| | 為政: |
子張學干祿。子曰：「多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。」 |
| Wei Zheng: |
Zi Zhang was learning with a view to official emolument. The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others - then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice - then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument." |
| | 為政: |
子張問：「十世可知也？」子曰：「殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也；其或繼周者，雖百世可知也。」 |
| Wei Zheng: |
Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, "The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known." |
| | 公冶長: |
子張問曰：「令尹子文三仕為令尹，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？」「崔子弒齊君，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？」子曰：「清矣。」曰：「仁矣乎？」曰：「未知。焉得仁？」 |
| Gong Ye Chang: |
Zi Zhang asked, saying, "The minister Zi Wen thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government - what do you say of him?" The Master replied. "He was loyal." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?" Zi Zhang proceeded, "When the officer Cui killed the prince of Qi, Chen Wen, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, 'They are here like our great officer, Cui,' and left it. He came to a second state, and again said 'They are here like our great officer, Cui,' and left it also - what do you say of him?" The Master replied, "He was pure." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?" |
| | 顏淵: |
子張問明。子曰：「浸潤之譖，膚受之愬，不行焉。可謂明也已矣。浸潤之譖膚受之愬不行焉，可謂遠也已矣。」 |
| Yan Yuan: |
Zi Zhang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing." |
| | 顏淵: |
子張問崇德、辨惑。子曰：「主忠信，徙義，崇德也。愛之欲其生，惡之欲其死。既欲其生，又欲其死，是惑也。『誠不以富，亦祗以異。』」 |
| Yan Yuan: |
Zi Zhang having asked how virtue was to be exalted, and delusions to be discovered, the Master said, "Hold faithfulness and sincerity as first principles, and be moving continually to what is right - this is the way to exalt one's virtue. You love a man and wish him to live; you hate him and wish him to die. Having wished him to live, you also wish him to die. This is a case of delusion. 'It may not be on account of her being rich, yet you come to make a difference.'" |
| | 顏淵: |
子張問政。子曰：「居之無倦，行之以忠。」 |
| Yan Yuan: |
Zi Zhang asked about government. The Master said, "The art of governing is to keep its affairs before the mind without weariness, and to practice them with undeviating consistency." |
| | 顏淵: |
子張問：「士何如斯可謂之達矣？」子曰：「何哉，爾所謂達者？」子張對曰：「在邦必聞，在家必聞。」子曰：「是聞也，非達也。夫達也者，質直而好義，察言而觀色，慮以下人。在邦必達，在家必達。夫聞也者，色取仁而行違，居之不疑。在邦必聞，在家必聞。」 |
| Yan Yuan: |
Zi Zhang asked, "What must the officer be, who may be said to be distinguished?" The Master said, "What is it you call being distinguished?" Zi Zhang replied, "It is to be heard of through the state, to be heard of throughout his clan." The Master said, "That is notoriety, not distinction. Now the man of distinction is solid and straightforward, and loves righteousness. He examines people's words, and looks at their countenances. He is anxious to humble himself to others. Such a man will be distinguished in the country; he will be distinguished in his clan. As to the man of notoriety, he assumes the appearance of virtue, but his actions are opposed to it, and he rests in this character without any doubts about himself. Such a man will be heard of in the country; he will be heard of in the clan." |
