Yang Ho

Yang Ho wished to see Confucius, but Confucius would not go to see him. On this, he sent a present of a pig to Confucius, who, having chosen a time when Ho was not at home, went to pay his respects for the gift. He met him, however, on the way.

Yang Ho wanted to see Confucius, but Confucius would not visit him. So Yang Ho sent Confucius a pig as a gift. Confucius chose a time when Ho was not at home and went to thank him for the gift. However, Confucius met Ho on the way.

Ho said to Confucius, 'Come, let me speak with you.' He then asked, 'Can he be called benevolent who keeps his jewel in his bosom, and leaves his country to confusion?' Confucius replied, 'No.' 'Can he be called wise, who is anxious to be engaged in public employment, and yet is constantly losing the opportunity of being so?' Confucius again said, 'No.' 'The days and months are passing away; the years do not wait for us.' Confucius said, 'Right; I will go into office.'

Ho said to Confucius, 'Come, let me talk with you.' He then asked, 'Can someone be called benevolent if he keeps his jewel hidden against his chest and leaves his country in disorder?' Confucius replied, 'No.' 'Can someone be called wise if he is eager for public office but keeps missing opportunities to serve?' Confucius again said, 'No.' 'The days and months are passing. The years do not wait for us.' Confucius said, 'You are right. I will take public office.'

The Master said, 'By nature, men are nearly alike; by practice, they get to be wide apart.'

The Master said, 'People are much alike by nature, but their habits make them grow far apart.'

The Master said, 'There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.'

The Master said, 'Only the wisest and the most foolish cannot be changed.'

The Master, having come to Wu-ch'ang, heard there the sound of stringed instruments and singing.

When the Master arrived in Wu-ch'ang, he heard stringed instruments and singing.

Well pleased and smiling, he said, 'Why use an ox knife to kill a fowl?'

Pleased and smiling, he said, 'Why use a knife meant for an ox to kill a chicken?'

Tsze-yu replied, 'Formerly, Master, I heard you say,— "When the man of high station is well instructed, he loves men; when the man of low station is well instructed, he is easily ruled."'

Tsze-yu replied, 'Master, I once heard you say, "When a man of high rank is well educated, he loves others. When a man of low rank is well educated, he is easy to govern."'

The Master said, 'My disciples, Yen's words are right. What I said was only in sport.'

The Master said, 'My disciples, Yen is right. I was only joking.'

Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited the Master to visit him, who was rather inclined to go.

While holding Pi and rebelling, Kung-shan Fu-zao invited the Master to visit him. The Master was somewhat inclined to go.

Tsze-lu was displeased, and said, 'Indeed, you cannot go! Why must you think of going to see Kung-shan?'

Tsze-lu was displeased and said, 'You really cannot go! Why must you consider going to see Kung-shan?'

The Master said, 'Can it be without some reason that he has invited me? If any one employ me, may I not make an eastern Chau?'

The Master said, 'Would he have invited me without some reason? If anyone employs me, couldn't I create an eastern Chau?'

Tsze-chang asked Confucius about perfect virtue. Confucius said, 'To be able to practise five things everywhere under heaven constitutes perfect virtue.' He begged to ask what they were, and was told, 'Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.'

Tsze-chang asked Confucius about perfect virtue. Confucius said, 'Perfect virtue means being able to practice five things everywhere in the world.' Tsze-chang respectfully asked what the five things were. Confucius replied, 'Dignity, generosity of spirit, sincerity, dedication, and kindness. If you act with dignity, you will not be treated with disrespect. If you are generous, you will win everyone over. If you are sincere, people will trust you. If you are dedicated, you will accomplish much. If you are kind, your kindness will enable you to make use of others’ services.'

Pi Hsi inviting him to visit him, the Master was inclined to go.

Pi Hsi invited the Master to visit him, and the Master was inclined to go.

Tsze-lu said, 'Master, formerly I have heard you say, "When a man in his own person is guilty of doing evil, a superior man will not associate with him." Pi Hsi is in rebellion, holding possession of Chung-mau; if you go to him, what shall be said?'

Tsze-lu said, 'Master, I once heard you say, "When a man does evil himself, a morally upright man will not associate with him." Pi Hsi is rebelling and holds Chung-mau. If you go to him, what will people say?'

The Master said, 'Yes, I did use these words. But is it not said, that, if a thing be really hard, it may be ground without being made thin? Is it not said, that, if a thing be really white, it may be steeped in a dark fluid without being made black?

The Master said, 'Yes, I did say those words. But isn't it said that something truly hard can be ground without becoming thinner? Isn't it said that something truly white can be soaked in a dark liquid without turning black?

'Am I a bitter gourd! How can I be hung up out of the way of being eaten?'

