昔者江水出於岷山，其始也，大足以濫觴。
Kongzi said, “You [Zilu], what purpose is served by all these fluttering flaps and sashes?
及至江之津也，不方舟，不避風，不可渡也。
In former days, the waters of the Yangzi came forth from Mount Min. At its source, it was deep enough only to float wine cups.
非唯下流眾川之多乎？
But, on coming to a fording place downstream, travelers found that it could not be crossed without using two boats lashed together while shielding oneself from the wind.
今若衣服甚盛，顏色充盈，天下誰肯加若者哉？
Is this not because the lower reaches of the river were fed by many streams?
」子路趨而出，改服而入，蓋自如也。
But now your attire is magnificent and your expression complacent—who in the realm would be inclined to add to what you possess already?” Zilu hastily withdrew, changed his clothing, and came to see Kongzi in his former attire.
孔子曰：「由，記之，吾語若：賁於言者，華也；奮於行者，伐也；夫色智而有能者，小人也。
Kongzi said, “You, remember what I am about to tell you.
故君子知之為知之，不知為不知，言之要也。
Adornment in speech is showiness; showiness in behavior is boasting.
能之為能之，不能為不能，行之至也。
One may say that making a display of one’s wisdom and ability is characteristic of a petty person. Thus, one can see that, when a man of quality knows a thing, he sees that he knows it; and, when he does not know a thing, he sees that he doesn’t know it.
言要則知，行要則仁。
This is the essential aspect of speech.
既知且仁，夫有何加矣哉？
When he is able to do a thing, he sees that he is able to do it; and, when not able to do something, he sees that he is unable to do it.
」由。
This is the essential aspect of action. When one’s speech accords with what is essential, then one is wise; when one’s actions accord with what is essential, then one will be endowed with empathy.
詩云：「湯降不遲，聖敬日躋。
If one is both wise and endowed with empathy, what more can be added?
」此之謂也。
Thus, a passage in the Odes says, ‘Tang was tireless in humbling himself; / The sages grew in reverence every day.’137 That expresses it well.