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The Master said, Never murmuring against Heaven, nor finding fault with men; learning from the lowest, cleaving the heights. I am known but to one, but to Heaven.
憲問第十四
BOOK XIV
31. 子貢方人。子曰：「賜也，賢乎哉？夫我則不暇！」
Tzu-kung would liken this man to that. The Master said, What talents Tz'u has! Now I have no time for this.
32. 子曰：「不患人之不己知，患其不能也。」
The Master said, Sorrow not at being unknown; sorrow for thine own shortcomings.
33. 子曰：「不逆詐，不億不信。抑亦先覺者，是賢乎？」
The Master said, Not to expect to be cheated, nor to look for falsehood, and yet to see them coming, shows worth in a man.
34. 微生畝謂孔子曰：「丘何為是栖栖者與？無乃為佞乎？」孔子曰：「非敢為佞也，疾 固也。」
Wei-sheng Mou said to Confucius, How dost thou still find roosts to roost on, Ch'iu, unless by wagging a glib tongue? Confucius answered, I dare not wag a glib tongue; but I hate stubbornness.
35. 子曰：「驥不稱其力，稱其德也。」
The Master said, A steed is not praised for his strength, but praised for his mettle.
36. 或曰：「以德報怨，何如？」子曰：「何以報德？以直報怨，以德報德。」
One said, To mete out good for evil, how were that? And how would ye meet good? said the Master. Meet evil with justice; meet good with good.
37. 子曰：「莫我知也夫！」子貢曰：「何為其莫知子也？」子曰：「不怨天，不尤人， 下學而上達。知我者，其天乎！」
The Master said, Alas! no man knows me! Tzu-kung said, Why do ye say, Sir, that no man knows you? The Master said, Never murmuring against Heaven, nor finding fault with men; learning from the lowest, cleaving the heights. I am known but to one, but to Heaven.
38. 公伯寮愬子路於季孫，子服景伯以告曰：「夫子固有惑志於公伯寮，吾力猶能肆諸市 朝。」子曰：「道之將行也與？命也！道之將廢也與？命也！公伯寮其如命何！」
Liao, the duke's uncle, spake ill of Tzu-lu to Chi-sun. Tzu-fu Ching-po told this to Confucius, saying, My master's mind is surely being led astray by the duke's uncle, but I have still the strength to expose his body in the market-place. The Master said, If the Way is to be kept, that is the Bidding, and if the Way is to be lost, this is the Bidding. What can the duke's uncle do against the Bidding?
39. 子曰：「賢者辟世，其次辟地，其次辟色，其次辟言。」
The Master said, Men of worth flee the world; the next best flee the land. Then come those that go at a look, then those that go at words.
40. 子曰：「作者七人矣！」
The Master said, Seven men did so.
The Master said, In the way of the gentleman there are three things that I cannot achieve. Love is never troubled; wisdom has no doubts; courage is without fear.
憲問第十四
BOOK XIV
16. 子曰：「晉文公譎而不正，齊桓公正而不譎。」
The Master said, Duke Wen of Chin was deep, but dishonest; Duke Huan of Ch'i was honest, but shallow.
17. 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！」
Tzu-lu said, When Duke Huan slew the young duke Chiu, and Shao Hu died with him, but Kuan Chung did not, was not this want of love? The Master said, Duke Huan gathered the great vassals round him, not by chariots of war, but through the might of Kuan Chung. What can love do more? What can love do more?
18. 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！」
Tzu-kung said, When Duke Huan slew the young duke Chiu, and Kuan Chung could not face death and even became his minister, surely he showed want of love? The Master said, By Kuan Chung helping Duke Huan to put down the great vassals and make all below heaven one, men have fared the better from that day to this. But for Kuan Chung our hair would hang down our backs and our coats would button to the left; or should he, like the bumpkin and his lass, their troth to keep, have drowned in a ditch, unknown to anyone?
19. 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！」
The minister Hsien, who had been steward to Kung-shu Wen, went to audience of the Duke together with Wen. When the Master heard of it, he said, He is rightly called Wen (well-bred).
20. 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？」
The Master spake of Ling Duke of Wei's contempt for the Way. K'ang said, If this be so, how does he escape ruin? Confucius answered, With Chung-shu Yü in charge of the guests, the reader T'o in charge of the Ancestral Temple, and Wang-sun Chia in charge of the troops, how should he come to ruin?
21. 子曰：「其言之不怍，則為之也難！」
The Master said, When words are unblushing, they are hard to make good.
22. 陳成子弒簡公。孔子沐浴而朝，告於哀公曰：「陳恒弒其君，請討之。」公曰：「告 夫三子。」孔子曰：「以吾從大夫之後，不敢不告也！」君曰：「告夫三子者！之三子告，不可。」孔子曰：「以吾從大夫子後，不敢不告也！」
Ch'en Ch'eng murdered Duke Chien. Confucius bathed, and went to court and told Duke Ai, saying, Ch'en Heng has murdered his lord: pray, punish him. The Duke said, Tell the three chiefs. Confucius said, As I follow in the wake of the ministers, I dared not leave this untold; but the lord says, Tell the three chiefs. He told the three chiefs. It did no good. Confucius said, As I follow in the wake of the ministers, I dared not leave this untold.
23. 子路問「事君」。子曰：「勿欺也，而犯之。」
Tzu-lu asked how to serve a lord. The Master said, Never cheat him; stand up to him.
24. 子曰：「君子上達，小人下達。」
The Master said, A gentleman's life leads upwards; the small man's life leads down.
25. 子曰：「古之學者為己，今之學者為人。」
The Master said, The men of old learned for their own sake; to-day men learn for show.
