Hsien asked what was shameful. The Master said, “When good government prevails in a state, to be thinking only of salary; and, when bad government prevails, to be thinking, in the same way, only of salary;-this is shameful.”

“When the love of superiority, boasting, resentments, and covetousness are repressed, this may be deemed perfect virtue.”

The Master said, “This may be regarded as the achievement of what is difficult. But I do not know that it is to be deemed perfect virtue.”

The Master said, “The scholar who cherishes the love of comfort is not fit to be deemed a scholar.”

The Master said, “When good government prevails in a state, language may be lofty and bold, and actions the same. When bad government prevails, the actions may be lofty and bold, but the language may be with some reserve.”

The Master said, “The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle.”

Nan-kung Kwo, submitting an inquiry to Confucius, said, “I was skillful at archery, and Ao could move a boat along upon the land, but neither of them died a natural death. Yu and Chi personally wrought at the toils of husbandry, and they became possessors of the kingdom.” The Master made no reply; but when Nan-kung Kwo went out, he said, “A superior man indeed is this! An esteemer of virtue indeed is this!”

The Master said, “Superior men, and yet not always virtuous, there have been, alas! But there never has been a mean man, and, at the same time, virtuous.”

The Master said, “Can there be love which does not lead to strictness with its object? Can there be loyalty which does not lead to the instruction of its object?”

The Master said, “In preparing the governmental notifications, P’i Shan first made the rough draft; Shi-shu examined and discussed its contents; Tsze-yu, the manager of foreign intercourse, then polished the style; and, finally, Tsze-ch’an of Tung-li gave it the proper elegance and finish.”

Some one asked about Tsze-ch’an. The Master said, “He was a kind man.”

He asked about Tsze-hsi. The Master said, “That man! That man!”

He asked about Kwan Chung. “For him,” said the Master, “the city of Pien, with three hundred families, was taken from the chief of the Po family, who did not utter a murmuring word, though, to the end of his life, he had only coarse rice to eat.”

The Master said, “To be poor without murmuring is difficult. To be rich without being proud is easy.”

The Master said, “Mang Kung-ch’o is more than fit to be chief officer in the families of Chao and Wei, but he is not fit to be great officer to either of the states Tang or Hsieh.”

Tsze-lu asked what constituted a COMPLETE man. The Master said, “Suppose a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of Kung-ch’o, the bravery of Chwang of Pien, and the varied talents of Zan Ch’iu; add to these the accomplishments of the rules of propriety and music;-such a one might be reckoned a COMPLETE man.”

He then added, “But what is the necessity for a complete man of the present day to have all these things? The man, who in the view of gain, thinks of righteousness; who in the view of danger is prepared to give up his life; and who does not forget an old agreement however far back it extends:-such a man may be reckoned a COMPLETE man.”

The Master asked Kung-ming Chia about Kung-shu Wan, saying, “Is it true that your master speaks not, laughs not, and takes not?”

Kung-ming Chia replied, “This has arisen from the reporters going beyond the truth.-My master speaks when it is the time to speak, and so men do not get tired of his speaking. He laughs when there is occasion to be joyful, and so men do not get tired of his laughing. He takes when it is consistent with righteousness to do so, and so men do not get tired of his taking.” The Master said, “So! But is it so with him?”

The Master said, “Tsang Wu-chung, keeping possession of Fang, asked of the duke of Lu to appoint a successor to him in his family. Although it may be said that he was not using force with his sovereign, I believe he was.”

The Master said, “The duke Wan of Tsin was crafty and not upright. The duke Hwan of Ch’i was upright and not crafty.”

Tsze-lu said, “The Duke Hwan caused his brother Chiu to be killed, when Shao Hu died, with his master, but Kwan Chung did not die. May not I say that he was wanting in virtue?”

The Master said, “The Duke Hwan assembled all the princes together, and that not with weapons of war and chariots:-it was all through the influence of Kwan Chung. Whose beneficence was like his? Whose beneficence was like his?”

Tsze-kung said, “Kwan Chung, I apprehend was wanting in virtue. When the Duke Hwan caused his brother Chiu to be killed, Kwan Chung was not able to die with him. Moreover, he became prime minister to Hwan.”

The Master said, “Kwan Chung acted as prime minister to the Duke Hwan made him leader of all the princes, and united and rectified the whole kingdom. Down to the present day, the people enjoy the gifts which he conferred. But for Kwan Chung, we should now be wearing our hair unbound, and the lappets of our coats buttoning on the left side.

“Will you require from him the small fidelity of common men and common women, who would commit suicide in a stream or ditch, no one knowing anything about them?”

The great officer, Hsien, who had been family minister to Kung-shu Wan, ascended to the prince’s court in company with Wan.

The Master, having heard of it, said, “He deserved to be considered WAN (the accomplished).”

The Master was speaking about the unprincipled course of the duke Ling of Weil when Ch’i K’ang said, “Since he is of such a character, how is it he does not lose his state?”

Confucius said, “The Chung-shu Yu has the superintendence of his guests and of strangers; the litanist, T’o, has the management of his ancestral temple; and Wang-sun Chia has the direction of the army and forces:-with such officers as these, how should he lose his state?”

The Master said, “He who speaks without modesty will find it difficult to make his words good.”

Chan Ch’ang murdered the Duke Chien of Ch’i.

Confucius bathed, went to court and informed the Duke Ai, saying, “Chan Hang has slain his sovereign. I beg that you will undertake to punish him.”

The duke said, “Inform the chiefs of the three families of it.”