Tsze-chang said, "The scholar, trained for public duty, seeing threateningdanger, is prepared to sacrifice his life. When the opportunity of gain ispresented to him, he thinks of righteousness. In sacrificing, his thoughtsare reverential. In mourning, his thoughts are about the grief which heshould feel. Such a man commands our approbation indeedTsze-chang said, "When a man holds fast to virtue, but without seeking toenlarge it, and believes in 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 thatshould characterize mutual intercourse. Tsze-chang asked, "What doesTsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associatewith those who can advantage you. Put away from you those who cannot doso.'" Tsze-chang observed, "This is different from what I have learned. Thesuperior man honors the talented and virtuous, and bears with all. Hepraises the good, and pities the incompetent. Am I possessed of greattalents and virtue?-who is there among men whom I will not bear with? Am Idevoid of talents and virtue?-men will put me away from them. What have weto do with the putting away of others?"Tsze-hsia said, "Even in inferior studies and employments there issomething worth being looked at; but if it be attempted to carry them outto what is remote, there is a danger of their proving inapplicable.

　　Therefore, the superior man does not practice them."Tsze-hsia said, "He, who from day to day recognizes what he has not yet,and from month to month does not forget what he has attained to, may besaid indeed to love to learn."Tsze-hsia said, "There are learning extensively, and having a firm andsincere aim; inquiring with earnestness, and reflecting withself-application:-virtue is in such a course."Tsze-hsia said, "Mechanics have their shops to dwell in, in order toaccomplish their works. The superior man learns, in order to reach to theutmost of his principles."Tsze-hsia said, "The mean man is sure to gloss his faults."Tsze-hsia said, "The superior man undergoes three changes. Looked at from adistance, he appears stern; when approached, he is mild; when he is heardto speak, his language is firm and decided."Tsze-hsia said, "The superior man, having obtained their confidence, maythen impose labors on his people. If he have not gained their confidence,they will think that he is oppressing them. Having obtained the confidenceof his prince, one may then remonstrate with him. If he have not gained hisconfidence, the prince will think that he is vilifying him."Tsze-hsia said, "When a person does not transgress the boundary line in thegreat virtues, he may pass and repass it in the small virtues."Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling andsweeping 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.-How can they beacknowledged as sufficiently taught?"Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. Accordingto the way of the superior man in teaching, what departments are therewhich he considers of prime importance, and delivers? what are there whichhe considers of secondary importance, and allows himself to be idle about?

　　But as in the case of plants, which are assorted according to theirclasses, so he deals with his disciples. How can the way of a superior manbe such as to make fools of any of them? Is it not the sage alone, who canunite in one the beginning and the consummation of learning?"Tsze-hsia said, "The officer, having discharged all his duties, shoulddevote his leisure to learning. The student, having completed his learning,should apply himself to be an officer."Tsze-hsia said, "Mourning, having been carried to the utmost degree ofgrief, should stop with that."Tsze-hsia said, "My friend Chang can do things which are hard to be done,but yet h............