'Am I a bitter gourd! How can I be hung up where no one can eat me?'

The Master said, 'Yu, have you heard the six words to which are attached six becloudings?' Yu replied, 'I have not.'

The Master said, 'Yu, have you heard of the six words and the six kinds of confusion linked to them?' Yu replied, 'I have not.'

'Sit down, and I will tell them to you.

'Sit down, and I'll tell them to you.

'There is the love of being benevolent without the love of learning;— the beclouding here leads to a foolish simplicity. There is the love of knowing without the love of learning;— the beclouding here leads to dissipation of mind. There is the love of being sincere without the love of learning;— the beclouding here leads to an injurious disregard of consequences. There is the love of straightforwardness without the love of learning;— the beclouding here leads to rudeness. There is the love of boldness without the love of learning;— the beclouding here leads to insubordination. There is the love of firmness without the love of learning;— the beclouding here leads to extravagant conduct.'

'Loving kindness without loving learning clouds judgment and leads to foolish simplicity. Loving knowledge without loving learning clouds judgment and leads to a scattered mind. Loving sincerity without loving learning clouds judgment and leads to a harmful disregard for consequences. Loving directness without loving learning clouds judgment and leads to rudeness. Loving boldness without loving learning clouds judgment and leads to defiance of authority. Loving firmness without loving learning clouds judgment and leads to extreme behavior.'

The Master said, 'My children, why do you not study the Book of Poetry?

The Master said, 'My children, why don't you study the Book of Poetry?

'The Odes serve to stimulate the mind.

'The Odes stimulate the mind.

'They may be used for purposes of self-contemplation.

'They may be used for self-reflection.

'They teach the art of sociability.

'They teach the art of getting along with others.

'They show how to regulate feelings of resentment.

'They show how to manage feelings of resentment.

'From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince.

'From them you learn your more immediate duty to serve your father, and your wider duty to serve your ruler.

'From them we become largely acquainted with the names of birds, beasts, and plants.'

'From them we learn many of the names of birds, animals, and plants.'

The Master said to Po-yu, 'Do you give yourself to the Chau-nan and the Shao-nan. The man who has not studied the Chau-nan and the Shao-nan, is like one who stands with his face right against a wall. Is he not so?'

The Master said to Po-yu, 'Devote yourself to studying the Chau-nan and the Shao-nan. A man who has not studied them is like someone standing with his face right against a wall. Isn't he?'

The Master said, '"It is according to the rules of propriety," they say.— "It is according to the rules of propriety," they say. Are gems and silk all that is meant by propriety? "It is music," they say.— "It is music," they say. Are bells and drums all that is meant by music?'

The Master said, '"It follows the rules of proper conduct," they say. "It follows the rules of proper conduct," they say. Are gems and silk all that proper conduct means? "It is music," they say. "It is music," they say. Are bells and drums all that music means?'

The Master said, 'He who puts on an appearance of stern firmness, while inwardly he is weak, is like one of the small, mean people;— yea, is he not like the thief who breaks through, or climbs over, a wall?'

The Master said, 'Someone who appears stern and strong but is weak inside is like a petty, low-minded person. Indeed, isn't he like a thief who breaks through a wall or climbs over it?'

The Master said, 'Your good, careful people of the villages are the thieves of virtue.'

The Master said, 'Your respectable, cautious villagers are thieves of virtue.'

The Master said, 'To tell, as we go along, what we have heard on the way, is to cast away our virtue.'

The Master said, 'To repeat as we travel what we have heard along the way is to throw away our virtue.'

The Master said, 'There are those mean creatures! How impossible it is along with them to serve one's prince!

The Master said, 'Those petty creatures! It's impossible to serve one's ruler alongside them!

'While they have not got their aims, their anxiety is how to get them. When they have got them, their anxiety is lest they should lose them.

'Before they get what they want, they worry about how to get it. Once they have it, they worry about losing it.

'When they are anxious lest such things should be lost, there is nothing to which they will not proceed.'

'When they fear losing such things, there is nothing they will not do.'

The Master said, 'Anciently, men had three failings, which now perhaps are not to be found.

The Master said, 'In ancient times, people had three failings. Perhaps those failings are no longer found today.

'The high-mindedness of antiquity showed itself in a disregard of small things; the high-mindedness of the present day shows itself in wild license. The stern dignity of antiquity showed itself in grave reserve; the stern dignity of the present day shows itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straightforwardness; the stupidity of the present day shows itself in sheer deceit.'

'In ancient times, high-minded people ignored small matters. But today, high-minded people act without restraint. In ancient times, stern, dignified people were serious and reserved. But today, they are quarrelsome and stubborn. In ancient times, foolish people were straightforward. But today, foolish people are simply deceitful.'

