论语 Analects of Confucius IV

Chapter 15, 卫灵公
Verse 1 of Analects of Confucius Chapter 15
Original: 卫灵公问陈于孔子。孔子对曰：“俎豆(二)之事，则尝闻之矣；军旅之事，未之学也。”明日遂行。 在陈绝粮，从者病，莫能兴。子路愠见曰：“君子亦有穷乎？”子曰：“君子固穷，小人穷斯滥矣。”
Modern: 卫灵公(一)向孔子请教有关战争的问题。孔子说：“礼仪祭祀等事务，我还知道一些；带兵打战，我从来没有学过。” 第二天就离开了卫国。 在陈国，途中缺粮，跟随他的学生都病倒，没有人站得起来。子路气呼呼地说：“君子也有穷途末路的时候？” 孔子说：“君子虽然有穷途末路的时候，仍然守着道德原则。小人穷途末路，便无所不为。”
English:Duke Ling(1) of State of Wei asked Confucius about military manoeurvers. Confucius replied:"As to the matters of rites, I am able to help. But I have not learnt anything about military matters." The next day, Confucius left the State of Wei. On the way to the State of Chen, they do not have any food supply and followers fell sick. Perturbed, Zi Lu said:"Can a gentleman be in a desperate situation?" Confucius said:" A gentleman can be in a desperate situation, but he will still uphold his morals and ethics. A non-gentleman when faced with similar situation would try anything. "
Verse 3 of Analects of Confucius Chapter 15
Original: 子曰：“由，知德者鲜矣。”
Modern: 孔子说：“仲由，知道德者真少。”
English: Confucius said:"Zhong You, rare are those who know virtues."
Verse 4 of Analects of Confucius Chapter 15
Original: 子曰：“无为而治者其舜也与？夫何为哉？恭己正南面而已矣。”
Modern: 孔子说：“自己从容安静似乎无所作为而使得天下得到治理的人，大概只有地舜吧？他干了什么？只是庄严端正地坐在自己的位置罢了。”
English: Confucius said:"There was only one person who does not have to do much when ruling and that is Shun. How he does it? By holding himself in a respectful posture, while sitting in his position."
Verse 5 of Analects of Confucius Chapter 15
Original: 子张问行。子曰：“言忠信，行笃敬，虽蛮貊之邦行矣。言不忠信，行不笃敬，虽州里行乎哉？立，则见其参于前也；在舆，则见其倚于衡也，夫然后行。”子张书诸绅。
Modern: 子张问品行之道。孔子说：“说话守信，行事笃实，即使在蛮貊(一)等类似国家，也应该如此。说话不守信，行事不笃实，即使在自己在本乡本土，能行的通吗？站着时，看见这些话竖立在前面；坐车时，看见这些话斜靠在横木上；就是应有的品行。” 子张把这些话写在衣带上。
English: Zi Zhang asked about conduct. Confucius said:"Be true to your words and be sincere and respectful in conduct even in states similar to the State of Man(1) and State of Mo(1). If you are not true to your words, not sincere and respectful in conduct, you will face obstacles even in your own familiar environment. Remember these conduct, so much so it is seen in front of you all the time when you are standing, and seen on the wooden bar when you are seated in a carriage." Zi Zhang wrote this down on his sash.
Verse 6 of Analects of Confucius Chapter 15
Original: 子曰：“直哉史鱼！邦有道，如矢；邦无道，如矢。君子哉蘧伯玉！邦有道，则仕；邦无道，则可卷而怀之。”
Modern: 孔子说：“史鱼(一)真是正直啊！国家政治廉明，正直无私，语言就如箭矢；国家政治黑暗，仍然无私无畏，正道直行，就像射出的箭。蘧(qú)伯玉真是一个君子啊！国家政治廉明，则出任政事；国家政治黑暗，就收束志向，退隐深居。”
English: Confucius said:"What an upright person Shi Yu(1) is! When the state is in proper order, his words are like the arrow. When the state is not in order, his actions are that of a released arrow, very straight." "What a gentleman, Qu Bo Yu is! When the state is in proper order, he took up public office to serve his state. When the state is not in order, he is able to quit public office and distance himself from chaos."
Verse 7 of Analects of Confucius Chapter 15
Original: 子曰：“可与言而不与言，失人；不可与言而与之言，失言。知者不失人，亦不失言。”
Modern: 孔子说：“可以同他谈话的人，不与之谈话，这是错失了人。不可以同他谈话的人，却跟他谈了不该谈的事，这是语言有失。有智慧的人既不错失人，也不语言有失。”
English: Confucius said:" To fail to speak to a man who is capable of benefiting is to let a man go to waste. To speak to a man who is incapable of benefiting is to let one's words go to waste. A wise man lets neither men nor words go to waste
Verse 8 of Analects of Confucius Chapter 15
Original: 子曰：“志士仁人，无求生以害仁，有杀身以成仁。
Modern: 孔子说：“有志于成为有仁德的人，不会为了生存而损害仁德，只会牺牲自己成全仁德。”
English: Confucius said:"A person who aims to be benevolent, will not sacrifice benevolence for survival, but would sacrifice themselves for benevolence."
Verse 9 of Analects of Confucius Chapter 15
Original: 子贡问为仁。子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。”
Modern: 子贡问怎么样实行仁德。孔子说：“工匠要做好工作，必定先要把器具磨到锋利。无论在任何国家，侍奉国内贤良的官员，跟国内仁德的人交朋友。”
English: Zi Gong asked about practice of benevolence. Confucius said:"A craftsman who wishes to practice his craft has to first sharpen his tools. When in any countries, seek to work for virtuous officials and make friends with the benevolent people, in the state"
Verse 10 of Analects of Confucius Chapter 15
Original: 颜渊问为邦。子曰：“行夏之时，乘殷之时，乘殷之辂，服周之冕，乐则韶舞。放郑声，远佞人，郑声淫，佞人殆。”
Modern: 颜渊问安邦之道。孔子说：“用夏代历法，坐殷代大车，带周代礼帽，欣赏《韶》(一)乐舞曲。摒弃郑国奢靡的乐曲，疏远奸邪谄媚的人。因为郑国乐曲淫逸，奸邪谄媚的人很阴险。”
English: Yan Yuan asked about governance. Confucius said:"Implement the Xia Dynasty calendar, ride in Yin-Shang Dynasty carriages, wear the Zhou Dynasty ceremonial headdress, and play the music of 'Shao'(1). Banish the music from State of Zheng and keep a distance from plausible man. Because the music from State of Zheng are wanton and plausible man are dangerous.
Verse 11 of Analects of Confucius Chapter 15
Original: 子曰：“人无远虑，必有近忧。”
Modern: 孔子说：“一个人如果没有长远的打算，就会有即将到来的忧患。”
English: Confucius said:"He who gives no thoughts to the future is sure to be beset by worries much closer at hand.
Verse 12 of Analects of Confucius Chapter 15
Original: 子曰：“已矣乎！吾未见好德如好色者也。”
Modern: 孔子说：“算了吧！我从来没有见过喜欢道德像喜欢美色一样。”
English: Confucius said:" All is lost! I have not seen someone who is as fond of virtue as he is of beauty of woman."
Verse 13 of Analects of Confucius Chapter 15
Original: 子曰：“臧文仲其窃位者与，知柳下惠之贤，而不与立也。”
Modern: 孔子说：“臧文仲(一)是一个窃取职位的人吧？他了解柳下惠(一)的贤能，却不举荐，使其不能为国家出力。”
English: Confucius said:"Was not Zang Wen Zhong(1) like one who had stolen his position? Knowing the talent and virtue of Liu Xia Hui(1), he did not recommend that he be given a higher level position."
Verse 14 of Analects of Confucius Chapter 15
Original: 子曰：“躬自厚，而薄责于人，则远怨矣。”
Modern: 孔子说：“亲理政事，不要推卸责任，少责备别人，则怨愤自然减少。”
English: Confucius said:"If one does what is required of him, does not shirk responsibility and makes allowances for others when making demands on them, one will stay clear of ill will."
Verse 15 of Analects of Confucius Chapter 15
Original: 子曰：“不曰‘如之何，如之何’者，吾末如之何也已矣！”
Modern: 孔子说：“不说‘怎么办？怎么办？’的人，我对这个人也不知道怎么办。”
English: Confucius said:"I do not know what is to be done to those who do not say,'what is to be done? What is to be done?'."
Verse 16 of Analects of Confucius Chapter 15
Original: 子曰：“群居终日，言不及义，好行小慧，难矣哉！”
Modern: 孔子说：“整天据在一起，不说一句涉及公理、大义的话，只喜欢卖弄小聪明，这种人很难有所作为。”
English: Confucius said:"Those that gathered together everyday, what they speak does not touch on righteousness, moral or ethical and the inclination to act with inane cleverness, if is unlikely they will achieve something meaningful in life."
Verse 17 of Analects of Confucius Chapter 15
Original: 子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！”
Modern: 孔子说：“君子以义理为本质，按礼仪行事，以谦逊的态度说话，靠信用成就事业。此君子风范。”
English: Confucius said:"With righteous as his basic principle, acts in accordance to rites, behave with humility and is trusworthy, such a person is indeed a gentleman."
Verse 18 of Analects of Confucius Chapter 15
Original: 子曰：“君子病无能焉，不病人之不己知也。”
Modern: 孔子说：“君子讨厌自己没有才能，不讨厌别人不欣赏自己。”
English: Confucius said:"A gentleman is distressed about his lack abilities and does not distress himself about others not appreciating him."
Verse 19 of Analects of Confucius Chapter 15
Original: 子曰：“君子疾没世而名不称焉。”
Modern: 孔子说：“君子所遗憾的是一生直到死，都没有什么被人称赞的。”
English: Confucius said:"The greatest regret of a gentleman is not being able leave a name when he is gone."
Verse 20 of Analects of Confucius Chapter 15
Original: 子曰：“君子求诸己，小人求诸人。”
Modern: 孔子说：“君子只对自己有所要求，小人只对别人有所要求。”
English: Confucius said:"A gentleman makes demands on himself, while the non-gentleman makes demands on others."
Verse 21 of Analects of Confucius Chapter 15
Original: 子曰：“君子矜而不争，群而不党。”
Modern: 孔子说：“君子庄重矜持，但不相互争持排挤；与人和睦相处，但不勾结私党。”
English: Confucius said:"The gentleman carries himself well and is not competitive. He socializes but does not form cliches"
Verse 22 of Analects of Confucius Chapter 15
Original: 子曰：“君子不以言举人，不以人废言。”
Modern: 孔子说：“君子不会因为别人的话，便举荐他；也不会因为别人的行止，而废弃他所说的话。”
English: Confucius said:"The gentleman does not recommend a man on account of what he says, neither does he dismiss what is said on account of the speaker."
