The Chi Family (Ke She)

The head of the Chi family was going to attack Chwan-yu.

The head of the Chi family was planning to attack Chwan-yu.

Zan Yu and Chi-lu had an interview with Confucius, and said, 'Our chief, Chi, is going to commence operations against Chwan-yu.'

Zan Yu and Chi-lu met with Confucius and said, 'Our chief, Chi, is going to launch an attack on Chwan-yu.'

Confucius said, 'Ch'iu, is it not you who are in fault here?

Confucius said, 'Ch'iu, aren't you the one at fault here?'

'Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connexion with the sovereign:— What has your chief to do with attacking it?'

'Now, about Chwan-yu: long ago, a former king appointed its ruler to oversee the sacrifices to the eastern Mang. Moreover, Chwan-yu lies within our State's territory, and its ruler is a minister directly under the sovereign. What business does your chief have attacking Chwan-yu?'

Zan Yu said, 'Our master wishes the thing; neither of us two ministers wishes it.'

Zan Yu said, 'Our master wants it, but neither of us two ministers does.'

Confucius said, 'Ch'iu, there are the words of Chau Zan,— "When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?"

Confucius said, 'Ch'iu, here are the words of Chau Zan: "When he can use his abilities, he takes a position in government. When he finds he cannot, he steps down. How can someone guide a blind man if he neither steadies the man who stumbles nor helps him up after a fall?"

'And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or piece of jade is injured in its repository:— whose is the fault?'

'And furthermore, what you say is wrong. When a tiger or rhinoceros escapes from its cage, who is at fault? When a tortoise or piece of jade is damaged where it is kept, who is at fault?'

Zan Yu said, 'But at present, Chwan-yu is strong and near to Pi; if our chief do not now take it, it will hereafter be a sorrow to his descendants.'

Zan Yu said, 'But right now, Chwan-yu is strong and close to Pi. If our chief does not capture Chwan-yu now, it will later cause trouble for his descendants.'

Confucius said. 'Ch'iu, the superior man hates that declining to say— "I want such and such a thing," and framing explanations for the conduct.

Confucius said, 'Ch'iu, the noble man hates people refusing to say, "I want such and such a thing," and instead making excuses for their actions.'

'I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings.

'I have heard that rulers of states and heads of families do not worry about having too few people. Instead, they worry that people will not keep their proper places. These rulers and family heads do not fear poverty. Instead, they fear that people will not live peacefully and contentedly in their proper places. For when people keep their proper places, there will be no poverty. When harmony prevails, there will be no shortage of people. And when people live in such peace and contentment, there will be no rebellions.

'So it is.— Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil.

'That is so. Therefore, if people in distant lands are not obedient, all the influences of culture and virtue must be developed to win their obedience. And once these people have been won over, they must be made content and at peace.

'Now, here are you, Yu and Ch'iu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it.

'Now, Yu and Ch'iu, you are helping your chief. People in distant regions do not submit to him. Even with your help, he cannot win them over. His own territory is divided and falling apart, and people are leaving and breaking away. Even with your help, he cannot keep his territory intact.

'And yet he is planning these hostile movements within the State.— I am afraid that the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be found within the screen of their own court.'

'And yet he is planning these hostile actions within the State. I fear the Chi-sun family’s troubles will not come from Chwan-yu, but from behind their own court’s screen.'

Confucius said, 'When good government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the son of Heaven. When bad government prevails in the empire, ceremonies, music, and punitive military expeditions proceed from the princes. When these things proceed from the princes, as a rule, the cases will be few in which they do not lose their power in ten generations. When they proceed from the Great officers of the princes, as a rule, the cases will be few in which they do not lose their power in five generations. When the subsidiary ministers of the great officers hold in their grasp the orders of the state, as a rule, the cases will be few in which they do not lose their power in three generations.

