the master said of kung-ye ch'ang that he might be wived; althoughhe was put in bonds, he had not been guilty of any crime. accordingly,he gave him his own daughter to wife.
of nan yung he said that if the country were well governed he wouldnot be out of office, and if it were in governed, he would escapepunishment and disgrace. he gave him the daughter of his own elderbrother to wife.
the master said of tsze-chien, "of superior virtue indeed is sucha man! if there were not virtuous men in lu, how could this man haveacquired this character?"tsze-kung asked, "what do you say of me, ts'ze!" the master said,"you are a utensil." "what utensil?" "a gemmed sacrificial utensil."some one said, "yung is truly virtuous, but he is not ready with histongue."the master said, "what is the good of being ready with the tongue?
they who encounter men with smartness of speech for the most partprocure themselves hatred. i know not whether he be truly virtuous,but why should he show readiness of the tongue?"the master was wishing ch'i-tiao k'ai to enter an official employment.
he replied, "i am not yet able to rest in the assurance of this."the master was pleased.
the master said, "my doctrines make no way. i will get upon a raft,and float about on the sea. he that will accompany me will be yu,i dare say." tsze-lu hearing this was glad, upon which the mastersaid, "yu is fonder of daring than i am. he does not exercise hisjudgment upon matters."mang wu asked about tsze-lu, whether he was perfectly virtuous. themaster said, "i do not know."he asked again, when the master replied, "in a kingdom of a thousandchariots, yu might be employed to manage the military levies, buti do not know whether he be perfectly virtuous.""and what do you say of ch'iu?" the master replied, "in a city ofa thousand families, or a clan of a hundred chariots, ch'iu mightbe employed as governor, but i do not know whether he is perfectlyvirtuous.""what do you say of ch'ih?" the master replied, "with his sash girtand standing in a court, ch'ih might be employed to converse withthe visitors and guests, but i do not know whether he is perfectlyvirtuous."the master said to tsze-kung, "which do you consider superior, yourselfor hui?"tsze-kung replied, "how dare i compare myself with hui? hui hearsone point and knows all about a subject; i hear one point, and knowa second."the master said, "you are not equal to him. i grant you, you are notequal to him."tsai yu being asleep during the daytime, the master said, "rottenwood cannot be carved; a wall of dirty earth will not receive thetrowel. this yu,-what is the use of my reproving him?"the master said, "at first, my way with men was to hear their words,and give them credit for their conduct. now my way is to hear theirwords, and look at their conduct. it is from yu that i have learnedto make this change."the master said, "i have not seen a firm and unbending man." someone replied, "there is shan ch'ang." "ch'ang," said the master, "isunder the influence of his passions; how can he be pronounced firmand unbending?"tsze-kung said, "what i do not wish men to do to me, i also wish notto do to men." the master said, "ts'ze, you have not attained to that."tsze-kung said, "the master's personal displays of his principlesand ordinary descriptions of them may be heard. his discourses aboutman's nature, and the way of heaven, cannot be heard."when tsze-lu heard anything, if he had not yet succeeded in carryingit into practice, he was only afraid lest he should hear somethingelse.
tsze-kung asked, saying, "on what ground did kung-wan get that titleof wan?"the master said, "he was of an active nature and yet fond of learning,and he was not ashamed to ask and learn of his inferiors!-on thesegrounds he has been styled wan."the master said of tsze-ch'an that he had four of the characteristicsof a superior man-in his conduct of himself, he was humble; in servinghis superior, he was respectful; in nourishing the people, he waskind; in ordering the people, he was just."the master said, "yen p'ing knew well how to maintain friendly intercourse.
the acquaintance might be long, but he showed the same respect asat first."the master said, "tsang wan kept a large tortoise in a house, on thecapitals of the pillars of which he had hills made, and with representationsof duckweed on the small pillars above the beams supporting the rafters.-ofwhat sort was his wisdom?"tsze-chang asked, saying, "the minister tsze-wan thrice took office,and manifested no joy in his countenance. thrice he retired from office,and manifested no displeasure. he made it a point to inform the newminister of the way in which he had conducted the government; whatdo you say of him?" the master replied. "he was loyal." "was he perfectlyvirtuous?" "i do not know. how can he be pronounced perfectly virtuous?"tsze-chang proceeded, "when the officer ch'ui killed the prince ofch'i, ch'an wan, though he was the owner of forty horses, abandonedthem and left the country. coming to another state, he said, 'theyare here like our great officer, ch'ui,' and left it. he came to asecond state, and with the same observation left it also;-what doyou say of him?" the master replied, "he was pure." "was he perfectlyvirtuous?" "i do not know. how can he be pronounced perfectly virtuous?"chi wan thought thrice, and then acted. when the master was informedof it, he said, "twice may do."the master said, "when good order prevailed in his country, ning wuacted the part of a wise man. when his country was in disorder, heacted the part of a stupid man. others may equal his wisdom, but theycannot equal his stupidity."when the master was in ch'an, he said, "let me return! let me return!
