Chapter 19 of the Analects of Confucius

子zǐ张zhāng曰yuē：“士shì见jiàn危wēi致zhì命mìng，见jiàn得dé思sī义yì，祭jì思sī敬jìng，丧sāng思sī哀āi，其qí可kě已yǐ矣yǐ。”

XIX.1. Zizhang said:
— He is a true disciple of wisdom who, in the face of danger, risks his life, when faced with an advantage to be gained, consults justice, in the ceremonies honoring spirits, is careful to be respectful, and in mourning, thinks only of his sorrow.

子zǐ张zhāng曰yuē：“执zhí德dé不bù弘hóng，信xìn道dào不bù笃dǔ，焉yān能néng为wéi有yǒu，焉yān能néng为wéi亡wáng？”

XIX.2. Zizhang said:
— He who seeks to practice virtue but only within narrow limits, who believes in the principles of wisdom but with hesitation, should he be counted for something? Should he be counted for nothing?

子zǐ夏xià之zhī门mén人rén，问wèn交jiāo于yú子zǐ张zhāng。子zǐ张zhāng曰yuē：“子zǐ夏xià云yún何hé对duì曰yuē：“子zǐ夏xià曰yuē：可kě者zhě与yú之zhī，其qí不bù可kě者zhě拒jù之zhī。”子zǐ张zhāng曰yuē：“异yì乎hū吾wú所suǒ闻wén。君jūn子zǐ尊zūn贤xián而ér容róng众zhòng，嘉jiā善shàn而ér矜jīn不bù能néng。我wǒ之zhī大dà贤xián与yú，于yú人rén何hé所suǒ不bù容róng；我wǒ之zhī不bù贤xián与yú，人rén将jiāng拒jù我wǒ，如rú之zhī何hé其qí拒jù人rén也yě？”

XIX.3. Having asked Zizhang about friendship, Zixia's disciples reported what Zixia said:
— He said that one should associate with those whose friendship can be useful and reject the others.
Zizhang replied:
— This principle does not accord with what I have learned. The sage honors the virtuous and does not reject anyone; he praises those who are advanced in virtue and has compassion for those who are still weak. Am I a great sage? Who is there that I should reject? Am I lacking in wisdom? Wise men will reject me! Is it proper to reject anyone?

Notes:
The principle of Zixia is too narrow. Zizhang is right to blame him. But what he himself says has the flaw of being too broad. Certainly the sage does not reject anyone! but he must repel any harmful friendship.

子zǐ夏xià曰yuē：“虽suī小xiǎo道dào，必bì有yǒu可kě观guān者zhě焉yān。致zhì远yuǎn恐kǒng泥nì，是shì以yǐ君jūn子zǐ不bù为wéi也yě。”

XIX.4. Zixia said:
— Even the humblest arts have something worthy of observation. But if one pursues them for greater things, they may become an obstacle. This is why the sage does not practice them.

子zǐ夏xià曰yuē：“日rì知zhī其qí所suǒ亡wáng，月yuè无wú忘wàng其qí所suǒ能néng，可kě谓wèi好hào学xué也yě已yǐ矣yǐ。”

XIX.5. Zixia said:
— He who every day examines what he has not yet understood or mastered, and every month examines what he has learned, may be said to truly love learning.

子zǐ夏xià曰yuē：“博bó学xué而ér笃dǔ志zhì，切qiè问wèn而ér近jìn思sī，仁rén在zài其qí中zhōng矣yǐ。”

XIX.6. Zixia said:
— Extend your knowledge and have a firm resolve; ask about practical matters and think about what concerns you closely. There lies perfect virtue.

子zǐ夏xià曰yuē：“百bǎi工gōng居jū肆sì以yǐ成chéng其qí事shì，君jūn子zǐ学xué以yǐ致zhì其qí道dào。”

XIX.7. Zixia said:
— Artisans dwell constantly in their workshops on the public square to complete their work. Likewise, the sage learns and practices assiduously to perfect his virtue.

子zǐ夏xià曰yuē：“小xiǎo人rén之zhī过guò也yě必bì文wén。”

XIX.8. Zixia said:
— The common man always disguises his faults with a beautiful appearance.