Confucius said, 'When the empire is well governed, the son of Heaven directs ceremonies, music, and military expeditions to punish wrongdoing. When the empire is badly governed, the princes direct ceremonies, music, and these military expeditions. When the princes direct these matters, they rarely keep their power for ten generations. When the princes’ senior officials direct these matters, those officials rarely keep their power for five generations. When the senior officials’ subordinate ministers control the state’s commands, those ministers rarely keep their power for three generations.

'When right principles prevail in the kingdom, government will not be in the hands of the Great officers.

'When the kingdom follows right principles, the Great officers will not control the government.

'When right principles prevail in the kingdom, there will be no discussions among the common people.'

'When sound principles guide the kingdom, the common people will not debate public affairs.'

Confucius said, 'The revenue of the state has left the ducal House now for five generations. The government has been in the hands of the Great officers for four generations. On this account, the descendants of the three Hwan are much reduced.'

Confucius said, 'The ducal House has had no control over the state's revenue for five generations now. The Great officers have controlled the government for four generations. As a result, the descendants of the three Hwan have lost much of their power.'

Confucius said, 'There are three friendships which are advantageous, and three which are injurious. Friendship with the upright; friendship with the sincere; and friendship with the man of much observation:— these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:— these are injurious.'

Confucius said, 'Three kinds of friendship are helpful, and three are harmful. Friendship with honest people, sincere people, and people who have seen and learned much is helpful. Friendship with people who put on a false front, flatterers, and smooth talkers is harmful.'

Confucius said, 'There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends:— these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:— these are injurious.'

Confucius said, 'People find enjoyment in three things that are beneficial and three things that are harmful. Enjoying the careful study of ceremonies and music is beneficial. So is enjoying speaking about the goodness of others and having many worthy friends. Enjoying extravagant pleasures is harmful. So is enjoying idleness and aimless wandering, or the pleasures of feasting.'

Confucius said, 'There are three errors to which they who stand in the presence of a man of virtue and station are liable. They may speak when it does not come to them to speak;— this is called rashness. They may not speak when it comes to them to speak;— this is called concealment. They may speak without looking at the countenance of their superior;— this is called blindness.'

Confucius said, 'People in the presence of a virtuous man of high standing may make three errors. They may speak when it is not their turn to speak. Speaking out of turn is called rashness. They may stay silent when it is their turn to speak. Staying silent at such a time is called concealment. They may speak without looking at their superior’s facial expression. Speaking without looking is called blindness.'

Confucius said, 'There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness.'

Confucius said, 'A man of virtue guards against three things. In youth, when his physical strength is not yet fully developed, he guards against lust. In his prime, when his body is strong and full of energy, he guards against picking fights. In old age, when his physical strength has faded, he guards against greed.'

Confucius said, 'There are three things of which the superior man stands in awe. He stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands in awe of the words of sages.

Confucius said, 'A person of noble character holds three things in awe. He holds Heaven's commands in awe. He holds great men in awe. He holds the words of sages in awe.

'The mean man does not know the ordinances of Heaven, and consequently does not stand in awe of them. He is disrespectful to great men. He makes sport of the words of sages.'

'The petty man does not understand Heaven’s commands, so he does not stand in awe of them. He disrespects great men. He mocks the words of sages.'

Confucius said, 'Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;— they are the lowest of the people.'

Confucius said, 'Those born with knowledge are the highest class of people. Next are those who gain knowledge readily through learning. Below them are those who are slow and unintelligent but still manage to learn. Those who are slow and unintelligent yet do not learn are the lowest of the people.'

Confucius said, 'The superior man has nine things which are subjects with him of thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly. In regard to the use of his ears, he is anxious to hear distinctly. In regard to his countenance, he is anxious that it should be benign. In regard to his demeanor, he is anxious that it should be respectful. In regard to his speech, he is anxious that it should be sincere. In regard to his doing of business, he is anxious that it should be reverently careful. In regard to what he doubts about, he is anxious to question others. When he is angry, he thinks of the difficulties (his anger may involve him in). When he sees gain to be got, he thinks of righteousness.'

