1
孔子生魯昌平鄉陬邑。 其先宋人也，曰孔防叔。 防叔生伯夏，伯夏生叔梁紇。 紇與顏氏女野合而生孔子，禱於尼丘得孔子。 魯襄公二十二年而孔子生。 生而首上圩頂，故因名曰丘云。 字仲尼，姓孔氏。
Confucius was born in the town of Zou, in the district of Changping, in the state of Lu. His ancestors were people of Song, and among them was Kong Fangshu. Fangshu fathered Boxia, and Boxia fathered Shuliang He. Shuliang He had an illicit union with a young woman of the Yan clan and conceived Confucius after praying at Mount Niqiu. Confucius was born in the twenty-second year of Duke Xiang of Lu. He was born with a concave indentation on the top of his head, and so he was given the name Qiu. His courtesy name was Zhongni, and his family name was Kong.
2
丘生而叔梁紇死，葬於防山。 防山在魯東，由是孔子疑其父墓處，母諱之也。 孔子為兒嬉戲，常陳俎豆，設禮容。 孔子母死，乃殯五父之衢，蓋其慎也。 郰人輓父之母誨孔子父墓，然後往合葬於防焉。
After Qiu was born, Shuliang He died and was buried at Mount Fang. Mount Fang lies to the east of Lu. Confucius was uncertain of his father's burial site, for his mother had kept it secret. As a child at play, Confucius would often arrange sacrificial vessels and practice the postures of ritual ceremony. When Confucius's mother died, he placed her coffin temporarily at the crossroads of Wufu, such was his caution. The mother of Wanfu, a woman from Zou, told Confucius the location of his father's grave, and he then went to bury his parents together at Fang.
3
孔子要絰，季氏饗士，孔子與往。 陽虎絀曰：「季氏饗士，非敢饗子也。」 孔子由是退。
While Confucius was still wearing mourning garments, the Ji clan held a feast for the scholars, and Confucius went to attend. Yang Hu turned him away, saying, "The Ji clan is feasting their scholars — they would not presume to feast the likes of you." And so Confucius withdrew.
4
孔子年十七，魯大夫孟釐子病且死，誡其嗣懿子曰：「孔丘，聖人之後，滅於宋。 其祖弗父何始有宋而嗣讓厲公。 及正考父佐戴、武、宣公，三命茲益恭，故鼎銘云：『一命而僂，再命而傴，三命而俯，循墻而走，亦莫敢余侮。 饘於是，粥於是，以餬余口。』 其恭如是。 吾聞聖人之後，雖不當世，必有達者。 今孔丘年少好禮，其達者歟？ 吾即沒，若必師之。」 及釐子卒，懿子與魯人南宮敬叔往學禮焉。 是歲，季武子卒，平子代立。
When Confucius was seventeen, the Lu grandee Meng Xizi fell gravely ill and was near death. He admonished his heir Yizi, saying, "Kong Qiu is a descendant of sages whose line was extinguished in Song. His ancestor Fufu He was originally entitled to the throne of Song but yielded the succession to Duke Li. When Zheng Kaofu served Dukes Dai, Wu, and Xuan, with each successive appointment he grew ever more humble. The inscription on his bronze tripod reads: 'At my first appointment I bowed my head; at my second I bent my back; at my third I stooped low. I walk along the wall, and no one dares insult me. I cook my thick gruel in this vessel and my thin gruel in this vessel, just enough to fill my mouth.' Such was his humility. I have heard that the descendants of sages, even if they do not attain power in their own time, will inevitably produce one who rises to prominence. Now Kong Qiu is young and devoted to ritual — could he be the one destined to rise? When I am gone, you must take him as your teacher." After Xizi died, Yizi and the Lu man Nangong Jingshu went to study ritual with Confucius. That same year, Ji Wuzi died and Pingzi succeeded him.
5
孔子貧且賤。 及長，嘗為季氏史，料量平； 嘗為司職吏而畜蕃息。 由是為司空。 已而去魯，斥乎齊，逐乎宋、衛，困於陳蔡之間，於是反魯。 孔子長九尺有六寸，人皆謂之「長人」而異之。 魯復善待，由是反魯。
Confucius was poor and of humble station. When he came of age, he served as a clerk for the Ji clan, and his measurements and accounts were always fair. He also served as an overseer of livestock, and the herds flourished and multiplied under his care. As a result, he was appointed Minister of Works. In time he left Lu, was rebuffed in Qi, driven out of Song and Wei, and found himself in dire straits between Chen and Cai, before finally returning to Lu. Confucius stood nine feet and six inches tall, and people all called him "the tall man" and regarded him as extraordinary. Lu once again treated him well, and so he returned there.
6
魯南宮敬叔言魯君曰：「請與孔子適周。」 魯君與之一乘車，兩馬，一豎子俱，適周問禮，蓋見老子云。 辭去，而老子送之曰：「吾聞富貴者送人以財，仁人者送人以言。 吾不能富貴，竊仁人之號，送子以言，曰：『聰明深察而近於死者，好議人者也。 博辯廣大危其身者，發人之惡者也。 為人子者毋以有己，為人臣者毋以有己。』」 孔子自周反于魯，弟子稍益進焉。
Nangong Jingshu of Lu said to the lord of Lu, "I request permission to travel with Confucius to Zhou." The lord of Lu provided them with a carriage, a pair of horses, and an attendant. They traveled to Zhou to inquire about the rites, and it is said that Confucius met Laozi there. When Confucius took his leave, Laozi saw him off with these words: "I have heard that the rich and noble send people off with gifts of wealth, while the benevolent send them off with words. I am neither rich nor noble, but I presume to borrow the title of a benevolent man and send you off with words of counsel: Those who are keen of insight and probe too deeply bring danger upon themselves, for they are fond of passing judgment on others. Those who are broadly learned and eloquent in argument endanger themselves, for they expose the faults of others. One who is a son should not think of himself, and one who is a minister should not think of himself." After Confucius returned from Zhou to Lu, his disciples gradually grew in number.
7
是時也，晉平公淫，六卿擅權，東伐諸侯； 楚靈王兵彊，陵轢中國； 齊大而近於魯。 魯小弱，附於楚則晉怒； 附於晉則楚來伐； 不備於齊，齊師侵魯。
At that time, Duke Ping of Jin was dissolute, and his six ministers had seized power and were attacking the feudal lords to the east. King Ling of Chu commanded powerful armies and was trampling over the states of the Central Plains. Qi was large and lay close to Lu. Lu was small and weak: if it aligned with Chu, Jin would be angered; if it aligned with Jin, Chu would come to attack; and if it failed to guard against Qi, the armies of Qi would invade.
8
魯昭公之二十年，而孔子蓋年三十矣。 齊景公與晏嬰來適魯，景公問孔子曰：「昔秦穆公國小處辟，其霸何也？」 對曰：「秦，國雖小，其志大； 處雖辟，行中正。 身舉五羖，爵之大夫，起纍紲之中，與語三日，授之以政。 以此取之，雖王可也，其霸小矣。」 景公說。
In the twentieth year of Duke Zhao of Lu, Confucius was about thirty years of age. Duke Jing of Qi came to Lu with Yan Ying and asked Confucius, "In the past, Duke Mu of Qin ruled a small state in a remote region — how did he achieve hegemony?" Confucius replied, "Though Qin was a small state, its ambitions were great. Though its territory was remote, its conduct was upright and correct. Duke Mu personally ransomed Baili Xi for five ram skins, raised him from bondage, ennobled him as a grandee, conversed with him for three days, and entrusted him with the governance of the state. With such conduct, he could well have become a true king — mere hegemony was a small achievement for him." Duke Jing was pleased.
9
孔子年三十五，而季平子與郈昭伯以鬬雞故得罪魯昭公，昭公率師擊平子，平子與孟氏、叔孫氏三家共攻昭公，昭公師敗，奔於齊，齊處昭公乾侯。 其後頃之，魯亂。 孔子適齊，為高昭子家臣，欲以通乎景公。 與齊太師語樂，聞韶音，學之，三月不知肉味，齊人稱之。
When Confucius was thirty-five, Ji Pingzi and Hou Zhaobo gave offense to Duke Zhao of Lu over a cockfight. Duke Zhao led his troops to attack Pingzi, but Pingzi, together with the Meng and Shusun clans — the three great families — counterattacked. Duke Zhao's forces were defeated, and he fled to Qi, where he was settled at Ganhou. Shortly afterward, Lu fell into disorder. Confucius traveled to Qi and became a household retainer of Gao Zhaozi, hoping through him to gain access to Duke Jing. He discussed music with the Grand Music Master of Qi, and upon hearing the Shao music, he devoted himself to studying it. For three months he was so absorbed that he forgot the taste of meat, and the people of Qi praised him for this.
10
景公問政孔子，孔子曰：「君君，臣臣，父父，子子。」 景公曰：「善哉！ 信如君不君，臣不臣，父不父，子不子，雖有粟，吾豈得而食諸！」 他日又復問政於孔子，孔子曰：「政在節財。」 景公說，將欲以尼谿田封孔子。 晏嬰進曰：「夫儒者滑稽而不可軌法； 倨傲自順，不可以為下； 崇喪遂哀，破產厚葬，不可以為俗； 游說乞貸，不可以為國。 自大賢之息，周室既衰，禮樂缺有間。 今孔子盛容飾，繁登降之禮，趨詳之節，累世不能殫其學，當年不能究其禮。 君欲用之以移齊俗，非所以先細民也。」 後景公敬見孔子，不問其禮。 異日，景公止孔子曰：「奉子以季氏，吾不能。」 以季孟之間待之。 齊大夫欲害孔子，孔子聞之。 景公曰：「吾老矣，弗能用也。」 孔子遂行，反乎魯。
Duke Jing asked Confucius about governance. Confucius replied, "Let the ruler be a ruler, the minister a minister, the father a father, and the son a son." Duke Jing exclaimed, "Excellent! Indeed, if the ruler does not act as a ruler, the minister does not act as a minister, the father does not act as a father, and the son does not act as a son, then even if there were grain, how could I expect to eat it?" On another occasion, Duke Jing again asked Confucius about governance. Confucius replied, "Good governance lies in the prudent use of resources." Duke Jing was pleased and intended to enfeoff Confucius with the fields of Nixi. Yan Ying came forward and said, "These Confucian scholars are glib and evasive and cannot be bound by law. They are arrogant and self-satisfied, and cannot be made to serve as subordinates. They exalt mourning and prolong grief, bankrupting families with lavish funerals — this cannot be made the custom of the people. They wander about, lobbying and seeking patronage — they cannot be entrusted with governing the state. Since the passing of the great sages, the house of Zhou has declined, and the rites and music have fallen into disrepair for some time now. Now Confucius elaborates on dress and appearance, multiplies the rituals of ascending and descending, and codifies the minutiae of ceremony — successive generations could not exhaust his learning, nor could a lifetime suffice to master his rites. If my lord wishes to employ him to transform the customs of Qi, this is not the way to put the common people first." Afterward, Duke Jing received Confucius with respect but no longer inquired about the rites. One day, Duke Jing said to Confucius, "I cannot offer you a position equal to that of the Ji clan." He offered him a rank between those of the Ji and Meng clans. The grandees of Qi plotted to harm Confucius, and Confucius learned of it. Duke Jing sighed, "I am old and can no longer make use of him." Confucius thereupon departed and returned to Lu.
