論 語
Confucian Analects
James Legge ,1893
學而第一
Book I: Hsio R
Chapter 1
子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”
The whole work and achievement of the learner, first perfecting his
knowledge, then attracting by his fame like-minded individuals, and
finally complete in himself.
1. The Master said, "Is it not pleasant to learn with a constant
perseverance and application?
2. "Is it not delightful to have friends coming from distant quarters?
3. "Is he not a man of complete virtue, who feels no discomposure though
men may take no note of him?"
achievement [əˈtʃi:vmənt] n.完成；成就
perfect[ˈpɜ:fɪkt] v.使完善；使完备；使完美
attract [əˈtrækt]vt.吸引；引起…的好感
fame [feɪm] n.名声；名望
like-minded [laɪk 'maɪndɪd] adj.志趣相投的
individuals [ɪndɪ'vɪdʒʊəlz] n. [口语]人；某种类型的人
constant [ˈkɒnstənt] adj. 不断的，持续的，始终如一的
perseverance [ˌpɜ:sɪˈvɪərəns]n.毅力；韧性；不屈不挠的精神
delightful [dɪˈlaɪtfl] adj. 令人高兴的；令人愉快的；宜人的
distant [ˈdɪstənt] adj. 遥远的，远离的
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quarter [ˈkwɔ:tə(r)] n. 地区
virtue [ˈvɜ:tʃu:] n. 美德；德行；价值
discomposure [ˌdɪskəm'pəʊʒə(r)] n. 心乱，不安
take note of 注意，留意
Chapter 2
有子曰：“其爲人也孝弟，而好犯上者，鮮矣。不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其爲仁之本與！”
Filial piety and fraternal submission are the foundation of all virtuous
practice.
1. The philosopher Yû said, "They are few who, being filial and fraternal,
are fond of offending against their superiors. There have been none, who,
not liking to offend against their superiors, have been fond of stirring
up confusion.
2. "The superior man bends his attention to what is radical. That being
established, all practical courses naturally grow up. Filial piety and
fraternal submission! -- are they not the root of all benevolent actions?"
filial [ˈfɪliəl]adj.子女的
piety[ˈpaɪəti] n.虔诚，虔敬；孝顺
fraternal [frəˈtɜ:nl]adj.兄弟的；兄弟般的
submission [səbˈmɪʃn] n.服从；谦恭，柔顺
virtuous [ˈvɜ:tʃuəs] adj.道德的，有德行的；善良的
philosopher [fəˈlɒsəfə(r)] n. 哲学家； 思想家
offend [əˈfend] vt. 触怒；冒犯
superior [su:ˈpɪəriə(r)] n.上级，上司；优胜者
stir up [stə: ʌp] 激起；挑起；搅扰
bend [bend] vt.（使）弯曲；强行；集中全力于
radical [ˈrædɪkl] adj.根本的，基本的；彻底的
benevolent [bəˈnevələnt] adj.乐善好施的；慈善的
Chapter 3
子曰：“巧言令，鮮矣仁。”
Fair appearances are suspicious.
The Master said, "Fine words and an insinuating appearance are seldom
associated with true virtue."
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fair [feə(r)] adj. 公平的；晴朗的；美丽的
appearance [əˈpɪərəns] n. 外貌，外观
suspicious [səˈspɪʃəs] adj. 可疑的；怀疑的；不信任的
insinuating [ɪn'sɪnjʊeɪtɪŋ] adj. 曲意巴结的，暗示的
be associated [əˈsəʊʃieɪt] with 和…联系在一起；与…有关
Chapter 4
曾子曰：“吾日三省吾身：爲人謀而不忠乎？與朋友交而不信乎？傳不習乎？”
How the philosopher Tsang daily examined himself, to guard against his
being guilty of any imposition.
