Tsze-chang said the scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. When a man holds fast to virtue, but without seeking to enlarge it, and believes right principles, but without firm sincerity, what account can be made of his existence or non-existence. The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse. Tsze-hsia says, associate with those who can advantage you. Put away from you those who cannot do so. Tsze-chang said this is different from what I have learned. The superior man honours the talented and virtuous, and bears with all. He praises the good, and pities the incompetent. Am I possessed of great talents and virtue. Who is there among men whom I will not bear with. Am I devoid of talents and virtue. Men will put me away from them. What have we to do with the putting away of others. Even in inferior studies and employments there is something worth being looked at, but if it be attempted to carry them out to what is remote, there is a danger of their proving inapplicable. He who from day to day recognises what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn. Learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application: virtue is in such a course. Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.
The mean man is sure to gloss his faults. The superior man undergoes three changes. Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided. The superior man, having obtained their confidence, may then impose labours on his people. If he have not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince, one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him. When a person does not transgress the boundary line in the great virtues, he may pass and repass it in the small virtues. Tsze-yu said the disciples of Tsze-hsia, in sprinkling and sweeping the ground, in answering and replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they are left ignorant of what is essential. Tsze-hsia said Yen Yu is wrong. As in the case of plants, which are assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to make fools of any of them. Is it not the sage alone who can unite in one the beginning and the consummation of learning. The officer, having discharged all his duties, should devote his leisure to learning. The student, having completed his learning, should apply himself to be an officer. Mourning, having been carried to the utmost degree of grief, should stop with that. My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous. How imposing is the manner of Chang. It is difficult along with him to practise virtue. Men may not have shown what is in them to the full extent, and yet they will be found to do so, on occasion of mourning for their parents. The filial piety of Mang Chwang, in other matters, was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode of government, it is difficult to be attained to. The chief of the Mang family having appointed Yang Fu to be chief criminal judge, Tsang said the rulers have failed in their duties, and the people consequently have been disorganised, for a long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at your own ability.
Chau's wickedness was not so great as that name implies. Therefore the superior man hates to dwell in a low-lying situation, where all the evil of the world will flow in upon him. The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them. He changes again, and all men look up to him. Kung-sun Ch'ao of Wei asked from whom Chung-ni got his learning. The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men. Men of talents and virtue remember the greater principles, and others remember the smaller. Where could our Master go that he should not have an opportunity of learning them. And yet what necessity was there for his having a regular master. Shu-sun Wu-shu observed that Tsze-kung is superior to Chung-ni. Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. Was not the observation of the chief only what might have been expected. Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said it is of no use doing so. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm can he do to the sun or moon. He only shows that he does not know his own capacity. Ch'an Tsze-ch'in said you are too modest. How can Chung-ni be said to be superior to you. For one word a man is often deemed to be wise, and for one word he is often deemed to be foolish. Our Master cannot be attained to, just in the same way as the heavens cannot be gone up to by the steps of a stair. Were our Master in the position of the ruler of a state, he would plant the people, and forthwith they would be established; he would lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to.