the little children of my school are ambitious and too hasty. theyare accomplished and complete so far, but they do not know how torestrict and shape themselves."the master said, "po-i and shu-ch'i did not keep the former wickednessesof men in mind, and hence the resentments directed towards them werefew."the master said, "who says of weishang kao that he is upright? onebegged some vinegar of him, and he begged it of a neighbor and gaveit to the man."the master said, "fine words, an insinuating appearance, and excessiverespect;-tso ch'iu-ming was ashamed of them. i also am ashamed ofthem. to conceal resentment against a person, and appear friendlywith him;-tso ch'iu-ming was ashamed of such conduct. i also am ashamedof it."yen yuan and chi lu being by his side, the master said to them, "come,let each of you tell his wishes."tsze-lu said, "i should like, having chariots and horses, and lightfur clothes, to share them with my friends, and though they shouldspoil them, i would not be displeased."yen yuan said, "i should like not to boast of my excellence, nor tomake a display of my meritorious deeds."tsze-lu then said, "i should like, sir, to hear your wishes." themaster said, "they are, in regard to the aged, to give them rest;in regard to friends, to show them sincerity; in regard to the young,to treat them tenderly."the master said, "it is all over. i have not yet seen one who couldperceive his faults, and inwardly accuse himself."the master said, "in a hamlet of ten families, there may be foundone honorable and sincere as i am, but not so fond of learning."
公冶长篇第五
5.1 子谓公冶长：“可妻也。虽在缧绁之中，非其罪也。”以其子妻之。
5.2 子谓南容：“邦有道，不废；邦无道，免於刑戮。”以其兄之子妻之。
5.3 子谓子贱：“君子哉若人！鲁无君子者，斯焉取斯？”
5.4 子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”
5.5 或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎於人。不知其仁，焉用佞？”
5.6 子使漆雕开仕。对曰：“吾斯之未能信。”子说。
5.7 子曰：“道不行，乘桴浮于海。从我者，其由与？”子路闻之喜。子曰：“由也好勇过我，无所取材。”
5.8 孟武伯问：“子路仁乎？”子曰：“不知也。”又问。子曰：“由也，千乘之国，可使治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立于朝，可使与宾客言也，不知其仁也。”
5.9 子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回？回也闻一以知十，赐也闻一以知二。”子曰：“弗如也；吾与女弗如也。”
5.10 宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可圬也；于予与何诛？”子曰：“始吾于人也，听其言而信其行；今吾于人也，听其言而观其行。于予与改是。”
5.11 子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”
5.12 子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”
5.13 子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”
5.14 子路有闻，未之能行，唯恐有闻。
5.15 子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是以谓之‘文’也。”
5.16 子谓子产：“有君子之道四焉：其行已也恭，其事上也敬，其养民也惠，其使民也义。”
5.17 子曰：“晏平仲善与人交，久而敬之。”
5.18 子曰：“臧文仲居蔡，山节藻梲，何如其知也？”
5.19 子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新令尹。何如？”子曰：“忠矣。”曰：“仁矣乎？”曰：“未知。焉得仁？”“崔子弑齐君，陈文子有马十乘，弃而违。至于他邦，则曰：‘犹吾大夫崔子也。’违之。之一邦，则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”曰：“仁矣乎？”曰：“未知。焉得仁？”
5.20 季文子三思而后行。子闻之，曰：“再，斯可矣。”
5.21 子曰：“宁武子，邦有道，则知；邦无道，则愚。其知可及也，其愚不可及也。”
5.22 子在陈，曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”
5.23 子曰：“伯夷、叔齐不念旧恶，怨是用希。”
5.24 子曰：“孰谓微生高直？或乞醯焉，乞诸其邻而与之。”
5.25 子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。”
5.26 颜渊、季路侍。子曰：“盍各言尔志？”子路曰：“愿车马衣轻裘与朋友共，敝之而无憾。”颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。”
5.27 子曰：“已矣乎！吾未见能见其过而内自讼者也。”
5.28 子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”
