Tsze-lu

Tsze-lu asked about government. The Master said, 'Go before the people with your example, and be laborious in their affairs.'

Tsze-lu asked about government. The Master said, 'Lead the people by example, and work hard on their behalf.'

He requested further instruction, and was answered, 'Be not weary (in these things).'

He asked for more guidance and was told, 'Do not grow tired (of these things).'

Chung-kung, being chief minister to the Head of the Chi family, asked about government. The Master said, 'Employ first the services of your various officers, pardon small faults, and raise to office men of virtue and talents.'

Chung-kung, chief minister to the head of the Chi family, asked about government. The Master said, 'First, make use of your various officials. Forgive minor faults, and appoint men of virtue and talent to office.'

Chung-kung said, 'How shall I know the men of virtue and talent, so that I may raise them to office?' He was answered, 'Raise to office those whom you know. As to those whom you do not know, will others neglect them?'

Chung-kung said, 'How can I recognize men of virtue and talent so that I can appoint them to office?' He was answered, 'Appoint those you know. As for those you do not know, will others overlook them?'

Tsze-lu said, 'The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consider the first thing to be done?'

Tsze-lu said, 'The ruler of Wei has been waiting for you so you can govern together. What would you consider the first thing to do?'

The Master replied, 'What is necessary is to rectify names.'

The Master replied, 'What is needed is to correct the use of names.'

'So, indeed!' said Tsze-lu. 'You are wide of the mark! Why must there be such rectification?'

'Oh, really!' said Tsze-lu. 'You are way off the mark! Why is such correction necessary?'

The Master said, 'How uncultivated you are, Yu! A superior man, in regard to what he does not know, shows a cautious reserve.

The Master said, 'How unrefined you are, Yu! A person of good character is cautious about matters he does not understand.

'If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success.

'If names are not correct, language does not reflect the truth of things. If language does not reflect the truth of things, affairs cannot be managed successfully.

'When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know how to move hand or foot.

'When affairs cannot be managed successfully, rituals and music will not flourish. When rituals and music do not flourish, punishments will not be handed out properly. When punishments are not handed out properly, people do not know how to act.

'Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect.'

'Therefore, a superior man believes he must use names appropriately when he speaks. He also believes that what he says must be possible to carry out appropriately. All a superior man requires is that nothing in his words be incorrect.'

Fan Ch'ih requested to be taught husbandry. The Master said, 'I am not so good for that as an old husbandman.' He requested also to be taught gardening, and was answered, 'I am not so good for that as an old gardener.'

Fan Ch'ih asked to be taught farming. The Master said, 'An old farmer could teach you better than I could.' Fan Ch'ih also asked to be taught gardening. The Master replied, 'An old gardener could teach you better than I could.'

Fan Ch'ih having gone out, the Master said, 'A small man, indeed, is Fan Hsu!

After Fan Ch'ih left, the Master said, 'Fan Hsu is a petty man indeed!

If a superior love propriety, the people will not dare not to be reverent. If he love righteousness, the people will not dare not to submit to his example. If he love good faith, the people will not dare not to be sincere. Now, when these things obtain, the people from all quarters will come to him, bearing their children on their backs;— what need has he of a knowledge of husbandry?'

If a leader values proper conduct, the people will not dare to be disrespectful. If he values righteousness, the people will not dare to refuse to follow his example. If he values honesty, the people will not dare to be insincere. When these conditions are met, people from all directions will come to him, carrying their children on their backs. What need does he have to know about farming?'

The Master said, 'Though a man may be able to recite the three hundred odes, yet if, when intrusted with a governmental charge, he knows not how to act, or if, when sent to any quarter on a mission, he cannot give his replies unassisted, notwithstanding the extent of his learning, of what practical use is it?'

The Master said, 'A man may be able to recite the three hundred odes. But what if he does not know how to act when given government responsibilities? Or what if, when sent anywhere on a mission, he cannot answer without help? However much he has learned, what practical use is his learning?'

The Master said, 'When a prince's personal conduct is correct, his government is effective without the issuing of orders. If his personal conduct is not correct, he may issue orders, but they will not be followed.'

The Master said, 'When a prince behaves properly, his government works well without him giving orders. If he does not behave properly, he may give orders, but those orders will not be followed.'

The Master said, 'The governments of Lu and Wei are brothers.'

The Master said, 'The governments of Lu and Wei are like brothers.'

The Master said of Ching, a scion of the ducal family of Wei, that he knew the economy of a family well. When he began to have means, he said, 'Ha! here is a collection!' When they were a little increased, he said, 'Ha! this is complete!' When he had become rich, he said, 'Ha! this is admirable!'

The Master said that Ching, a member of the ducal family of Wei, knew how to manage a household well. When Ching first had some wealth, he said, 'Ha! I have gathered something together!' When his wealth increased a little, he said, 'Ha! I have everything I need!' When he became rich, he said, 'Ha! What splendid wealth!'

When the Master went to Wei, Zan Yu acted as driver of his carriage.