The Master said, 'Fine words and an insinuating appearance are seldom associated with virtue.'

The Master said, 'Smooth talk and a flattering manner rarely go hand in hand with virtue.'

The Master said, 'I hate the manner in which purple takes away the luster of vermilion. I hate the way in which the songs of Chang confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and families.'

The Master said, 'I hate how purple outshines vermilion. I hate how the songs of Chang disrupt the music of the Ya. I hate those who use clever words to bring down kingdoms and families.'

The Master said, 'I would prefer not speaking.'

The Master said, 'I would prefer not to speak.'

Tsze-kung said, 'If you, Master, do not speak, what shall we, your disciples, have to record?'

Tsze-kung said, 'Master, if you don’t speak, what will we, your disciples, have to write down?'

The Master said, 'Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?'

The Master said, 'Does Heaven speak? The four seasons follow their course, and all things continually come into being. But does Heaven say anything?'

Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of this message went out at the door, (the Master) took his lute and sang to it, in order that Pei might hear him.

Zu Pei wanted to see Confucius, but Confucius refused to see him, saying he was sick. As the messenger went out the door, Confucius picked up his lute and sang along so Pei could hear him.

Tsai Wo asked about the three years' mourning for parents, saying that one year was long enough.

Tsai Wo asked about the three-year mourning period for parents. He said one year was long enough.

'If the superior man,' said he, 'abstains for three years from the observances of propriety, those observances will be quite lost. If for three years he abstains from music, music will be ruined.

'If a virtuous man,' he said, 'neglects proper rituals for three years, those rituals will be completely lost. If he gives up music for three years, music will be ruined.

'Within a year the old grain is exhausted, and the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose. After a complete year, the mourning may stop.'

'Within a year, the old grain is used up, and the new grain has sprouted. And we have cycled through all the kinds of wood used to make fire by friction. After a full year, mourning may end.'

The Master said, 'If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?' 'I should,' replied Wo.

The Master said, 'If you ate good rice and wore embroidered clothes after a year, would you feel at ease?' 'I would,' Wo replied.

The Master said, 'If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do it.'

The Master said, 'If you can feel at ease, do it. But throughout mourning, a person of noble character takes no pleasure in good food or music. He also feels uneasy even in comfortable lodgings. So he does not do what you propose. But you now feel at ease, so you may do it.'

Tsai Wo then went out, and the Master said, 'This shows Yu's want of virtue. It is not till a child is three years old that it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the empire. Did Yu enjoy the three years' love of his parents?'

Tsai Wo then went out, and the Master said, 'This shows Yu's lack of virtue. A child is not allowed to leave its parents' arms until it is three years old. And the three years of mourning are observed throughout the empire by everyone. Did Yu receive three years of love from his parents?'

The Master said, 'Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.'

The Master said, 'How hard it is to deal with someone who stuffs himself with food all day and never thinks about anything good! Aren't there gamblers and chess players? Being one of them would still be better than doing nothing at all.'

Tsze-lu said, 'Does the superior man esteem valour?' The Master said, 'The superior man holds righteousness to be of highest importance. A man in a superior situation, having valour without righteousness, will be guilty of insubordination; one of the lower people having valour without righteousness, will commit robbery.'

Tsze-lu said, 'Does the noble man value courage?' The Master said, 'The noble man values doing what is right above all else. A man in a high position who has courage but no sense of right will rebel against authority. A man of low rank who has courage but no sense of right will commit robbery.'

Tsze-kung said, 'Has the superior man his hatreds also?' The Master said, 'He has his hatreds. He hates those who proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those who have valour merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the same time, of contracted understanding.'

Tsze-kung said, 'Does the superior man also have things he hates?' The Master said, 'He does. He hates those who publicize the faults of others. He hates those in low positions who slander their superiors. He hates those who are brave but lack respect for proper conduct. He hates those who are pushy and determined but narrow-minded.'

The Master then inquired, 'Ts'ze, have you also your hatreds?' Tsze-kung replied, 'I hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valourous. I hate those who make known secrets, and think that they are straightforward.'

The Master then asked, 'Ts'ze, are there people you hate too?' Tsze-kung replied, 'I hate those who pry into things and credit what they learn to their own wisdom. I hate those who are merely immodest but think they are brave. I hate those who reveal secrets and think they are being straightforward.'

The Master said, 'Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they lose their humility. If you maintain a reserve towards them, they are discontented.'

The Master said, 'Of all people, girls and servants are the hardest to deal with. If you are familiar with them, they lose their humility. If you keep your distance from them, they become unhappy.'

The Master said, 'When a man at forty is the object of dislike, he will always continue what he is.'

The Master said, 'When a man is disliked at forty, he will always remain as he is.'