Verse 23 of Analects of Confucius Chapter 15
Original: 子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎！己所不欲勿施于人。”
Modern: 子贡问：“有没有一个字可以终身奉行？” 孔子说：“是‘恕’吧！自己不愿意的事情，也不加在别人身上。”
English: Zi Gong asked:"Is there a word with which we should act in accordance throughout our lifetime?" Confucius replied:"It is 'forgiveness'. Do not do unto other what you do not want others to do unto you."
Verse 24 of Analects of Confucius Chapter 15
Original: 子曰：“吾之于人也，谁毁谁誉。如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。”
Modern: 孔子说：“我平素对待别人，毁谤过谁，称赞过谁？如果有所赞誉，那也是经过多次的考验。夏、商、周三代的人就是这样做的，所以社会风气纯正、民风淳厚。”
English: Confucius said:"Whom among the men have I chastised or celebrated. To those whom I celebrated, they have been put to the test. It has been this way throughout the Xia, Shang and Zhou Dynasties which explain why things are in proper order."
Verse 25 of Analects of Confucius Chapter 15
Original: 子曰：“吾犹及史之阙文也。有马者借人乘之，今亡矣夫！”
Modern: 孔子说：“我还赶得及看到史官搁着不写的地方。有马的人，先借给别人乘骑。现在再也见不到了。”
English: Confucius said:"I am old enough to have seen historical scribes who lacked refinement. Those who had horses would permit others to drive them. Nowadays, there are, I suppose, no longer such cases."
Verse 26 of Analects of Confucius Chapter 15
Original: 子曰：“巧言乱德。小不忍则乱大谋。”
Modern: 孔子说：“机巧善辩，是扰乱德义的祸根，小事不能忍耐，便会破坏大计。”
English: Confucius said:"Artful words is the root of being non-virtuous.Intolerance in small matters would lead to failure in big plans."
Verse 27 of Analects of Confucius Chapter 15
Original: 子曰：“众恶之，必察焉；众好之，必察焉。”
Modern: 孔子说：“众人都讨厌，一定要深入观察。众人都喜爱，也必须深入观察。”
English: Confucius said:"Things that people hate, take heed. Things that people like, take heed."
Verse 28 of Analects of Confucius Chapter 15
Original: 子曰：“人能弘道，非道弘人。”
Modern: 孔子说：“人能弘扬大道，并非大道能够弘扬人。”
English: Confucius said:"Man can exalt the Way, not the Way can exalt Man."
Verse 29 of Analects of Confucius Chapter 15
Original: 子曰：“过而不改，是谓过矣。”
Modern: 孔子说：“知错不改，也是过失。”
English: Confucius said:"Having made a mistake and not to correct it, is another mistake itself."
Verse 30 of Analects of Confucius Chapter 15
Original: 子曰：“吾尝终日不食，终夜不寝，以思，无益，不如学也。”
Modern: 孔子说：“我曾经整日不吃东西，整晚不睡觉，只管思考，却没有进益，仍然比不上学习。”
English: Confucius said:"I once spent all day thinking without taking food and all night thinking without going to sleep, but I found that I gained nothing. It would have been better for me to have spent the time on learning."
Verse 31 of Analects of Confucius Chapter 15
English: Confucius said:"The gentleman devotes his mind to attain the Way, and not worry about securing food. Plough and there is hunger. Learn and there is emolument of official.The gentleman worries about the Way and not about poverty."
Modern: 孔子说：“君子只图谋光大道德，不图谋衣食。种地的人，衣食温饱就在其中。做学问，则官职俸禄自在其中。君子忧虑道德的修养，而不忧虑贫穷。”
Original: 子曰：“君子谋道不谋食。耕也，馁在其中矣；学也，禄在其中矣。君子忧道不忧贫。”
Verse 32 of Analects of Confucius Chapter 15
Original: 子曰：“知及之，仁不能守之，虽得之，必失之。知及之，仁能守之，不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之，动之不以礼，未善也。”
Modern: 孔子说：“用智慧得来，却不用仁德去守卫；虽然得到，也必定会失去。用智慧得来，用仁德守卫，却不用庄重的态度去驾驭，那么人民便不会尊敬。用智慧得来，用仁德守卫，用庄重的态度去驾驭，却不按礼仪行动，仍然不够好。”
English: Confucius said:"What is attained with wisdom but not secured with benevolence is equivalent to not attaining it. What is attained with wisdom, secured with benevolence but not presided over with dignity, will not be respected by the people. What is attained with wisdom, secured with benevolence, presided over with dignity, but not enacted in accordance with the rites will not yet be complete."
Verse 33 of Analects of Confucius Chapter 15
Original: 子曰：“君子不可小知而可大受也；小人不可大受而可小知也。”
Modern: 孔子说：“君子不以小聪明可取，却能授予大任。小人不能授予大任，却以小聪明可取。”
English: Confucius said:"A gentleman is meant for great tasks and not petty cleverness. A non-gentleman is meant for petty cleverness but not great tasks."
Verse 34 of Analects of Confucius Chapter 15
Original: 子曰：“民之于仁也，甚于水火。水火，吾见蹈而死者矣，未见蹈仁而死者也！”
Modern: 孔子说：“对于人民，仁道比水火还重要。我见过陷于水火而致死的人，未见过走在仁道上，而致死的人。”
English: Confucius said:"For the people, benevolence is more important than water and fire. I have seen people died stepping into fire and water but I have never seen one died because of stepping into and practice benevolence."
Verse 35 of Analects of Confucius Chapter 15
Original: 子曰：“当仁，不让于师。”
Modern: 孔子说：“面对仁德的事情，不需对老师谦让。”
English: Confucius said:"In carrying out acts of benevolence, there is no need to wait for the teacher."
Verse 36 of Analects of Confucius Chapter 15
Original: 子曰：“君子贞而不谅。”
Modern: 孔子说：“君子坚贞，不理会别人的信念。”
English: Confucius said:"A gentleman is faithful to what is right, irrespective of other's faith."
Verse 37 of Analects of Confucius Chapter 15
Original: 子曰：“事君，敬其事而后其食。”
Modern: 孔子说：“侍奉君主，首先做事尽责，后才考虑俸禄。”
English: Confucius said:"In serving one's lord, one should approach one's duties with reverence and consider one's pay as of secondary importance."
Verse 38 of Analects of Confucius Chapter 15
Original: 子曰：“有教无类。”
Modern: 孔子说：“教学要一视同仁。”
English: Confucius said:"Teach without discrimination."
Verse 39 of Analects of Confucius Chapter 15
Original: 子曰：“道不同，不相为谋。”
Modern: 孔子说：“主张不同，就不能共同谋划。”
English: Confucius said:"There is no point in people taking counsel together who follow different principles, moral grounds and interests."
Verse 40 of Analects of Confucius Chapter 15
English: Confucius said:" It is enough that the language one uses gets the point across."
Modern: 孔子说：“言辞能表达思想就可以了。”
Original: 子曰：“辞达而已矣。”
Verse 41 of Analects of Confucius Chapter 15
Original: 师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在斯，某在斯。” 师冕出，子张问曰：“与师言之道与？”子曰：“然，固相师之道也。
Modern: 师冕来见孔子，走道台阶前，孔子说：“这是台阶。” 走到座席前，孔子说：“这是座席。” 所有人坐下后，孔子告诉他说：“某某在这里，某某在那里。” 师冕出去后，子张问：“这是跟乐官说话的方法吗？” 子张答道：“对，这固然是辅助乐官的方法。”
English: Mian, the music master, went to see Confucius. On reaching the steps, Confucius said:"You are at the steps." On reaching the sitting mat, Confucius said:"You are at the mat." When all were seated, Confucius told Mian where everyone was. After Mian has left, Zi Zhang asked:"Is that the way to speak to the music master?" Confucius said:"Yes, this is the way to assist the music master."

Chapter 16, 季氏
Verse 1 of Analects of Confucius Chapter 16
Original: 季氏将伐颛臾。冉有、季路见于孔子曰：“季氏将有事于颛臾。”
孔子曰：“求，无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也。何以伐为？”
冉有曰：“夫子欲之，吾二臣者皆不欲也。”
孔子曰：“求，周任有言曰：‘陈力就列，不能者止。’危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣，虎兕出于柙，龟玉毁于椟中，是谁之过与？”
冉有曰：“今夫颛臾，固而近于费，今不取，后世必为子孙忧。”
孔子曰：“求，君子疾夫舍曰欲之而必为之辞。丘也闻，有国有家者，不患寡而患不均，不患贫而患不安。盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之；既来之，则安之。今由与求也，相夫子，远人不服，而不能来也；邦分崩离析，而不能守也；而谋动干戈于邦内。吾恐季氏之忧，不在颛臾，而在萧墙之内也。”
Modern: 季氏将讨伐颛臾。冉有、季路来见孔子，说：“季氏将要攻取颛臾。”
孔子说：“冉求，难道不是你的过失吗？颛臾从前由先王指派负责东蒙祭祀；不单止在国境内，而且供奉的社稷也相同。为甚么还要讨伐？”
冉有说：“季氏要这样做，我们两个臣子都不愿意。”
孔子说：“冉求，周任说过‘按能力任职，如有不逮，便当辞职’遇到危险却不去支持，快要倒下却不扶起来，何必要这种人辅助？而且你的话错了。试问老虎兕(sì)牛从栏杆里逃出，龟甲美玉在匣子李毁坏，是谁的过失？”
冉有说：“今夫颛臾城郭坚固，而且接近费邑，向在不攻取，将来必定为子孙带来忧患。”
孔子说：“冉求，君子讨厌不说实话、砌辞掩饰得人。我听说过有国有家的人，不担心缺乏财富，只担心财富不平均；不担心贫穷，只担心社会不安定。财富平均便不致贫穷，和谐便不致缺乏，社会便不会倾覆。要是做到这样，远方的人还不信服，就修养好文学德行，使他们归顺。既然归顺了，便安定他们。现在仲由和冉求辅助季氏，远方的人不信服，而又不归顺；结果国家支离破碎，无法自守；你们还想在国内动干戈。我恐怕季孙的忧患不在颛臾，却是在萧墙之内。”
English: Ji was about to attack Zhuan Yu. Ran You and Zi Lu went to see Confucius and said:"Ji will be taking action against Zhuan Yu."
