IV
The Master said, “May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.”
V
Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.
The Master said, “Let his words be sincere and truthful, and his actions honourable and careful;—such conduct may be practised among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighborhood?
“When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.”
Tsze-chang wrote these counsels on the end of his sash.
VI
The Master said, “Truly straightforward was the historiographer Yû. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow.
“A superior man indeed is Chü Po-yü! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast.”
VII
The Master said, “When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise err neither in regard to their man nor to their words.”
VIII
The Master said, “The determined scholar and the man of virtue will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.”
IX
Tsze-kung asked about the practice of virtue. The Master said, “The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.”
X
Yen Yüan asked how the government of a country should be administered.
The Master said, “Follow the seasons of Hsiâ.
“Ride in the state carriage of Yin.
“Wear the ceremonial cap of Châu.
“Let the music be the Shâo with its pantomimes. Banish the songs of Chǎng, and keep far from specious talkers. The songs of Chǎng are licentious; specious talkers are dangerous.”
XI
The Master said, “If a man take no thought about what is distant, he will find sorrow near at hand.”
XII
The Master said, “It is all over! I have not seen one who loves virtue as he loves beauty.”
XIII
The Master said, “Was not Tsang Wǎn like one who had stolen his situation? He knew the virtue and the talents of Hûi of Liû-hsiâ, and yet did not procure that he should stand with him in court.”
XIV
The Master said, “He who requires much from himself and little from others, will keep himself from being the object of resentment.”
XV
The Master said, “When a man is not in the habit of saying—‘What shall I think of this? What shall I think of this?’ I can indeed do nothing with him!”
XVI
The Master said, “When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;—theirs is indeed a hard case.”
XVII
The Master said, “The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.”
XVIII
The Master said, “The superior man is distressed by his want of ability. He is not distressed by men’s not knowing him.”
XIX
The Master said, “The superior man dislikes the thought of his name not being mentioned after his death.”
XX
The Master said, “What the superior man seeks, is in himself. What the mean man seeks, is in others.”
XXI
The Master said, “The superior man is dignified, but does not wrangle. He is sociable, but not a partisan.”
XXII
The Master said, “The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.”
XXIII
Tsze-kung asked, saying, “Is there one word which may serve as a rule of practice for all one’s life?” The Master said, “Is not ‘reciprocity’ such a word? What you do not want done to yourself, do not do to others.”
XXIV
The Master said, “In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.
“This people supplied the ground why the three dynasties pursued the path of straightforwardness.”
XXV
The Master said, “Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things.”
XXVI
The Master said, “Specious words confound virtue. Want of forbearance in small matters confounds great plans.”
XXVII
The Master said, “When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.”
XXVIII
The Master said, “A man can enlarge the principles which he follows; those principles do