The philosopher Tsang said, "I daily examine myself on three points:--
whether, in transacting business for others, I may have been not
faithful;-- whether, in intercourse with friends, I may have been not
sincere;-- whether I may have not mastered and practiced the instructions
of my teacher."
philosopher [fəˈlɒsəfə(r)] n.哲学家，哲人；思想家
guilty [ˈgɪlti] adj.内疚的；有罪的
imposition [ˌɪmpəˈzɪʃn] n.强加；被迫接受；过分的要求
transact [trænˈzækt] vt.办理（业务等）
faithful [ˈfeɪθfl] adj.忠实的； 忠诚的；正确的
intercourse [ˈɪntəkɔ:s] n.交流，交往，交际
sincere [sɪnˈsɪə(r)] adj.真诚的，诚挚的；〈古〉纯粹的
master [ˈmɑ:stə(r)] vt.精通，熟练
instruction [ɪnˈstrʌkʃn] n.授课；教诲；传授的或获得的课程
Chapter 5
子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”
Fundamental principles for the government of a large state.
The Master said, "To rule a country of a thousand chariots, there must
be reverent attention to business, and sincerity; economy in expenditure,
and love for men; and the employment of the people at the proper seasons."
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Chapter 6
子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”
Rules for the training of the young:-- duty first and then accomplishments.
The Master said, "A youth, when at home, should be filial, and, abroad,
respectful to his elders. He should be earnest and truthful. He should
overflow in love to all, and cultivate the friendship of the good. When
he has time and opportunity, after the performance of these things, he
should employ them in polite studies."
Chapter 7
子夏曰：“賢賢易；事父母，能竭其力；事君，能致其身；與朋友交，言而有信。雖曰未學，吾必謂之學矣。”
Tsze-hsiâ's views of the substance of learning.
Tsze-hsiâ said, "If a man withdraws his mind from the love of beauty, and
applies it as sincerely to the love of the virtuous; if, in serving his
parents, he can exert his utmost strength; if, in serving his prince, he
can devote his life; if, in his intercourse with his friends, his words
are sincere:-- although men say that he has not learned, I will certainly
say that he has."
Chapter 8
子曰：“君子不重則不威，學則不固，主忠信，無友不如己者，過則勿憚改。”
Principles of self-cultivation.
1. The Master said, "If the scholar be not grave, he will not call forth
any veneration, and his learning will not be solid.
2. "Hold faithfulness and sincerity as first principles.
3. "Have no friends not equal to yourself.
4. "When you have faults, do not fear to abandon them."
Chapter 9
曾子曰：“愼終追遠，民德歸厚矣。”
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The good effect of attention on the part of superiors to the offices of
the dead:-- an admonition of Tsâng Shan.
The philosopher Tsang said, "Let there be a careful attention to perform
the funeral rites to parents, and let them be followed when long gone with
the ceremonies of sacrifice;-- then the virtue of the people will resume
its proper excellence."
Chapter 10
子禽問於子貢曰：“夫子至於是邦也，必聞其政。求之與？抑與之與？”
子貢曰：“夫子溫﹑良﹑恭﹑儉﹑讓以得之。夫子之求之也，其諸異乎人之求之與？”
Characteristics of Confucius, and their influence on the princes of the
time.
1. Tsze-ch'in asked Tsze-kung, saying, "When our master comes to any
country, he does not fail to learn all about its government. Does he ask
his information? or is it given to him?"
2. Tsze-kung said, "Our master is benign, upright, courteous, temperate,
and complaisant and thus he gets his information. The master's mode of
asking information! -- is it not different from that of other men?"
Chapter 11
子曰：“父在，觀其志。父沒，觀其行。三年無改於父之道，可謂孝矣。”
On filial duty.
The Master said, "While a man's father is alive, look at the bent of his
will; when his father is dead, look at his conduct. If for three years
he does not alter from the way of his father, he may be called filial."
