of a noble man. Only a saint can master the beginning as well as the end."
子游曰：「子夏之門人小子，當洒掃、應對、進退，則可矣。抑末也，本之則無。如之何？」子夏聞之曰：「噫！言游過矣！君子之道，孰先傳焉？孰後倦焉？譬諸草木，區以別矣。君子之道，焉可誣也？有始有卒者，其惟聖人乎！」

13. Zi Xia said, "Public service and learning must go hand in hand."
子夏曰：「仕而優則學，學而優則仕。」

14. Zi You said, "Funeral should stop where it reaches the point of poignancy."
子游曰：「喪致乎哀而止。」

15. Zi You said, "My friend Zhang (子張) can do difficult tasks. But he still lacks ethical integrity."
子游曰：「吾友張也，為難能也。然而未仁。」

16. Master Zeng said, "Zhang is full of self confidence. It is difficult to practise ethical integrity with him."
曾子曰：「堂堂乎張也，難與並為仁矣。」

17. Master Zeng said, "I heard from the Master as follows: It is rarely the case that people do their utmost. But the funeral of their parents will surely make them do their utmost."
曾子曰：「吾聞諸夫子：人未有自致者也，必也親喪乎！」

18. Master Zeng said, "I heard from the Master as follows: Mr Meng's manner of serving his parents can be emulated by others. But Mr Meng did not change his father's support staff and he did not change his father's policies. That is difficult to emulate."
曾子曰：「吾聞諸夫子：孟莊子之孝也，其他可能也；其不改父之臣，與父之政，是難能也。」

19. Mr Meng appointed Yang Fu (陽膚) to the post of the prison warden. Yang Fu asked Master Zeng for advice. Master Zeng said, "As the upper class lost its proper way, the general public has long been at a loss. If you find out about this, you should feel sadness and pity. Don't be delighted."
孟氏使陽膚為士師，問於曾子。曾子曰：「上失其道，民散久矣。如得其情，則哀矜而勿喜。」

20. Zi Gong said, "King Zhou (紂)'s own evil deeds were actually not as bad as they would appear. This is why a noble man would hate to dwell in the low-lying places. All evils of the the world will eventually find their way there."
子貢曰：「紂之不善，不如是之甚也。是以君子惡居下流，天下之惡皆歸焉。」

21. Zi Gong said, "When a noble man makes a mistake, it is like an eclipse of the sun or the moon. The mistake will be watched by everyone. When it is rectified, everyone will look up to him."
子貢曰：「君子之過也，如日月之食焉：過也，人皆見之；更也，人皆仰之。」

22. Gong Sun Zhao (公孫朝) of Wei (衛) asked Zi Gong, "How did Zhong Ni [Confucius] learn?" Zi Gong replied, "The ethos of king Wen and king Wu has not yet fallen to the ground. It remains with the people. Men of talents remember the important points. Those who lack talents remember the unimportant points. The ethos of king Wen and king Wu is everywhere. How can he not learn? Also, how can there be a designated teacher for him?"
衛公孫朝問於子貢曰：「仲尼焉學？」子貢曰：「文武之道，未墜於地，在人。賢者識其大者，不賢者識其小者，莫不有文武之道焉。夫子焉不學？而亦何常師之有？」

23. Shu Sun Wu Shu (叔孫武叔) spoke to the ministers in the court as follows: "Zi Gong is more talented than Zhong Ni." Zi Fu Jing Bo (子服景伯) reported this to Zi Gong. Zi Gong said, "It is like the wall of a palace. Mine has a wall which is only shoulder high. So people can have a peek and admire the good rooms and buildings. The Master's wall is several feet higher. If you do not find the gate and enter inside, you cannot see the beauty of the altars and shrines, you cannot see the riches of hundreds of officers there. As there are few who find the gate, no wonder that Shu Sun Wu Shu says such things."
叔孫武叔語大夫於朝，曰：「子貢賢於仲尼。」子服景伯以告子貢。子貢曰：「譬之宮牆，賜之牆也及肩，窺見室家之好。夫子之牆數仞，不得其門而入，不見宗廟之美，百官之富。得其門者或寡矣。夫子之云，不亦宜乎！」

24. Shu Sun Wu Shu (叔孫武叔) spoke ill of Zhong Ni. Zi Gong said, "It is of no use. It is impossible to defame Zhong Ni. Others' talents may be like hills and mountains. You can climb over them. But Zhong Ni is like the sun or the moon. There is no way that you can climb over it. Even if you may want to have nothing to do with it, does it do any damage to the sun or to the moon? Many will see that you do not know your own capacity."
叔孫武叔毀仲尼。子貢曰：「無以為也，仲尼不可毀也。他人之賢者，丘陵也，猶可踰也；仲尼，日月也，無得而踰焉。人雖欲自絕，其何傷於日月乎？多見其不知量也！」

25. Zi Qin (子禽) of Chen (陳) told Zi Gong, "You are being too modest, but how can Zhong Ni be more talented than you?" Zi Gong said, "A noble man will be judged by virtue of a single remark to be knowledgeable or to be ignorant. So you must be careful in your remarks. The Master is beyond reach just as the sky cannot be reached by a ladder. If a country or a household is entrusted to him, it will be like 'If he raises them, they stand. If he leads them, they carry it out. If he raises the flag, they all come. If he stimulates them, they all work in harmony.' He lived in glory. When he died, he is sadly missed. How can one reach his level?"
陳子禽謂子貢曰：「子為恭也，仲尼豈賢於子乎？」子貢曰：「君子一言以為知，一言以為不知，言不可不慎也。夫子之不可及也，猶天之不可階而升也。夫子之得邦家者，所謂立之斯立，道之斯行，綏之斯來，動之斯和。其生也榮，其死也哀，如之何其可及也。」