子zǐ夏xià曰yuē：“君jūn子zǐ有yǒu三sān变biàn：望wàng之zhī俨yǎn然rán，即jí之zhī也yě温wēn，听tīng其qí言yán也yě厉lì。”

XIX.9. Zixia said:
— The appearance of the sage is subject to three changes. From a distance, he seems solemn and serious; when approached, he seems affable; when he speaks, he seems resolute in his principles.

子zǐ夏xià曰yuē：“君jūn子zǐ信xìn而ér后hòu劳láo其qí民mín，未wèi信xìn则zé以yǐ为wéi厉lì己jǐ也yě。信xìn而ér后hòu谏jiàn，未wèi信xìn则zé以yǐ为wéi谤bàng己jǐ也yě。”

XIX.10. Zixia said:
— An officer must first gain the trust of those under his authority before imposing burdens on them; otherwise, they will think he is oppressing them. He must first gain the trust of his prince before offering him advice; otherwise, the prince will consider him a false accuser.

子zǐ夏xià曰yuē：“大dà德dé不bù逾yú闲xián，小xiǎo德dé出chū入rù，可kě也yě。”

XIX.11. Zixia said:
— He who in great things does not go beyond the proper limits may in small things go beyond or fall short without great harm to his virtue.

子zǐ游yóu曰yuē：“子zǐ夏xià之zhī门mén人rén小xiǎo子zǐ，当dāng洒sǎ扫sǎo应yìng对duì进jìn退tuì，则zé可kě矣yǐ。抑yì末mò也yě，本běn之zhī则zé无wú，如rú之zhī何hé？”子zǐ夏xià闻wén之zhī曰yuē：“噫yī，言yán游yóu过guò矣yǐ！君jūn子zǐ之zhī道dào，孰shú先xiān传chuán焉yān，孰shú后hòu倦juàn焉yān。譬pì诸zhū草cǎo木mù，区qū以yǐ别bié矣yǐ。君jūn子zǐ之zhī道dào，焉yān可kě诬wū也yě。有yǒu始shǐ有yǒu卒zú者zhě，其qí惟wéi圣shèng人rén乎hū？”

XIX.12. Ziyou said:
— Zixia's disciples are very adept at sweeping and cleaning, answering when called or questioned, advancing or withdrawing. But these are minor matters. They ignore the essential things. Can they be considered true disciples of wisdom?
When these words were reported to Zixia, he said:
— Ah, Yan You is mistaken. What does the sage first teach his disciples and what does he neglect? Disciples are like plants, each requiring its own cultivation. How could the sage deceive his disciples? The perfect sage is the one who embraces all things, not all at once, but in order.

Notes:
Zizhang gave his main care to external things. Haughty in his manners, he could neither be helped nor help others in the practice of true virtue.

子zǐ夏xià曰yuē：“仕shì而ér优yōu则zé学xué，学xué而ér优yōu则zé仕shì。”

XIX.13. Zixia said:
— He who is in office should first fulfill the duties of his office; then, if he has time and strength left, he should study. He who studies should first learn thoroughly; then, if he has strength, he should take office.

Notes:
He who devotes himself to an occupation should first do perfectly all that belongs to it, and then extend his care to other things. For an officer, the exercise of his charge is the important thing, and study is not absolutely necessary; he must, therefore, first fulfill the duties of his charge. For a student, study is the principal thing, and the exercise of an office is not necessary; he must, therefore, first study thoroughly. Moreover, an officer finds in study a means of establishing his works more solidly; and a student finds in the exercise of an office a means of confirming and extending his knowledge.

子zǐ游yóu曰yuē：“丧sāng致zhì乎hū哀āi而ér止zhǐ。”

XIX.14. Ziyou said:
— Mourning is perfect if the heart experiences perfect sorrow; everything else is secondary.

子zǐ游yóu曰yuē：“吾wú友yǒu张zhāng也yě，为wéi难nán能néng也yě，然rán而ér未wèi仁rén。”

XIX.15. Ziyou said:
— My friend Zhang does things that another would find difficult. Yet his virtue is not yet perfect.