Chapter 12
有子曰：“禮之用，和爲貴。先王之道，斯爲美。小大由之。有所不行。知和而和，不以禮節之，亦不可行也。”
In ceremonies a natural ease is to be prized, and yet to be subordinate
to the end of ceremonies, -- the reverential observance of propriety.
1. The philosopher Yû said, "In practicing the rules of propriety, a
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natural ease is to be prized. In the ways prescribed by the ancient kings,
this is the excellent quality, and in things small and great we follow
them.
2. "Yet it is not to be observed in all cases. If one, knowing how such
ease should be prized, manifests it, without regulating it by the rules
of propriety, this likewise is not to be done."
Chapter 13
有子曰：“信近於義，言可復也。恭近於禮，遠恥辱也。因不失其親，亦可宗也。”
To save from future repentance, we must be careful in our first steps.
The philosopher Yû said, "When agreements are made according to what is
right, what is spoken can be made good. When respect is shown according
to what is proper, one keeps far from shame and disgrace. When the parties
upon whom a man leans are proper persons to be intimate with, he can make
them his guides and masters."
Chapter 14
子曰：“君子食無求，飽；居無求，安；敏於事而愼於言；就有道而正焉：可謂好學也已。”
With what mind one aiming to be a Chun-tsze pursues his learning.
The Master said, "He who aims to be a man of complete virtue in his food
does not seek to gratify his appetite, nor in his dwelling place does he
seek the appliances of ease; he is earnest in what he is doing, and careful
in his speech; he frequents the company of men of principle that he may
be rectified:-- such a person may be said indeed to love to learn."
Chapter 15
子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也；未若貧而樂，富而好禮者也。”
子貢曰：“《詩》云：‘如切如磋，如琢如磨。’其斯之謂與？”子曰：“賜也，始可與言《詩》已矣，告諸往而知來者。”
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An illustration of the successive steps in self-cultivation.
1. Tsze-kung said, "What do you pronounce concerning the poor man who yet
does not flatter, and the rich man who is not proud?" The Master replied,
"They will do; but they are not equal to him, who, though poor, is yet
cheerful, and to him, who, though rich, loves the rules of propriety."
2. Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and
then file, as you carve and then polish.' -- The meaning is the same, I
apprehend, as that which you have just expressed."
3. The Master said, "With one like Ts'ze, I can begin to talk about the
odes. I told him one point, and he knew its proper sequence."
Chapter 16
子曰：“不患人之不己知，患不知人也。”
Personal attainment should be our chief aim.
The Master said, "I will not be afflicted at men's not knowing me; I will
be afflicted that I do not know men.
（《Confucian Analects》）
爲政第二
Book II: Wei Chang
Chapter 1
子曰：“爲政以德，譬如北辰居其所而眾星共之。”
The influence of virtue in a ruler.
The Master said, "He who exercises government by means of his virtue may
be compared to the north polar star, which keeps its place and all the
stars turn towards it."
Chapter 2
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子曰：“《詩》三百，一言以蔽之，曰‘思無邪’。”
The pure design of the Book of Poetry.
The Master said, "In the Book of Poetry are three hundred pieces, but the
design of them all may be embraced in one sentence -- 'Having no depraved
thoughts.'"
Chapter 3
子曰：“道之以政，齊之以刑，民免而無恥。道之以德，齊之以禮，有恥且格。”
How rulers should prefer moral appliances.
1. The Master said, "If the people be led by laws, and uniformity sought
to be given them by punishments, they will try to avoid the punishment,
but have no sense of shame.
2. "If they be led by virtue, and uniformity sought to be given them by
the rules of propriety, they will have the sense of shame, and moreover
will become good."
Chapter 4
子曰：“吾十有五而志於學，三十而立， 四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”
Confucius's own account of his gradual progress and attainments.
1. The Master said, "At fifteen, I had my mind bent on learning.
2. "At thirty, I stood firm.
3. "At forty, I had no doubts.
4. "At fifty, I knew the decrees of Heaven.