11
孔子年四十二，魯昭公卒於乾侯，定公立。 定公立五年，夏，季平子卒，桓子嗣立。 季桓子穿井得土缶，中若羊，問仲尼云「得狗」。 仲尼曰：「以丘所聞，羊也。 丘聞之，木石之怪夔、罔閬，水之怪龍、罔象，土之怪墳羊。」
When Confucius was forty-two, Duke Zhao of Lu died at Ganhou, and Duke Ding was established as his successor. In the fifth year of Duke Ding's reign, in summer, Ji Pingzi died and Huanzi succeeded him. Ji Huanzi was digging a well and unearthed an earthen vessel with something inside that looked like a sheep. When he asked Confucius about it, he said he had found a dog. Confucius said, "From what I have heard, it is a sheep. I have heard that the prodigies of wood and stone are the kui and the wanglang; the prodigies of water are the dragon and the wangxiang; and the prodigies of earth are the fenyang."
12
吳伐越，墮會稽，得骨節專車。 吳使使問仲尼：「骨何者最大？」 仲尼曰：「禹致群神於會稽山，防風氏後至，禹殺而戮之，其節專車，此為大矣。」 吳客曰：「誰為神？」 仲尼曰：「山川之神足以綱紀天下，其守為神，社稷為公侯，皆屬於王者。」 客曰：「防風何守？」 仲尼曰：「汪罔氏之君守封、禺之山，為釐姓。 在虞、夏、商為汪罔，於周為長翟，今謂之大人。」 客曰：「人長幾何？」 仲尼曰：「僬僥氏三尺，短之至也。 長者不過十之，數之極也。」 於是吳客曰：「善哉聖人！」
Wu attacked Yue, captured Kuaiji, and found bones so large that a single joint filled an entire cart. Wu sent an envoy to ask Confucius, "What kind of bones could be the largest?" Confucius said, "When Yu summoned all the spirits to Mount Kuaiji, the lord of the Fangfeng clan arrived late. Yu had him executed, and his bones were so enormous that a single joint filled a cart. These would be the largest." The envoy from Wu asked, "Who are these spirits?" Confucius said, "The spirits of the mountains and rivers have the power to order the world. Their guardians are the spirits, the lords of the altars of soil and grain are the dukes and marquises, and all are subordinate to the king." The envoy asked, "What did the Fangfeng clan guard?" Confucius said, "The lord of the Wangwang clan guarded the mountains of Feng and Yu. Their surname was Li. In the times of Yu, Xia, and Shang they were called the Wangwang; under the Zhou they were called the Changdi; now they are simply called the giants." The envoy asked, "How tall were they?" Confucius said, "The Jiaoyao people are three chi tall, which is the extreme of shortness. The tallest do not exceed ten times that — that is the utmost limit." At this, the envoy from Wu exclaimed, "How great is the sage!"
13
桓子嬖臣曰仲梁懷，與陽虎有隙。 陽虎欲逐懷，公山不狃止之。 其秋，懷益驕，陽虎執懷。 桓子怒，陽虎因囚桓子，與盟而醳之。 陽虎由此益輕季氏。 季氏亦僭於公室，陪臣執國政，是以魯自大夫以下皆僭離於正道。 故孔子不仕，退而脩詩書禮樂，弟子彌眾，至自遠方，莫不受業焉。
Huanzi had a favorite retainer named Zhongliang Huai, who was at odds with Yang Hu. Yang Hu wished to drive out Huai, but Gongshan Buniu restrained him. That autumn, Huai grew increasingly arrogant, and Yang Hu seized him. Huanzi was furious. Yang Hu then imprisoned Huanzi, forced him to swear a covenant, and only then released him. From this point on, Yang Hu held the Ji clan in ever greater contempt. The Ji clan had already usurped the prerogatives of the ducal house, and their retainers in turn seized control of state affairs. Thus in Lu, from the grandees on down, all had overstepped their stations and departed from the proper way. For this reason Confucius declined to take office. He withdrew and devoted himself to the study of the Odes, the Documents, the Rites, and Music. His disciples grew ever more numerous, and students came from distant lands — none were turned away from his teachings.
14
定公八年，公山不狃不得意於季氏，因陽虎為亂，欲廢三桓之適，更立其庶孽陽虎素所善者，遂執季桓子。 桓子詐之，得脫。 定公九年，陽虎不勝，奔于齊。 是時孔子年五十。
In the eighth year of Duke Ding, Gongshan Buniu was discontented with the Ji clan. Taking advantage of Yang Hu's rebellion, they plotted to depose the legitimate heirs of the Three Huan and install illegitimate sons whom Yang Hu favored, and they seized Ji Huanzi. Huanzi outwitted them by a ruse and managed to escape. In the ninth year of Duke Ding, Yang Hu was defeated and fled to Qi. At this time, Confucius was fifty years old.
15
公山不狃以費畔季氏，使人召孔子。 孔子循道彌久，溫溫無所試，莫能己用，曰：「蓋周文武起豐鎬而王，今費雖小，儻庶幾乎！」 欲往。 子路不說，止孔子。 孔子曰：「夫召我者豈徒哉？ 如用我，其為東周乎！」 然亦卒不行。
Gongshan Buniu, holding the stronghold of Bi, rebelled against the Ji clan and sent a messenger to summon Confucius. Confucius had long pursued the Way with patient earnestness, yet had never been given a chance to put his ideas into practice. No one would employ him. He said, "Kings Wen and Wu of Zhou rose from the small towns of Feng and Hao to become kings. Though Bi is small, perhaps something could yet be achieved!" He wished to go. Zilu was displeased and tried to dissuade Confucius. Confucius said, "Would those who summon me do so without purpose? If they employ me, I could bring about a revival of the Zhou!" In the end, however, he did not go.
16
其後定公以孔子為中都宰，一年，四方皆則之。 由中都宰為司空，由司空為大司寇。
Afterward, Duke Ding appointed Confucius as governor of Zhongdu. Within a year, the surrounding regions all took him as their model. From governor of Zhongdu he was promoted to Minister of Works, and from Minister of Works to Grand Minister of Justice.
17
定公十年春，及齊平。 夏，齊大夫黎鉏言於景公曰：「魯用孔丘，其勢危齊。」 乃使使告魯為好會，會於夾谷。 魯定公且以乘車好往。 孔子攝相事，曰：「臣聞有文事者必有武備，有武事者必有文備。 古者諸侯出疆，必具官以從。 請具左右司馬。」 定公曰：「諾。」 具左右司馬。 會齊侯夾谷，為壇位，土階三等，以會遇之禮相見，揖讓而登。 獻酬之禮畢，齊有司趨而進曰：「請奏四方之樂。」 景公曰：「諾。」 於是旍旄羽袚矛戟劍撥鼓噪而至。 孔子趨而進，歷階而登，不盡一等，舉袂而言曰：「吾兩君為好會，夷狄之樂何為於此！ 請命有司！」 有司卻之，不去，則左右視晏子與景公。 景公心怍，麾而去之。 有頃，齊有司趨而進曰：「請奏宮中之樂。」 景公曰：「諾。」 優倡侏儒為戲而前。 孔子趨而進，歷階而登，不盡一等，曰：「匹夫而營惑諸侯者罪當誅！ 請命有司！」 有司加法焉，手足異處。 景公懼而動，知義不若，歸而大恐，告其群臣曰：「魯以君子之道輔其君，而子獨以夷狄之道教寡人，使得罪於魯君，為之奈何？」 有司進對曰：「君子有過則謝以質，小人有過則謝以文。 君若悼之，則謝以質。」 於是齊侯乃歸所侵魯之鄆、汶陽、龜陰之田以謝過。
In the spring of Duke Ding's tenth year, Lu concluded a peace with Qi. In summer, the Qi grandee Li Chu said to Duke Jing, "Lu has employed Kong Qiu, and his influence threatens Qi." So Qi sent an envoy to propose a friendly meeting with Lu, to be held at Jiagu. Duke Ding of Lu was about to attend the meeting by carriage in a purely civil capacity. Confucius, acting as master of ceremonies, said, "I have heard that those who engage in civil affairs must be prepared for military contingencies, and those who engage in military affairs must be prepared for civil ones. In ancient times, when a feudal lord crossed his borders, he was always attended by his proper officials. I request that the Left and Right Marshals be made ready." Duke Ding agreed. The Left and Right Marshals were made ready. They met the lord of Qi at Jiagu. An altar platform was constructed with three earthen steps. They greeted each other with the rites prescribed for a meeting between lords, exchanging courtesies before ascending. After the rites of toasting were completed, the Qi officials hastened forward and said, "We request permission to perform the music of the four quarters." Duke Jing assented. Thereupon a troop arrived with banners and pennants, feathered insignia, spears, halberds, swords, and shields, beating drums and raising a clamor. Confucius strode forward, mounted the steps without reaching the top, raised his sleeve, and declared, "Our two lords have come together in a meeting of friendship — what place do the barbarous entertainments of the Yi and Di have here! I request that the proper officials deal with this!" The officials tried to drive the performers away, but they would not leave, and instead looked to Yanzi and Duke Jing for direction. Duke Jing, feeling ashamed, waved them away. After a short while, the Qi officials again came forward and said, "We request permission to perform the music of the palace." Duke Jing agreed. Jesters, entertainers, and dwarfs came forward to perform their antics. Confucius strode forward, mounted the steps without reaching the top, and declared, "Any commoner who dares to beguile a feudal lord deserves to be put to death! Let the proper officials carry out the sentence!" The officials carried out the punishment, and the offenders' hands and feet were severed. Duke Jing was shaken and realized that his own sense of propriety fell short. Upon returning home he was deeply alarmed and told his ministers, "Lu assists its lord through the way of the gentleman, yet you alone have taught me the ways of barbarians and caused me to offend the lord of Lu. What can be done about this?" An official came forward and replied, "When a gentleman errs, he makes amends with substance; when a petty man errs, he makes amends with words. If my lord truly regrets this, let him make amends with substance." Thereupon the lord of Qi returned the territories of Yun, Wenyang, and Guiyin that he had seized from Lu, in order to atone for his offense.
