阳货欲见孔子，孔子不见，归孔子豚，孔子时其亡也而往拜之，遇诸途，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。”
XVII.1. يانغ هو wanted to meet Confucius. Confucius did not receive him. Yang Huo sent him a young pig. Confucius chose the moment when Yang Huo was not at home to go and pay his respects. He met him on the way. Yang Huo said to Confucius:— Come, I have something to tell you.Then he said to him:— He who keeps his treasure in his bosom and lets his country fall into disorder, does he deserve to be called benevolent?— No, replied Confucius.Yang Huo resumed:— He who likes to manage public affairs and often misses the opportunity to do so, does he deserve to be called wise?— No, replied Confucius.Yang Huo continued:— The days and months pass; the years do not wait for us.— Well, replied Confucius; I will take up an office.
Note:
XVII.1. Yang Huo, also called Yang Hou, was the steward of the Ji family. He had thrown Ji Huan, the head of this family, into prison and ruled alone as master of the principality of Lu. (He had thus rendered to his master what Ji Wu, the great-grandfather of the latter, had done to the prince of Lu.) He wanted to determine Confucius to visit him; but Confucius did not go. When a great prefect sent a gift to a scholar, if the scholar was not at home to receive it, he had to go to the house of the great prefect to present his thanks. Yang Huo, taking advantage of a moment when Confucius was not at home, sent him a young pig as a gift, in order to oblige him to come to pay his respects and visit him. Confucius, choosing the moment when Yang Huo was absent, went to his house to thank him. He feared to fall into the trap that this wicked man had set for him and to seem to recognize his absolute power; and he wanted to hold to his first resolution, which was not to see him. Against his expectation, he met Yang Huo on the way. Yang Huo, in criticizing Confucius' conduct, and in urging him to accept a charge without delay, had no other intention than to obtain his support to bring disorder into the government. Confucius was all ready to take up an office, but not to put himself at the service of Yang Huo.
子曰：“性相近也，习相远也。”
XVII.2. The Master said:— Men are all similar in their nature; they differ by the habits they contract.
子曰：“唯上智与下愚不移。”
XVII.3. The Master said:— There are only two classes of men who never change their conduct: the wisest and the most foolish.
子之武城，闻弦歌之声，夫子莞尔而笑曰：“割鸡焉用宰牛刀。”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。”
XVII.4. The Master, arriving at Wucheng, heard sounds of strings and songs. He smiled and said:— To kill a chicken, do you use the knife that serves to cut oxen?Ziyou replied:— Master, I once heard you say that the study of wisdom makes officials benevolent and the common people easy to govern.— My children, replied the Master, Yan has spoken the truth. What I just said was only a joke.
Note:
XVII.4. Wucheng belonged to the principality of Lu. Ziyou was then prefect of Wucheng and taught the people Duties and Music. So all the inhabitants knew how to sing and play stringed instruments. The joy of Confucius appeared on his face. He smiled and said:« To kill a chicken, a small animal, what reason is there to use the large knife that serves to cut oxen? » He wanted to say that Ziyou used great administrative means to govern a small city. He did not say it seriously. The countries to be governed do not all have the same extent; but those who govern them must always teach duties and music, and thus hold the same conduct.
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：“夫召我者岂徒哉！如有用我者，吾其为东周乎！”
XVII.5. Gongshan Furao, master of the city of Bi, had revolted. He summoned Confucius. The philosopher wanted to go to see him. Zilu, indignant, said to him:— There is no place where it is appropriate to go. Why is it necessary to go to the head of the Gongshan family?The Master replied:— He who invited me did he do it without a true intention? If I were given the direction of public affairs, would I not revive in the East the principles of the founders of the Zhou dynasty?
Note:
XVII.5. Gongshan Furao was the steward of the head of the Ji family, who was a great prefect in the principality of Lu. Gongshan was his family name, Furao his given name, and Zishe his nickname. With Yang Huo, he had seized the person of the dafu Ji Huan and, master of the city of Bi, he supported his revolt against the great prefect. He had Confucius invited to come to him. Confucius wanted to go. It was that Gongshan Furao was in revolt against the Ji family, and not against the prince of Lu. Confucius wanted to go in the interest of the prince of Lu, not in the interest of Gongshan Furao. If Confucius had succeeded in carrying out his plan, he would have taken the sovereign authority from the hands of the great prefects to give it back to the prince; and, after having given it back to the prince, he would have made it return to the emperor. He wanted to go to Gongshan Furao because such were his principles. However, he did not go, because it would be impossible for him to carry out his plan.
