Hsien Asked (Hsien Wan)

Hsien asked what was shameful. The Master said, 'When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;— this is shameful.'

Hsien asked what was shameful. The Master said, 'When a state is governed well, thinking only about your salary is shameful. And when a state is governed badly, thinking only about your salary is just as shameful.'

'When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.'

'Keeping the desire to feel superior, boasting, resentment, and greed in check may be considered perfect virtue.'

The Master said, 'This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.'

The Master said, 'This may be seen as achieving something difficult. But I do not know whether it should be considered perfect virtue.'

The Master said, 'The scholar who cherishes the love of comfort is not fit to be deemed a scholar.'

The Master said, 'A scholar who loves comfort does not deserve to be called a scholar.'

The Master said, 'When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.'

The Master said, 'When a state is well governed, both words and actions may be principled and bold. When a state is badly governed, actions may be principled and bold, but words may be somewhat cautious.'

The Master said, 'The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.'

The Master said, 'Virtuous people will always speak properly. But those who speak well may not always be virtuous. Men of principle will always be brave. But those who are brave may not always be men of principle.'

Nan-kung Kwo, submitting an inquiry to Confucius, said, 'I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.' The Master made no reply; but when Nan-kung Kwo went out, he said, 'A superior man indeed is this! An esteemer of virtue indeed is this!'

Nan-kung Kwo asked Confucius a question, saying, 'I was skilled at archery, and Ao could move a boat over land. But neither man died a natural death. Yu and Chi worked hard at farming themselves, and they became rulers of the kingdom.' The Master did not reply. But after Nan-kung Kwo left, Confucius said, 'What a truly noble man! He truly values virtue!'

The Master said, 'Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.'

The Master said, 'Sadly, there have been noble men who were not always virtuous. But there has never been a petty man who was also virtuous.'

The Master said, 'Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?'

The Master said, 'Can you love someone without being strict with them? Can you be loyal to someone without guiding them?'

The Master said, 'In preparing the governmental notifications, P'i Shan first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu, the manager of Foreign intercourse, then polished the style; and, finally, Tsze-ch'an of Tung-li gave it the proper elegance and finish.'

The Master said, 'When preparing government announcements, P'i Shan first wrote a rough draft. Shi-shu reviewed and discussed its contents. Tsze-yu, who managed foreign relations, then polished the wording. Finally, Tsze-ch'an of Tung-li gave the announcement its proper elegance and finishing touches.'

Some one asked about Tsze-ch'an. The Master said, 'He was a kind man.'

Someone asked about Tsze-ch'an. The Master said, 'He was a kind man.'

He asked about Tsze-hsi. The Master said, 'That man! That man!'

He asked about Tsze-hsi. The Master said, 'That man! That man!'

He asked about Kwan Chung. 'For him,' said the Master, 'the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.'

He asked about Kwan Chung. 'The city of Pien, with three hundred families, was taken from the chief of the Po family,' the Master said. 'It was given to Kwan Chung. The chief never complained, though he had only coarse rice to eat for the rest of his life.'

The Master said, 'To be poor without murmuring is difficult. To be rich without being proud is easy.'

The Master said, 'Being poor without complaining is difficult. Being rich without being proud is easy.'

The Master said, 'Mang Kung-ch'o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the States Tang or Hsieh.'

The Master said, 'Mang Kung-ch'o is more than qualified to serve as chief officer for the families of Chao and Wei. But he is not qualified to serve as a high official in either Tang or Hsieh.'

Tsze-lu asked what constituted a complete man. The Master said, 'Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch'o, the bravery of Chwang of Pien, and the varied talents of Zan Ch'iu; add to these the accomplishments of the rules of propriety and music:— such a one might be reckoned a complete man.'

Tsze-lu asked what made a complete man. The Master said, 'Suppose a man had Tsang Wu-chung's knowledge and Kung-ch'o's freedom from greed. Suppose he also had the bravery of Chwang of Pien and the varied talents of Zan Ch'iu. Add to these qualities skill in proper conduct and music. Such a man might be considered a complete man.'