18
定公十三年夏，孔子言於定公曰：「臣無藏甲，大夫毋百雉之城。」 使仲由為季氏宰，將墮三都。 於是叔孫氏先墮郈。 季氏將墮費，公山不狃、叔孫輒率費人襲魯。 公與三子入于季氏之宮，登武子之臺。 費人攻之，弗克，入及公側。 孔子命申句須、樂頎下伐之，費人北。 國人追之，敗諸姑蔑。 二子奔齊，遂墮費。 將墮成，公斂處父謂孟孫曰：「墮成，齊人必至于北門。 且成，孟氏之保鄣，無成是無孟氏也。 我將弗墮。」 十二月，公圍成，弗克。
In the summer of Duke Ding's thirteenth year, Confucius said to the duke, "No minister should possess hidden armories, and no grandee should maintain a walled city of a hundred measures." He appointed Zhongyou as steward of the Ji clan, with the plan to dismantle the three strongholds. The Shusun clan was the first to dismantle Hou. When the Ji clan was about to dismantle Bi, Gongshan Buniu and Shusun Zhe led the men of Bi in a surprise attack on the capital of Lu. The duke and the heads of the three families took refuge in the Ji clan's compound and ascended the tower of Wuzi. The men of Bi attacked but could not take the position, though they fought their way to within reach of the duke. Confucius ordered Shen Juxu and Yue Qi to lead a counterattack, and the men of Bi were routed. The men of the capital pursued them and defeated them at Gumie. The two rebels fled to Qi, and Bi was thereupon dismantled. When the plan turned to dismantling Cheng, Gonglian Chufu said to Mengsun, "If Cheng is dismantled, the armies of Qi will reach our northern gate. Moreover, Cheng is the protective bulwark of the Meng clan. Without Cheng, there is no Meng clan. I will not dismantle it." In the twelfth month, the duke laid siege to Cheng but could not take it.
19
定公十四年，孔子年五十六，由大司寇行攝相事，有喜色。 門人曰：「聞君子禍至不懼，福至不喜。」 孔子曰：「有是言也。 不曰『樂其以貴下人』乎？」 於是誅魯大夫亂政者少正卯。 與聞國政三月，粥羔豚者弗飾賈； 男女行者別於塗； 塗不拾遺； 四方之客至乎邑者不求有司，皆予之以歸。
In the fourteenth year of Duke Ding, Confucius was fifty-six. From his position as Grand Minister of Justice, he assumed the duties of chancellor, and his face showed joy. His disciples said, "We have heard that a gentleman shows no fear when calamity comes and no joy when good fortune arrives." Confucius said, "There is indeed such a saying. But does it not also say, 'Joy lies in using one's position to humble oneself before others'?" Thereupon he had the Lu grandee Shaozheng Mao, a disrupter of government, executed. After three months of his participation in governance, the sellers of lamb and pork no longer inflated their prices. Men and women walked on separate sides of the road. No one on the roads picked up lost property. Travelers from all directions who came to the city had no need to seek out officials, for they were all provided with what they needed.
20
齊人聞而懼，曰：「孔子為政必霸，霸則吾地近焉，我之為先并矣。 盍致地焉？」 黎鉏曰：「請先嘗沮之； 沮之而不可則致地，庸遲乎！」 於是選齊國中女子好者八十人，皆衣文衣而舞康樂，文馬三十駟，遺魯君。 陳女樂文馬於魯城南高門外，季桓子微服往觀再三，將受，乃語魯君為周道游，往觀終日，怠於政事。 子路曰：「夫子可以行矣。」 孔子曰：「魯今且郊，如致膰乎大夫，則吾猶可以止。」 桓子卒受齊女樂，三日不聽政； 郊，又不致膰俎於大夫。 孔子遂行，宿乎屯。 而師己送，曰：「夫子則非罪。」 孔子曰：「吾歌可夫？」 歌曰：「彼婦之口，可以出走； 彼婦之謁，可以死敗。 蓋優哉游哉，維以卒歲！」 師己反，桓子曰：「孔子亦何言？」 師己以實告。 桓子喟然嘆曰：「夫子罪我以群婢故也夫！」
The people of Qi heard of this and grew alarmed, saying, "If Confucius governs, Lu will surely become a hegemon, and since our land borders theirs, we will be the first to be annexed. Why not offer them territory now?" Li Chu said, "Let us first try to undermine him. If that fails, then we can offer territory — it will not be too late!" They selected eighty beautiful women from the state of Qi, dressed them in fine patterned robes to perform the Kangle dances, and sent them along with thirty teams of decorated horses as a gift to the lord of Lu. They displayed the female musicians and decorated horses outside the high gate to the south of the capital of Lu. Ji Huanzi, dressed in commoner's clothing, went to see them again and again. He was about to accept the gift and told the lord of Lu to go out on the pretense of a tour. He spent the entire day watching and neglected the affairs of state. Zilu said, "Master, it is time to leave." Confucius said, "Lu is about to perform the suburban sacrifice. If they distribute the sacrificial meat to the grandees, then I may still remain." Huanzi did accept the Qi musicians, and for three days he did not attend to the affairs of government. At the suburban sacrifice, furthermore, the sacrificial meat was not distributed to the grandees. Confucius thereupon departed and spent the night at Tun. Shi Ji came to see him off and said, "Master, you are not at fault." Confucius said, "May I sing a song?" He sang: "By the lips of those women, one may be driven to flight; By the entreaties of those women, one may be brought to ruin. Ah, to wander at ease — and so let the years pass!" When Shi Ji returned, Huanzi asked, "What did Confucius say?" Shi Ji told him truthfully. Huanzi sighed deeply and said, "The Master blames me — and all because of those dancing girls!"
21
孔子遂適衛，主於子路妻兄顏濁鄒家。 衛靈公問孔子：「居魯得祿幾何？」 對曰：「奉粟六萬。」 衛人亦致粟六萬。 居頃之，或譖孔子於衛靈公。 靈公使公孫余假一出一入。 孔子恐獲罪焉，居十月，去衛。
Confucius then traveled to Wei and lodged at the home of Yan Zhuozou, the brother of Zilu's wife. Duke Ling of Wei asked Confucius, "What salary did you receive in Lu?" He replied, "I received sixty thousand measures of grain." The people of Wei likewise granted him sixty thousand measures of grain. After a short time, someone slandered Confucius to Duke Ling of Wei. Duke Ling sent Gongsun Yu to monitor Confucius's every coming and going. Confucius feared he would be charged with some offense. After ten months, he left Wei.
22
將適陳，過匡，顏刻為僕，以其策指之曰：「昔吾入此，由彼缺也。」 匡人聞之，以為魯之陽虎。 陽虎嘗暴匡人，匡人於是遂止孔子。 孔子狀類陽虎，拘焉五日，顏淵後，子曰：「吾以汝為死矣。」 顏淵曰：「子在，回何敢死！」 匡人拘孔子益急，弟子懼。 孔子曰：「文王既沒，文不在茲乎？ 天之將喪斯文也，後死者不得與于斯文也。 天之未喪斯文也，匡人其如予何！」 孔子使從者為甯武子臣於衛，然後得去。
On his way to the state of Chen, Confucius passed through Kuang. Yan Ke, who was driving, pointed with his whip and said, "I once entered this place through that gap in the wall." The people of Kuang heard this and mistook Confucius for Yang Hu of Lu. Yang Hu had once brutalized the people of Kuang, so they seized Confucius and held him. Confucius bore a physical resemblance to Yang Hu, and he was held captive for five days. When Yan Yuan finally caught up, the Master said, "I thought you were dead." Yan Yuan replied, "While the Master lives, how would Hui dare to die!" The people of Kuang pressed their confinement of Confucius ever more tightly, and the disciples were afraid. Confucius said, "Since King Wen has passed away, does not the tradition of culture reside here with me? If Heaven intended to let this culture perish, those born after would not have been allowed to share in it. Since Heaven has not yet let this culture perish, what can the people of Kuang do to me?" Confucius had one of his followers enter the service of Ning Wuzi in Wei, and only then was he allowed to leave.
23
去即過蒲。 月餘，反乎衛，主蘧伯玉家。 靈公夫人有南子者，使人謂孔子曰：「四方之君子不辱欲與寡君為兄弟者，必見寡小君。 寡小君願見。」 孔子辭謝，不得已而見之。 夫人在絺帷中。 孔子入門，北面稽首。 夫人自帷中再拜，環珮玉聲璆然。 孔子曰：「吾鄉為弗見，見之禮答焉。」 子路不說。 孔子矢之曰：「予所不者，天厭之！ 天厭之！」 居衛月餘，靈公與夫人同車，宦者雍渠參乘，出，使孔子為次乘，招搖市過之。 孔子曰：「吾未見好德如好色者也。」 於是醜之，去衛，過曹。 是歲，魯定公卒。
Upon leaving, he passed through Pu. After more than a month, he returned to Wei and lodged at the home of Qu Boyu. Duke Ling's consort, Nanzi, sent a messenger to Confucius, saying, "Gentlemen from all quarters who do not disdain to seek brotherhood with our lord always pay their respects to me. I wish to see you." Confucius tried to decline, but in the end he had no choice and went to see her. The lady was behind a screen of fine silk. Confucius entered, faced north, and bowed low to the ground. The lady returned his bow twice from behind the screen, and the tinkling of her jade pendants rang clearly. Confucius said, "I had wished not to see her, but having seen her, I returned the courtesy as ritual demands." Zilu was displeased. Confucius swore an oath, saying, "If I have done anything improper, may Heaven reject me! May Heaven reject me!" After Confucius had stayed in Wei for more than a month, Duke Ling rode out in a carriage with his consort, with the eunuch Yong Qu seated beside them. He made Confucius follow in a second carriage, parading ostentatiously through the marketplace. Confucius said, "I have yet to see anyone who loves virtue as much as he loves beauty." Disgusted by this, Confucius left Wei and passed through Cao. That year, Duke Ding of Lu died.