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。”
XVII.6. Zizhang asked Confucius what perfect virtue consists of. Confucius replied:— He who is capable of practicing five things everywhere and always is perfect.Zizhang said:— Allow me to ask you what these five things are?— They are, replied Confucius, gravity of bearing, greatness of soul, sincerity, diligence and benevolence. Gravity of bearing inspires respect; greatness of soul wins hearts; sincerity obtains confidence; diligence accomplishes useful works; benevolence makes it easy to direct men.
佛刖召，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。’佛刖以中牟畔，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。吾其孢瓜也哉？焉能系而不食。”
XVII.7. Bi Yue invited Confucius to come and see him. The Master wanted to go. Zilu said:— Master, I once heard you say that the sage does not associate with a man engaged in a criminal enterprise. Bi Yue, master of Zhongmou, has raised the standard of revolt. Is it appropriate for you to go to see him?The Master replied:— It is true, I said these words. But is it not also said that a very hard object is not worn out by friction? Is it not also said that an essentially white object does not become black by dyeing? Am I then a gourd, which can be hung and not eat or be eaten?
Note:
XVII.7. Confucius said:« My virtue is so firm and pure that I can expose myself to contact with wicked men without danger. Why should I not answer Bi Yue's invitation, for fear of sullying myself? Am I then a gourd? Am I allowed to be useless to men, like a gourd that always remains in the same place, and can do nothing, not even drink or eat?
子曰：“由也，汝闻六言六蔽矣乎？”对曰：“未也。”居，吾语汝。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。”
XVII.8. The Master said:— You, do you know the six words and the six shadows?Zilu, getting up, replied:— Not yet.— Sit down, replied Confucius, I will tell you. The defect of him who loves to show himself benevolent, and does not love to learn, is lack of discernment. The defect of him who loves science, and does not love study, is to fall into error. The defect of him who loves to keep his promises, and does not love to learn, is to harm others. The defect of him who loves frankness, and does not love to learn, is to warn and reprimand too freely without any regard for persons. The defect of him who loves to show courage and does not love to learn, is to disturb order. The defect of him who loves firmness of soul, and does not love to learn, is recklessness.
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。”
XVII.9. The Master said:— My children, why do you not study the Shi Jing? It serves us to excite ourselves to the practice of virtue, to examine ourselves. It teaches us to treat men properly, to be justly indignant, to fulfill our duties towards our parents and our prince. It makes us know many birds, quadrupeds and plants.
子谓伯鱼曰：“汝为周南召南矣乎？人而不为周南召南，其犹正墙面而立也与？”
XVII.10. The Master said to his son Boyu:— Do you study the Zhou Nan and the Shao Nan? He who does not study the Zhou Nan and the Shao Nan is he not like a man who would stand with his face turned towards a wall?
子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？”
XVII.11. The Master said:— When one speaks of politeness, and praises politeness, does one speak only of precious stones and silks? When one speaks of music, and praises music, does one speak only of bells and drums?
Note:
XVII.11. Politeness requires above all respect, and music has as its main object harmony (concord). Precious stones, silks, bells, drums are only accessories.
子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与？”
XVII.12. The Master said:— Those who in appearance are rigorous observers of the precepts of wisdom and, in the depths, have no energy, do they not resemble these men of the dregs of the people who pass through or over the walls to steal?
子曰：“乡愿，德之贼也。”
XVII.13. The Master said:— Those who pass for men of good in the eyes of the villagers ruin virtue.
子曰：“道听而途说，德之弃也。”
XVII.14. The Master said:— To repeat on the way to all passers-by what one has learned of good on the way, is to throw virtue to the wind.
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。”
XVII.15. The Master said:— Is it appropriate to admit to court base men, and to serve the prince with them? Before obtaining the charges, they are in fear of obtaining them. After obtaining them, they are in fear of losing them. Then, they do not hesitate to commit any crime to keep them.
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。”
XVII.16. The Master said:— The ancients were subject to three defects, which perhaps no longer exist today. Formerly, those who had great aspirations neglected small things; today, they abandon themselves to license. Formerly, those who were constant in their resolutions were little accessible; today, they are angry and intractable. Formerly, the ignorant were simple and straight; today, they are cunning.