He then added, 'But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:— such a man may be reckoned a complete man.'

He then added, 'But why must a complete man today have all these qualities? When facing the prospect of gain, he thinks of what is right. When facing danger, he is prepared to give up his life. He does not forget an old agreement, no matter how long ago he made it. Such a man may be considered a complete man.'

The Master asked Kung-ming Chia about Kung-shu Wan, saying, 'Is it true that your master speaks not, laughs not, and takes not?'

The Master asked Kung-ming Chia about Kung-shu Wan. 'Is it true that your master never speaks, never laughs, and never accepts anything?'

Kung-ming Chia replied, 'This has arisen from the reporters going beyond the truth.— My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking.' The Master said, 'So! But is it so with him?'

Kung-ming Chia replied, 'People have exaggerated in their reports. My master speaks when the time is right, so people do not grow tired of hearing him speak. He laughs when there is reason to be joyful, so people do not grow tired of his laughter. He accepts things when accepting them is right, so people do not grow tired of his accepting them.' The Master said, 'Really! But is that truly how he behaves?'

The Master said, 'Tsang Wu-chung, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was.'

The Master said, 'While holding on to Fang, Tsang Wu-chung asked the duke of Lu to appoint a successor from his family. Although some may say he was not using force against his ruler, I believe he was.'

The Master said, 'The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ch'i was upright and not crafty.'

The Master said, 'Duke Wan of Tsin was cunning and not honest. Duke Hwan of Ch'i was honest and not cunning.'

Tsze-lu said, 'The Duke Hwan caused his brother Chiu to be killed, when Shao Hu died with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?'

Tsze-lu said, 'The Duke Hwan had his brother Chiu killed. When Chiu was killed, Shao Hu died with his master, but Kwan Chung did not die. Can I not say that Kwan Chung lacked virtue?'

The Master said, 'The Duke Hwan assembled all the princes together, and that not with weapons of war and chariots:— it was all through the influence of Kwan Chung. Whose beneficence was like his? Whose beneficence was like his?'

The Master said, 'The Duke Hwan brought all the princes together without weapons of war or chariots. This was entirely due to Kwan Chung's influence. Who did as much good as Kwan Chung? Who did as much good as Kwan Chung?'

Tsze-kung said, 'Kwan Chung, I apprehend, was wanting in virtue. When the Duke Hwan caused his brother Chiu to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan.'

Tsze-kung said, 'I think Kwan Chung lacked virtue. When Duke Hwan had his brother Chiu killed, Kwan Chung was unable to die with Chiu. Moreover, he became Hwan's prime minister.'

The Master said, 'Kwan Chung acted as prime minister to the Duke Hwan, made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.

The Master said, 'Kwan Chung served as prime minister to the Duke Hwan and made him leader of all the princes. He also united the whole kingdom and set it right. To this day, the people still enjoy the benefits Kwan Chung brought them. Without Kwan Chung, we would now wear our hair loose and button our coats on the left side.

'Will you require from him the small fidelity of common men and common women, who would commit suicide in a stream or ditch, no one knowing anything about them?'

'Would you demand from him the petty loyalty of ordinary men and women? They would drown themselves in a stream or ditch, with no one knowing anything about them.'

The great officer, Hsien, who had been family-minister to Kung-shu Wan, ascended to the prince's court in company with Wan.

Hsien, a high official, had served as household minister to Kung-shu Wan. He went to the prince's court with Wan.

The Master, having heard of it, said, 'He deserved to be considered Wan (the accomplished).'

After hearing about it, the Master said, 'He deserved to be called Wan (the accomplished).'

The Master was speaking about the unprincipled course of the duke Ling of Wei, when Ch'i K'ang said, 'Since he is of such a character, how is it he does not lose his State?'

The Master was discussing the unprincipled behavior of duke Ling of Wei. Ch'i K'ang then said, 'Since the duke has such a character, how does he avoid losing his state?'