26. 蘧伯玉使人於孔子，孔子與之坐而問焉。曰：「夫子何為？」對曰：「夫子欲寡其過 而未能也。」使者出。子曰：「使乎！使乎！」
Ch'ü Po-yü sent a man to Confucius. As they sat together, Confucius asked him, What does your master do? He answered, My master wishes to make his faults fewer, but cannot. When the messenger had left, the Master said, A messenger, a messenger indeed!
27. 子曰：「不在其位，不謀其政。」
The Master said, When not in office discuss not policy.
28. 曾子曰：「君子思不出其位。」
Tseng-tzu said, Even in his thoughts, a gentleman does not outstep his place.
29. 子曰：「君子恥其言而過其行。」
The Master said, A gentleman is shamefast of speech: his deeds go further.
30. 子曰：「君子道者三，我無能焉：仁者不憂，知者不惑，勇者不懼。」子貢曰：「夫 子自道也！」
The Master said, In the way of the gentleman there are three things that I cannot achieve. Love is never troubled; wisdom has no doubts; courage is without fear. That is what ye say, Sir, said Tzu-kung.
The Master said, Whilst the land keeps the Way, be fearless of speech and fearless in deed; when the land has lost the Way, be fearless in deed but soft of speech.
憲問第十四
BOOK XIV
1. 憲問恥。子曰：「邦有道穀，邦無道穀，恥也。」
Hsien asked, What is shame? The Master said, To draw pay when the land keeps the Way and to draw pay when it has lost the Way, is shame.
2. 「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。」
To eschew strife and bragging, spite and greed, would that be love? The Master said, That may be hard to do; but I do not know that it is love.
3. 子曰：「士而懷居，不足以為士矣！」
The Master said, A knight that is fond of ease does not amount to a knight.
4. 子曰：「邦有道，危言危行；邦無道，危行言孫。」
The Master said, Whilst the land keeps the Way, be fearless of speech and fearless in deed; when the land has lost the Way, be fearless in deed but soft of speech.
5. 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。」
The Master said, A man of mind can always talk, but talkers are not always men of mind. Love is always bold, though boldness is found without love.
6. 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！」
Nan-kung Kuo said to Confucius, Yi shot well, Ao pushed a boat over land: each died before his time. Yü and Chi toiled at their crops, and had all below heaven. The Master did not answer. But when Nan-kung Kuo had gone, he said, What a gentleman he is! How he honours mind!
7. 子曰：「君子而不仁者有矣夫，未有小人而仁者也。」
The Master said, Alas! there have been gentlemen without love! But there has never been a small man that was not wanting in love.
8. 子曰：「愛之，能勿勞乎？忠焉，能勿誨乎？」
The Master said, Can he love thee that never tasks thee? Can he be faithful that never chides?
9. 子曰：「為命：裨諶草創之，世叔討論之，行人子羽修飾之，東里子產潤色之。」
The Master said, The decrees were drafted by P'i Shen, criticised by Shih-shu, polished by the Foreign Minister Tzu-yü, and given the final touches by Tzu-ch'an of Tung-li.
10. 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。」
When he was asked what he thought of Tzu-ch'an, the Master said, A kind-hearted man. Asked what he thought of Tzu-hsi, the Master said, Of him! What I think of him! Asked what he thought of Kuan Chung, the Master said, He was the man that drove the Po from the town of Pien with its three hundred households to end his days on coarse rice, without his muttering a word.
11. 子曰：「貧而無怨難，富而無驕易。」
The Master said, Not to grumble at being poor is hard, not to be proud of wealth is easy.
12. 子曰：「孟公綽為趙魏老則優，不可以為滕薛大夫。」
The Master said, Meng Kung-ch'o is more than fit to be steward of Chao or Wei, but he could not be minister of T'eng or Hsieh.
13. 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！」
Tzu-lu asked what would make a full-grown man. The Master said, The wisdom of Tsang Wu-chung, Kung-ch'o's lack of greed, Chuang of Pien's boldness and the skill of Jan Ch'iu, graced by courtesy and music, might make a full-grown man. But now, he said, who asks the like of a full-grown man? He that in sight of gain thinks of right, who when danger looms stakes his life, who, though the bond be old, does not forget what he has been saying all his life, might make a full-grown man.
14. 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？」
Speaking of Kung-shu Wen, the Master said to Kung-ming Chia, Is it true that thy master does not speak, nor laugh, nor take a gift? Kung-ming Chia answered, That is saying too much. My master only speaks when the time comes, so no one tires of his speaking; he only laughs when he is merry, so no one tires of his laughter; he only takes when it is right to take, so no one tires of his taking. It may be so, said the Master; but is it?
15. 子曰：「臧武仲以防，求為後於魯，雖曰不要君，吾不信也。」
The Master said, When he held Fang and asked Lu to appoint an heir, though Tsang Wu-chung said he was not forcing his lord, I do not believe it.
The Master said, Gentlemen unite, but are not the same. Small men are all the same, but each for himself.
16. 葉公問政。子曰：「近者說，遠者來。」
The Duke of She asked, What is kingcraft? The Master answered, For those near us to be happy and those far off to come.
17. 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 。」
When he was governor of Chü-fu, Tzu-hsia asked how to rule. The Master said, Be not eager for haste; look not for small gains. Nothing done in haste is thorough, and looking for small gains big things are left undone.
18. 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。」
The Duke of She told Confucius, Among the upright men of my clan if the father steals a sheep his son bears witness. Confucius answered, Our clan's uprightness is unlike that. The father screens his son and the son screens his father. There is uprightness in this.
19. 樊遲問仁。子曰：「居處恭，執事敬，與人忠，雖之夷狄，不可棄也。」
Fan Ch'ih asked, What is love? The Master said, To be humble at home, earnest at work, and faithful to all. Even among wild tribes none of this must be dropped.