子曰：“巧言令色，鲜矣仁。”
XVII.17. The Master said:— I do not like the color purple, because it is darker than red. I hate the music of Zheng, because it is more brilliant than good music. I hate chattering tongues, because they disturb states and families.
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！”
XVII.18. The Master said:— I would like to no longer speak.— Master, said Zigong, if you do not speak, what teachings will your disciples transmit to posterity?The Master replied:— Does the Sky speak? The four seasons follow their course; all beings receive existence. Does the Sky ever speak?
Note:
XVII.18. In the conduct of the perfect sage, everything, down to the smallest movements, is the clear manifestation of the highest reason; just as the course of the seasons, the production of different beings, everything in nature is a flow of celestial power. Does the Sky need to speak to manifest its virtue?
孺悲欲见孔子，孔子辞以疾，将命者出户，取瑟而歌，使之闻之。
XVII.19. Ru Bei wanted to see Confucius. Confucius excused himself on the grounds of illness. When the one who carried this response to the visitor had passed the door of the house, Confucius, taking his lute, began to play and sing, so that Ru Bei could hear him.
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，于汝安乎？”曰：“安。”汝安则为之。夫君子之居丧，食旨不甘，闻乐不乐，居处不安，故不为也。今汝安，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？”
XVII.20. Zai Wo interrogating Confucius on the three-year mourning, said:— One year is already a long time. If the sage abstains from fulfilling the duties of propriety for three years, these duties will fall into disuse; if he abandons music for three years, music will be in decline. During the course of a year, the old grains are consumed, the new ones are harvested; the different kinds of wood in turn give new fire; it is appropriate that mourning does not last more than a year.The Master replied:— At the end of a year of mourning, could you well resolve to eat rice and wear silk clothes?— I could, said Zai Wo.— If you can, replied Confucius, do it. The sage, in times of mourning, finds no flavor in the most exquisite dishes, does not like to hear music, and finds no rest in his ordinary apartments. So he would not do it. For you, if you can resolve to do it, do it.Zai Wo retired, the Master said:— Yu has a bad heart. Parents carry their child on their breast for three years; it is to recognize this benefit that the three-year mourning has been adopted everywhere. Yu has he not been the object of his parents' tenderness for three years?
Note:
XVII.20. The ancients drew the new fire from an instrument of wood, which they made turn like a drill. The wood used was, in spring, the elm or the willow; at the beginning of summer, the jujube or the apricot; towards the end of summer, the common mulberry or the mulberry of the dyers; in autumn, the oak or the you; in winter, the Sophora or the tan. A son, after the death of his father or mother, for three years, ate only coarse food, wore clothes of hemp, and slept on straw, his head resting on a clod of earth.
子曰：“饱食终日，无所用心，焉矣哉！不有博弈者乎，为之犹贤乎已。”
XVII.21. The Master said:— When one only eats and drinks all day, without applying one's mind to any occupation, how difficult it is to become virtuous! Are there not tablets and chess? It would be better to devote oneself to these games than to do nothing.
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。”
XVII.22. Zilu said:— Does the sage not highly esteem courage?The Master replied:— The sage places justice above all. A man of high rank who has courage and does not respect justice disturbs good order. A man of low rank who has courage and lacks justice becomes a robber.
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。恶敫以为知者，恶不孙以为勇者，恶讦以为直者。”
XVII.23. Zigong said:— Is there anyone the sage hates?The Master replied:— Yes. The sage hates those who publish the faults or faults of others; he hates men of low condition who belittle those of higher condition; he hates enterprising men who violate the laws; he hates audacious men who have narrow minds.The Master added:— And you, Si, do you also have an aversion to certain men?— I hate, replied Zigong, those who observe the conduct of others, believing that it is prudence; I hate those who never yield, imagining that it is courage; I hate those who reproach others for secret faults, thinking that it is frankness.
子曰：“唯女子与小人为难养也。近之则不孙，远之则怨。”
XVII.24. The Master said:— Women of second rank and men of service are the most difficult people to manage. If you treat them familiarly, they will lack respect for you; if you keep them at a distance, they will be dissatisfied.
子曰：“年四十而见恶焉，其终也已。”
XVII.25. The Master said:— He who, at forty, still has defects that make him odious, will never correct himself.