Confucius said:"Ran Qiu, is it not obvious that it is your fault? Zhuan Yu was designated long ago by former emperor, to be responsible for Meng Mountain Rites and it serves the same lord. Why attack?"
Ran You said:"My lord wishes to do it, but that is not the intention of us, the two officials."
Confucius said:"Ran You, Zhou Ren has said 'One should take up position according to our capabilities, if one falls short, he should relinquish the position.' Of what use if one does not help another in danger or one does not support when you see another about to fall. Besides your words are wrong. Whose fault is it if the tiger or the one horned beast escape from the cages, or if the tortoise shell and the jade are damaged in their cages?"
Ran You said:"But now Zhuan Yu is well fortified and near the city of Fei. If we do not take it now, our descendants will be troubled for generations to come."
Confucius said:"Ran You, the gentleman deplore those that do not say what they mean or disguised his words. I have heard that the lord of a state or a family concerns himself with uneven distribution and not scarcity. Concerns himself with discontent and not poverty. For where there is even distribution, there is no poverty. Where there is harmony, there is no scarcity. Where there is contentment, there is no revolt. If we have done these and people from afar are still not supporting, bring them round and cultivate literature and virtue. Having brought people around, make them content. Now in assisting your lord, you are unable to bring round the unsupporting people of afar, leaving the state divided, in discord and insecure, and you are planning to battle within the state. I fear the battle of Ji Sun lies not in Zhuan Yu but rather within his own walls."
Verse 2 of Analects of Confucius Chapter 16
Original: 孔子曰：“天下有道，则礼乐征伐自天子出；天下无道，则礼乐征伐自诸侯出。自诸侯出，盖十世希不失矣；自大夫出，五世希不失矣；陪臣执国命，三世希不失矣。天下有道，则政不在大夫；则天下有道，则庶人不议。”
Modern: 孔子说：“天下有道，则礼制、音乐和征伐都出自于天子；天下无道，则礼制、音乐和征伐都出自于诸侯。由诸侯发号施令，大约十世内，很少有不丧失政权的。如果由大夫发号施令，大约五世内，很少有不丧失政权的。由大夫的家臣发号施令，大约三世内，很少有不丧失政权的。天下有道，政权便不会落在官员手中；天下有道，百姓便不会非议。”
English: Confucius said:"When the kingdom is in order, rites, music and military conquests are initiated by the ruler. When the kingdom is in chaos, rites, music and military conquests are initiated by the lords. When initiated by the lord, a dynasty rarely last beyond ten generations. When initiated by major officials of lords, a dynasty rarely last beyond five generations. When initiated by officials to major officials, a dynasty rarely last beyond three generations. Thus when the kingdom is in order, rulership is not with the officials. When the kingdom is in order, the people will not congregate and talk bad about the government."
Verse 3 of Analects of Confucius Chapter 16
Original: 孔子曰：“禄之去公室五世矣，政逮于大夫四世矣，故夫三桓之子孙微矣。”
Modern: 孔子说：“公室失掉管理俸禄权利，已经有五世了。政权落在官员手中，已经四世了。桓公的子孙也要衰微了。”
English: Confucius said:"It has been five generations since responsibility for the renumeration of officials was taken away from lord. It has been four generations since rulership has been seized by the officials. The descendants of Duke Huan of Lu are deteriorating."
Verse 4 of Analects of Confucius Chapter 16
Original: 孔子曰：“益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善柔，有便佞，损矣。”
Modern: 孔子说：“有三种朋友使人受益，有三种朋友使人受损。正直的朋友，诚实的朋友，见闻广博的朋友，这些都使人受益。奸诈的朋友，奉承的朋友，花言巧语的朋友,这些都使人受损。”
English: Confucius said:"There are three type of friends that you can benefit from, and there are three types of friend that can harm you. Befriend the righteous, honest and knowledgeable and there would be benefits. Befriend the unscrupulous, good at pleasing, and those that sweet talk people and there would be harm."
Verse 5 of Analects of Confucius Chapter 16
Original: 孔子曰：“益者三乐，损者三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”
Modern: 孔子说：“有三种喜好使人受益，有三种喜好使人受损。喜好用礼仪音乐节制自己，喜好成述别人的好处，喜好结交贤良，这些喜好都使人受益。喜好以骄傲为乐，喜好淫逸放荡，喜好饮宴为乐，这些喜好都使人受损。”
English: Confucius said:"There are three types of indulgence that are good and there are three types of indulgence that are bad. Indulge in music and rites, indulge in talking the greatness of others, indulge in knowing befriending virtuous friends, these are good indulgences.Indulge in arrogance, indulge in idleness, indulge in feasting, these are bad indulgences."
Verse 6 of Analects of Confucius Chapter 16
Original: 孔子曰：“侍于君子有三愆：言未及之而言谓之躁，言及之而不言谓之隐，未见颜色而言谓之瞽(gǔ)。”
Modern: 孔子说：“侍奉君子，常犯的三种错误；说了话却没付诸实行，叫做急躁。付诸实行了，却没说出来，叫做隐瞒。还没看清楚别人的脸色而说出来，叫瞎眼。”
English: Confucius said:"There are three common mistakes when in attendance to the gentleman. What is spoken and it is not realized is called rashness. What is realised but not spoken about is called concealment. If what is spoken without observing the countenance, that can is called blindness."
Verse 7 of Analects of Confucius Chapter 16
Original: 孔子曰：“君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。”
Modern: 孔子说：“君子有三件事要警戒自己：年轻时，血气未定，便要警戒，不可接近美色；壮年时，血气旺盛，便要警戒，不可好斗。年老时血气衰弱，便要警戒，不可贪得无厌。”
English: Confucius said:"For the gentleman, there are three abstentions. In his youth, he should abstain from feminine beauty. In his prime,he should abstain from being belligerent. In old age, he should abstain from acquisitiveness."
Verse 8 of Analects of Confucius Chapter 16
Original: 孔子曰：“君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。”
Modern: 孔子说：“君子敬畏三件事。畏惧上天的宿命，畏惧王公大人，畏惧自己的行为违反了圣人的警语。小人不了解天命，所以不畏惧。小人轻视王公大人，侮慢圣人言语。”
English: Confucius said:"The gentleman stands in awe of three things. He is in awe of the Decree of Heaven. He is in awe of great men. He is in awe of the words of the sages. The non-gentleman, does not understand the Decree of Heaven, thus does not stand in awe of it. He treats great man with insolence and makes a mockery of the words of sages."
Verse 9 of Analects of Confucius Chapter 16
Original: 孔子曰：“生而知之者，上也，学而知之者，次也；困而学之，又其次也；困而不学，民斯为下矣。”
Modern: 孔子说：“生来便知道，属最上等；学习后而知道，属次一等；遇到困惑才去学习，属再次一等；遇到困惑还不去学习，这种属最下等。”
English: Confucius said:"Those born with knowledge rank the highest. Those that seek knowledge through learning ranks second. Those that seek knowledge only when in difficulty, ranks next. Those that do not seek knowledge even when in difficulty, ranks the lowest."
Verse 10 of Analects of Confucius Chapter 16
Original: 孔子曰：“君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。”
Modern: 孔子说：“君子在九个方面要经常注意：看的时候要看明白，听的时候要听清楚，举止要温和，面貌要显得恭敬，说话要忠厚，做事要认真，有疑问要发问，忿怒时思考会难，见到好处要想到义理。”
English: Confucius said:"For the gentleman, there are nine things he need to take notice of: In seeing, he must seek understanding. In hearing, he must listen with clarity. His demeanour must be of cordial. His countenance must be of respectfulness. Be conscientious when he speaks. be serious in his tasks. Seek advice when in doubt. Anger causes difficulty in thinking. Think of what is right at the sight of gain."
Verse 11 of Analects of Confucius Chapter 16
Original: 孔子曰：“见善如不及，见不善如探汤。吾见其人矣。吾闻其语矣。隐居以求其志，行义以达其道。吾闻其语矣，未见其人也。”
Modern: 孔子说：“‘见善良的人，就觉得有点不及此人，见到不善的人，就像触摸到沸水一样’。我见过这样的人，听过这样的话。‘为求完成志向去隐居，为求达到大道，而行义理’。我听过这样的话，但未见这样的人。”
English: Confucius said:"'To feel not his equal when meeting a great man, to feel as though the hand is scalded when meeting a bad man.' I have heard such saying and seen such a person. 'To live in seclusion to keep with aspirations. To act with righteousness in keeping to the Way.' I have heard such a saying but have yet to see such a person."
Verse 12 of Analects of Confucius Chapter 16
Original: 齐景公有马千驷，死之日，民无德而称焉。伯夷、叔齐饿于首阳之下，民到于今称之。其斯之谓与。
Modern: 齐景公有马千匹，死去时，人民没有称颂他。伯夷(一)、叔齐(一)饿死于首阳山下，人民到现在仍然称颂他们...就是这个意思吧。
English: Duke Jing of State of Qi has a thousand horses, but when he died, he did not do anything that people found to be worthy of praise. When Bo Yi(1) and Shu Qi(1) starved at Mount Shou Yang, the people still praise them till today. Is this what it means?
Verse 13 of Analects of Confucius Chapter 16
Original: 陈亢问于伯鱼曰：“子亦有异闻乎？” 对曰：“未也。尝独立，鲤趋而过庭，曰：‘学诗乎？’对曰：‘未也。’‘不学诗，无以言。’鲤退而学诗。他日又独立，鲤趋而过庭，曰：‘学礼乎？’对曰：‘不学礼，无以立。’鲤退而学礼。闻斯二者。” 陈亢退而喜曰：“问一得三，闻诗、闻礼，又闻君子之远其子也。”
Modern: 陈亢(kàng)(一)问伯鱼(二)说：“你在老师那里得到不同的教诲吗？” 伯鱼回答道：“没有。他曾经一个人站在庭院中，我恭敬地从他面前走过。他问：‘学《诗》了没有？’ 我回答：‘没有。’ 他说：‘不学《诗》，就不会说话。’我于是便开始钻研学习《诗》。过了一段日子，他一个人站在院子中，我又恭敬地从他面前走过。他问：‘学《礼》了没有？’ 我答道：‘没有。’ ‘不懂得礼仪法度，则无从立足于社会。’ 我于是就认真学习《礼》，只听到过这两次啊。” 陈亢回去后，欢喜的说：“问一个问题却得到三样知识。闻《诗》的好处，闻《礼》的好处，又知道君子对待儿子与学生的态度是一样远近的。”
English: Chen Kang(1) asked Bo Yu(2):"Did you receive any special teaching from the Teacher?" Bo Yu said:"No. Once he was standing alone as I hurried through the courtyard and he said,'Have you studied The Odes?' I replied,'No'. 'Without studying The Odes, you cannot converse well.' So I studied The Odes." "Another day, he was standing alone as I hurried through the courtyard and he said,'Have you studied the rites?' I replied,'Not yet' 'Without having studied the rites, you cannot establish yourself in society.' So I studied the rites. These are the two things I have heard." Chen Kang retired and said in delight:"Asking only one question, I receive three information. The benefits of studying The Odes, the benefits of studying the rites and the gentleman treats his disciples like his sons."