24
孔子去曹適宋，與弟子習禮大樹下。 宋司馬桓魋欲殺孔子，拔其樹。 孔子去。 弟子曰：「可以速矣。」 孔子曰：「天生德於予，桓魋其如予何！」
Confucius left Cao and traveled to Song, where he and his disciples practiced the rites beneath a great tree. Huan Tui, the Minister of War of Song, wished to kill Confucius and had the tree torn up by its roots. Confucius departed. His disciples said, "We should make haste." Confucius said, "Heaven has endowed me with virtue — what can Huan Tui do to me?"
25
孔子適鄭，與弟子相失，孔子獨立郭東門。 鄭人或謂子貢曰：「東門有人，其顙似堯，其項類皋陶，其肩類子產，然自要以下不及禹三寸。 纍纍若喪家之狗。」 子貢以實告孔子。 孔子欣然笑曰：「形狀，末也。 而謂似喪家之狗，然哉！ 然哉！」
Confucius traveled to Zheng but became separated from his disciples. He stood alone at the eastern gate of the outer wall. A man of Zheng said to Zigong, "There is someone standing at the east gate whose forehead resembles Yao's, whose neck resembles Gaoyao's, and whose shoulders resemble Zichan's, yet from the waist down he falls three inches short of Yu. He looks as forlorn as a stray dog." Zigong reported this faithfully to Confucius. Confucius laughed cheerfully and said, "As for the comparison to those sages in appearance, that is beside the point. But to say I look like a stray dog — how true! How true!"
26
孔子遂至陳，主於司城貞子家。 歲餘，吳王夫差伐陳，取三邑而去。 趙鞅伐朝歌。 楚圍蔡，蔡遷于吳。 吳敗越王句踐會稽。
Confucius then arrived in Chen and lodged at the home of Sicheng Zhenzi. After more than a year, King Fuchai of Wu attacked Chen, seized three cities, and withdrew. Zhao Yang attacked Zhaoge. Chu laid siege to Cai, and Cai relocated to Wu. Wu defeated King Goujian of Yue at Kuaiji.
27
有隼集于陳廷而死，楛矢貫之，石砮，矢長尺有咫。 陳湣公使使問仲尼。 仲尼曰：「隼來遠矣，此肅慎之矢也。 昔武王克商，通道九夷百蠻，使各以其方賄來貢，使無忘職業。 於是肅慎貢楛矢石砮，長尺有咫。 先王欲昭其令德，以肅慎矢分大姬，配虞胡公而封諸陳。 分同姓以珍玉，展親； 分異姓以遠職，使無忘服。 故分陳以肅慎矢。」 試求之故府，果得之。
A falcon alighted in the court of Chen and died. It had been pierced by an arrow of birchwood tipped with a stone arrowhead, the shaft measuring one chi and eight cun in length. Duke Min of Chen sent a messenger to consult Confucius about this. Confucius said, "The falcon came from afar. This is an arrow of the Sushen people. Long ago, when King Wu conquered Shang, he opened routes to the Nine Yi and the Hundred Man tribes, requiring each to bring tribute from their own lands so that they would not forget their obligations. The Sushen thus offered as tribute arrows of birchwood with stone tips, one chi and eight cun in length. The former kings, wishing to display their glorious virtue, bestowed Sushen arrows upon Daji, who was married to Duke Hu of Yu and enfeoffed at Chen. They bestowed precious jade upon those of the same surname to strengthen bonds of kinship, and gave tokens of distant service to those of different surnames so they would not forget their allegiance. That is why the Sushen arrows were bestowed upon Chen." They searched in the old treasury and found the arrows, just as Confucius had said.
28
孔子居陳三歲，會晉楚爭彊，更伐陳，及吳侵陳，陳常被寇。 孔子曰：「歸與！ 歸與！ 吾黨之小子狂簡，進取不忘其初。」 於是孔子去陳。
Confucius resided in Chen for three years. During this time, Jin and Chu contended for supremacy and took turns attacking Chen, while Wu also invaded. Chen was constantly beset by armed incursions. Confucius said, "Let us go home! Let us go home! The young men of my school are ambitious and forthright; they press forward boldly without forgetting their origins." Thereupon Confucius left Chen.
29
過蒲，會公叔氏以蒲畔，蒲人止孔子。 弟子有公良孺者，以私車五乘從孔子。 其為人長賢，有勇力，謂曰：「吾昔從夫子遇難於匡，今又遇難於此，命也已。 吾與夫子再罹難，寧鬬而死。」 鬬甚疾。 蒲人懼，謂孔子曰：「苟毋適衛，吾出子。」 與之盟，出孔子東門。 孔子遂適衛。 子貢曰：「盟可負耶？」 孔子曰：「要盟也，神不聽。」
Passing through Pu, he encountered a rebellion led by the Gongshu clan. The people of Pu detained Confucius. Among the disciples was Gongliang Ru, who had followed Confucius with five chariots of his own. He was a man of tall stature and great virtue, possessing courage and strength. He declared, "Once before I followed the Master into danger at Kuang, and now again I face peril here. It must be fate. Having twice shared the Master's perils, I would rather fight and die." The fighting was fierce. The people of Pu, growing frightened, said to Confucius, "If you swear not to go to Wei, we will let you leave." They made Confucius swear a covenant and let him out through the east gate. Confucius then proceeded directly to Wei. Zigong asked, "Can one break a covenant?" Confucius replied, "It was a covenant made under duress — the spirits do not acknowledge such oaths."
30
衛靈公聞孔子來，喜，郊迎。 問曰：「蒲可伐乎？」 對曰：「可。」 靈公曰：「吾大夫以為不可。 今蒲，衛之所以待晉楚也，以衛伐之，無乃不可乎？」 孔子曰：「其男子有死之志，婦人有保西河之志。 吾所伐者不過四五人。」 靈公曰：「善。」 然不伐蒲。
Duke Ling of Wei heard that Confucius was coming and was delighted, going out to the suburbs to welcome him. He asked Confucius, "Can Pu be attacked?" Confucius replied, "It can." Duke Ling said, "My grandees believe it cannot be done. Pu serves as Wei's buffer against Jin and Chu. If Wei itself attacks Pu, would that not be unwise?" Confucius said, "The men of Pu are ready to fight to the death, and the women are resolved to defend the western river. The ones we would need to punish are no more than four or five men." Duke Ling said, "Well spoken." But in the end he did not attack Pu.
31
靈公老，怠於政，不用孔子。 孔子喟然歎曰：「苟有用我者，朞月而已，三年有成。」 孔子行。
Duke Ling had grown old and was neglectful of governance. He did not employ Confucius. Confucius sighed deeply and said, "If only someone would employ me — in a single year I could show results, and in three years the work would be complete." Confucius departed.
32
佛肸為中牟宰。 趙簡子攻范、中行，伐中牟。 佛肸畔，使人召孔子。 孔子欲往。 子路曰：「由聞諸夫子，『其身親為不善者，君子不入也』。 今佛肸親以中牟畔，子欲往，如之何？」 孔子曰：「有是言也。 不曰堅乎，磨而不磷； 不曰白乎，涅而不淄。 我豈匏瓜也哉，焉能系而不食？」
Bi Xi was the governor of Zhongmou. Zhao Jianzi attacked the Fan and Zhonghang clans and besieged Zhongmou. Bi Xi rebelled and sent a messenger to invite Confucius. Confucius wished to go. Zilu said, "I have heard the Master say, 'A gentleman does not enter the domain of one who personally commits wrongdoing.' Now Bi Xi has personally led Zhongmou in rebellion — how can you wish to go there?" Confucius said, "There is indeed such a saying. But is it not also said, 'That which is truly hard cannot be ground thin'? And 'that which is truly white cannot be stained black'? Am I a bitter gourd, to be hung up and never eaten?"
33
孔子擊磬。 有荷蕢而過門者，曰：「有心哉，擊磬乎！ 硜硜乎，莫己知也夫而已矣！」
Confucius was playing the stone chime. A man carrying a basket passed by the gate and said, "There is feeling in this chime-playing! How stubborn the sound — as if to say, 'No one understands me, and that is all there is to it!'"
34
孔子學鼓琴師襄子，十日不進。 師襄子曰：「可以益矣。」 孔子曰：「丘已習其曲矣，未得其數也。」 有間，曰：「已習其數，可以益矣。」 孔子曰：「丘未得其志也。」 有間，曰：「已習其志，可以益矣。」 孔子曰：「丘未得其為人也。」 有間，［曰］有所穆然深思焉，有所怡然高望而遠志焉。 曰：「丘得其為人，黯然而黑，幾然而長，眼如望羊，如王四國，非文王其誰能為此也！」 師襄子辟席再拜，曰：「師蓋云文王操也。」
Confucius was studying the qin under Music Master Xiangzi. After ten days he had not moved on to a new piece. Master Xiangzi said, "You may move on to the next piece." Confucius said, "I have mastered the melody but have not yet grasped its technique." After some time, Master Xiangzi said, "You have mastered the technique now — you may move on." Confucius said, "I have not yet grasped the spirit behind it." After another interval, Master Xiangzi said, "You have grasped the spirit — you may move on." Confucius said, "I have not yet grasped the character of the person who composed it." After another interval, Confucius fell into solemn contemplation, then looked up with a joyful expression and gazed into the distance as if possessed by a lofty aspiration. He said, "I have grasped the character of the composer. He is dark-complexioned and tall, with eyes that gaze far into the distance like a king surveying his four domains. If this is not King Wen, who else could it be?" Master Xiangzi rose from his seat and bowed twice, saying, "My teacher said this piece was indeed the Composition of King Wen."