Confucius said, 'The Chung-shu Yu has the superintendence of his guests and of strangers; the litanist, T'o, has the management of his ancestral temple; and Wang-sun Chia has the direction of the army and forces:— with such officers as these, how should he lose his State?'

Confucius said, 'Chung-shu Yu oversees his guests and visitors. T'o, the prayer leader, manages his ancestral temple. Wang-sun Chia commands the army and military forces. With officers like these, how could he lose his state?'

The Master said, 'He who speaks without modesty will find it difficult to make his words good.'

The Master said, 'Anyone who speaks without modesty will find it difficult to live up to their words.'

Chan Ch'ang murdered the Duke Chien of Ch'i.

Chan Ch'ang murdered Duke Chien of Ch'i.

Confucius bathed, went to court, and informed the duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that you will undertake to punish him.'

Confucius bathed, went to court, and told duke Ai, 'Chan Hang has killed his ruler. I beg you to take action to punish him.'

The duke said, 'Inform the chiefs of the three families of it.'

The duke said, 'Tell the heads of the three families about it.'

Confucius retired, and said, 'Following in the rear of the great officers, I did not dare not to represent such a matter, and my prince says, "Inform the chiefs of the three families of it."'

Confucius withdrew and said, 'As one of the lower-ranking great officers, I did not dare leave such a matter unreported. And my prince says, "Inform the heads of the three families about the matter."'

He went to the chiefs, and informed them, but they would not act. Confucius then said, 'Following in the rear of the great officers, I did not dare not to represent such a matter.'

He went to the chiefs and informed them, but the chiefs refused to act. Confucius then said, 'As one of the lower-ranking great officers, I did not dare leave such a matter unreported.'

Tsze-lu asked how a ruler should be served. The Master said, 'Do not impose on him, and, moreover, withstand him to his face.'

Tsze-lu asked how to serve a ruler. The Master said, 'Do not deceive him, and stand up to him directly.'

The Master said, 'The progress of the superior man is upwards; the progress of the mean man is downwards.'

The Master said, 'The noble person moves upward. The petty person moves downward.'

The Master said, 'In ancient times, men learned with a view to their own improvement. Now-a-days, men learn with a view to the approbation of others.'

The Master said, 'In ancient times, people learned to improve themselves. Today, people learn to gain the approval of others.'

Chu Po-yu sent a messenger with friendly inquiries to Confucius.

Chu Po-yu sent a messenger to ask in a friendly way how Confucius was doing.

Confucius sat with him, and questioned him. 'What,' said he, 'is your master engaged in?' The messenger replied, 'My master is anxious to make his faults few, but he has not yet succeeded.' He then went out, and the Master said, 'A messenger indeed! A messenger indeed!'

Confucius sat with him and asked, 'What is your master working on?' The messenger replied, 'My master is eager to have fewer faults, but he has not yet succeeded.' The messenger then left, and the Master said, 'What a messenger! What a messenger!'

The Master said, 'He who is not in any particular office, has nothing to do with plans for the administration of its duties.'

The Master said, 'Anyone who does not hold a particular office has no business planning how its duties should be carried out.'

The philosopher Tsang said, 'The superior man, in his thoughts, does not go out of his place.'

The philosopher Tsang said, 'The noble man does not let his thoughts stray beyond his role.'

The Master said, 'The superior man is modest in his speech, but exceeds in his actions.'

The Master said, 'A person of good character speaks modestly but does more than he says.'

The Master said, 'The way of the superior man is threefold, but I am not equal to it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is free from fear.'

The Master said, 'The way of the exemplary person has three parts, but I do not measure up to them. His virtue frees him from worry. His wisdom frees him from confusion. His courage frees him from fear.'

Tsze-kung said, 'Master, that is what you yourself say.'

Tsze-kung said, 'Master, that's what you yourself say.'