Verse 14 of Analects of Confucius Chapter 16
Original: 邦君之妻，君称之曰夫人，夫人自称曰小童；邦人称之曰君夫人，称诸异邦曰寡小君；异邦人称之亦曰君夫人。
Modern: 国君的妻子，国君称为夫人，夫人自称为小童。国内人民称之为君夫人；别国诸侯称之为小君，别国人民称之为君夫人。
English: The lord of a state call his wife 'my lady'. The lady calls herself 'your humble servant'. People within the state call her 'the lord's lady'. Lords from other states called her 'lord's modest lady'. People from foreign states call her 'the lord's lady'.

Chapter 17, 阳货
Verse 1 of Analects of Confucius Chapter 17
Original: 阳货欲见孔子，孔子不见，归孔子豚。孔子时其亡也，而往拜之。遇诸涂。谓孔子曰：“来！予与尔言。”曰：“怀其宝而迷其邦，可谓仁乎？”曰：“不可！”好从事而亟失时，可谓知乎？”曰：“不可！”“日月逝矣，岁不我与。” 孔子曰：“诺，吾将仕矣。”
Modern: 阳货(一)想见孔子，孔子不肯见。于是阳货送一只小猪给孔子。孔子乘阳货不在家时，去他家拜谢，却在途中向遇见。阳货对孔子说：“来，我有话对你说” 又说：“怀藏着才能，却让国家迷途，算是仁德吗？不算吧。喜欢从政却屡失机会，可以称得上有智慧吗？不算吧。日月流逝，岁月不会等待我们。” 孔子说：“好吧。我打算做官。”
English: Yang Huo(1) wanted to visit Confucius, but Confucius decline. Yang Huo sent him a piglet as a gift. Confucius picked a time when Yang Huo is not in to pay a visit, in the name of thanking Yang Huo for the gift. En-route, he chanced upon Yang Huo. Yang Huo said:"Please, I would like to speak to you." He continued:"Can a man be called benevolent when he possess talents but allow the nation to be in confusion? I do not think so. Can a man be called wise when he wish to be in public office but misses many chances to do it? I do not think so as well. Time and tide wait for no man. Time is not on our side." Confucius said:"Yes, I shall assume public office."
Verse 2 of Analects of Confucius Chapter 17
Original: 子曰：“性相近也，习相远也。”
Modern: 孔子说:“本姓相近，但因为习惯不同，而才有差别。”
English: Confucius said:"Man are close to one another by nature, but they diverge because of repeated practice."
Verse 3 of Analects of Confucius Chapter 17
Original: 子曰：“唯上知与下愚不移。”
Modern: 孔子：“只有最聪明和最愚拙的人改变不了。”
English: Confucius said:"Only the wisest and the most dull-witted are the most difficult to change."
Verse 4 of Analects of Confucius Chapter 17
Original: 子之武城，闻弦歌之声。夫子莞尔而笑，曰：“割鸡焉用牛刀？” 子游对曰：“昔者偃也闻诸夫子曰：‘君子学道则爱人，小人学道则易使也。’” 子曰：“二三子！偃之言是也。前言戏之耳。”
Modern: 孔子到了武城(一)，听到弹琴唱歌的声音。孔子微笑地说：“杀鸡哪里需要用宰牛刀。” 子游说：“以前我曾听老师说过：‘君子学习礼乐就会爱护人；老百姓受过礼乐教化就容易治理。’” 孔子说：“各位同学，言偃(二)说的对。刚才的话只不过是戏言。”
English: Confucius and his disciples went to Wu Cheng(1). Over there he heard sounds of stringed instruments and singing. Confucius smiled and said,"Is there a need to use a big knife to kill a chicken." Zi You said:"But Teacher, I have previously heard you saying 'The gentleman who learns music and rites will be able to take care of people. The common people who learn music and rites can be managed easily '" Confucius said:"My pupils, what Yan Yan(2) said is correct. I spoke the words before in jest."
Verse 5 of Analects of Confucius Chapter 17
Original: 公山弗扰以费畔，召，子欲往。子路不说，曰：“末之也，已，何必公山氏之之也？” 子曰：“夫召我者，而岂徒哉？如有用我者，吾其为东周乎！”
Modern: 公山弗扰(一)据守在费邑发动叛乱；召唤孔子，孔子像前去。子路不高兴，说：“没有地方实现自己的抱负了，何必还去公山氏？” 孔子说：“召用我的人，他岂能平白无故的召唤我？如果真能任用我，我将会有机会复兴周代文化。”
English: Gong Shan Fu Rao (1),using Fei City as his base, revolted. He summoned Confucius. Confucius wished to make a trip to see Gong Shan Ru Rao. Displeased, Zi Lu said:"Do not go. Why is there a need to go?" Confucius said:"Would I be summmoned without reason? If I am offered office, I can use this chance to revive the past glory ofZhou Dynasty."
Verse 6 of Analects of Confucius Chapter 17
Original: 子张问仁于孔子。孔子曰：“能行五者于天下为仁矣。” 请问之。曰：“恭、宽、信、敏、惠。恭则不侮，宽则得众，信则人任焉，敏则有功，惠则足以使人。”
Modern: 子张问孔子有关仁德。孔子说：“能够实行物种品行，就算是仁德” 子张请孔子继续说明。孔子说：“恭敬、宽容、守信、勤奋、慈惠。恭敬就不会侮慢，宽容就会得到众人支持，守信就会得到别人信任，勤奋就会有功绩，慈惠就能够令人服从。”
English: Zi Zhang asked about benevolence. Confucius said:"The ability to practice the five character everywhere, at all times, is considered benevolent." Asked to elaborate, Confucius continued:"They are courtesy, magnanimous, trustworthiness, smart and hardworking, generous. With courtesy, there is no arrogance, with magnanimousness there support from the people, with trustworthiness, there are entrusted responsibilities. With smartness and hardwork, there is merit. With generosity, people can be employed on their free will."
Verse 7 of Analects of Confucius Chapter 17
Original: 佛肸(xī)召，子欲往。子路曰：“昔者由也闻诸夫子曰：‘亲于其身为不善者，君子不入也。’佛肸以中牟(móu)畔，子之往也，如之何？” 子曰：“然，有是言也。不曰坚乎，磨而不磷；不曰白乎，涅而不缁。吾岂匏(páo)瓜也哉？焉能系而不食？”
Modern: 佛肸(一)召唤孔子，而孔子想前去。子路说：“从前仲由{{fn(二)}听过老师说：‘亲身做坏事的人，君子不会到他那里。’现在佛肸据守在中牟叛乱，您却往那里去，为什么？” 孔子说：“对，我曾经说过。可是不也有这么一句话‘坚硬之身磨不薄’或这么一句话‘洁白之身染不黑’。我又怎么能像个匏瓜一样，总是挂着，不被人采食。”
English: Fo Xi(1) summoned Confucius and Confucius wishes to go. Zi Lu said:"I have previous heard Teacher mentioned 'The gentleman will not join those who does not do good.' Why are you now going to Fo Xi when he at Zhong Mou starting a revolt." Confucius replied:"Yes, it is true that I have said that.But have you not heard, 'Those that are truly hard can never be ground thin' or 'Those that are truly white can never be stained black'. Would I want to be like a gourd, only hung but never eaten."
Verse 8 of Analects of Confucius Chapter 17
Original: 子曰：“由也，女闻六言六蔽矣乎？”对曰：“未也。” “居！吾语女。好仁不好学，其蔽也愚；好知不好学，其蔽也荡；好信不好学，其蔽也贼；好直不好学，其蔽也绞；好勇不好学，其蔽也乱；好刚不好学，其蔽也狂。”
Modern: 孔子说：“仲由，你听说过六品六弊吗？” 仲由说：“没有。” “坐下吧，我告诉你。喜欢仁德，却不喜欢学习，其弊乃愚拙；喜欢知识，却不喜欢学习，其弊乃放荡不羁；喜欢守信，却不喜欢学习，其弊乃有害无益；喜欢正直，却不喜欢学习，其弊乃刻薄无礼；勇敢，却不喜欢学习，其弊乃容易出乱子；刚强，却不喜欢学习，其弊乃狂妄。”
English: Confucius said:"Zhong You, have you heard of the six qualities accompanied by six failures?" Zhong You said:"No." "Come, take a seat and listen. Inclined to benevolence but not to learning, clumsiness would be the failure. Inclined to wisdom but not to learning, frivolousness would be the failure. Inclined to integrity but not to learning, unintentional harm maybe the failure. Inclined to honesty but not to learning, too straightforward would be the failure. Inclined to courage but not to learning, disorderliness would be the failure. Inclined to resoluteness but not to learning, boastfulness would be the failure."
Verse 9 of Analects of Confucius Chapter 17
Original: 子曰：“小子何莫学夫诗？诗，可以兴，可以观，可以群，可以怨。迩之事父，远之事君。多识于鸟兽草木之名。”
Modern: 孔子说：“年轻人为甚么不学《诗经》？《诗经》可以使人振奋，可以使人相处得宜，使人埋怨得法。近者可以懂得侍奉父母，远者可以懂得侍奉君主；而且可以多认识飞鸟走兽、花草树木的名称。”
English: Confucius said:"Why is it that the young ones do not study The Odes? The Odes can enhance inspiration, socializing skills, complain appropriately. One can use it to immediately serve our parents well or serve the lords later. And one can also gain the knowledge of birds and animals, trees and plants."
Verse 10 of Analects of Confucius Chapter 17
Original: 子谓伯鱼曰：“女为《周南》、《召南》矣乎？人而不为《周南》、《召南》，其犹正墙面而立也与！”
Modern: 孔子对伯鱼说：“你可有读过《周南》、《召南》(一)？人如果不读《周南》、《召南》，就像面对着墙，目光短浅，无路可前进。”
English: Confucius said to Bo Yu,"Have you studied 'Zhou Nan' and 'Zhao Nan'(1)? A man who has not studied them is like a man who stands near the wall and facing it, short-sighted and unable to move forward."
