II
Chung-kung asked about perfect virtue. The Master said, “It is, when you go abroad, to behave to everyone as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family.” Chung-kung said, “Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson.”
III
Sze-mâ Niû asked about perfect virtue.
The Master said, “The man of perfect virtue is cautious and slow in his speech.”
“Cautious and slow in his speech!” said Niû;—“is this what is meant by perfect virtue?” The Master said, “When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?”
IV
Sze-mâ Niû asked about the superior man. The Master said, “The superior man has neither anxiety nor fear.”
“Being without anxiety or fear!” said Nui;—“does this constitute what we call the superior man?”
The Master said, “When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?”
V
Sze-mâ Niû, full of anxiety, said, “Other men all have their brothers, I only have not.”
Tsze-hsîâ said to him, “There is the following saying which I have heard:—
“ ‘Death and life have their determined appointment; riches and honours depend upon Heaven.’
“Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:—then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?”
VI
Tsze-chang asked what constituted intelligence. The Master said, “He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing.”
VII
Tsze-kung asked about government. The Master said, “The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.”
Tsze-kung said, “If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?” “The military equipment,” said the Master.
Tsze-kung again asked, “If it cannot be helped, and one of the remaining two must be dispensed with, which of them should be foregone?” The Master answered, “Part with the food. From of old, death has been the lot of all men; but if the people have no faith in their rulers, there is no standing for the state.”
VIII
Chî Tsze-ch’ǎng said, “In a superior man it is only the substantial qualities which are wanted;—why should we seek for ornamental accomplishments?”
Tsze-kung said, “Alas! Your words, sir, show you to be a superior man, but four horses cannot overtake the tongue. Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat stripped of its hair.”
IX
The Duke Âi inquired of Yû Zo, saying, “The year is one of scarcity, and the returns for expenditure are not sufficient;—what is to be done?”
Yû Zo replied to him, “Why not simply tithe the people?”
“With two tenths,” said the duke, “I find it not enough;—how could I do with that system of one tenth?”
Yû Zo answered, “If the people have plenty, their prince will not be left to want alone. If the people are in want, their prince cannot enjoy plenty alone.”
X
Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, “Hold faithfulness and sincerity as first principles, and be moving continually to what is right;—this is the way to exalt one’s virtue.
“You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion.
“ ‘It may not be on account of her being rich, yet you come to make a difference.’ ”
XI
The Duke Ching, of Ch’î, asked Confucius about government.
Confucius replied, “There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son.”
“Good!” said the duke; “if, indeed, the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?”
XII
The Master said, “Ah! it is Yû, who could with half a word settle litigations!”
Tsze-lû never slept over a promise.
XIII
The Master said, “In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.”
XIV
Tsze-chang asked about government. The Master said, “The art of governing is to keep its affairs before the mind without weariness, and to practise them with undeviating consistency.”
XV
The Master said, “By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.”
XVI
The Master said, “The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.”
XVII
Chî K’ang asked Confucius about government.
