A Transmitter (Shu R)

The Master said, 'A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang.'

The Master said, 'I pass on teachings rather than create them. I believe in and love the ancients. I dare to compare myself with our old P'ang.'

The Master said, 'The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:— which one of these things belongs to me?'

The Master said, 'Quietly storing up knowledge, never getting enough of learning, and teaching others without growing tired. Which of these qualities do I have?'

The Master said, 'The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:— these are the things which occasion me solicitude.'

The Master said, 'Failing to cultivate virtue properly. Failing to discuss thoroughly what is learned. Being unable to act on what one knows is right. Being unable to change what is not good. These are the things that worry me.'

When the Master was unoccupied with business, his manner was easy, and he looked pleased.

When the Master was not busy with work, he was relaxed and looked pleased.

The Master said, 'Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau.'

The Master said, 'I have declined so much. For a long time, I have not dreamed of seeing the duke of Chau as I used to.'

The Master said, 'Let the will be set on the path of duty.

The Master said, 'Set your mind on following the path of duty.

'Let every attainment in what is good be firmly grasped.

'Hold firmly to every step you take toward goodness.

'Let perfect virtue be accorded with.

'Act in line with perfect virtue.

'Let relaxation and enjoyment be found in the polite arts.'

'Find relaxation and enjoyment in the arts.'

The Master said, 'From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.'

The Master said, 'I have never refused to teach anyone who brought at least a bundle of dried meat in payment.'

The Master said, 'I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.'

The Master said, 'I do not reveal the truth to anyone who is not eager to learn. Nor do I help anyone who is not struggling to express himself. When I show someone one corner of a subject, he must work out the other three from that corner. If he cannot, I do not repeat the lesson.'

When the Master was eating by the side of a mourner, he never ate to the full.

When the Master ate beside someone in mourning, he never ate until he was full.

He did not sing on the same day in which he had been weeping.

He did not sing on a day when he had been crying.

The Master said to Yen Yuan, 'When called to office, to undertake its duties; when not so called, to lie retired;— it is only I and you who have attained to this.'

The Master said to Yen Yuan, 'When called to office, carry out your duties. When not called, stay out of public life. Only you and I have learned to do both.'

Tsze-lu said, 'If you had the conduct of the armies of a great State, whom would you have to act with you?'

Tsze-lu said, 'If you commanded the armies of a great state, who would you choose to serve alongside you?'

The Master said, 'I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution.'

The Master said, 'I would not work with a man who would attack a tiger unarmed or cross a river without a boat, dying without regret. My companion must be a man who approaches action with care. He must be eager to refine his plans and then carry them out.'

The Master said, 'If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love.'

The Master said, 'If seeking wealth is certain to succeed, I will pursue wealth. I will even work as a groom holding a whip to gain wealth. But since seeking wealth may not succeed, I will pursue what I love.'

The things in reference to which the Master exercised the greatest caution were — fasting, war, and sickness.

The Master was most cautious about fasting, war, and sickness.

When the Master was in Ch'i, he heard the Shao, and for three months did not know the taste of flesh. 'I did not think,' he said, 'that music could have been made so excellent as this.'

When the Master was in Ch'i, he heard the Shao and could not taste meat for three months. 'I never thought,' he said, 'that music could be as excellent as the Shao.'

Yen Yu said, 'Is our Master for the ruler of Wei?' Tsze-kung said, 'Oh! I will ask him.'

Yen Yu said, 'Does our Master support the ruler of Wei?' Tsze-kung said, 'Oh! I will ask him.'

He went in accordingly, and said, 'What sort of men were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the Master. 'Did they have any repinings because of their course?' The Master again replied, 'They sought to act virtuously, and they did so; what was there for them to repine about?' On this, Tsze-kung went out and said, 'Our Master is not for him.'

So he went in and said, 'What kind of men were Po-i and Shu-ch'i?' 'They were virtuous men of ancient times,' said the Master. 'Did they have any regrets about the path they chose?' The Master replied, 'They sought to act virtuously, and they succeeded. What did they have to regret?' After this, Tsze-kung went out and said, 'Our Master does not support him.'

The Master said, 'With coarse rice to eat, with water to drink, and my bended arm for a pillow;— I have still joy in the midst of these things. Riches and honours acquired by unrighteousness, are to me as a floating cloud.'

The Master said, 'Even with coarse rice to eat, water to drink, and my bent arm for a pillow, I still find joy. Wealth and honors gained through wrongdoing are like a floating cloud to me.'

The Master said, 'If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults.'

The Master said, 'If I had more years to live, I would devote fifty to studying the Yi. Then I might be free of major faults.'

The Master's frequent themes of discourse were— the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.

The Master often spoke about the Odes, the History, and upholding the Rules of Propriety. He discussed all these topics frequently.

The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him.

The Duke of Sheh asked Tsze-lu about Confucius, but Tsze-lu did not answer.

The Master said, 'Why did you not say to him,— He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?'

The Master said, 'Why didn't you tell him this? He is simply a man so eager to gain knowledge that he forgets to eat. His joy in gaining knowledge makes him forget his sorrows. And he doesn't notice that old age is approaching.'