Tsze-kung was in the habit of comparing men together. The Master said, 'Tsze must have reached a high pitch of excellence! Now, I have not leisure for this.'

Tsze-kung often compared people with one another. The Master said, 'Tsze must have become very accomplished! Now, I have no time for comparing people.'

The Master said, 'I will not be concerned at men's not knowing me; I will be concerned at my own want of ability.'

The Master said, 'I will not worry about others not recognizing me. I will worry about my own lack of ability.'

The Master said, 'He who does not anticipate attempts to deceive him, nor think beforehand of his not being believed, and yet apprehends these things readily (when they occur);— is he not a man of superior worth?'

The Master said, 'A man does not expect others to deceive him or assume beforehand that they will not believe him. Yet he quickly recognizes deception or disbelief when they occur. Is he not a man of superior worth?'

Wei-shang Mau said to Confucius, 'Ch'iu, how is it that you keep roosting about? Is it not that you are an insinuating talker?'

Wei-shang Mau said to Confucius, 'Ch'iu, why do you keep wandering from place to place? Isn't it because you're a smooth talker?'

Confucius said, 'I do not dare to play the part of such a talker, but I hate obstinacy.'

Confucius said, 'I would not dare to be that kind of talker, but I hate stubbornness.'

The Master said, 'A horse is called a ch'i, not because of its strength, but because of its other good qualities.'

The Master said, 'A horse is called a ch'i not for its strength, but for its other good qualities.'

Some one said, 'What do you say concerning the principle that injury should be recompensed with kindness?'

Someone asked, 'What do you think of the idea that harm should be repaid with kindness?'

The Master said, 'With what then will you recompense kindness?

The Master said, 'Then how will you repay kindness?

'Recompense injury with justice, and recompense kindness with kindness.'

'Respond to harm with justice, and respond to kindness with kindness.'

The Master said, 'Alas! there is no one that knows me.'

The Master said, 'Oh! No one understands me.'

Tsze-kung said, 'What do you mean by thus saying— that no one knows you?' The Master replied, 'I do not murmur against Heaven. I do not grumble against men. My studies lie low, and my penetration rises high. But there is Heaven;— that knows me!'

Tsze-kung said, 'What do you mean when you say that no one knows you?' The Master replied, 'I do not complain against Heaven. I do not grumble about others. I study ordinary things, and my understanding reaches higher truths. But Heaven knows me!'

The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it, saying, 'Our master is certainly being led astray by the Kung-po Liao, but I have still power enough left to cut Liao off, and expose his corpse in the market and in the court.'

Kung-po Liao had slandered Tsze-lu to Chi-sun. Tsze-fu Ching-po told Confucius about the slander, saying, 'Our master is certainly being misled by Kung-po Liao. But I still have enough power to have Liao killed and his corpse displayed in the market and the court.'

The Master said, 'If my principles are to advance, it is so ordered. If they are to fall to the ground, it is so ordered. What can the Kung-po Liao do where such ordering is concerned?'

The Master said, 'If my principles are to spread, that is what fate has decreed. If my principles are to fail, that is what fate has decreed. What can Kung-po Liao do about fate's decree?'

The Master said, 'Some men of worth retire from the world.

The Master said, 'Some worthy men withdraw from the world.

Some retire from particular states.

Some leave certain states.

Some retire because of disrespectful looks.

Some withdraw because of disrespectful looks.

Some retire because of contradictory language.'

Some withdraw because of conflicting statements.'

The Master said, 'Those who have done this are seven men.'

The Master said, 'Seven men have done this.'

Tsze-lu happening to pass the night in Shih-man, the gatekeeper said to him, 'Whom do you come from?' Tsze-lu said, 'From Mr. K'ung.' 'It is he,— is it not?'— said the other, 'who knows the impracticable nature of the times and yet will be doing in them.'

Tsze-lu happened to spend the night in Shih-man. The gatekeeper asked him, 'Who do you come from?' Tsze-lu said, 'From Mr. K'ung.' 'Isn't he the one,' the gatekeeper said, 'who knows nothing can be accomplished in these times, yet keeps trying?'