20. 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！」
Tzu-kung asked, What is it that we call knighthood? The Master said, To be called a knight, a man must be shame fast in all that he does, if he is sent to the four corners of the earth he must not disgrace his lord's commands. May I ask who would come next? He that his clansmen call a good son and his neighbours call modest. And who would come next? A man that clings to his word and sticks to his course, a flinty little fellow, would perhaps come next. And how are the crown servants of to-day? What! The weights and measures men! said the Master. Are they worth reckoning?
21. 子曰：「不得中行而與之，必也狂狷乎？狂者進取，狷者有所不為也。」
The Master said, As I cannot get men of the middle way I have to fall back on zealous and austere men. Zealous men push ahead and take things up, and there are things that austere men will not do.
22.子曰：「南人有言曰：『人而無恒，不可以作巫醫。』善夫！『不恒其德，或承之羞。』」子曰：「不占而已矣。」
The Master said, The men of the south have a saying, 'Unless he is stable a man will make neither a wizard nor a leech.' This is true. 'His instability of mind may disgrace him.' The Master said, Neglect of the omens, that is all.
23. 子曰：「君子和而不同，小人同而不和。」
The Master said, Gentlemen unite, but are not the same. Small men are all the same, but each for himself.
24. 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。」
Tzu-kung said, If the whole countryside loved a man, how would that be? It would not do, said the Master. And how would it be, if the whole countryside hated him? It would not do, said the Master. It would be better if all the good men of the countryside loved him and all the bad men hated him.
25. 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。」
The Master said, A gentleman is easy to serve and hard to please. If we go from the Way to please him, he is not pleased; but his commands are measured to the man. A small man is hard to serve and easy to please. Though we go from the Way to please him, he is pleased; but he expects everything of his men.
26. 子曰：「君子泰而不驕，小人驕而不泰。」
The Master said, A gentleman is high-minded, not proud; the small man is proud, but not high-minded.
27. 子曰：「剛毅木訥，近仁。」
The Master said, Strength and courage, simplicity and modesty are akin to love.
28. 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。」
Tzu-lu asked, When can a man be called a knight? The Master said, To be earnest, encouraging and kind may be called knighthood: earnest and encouraging with his friends, and kind to his brothers.
29. 子曰：「善人教民七年，亦可以即戎矣。」
The Master said, If a good man taught the people for seven years, they would be fit to bear arms too.
30. 子曰：「以不教民戰，是謂棄之。」
The Master said, To take untaught men to war is called throwing them away.
The Master said, the man of upright life is obeyed before he speaks; commands even go unheeded when the life is crooked.
子路第十三
BOOK XIII
1. 子路問「政」。子曰：「先之，勞之。」請益。曰：「無倦。」
Tzu-lu asked how to rule. The Master said, Go before; work hard. When asked to say more, he said, Never flag.
2. 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！」
When he was steward of the Chi, Chung-kung asked how to rule. The Master said, Let officers act first; overlook small faults, lift up brains and worth. Chung-kung said, How shall I get to know brains and worth to lift them up? Lift up those thou dost know, said the Master; and those thou dost not know, will other men pass by?
3. 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，無所茍而已矣！」
Tzu-lu said, The lord of Wei waits for you, Sir, to govern. How shall ye begin? Surely, said the Master, by putting names right. Indeed, said Tzu-lu, that is far-fetched, Sir. Why put them right? What a savage Yu is! said the Master. A gentleman is tongue-tied when he does not understand. If names are not right, words do not fit. If words do not fit, affairs go wrong. If affairs go wrong, neither courtesy nor music thrive. If courtesy and music do not thrive, law and justice fail. And if law and justice fail them, the people can move neither hand nor foot. So a gentleman must be ready to put names into speech and words into deed. A gentleman is nowise careless of his words.
4. 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！」
Fan Ch'ih asked to be taught husbandry. The Master said. An old husbandman knows more than I do. He asked to be taught gardening. The Master said. An old gardener knows more than I do. After Fan Ch'ih had gone, the Master said, How small a man! If those above love courtesy, no one will dare to slight them; if they love right, no one will dare to disobey; if they love truth, no one will dare to hide the heart. Then, from the four corners of the earth, folk will gather with their children on their backs; and what need will there be for husbandry?
5. 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？」
The Master said, Though a man have conned three hundred poems, if he stands helpless when put to govern, if he cannot answer for himself when he is sent to the four corners of the earth, many as they are, what have they done for him?
6. 子曰：「其身正，不令而行；其身不正，雖令不從。」
The Master said, The man of upright life is obeyed before he speaks; commands even go unheeded when the life is crooked.
7. 子曰：「魯衛之政，兄弟也。」
The Master said, The governments of Lu and Wei are brothers.
8. 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。』」
Speaking of Ching, of the ducal house of Wei, the Master said, He was wise in his private life. When he had begun to save, he said, This seems enough. When he grew better off, he said, This seems plenty. When he had grown rich, he said. This seems splendour.
9. 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。」
When Jan Yu was driving him to Wei, the Master said. What numbers! Jan Yu said, Since numbers are here, what next is needed? Wealth, said the Master. And what comes next after wealth? Teaching, said the Master.
10. 子曰：「苟有用我者，期月而已可也，三年有成。」
The Master said, If I were employed for a twelve-month, much could be done. In three years all would be ended.
11. 子曰：「『善人為邦百年，亦可以勝殘去殺矣。』誠哉是言也！」
The Master said, If good men were to govern a land for an hundred years, cruelty would be conquered and putting to death done away with. How true are these words!
12. 子曰：「如有王者，必世而後仁。」
The Master said, Even if a king were to govern, a lifetime would pass before love dawned!