曾zēng子zǐ曰yuē：“堂táng堂táng乎hū张zhāng也yě，难nán与yǔ并bìng为wéi仁rén矣yǐ。”

XIX.16. Zengzi said:
— Zhang is impressive in externals! But it is difficult to practice perfect virtue with him.

曾zēng子zǐ曰yuē：“吾wú闻wén诸zhū夫fú子zǐ：人rén未wèi有yǒu自zì致zhì者zhě也yě，必bì也yě亲qīn丧sāng乎hū？”

XIX.17. Zengzi said:
— I have heard from our master that when men do not make their utmost efforts on other occasions, they should do so at the death of their parents.

曾zēng子zǐ曰yuē：“吾wú闻wén诸zhū夫fú子zǐ：孟mèng庄zhuāng子zǐ之zhī孝xiào也yě，其qí他tā可kě能néng也yě，其qí不bù改gǎi父fù之zhī臣chén，与yú父fù之zhī政zhèng，是shì难nán能néng也yě。”

XIX.18. Zengzi said:
— About Meng Zhuangzi's filial piety, I heard from our master that one could easily imitate all his examples, except that he did not change his father's servants or administration.

孟mèng氏shì使shǐ阳yáng肤fū为wéi士shì师shī，问wèn于yú曾zēng子zǐ，曾zēng子zǐ曰yuē：“上shàng失shī其qí道dào，民mín散sàn久jiǔ矣yǐ。如rú得dé其qí情qíng，则zé哀āi矜jīn而ér勿wù喜xǐ。”

XIX.19. Yang Fu, having been made chief of the tribunals by the head of the Meng family, asked advice of his master Zengzi. Zengzi said:
— Those who govern the people having strayed from the right way, for a long time the people have become scattered. If you recognize the truth of the accusations brought before the tribunals, have compassion for the guilty, and do not rejoice.

子zǐ贡gòng曰yuē：“纣zhòu之zhī不bù善shàn，不bù如rú是shì之zhī甚shèn也yě。是shì以yǐ君jūn子zǐ恶wù居jū下xià流liú，天tiān下xià之zhī恶è皆jiē归guī焉yān。”

XIX.20. Zigong said:
— The wickedness of King Zhou was not so extreme as is said. The sage greatly fears to go with the current and to stop at the place where all the waters of the empire are gathered, that is to say, of falling so low that all the evils of the universe are imputed to him, as happened to the tyrant Zhou.

子zǐ贡gòng曰yuē：“君jūn子zǐ之zhī过guò也yě，如rú日rì月yuè之zhī食shí焉yān。过guò也yě，人rén皆jiē见jiàn之zhī；更gēng也yě，人rén皆jiē仰yǎng之zhī。”

XIX.21. Zigong said:
— The unintentional faults of a sage ruler are like eclipses of the sun and moon. When he errs, all eyes see it. When he corrects himself, all eyes admire him.

卫wèi公gōng孙sūn朝cháo问wèn于yú子zǐ贡gòng曰yuē：“仲zhòng尼ní焉yān学xué？”子zǐ贡gòng曰yuē：“文wén武wǔ之zhī道dào，未wèi堕duò于yú地dì，在zài人rén。贤xián者zhě识shí其qí大dà者zhě，不bù贤xián者zhě识shí其qí小xiǎo者zhě，莫mò不bù有yǒu文wén武wǔ之zhī道dào焉yān，夫fú子zǐ焉yān不bù学xué，而ér亦yì何hé常cháng师shī之zhī有yǒu！”

XIX.22. Gongsun Chao of Wei asked Zigong from whom Confucius derived his learning. Zigong answered:
— The institutions of King Wen and King Wu have not yet fallen into disuse; they still exist in the memory of men. Men of talent and virtue have learned their great principles from them. Ordinary men have learned some of their particular principles. The teachings of King Wen and King Wu still exist everywhere. From what source has my master not drawn some knowledge? And what need had he to attach himself to one master?

