Tsze-chang

Tsze-chang said, 'The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed.'

Tsze-chang said, 'A scholar trained for public service is ready to sacrifice his life when faced with danger. When he has a chance to gain something, he thinks about what is right. When offering sacrifices, his thoughts are respectful. When mourning, he thinks about the grief he should feel. Such a man truly deserves our approval.'

Tsze-chang said, 'When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence?'

Tsze-chang said, 'Suppose a man holds firmly to virtue but does not try to deepen it. And suppose he believes in right principles but lacks firm sincerity. What difference does it make whether such a man exists or not?'

The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the subject?' They replied, 'Tsze-hsia says:— "Associate with those who can advantage you. Put away from you those who cannot do so."' Tsze-chang observed, 'This is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue?— who is there among men whom I will not bear with? Am I devoid of talents and virtue?— men will put me away from them. What have we to do with the putting away of others?'

The disciples of Tsze-hsia asked Tsze-chang what principles should guide relationships with others. Tsze-chang asked, 'What does Tsze-hsia say about this?' The disciples replied, 'Tsze-hsia says: "Associate with those who can benefit you. Keep away from those who cannot."' Tsze-chang said, 'This differs from what I have learned. The superior man honors talented and virtuous people and is tolerant of everyone. He praises good people and feels pity for those who lack ability. Do I have great talent and virtue? If so, who would I refuse to tolerate? Do I lack talent and virtue? If so, others will keep me at a distance. Why should we concern ourselves with keeping others away?'

Tsze-hsia said, 'Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior man does not practise them.'

Tsze-hsia said, 'Even minor studies and occupations have something worth considering. But if you try to apply them to far-reaching goals, there is a risk they will prove unsuitable. That is why the superior man does not pursue them.'

Tsze-hsia said, 'He, who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn.'

Tsze-hsia said, 'Someone who discovers each day what he does not yet know, and remembers month after month what he has learned, may truly be said to love learning.'

Tsze-hsia said, 'There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:— virtue is in such a course.'

Tsze-hsia said, 'Learn widely and hold firmly to a sincere purpose. Ask questions earnestly and reflect on how the answers apply to you. Virtue lies in following this path.'

Tsze-hsia said, 'Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.'

Tsze-hsia said, 'Craftsmen stay in their workshops to complete their work. The noble man studies to put his principles into practice as fully as possible.'

Tsze-hsia said, 'The mean man is sure to gloss his faults.'

Tsze-hsia said, 'A petty man is sure to cover up his faults.'

Tsze-hsia said, 'The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.'

Tsze-hsia said, 'The superior man changes in three ways. From a distance, he looks stern. Up close, he is gentle. When he speaks, his words are firm and decisive.'

Tsze-hsia said, 'The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him.'

Tsze-hsia said, 'A person of noble character may require his people to work once he has earned their trust. If he has not earned their trust, the people will think he is oppressing them. Once a person has earned his prince's trust, he may then speak out against the prince's actions. If he has not earned that trust, the prince will think he is attacking his character.'

Tsze-hsia said, 'When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues.'

Tsze-hsia said, 'When a person stays within the bounds of the major virtues, he may repeatedly overstep the bounds of minor virtues.'

Tsze-yu said, 'The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential.— How can they be acknowledged as sufficiently taught?'

Tsze-yu said, 'The disciples and followers of Tsze-hsia are skilled enough at sprinkling and sweeping the ground, answering and replying, and stepping forward and back. But these are only the branches of learning, and the students are left ignorant of the essentials. How can we consider them sufficiently taught?'

Tsze-hsia heard of the remark and said, 'Alas! Yen Yu is wrong. According to the way of the superior man in teaching, what departments are there which he considers of prime importance, and delivers? what are there which he considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of learning?'

Tsze-hsia heard the remark and said, 'Alas! Yen Yu is wrong. In teaching, what subjects does the superior man treat as most important and teach? What subjects does he treat as less important and allow himself to neglect? But just as plants are grouped by type, so he treats his students according to their differences. How could the superior man's way of teaching make fools of any of his students? Is it not only the sage who can bring together the beginning and the completion of learning?'

Tsze-hsia said, 'The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer.'

Tsze-hsia said, 'After completing all his duties, a government official should spend his free time learning. After completing his studies, a student should work toward becoming a government official.'

Tsze-hsia said, 'Mourning, having been carried to the utmost degree of grief, should stop with that.'

Tsze-hsia said, 'Once mourning has reached the deepest grief, it should go no further.'

Tsze-hsia said, 'My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous.'

Tsze-hsia said, 'My friend Chang can do difficult things, but he is not perfectly virtuous.'