13. 子曰：「苟正其身矣，於從政乎何有？不能正其身，如正人何？」
The Master said, What is governing to a man that can rule himself? If he cannot rule himself, how shall he rule others?
14. 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！」
As the disciple Jan came back from court, the Master said to him. Why so late? I had business of state, he answered. Household business, said the Master. If it had been business of state, though I am out of office, I should have heard of it.
15. 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？」
Duke Ting asked, Is there any one saying that can bless a kingdom? Confucius answered, That is more than words can do. But men have a saying, To be lord is hard and to be minister is not easy. And if one knew how hard it is to be lord, might not this one saying almost bless a kingdom? And is there any one saying that can wreck a kingdom? That is more than words can do, Confucius answered. But men have a saying, My only delight in being lord is that no one withstands what I say. Now if what he says is good, and no one withstands him, is not that good too? But if it is not good, and no one withstands him, might not this one saying almost wreck a kingdom?
The Master said, A gentleman shapes the good in man, he does not shape the bad in him. The small man does the contrary. The Master said, Talk faithfully to them, and guide them well. If this is no good, stop. Do not bring shame upon thee.
16. 子曰：「君子成人之美，不成人之惡。小人反是。」
The Master said, A gentleman shapes the good in man, he does not shape the bad in him. The small man does the contrary.
17. 季康子問政於孔子，孔子對曰：「政者正也，子帥以正，孰敢不正？」
Chi K'ang asked Confucius how to rule. Confucius answered, To rule is to set straight. If ye give a straight lead, Sir, who will dare not go straight?
18. 季康子患盜，問於孔子。孔子對曰：「苟子之不欲，雖賞之不竊。」
Chi K'ang being troubled by robbers asked Confucius about it. Confucius answered, If ye did not wish it, Sir, though ye rewarded him no man would steal.
19. 季康子問政於孔子曰：「如殺無道，以就有道，何如？」孔子對曰：「子為政，焉 用殺？子欲善，而民善矣！君子之德風，小人之德草，草上之風必偃。」
Chi K'ang, speaking of kingcraft to Confucius, said, To help those that follow the Way, should we kill the men that will not? Confucius answered, Sir, what need has a ruler to kill? If ye wished for goodness, Sir, the people would be good. The gentleman's mind is the wind, and grass are the minds of small men: as the wind blows, so must the grass bend.
20. 子張問士：「何如斯可謂之達矣？」子曰：「何哉？爾所謂達者！」子張對曰：「在 邦必聞，在家必聞。」子曰：「是聞也，非達也。夫達也者，質直而好義，察言而觀色，慮以下人；在邦必達，在家必達。夫聞也者：色取仁而行違，居之不疑；在邦必聞，在家必聞。」
Tzu-chang asked, What must a knight be, for him to be called eminent? The Master said, What dost thou mean by eminence? Tzu-chang answered, To be famous in the state and famous in his home. That is fame, not eminence, said the Master. The eminent man is plain and straight, and loves right. He weighs words and scans looks; he takes pains to come down to men. And he shall be eminent in the state and eminent in his house. The famous man wears a mask of love, but his deeds belie it. Self-confident and free from doubts, fame will be his in the state and fame be his in his home.
21. 樊遲從遊於舞雩之下。曰：「敢問崇德、修慝、辨惑？」子曰：「善哉問！先事後得 ，非崇德與？攻其惡，無攻人之惡，非修慝與？一朝之忿，忘其身以及其親，非惑與？」
Whilst walking with the Master in the Rain God's glade Fan Ch'ih said to him, May I ask how to raise the mind, amend evil and scatter errors? Well asked! said the Master. Rank thy work above success, will not the mind be raised? Fight the bad in thee, not the bad in other men, will not evil be mended? One angry morning to forget both self and kin, is that no error?
22. 樊遲問「仁」。子曰：「愛人。」問「知」。子曰：「知人。」樊遲未達。子曰：「 舉直錯諸枉，能使枉者直。」樊遲退，見子夏曰：「鄉也，吾見於夫子而問『知』。子曰：『舉直錯諸枉，能使枉者直。』何謂也？」子夏曰：「富哉言乎！舜有天下，選於眾，舉皋陶，不仁者遠矣；湯有天下，選於眾，舉伊尹，不仁者遠矣。」
Fan Ch'ih asked, What is love? The Master said, To love men. He asked, What is wisdom? The Master said, To know men. Fan Ch'ih did not understand. The Master said, Lift up the straight, put by the crooked, and crooked men will grow straight. Fan Ch'ih withdrew, and seeing Tzu-hsia, said to him, The Master saw me and I asked him what wisdom is. He answered, Lift up the straight, put by the crooked, and crooked men will grow straight. What did he mean? How rich a saying! said Tzu-hsia. When Shun had all below heaven he chose Kao-yao from the many, lifted him up, and the men without love fled. When T'ang had all below heaven, he chose Yi-yin from the many, lifted him up, and the men without love fled.
23. 子貢問「友」。子曰：「忠告而善道之，不可則止，毋自辱焉。」
Tzu-kung asked about friends. The Master said, Talk faithfully to them, and guide them well. If this is no good, stop. Do not bring shame upon thee.
24. 曾子曰：「君子以文會友，以友輔仁。」
Tseng-tzu said, A gentleman gathers friends by culture, and stays love with friendship.
The Master said, Love is to conquer self and turn to courtesy. If we could conquer self and turn to courtesy for one day, all below heaven would turn to love. Does love flow from within, or does it flow from others?
