Yung (Yung Yey)

The Master said, 'There is Yung!— He might occupy the place of a prince.'

The Master said, 'There is Yung! He might serve as a prince.'

Chung-kung asked about Tsze-sang Po-tsze. The Master said, 'He may pass. He does not mind small matters.'

Chung-kung asked about Tsze-sang Po-tsze. The Master said, 'He may be good enough. He does not concern himself with small matters.'

Chung-kung said, 'If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easy mode of procedure excessive?'

Chung-kung said, 'If a man deeply respects the need to attend to his duties, some leniency in governing may be allowed. He may be lenient in small matters when governing the people. But if he has a casual attitude and also acts casually, isn't that taking leniency too far?'

The Master said, 'Yung's words are right.'

The Master said, 'What Yung says is right.'

The Duke Ai asked which of the disciples loved to learn. Confucius replied to him, 'There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.'

The Duke Ai asked which of the disciples loved to learn. Confucius replied, 'There was Yen Hui. He loved to learn. He did not take his anger out on others, and he did not repeat a mistake. Unfortunately, his allotted lifespan was short, and he died. Now there is no one else like him. I have not yet heard of anyone who loves to learn as he did.'

Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, 'Give her a fu.' Yen requested more. 'Give her an yu,' said the Master. Yen gave her five ping.

Tsze-hwa was on a mission to Ch'i, and the disciple Zan asked for grain for Tsze-hwa's mother. The Master said, 'Give her a fu.' Yen asked for more. 'Give her a yu,' said the Master. Yen gave her five ping.

The Master said, 'When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich.'

The Master said, 'When Ch'ih was traveling to Ch'i, his carriage was drawn by well-fed horses, and he wore light furs. I have heard that a noble person helps those in need but does not make the rich wealthier.'

Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.

The Master appointed Yuan Sze governor of his town and gave him nine hundred measures of grain. But Sze declined the grain.

The Master said, 'Do not decline them. May you not give them away in the neighborhoods, hamlets, towns, and villages?'

The Master said, 'Do not turn them down. Could you not give them away in the neighborhoods, hamlets, towns, and villages?'

The Master, speaking of Chung-kung, said, 'If the calf of a brindled cow be red and horned, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?'

The Master said of Chung-kung, 'If a mottled cow's calf is red and has horns, people may not want to use the calf. But would the spirits of the mountains and rivers reject the calf?'

The Master said, 'Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more.'

The Master said, 'For three months, Hui would have no thought that went against perfect virtue. Others may reach perfect virtue on some days or in some months, but no more than that.'

Chi K'ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, 'Yu is a man of decision; what difficulty would he find in being an officer of government?' K'ang asked, 'Is Ts'ze fit to be employed as an officer of government?' and was answered, 'Ts'ze is a man of intelligence; what difficulty would he find in being an officer of government?' And to the same question about Ch'iu the Master gave the same reply, saying, 'Ch'iu is a man of various ability.'

Chi K'ang asked whether Chung-yu was fit to serve as a government official. The Master said, 'Yu is decisive. What difficulty would he have serving as a government official?' K'ang asked, 'Is Ts'ze fit to serve as a government official?' The Master answered, 'Ts'ze is intelligent. What difficulty would he have serving as a government official?' When asked the same question about Ch'iu, the Master gave the same reply, saying, 'Ch'iu has many abilities.'

The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. Min Tsze-ch'ien said, 'Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan.'

The head of the Chi family sent someone to ask Min Tsze-ch'ien to become governor of Pi. Min Tsze-ch'ien said, 'Please politely decline the offer for me. If anyone comes to me with a second invitation, I will have to move to the banks of the Wan.'

Po-niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, 'It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!'

Po-niu was ill, and the Master went to visit him. He held Po-niu's hand through the window and said, 'It is killing him. Alas, Heaven has decreed it! That such a man should have such an illness! That such a man should have such an illness!'

The Master said, 'Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!'

The Master said, 'Hui's virtue was truly admirable! He had only one bamboo dish of rice and one gourd of drink, and lived in a poor, narrow lane. Others could not have endured such hardship, but Hui did not let the hardship diminish his joy. Hui's virtue was truly admirable!'

Yen Ch'iu said, 'It is not that I do not delight in your doctrines, but my strength is insufficient.' The Master said, 'Those whose strength is insufficient give over in the middle of the way but now you limit yourself.'

Yen Ch'iu said, 'It is not that I do not enjoy your teachings, but I lack the strength to follow them.' The Master said, 'Those who lack the strength give up halfway. But you are setting limits on yourself now.'

The Master said to Tsze-hsia, 'Do you be a scholar after the style of the superior man, and not after that of the mean man.'

The Master said to Tsze-hsia, 'Be a scholar like a noble person, not like a petty person.'