叔shū孙sūn武wǔ叔shū语yǔ大dà夫fū于yú朝cháo曰yuē：“子zǐ贡gòng贤xián于yú仲zhòng尼ní。”子zǐ服fú景jǐng伯bó以yǐ告gào子zǐ贡gòng，子zǐ贡gòng曰yuē：“譬pì之zhī宫gōng墙qiáng。赐cì之zhī墙qiáng也yě及jí肩jiān，窥kuī见jiàn室shì家jiā之zhī好hǎo。夫fú子zǐ之zhī墙qiáng数shù仞rèn，不bù得dé其qí门mén而ér入rù，不bù见jiàn宗zōng庙miào之zhī美měi，百bǎi官guān之zhī富fù。得dé其qí门mén者zhě或huò寡guǎ矣yǐ。夫fú子zǐ之zhī云yún，不bù亦yì宜yí乎hū？”

XIX.23. Shusun Wushu said to the great ministers assembled in the prince's palace:
— Zigong is wiser than Confucius.
Zifu Jingbo reported this to Zigong. Zigong replied:
— Let me use a comparison from a house and its wall. My wall is only shoulder high. Everyone can look over it and see the good things inside the house. The Master's wall is several times the height of a man. Unless one finds the gate of the palace and enters by it, one cannot see the magnificence of the ancestral temple or the rich array of officers. Few find the gate. Is not the assertion of Shusun Wushu contrary to the truth?

叔shū孙sūn武wǔ叔shū毁huǐ仲zhòng尼ní，子zǐ贡gòng曰yuē：“无wú以yǐ为wéi也yě。仲zhòng尼ní，不bù可kě毁huǐ也yě。他tā人rén之zhī贤xián者zhě，丘qiū陵líng也yě，犹yóu可kě逾yú也yě。仲zhòng尼ní，日rì月yuè也yě，无wú得dé而ér逾yú焉yān。人rén虽suī欲yù自zì绝jué，其qí何hé伤shāng于yú日rì月yuè乎hū？多duō见jiàn其qí不bù知zhī量liàng也yě。”

XIX.24. Shusun Wushu disparaged Confucius. Zigong said:
— All his words will have no effect. Slander cannot diminish the reputation of Zhongni. Other men's wisdom is like a hill or mound that may be climbed. Zhongni is like the sun and the moon; no one can surpass him. Even if one separates from him and rejects his doctrine, what harm can one do to one who shines like the sun and moon? One shows only one's lack of self-knowledge.

陈chén子zǐ禽qín谓wèi子zǐ贡gòng曰yuē：“子zǐ为wéi恭gōng也yě，仲zhòng尼ní岂qǐ贤xián与yú子zǐ乎hū？”子zǐ贡gòng曰yuē：“君jūn子zǐ一yī言yán以yǐ为wéi知zhì，一yī言yán以yǐ为wéi不bù知zhī，言yán不bù可kě不bù慎shèn也yě。夫fú子zǐ之zhī不bù可kě及jí也yě，犹yóu天tiān之zhī不bù可kě阶jiē而ér升shēng也yě。夫fú子zǐ之zhī得dé邦bāng家jiā者zhě，所suǒ谓wèi立lì之zhī斯sī立lì，道dào之zhī斯sī行xíng，绥suí之zhī斯sī来lái，勤qín之zhī斯sī和hé。其qí生shēng也yě荣róng，其qí死sǐ也yě哀āi。如rú之zhī何hé其qí可kě及jí也yě？”

XIX.25. Chen Ziqin said to Zigong:
— Is it by modesty that you place Zhongni above yourself? Is he wiser than you?
Zigong replied:
— A word from a disciple of wisdom is enough to judge him prudent; a word spoken without consideration is enough to judge him lacking in prudence. One must be cautious with one's words. No one can compare to our master, just as no one can ascend to heaven with ladders. If our master had a state to govern, he would, as people say, provide food for the people, and the people would find it; he would lead the people, and the people would advance; he would bring tranquility to the people, and the people would love and respect him; he would incite the people to virtue, and the people would live in harmony; he would be honored in life, and mourned in death. Who can compare to him?