顏淵第十二
BOOK XII
1. 顏淵問仁。子曰：「克己復禮，為仁。一日克己復禮，天下歸仁焉。為仁由己，而由 仁乎哉？」顏淵曰：「請問其目？」子曰：「非禮勿視，非禮勿聽，非禮勿言，非禮勿動。」顏 淵曰：「回雖不敏，請事斯語矣！」
Yen Yüan asked, What is love? The Master said, Love is to conquer self and turn to courtesy. If we could conquer self and turn to courtesy for one day, all below heaven would turn to love. Does love flow from within, or does it flow from others? Yen Yüan said, May I ask what are its signs? The Master said, To be always courteous of eye and courteous of ear; to be always courteous in word and courteous in deed. Yen Yüan said, Though I am not clever, I hope to live by these words.
2. 仲弓問仁。子曰：「出門如見大賓，使民如承大祭。己所不欲，勿施於人。在邦無怨 ，在家無怨。」仲弓曰：「雍雖不敏，請事斯語。」
Chung-kung asked, What is love? The Master said, Without the door to behave as though a great guest were come; to treat the people as though we tendered the great sacrifice; not to do unto others what we would not they should do unto us; to breed no wrongs in the state and breed no wrongs in the home. Chung-kung said, Though I am not clever, I hope to live by these words.
3. 司馬牛問仁。子曰：「仁者，其言也訒。」曰：「斯言也訒，斯謂之仁矣乎？」子 曰：「為之難，言之得無訒乎？」
Ssu-ma Niu asked, What is love? The Master said, Love is slow to speak. To be slow to speak! Can that be called love? The Master said, Can that which is hard to do be lightly spoken?
4. 司馬牛問君子。子曰：「君子不憂不懼。」曰：「不憂不懼，斯謂之君子矣乎？」子 曰：「內省不疚，夫何憂何懼？」
Ssu-ma Niu asked, What is a gentleman? The Master said, A gentleman knows neither sorrow nor fear. No sorrow and no fear! Can that be called a gentleman? The Master said. He searches his heart: it is blameless; so why should he sorrow, what should he fear?
5. 司馬牛憂曰：「人皆有兄弟，我獨亡！」子夏曰：「商聞之矣：『死生有命，富貴在 天』。君子敬而無失，與人恭而有禮；四海之內，皆兄弟也。君子何患乎無兄弟也？」
Ssu-ma Niu cried sadly, All men have brothers, I alone have none! Tzu-hsia said, I have heard that life and death are allotted, that wealth and honours are in Heaven's hand. A gentleman is careful and does not trip; he is humble towards others and courteous. All within the four seas are brethren; how can a gentleman lament that he has none?
6. 子張問「明」。子曰：「浸潤之譖，膚受之愬，不行焉，可謂明也已矣。浸潤之譖， 膚受之愬，不行焉，可謂遠也已矣。」 Tzu-chang asked, What is insight? The Master said, Not to be moved by lap and wash of slander, or by plaints that pierce to the quick, may be called insight. Yea, whom lap and wash of slander, or plaints that pierce to the quick cannot move may be called far-sighted.
7. 子貢問「政」。子曰：「足食，足兵，民信之矣。」子貢曰：「必不得已而去，於斯 三者何先？」曰：「去兵。」子貢曰：「必不得已而去，於斯二者何先？」曰：「去食。自古皆有死，民無信不立。」
Tzu-kung asked, What is kingcraft? The Master said, Food enough, troops enough, and the trust of the people. Tzu-kung said, If it had to be done, which could best be spared of the three? Troops, said the Master. And if we had to, which could better be spared of the other two? Food, said the Master. From of old all men die, but without trust a people cannot stand.
8. 棘子成曰：「君子質而已矣，何以文為？」子貢曰：「惜乎，夫子之說君子也，駟不 及舌！文猶質也，質猶文也；虎豹之鞹，猶犬羊之鞹。」 Chi Tzu-ch'eng said, It is the stuff alone that makes a gentleman; what can art do for him? Alas! my lord, said Tzu-kung, how ye speak of a gentleman! No team overtakes the tongue! The art is no less than the stuff, the stuff is no less than the art. Without the fur, a tiger or a leopard's hide is no better than the hide of a dog or a goat.
9. 哀公問於有若曰：「年饑，用不足，如之何？」有若對曰：「盍徹乎！」曰：「二， 吾猶不足，如之何其徹也？」對曰：「百姓足，君孰與不足？百姓不足，君孰與足？」
Duke Ai said to Yu Jo, In this year of dearth I have not enough for my wants; what should be done? Ye might tithe the people, answered Yu Jo. A fifth is not enough, said the Duke, how could I do with a tenth? When all his folk have enough, answered Yu Jo, shall the lord alone not have enough? When none of his folk have enough, shall the lord alone have enough?
10. 子張問「崇德，辨惑。」子曰：「主忠信，徒義崇德也。愛之欲其生，惡之欲其死； 既欲其生，又欲其死，是惑也！」誠不以富，亦祗以異。 Tzu-chang asked how to raise the mind and scatter delusions. The Master said, Put faithfulness and truth first, and follow the right; the mind will be raised. We wish life to what we love and death to what we hate. To wish it both life and death is a delusion. Whether prompted by wealth, or not,Yet ye made a distinction.
11. 齊景公問政於孔子。孔子對曰：「君君，臣臣，父父，子子。」公曰：「善哉！信如 君不君，臣不臣，父不父，子不子，雖有粟，吾得而食諸？」
Ching, Duke of Ch'i, asked Confucius, What is kingcraft? Confucius answered. For the lord to be lord and the liege, liege, the father to be father and the son, son. True indeed! said the Duke. If the lord were no lord and the liege no liege, the father no father and the son no son, though the grain were there, could I get anything to eat?
12. 子曰：「片言可以折獄者，其由也與！」子路無宿諾。
The Master said, To stint a quarrel with half a word Yu is the man. Tzu-lu never slept over a promise.