The philosopher Tsang said, 'How imposing is the manner of Chang! It is difficult along with him to practise virtue.'

The philosopher Tsang said, 'How imposing Chang's manner is! It is difficult to practice virtue alongside him.'

The philosopher Tsang said, 'I heard this from our Master:— "Men may not have shown what is in them to the full extent, and yet they will be found to do so, on occasion of mourning for their parents."'

The philosopher Tsang said, 'I heard this from our Master: "People may not have fully shown what is within them. Yet they will reveal it fully when mourning their parents."'

The philosopher Tsang said, 'I have heard this from our Master:— "The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to."'

The philosopher Tsang said, 'I heard our Master say: "In other ways, Mang Chwang’s devotion to his parents was something other men could match. But he kept his father’s ministers and his father’s way of governing unchanged. Such devotion is difficult to match."'

The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher Tsang. Tsang said, 'The rulers have failed in their duties, and the people consequently have been disorganised, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability.'

The head of the Mang family appointed Yang Fu as chief criminal judge. Yang Fu then consulted the philosopher Tsang. Tsang said, 'The rulers have failed in their duties, so the people have long been in disorder. When you discover the truth behind an accusation, feel sorrow and pity for the accused. Do not take pleasure in your own ability.'

Tsze-kung said, 'Chau's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him.'

Tsze-kung said, 'Chau was not as wicked as his reputation suggests. So the noble man hates to live on low ground, where all the world's evil will flow upon him.'

Tsze-kung said, 'The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him.'

Tsze-kung said, 'The faults of a noble man are like eclipses of the sun and moon. When he makes mistakes, everyone sees them. When he corrects his mistakes, everyone looks up to him.'

Kung-sun Ch'ao of Wei asked Tsze-kung, saying, 'From whom did Chung-ni get his learning?'

Kung-sun Ch'ao of Wei asked Tsze-kung, 'Who did Chung-ni learn from?'

Tsze-kung replied, 'The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue, remember the smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go that he should not have an opportunity of learning them? And yet what necessity was there for his having a regular master?'

Tsze-kung replied, 'The teachings of Wan and Wu have not yet been lost. They live on among people. People with talent and virtue remember the greater principles of these teachings. Others, without such talent and virtue, remember the lesser principles. So everyone possesses the teachings of Wan and Wu. Where could our Master go without having a chance to learn these teachings? And why would he need a regular teacher?'

Shu-sun Wu-shu observed to the great officers in the court, saying, 'Tsze-kung is superior to Chung-ni.'

Shu-sun Wu-shu said to the senior officials at court, 'Tsze-kung is superior to Chung-ni.'

Tsze-fu Ching-po reported the observation to Tsze-kung, who said, 'Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments.

Tsze-fu Ching-po reported the remark to Tsze-kung, who said, 'Let me compare this to a house and its surrounding wall. My wall is only shoulder-high. You may look over it and see everything of value in the rooms.

'The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array.

'My Master's wall is several fathoms high. If someone does not find the door and enter through it, they cannot see the ancestral temple's beauty. Nor can they see all the officials in their splendid clothing.

'But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected?'

'But I may assume that few of them find the door. Wasn't the chief's comment just what you would expect?'

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon? He only shows that he does not know his own capacity.'

After Shu-sun Wu-shu spoke insultingly of Chung-ni, Tsze-kung said, 'There is no use in speaking that way. Chung-ni is beyond insult. Other men's talents and virtues are like small hills and mounds that can be stepped over. Chung-ni is like the sun or moon, which cannot be stepped over. Although a man may wish to cut himself off from the sage, how can he harm the sun or moon? He only shows that he does not know his own limits.'

Ch'an Tsze-ch'in, addressing Tsze-kung, said, 'You are too modest. How can Chung-ni be said to be superior to you?'

Ch'an Tsze-ch'in said to Tsze-kung, 'You are too modest. How can anyone say Chung-ni is better than you?'

Tsze-kung said to him, 'For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. We ought to be careful indeed in what we say.

Tsze-kung said to him, 'A man is often judged wise because of a single word. And he is often judged foolish because of a single word. We should be very careful about what we say.

'Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair.

'Our Master cannot be equaled, just as the heavens cannot be reached by climbing stairs.

'Were our Master in the position of the ruler of a State or the chief of a Family, we should find verified the description which has been given of a sage's rule:— he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?'

'If our Master ruled a State or headed a noble Family, we would see the traditional description of a sage's rule come true. He would settle the people, and they would immediately become established. He would lead them, and they would immediately follow him. He would make them happy, and multitudes would immediately come to his lands. He would inspire them, and they would immediately live in harmony. During his life, he would be honored. After his death, he would be deeply mourned. How could anyone ever equal him?'