When the Master went to Wei, Zan Yu drove his carriage.

The Master observed, 'How numerous are the people!'

The Master remarked, 'There are so many people!'

Yu said, 'Since they are thus numerous, what more shall be done for them?' 'Enrich them,' was the reply.

Yu said, 'Since there are so many of them, what more should be done for them?' 'Make them prosperous,' came the reply.

'And when they have been enriched, what more shall be done?' The Master said, 'Teach them.'

'And once they have been made wealthy, what more should be done?' The Master said, 'Teach them.'

The Master said, 'If there were (any of the princes) who would employ me, in the course of twelve months, I should have done something considerable. In three years, the government would be perfected.'

The Master said, 'If any prince employed me, I would accomplish something significant within twelve months. In three years, the government would be running perfectly.'

The Master said, '"If good men were to govern a country in succession for a hundred years, they would be able to transform the violently bad, and dispense with capital punishments." True indeed is this saying!'

The Master said, '"If good men governed a country one after another for a hundred years, they could reform even the violently wicked. They could also end the need for capital punishment." This saying is truly right!'

The Master said, 'If a truly royal ruler were to arise, it would still require a generation, and then virtue would prevail.'

The Master said, 'If a truly worthy king came to power, virtue would still take a generation to prevail.'

The Master said, 'If a minister make his own conduct correct, what difficulty will he have in assisting in government? If he cannot rectify himself, what has he to do with rectifying others?'

The Master said, 'If a minister behaves properly, what difficulty will he have in helping to govern? If he cannot correct his own conduct, how can he correct the conduct of others?'

The disciple Zan returning from the court, the Master said to him, 'How are you so late?' He replied, 'We had government business.' The Master said, 'It must have been family affairs. If there had been government business, though I am not now in office, I should have been consulted about it.'

When the disciple Zan returned from court, the Master asked him, 'Why are you so late?' He replied, 'We had government business.' The Master said, 'It must have been family matters. If there had been government business, I should have been consulted, even though I no longer hold office.'

The Duke Ting asked whether there was a single sentence which could make a country prosperous. Confucius replied, 'Such an effect cannot be expected from one sentence.

Duke Ting asked whether a single sentence could make a country prosperous. Confucius replied, 'You cannot expect a single sentence to make a country prosperous.

'There is a saying, however, which people have— "To be a prince is difficult; to be a minister is not easy."

'But people have a saying: "Being a prince is difficult. Being a minister is not easy."

'If a ruler knows this,— the difficulty of being a prince,— may there not be expected from this one sentence the prosperity of his country?'

'If a ruler understands how difficult it is to rule, might this one insight bring prosperity to his country?'

The duke then said, 'Is there a single sentence which can ruin a country?' Confucius replied, 'Such an effect as that cannot be expected from one sentence. There is, however, the saying which people have— "I have no pleasure in being a prince, but only in that no one can offer any opposition to what I say!"

The duke then said, 'Can a single sentence ruin a country?' Confucius replied, 'You cannot expect one sentence to have such an effect. But there is a saying people use: "I take no pleasure in being a prince, except that no one can oppose what I say!"

'If a ruler's words be good, is it not also good that no one oppose them? But if they are not good, and no one opposes them, may there not be expected from this one sentence the ruin of his country?'

'If a ruler's words are good, isn't it also good that no one opposes them? But what if his words are not good, and no one opposes them? Couldn't this one sentence be expected to bring ruin to his country?'

The Duke of Sheh asked about government.

The Duke of Sheh asked about government.

The Master said, 'Good government obtains, when those who are near are made happy, and those who are far off are attracted.'

The Master said, 'Good government makes people nearby happy and attracts people from far away.'

Tsze-hsia, being governor of Chu-fu, asked about government. The Master said, 'Do not be desirous to have things done quickly; do not look at small advantages. Desire to have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.'

Tsze-hsia, the governor of Chu-fu, asked about government. The Master said, 'Do not seek quick results. Do not focus on small gains. Seeking quick results prevents work from being done thoroughly. Focusing on small gains prevents great things from being accomplished.'

The Duke of Sheh informed Confucius, saying, 'Among us here there are those who may be styled upright in their conduct. If their father have stolen a sheep, they will bear witness to the fact.'

The Duke of Sheh told Confucius, 'Among us are people who may be called upright in their conduct. If their father has stolen a sheep, they will testify to it.'

Confucius said, 'Among us, in our part of the country, those who are upright are different from this. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is to be found in this.'

Confucius said, 'In our part of the country, upright people are different from this. A father hides his son's wrongdoing, and a son hides his father's wrongdoing. Uprightness lies in protecting each other this way.'

Fan Ch'ih asked about perfect virtue. The Master said, 'It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected.'

Fan Ch'ih asked about perfect virtue. The Master said, 'Perfect virtue means being calm and dignified in private. In managing affairs, be respectful and attentive. In dealing with others, be completely sincere. Even among rough, uncultivated tribes, a person must not neglect these qualities.'