13. 子曰：「聽訟，吾猶人也，必也使無訟乎！」
The Master said, At hearing lawsuits I am no better than others. What is needed is to stop lawsuits.
14. 子張問「政」。子曰：「居之無倦，行之以忠。」
Tzu-chang asked, What is kingcraft? The Master said, To be tireless of thought and faithful in doing.
15. 子曰：「博學於文，約之以禮，亦可以弗畔矣夫。」
The Master said, Breadth of reading and the ties of courtesy will keep us, too, from false paths.
The Master said, Commend a man for plain speaking: he may prove a gentleman, or else but seeming honest.
16. 季氏富於周公，而求也為之聚斂而附益之。子曰：「非吾徒也，小子鳴鼓而攻之可也 ！」
The Chi was richer than the Duke of Chou; yet Ch'iu became his tax-gatherer and made him still richer. He is no disciple of mine, said the Master. My little children, ye may beat your drums and make war on him.
17. 柴也愚，參也魯，師也辟，由也喭。
Ch'ai is simple, Shen is dull, Shih is smooth, Yu is coarse.
18. 子曰：「回也其庶乎！屢空，賜不受命，而貨殖焉；億則屢中。」
The Master said, Hui is almost faultless, and he is often empty. Tz'u will not bow to the Bidding, and he heaps up riches; but his views are often sound.
19. 子張問善人之道。子曰：「不踐跡，亦不入於室。」
Tzu-chang asked, What is the way of a good man? The Master said, He does not tread the beaten track; and yet he does not enter the inner rooms.
20.子曰：「論篤是與，君子者乎？色莊者乎？」
The Master said, Commend a man for plain speaking: he may prove a gentleman, or else but seeming honest.
21. 子路問：「聞斯行諸？」子曰：「有父兄在，如之何其聞斯行之！」冉有問：「聞斯 行諸？」子曰：「聞斯行之！」公西華曰：「由也問『聞斯行諸？』，子曰：『有父兄在』；求也問，『聞斯行諸？』子曰：『聞斯行之』。赤也惑，敢問？」子曰：「求也退，故進之；由也兼人，故退之。」
Tzu-lu said, Shall I do all I am taught? The Master said, Whilst thy father and elder brothers live, how canst thou do all thou art taught? Jan Yu asked, Shall I do all I am taught? The Master said, Do all thou art taught. Kung-hsi Hua said, Yu asked, Shall I do all I am taught? and ye said, Sir, Whilst thy father and elder brothers live. Ch'iu asked, Shall I do all I am taught? and ye said, Sir, Do all thou art taught. I am in doubt, and dare to ask you, Sir. The Master said, Ch'iu is bashful, so I egged him on; Yu is twice a man, so I held him back.
22. 子畏於匡，顏淵後。子曰：「吾以女為死矣！」曰：「子在，回何敢死！」
When the Master was in fear in K'uang, Yen Yüan fell behind. The Master said, I held thee for dead. He answered, Whilst my Master lives how should I dare to die?
23. 季子然問：「仲由、冉求，可謂大臣與？」子曰：「吾以子為異之問，曾由與求之問 。所謂大臣者，以道事君，不可則止；今由與求也，可謂具臣矣。」曰：「然則從之者與？」子曰：「弒父與君，亦不從也。」
Chi Tzu-jan asked whether Chung Yu or Jan Ch'iu could be called a great minister. The Master said, I thought ye would ask me a riddle, Sir, and ye ask about Yu and Ch'iu. He that holds to the Way in serving his lord and leaves when he cannot do so, we call a great minister. Now Yu and Ch'iu I should call tools. Who are just followers then? Nor would they follow, said the Master, if told to kill their lord or father.
24. 子路使子羔為費宰。子曰：「賊夫人之子！」子路曰：「有民人焉，有社稷焉，何必 讀書，然後為學？」子曰：「是故惡夫佞者。」
Tzu-lu made Tzu-kao governor of Pi. The Master said, Thou art undoing a man's son. Tzu-lu said, What with the people and the spirits of earth and corn, must a man read books to become learned? The Master said, This is why I hate a glib tongue.