Verse 11 of Analects of Confucius Chapter 17
Original: 子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”
Modern: 孔子说：“礼就是礼，难道只是指玉帛等贵重礼物？音乐就是音乐，难道只是指随便敲打钟鼓？”
English: Confucius said:"Does courtesy means expensive gifts like jades and silk? Does music means just the hitting of bells and drums? "
Verse 12 of Analects of Confucius Chapter 17
Original: 子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与！”
Modern: 孔子说：“外表严厉，内心怯弱的人，不就像那挖洞跳墙的小偷吗？”
English: Confucius said:"Someone with a stern countenance but quivers within, isn't he similar to a thief that steals through the hole he bores or jump over the wall."
Verse 13 of Analects of Confucius Chapter 17
Original: 子曰：“乡原，德之贼也。”
Modern: 孔子说：“一乡中全不得罪的好人，是有损道德的人。”
English: Confucius said:"A person who is able to please the whole village, is a person lack of virtue."
Verse 14 of Analects of Confucius Chapter 17
Original: 子曰：“道听而涂说，德之弃也。”
Modern: 孔子说：“散播在路上说听来的传言，这是有德行的人所唾弃。”
English: Confucius said:"To spread hearsay without verification is an act that a virtuous man would not do."
Verse 15 of Analects of Confucius Chapter 17
Original: 子曰：“鄙夫可与事君也与哉？其未得之也，患得之；既得之，患失之；苟患失之，无所不至矣。”
Modern: 孔子说：“卑鄙陋劣的人可以让他侍奉国君吗？当他没有的得到他想要的职位时，他总担心不能得到；已经得到，就害怕失去。这种患得患失的心态令他丧失理智，为了不丧失既得利益，那么他就没有什么事不敢做的。”
English: Confucius said:"Can we allow a treacherous man to serve the lord? Before he acquire what he want, he is concerned that he cannot acquire it. After he acquire it, he is concerned that he would lose it. These feelings would make him resort anything."
Verse 16 of Analects of Confucius Chapter 17
Original: 子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也诈而已矣。”
Modern: 孔子说：“古代的人有三种毛病，不过现在的人可能没有了。古代狂妄的人放肆，而现代的狂妄的人放荡不羁；古代矜持的人廉洁，现代矜持的人忿怒暴戾；古代愚钝的人也正直，现在愚钝的人有可能是诡诈的。”
English: Confucius said:"In ancient times, the people have three weaknesses that cannot be counted as now. In olden times, the unrestrained were unruly but today, they are frivolous as well. In olden times, the conceited still have integrity but today, the conceited are quick to anger and aggressive. In olden times, the dull-witted were honest, but today the dull-witted maybe deceitful."
Verse 17 of Analects of Confucius Chapter 17
Original: 子曰：“巧言令色，鲜矣仁！”
Modern: 孔子曰：“满口说着讨人喜欢的话，满脸装着讨人喜欢得面色，这样的人仁心就很少。”
English: Confucius said "A person who sweet-talk and pretentious does not have much benevolence."
Verse 18 of Analects of Confucius Chapter 17
Original: 子曰：“恶紫之夺硃也，恶郑声之乱雅乐也，恶利口之覆邦家者。”
Modern: 孔子说：“憎恶紫色夺取红色的光彩，憎恶郑国歌曲扰乱典雅的歌曲(一)，憎恶花言巧语而倾覆国家的人。”
English: Confucius said:"I detest purple for displacing red. I detest the tunes of Zheng for corrupting classical music(1). I detest clever who overturn states."
Verse 19 of Analects of Confucius Chapter 17
Original: 子曰：“予欲无言。” 子贡曰：“子如不言，则小子何述焉？” 子曰：“天何言哉？四时行焉，百物生焉，天何言哉？”
Modern: 孔子说：“我觉得没有什么可以说了。” 子贡说：“您如果不做论述，则学生们如何做记术呢？” 孔子说：“天说了什么？四季运行，百物成长，天说了什么？”
English: Confucius said:"I wish not to speak." Zi Gong said:"If Teacher chooses not to speak, then how could we, the students, learn and relate?" Confucius said:"Does heaven speak? The four seasons still rotate itself, things still grow, but did heaven speak?"
Verse 20 of Analects of Confucius Chapter 17
Original: 孺悲欲见孔子，孔子辞以疾。将命者出户，取瑟而歌，使之闻之。
Modern: 孺悲想见孔子，孔子以患病为借口推辞。传话的人一踏出门口，孔子便拿起瑟来唱歌，故意让他听到。
English: Ru Bei wants to see Confucius, but pretending to be sick, Confucius declined him. When the messenger just step out, Confucius fetched his 'Se'(1) and sang, so that the messenger can hear him.
Verse 21 of Analects of Confucius Chapter 17
Original: 宰我问：“三年之丧，期已久矣。君子三年不为礼，礼必坏；三年不为乐，乐必崩。旧谷既没，新谷既升，钻燧改火，期可已矣。” 子曰：“食夫稻，衣夫锦，于女安乎？”曰：“安！”“女安则为之。夫君子之居丧，食旨不甘，闻乐不乐，居处不安， 故不为也。今女安，则为之。” 宰我出。子曰：“予之不仁也！子生三年，然后免于父母之怀。夫三年之丧，天下之通丧也。予也有三年之爱于其父母乎？”
Modern: 宰我问：“所谓三年居丧之期，其实一年已经足够。君子三年不习礼仪，礼仪会败坏；三年不奏音乐，音乐会崩溃。新谷登场，燧木从新点燃，一年已经可以。”
孔子说：“吃白米、穿锦缎，你安心吗？”
“安心。”
“你安心便去做，君子居丧的时候，吃着美味，也不觉得可口；听到音乐也不会快乐；住在家中，也不觉得安逸。现在你安心就去做吧。”
宰我出去后，孔子说：“宰予(一)真是没仁德。孩子生下来三年后，才可以离开父母。三年居丧之期，是天下通行的丧期。宰予不也从父母那里得到三年爱护吗？”
English: Zai Wo asked:"About the three-year mourning period, I think one year is long enough. A gentleman who does not practice the rites for three years, his practice will deteriorate. If he does not practice for three years, his skill will decline. The old grain exhausted, new grains ripened, the flame of the firewood rekindled... indeed one year is enough"
Confucius said:"Would you be at ease, eating plain rice and wearing the finest?"
"Yes."
"If you would be at ease then do so. A gentleman in mourning, delicious food he eats, to him it is not tasty; music he hears does not make him happy and he cannot live at ease. If you feel at ease then do so."
When Zai Wo left, Confucius said:"He is not benevolent. A child receive care and love from his parents for three years before he is able to leave. Moreover, three years is the usual practice. Didn't Zai Wo receive three years of care and concern from his parents?"
Verse 22 of Analects of Confucius Chapter 17
Original: 子曰：“饱食终日，无所用心，难矣哉！不有博弈者乎？为之，犹贤乎已。”
Modern: 孔子说：“整天吃饱饭，不用心做事，很难有所作为。不也有掷骰下棋的人吗？他们还比较贤良。”
English: Confucius said:"People who satiate themselves and not doing things with full effort and whole-heartedness are not likely to accomplish anything. Are there not chess players? The are more virtuous."
Verse 23 of Analects of Confucius Chapter 17
Original: 子路曰：“君子尚勇乎？”子曰：“君子义以为上。君子有勇而无义为乱；小人有勇而无义为盗。”
Modern: 子路问：“君子推崇勇敢吗？” 孔子说：“君子认为义理最崇高。君子有勇，没义理，便会出乱子。小人勇敢，没义理，便沦为盗贼。”
English: Zi Lu asked:"Does the gentleman has high regard for courage?" Confucius answered:"The gentleman has high regards for righteousness. A gentleman who has courage but not righteous, may create disorder. A non-gentleman who has courage but not righteous, may cause crime."
Verse 24 of Analects of Confucius Chapter 17
Original: 子贡曰：“君子亦有恶乎？”子曰：“有恶：恶称人之恶者，恶居下流而讪上者，恶勇而无礼者，恶果敢而窒者。”曰：“赐也，亦有恶乎？”“恶徼以为知者，恶不孙以为勇者，恶讦以为直者。”
Modern: 子贡问：“君子有憎恶的东西吗？” 孔子说：“有。；憎恶宣扬别人短处的人；憎恶身处下位，却讪笑上级的人；憎恶有勇却无礼的人；憎恶果断，却不通情达理的人。”又说：“端木赐(一)，也有憎恶的事情吗？” “憎恶抄袭别人，却自以为聪明的人；憎恶不谦逊，却以为勇敢的人；憎恶揭发别人隐私，却自以为正直的人。”
English: Zi Gong said:"Does the gentleman has dislikes？" Confucius said:"Yes, he does. He dislike people who talk about others' weaknesses. He hates people who malign those of a higher position. He dislike people who are courage but discourteous. He hates people who are decisive but not understanding." Confucius added:"So Duan Mu Chi, do you have dislikes?" Zi Gong answered:"I dislike people who plagiarise and treat it as their own wisdom. I hate people who abandoned humility in the name of courage. I hate people who slander in the name of honesty."
Verse 25 of Analects of Confucius Chapter 17
Original: 子曰：“唯女子与小人为难养也，近之则不孙，远之则怨 。”
Modern: 孔子说：“只有女人和小人难以应付。亲近的话，他们便不谦逊；疏远的话，他们便会埋怨。”
English: Confucius said:"Only women and non-gentleman are difficult to handle. Be close to them and they lack humility, stay away from them and they complain."
Verse 26 of Analects of Confucius Chapter 17
Original: 子曰：“年四十而见恶焉，其终也已。”
Modern: 孔子说：“人到四十岁还遭人厌恶，这个人也就完了。”
English: Confucius said:"If by the age of forty a man is still disliked by many, there is no hope for him."

Chapter 18, 微子
Verse 1 of Analects of Confucius Chapter 18
Original: 微子去之，箕子为之奴，比干谏而死。孔子曰：“殷有三仁焉。”
Modern: 微子离去，箕子沦为奴隶，比干强谏而死。孔子说：“殷代有三位有仁德的人。”
English: Wei Zi left, Ji Zi was enslaved and Bi Gan died for pointing out the mistakes of King Zhou of Yin Shang Dynasty. Confucius said:"The Yin dynasty had three benevolent men."