The Master said, 'I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.'

The Master said, 'I was not born with knowledge. I love the past and earnestly seek knowledge there.'

The subjects on which the Master did not talk, were— extraordinary things, feats of strength, disorder, and spiritual beings.

The Master did not talk about extraordinary things, feats of strength, disorder, or spiritual beings.

The Master said, 'When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.'

The Master said, 'When I walk with two others, they may serve as my teachers. I will choose their good qualities to follow and their bad qualities to avoid.'

The Master said, 'Heaven produced the virtue that is in me. Hwan T'ui— what can he do to me?'

The Master said, 'Heaven gave me my virtue. What can Hwan T'ui do to me?'

The Master said, 'Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples;— that is my way.'

The Master said, 'My disciples, do you think I hide anything from you? I hide nothing from you. Everything I do is in plain sight, my disciples. That is my way.'

There were four things which the Master taught,— letters, ethics, devotion of soul, and truthfulness.

The Master taught four things: literature, ethics, wholehearted devotion, and truthfulness.

The Master said, 'A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me.'

The Master said, 'I cannot expect to meet a sage. If I could meet a man of real talent and virtue, I would be satisfied.'

The Master said, 'A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me.

The Master said, 'I do not get to meet a good man. If I could meet a steadfast man, I would be satisfied.

'Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease:— it is difficult with such characteristics to have constancy.'

'Having nothing yet pretending to have something, being empty yet pretending to be full, struggling yet pretending to be comfortable. People with these traits find it difficult to remain steadfast.'

The Master angled,— but did not use a net. He shot,— but not at birds perching.

The Master fished with a line, but did not use a net. He shot birds, but not while they were perched.

The Master said, 'There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory:— this is the second style of knowledge.'

The Master said, 'There may be people who act without knowing why. I do not act that way. I listen to much, choose what is good, and follow it. I observe much and remember what I see. This approach is the second kind of knowledge.'

It was difficult to talk (profitably and reputably) with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.

It was difficult to have worthwhile conversations with the people of Hu-hsiang without damaging one's reputation. When a boy from Hu-hsiang met with the Master, the disciples had doubts.

The Master said, 'I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him so purified, without guaranteeing his past conduct.'

The Master said, 'I welcome people who come to me without vouching for what they may do after they leave. Why must we be so harsh? If a man purifies himself before coming to see me, I accept him as purified, without vouching for his past conduct.'

The Master said, 'Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand.'

The Master said, 'Is virtue far away? I wish to be virtuous, and here it is, within reach.'

The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, 'He knew propriety.'

The minister of justice of Ch'an asked whether duke Chao understood proper conduct. Confucius said, 'He understood proper conduct.'

Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, 'I have heard that the superior man is not a partisan. May the superior man be a partisan also? The prince married a daughter of the house of Wu, of the same surname with himself, and called her,— "The elder Tsze of Wu." If the prince knew propriety, who does not know it?'

After Confucius left, the minister bowed to Wu-ma Ch'i, inviting him forward, and said, 'I have heard that a man of virtue does not take sides. Can a man of virtue take sides after all? The prince married a daughter of the house of Wu who shared his surname. He called her "The elder Tsze of Wu." If the prince knew proper conduct, who does not?'

Wu-ma Ch'i reported these remarks, and the Master said, 'I am fortunate! If I have any errors, people are sure to know them.'

Wu-ma Ch'i reported these remarks, and the Master said, 'I am lucky! If I make any mistakes, people are sure to know about them.'

When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.

When the Master was with someone who sang well, he would have the singer repeat the song and sing along.

The Master said, 'In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to.'

The Master said, 'In literary learning, I am perhaps equal to other men. But I do not yet have the character of an exemplary person who practices what he preaches.'

The Master said, 'The sage and the man of perfect virtue;— how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness.' Kung-hsi Hwa said, 'This is just what we, the disciples, cannot imitate you in.'

The Master said, 'How dare I rank myself among sages and people of perfect virtue? All that may be said of me is that I never tire of striving to become like them. Nor do I grow weary of teaching others.' Kung-hsi Hwa said, 'Your tireless striving and teaching are exactly what we, your disciples, cannot imitate.'

The Master being very sick, Tsze-lu asked leave to pray for him. He said, 'May such a thing be done?' Tsze-lu replied, 'It may. In the Eulogies it is said, "Prayer has been made for thee to the spirits of the upper and lower worlds."' The Master said, 'My praying has been for a long time.'

The Master was very sick, and Tsze-lu asked permission to pray for him. The Master said, 'Is such a thing allowed?' Tsze-lu replied, 'It is. The Eulogies say, "Prayers have been offered for you to the spirits of the upper and lower worlds."' The Master said, 'I have been praying for a long time.'

The Master said, 'Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.'

The Master said, 'Extravagant spending leads to disobedience, and excessive thrift leads to stinginess. It is better to be stingy than disobedient.'

The Master said, 'The superior man is satisfied and composed; the mean man is always full of distress.'

The Master said, 'The noble person is content and calm. The petty person is always full of worry.'

The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.

The Master was gentle, yet dignified. He was majestic, yet not fierce. He was respectful, yet relaxed.