25. 子路、曾皙、冉有、公西華侍坐。子曰：「以吾一日長乎爾，毋吾以也。居則曰：「 不吾知也！」如或知爾，則何以哉？」子路率爾而對曰：「千乘之國，攝乎大國之間，加之以師旅，因之以饑饉，由也為之，比及三年，可使有勇，且知方也。」夫子哂之。「求，爾何如？」對曰：「方六七十，如五六十，求也為之，比及三年，可使足民；如其禮樂，以俟君子。」「赤，爾何如？」對曰：「非曰能之，願學焉！宗廟之事，如會同，端章甫，願為小相焉。」「點，爾何如？」鼓瑟希，鏗爾，舍瑟而作。對曰：「異乎三子者之撰。」子曰：「何傷乎？亦各言其志也。」曰：「莫春者，春服既成；冠者五六人，童子六七人，浴乎沂，風乎舞雩，詠而歸。」夫子喟然嘆曰：「吾與點也！」三子者出，曾皙後。曾皙曰：「夫三子者之言何如？」子曰：「亦各言其志也已矣！」曰：「夫子何哂由也？」曰：「為國以禮，其言不讓，是故哂之。」「唯求則非邦也與？」「安見方六七十，如五六十，而非邦也者。」「唯赤，非邦也與？」「宗廟會同，非諸侯而何？赤也為之小，孰能為之大！」
The Master said to Tzu-lu, Tseng Hsi, Jan Yu and Kung-hsi Hua as they sat beside him, I may be a day older than you, but forget that. Ye are wont to say, I am unknown. Well, if ye were known, what would ye do? Tzu-lu answered lightly. Give me a land of a thousand chariots, crushed between great neighbours, overrun by soldiers and searched by famine, and within three years I could put courage into it and high purpose. The Master smiled. What wouldst thou do, Ch'iu? he said. He answered, Give me a land of sixty or seventy, or fifty or sixty square miles, and within three years I could give the people plenty. As for courtesy and music, they would wait the coming of a gentleman. And what wouldst thou do, Ch'ih? He answered, I do not speak of what I can do, but of what I should like to learn. At services in the Ancestral Temple, or at the Grand Audience, I should like to fill a small part. And what wouldst thou do, Tien? Tien stopped playing, pushed his still sounding lute aside, rose and answered, My choice would be unlike those of the other three. What harm in that? said the Master. Each but spake his mind. In the last days of spring, all clad for the springtime, with five or six young men and six or seven lads, I would bathe in the Yi, be fanned by the wind in the Rain God's glade, and go back home singing. The Master said with a sigh, I side with Tien. Tseng Hsi stayed after the other three had left, and said, What did ye think, Sir, of what the three disciples said? Each but spake his mind, said the Master. Why did ye smile at Yu, Sir? Lands are swayed by courtesy, but what he said was not modest. That was why I smiled. Yet did not Ch'iu speak of a state? Where would sixty or seventy, or fifty or sixty, square miles be found that are not a state? And did not Ch'ih too speak of a state? Who but great vassals are there in the Ancestral Temple, or at the Grand Audience? But if Ch'ih were to take a small part, who could fill a big one?
Chi-lu asked what is due to the ghosts of the dead? The Master said, When we cannot do our duty to the living, how can we do it to the dead? He dared to ask about death. We know not life, said the Master, how can we know death?
先進第十一
BOOK XI
1. 子曰：「先進於禮樂，野人也；後進於禮樂，君子也。如用之，則吾從先進。」
The Master said, Savages! the men that first went into courtesy and music! Gentlemen! those that went into them later! My use is to follow the first lead in both.
2. 子曰：「從我於陳蔡者，皆不及門也。」德行：顏淵、閔子騫、冉伯牛、仲弓；言語： 宰我、子貢；政事：冉有、季路；文學：子游、子夏。
The Master said, Not one of my followers in Ch'en or Ts'ai comes any more to my door! Yen Yüan, Min Tzu-ch'ien, Jan Po-niu and Chung-kung were men of noble life; Tsai Wo and Tzu-kung were the talkers; Jan Yu and Chi-lu were statesmen; Tzu-yu and Tzu-hsia, men of arts and learning.
3. 子曰：「回也，非助我者也！於吾言，無所不說。」
The Master said, I get no help from Hui. No word I say but delights him!
4. 子曰：「孝哉閔子騫，人不間於其父母昆弟之言。」
The Master said, How good a son is Min Tzu-ch'ien! No one finds fault with anything that his father, or his mother, or his brethren say of him.
5. 南容三復白圭，孔子以其兄之子妻之。
Nan Jung would thrice repeat The Sceptre White. Confucius gave him his brother's daughter for wife.
6. 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。」
Chi K'ang asked which disciples loved learning. Confucius answered, There was Yen Hui loved learning. Alas! his mission was short, he died. Now there is no one.
7. 顏淵死，顏路請子之車以為之 。子曰：「才不才，亦各言其子也。鯉也死，有棺而無 ；吾不徒行，以為之 ，以吾從大夫之後，不可徒行也。」
When Yen Yüan died, Yen Lu asked for the Master's carriage to furnish an outer coffin. The Master said, Brains or no brains, each of us speaks of his son. When Li died he had an inner but not an outer coffin: I would not go on foot to furnish an outer coffin. As I follow in the wake of the ministers I cannot go on foot.
8. 顏淵死，子曰：「噫！天喪予！天喪予！」
When Yen Yüan died the Master said, Woe is me! Heaven has undone me! Heaven has undone me!
9. 顏淵死，子哭之慟。從者曰：「子慟矣！」曰：「有慟乎！非夫人之為慟而誰為！」
When Yen Yüan died the Master gave way to grief. His followers said, Sir, ye are giving way. The Master said, Am I giving way? If I did not give way for this man, for whom should I give way to grief?
10. 顏淵死，門人欲厚葬之，子曰：「不可。」門人厚葬之。子曰：「回也，視予猶父也 ，予不得視猶子也。非我也，夫二三子也。」
When Yen Yüan died the disciples wished to bury him in pomp. The Master said, This must not be. The disciples buried him in pomp. The Master said, Hui treated me as his father. I have failed to treat him as a son. No, not I; but ye, my two-three boys.
11. 季路問事鬼神。子曰：「未能事人，焉能事鬼？」「敢問死？」曰：「未知生，焉知 死？」
Chi-lu asked what is due to the ghosts of the dead? The Master said, When we cannot do our duty to the living, how can we do it to the dead? He dared to ask about death. We know not life, said the Master, how can we know death?
12. 閔子侍側，誾誾如也；子路，行行如也；冉有、子貢，侃侃如也。子樂。若由也，不 得其死然。
Seeing the disciple Min standing at his side with winning looks, Tzu-lu with warlike front, Jan Yu and Tzu-kung frank and free, the Master's heart was glad. A man like Yu, he said, dies before his day.
13. 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。」
The men of Lu were building the Long Treasury. Min Tzu-ch'ien said, Would not the old one do? Why must it be rebuilt? The Master said, That man does not talk, but when he speaks he hits the mark.