Verse 2 of Analects of Confucius Chapter 18
Original: 柳下惠为士师，三黜。人曰：“子未可以去乎？”曰：“直道而事人，焉往而不三黜？枉道而事人，何必去父母之邦？”
Modern: 柳下惠(一)想当鲁国法官，三次遭撤职。有人说：“你还不离去？” 柳下惠说：“自己以正直的原则处事，到哪里都会遭罢免。不以正直的原则处事，能保住官位，那又何必离开自己的国家呢？”
English: Liu Xia Hui(1) wanted to become the magistrate but was dismissed three times from office. Someone said:"Should you not leave?" Liu Xia Hui said:"Serving people with honesty, where could I go without being dismissed three times from public office? If I want to serve people wrongly but able to keep my appointment, is there a need for me to leave?"
Verse 3 of Analects of Confucius Chapter 18
Original: 齐景公待孔子曰：“若季氏，则吾不能；以季、孟之间待之。”曰：“吾老矣，不能用也。”孔子行。
Modern: 齐景公正考虑如何待孔子，说：“像季氏一样，实在不可以；只可以待他在季、孟之间。” 又说：“我老了，不能用他。” 孔子便离开。
English: Duke Jing of State of Qi was considering how he should treat Confucius. He thought:"I shall not treat him in the same way I treat Ji. I shall treat him at a level that is between Ji and Meng." Duke Jing said:"I am old and not able to use him." Confucius left.
Verse 4 of Analects of Confucius Chapter 18
Original: 齐人归女乐，季桓子受之，三日不朝，孔子行。
Modern: 齐国送来歌姬，季桓子收下后，三天休朝。孔子便离去。
English: Someone from the State of Qi sent a group of female musicians as a gift to Ji Huan Zi. Ji Huan Zi accepted it and from then on the court did not convened for three days. Confucius departed.
Verse 5 of Analects of Confucius Chapter 18
Original: 楚狂接舆歌而过孔子曰：“凤兮凤兮，何德之衰？往者不可谏，来者犹可追。已而，已而！今之从政者殆而！” 孔子下，欲与之言，趋而辟之，不得与之言。
Modern: 楚国一个狂人叫接舆，经过孔子的车前，唱道：“凤凰呀！凤凰呀！德行真的这么衰败？过去已不可谏阻，将来还可以追寻。算了吧！算了吧！现在从政的人真危殆！” 孔子下车，想跟他说话，可是他却匆忙避开，让孔子没办法和他说话。
English: In the State of Chu, there is a wild man by the name of Jie Yu. As Confucius was passing by, Jie Yu met up with Confucius's carriage and sang:"Phoneix, oh Phoneix, thy virtue declined,what is past cannt be altered, what will come we can still can define. Refrain, refrain. Perilous are those people who are in public office." Confucius got down from his carriage with the intention of speaking with him but Jie Yu avoided him by hurrying off, and in the end Confucius was unable to speak with him.
Verse 6 of Analects of Confucius Chapter 18
Original: 长沮、桀溺耦而耕，孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？”
子路曰：“为孔丘。”曰：“是鲁孔丘与？”曰：“是也。”曰：“是知津矣。”
问于桀溺。桀溺曰：“子为谁？”曰：“为仲由。”曰：“是鲁孔丘之徒与？” 对曰：“然。”
曰：“滔滔者天下皆是也，而谁以易之？且而与其从辟人之士也，岂若从辟世之士哉！”櫌而不辍。
子路行以告。夫子怃然曰：“鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易也。”
Modern: 长沮、桀溺在水边并肩耕作。孔子路过，派子路前去问渡河要津。长沮问：“握着缰绳的人是谁？”
子路答道：“是孔丘。” “是鲁国的孔丘吗？” “真是。” “他当然知道要津所在。”
子路转身问桀溺。桀溺说：“你是谁？” “是仲由。” “是鲁国孔丘的门徒吗？” “是的。”
桀溺说：“滔滔流水，天下到处都是，由谁可以改变它？与其跟随避开众人的人，倒不如跟随避开社会的人。” 说完便继续播种。
子路前去转告孔子。 孔子说：“飞鸟走兽不可以为伴。我不跟这些人在一起，又跟谁在一起？如果天下有道，我便不必试着改变。”
English: Chang Ju and Jie Ni were ploughing together. Confucius passed by and sent Zi Lu to ask for direction to cross the river. Chang Ju asked:"Who is the one holding the reins?"
Zi Lu answered:"It is Kong Qiu." "Is he the Kong Qiu from the State of Lu?" "Yes, he is." "Then he should know the directions."
Zi Lu went to ask Jie Ni instead. Jie Ni asked:"Who are you?" "I am Zhong You" "The pupil of Kong Qiu?" "Yes, I am."
"Water will continuously flow in the same manner no matter where and who can change that? For you would it not be better to follow the one who shuns the world, instead of the one who shuns the people." And Jie Ni continued to work.
Zi Lu left and reported to Confucius. Confucius sighed and said:"One cannot associate with birds and beasts. Am I not a member of this human race? Who, then, is there for me to associate with? If the Way is to prevalent in the Empire, then there is no need for me to initiate change."
Verse 7 of Analects of Confucius Chapter 18
Original: 子路从而后，遇丈人，以杖荷蓧(diào)。子路问曰：“子见夫子乎？”
丈人曰：“四体不勤，五谷不分，孰为夫子？”植其杖而芸。子路拱而立。
止子路宿，杀鸡为黍(shǔ)而食之，见其二子焉。明日，子路行，以告。
子曰：“隐者也。”使子路反见之。至，则行矣。子路曰：“不仕无义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。”
Modern: 子路跟随孔子，却落在后面；他遇到一个老人，老人用手杖挑着篮子。子路问：“您可有见过我的老师？”
老人说：“你这个四肢不劳动，五谷不会分，谁是您的老师？” 说完把手杖插在地上，开始除草。子路拱手站在一旁。
老人请子路留宿，杀鸡煮黍来款待子路，又引见两个儿子。第二天，子路离去，将事情告诉孔子。
孔子说：“他是个隐士。”于是派子路回去见老人，可子路到达时，老人已离去。 子路说：“不做官不合乎义理。既然长幼次序不可以废除，又怎么能废除君臣之间的义理？只想洁身自好，却扰乱伦常纲纪。君子为国家做事，是为了实行义理。道之所以不能盛行，于此可知啊。”
English: Zi Lu fell behind while on a journey with Confucius. He chanced upon an old man carrying a basket with his staff. Zi Lu asked:"Have you seen my Teacher?"
The old man said:"You do not use your limb, cannot differentiate the different grains, who is your teacher?" After he said finish, he drove his staff into the ground and continue with his gardening. Zi Lu stood at one side with his hands clasped together.
Zi Lu was asked by the old man to spend a night at his home. Chicken was killed and millet was cooked for dinner. The old man also introduced his two sons to Zi Lu. The next day, Zi Lu left and reported the whole incident to Confucius.
Confucius said:"He is a recluse." And sent Zi Lu to look for the old man again. But the old man was not in when Zi Lu came. Zi Lu said:"It is not righteous for him not to take up public office. If the duties of the young and the old cannot be abolished, how is it that the duties of the lords and subjects be abandoned? Causing disorder to the social system for the sake remaining untainted. The gentleman wants to assume public office so as to push for moral and ethnics. It is little wonder why the Way cannot prevail."
Verse 8 of Analects of Confucius Chapter 18
Original: 逸民：伯夷、叔齐、虞仲、夷逸、硃张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与！” 谓柳下惠、少连“降志辱身矣。言中伦，行中虑，其斯而已矣。” 谓虞仲、夷逸“隐居放言，身中清，废中权。我则异于是，无可无不可。”
Modern: 隐逸的人有：伯夷、叔齐、虞仲、夷逸、硃张、柳下惠、少连。孔子说：“没有放弃自己的志向，没有沾污自己的人格，是伯夷、叔齐。” 谈到柳下惠、少连：“放弃自己的志向，沾污自己的人格。但是言论合乎伦常道理，行为都经过深思熟虑；只有这样罢了。” 谈到虞仲、夷逸：“避世隐居，放言高论；人格清高，辞官合乎权益。我跟他们不一样，在我看来，没有绝对的标准。”
English: Of those that choose to keep away from public office are: Bo Yi, Shu Qi, Yu Zhong, Yi Yi, Zhu Zhang, Liu Xia Hui and Shao Lian. Confucius said:"Bo Yi and Shu Qi never compromised on their aspirations and did not disgraced themselves." Talking about Liu Xia Hui and Shao Lian:"They compromised on their aspirations and disgraced themselves. But they spoke in accord to morals and ethics and their deeds in circumspection." Talking about Yu Zhong and Yi Yi:"They live as recluse and have free rein of their words, they kept their reputation untainted by giving up public office. For me it is different, to me nothing is absolute."
Verse 9 of Analects of Confucius Chapter 18
Original: 大师挚适齐，亚饭干适楚，三饭缭(liáo)适蔡，四饭缺适秦，鼓方叔入于河，播鼗(táo)武入于汉，少师阳、击磬(qìng)襄入于海。
Modern: 太师挚(一)到齐国，亚饭(二)干到楚国，三饭(二)缭到蔡国，四饭(二)缺到秦国，鼓方叔住在河边，播鼗武(三)住在汉水边，少师(四)阳、击磬襄住在海边。
English: The grand music master, Zhi, has left for State of Qi. The second rank music official,Gan, has left for the state of Chu. The third rank music official, Liao, has left for the State of Cai. The fourth rank music official, Que, has left for the state of Qin. The drum player, Fang Shu, is living by the river now. The 'tao' player, Wu, is living by the River Han. An assistant to the music master, Yang, and the 'qing' player, Xiang, is living by the sea.
Verse 10 of Analects of Confucius Chapter 18
Original: 周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大过，则不弃也。无求备于一人。”
Modern: 周公(一)对鲁公说：“君子不怠慢亲人，不让大臣因为不受重用而埋怨；如果没有大的过错，就不遗弃；不对任何人求全责。”
English: Emperor Zhou(1) spoke to Duke of State of Lu:"The gentleman neither neglect his relatives, nor have his officials complained of not be utilised. He does not abandon official of long standing because of minor mistakes. He does not look for one man to bear the full blame. "
Verse 11 of Analects of Confucius Chapter 18
Original: 周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季騧(guā)。
Modern: 周朝有八大名士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季騧。
English: The Zhou Dynasty has eight famous people. They are Bo Da, Bo Shi, Zhong Tu, Zhong Hu, Shu Ye, Shu Xia, Ji Shui, Ji Gua.