Confucius said, 'The noble man gives careful thought to nine things. When he looks, he wants to see clearly. When he listens, he wants to hear distinctly. He wants his expression to be kind. He wants his manner to be respectful. He wants his words to be sincere. He wants to handle his work with care and deep respect. When he is unsure about something, he wants to ask others. When he is angry, he considers the trouble (his anger may cause him). When he sees a chance for gain, he thinks about what is right.'

Confucius said, 'Contemplating good, and pursuing it, as if they could not reach it; contemplating evil, and shrinking from it, as they would from thrusting the hand into boiling water:— I have seen such men, as I have heard such words.

Confucius said, 'Some men see what is good and pursue it as if they could never reach it. They see what is evil and recoil from it as if putting their hands into boiling water. I have seen such men, just as I have heard such words.

'Living in retirement to study their aims, and practising righteousness to carry out their principles:— I have heard these words, but I have not seen such men.'

'Living in seclusion to reflect on their aims, and doing what is right to put their principles into practice. I have heard these words, but I have not seen such men.'

The duke Ching of Ch'i had a thousand teams, each of four horses, but on the day of his death, the people did not praise him for a single virtue. Po-i and Shu-ch'i died of hunger at the foot of the Shau-yang mountain, and the people, down to the present time, praise them.

Duke Ching of Ch'i had a thousand teams of four horses each. But on the day he died, the people did not praise him for a single virtue. Po-i and Shu-ch'i starved to death at the foot of Shau-yang mountain. And people still praise them to this day.

'Is not that saying illustrated by this?'

'Doesn’t this illustrate that saying?'

Ch'an K'ang asked Po-yu, saying, 'Have you heard any lessons from your father different from what we have all heard?'

Ch'an K'ang asked Po-yu, 'Has your father taught you any lessons different from what we have all heard?'

Po-yu replied, 'No. He was standing alone once, when I passed below the hall with hasty steps, and said to me, "Have you learned the Odes?" On my replying "Not yet," he added, "If you do not learn the Odes, you will not be fit to converse with." I retired and studied the Odes.

Po-yu replied, 'No. Once, he was standing alone when I hurried past below the hall. He asked me, "Have you studied the Odes?" When I replied, "Not yet," he added, "If you do not study the Odes, you will not be fit for conversation." I went away and studied the Odes.

'Another day, he was in the same way standing alone, when I passed by below the hall with hasty steps, and said to me, "Have you learned the rules of Propriety?" On my replying "Not yet," he added, "If you do not learn the rules of Propriety, your character cannot be established." I then retired, and learned the rules of Propriety.

'Another day, he was again standing alone as I hurried past below the hall. He asked me, "Have you learned the rules of Propriety?" When I replied, "Not yet," he added, "If you do not learn the rules of Propriety, you cannot build your character." I then left and learned the rules of Propriety.

'I have heard only these two things from him.'

'I've heard only these two things from him.'

Ch'ang K'ang retired, and, quite delighted, said, 'I asked one thing, and I have got three things. I have heard about the Odes. I have heard about the rules of Propriety. I have also heard that the superior man maintains a distant reserve towards his son.'

Ch'ang K'ang left, feeling delighted, and said, 'I asked about one thing and learned three things. I have learned about the Odes. I have learned about the rules of proper conduct. I have also learned that a man of high character keeps a formal distance from his son.'

The wife of the prince of a state is called by him Fu Zan. She calls herself Hsiao T'ung. The people of the State call her Chun Fu Zan, and, to the people of other States, they call her K'wa Hsiao Chun. The people of other states also call her Chun Fu Zan.

The prince of a state calls his wife Fu Zan. She calls herself Hsiao T'ung. The people of the state call her Chun Fu Zan. When speaking to people from other states, her state's people call her K'wa Hsiao Chun. People from other states also call her Chun Fu Zan.