35
孔子既不得用於衛，將西見趙簡子。 至於河而聞竇鳴犢、舜華之死也，臨河而嘆曰：「美哉水，洋洋乎！ 丘之不濟此，命也夫！」 子貢趨而進曰：「敢問何謂也？」 孔子曰：「竇鳴犢，舜華，晉國之賢大夫也。 趙簡子未得志之時，須此兩人而后從政； 及其已得志，殺之乃從政。 丘聞之也：刳胎殺夭，則麒麟不至郊； 竭澤涸漁，則蛟龍不合陰陽； 覆巢毀卵，則鳳皇不翔。 何則？ 君子諱傷其類也。 夫鳥獸之於不義也尚知辟之，而況乎丘哉！」 乃還息乎陬鄉，作為陬操以哀之。 而反乎衛，入主蘧伯玉家。
Since Confucius could not find employment in Wei, he planned to travel west to see Zhao Jianzi. When he reached the Yellow River, he learned that Dou Mingdu and Shunhua had been killed. He gazed upon the river and sighed, "How beautiful these waters, flowing so vast and wide! That Qiu does not cross this river — such is fate!" Zigong stepped forward and asked, "May I ask what you mean?" Confucius said, "Dou Mingdu and Shunhua were worthy grandees of Jin. Before Zhao Jianzi achieved his ambitions, he relied upon these two men to help him govern. But once he had attained power, he killed them and then took charge of government. I have heard it said: if you cut open the womb and kill the unborn, the qilin will not come to the outskirts. If you drain the marshes to catch the fish, the dragons will not harmonize the forces of yin and yang. If you overturn the nests and smash the eggs, the phoenix will not soar. Why is this? The gentleman recoils from harming his own kind. Even the birds and beasts know to shun injustice — how much more so should Qiu!" He turned back and rested at his native village of Zou, where he composed the Lament of Zou to mourn the dead. He then returned to Wei and lodged again at the home of Qu Boyu.
36
他日，靈公問兵陳。 孔子曰：「俎豆之事則嘗聞之，軍旅之事未之學也。」 明日，與孔子語，見蜚鴈，仰視之，色不在孔子。 孔子遂行，復如陳。
On another occasion, Duke Ling asked Confucius about military formations. Confucius said, "I have some knowledge of the affairs of ritual vessels, but I have never studied military matters." The next day, while speaking with Confucius, Duke Ling caught sight of wild geese flying overhead and looked up at them, his attention drifting away from Confucius. Confucius thereupon left and returned once more to Chen.
37
夏，衛靈公卒，立孫輒，是為衛出公。 六月，趙鞅內太子蒯聵于戚。 陽虎使太子絻，八人衰絰，偽自衛迎者，哭而入，遂居焉。 冬，蔡遷于州來。 是歲魯哀公三年，而孔子年六十矣。 齊助衛圍戚，以衛太子蒯聵在故也。
In summer, Duke Ling of Wei died. His grandson Zhe was established as his successor, becoming Duke Chu of Wei. In the sixth month, Zhao Yang brought Crown Prince Kuai Kui to the city of Qi. Yang Hu had the crown prince don mourning garments. Eight men dressed in mourning clothes pretended to be welcoming envoys from Wei, entered weeping, and took up residence there. That winter, Cai relocated to Zhoulai. This was the third year of Duke Ai of Lu, and Confucius was sixty years old. Qi assisted Wei in besieging Qi, because Crown Prince Kuai Kui of Wei had taken refuge there.
38
夏，魯桓釐廟燔，南宮敬叔救火。 孔子在陳，聞之，曰：「災必於桓釐廟乎？」 已而果然。
In summer, the ancestral temple of Dukes Huan and Xi of Lu caught fire, and Nangong Jingshu helped fight the blaze. Confucius, who was in Chen, heard the news and said, "The fire must have struck the temple of Dukes Huan and Xi." And so it proved to be.
39
秋，季桓子病，輦而見魯城，喟然嘆曰：「昔此國幾興矣，以吾獲罪於孔子，故不興也。」 顧謂其嗣康子曰：「我即死，若必相魯； 相魯，必召仲尼。」 後數日，桓子卒，康子代立。 已葬，欲召仲尼。 公之魚曰：「昔吾先君用之不終，終為諸侯笑。 今又用之，不能終，是再為諸侯笑。」 康子曰：「則誰召而可？」 曰：「必召冉求。」 於是使使召冉求。 冉求將行，孔子曰：「魯人召求，非小用之，將大用之也。」 是日，孔子曰：「歸乎歸乎！ 吾黨之小子狂簡，斐然成章，吾不知所以裁之。」 子貢知孔子思歸，送冉求，因誡曰「即用，以孔子為招」云。
In autumn, Ji Huanzi fell ill. He had himself carried out to gaze upon the capital of Lu and sighed deeply, saying, "This state was on the verge of greatness, but because I gave offense to Confucius, it did not prosper." He turned to his heir Kangzi and said, "When I die, you will become chancellor of Lu. As chancellor of Lu, you must summon Confucius." Several days later, Huanzi died and Kangzi succeeded him. After the burial, he wished to summon Confucius. Gong Zhiyu said, "In the past, our former lord employed him but could not follow through, and in the end the other feudal lords laughed at us. If we employ him again and again cannot see it through, we will be laughed at by the feudal lords a second time." Kangzi asked, "Then whom should I summon?" He replied, "Summon Ran Qiu." So a messenger was sent to summon Ran Qiu. As Ran Qiu was about to depart, Confucius said, "The people of Lu are summoning Ran Qiu not for a minor post — they intend to give him great responsibility." That day, Confucius said, "Let us go home! Let us go home! The young men of my school are impetuous and careless; they have achieved a fine pattern but I do not know how to trim and shape them." Zigong knew that Confucius longed to return home, so when he saw Ran Qiu off, he urged him, "Once you are employed, be sure to arrange for the summons of Confucius."
40
冉求既去，明年，孔子自陳遷于蔡。 蔡昭公將如吳，吳召之也。 前昭公欺其臣遷州來，後將往，大夫懼復遷，公孫翩射殺昭公。 楚侵蔡。 秋，齊景公卒。
After Ran Qiu departed, the following year Confucius moved from Chen to Cai. Duke Zhao of Cai was about to go to Wu, having been summoned by the state of Wu. Earlier, Duke Zhao had deceived his ministers and relocated the capital to Zhoulai. Now that he was about to set off again, the grandees feared another forced relocation, and Gongsun Pian shot and killed Duke Zhao. Chu then invaded Cai. That autumn, Duke Jing of Qi died.
41
明年，孔子自蔡如葉。 葉公問政，孔子曰：「政在來遠附邇。」 他日，葉公問孔子於子路，子路不對。 孔子聞之，曰：「由，爾何不對曰『其為人也，學道不倦，誨人不厭，發憤忘食，樂以忘憂，不知老之將至』云爾。」
The following year, Confucius traveled from Cai to She. The Duke of She asked about governance, and Confucius said, "Good governance attracts those from afar and wins the devotion of those nearby." On another occasion, the Duke of She asked Zilu about Confucius, but Zilu did not answer. When Confucius heard of this, he said, "You, why did you not say: 'He is the kind of man who pursues the Way without wearying, teaches others without tiring, is so passionate he forgets to eat, so joyful he forgets his sorrows, and does not notice that old age is drawing near'?"
42
去葉，反于蔡。 長沮、桀溺耦而耕，孔子以為隱者，使子路問津焉。 長沮曰：「彼執輿者為誰？」 子路曰：「為孔丘。」 曰：「是魯孔丘與？」 曰：「然。」 曰：「是知津矣。」 桀溺謂子路曰：「子為誰？」 曰：「為仲由。」 曰：「子，孔丘之徒與？」 曰：「然。」 桀溺曰：「悠悠者天下皆是也，而誰以易之？ 且與其從辟人之士，豈若從辟世之士哉！」 耰而不輟。 子路以告孔子，孔子憮然曰：「鳥獸不可與同群。 天下有道，丘不與易也。」
He departed from She and returned to Cai. Chang Ju and Jie Ni were plowing together as a team. Confucius took them for recluses and sent Zilu to ask them where the ford was. Chang Ju asked, "Who is the one holding the reins over there?" Zilu said, "It is Kong Qiu." He asked, "The Kong Qiu from Lu?" Zilu said, "Yes." Chang Ju said, "Then he already knows where the ford is." Jie Ni asked Zilu, "Who are you?" He replied, "I am Zhong You." Jie Ni said, "You are a disciple of Kong Qiu?" Zilu answered, "Yes." Jie Ni said, "The whole world is awash in chaos — who can change it? Rather than following a man who flees from one person to the next, would it not be better to follow those who have withdrawn from the world entirely?" And he went on harrowing without pause. When Zilu reported this to Confucius, the Master said with a sigh, "One cannot flock together with the birds and beasts. If the world already possessed the Way, I would not be trying to change it."
43
他日，子路行，遇荷蓧丈人，曰：「子見夫子乎？」 丈人曰：「四體不勤，五穀不分，孰為夫子！」 植其杖而芸。 子路以告，孔子曰：「隱者也。」 復往，則亡。
On another occasion, Zilu was walking along when he encountered an old man carrying a hoe. He asked, "Have you seen my Master?" The old man said, "Your four limbs have never known hard labor, and you cannot tell one grain from another — what kind of master could you follow!" He stuck his staff in the ground and went on weeding. When Zilu reported this, Confucius said, "He is a recluse." When Zilu went back to find the old man, he had already gone.
44
孔子遷于蔡三歲，吳伐陳。 楚救陳，軍于城父。 聞孔子在陳蔡之間，楚使人聘孔子。 孔子將往拜禮，陳蔡大夫謀曰：「孔子賢者，所刺譏皆中諸侯之疾。 今者久留陳蔡之間，諸大夫所設行皆非仲尼之意。 今楚，大國也，來聘孔子。 孔子用於楚，則陳蔡用事大夫危矣。」 於是乃相與發徒役圍孔子於野。 不得行，絕糧。 從者病，莫能興。 孔子講誦弦歌不衰。 子路慍見曰：「君子亦有窮乎？」 孔子曰：「君子固窮，小人窮斯濫矣。」
Confucius had been residing in Cai for three years when Wu attacked Chen. Chu came to the rescue of Chen and encamped its army at Chengfu. When Chu heard that Confucius was in the region between Chen and Cai, they sent an envoy to invite him. As Confucius was about to go and accept the invitation, the grandees of Chen and Cai plotted together, saying, "Confucius is a man of great ability, and his criticisms always strike at the failings of the feudal lords. He has now remained between Chen and Cai for a long time, and the policies we grandees have put in place all run counter to the ideals of Confucius. Now Chu, a great state, has come to invite Confucius. If Confucius is employed by Chu, then we grandees who govern Chen and Cai will be in peril." So they dispatched their men to surround Confucius in the open countryside. Confucius and his followers could not travel, and their provisions ran out. The disciples fell ill, and none of them could get to their feet. Yet Confucius continued to lecture, recite, and play the zither and sing without faltering. Zilu came before him in anger and asked, "Does even a gentleman suffer such hardship?" Confucius replied, "The gentleman stands firm in hardship; the petty man, when brought low, loses all restraint."