The Master was playing, one day, on a musical stone in Wei, when a man, carrying a straw basket, passed the door of the house where Confucius was, and said, 'His heart is full who so beats the musical stone.'

One day, the Master was playing a musical stone in Wei. A man carrying a straw basket passed the door of the house where Confucius was playing. He said, 'The man who strikes the musical stone like that has a full heart.'

A little while after, he added, 'How contemptible is the one-ideaed obstinacy those sounds display! When one is taken no notice of, he has simply at once to give over his wish for public employment. "Deep water must be crossed with the clothes on; shallow water may be crossed with the clothes held up."'

A little later, he added, 'How contemptible is the narrow-minded stubbornness those sounds reveal! When someone is ignored, he simply has to give up his wish for public office at once. "Deep water must be crossed with your clothes on. Shallow water may be crossed with your clothes held up."'

The Master said, 'How determined is he in his purpose! But this is not difficult!'

The Master said, 'He is so determined to achieve his goal! But this is not difficult!'

Tsze-chang said, 'What is meant when the Shu says that Kao-tsung, while observing the usual imperial mourning, was for three years without speaking?'

Tsze-chang said, 'What does the Shu mean when it says Kao-tsung remained silent for three years during the customary imperial mourning?'

The Master said, 'Why must Kao-tsung be referred to as an example of this? The ancients all did so. When the sovereign died, the officers all attended to their several duties, taking instructions from the prime minister for three years.'

The Master said, 'Why must Kao-tsung be singled out as an example of this? All the ancients did the same. When the ruler died, all the officials carried out their own duties. For three years, they took instructions from the prime minister.'

The Master said, 'When rulers love to observe the rules of propriety, the people respond readily to the calls on them for service.'

The Master said, 'When rulers love to follow proper customs, the people willingly answer their calls to serve.'

Tsze-lu asked what constituted the superior man. The Master said, 'The cultivation of himself in reverential carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates himself so as to give rest to others,' was the reply. 'And is this all?' again asked Tsze-lu. The Master said, 'He cultivates himself so as to give rest to all the people. He cultivates himself so as to give rest to all the people:— even Yao and Shun were still solicitous about this.'

Tsze-lu asked what makes someone a superior man. The Master said, 'He improves himself with deep respect and care.' 'Is improving himself all he does?' asked Tsze-lu. 'He improves himself so that he can bring peace to others,' came the reply. 'Is bringing peace to others all he does?' Tsze-lu asked again. The Master said, 'He improves himself so that he can bring peace to all the people. He improves himself to bring peace to all the people. Even Yao and Shun still worried about achieving this goal.'

Yuan Zang was squatting on his heels, and so waited the approach of the Master, who said to him, 'In youth not humble as befits a junior; in manhood, doing nothing worthy of being handed down; and living on to old age:— this is to be a pest.' With this he hit him on the shank with his staff.

Yuan Zang squatted on his heels as he waited for the Master to approach. The Master said to him, 'As a youth, you lacked the humility expected of someone young. As a grown man, you did nothing worth passing down to later generations. And you have lived on into old age. To live like this is to be a pest.' With these words, he struck Yuan Zang on the shin with his staff.

A youth of the village of Ch'ueh was employed by Confucius to carry the messages between him and his visitors. Some one asked about him, saying, 'I suppose he has made great progress.'

Confucius employed a young man from the village of Ch'ueh to carry messages between himself and his visitors. Someone asked about the young man, saying, 'I suppose he has made great progress.'

The Master said, 'I observe that he is fond of occupying the seat of a full-grown man; I observe that he walks shoulder to shoulder with his elders. He is not one who is seeking to make progress in learning. He wishes quickly to become a man.'

The Master said, 'I notice that he likes to sit in a grown man's seat. I notice that he walks shoulder to shoulder with his elders. He is not trying to make progress in learning. He wants to become a man quickly.'