14. 子曰：「由之瑟，奚為於丘之門？」門人不敬子路。子曰：「由也升堂矣！未入於室 也！」
The Master said, What has the lute of Yu to do, twanging at my door? But when the disciples looked down on Tzu-lu, the Master said, Yu has come up into hall, but he has not yet entered the inner rooms.
15. 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。」
Tzu-kung asked, Which is the better, Shih or Shang? The Master said, Shih goes too far, Shang not far enough. Then is Shih the better? said Tzu-kung. Too far, said the Master, is no nearer than not far enough.
Even at a meal of coarse rice, or herb broth, or gourds, he made his offering with all reverence.
鄉黨第十 Book X
1. 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。
Among his own country folk Confucius wore a homely look, like one that has no word to say. In the ancestral temple and at court his speech was full, but cautious.
2. 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。
At court he talked frankly to men of low rank, winningly to men of high rank. When the king was there, he looked intent and solemn.
3. 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。」
When the king bade him receive guests, his face seemed to change and his legs to bend. He bowed left and right to those beside him, straightened his robes in front and behind, and swept forward, with arms spread like wings. When the guest had left, he brought back word, saying, The guest is no longer looking.
4. 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。
As he went in at the palace gate he stooped, as though it were too low for him. He did not stand in the middle of the gate, or step on the threshold. When he passed the throne, his face seemed to change and his legs to bend: he spake with bated breath. As he went up the hall to audience, he lifted his robes, bowed his back, and masked his breathing till it seemed to stop. As he came down, he relaxed his face below the first step and looked pleased. From the foot of the steps he swept forward with arms spread like wings; and when he was back in his seat, he looked intent as before.
5. 執圭，鞠躬如也；如不勝。上如揖，下如授，勃如戰色，足縮縮如有循。享禮有容色， 私覿愉愉如也。
When he carried the sceptre, his back bent, as under too heavy a burden; he lifted it no higher than in bowing and no lower than in making a gift. His face changed, as it will with fear, and he dragged his feet, as though they were fettered. When he offered his present his manner was formal; but at the private audience he was cheerful.
6. 君子不以以紺緅飾，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。
The gentleman was never decked in violet or mauve; even at home he would not wear red or purple. In hot weather he wore an unlined linen gown, but always over other clothes. With lamb-skin he wore black, with fawn, white, and with fox-skin, yellow. At home he wore a long fur gown, with the right sleeve short. His nightgown was always half as long again as his body. In the house he wore thick fur, of fox or badger. When he was not in mourning there was nothing missing from his girdle. Except for sacrificial dress, he was sparing of stuff. He did not wear lamb's fur, or a black cap, on a mourning visit. At the new moon he always put on court dress and went to court.
7. 齊，必有明衣布。齊，必變食。居，必遷坐。
On his days of abstinence he always wore linen clothes of a pale colour; and he changed his food and moved from his wonted seat.
8. 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。
He did not dislike well-cleaned rice or hash chopped small. He did not eat sour or mouldy rice, bad fish, or tainted flesh. He did not eat anything that had a bad colour or that smelt bad, or food that was badly cooked or out of season. Food that was badly cut or served with the wrong sauce he did not eat. However much flesh there might be, it could not conquer his taste for rice. To wine alone he set no limit, but he did not drink enough to muddle him. He did not drink bought wine, or eat ready-dried market meat. He never went without ginger at a meal. He did not eat much. After a sacrifice at the palace he did not keep the flesh over-night. He never kept sacrificial flesh more than three days. If it had been kept longer it was not eaten. He did not talk at meals, nor speak when he was in bed.
Even at a meal of coarse rice, or herb broth, or gourds, he made his offering with all reverence.
9. 席不正不坐。 If his mat was not straight, he would not sit down.
10. 鄉人飲酒，杖者出，斯出矣。鄉人儺，朝服而立於阼階。
When the villagers were drinking wine, as those that walked with a staff left, he left too. At the village exorcisms he put on court dress and stood on the east steps.
11. 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。」
When sending a man with enquiries to another land, he bowed twice to him and saw him out. When K'ang gave him some drugs, he bowed, accepted them, and said, I have never taken them; I dare not taste them.
12. 廄焚，子退朝，曰：「傷人乎？」不問馬。
On coming back from court after his stables had been burnt, the Master said, Is anyone hurt? He did not ask about the horses.
13. 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。
When the king sent him cooked meat, he put his mat straight, and tasted it first; when he sent him raw flesh, he had it cooked, and offered it to the spirits; when he sent him a live beast, he kept it alive. When he ate in attendance on the king, the king made the offering, he tasted things first. When he was sick and the king came to see him, he lay with his head to the east, with his court dress over him and his girdle across it. When he was called by the king's bidding, he walked, without waiting for his carriage.
14. 入大廟，每事問。
On going into the Great Temple he asked about everything.
15. 朋友死，無所歸，曰：「於我殯。」朋友之饋，雖車馬，非祭肉，不拜。
When a friend died, who had no home to go to, he said, It is for me to bury him. When friends sent him anything, even a carriage and horses, he never bowed, unless the gift was sacrificial flesh.
16. 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。
He did not sleep like a corpse. At home he unbent. Even if he knew him well, his face changed when he saw a mourner. Even when he was in undress, if he saw anyone in full dress, or a blind man, he looked grave. To men in deep mourning and to the census-bearers he bowed over the cross-bar. Before choice meats he rose with changed look. At sharp thunder, or a fierce wind, his look changed.
17. 升車，必正立執綏。車中不內顧，不疾言，不親指。
When mounting his carriage he stood straight and grasped the cord. When he was in it, he did not look round, or speak fast, or point.
18. 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。
Seeing a man's face, she rose, flew round and settled. The Master said, Hen pheasant on the ridge, it is the season, it is the season. Tzu-lu went towards her: she sniffed thrice and rose.