Chapter 19, 子张
Verse 1 of Analects of Confucius Chapter 19
Original: 子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。”
Modern: 子张说：“读书人见到危险，能够舍命相救；见到利益能够想到义理；祭祀时能够想到尊敬；居丧时能够想到哀伤；这样就可以了。”
English: Zi Zhang said:"A scholar who is ready to lay down his life in the face of danger, does not forget his morals and values when he sees gains, during the rites, behave in a respectful manner and during funeral behave in a sorrowful manner. That is all that is required for a scholar."
Verse 2 of Analects of Confucius Chapter 19
Original: 子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？”
Modern: 子张说：“知道德却不遵循着做，相信道却不力行，这样的人是有道德呢？还是没有道德呢？”
English: Zi Zhang said:"To know about morals but never practice it or practice accordingly. Does such a person has morals? Or such a person does not have morals?"
Verse 3 of Analects of Confucius Chapter 19
Original: 夏之门人问交于子张。子张曰：“子夏云何？” 对曰：“子夏曰：‘可者与之，其不可者拒之。’” 子张曰：“异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤与，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？”
Modern: 子夏的学生问子张怎样结交朋友。子张说：“子夏是怎么说的？” 学生答道：“子夏说：‘可以相交的就和他交朋友，不可以相交的就拒绝他。’”子张说：“我所 听到的和这些不一样：君子既尊重贤人，又能容纳众人；能够赞美善人，又能同情能力不够的人。如果我是十分贤良的人，那我对别人有什么不能容纳的呢？我如果不贤良，那人家就会拒绝我，又怎么谈能拒绝人家呢 ？”
English: Zi Xia's disciple asked Zi Zhang about friendship. Zi Zhang asked:"What does Zi Xia said?" Disciple replied,"Befriend those that you would like to, spurn those that you would not want to." Zi Zhang said:"What I have heard is different.'The gentleman' reveres the virtuous and is accomodating towards others, compliments the good and sympathise with the inept.' If I am virtuous, I would be very accomodating to others. If I am not virtuous, I would be spurned by others. Would I then be able to spurn others?"
Verse 4 of Analects of Confucius Chapter 19
Original: 子夏曰：“虽小道，必有可观者焉，致远恐泥，是以君子不为也！”
Modern: 子夏说：“虽然都是些小的技艺，也一定有它可取的地方；不过要以它来达到远大目标，恐怕会有困难，所以君子不去学习。”
English: Zi Xia said:"Even minor arts are sure to have its uses. But the gentleman would not take it up as these minor arts are not able to have him achieve great accomplishment."
Verse 5 of Analects of Confucius Chapter 19
Original: 子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。”
Modern: 子夏说：“每日学到一些过去所不知道的东西，每月都不能忘记已经学会的东西，这就可以叫做好学了。”
English: Zi Xia said:"To learn something new everyday and not to forget what he learn in the course of a month. Such a person is deemed to be devoted to learning."
Verse 6 of Analects of Confucius Chapter 19
Original: 子夏曰：“博学而笃志，切问而近思，仁在其中矣。”
Modern: 子夏说：“博览群书广泛学习而坚定自己的志向，与切身有关的问题提出疑问并且去思考，仁就在其中了。”
English: Zi Xia said: "Learn widely and be steadfast in your aspirations, inquire earnestly and reflect on what is at hand, and there is no need for you to look for benevolence elsewhere."
Verse 7 of Analects of Confucius Chapter 19
Original: 子夏曰：“百工居肆以成其事，君子学以致其道。”
Modern: 子夏说：“各行各业的工匠住在工作坊里来完成自己的工作，君子通过学习来撑握道。”
English: Zi Xia said,"The artisan accomplishes his tasks by staying in his workshop; the gentleman perfects his way through learning."
Verse 8 of Analects of Confucius Chapter 19
Original: 子夏曰：“小人之过也，必文。”
Modern: 子夏说：“小人犯了过错，必定会掩饰。”
English: Zi Xia said:"When the non-gentleman makes a mistakes, he is sure to gloss over it."
Verse 9 of Analects of Confucius Chapter 19
Original: 子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。”
Modern: 子夏说：“君子给人三种观感：远看他的样子庄严可怕，接近他又温和可亲，听他说话语言严厉不苟。”
English: Zi Xia said:"The gentleman gives three impressions: Seen from afar, he is awe-inspiring. On approaching, he is amiable. On listening, his words are stern."
Verse 10 of Analects of Confucius Chapter 19
Original: 子夏曰：“君子信而后劳其民；未信，则以为厉己也。信而后谏；未信，则以为谤己也。”
Modern: 子夏说：“君子必须取得信任之后才去役使百姓，否则百姓就会以为是在虐待他们。要先取得信任，然后才去规劝；否则，（君主）就会以为你在诽谤他。”
English: Zi Xia said,"Only after he has gained the trust of the common people does the gentleman work them hard, for otherwise they would feel themselves being exploited. Only after he has gained the trust of the lord does the gentleman advise him against unwise action, for otherwise the lord would feel himself slandered."
Verse 11 of Analects of Confucius Chapter 19
Original: 子夏曰：“大德不逾闲，小德出入可也。”
Modern: 子夏说：“大节上不能超越界限，小节上有些出入是可以的。”
English: Zi Xia said:"If one does not overstep the bounds in major matters, it is of little consequences if one is not meticulous in minor matters."
Verse 12 of Analects of Confucius Chapter 19
Original: 子游曰：“子夏之门人小子，当洒扫应对进退，则可矣，抑末也。本之则无，如之何？” 子夏闻之，曰：“噫！言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎！”
Modern: 子游说：“子夏的学生，做些打扫和迎送客人的事情是可以的，但这些不过是末节小事，根本的东西却没有学到，这怎么行呢？”子夏听了，说：“唉，子游错了。 君子之道先传授哪一条，后传授哪一条，这就像草木一样，是有分类区别的。君子之道怎么可以随意歪曲，欺骗学生呢？能按次序，有始有终地教授学生们，恐怕只有圣人吧！”
English: Zi You said:"The disciples of Zi Xia can certainly cope with sweeping and cleaning, and entertaining guests, but these are not the mere branches of learning, not the roots. What is to be done?" Zi Xia upon hearing said:"Sigh, Zi You is wrong. Which part of the way of the gentleman is to be imparted first and which part to be imparted last is categorized, similar to the trees and grass.It is futile to try to give such a false picture of the way of the gentleman. It is, perhaps, the sage alone who, having started something, will always see it through to the end."
Verse 13 of Analects of Confucius Chapter 19
Original: 子夏曰：“仕而优则学，学而优则仕。”
Modern: 子夏说：“做官还有余力的人，就可以去学习，学习有余力的人，就可以去做官。”
English: Zi Xia said:"If excel in public office then move to learning, Excel in learning then move to assume public office."
Verse 14 of Analects of Confucius Chapter 19
Original: 子游曰：“丧致乎哀而止。”
Modern: 子游说：“丧事做到尽哀就可以了。”
English: Zi You said:"When mourning, gives full expression to grief and nothing more can be required."
Verse 15 of Analects of Confucius Chapter 19
Original: 子游曰：“吾友张也，为难能也，然而未仁。”
Modern: 子游说：“我的朋友子张可以说是难得的了，然而还没有做到仁德。”
English: Zi You said:"It is very difficult to find another friend like Zi Zhang, but he has yet attained benevolence."
Verse 16 of Analects of Confucius Chapter 19
Original: 曾子曰：“堂堂乎张也，难与并为仁矣。”
Modern: 曾子说：“子张外表堂堂，但是难于和他一起做到仁的。”
English: Zeng Zi said, 'Grand, indeed, is Chang but it is difficult to work side by side with him on the cultivation of benevolence.'
Verse 17 of Analects of Confucius Chapter 19
Original: 曾子曰：“吾闻诸夫子：人未有自致者也，必也亲丧乎！”
Modern: 曾子说：“我听老师说过，人不可能自动地充分发挥感情，如果有的话，一定是在父母死亡的时候。”
English: Zeng Zi said:"I have heard Teacher said that man cannot express their emotions fully. If there ever is such an occasion, it must be during the funeral of his parents."
Verse 18 of Analects of Confucius Chapter 19
Original: 曾子曰：“吾闻诸夫子，孟庄子之孝也，其他可能也；其不改父之臣与父之政，是难能也。”
Modern: 曾子说：“我听老师说过，孟庄子(一)的孝，其他人也可以做到，但他不更换父亲的旧臣及其政治措施，这是别人难以做到的。”
English: Zeng Zi said:"I have heard Teacher say that other men could emulate everything Meng Zhuang Zi(1) did as a filial son with the exception of one thing: he left unchanged both in his father's officials and his father's policies, and this was what was difficult to emulate."
Verse 19 of Analects of Confucius Chapter 19
Original: 孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜。”
Modern: 孟氏任命阳肤做典狱官，阳肤(一)向曾子请教。曾子说：“在上位的人离开了正道，百姓早就离心离德了。你如果能弄清他们的情况，就应当怜悯他们，切勿因此高兴。”
English: When Yang Fu(1) was appointed as a official by Meng(2), he consulted Zeng Zi. Zeng Zi said:"Those that are above are wayward, people below would be disoriented. When you find out the situation, be sympathetic and understanding and not rejoice over the discovery."
Verse 20 of Analects of Confucius Chapter 19
Original: 子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。”
Modern: 子贡说：“纣王的不善，不像传说中的那样厉害。所以君子憎恨处在下流的地方，使天下一切坏名声都归到他的身上。”
English: Zi Gong said:"Zhou Emperor of the Shang Dynasty may not be as wicked. This explains why gentlemen hates to be with the notorious, because that is where all the badness would be attributed to him."
Verse 21 of Analects of Confucius Chapter 19
Original: 子贡曰：“君子之过也，如日月之食焉：过也，人皆见之；更也，人皆仰之。”
Modern: 子贡说：“君子的过错如同日月蚀。他犯过错，人们都看得见；他改正过错，人们都仰望着他。”
English: Zi Gong said:"The gentleman's errors is similar to an eclipse of the sun and moon in that when he errs, the whole world sees it and when he reforms, the whole world looks up to him.'