Tsze-kung asked, saying, 'What qualities must a man possess to entitle him to be called an officer?' The Master said, 'He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer.'

Tsze-kung asked, 'What qualities must a man have to deserve to be called an officer?' The Master said, 'He must have a sense of shame about his own conduct. Wherever he is sent, he must not disgrace his prince's mission. A man who meets these conditions deserves to be called an officer.'

Tsze-kung pursued, 'I venture to ask who may be placed in the next lower rank?' And he was told, 'He whom the circle of his relatives pronounce to be filial, whom his fellow-villagers and neighbours pronounce to be fraternal.'

Tsze-kung continued, 'May I ask who can be placed in the next rank below?' He was told, 'A man whose relatives say he is devoted to his parents. His fellow villagers and neighbors say he is a good brother.'

Again the disciple asked, 'I venture to ask about the class still next in order.' The Master said, 'They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet perhaps they may make the next class.'

Again the disciple asked, 'May I ask about the next rank below them?' The Master said, 'They are determined to speak sincerely and follow through on what they do. They are stubborn, petty men. Yet perhaps they may qualify for the next rank.'

Tsze-kung finally inquired, 'Of what sort are those of the present day, who engage in government?' The Master said 'Pooh! they are so many pecks and hampers, not worth being taken into account.'

Tsze-kung finally asked, 'What sort of people serve in government today?' The Master said, 'Bah! They are nothing but measuring baskets, not worth taking into account.'

The Master said, 'Since I cannot get men pursuing the due medium, to whom I might communicate my instructions, I must find the ardent and the cautiously-decided. The ardent will advance and lay hold of truth; the cautiously-decided will keep themselves from what is wrong.'

The Master said, 'Since I cannot find men who follow a balanced path to teach, I must find the passionate and the cautious but firm. The passionate will move forward and grasp the truth. The cautious but firm will keep themselves from doing wrong.'

The Master said, 'The people of the south have a saying— "A man without constancy cannot be either a wizard or a doctor." Good!

The Master said, 'The people of the south have a saying: "A man without perseverance cannot be a wizard or a doctor." Well said!

'Inconstant in his virtue, he will be visited with disgrace.'

'Inconsistent in his moral conduct, he will suffer disgrace.'

The Master said, 'This arises simply from not attending to the prognostication.'

The Master said, 'This happens simply because people do not pay attention to the prediction.'

The Master said, 'The superior man is affable, but not adulatory; the mean man is adulatory, but not affable.'

The Master said, 'The noble person is friendly but does not flatter. The petty person flatters but is not friendly.'

Tsze-kung asked, saying, 'What do you say of a man who is loved by all the people of his neighborhood?' The Master replied, 'We may not for that accord our approval of him.' 'And what do you say of him who is hated by all the people of his neighborhood?' The Master said, 'We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him.'

Tsze-kung asked, 'What do you think of a man who is loved by all the people in his neighborhood?' The Master replied, 'We cannot approve of him for that reason alone.' 'And what do you think of a man who is hated by all the people in his neighborhood?' The Master said, 'We cannot conclude that he is bad for that reason alone. Better than either is a man whom the good people in his neighborhood love and the bad people hate.'

The Master said, 'The superior man is easy to serve and difficult to please. If you try to please him in any way which is not accordant with right, he will not be pleased. But in his employment of men, he uses them according to their capacity. The mean man is difficult to serve, and easy to please. If you try to please him, though it be in a way which is not accordant with right, he may be pleased. But in his employment of men, he wishes them to be equal to everything.'

The Master said, 'The noble man is easy to serve but hard to please. If you try to please him by doing something wrong, he will not be pleased. But when he employs people, he gives them work that matches their abilities. The petty man is hard to serve but easy to please. If you try to please him, he may be pleased even if you do something wrong. But when he employs people, he expects them to be capable of everything.'

The Master said, 'The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.'

The Master said, 'The noble person is dignified and at ease without being arrogant. The petty person is arrogant without being dignified and at ease.'

The Master said, 'The firm, the enduring, the simple, and the modest are near to virtue.'

The Master said, 'People who are steadfast, persistent, unpretentious, and modest are close to virtue.'

Tsze-lu asked, saying, 'What qualities must a man possess to entitle him to be called a scholar?' The Master said, 'He must be thus,— earnest, urgent, and bland:— among his friends, earnest and urgent; among his brethren, bland.'

Tsze-lu asked, 'What qualities must a man have to deserve to be called a scholar?' The Master said, 'He must be earnest, encouraging, and gentle. With his friends, he must be earnest and encouraging. With his brothers, he must be gentle.'

The Master said, 'Let a good man teach the people seven years, and they may then likewise be employed in war.'

The Master said, 'Let a good man teach the people for seven years. Then the people may also be sent to war.'

The Master said, 'To lead an uninstructed people to war, is to throw them away.'

The Master said, 'Leading untrained people into war is throwing their lives away.'