45
子貢色作。 孔子曰：「賜，爾以予為多學而識之者與？」 曰：「然。 非與？」 孔子曰：「非也。 予一以貫之。」
Zigong's expression changed. Confucius said, "Ci, do you think that I am a man who has studied widely and remembers it all?" Zigong replied, "Yes. Is that not so?" Confucius said, "No. I have one thread that runs through it all."
46
孔子知弟子有慍心，乃召子路而問曰：「《詩》云『匪兕匪虎，率彼曠野』。 吾道非邪？ 吾何為於此？」 子路曰：「意者吾未仁邪？ 人之不我信也。 意者吾未知邪？ 人之不我行也。」 孔子曰：「有是乎！ 由，譬使仁者而必信，安有伯夷、叔齊？ 使知者而必行，安有王子比干？」
Confucius knew that his disciples were growing resentful, so he summoned Zilu and asked, "The Odes say, 'Neither rhinoceroses nor tigers, yet they roam the empty wilds.' Is my Way wrong? Why have I ended up here?" Zilu replied, "Perhaps we have not been benevolent enough? That is why people do not trust us. Or perhaps we have not been wise enough? That is why people do not follow our way." Confucius said, "Is that really so! You, if the benevolent were always trusted, how would Bo Yi and Shu Qi have starved? If the wise were always heeded, how would Prince Bigan have met his end?"
47
子路出，子貢入見。 孔子曰：「賜，《詩》云『匪兕匪虎，率彼曠野』。 吾道非邪？ 吾何為於此？」 子貢曰：「夫子之道至大也，故天下莫能容夫子。 夫子蓋少貶焉？」 孔子曰：「賜，良農能稼而不能為穡，良工能巧而不能為順。 君子能脩其道，綱而紀之，統而理之，而不能為容。 今爾不脩爾道而求為容。 賜，而志不遠矣！」
Zilu went out, and Zigong came in to see the Master. Confucius said, "Ci, the Odes say, 'Neither rhinoceroses nor tigers, yet they roam the empty wilds.' Is my Way wrong? Why have I ended up here?" Zigong said, "The Master's Way is so great that the world cannot accommodate it. Could the Master perhaps lower his standards a little?" Confucius said, "Ci, a good farmer can sow well but cannot guarantee the harvest; a fine craftsman can display great skill but cannot please every taste. The gentleman can cultivate his Way, set forth its framework, and bring order to its principles, but he cannot compel the world to accept him. Now you would rather not cultivate the Way and instead seek the world's acceptance. Ci, your aspirations are not lofty enough!"
48
子貢出，顏回入見。 孔子曰：「回，《詩》云『匪兕匪虎，率彼曠野』。 吾道非邪？ 吾何為於此？」 顏回曰：「夫子之道至大，故天下莫能容。 雖然，夫子推而行之，不容何病，不容然後見君子！ 夫道之不修也，是吾醜也。 夫道既已大修而不用，是有國者之醜也。 不容何病，不容然後見君子！」 孔子欣然而笑曰：「有是哉顏氏之子！ 使爾多財，吾為爾宰。」
Zigong went out, and Yan Hui came in to see the Master. Confucius said, "Hui, the Odes say, 'Neither rhinoceroses nor tigers, yet they roam the empty wilds.' Is my Way wrong? Why have I ended up here?" Yan Hui replied, "The Master's Way is supremely great, and so the world cannot contain it. Even so, the Master should press forward and put the Way into practice. What harm is there in not being accepted? It is only when one is not accepted that the true gentleman is revealed! If the Way is not cultivated, that is our shame. But if the Way has been fully cultivated and still goes unused, that is the shame of those who rule the states. What harm is there in not being accepted? It is only when one is not accepted that the true gentleman is revealed!" Confucius smiled with delight and said, "Well spoken, son of the Yan family! If you had great wealth, I would gladly serve as your steward."
49
於是使子貢至楚。 楚昭王興師迎孔子，然後得免。
Confucius then sent Zigong to Chu. King Zhao of Chu dispatched troops to escort Confucius, and only then was he freed from the siege.
50
昭王將以書社地七百里封孔子。 楚令尹子西曰：「王之使使諸侯有如子貢者乎？」 曰：「無有。」 「王之輔相有如顏回者乎？」 曰：「無有。」 「王之將率有如子路者乎？」 曰：「無有。」 「王之官尹有如宰予者乎？」 曰：「無有。」 「且楚之祖封於周，號為子男五十里。 今孔丘述三五之法，明周召之業，王若用之，則楚安得世世堂堂方數千里乎？ 夫文王在豐，武王在鎬，百里之君卒王天下。 今孔丘得據土壤，賢弟子為佐，非楚之福也。」 昭王乃止。 其秋，楚昭王卒于城父。
King Zhao was about to enfeoff Confucius with a territory of seven hundred li. Zixi, the Chief Minister of Chu, asked, "Does the King have any envoys to the feudal lords who are the equal of Zigong?" The answer was, "No." "Does the King have any counselors the equal of Yan Hui?" The answer was, "No." "Does the King have any generals the equal of Zilu?" The answer was, "No." "Does the King have any officials the equal of Zai Yu?" The answer was, "No." Zixi continued, "The ancestors of Chu were enfeoffed by the Zhou dynasty with the title of Viscount and a territory of fifty li. Now Kong Qiu expounds the institutions of the ancient sage-kings and illuminates the achievements of the Dukes of Zhou and Shao. If the King employs him, how will Chu retain its grand domain of several thousand li, generation after generation? King Wen ruled from Feng and King Wu from Hao — lords of a mere hundred li who ultimately became kings over all the world. If Kong Qiu now gains territory and has his worthy disciples as his ministers, that will not be a blessing for Chu." King Zhao thereupon abandoned the plan. That autumn, King Zhao of Chu died at Chengfu.
51
楚狂接輿歌而過孔子曰：「鳳兮！ 鳳兮！ 何德之衰？ 往者不可諫兮，來者猶可追也！ 已而，已而！ 今之從政者殆而！」 孔子下，欲與之言。 趨而去，弗得與之言。
The madman Jie Yu of Chu came singing past Confucius, chanting: "O phoenix! O phoenix! How your virtue has declined! The past cannot be corrected, but the future may yet be pursued! Give it up! Give it up! Those who serve in government today court only peril!" Confucius climbed down from his carriage, wishing to speak with him. But the madman hurried away, and Confucius could not speak with him.
52
於是孔子自楚反乎衛。 是歲也，孔子年六十三，而魯哀公六年也。
Confucius then returned from Chu to Wei. That year Confucius was sixty-three years old, and it was the sixth year of Duke Ai of Lu.
53
其明年，吳與魯會繒，徵百牢。 太宰嚭召季康子。 康子使子貢往，然後得已。
The following year, Wu and Lu held a meeting at Zeng, and Wu demanded a hundred sets of sacrificial animals. The Grand Steward Pi of Wu summoned Ji Kangzi. Kangzi sent Zigong to handle the matter, and only then was the demand resolved.
54
孔子曰：「魯衛之政，兄弟也。」 是時，衛君輒父不得立，在外，諸侯數以為讓。 而孔子弟子多仕於衛，衛君欲得孔子為政。 子路曰：「衛君待子而為政，子將奚先？」 孔子曰：「必也正名乎！」 子路曰：「有是哉，子之迂也！ 何其正也？」 孔子曰：「野哉由也！ 夫名不正則言不順，言不順則事不成，事不成則禮樂不興，禮樂不興則刑罰不中，刑罰不中則民無所錯手足矣。 夫君子為之必可名，言之必可行。 君子於其言，無所苟而已矣。」
Confucius said, "The governments of Lu and Wei are like brothers." At that time, the father of the Duke of Wei, Zhe, had been unable to take the throne and was living in exile. The feudal lords repeatedly reproached Wei on this account. Many of Confucius's disciples held office in Wei, and the Duke of Wei wished to have Confucius take charge of the government. Zilu asked, "If the Duke of Wei were to entrust you with the government, what would you do first?" Confucius replied, "What is necessary is to rectify names!" Zilu said, "Really! How impractical you are, Master! What is there to rectify?" Confucius said, "How uncouth you are, You! When names are not correct, speech does not accord with reality. When speech does not accord with reality, affairs cannot be carried out. When affairs cannot be carried out, rites and music cannot flourish. When rites and music cannot flourish, punishments will not be just. When punishments are not just, the people have no way to know where to put their hands and feet. Whatever the gentleman does must be properly defined, and whatever he says must be practicable. The gentleman simply allows no carelessness in his words."
55
其明年，冉有為季氏將師，與齊戰於郎，克之。 季康子曰：「子之於軍旅，學之乎？ 性之乎？」 冉有曰：「學之於孔子。」 季康子曰：「孔子何如人哉？」 對曰：「用之有名； 播之百姓，質諸鬼神而無憾。 求之至於此道，雖累千社，夫子不利也。」 康子曰：「我欲召之，可乎？」 對曰：「欲召之，則毋以小人固之，則可矣。」 而衛孔文子將攻太叔，問策於仲尼。 仲尼辭不知，退而命載而行，曰：「鳥能擇木，木豈能擇鳥乎！」 文子固止。 會季康子逐公華、公賓、公林，以幣迎孔子，孔子歸魯。
The following year, Ran You led the Ji clan's forces into battle against Qi at Lang and won a victory. Ji Kangzi asked him, "Your knowledge of military affairs — did you acquire it through study? Or is it innate?" Ran You replied, "I learned it from Confucius." Ji Kangzi asked, "What kind of man is Confucius?" Ran You answered, "If you employ him, his reputation will be assured. His policies can be broadcast to the common people and tested before the gods and spirits without the slightest regret. In pursuing his Way, even if a thousand fiefdoms were offered, the Master would not seek profit from them." Kangzi said, "I wish to summon him. Would that be acceptable?" Ran You replied, "If you summon him, do not let petty men obstruct him, and then it will work." Meanwhile, Kong Wenzi of Wei was about to attack Taishu and asked Confucius for a strategy. Confucius professed ignorance and withdrew. He ordered his carriage loaded and departed, saying, "A bird can choose its tree, but how can a tree choose its bird!" Kong Wenzi insisted that he stay. As it happened, Ji Kangzi had expelled Gonghua, Gongbin, and Gonglin, and sent gifts of silk to welcome Confucius. Confucius returned to Lu.