Verse 22 of Analects of Confucius Chapter 19
Original: 卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉，夫子焉不学，而亦何常师之有？”
Modern: 卫国的公孙朝问子贡说：“仲尼的学问是从哪里学来的？” 子贡说：“周文王武王的道，并没有失传，还留在人们中间。贤能的人可以了解它的根本，不贤的人只了解它的末节，没有什么地方无文王武王之道。我们老师何处不学，又何必有固定的老师呢？”
English: Gongsun Chao of State of Wei asked Zi Gong:"From whom did Zhong Ni(1) learn?" Zi Gong said:"The way of King Wen and King Wu has not yet been lost but is still to be found in men. There is no man who does not have something of the way of King Wen and King Wu in him. Capable men have got hold of what is of major significance while incapable men have got hold of what is of minor significance. My teacher learns from everywhere, so would there be a need for a constant teacher?"
Verse 23 of Analects of Confucius Chapter 19
Original: 叔孙武叔语大夫于朝曰：“子贡贤于仲尼。” 子服景伯以告子贡。子贡曰：“譬之宫墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！”
Modern: 叔孙武叔在朝廷上对大夫们说：“子贡比仲尼更贤。”子服景伯把这一番话告诉了子贡。子贡说：“拿围墙来作比喻，我家的围墙只有齐肩高，老师家的围墙却有几仞高，如果找不到门进去，你就看不见里面宗庙的富丽堂皇，和房屋的绚丽多彩。能够找到门进去的人并不多。叔孙武叔那么讲，不也是很自然吗？”
English: Shu Sun Wu Shu said at the court session:"Zi Gong is better than Confucius." This was reported to Zi Gong by Zi Fu Jing Bo. Zi Gong said:"Let us use the palace walls as an analogy. My walls are shoulder high so that it is possible to peer over them and see the beauty of the houses. But Teacher's walls are twenty or thirty feet high so that, unless one gains admittance through the gate, one will not see the magnificence of the ancestral temples or the sumptuousness of the official buildings inside. Since those who gain admittance through the gate are, shall we say, few, is it any wonder that the gentleman would have spoken as he did?"
Verse 24 of Analects of Confucius Chapter 19
Original: 叔孙武叔毁仲尼。子贡曰：“无以为也！仲尼不可毁也。他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。”
Modern: 叔孙武叔诽谤仲尼。子贡说：“这样做是没有用的！仲尼是毁谤不了的。别人的贤德好比丘陵，还可超越过去，仲尼的贤德好比太阳和月亮，是无法超越的。虽然有人要自绝于日月，对日月又有什么损害呢？只是表明他不自量力而已。”
English: Shu Sun Wu Shu was slandering Confucius. Zi Gong said:"It is of no avail. Confucius can never be defamed. Man of excellence are like small hills, they can be climbed over. Confucius is like the sun and moon which has no way of overcoming. Even if one wanted to cut himself off the sun and the moon, but is it possible? It would merely serve to show more of their incompetence."
Verse 25 of Analects of Confucius Chapter 19
Original: 陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也！夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”
Modern: 陈子禽对子贡说：“你是谦恭了，仲尼怎么能比你更贤良呢？” 子贡说：“君子的一句话就可以表现他的智识，一句话也可以表现他的不智，所以说话要慎重。夫子的高不可及，像天是不能够顺着梯子爬上去。夫子如果得国而为诸侯或得到采邑而为卿大夫，那就会像人们说的那样，教百姓立于礼，百姓就会立于礼，要引导百姓，百姓就会跟着走；安抚百姓，百姓就会归顺；动员百姓，百姓就会齐心协力。老师活着是十分荣耀的，死了是极其可惜的。我怎么能赶得上他呢？”
English: Chen Zi Qin said to Zi Gong: "You are just being respectful, aren't you? Surely Zhong Ni is not superior to you." Zi Gong said:"The gentleman is judged wise by the words he says; equally, he is judged foolish by the words he says. That is why one really must be careful of what one says. Teacher cannot be equaled just as the sky cannot be scaled by a ladder. Was Teacher to become the head of a state or a noble family, he would be like the man described in the saying:'he only has to help them stand and they will stand, to guide them and they will walk, to bring peace to them and they will turn to him, to set them tasks and they will work in harmony. In life, he is honored and in death, he will be mourned. How can he be equaled?'

Chapter 20, 尧曰
Verse 1 of Analects of Confucius Chapter 20
Original: 尧曰：“咨！尔舜！天之历数在尔躬，允执其中。四海困穷，天禄永终。” 舜亦以命禹。曰：“予小子履敢用玄牡，敢昭告于皇皇后帝：有罪不敢赦。帝臣不蔽，简在帝心。朕躬有罪，无以万方；万方有罪，罪在朕躬。” 周有大赉，善人是富。“虽有周亲，不如仁人。百姓有过，在予一人。” 谨权量，审法度，修废官，四方之政行焉。兴灭国，继绝世，举逸民，天下之民归心焉。所重：民、食、丧、祭。宽则得众，信则民任焉，敏则有功，公则说。
Modern: 尧说：“啧啧！你这位舜！上天的大命已经落在你的身上了。诚实地保持那中道吧！假如天下百姓都隐于困苦和贫穷，上天赐给你的禄位也就会永远终止。” 舜也这样告诫过禹。商汤说：“我小子履谨用黑色的公牛来祭祀，向伟大的天帝祷告：有罪的人我不敢擅自赦免，天帝的臣仆我也不敢掩蔽，都由天帝的心来分辨、选择。我本人若有罪，不要牵连天下万方，天下万方若有罪，都归我一个人承担。” 周朝大封诸侯，使善人都富贵起来。周武王说：“我虽然有至亲，不如有仁德之人。百姓有过错，都在我一人身上。”认真检查度量衡器，周密地制定法度，全国的政令就会通行了。恢复被灭亡了的国家，接续已经断绝了家族，提拔被遗落的人才，天下百姓就会真心归服了。所重视的四件事：人民、粮食、丧礼、祭祀。宽厚就能得到众人的拥护，诚信就能得到别人的任用，勤敏就能取得成绩，公平就会使百姓公平。
English: Yao said:"Oh, Shun. The decree of heaven has fallen on to you. Hold it truly. If the Empire is reduced to dire straits, heaven will remove your honors forever." This warning was also given to Yu by Shun. "I, Lu, the little one, dare to offer a black bull and to make this declaration before the great Lord. I dare not pardon those who have transgressed. I do not cover those that are working for you for the choice is yours. If I sin, please spare the thousands everywhere. If the thousands have sinned then let that sin be mine." The Zhou Dynasty was blessed with many altruistic men. King Wu of Zhou said"Even close relatives are not equal to benevolent men. If the people have faults, let it solely be mine." During the start of the Zhou Dynasty, weights and measures are closely monitored, laws and policies are closely scrutinized, abandoned official posts are reinstated and the policies start to work. Restore states that are ruined, revive lines that had died away, appoint those that have kept away from public office, and the hearts of the commoners will be yours. Food for people, mourning and sacrificial offerings are important. Be generous and you will receive the support of people. With integrity, you will be given important appointment, hardworking and you can accomplish. and with justice, there is fairness."
Verse 2 of Analects of Confucius Chapter 20
Original: 子张问于孔子曰：“何如斯可以从政矣？”子曰：“尊五美，屏四恶，斯可以从政矣。”子张曰：“何谓五美？”子曰：“君子惠而不费，劳而不怨，欲而不贪，泰而不骄，威而不猛。” 子张曰：“何谓惠而不费？” 子曰：“因民之所利而利之，斯不亦惠而不费乎？择可劳而劳之，又谁怨？欲仁而得仁，又焉贪？君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎？君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎？” 子张曰：“何谓四恶？” 子曰：“不教而杀谓之虐。不戒视成谓之暴。慢令致期谓之贼。犹之与人也，出纳之吝谓之有司。”
Modern: 子张问孔子说：“怎样才可以治理政事呢？”孔子说：“尊重五种美德，排除四种恶政，这样就可以治理政事了。”子张问：“五种美德是什么？”孔子说：“君子要给百姓以恩惠而自已却无所耗费；使百姓劳作而不使他们怨恨；有追求仁德而不贪图财利；庄重而不傲慢；威严而不凶猛。”子张说：“怎样叫要给百姓以恩惠而自己却无所耗费呢？”孔子说：“让百姓们去做对他们有利的事，这不就是对百姓有利而不掏自己的腰包嘛！选择可以让百姓劳作的时间和事情让百姓去做。这又有谁会怨恨呢？自己要追求仁德便得到了仁，又还有什么可贪的呢？君子对人，无论多少，势力大小，都不怠慢他们，这不就是庄重而不傲慢吗？君子衣冠整齐，目不邪视，使人见了就让人生敬畏之心，这不也是威严而不凶猛吗？”子张问：“什么叫四种恶政呢？”孔子说：“不经教化便加以杀戮叫做虐；不加告诫便要求成功叫做暴；不加监督而突然加限期叫做贼，同样是给人财物，却出手吝啬，叫做小气。”
English: Zi Zhang asked Confucius about governance. Confucius said:"Adhere to five form of virtue and stay away from four forms of bad governance." Zi Zhang asked:"What are the five forms of virtue?" Confucius replied:"Generous but no extravagant, when using commoner as labor, make sure they do not have grouses, has the desire to be benevolent but not be greedy, stern but not arrogant." Zi Zhang continued asking," What doe sit mean to be generous but not extravagant?" Confucius said:"Let the people do what will benefit them, is this not generous but not extragant? Work the commoners when there is a need and when they are not farming and who would complain? In the pursuit of benevolence, one is able to achieve it, would he be greedy? The gentleman when dealing with many or few, great or small, he will treat them nicely and equally. Is that not stern but not arrogant? The gentleman dress proper, dignified in his gaze, has a presence that inspires people who see him in awe. Is this not being awe-inspiring without appearing fierce?" Zi Zhang said:"What is meant by the four forms of bad governance?" Confucius said:"To impose the death penalty without first reforming the people is to be cruel; to expect results without first giving warning is to be tyrannical; to insist on a time limit when tardy in issuing orders is to cause thievery. When something has to be given to others anyway, to be miserly in the actual giving is to be petty."
Verse 3 of Analects of Confucius Chapter 20
English: Confucius said:"If one does not understand Destiny, one cannot be called a gentleman. If one does not know the rites, it is very difficult for him to make a mark. If one is not sensitive to words, he will not be able to judge people."
Modern: 孔子说：“不懂得天命，就不能做君子；不知道礼仪，就不能立身处世；不善于分辨别人的话语，就不能真正了解他。”
Original: 孔子曰：“不知命，无以为君子也；不知礼，无以立也；不知言，无以知人也。”