Tsze-yu being governor of Wu-ch'ang, the Master said to him, 'Have you got good men there?' He answered, 'There is Tan-t'ai Mieh-ming, who never in walking takes a short cut, and never comes to my office, excepting on public business.'

When Tsze-yu was governor of Wu-ch'ang, the Master asked him, 'Are there any good men there?' He answered, 'There is Tan-t'ai Mieh-ming. He never takes a shortcut when walking, and he only comes to my office on public business.'

The Master said, 'Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, "It is not that I dare to be last. My horse would not advance."'

The Master said, 'Mang Chih-fan does not boast about his achievements. During a retreat, he stayed at the rear. As they were about to enter the gate, he urged his horse forward with his whip, saying, "I am not last because I am brave. My horse would not move forward."'

The Master said, 'Without the specious speech of the litanist T'o and the beauty of the prince Chao of Sung, it is difficult to escape in the present age.'

The Master said, 'Without the slick speech of the prayer leader T'o and the good looks of prince Chao of Sung, it is hard to escape in today's world.'

The Master said, 'Who can go out but by the door? How is it that men will not walk according to these ways?'

The Master said, 'Who can go out except through the door? Why won't people follow these ways?'

The Master said, 'Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue.'

The Master said, 'When a person's character outweighs their refinement, they are rough and uncultured. When their refinement outweighs their character, they have the manners of a clerk. When refinement and character are evenly balanced, we have a person of virtue.'

The Master said, 'Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.'

The Master said, 'People are born to live with integrity. If someone loses their integrity yet stays alive, their escape from death is purely a matter of luck.'

The Master said, 'They who know the truth are not equal to those who love it, and they who love it are not equal to those who delight in it.'

The Master said, 'Those who know the truth are not as good as those who love it. And those who love the truth are not as good as those who delight in it.'

The Master said, 'To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced.'

The Master said, 'The most advanced subjects may be taught to people with above-average abilities. The most advanced subjects may not be taught to people with below-average abilities.'

Fan Ch'ih asked what constituted wisdom. The Master said, 'To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom.' He asked about perfect virtue. The Master said, 'The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;— this may be called perfect virtue.'

Fan Ch'ih asked what wisdom was. The Master said, 'Devote yourself earnestly to your duties toward others, and respect spiritual beings while keeping your distance from them. This may be called wisdom.' Fan Ch'ih asked about perfect virtue. The Master said, 'A virtuous man makes overcoming difficulties his first concern and considers success only afterward. This may be called perfect virtue.'

The Master said, 'The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived.'

The Master said, 'Wise people enjoy water. Virtuous people enjoy hills. Wise people are active. Virtuous people are calm. Wise people are joyful. Virtuous people live long lives.'

The Master said, 'Ch'i, by one change, would come to the State of Lu. Lu, by one change, would come to a State where true principles predominated.'

The Master said, 'With one change, Ch'i would become like the State of Lu. With one change, Lu would become a state guided by true principles.'

The Master said, 'A cornered vessel without corners.— A strange cornered vessel! A strange cornered vessel!'

The Master said, 'A cornered vessel with no corners. What a strange cornered vessel! What a strange cornered vessel!'

Tsai Wo asked, saying, 'A benevolent man, though it be told him,— "There is a man in the well" will go in after him, I suppose.' Confucius said, 'Why should he do so? A superior man may be made to go to the well, but he cannot be made to go down into it. He may be imposed upon, but he cannot be fooled.'

Tsai Wo asked, 'If a benevolent man were told, "There is a man in the well," he would go in after him, I suppose.' Confucius said, 'Why should he do that? A man of high character may be persuaded to go to the well, but not to climb down into it. He may be deceived, but he cannot be made a fool of.'

The Master said, 'The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right.'

The Master said, 'A man of noble character studies all subjects widely and follows the rules of proper conduct. By doing so, he may also avoid straying from what is right.'

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master swore, saying, 'Wherein I have done improperly, may Heaven reject me, may Heaven reject me!'

The Master visited Nan-tsze, and Tsze-lu was displeased. In response, the Master swore, saying, 'If I have acted improperly, may Heaven reject me, may Heaven reject me!'

The Master said, 'Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practise among the people.'

The Master said, 'The virtue of following the Constant Mean is perfect! For a long time, few people have practiced it.'

Tsze-kung said, 'Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?' The Master said, 'Why speak only of virtue in connexion with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this.

Tsze-kung said, 'Suppose a man brought great benefits to the people and could help everyone. What would you say of him? Could he be called perfectly virtuous?' The Master said, 'Why speak only of his virtue? Must he not have the qualities of a sage? Even Yao and Shun were still concerned about achieving this.

'Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.

'Now a man of perfect virtue who wants to establish himself also seeks to help others establish themselves. Wanting to grow himself, he also seeks to help others grow.

'To be able to judge of others by what is nigh in ourselves;— this may be called the art of virtue.'

'Being able to judge others by what we know of ourselves may be called the art of virtue.'