56
孔子之去魯凡十四歲而反乎魯。
Confucius had been away from Lu for fourteen years in all before he returned.
57
魯哀公問政，對曰：「政在選臣。」 季康子問政，曰：「舉直錯諸枉，則枉者直。」 康子患盜，孔子曰：「苟子之不欲，雖賞之不竊。」 然魯終不能用孔子，孔子亦不求仕。
Duke Ai of Lu asked about governance, and Confucius replied, "The key to governance lies in choosing the right ministers." Ji Kangzi asked about governance, and Confucius said, "Raise the upright and place them above the crooked, and the crooked will become straight." When Kangzi was troubled by theft, Confucius said, "If you yourself were free of excessive desires, the people would not steal even if you rewarded them for it." But in the end Lu never employed Confucius, and Confucius no longer sought office.
58
孔子之時，周室微而禮樂廢，詩書缺。 追跡三代之禮，序書傳，上紀唐虞之際，下至秦繆，編次其事。 曰：「夏禮吾能言之，杞不足徵也。 殷禮吾能言之，宋不足徵也。 足，則吾能徵之矣。」 觀殷夏所損益，曰：「後雖百世可知也，以一文一質。 周監二代，郁郁乎文哉。 吾從周。」 故《書傳》、《禮記》自孔氏。
In Confucius's time, the Zhou royal house had grown feeble, rites and music had fallen into disuse, and the Odes and Documents were incomplete. He traced the rites of the Three Dynasties, arranged the transmitted documents, recording events from the era of Tang and Yu above down to Duke Mu of Qin below, and organized them in proper order. He said, "I can speak of the rites of the Xia dynasty, but the state of Qi cannot provide sufficient evidence. I can speak of the rites of the Yin dynasty, but the state of Song cannot provide sufficient evidence. If there were sufficient evidence, then I could verify them." Examining what the Yin and Xia dynasties had added and taken away, he said, "Even a hundred generations hence can be known, for there is an alternation of refinement and simplicity. The Zhou surveyed the two preceding dynasties — how splendidly rich its culture is! I follow the Zhou." Thus the transmitted Documents and the Record of Rites derive from the school of Confucius.
59
孔子語魯大師：「樂其可知也。 始作翕如，縱之純如，皦如，繹如也，以成。」 「吾自衛反魯，然後樂正，雅頌各得其所。」
Confucius spoke to the Grand Music Master of Lu, saying, "Music can be understood in this way. At the opening, the instruments join in harmony; as the music unfolds, it becomes pure, clear, and flowing, and so it reaches completion." "After I returned from Wei to Lu, the music was set right, and the Ya and Song each found their proper place."
60
古者詩三千餘篇，及至孔子，去其重，取可施於禮義，上采契后稷，中述殷周之盛，至幽厲之缺，始於衽席，故曰「關雎之亂以為風始，鹿鳴為小雅始，文王為大雅始，清廟為頌始」。 三百五篇孔子皆弦歌之，以求合韶武雅頌之音。 禮樂自此可得而述，以備王道，成六藝。
In antiquity there were more than three thousand poems. By the time of Confucius, he removed the duplicates and selected those that could serve the cause of rites and righteousness. Reaching back to Xie and Hou Ji, describing the flourishing of the Yin and Zhou, and extending to the decline under Kings You and Li, beginning with matters of the bedchamber — thus it is said that 'Guan Ju' serves as the beginning of the Airs, 'Lu Ming' as the beginning of the Lesser Ya, 'King Wen' as the beginning of the Greater Ya, and 'Qing Miao' as the beginning of the Hymns. All three hundred and five poems Confucius set to music and sang, seeking to restore their harmony with the melodies of the Shao, the Wu, the Ya, and the Song. From this point on, the rites and music could be transmitted and expounded, perfecting the Kingly Way and completing the Six Arts.
61
孔子晚而喜易，序彖、繫、象、說卦、文言。 讀易，韋編三絕。 曰：「假我數年，若是，我於易則彬彬矣。」
In his later years Confucius took delight in the Book of Changes and arranged the commentaries: the Tuan, the Xici, the Xiang, the Shuo Gua, and the Wen Yan. He read the Changes so often that the leather thongs binding the bamboo strips broke three times. He said, "Give me a few more years — with that much time, I could achieve a thorough mastery of the Changes."
62
孔子以詩書禮樂教，弟子蓋三千焉，身通六藝者七十有二人。 如顏濁鄒之徒，頗受業者甚眾。
Confucius taught through the Odes, the Documents, the Rites, and Music. His disciples numbered some three thousand, of whom seventy-two had personally mastered all the Six Arts. Those like Yan Zhuozou and his circle, who received instruction to some degree, were very numerous indeed.
63
孔子以四教：文，行，忠，信。 絕四：毋意，毋必，毋固，毋我。 所慎：齊，戰，疾。 子罕言利與命與仁。 不憤不啟，舉一隅不以三隅反，則弗復也。
Confucius taught four things: literature, conduct, loyalty, and trustworthiness. He rejected four things: arbitrariness, dogmatism, obstinacy, and egotism. He was cautious about three things: fasting, war, and illness. The Master seldom spoke of profit, destiny, or benevolence. He did not open the way for a student who was not struggling to understand, and if he showed one corner of a subject and the student could not come back with the other three, he would not repeat the lesson.
64
其於鄉黨，恂恂似不能言者。 其於宗廟朝廷，辯辯言，唯謹爾。 朝，與上大夫言，誾誾如也； 與下大夫言，侃侃如也。
In his own village, he was mild and unassuming, as though he could barely speak at all. But in the ancestral temples and at court, he spoke eloquently, though always with care. At court, when conversing with the senior grandees, he spoke with gentle deference. When conversing with the junior grandees, he spoke frankly and at ease.
65
入公門，鞠躬如也； 趨進，翼如也。 君召使儐，色勃如也。 君命召，不俟駕行矣。
When entering the ducal gate, he drew himself in with a bow. When he quickened his step to advance, his arms spread gracefully like wings. When the duke called upon him to receive guests, his expression became grave and alert. When the duke sent for him, he set off without waiting for his carriage to be harnessed.
66
魚餒，肉敗，割不正，不食。 席不正，不坐。 食於有喪者之側，未嘗飽也。
If the fish was stale, the meat spoiled, or the cuts not properly made, he would not eat. If the mat was not straight, he would not sit. When eating beside someone in mourning, he never ate his fill.
67
是日哭，則不歌。 見齊衰、瞽者，雖童子必變。
On a day when he had wept, he would not sing. When he saw someone in mourning garments or a blind person, even if they were a child, his expression would change to one of solemnity.
68
「三人行，必得我師。」 「德之不脩，學之不講，聞義不能徙，不善不能改，是吾憂也。」 使人歌，善，則使復之，然后和之。
"When three people walk together, there is always something I can learn from them." "That virtue is not cultivated, that learning is not pursued, that one hears what is right but cannot follow it, that one has faults but cannot correct them — these are my worries." When someone sang for him and sang well, he would ask them to repeat the song, and then he would join in and harmonize.
69
子不語：怪，力，亂，神。
The Master did not speak of prodigies, feats of strength, disorder, or spirits.
70
子貢曰：「夫子之文章，可得聞也。 夫子言天道與性命，弗可得聞也已。」 顏淵喟然嘆曰：「仰之彌高，鑽之彌堅。 瞻之在前，忽焉在後。 夫子循循然善誘人，博我以文，約我以禮，欲罷不能。 既竭我才，如有所立，卓爾。 雖欲從之，蔑由也已。」 達巷黨人［童子］曰：「大哉孔子，博學而無所成名。」 子聞之曰：「我何執？ 執御乎？ 執射乎？ 我執御矣。」 牢曰：「子云『不試，故藝』。」
Zigong said, "The Master's teachings on culture and learning can be heard. But when the Master speaks of the Way of Heaven and human nature, one cannot grasp the full meaning." Yan Yuan sighed in admiration and said, "The more I look up at it, the higher it soars; the more I try to penetrate it, the harder it becomes. I glimpse it before me, and suddenly it is behind. The Master is skilled at leading one step by step. He broadens me with learning and disciplines me with ritual. Even if I wished to stop, I could not. When I have exhausted all my ability, something still seems to stand before me, towering and beyond reach. Though I long to follow it, there is no way to do so." A man from the village of Daxiang said, "How great is Confucius! He has studied so widely, yet he has not made a name for himself in any one field." When the Master heard this, he said, "What shall I specialize in? Shall I take up chariot-driving? Or archery? I shall take up chariot-driving." Lao said, "The Master once said, 'I was not given office, and so I mastered the arts.'"
71
魯哀公十四年春，狩大野。 叔孫氏車子鉏商獲獸，以為不祥。 仲尼視之，曰：「麟也。」 取之。 曰：「河不出圖，雒不出書，吾已矣夫！」 顏淵死，孔子曰：「天喪予！」 及西狩見麟，曰：「吾道窮矣！」 喟然嘆曰：「莫知我夫！」 子貢曰：「何為莫知子？」 子曰：「不怨天，不尤人，下學而上達，知我者其天乎！」
In the spring of the fourteenth year of Duke Ai of Lu, a hunt was held in the great marshes. A charioteer of the Shusun clan named Zichushang captured a strange beast and considered it an ill omen. When Confucius examined it, he said, "It is a qilin." They took it away. He said, "The Yellow River has not produced a diagram, the Luo River has not yielded its writing — it is over for me!" When Yan Yuan died, Confucius cried, "Heaven has forsaken me!" And when the qilin was captured during the hunt in the west, he said, "My Way has come to its end!" He sighed deeply and said, "No one understands me!" Zigong asked, "Why do you say that no one understands you?" The Master said, "I do not resent Heaven, nor do I blame men. I study what is below and reach what is above. The one who understands me — is it not Heaven?"
