Whereto Tsze-kung had attained.
Tsze-kung asked, \are a utensil.\
Chapter 4
或曰：“雍也仁而不佞。”
子曰：“焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？” Of Zan Yung:-- readiness with the tongue no part of virtue.
1. Some one said, \tongue.\
2. The Master said, \is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?\
Chapter 5
子使漆彫開仕。對曰：“吾斯之未能信。” 子說。
Ch'?-tiao K'ai's opinion of the qualifications necessary to taking office. The Master was wishing Ch'?-tiao K'ai to enter an official employment. He replied, \am not yet able to rest in the assurance of THIS.\The Master was pleased.
Chapter 6
子曰：“道不行，乘桴浮于海，從我者其由與？” 子路聞之喜。
子曰：“由也好勇過我，無所取材。”
Confucius proposing to withdraw from the world:-- a lesson to Tsze-l?. The Master said, \float about on the sea. He that will accompany me will be Y?, I dare to say.\l? hearing this was glad, upon which the Master said, \
fonder of daring than I am. He does not exercise his judgment upon matters.\
Chapter 7
孟武伯問：“子路仁乎？” 子曰：“不知也。”
又問。子曰：“由也，千乘之國，可使治其賦也，不知其仁也。” “求也何如？”
子曰：“求也，千室之邑，百乘之家，可使爲之宰也，不知其仁也。” “赤也何如？”
子曰：“赤也，束帶立於朝，可使與賓客言也，不知其仁也。”
Of Tsze-L?, Tsze-y?, and Tsze-hwa.
1. Mang W? asked about Tsze-l?, whether he was perfectly virtuous. The Master said, \
2. He asked again, when the Master replied, \chariots, Y? might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.\
3. \eplied, \thousand families, or a clan of a hundred chariots, Ch'i? might be employed as governor, but I do not know whether he is perfectly virtuous.\4. \and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.\
Chapter 8
子謂子貢曰：“女與回也孰愈？”
對曰：“賜也何敢望回？回也聞一以知十，賜也聞一以知二。” 子曰：“弗如也，吾與女，弗如也。”
Superiority of Yen H?i to Tsze-kung. 1. The Master said to Tsze-kung, \do you consider superior, yourself or H?i?\
2. Tsze-kung replied, \dare I compare myself with H?i? H?i hears one point and knows all about a subject; I hear one point, and know a second.\3. The Master said, \equal to him.\
Chapter 9
宰予晝寢。
子曰：“朽木不可雕也，糞土之牆不可杇也。於予與何誅？”
子曰：“始吾於人也，聽其言而信其行。今吾於人也，聽其言而觀其行。於予與改是。”
The idleness of Tsai Yü and its reproof.
1. Tsai Yü being asleep during the daytime, the Master said, \wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yü! -- what is the use of my reproving him?\
2. The Master said, \and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yü that I have learned to make this change.\
Chapter 10
子曰：“吾未見剛者。” 或對曰：“申棖。”子曰：“棖也慾，焉得剛？” Unbending virtue cannot co-exist with indulgence of the passions. The Master said, \replied, \is Shan Ch'ang.\\said the Master, %under the influence of his passions; how can he be pronounced firm and unbending?\
Chapter 11
子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。” 子曰：“賜也，非爾所及也。”
The difficulty of attaining to the not wishing to do to others as we wish them not to do to us.
Tsze-kung said, \do to men.\
Chapter 12
子貢曰：“夫子之文章，可得而聞也。夫子之言性與天道，不可得而聞也。” The gradual way in which Confucius communicated his doctrines.
Tsze-kung said, \ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard.\
Chapter 13
子路有聞，未之能行，唯恐有聞。
The ardour of Tsze-l? in practising the master's instructions.
When Tsze-l? heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.
Chapter 14
子貢問曰：“孔文子何以謂之‘文’也？”
子曰：“敏而好學，不恥下問，是以謂之‘文’也。”
An example of the principle on which honorary posthumous titles were conferred.
Tsze-kung asked, saying, \WAN?\The Master said, \was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! -- On these grounds he has been styled WAN.\
Chapter 15
子謂子產：“有君子之道四焉：其行己也恭，其事上也敬，其養民也惠，其使民也義。”
The excellent qualities of Tsze-ch'an.
The Master said of Tsze-ch'an that he had four of the characteristics of a superior man -- in his conduct of himself, he was humble; in serving his superior, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.
Chapter 16
子曰：“晏平仲善與人交，久而敬之。”
How to maintain friendship. The Master said, \P'ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first.\
Chapter 17
子曰：“臧文仲居蔡，山節藻梲，何如其知也？”
The superstition of Tsang Wan.
The Master said, \capitals of the pillars of which he had hills made, and with
representations of duckweed on the small pillars above the beams supporting the rafters. -- Of what sort was his wisdom?\
Chapter 18
子張問曰：“令尹子文三仕爲令尹，無喜色。三已之，無慍色。舊令尹之政，必以告新令尹。何如？”
子曰：“忠矣。” 曰：“仁矣乎？”曰：“未知。焉得仁！”
“崔子弑齊君。陳文子有馬十乘，棄而違之。至於他邦，則曰：‘猶吾大夫崔子也。’違之。之一邦，則又曰：‘猶吾大夫崔子也。’違之。何如？”