72
「不降其志，不辱其身，伯夷、叔齊乎！」 謂「柳下惠、少連降志辱身矣」。 謂「虞仲、夷逸隱居放言，行中清，廢中權」。 「我則異於是，無可無不可。」
"Those who neither compromised their ideals nor disgraced themselves — were they not Bo Yi and Shu Qi!" He said of Liuxia Hui and Shaolian, "They compromised their ideals and endured disgrace." He said of Yu Zhong and Yi Yi, "They lived in seclusion and spoke freely; their conduct attained purity, and their withdrawal was well-judged." "But I am different from all of these: I hold nothing to be absolutely right and nothing to be absolutely wrong."
73
子曰：「弗乎弗乎，君子病沒世而名不稱焉。 吾道不行矣，吾何以自見於後世哉？」 乃因史記作春秋，上至隱公，下訖哀公十四年，十二公。 據魯，親周，故殷，運之三代。 約其文辭而指博。 故吳楚之君自稱王，而春秋貶之曰「子」； 踐土之會實召周天子，而春秋諱之曰「天王狩於河陽」：推此類以繩當世。 貶損之義，後有王者舉而開之。 春秋之義行，則天下亂臣賊子懼焉。
The Master said, "Alas, alas! The gentleman grieves that he will leave the world without his name being remembered. My Way has not been put into practice — how shall I make myself known to future generations?" He then drew upon the historical records to compose the Spring and Autumn Annals, spanning from Duke Yin at the beginning to the fourteenth year of Duke Ai, covering the reigns of twelve dukes. He took Lu as his basis, showed his affinity with Zhou, and honored the precedents of Yin, encompassing all three dynasties. The language is concise, but the meaning is far-reaching. Thus, although the rulers of Wu and Chu styled themselves 'kings,' the Spring and Autumn Annals demoted them to 'viscount.' At the assembly at Jiantu, in reality the Zhou Son of Heaven was summoned, but the Spring and Autumn Annals tactfully recorded it as 'the Heavenly King went hunting at Heyang.' By such examples, the text set a standard for judging the present age. The principles of praise and blame expressed therein — a future king will take them up and bring them to light. When the principles of the Spring and Autumn Annals are put into practice, the treacherous ministers and rebellious sons of the world will tremble with fear.
74
孔子在位聽訟，文辭有可與人共者，弗獨有也。 至於為春秋，筆則筆，削則削，子夏之徒不能贊一辭。 弟子受春秋，孔子曰：「後世知丘者以春秋，而罪丘者亦以春秋。」
When Confucius held office and adjudicated disputes, he shared his opinions with others and did not keep his judgments to himself. But when it came to composing the Spring and Autumn Annals, he wrote what he chose to write and cut what he chose to cut, and even disciples like Zixia could not alter a single word. When his disciples received the Spring and Autumn Annals, Confucius said, "It will be through the Spring and Autumn that future generations will understand me, and it will be through the Spring and Autumn that they will condemn me."
75
明歲，子路死於衛。 孔子病，子貢請見。 孔子方負杖逍遙於門，曰：「賜，汝來何其晚也？」 孔子因歎，歌曰：「太山壞乎！ 梁柱摧乎！ 哲人萎乎！」 因以涕下。 謂子貢曰：「天下無道久矣，莫能宗予。 夏人殯於東階，周人於西階，殷人兩柱閒。 昨暮予夢坐奠兩柱之閒，予始殷人也。」 後七日卒。
The following year, Zilu died in Wei. Confucius fell ill, and Zigong asked to see him. Confucius was leaning on his staff, strolling by the gate. He said, "Ci, what has taken you so long to come?" Confucius then sighed and sang: "Mount Tai crumbles! The beam and pillar break! The sage withers away!" And his tears fell. He said to Zigong, "The world has been without the Way for a long time, and no one has followed my teachings. The people of Xia place the coffin at the eastern steps, the people of Zhou at the western steps, and the people of Yin between the two pillars. Last night I dreamed that I sat receiving offerings between two pillars. I am, after all, a descendant of the Yin." Seven days later, he died.
76
孔子年七十三，以魯哀公十六年四月己丑卒。
Confucius was seventy-three years of age. He died on the jichou day of the fourth month of the sixteenth year of Duke Ai of Lu.
77
哀公誄之曰：「旻天不弔，不愸遺一老，俾屏余一人以在位，煢煢余在疚。 嗚呼哀哉！ 尼父，毋自律！」 子貢曰：「君其不沒於魯乎！ 夫子之言曰：『禮失則昬，名失則愆。 失志為昬，失所為愆。』 生不能用，死而誄之，非禮也。 稱『余一人』，非名也。」
Duke Ai eulogized him, saying, "Pitiless Heaven has shown no compassion, refusing to spare this one elder, leaving me alone on the throne, solitary and in grief. Alas, how sorrowful! O Father Ni, there is none left to set the standard!" Zigong said, "The Duke will surely not die a natural death in Lu! The Master said, 'When rites are lost, confusion follows; when names are lost, errors arise. To lose one's purpose is confusion; to lose one's proper place is error.' When the Master was alive, the Duke could not employ him; now that he is dead, he eulogizes him — this is not in accordance with ritual. And for the Duke to call himself 'I alone' — that is not a title he is entitled to use."
78
孔子葬魯城北泗上，弟子皆服三年。 三年心喪畢，相訣而去，則哭，各復盡哀； 或復留。 唯子貢廬於冢上，凡六年，然後去。 弟子及魯人往從冢而家者百有餘室，因命曰孔里。 魯世世相傳以歲時奉祠孔子冢，而諸儒亦講禮鄉飲大射於孔子冢。 孔子冢大一頃。 故所居堂弟子內，後世因廟藏孔子衣冠琴車書，至于漢二百餘年不絕。 高皇帝過魯，以太牢祠焉。 諸侯卿相至，常先謁然後從政。
Confucius was buried north of the capital of Lu, on the banks of the Si River. All of his disciples observed three years of mourning. When the three years of heartfelt mourning were complete, they bade one another farewell and departed, weeping again and giving full expression to their grief. Some remained behind. Zigong alone built a hut by the grave and remained there for a total of six years before he departed. Disciples and people of Lu who settled near the tomb numbered more than a hundred households, and the place came to be called the Village of Confucius. The people of Lu passed down the tradition of making seasonal offerings at the tomb of Confucius generation after generation, and scholars came there to practice rites, the village drinking ceremony, and the grand archery ceremony. The burial ground of Confucius covered an area of one qing. The hall where he had lived was kept as a shrine by his disciples. Later generations preserved there the robes, cap, zither, carriage, and books of Confucius, and this tradition continued without interruption for more than two hundred years, down to the Han dynasty. When the High Emperor passed through Lu, he offered a grand sacrifice there with the full set of sacrificial animals. Whenever feudal lords, ministers, or chancellors arrived in the area, they customarily paid their respects at the tomb before attending to official business.
79
孔子生鯉，字伯魚。 伯魚年五十，先孔子死。
Confucius fathered a son named Li, whose courtesy name was Boyu. Boyu died at the age of fifty, predeceasing Confucius.
80
伯魚生伋，字子思，年六十二。 嘗困於宋。 子思作中庸。
Boyu fathered Ji, whose courtesy name was Zisi. He lived to the age of sixty-two. He was once beset by difficulties in Song. Zisi composed the Doctrine of the Mean.
81
子思生白，字子上，年四十七。 子上生求，字子家，年四十五。 子家生箕，字子京，年四十六。 子京生穿，字子高，年五十一。 子高生子慎，年五十七，嘗為魏相。
Zisi fathered Bai, whose courtesy name was Zishang. He lived to the age of forty-seven. Zishang fathered Qiu, whose courtesy name was Zijia. He lived to the age of forty-five. Zijia fathered Ji, whose courtesy name was Zijing. He lived to the age of forty-six. Zijing fathered Chuan, whose courtesy name was Zigao. He lived to the age of fifty-one. Zigao fathered Zishen, who lived to the age of fifty-seven and once served as chancellor of Wei.
82
子慎生鮒，年五十七，為陳王涉博士，死於陳下。
Zishen fathered Fu, who lived to the age of fifty-seven. He served as an Erudite under Chen She, the King of Chen, and died at Chen.
83
鮒弟子襄，年五十七。 嘗為孝惠皇帝博士，遷為長沙太守。 長九尺六寸。
Fu's younger brother Zixiang lived to the age of fifty-seven. He once served as an Erudite under Emperor Xiaohui and was later transferred to become the Governor of Changsha. He was nine chi and six cun tall.
84
子襄生忠，年五十七。 忠生武，武生延年及安國。 安國為今皇帝博士，至臨淮太守，蚤卒。 安國生卬，卬生驩。
Zixiang fathered Zhong, who lived to the age of fifty-seven. Zhong fathered Wu. Wu fathered Yannian and Anguo. Anguo served as an Erudite under the present Emperor, rose to the position of Governor of Linhuai, and died young. Anguo fathered Ang, and Ang fathered Huan.
85
太史公曰：《詩》有之：「高山仰止，景行行止。」 雖不能至，然心鄉往之。 余讀孔氏書，想見其為人。 適魯，觀仲尼廟堂車服禮器，諸生以時習禮其家，余祗回留之不能去云。 天下君王至於賢人眾矣，當時則榮，沒則已焉。 孔子布衣，傳十餘世，學者宗之。 自天子王侯，中國言六藝者折中於夫子，可謂至聖矣！
The Grand Historian says: The Odes have the lines, "The high mountain, I look up to it; the great road, I travel along it." Though I may never reach such heights, my heart yearns toward them. When I read the writings of Confucius, I can imagine what manner of man he was. When I traveled to Lu and saw the temple hall of Confucius with its carriages, robes, and ritual vessels, and the scholars who gathered there season by season to practice the rites, I lingered in reverence and could not bring myself to leave. Kings and sages beyond number have graced this world. They knew glory in their time, but once they were gone, it was over. Confucius was a commoner, yet his legacy has been transmitted for more than ten generations, and all scholars look to him as their master. From the Son of Heaven down to the kings and marquises, all in the realm who speak of the Six Arts take the Master as the final authority. He may truly be called the Supreme Sage!