5. "At sixty, my ear was an obedient organ for the reception of truth.
6. "At seventy, I could follow what my heart desired, without
transgressing what was right."
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Chapter 5
孟懿子問“孝”。子曰：“無違。”
樊遲御。子告之曰：“孟孫問‘孝’於我，我對曰‘無違’。”
樊遲曰：“何謂也？”子曰：“生，事之以禮。死，葬之以禮，祭之以禮。”
Filial piety must be shown according to the rules of propriety.
1. Mang Î asked what filial piety was. The Master said, "It is not being
disobedient."
2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying,
"Mang-sun asked me what filial piety was, and I answered him, -- 'not being
disobedient.'"
3. Fan Ch'ih said, "What did you mean?" The Master replied, "That parents,
when alive, be served according to propriety; that, when dead, they should
be buried according to propriety; and that they should be sacrificed to
according to propriety."
Chapter 6
孟武伯問孝。子曰：“父母唯其疾之憂。”
The anxiety of parents about their children an argument for filial piety.
Mang Wû asked what filial piety was. The Master said, "Parents are anxious
lest their children should be sick."
Chapter 7
子游問孝。子曰：“今之孝者，是謂能養。至於犬馬，皆能有養。不敬，何以別乎？”
How there must be reverence in filial duty.
Tsze-yû asked what filial piety was. The Master said, "The filial piety
nowadays means the support of one's parents. But dogs and horses likewise
are able to do something in the way of support;-- without reverence, what
is there to distinguish the one support given from the other?"
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Chapter 8
子夏問孝。子曰：“難。有事，弟子服其勞；有酒食，先生饌，曾是以爲孝乎？”
The duties of filial piety must be performed with a cheerful countenance.
Tsze-hsiâ asked what filial piety was. The Master said, "The difficulty
is with the countenance. If, when their elders have any troublesome
affairs, the young take the toil of them, and if, when the young have wine
and food, they set them before their elders, is THIS to be considered
filial piety?"
Chapter 9
子曰：“吾與回言終日，不違，如愚。退而省其私，亦足以發。回也不愚。”
The quiet receptivity of the disciple Hûi.
The Master said, "I have talked with Hûi for a whole day, and he has not
made any objection to anything I said;-- as if he were stupid. He has
retired, and I have examined his conduct when away from me, and found him
able to illustrate my teachings. Hûi! -- He is not stupid."
Chapter 10
子曰：“視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？”
How to determine the characters of men.
1. The Master said, "See what a man does.
2. "Mark his motives.
3. "Examine in what things he rests.
4. "How can a man conceal his character? How can a man conceal his
character?"
Chapter 11
子曰：“溫故而知新，可以爲師矣。”
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To be able to teach others one must from his old stores be continually
developing things new.
The Master said, "If a man keeps cherishing his old knowledge, so as
continually to be acquiring new, he may be a teacher of others."
Chapter 12
子曰：“君子不器。”
The general aptitude of the Chün-tsze.
The Master said, "The accomplished scholar is not a utensil."
Chapter 13
子貢問君子。子曰：“先行其言而後從之。”
How with the superior man words follow actions.
Tsze-kung asked what constituted the superior man. The Master said, "He
acts before he speaks, and afterwards speaks according to his actions."
Chapter 14
子曰：“君子周而不比，小人比而不周。”
The difference between the Chün-tsze and the small man.
The Master said, "The superior man is catholic and not partisan. The mean
man is partisan and not catholic."
Chapter 15
子曰：“學而不思則罔，思而不學則殆。”
In learning, reading and thought must be combined.
The Master said, "Learning without thought is labor lost; thought without
learning is perilous."
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Chapter 16
子曰：“攻乎異端，斯害也已。”
Strange doctrines are not to be studied.
The Master said, "The study of strange doctrines is injurious indeed!"
Chapter 17
子曰：“由，誨女知之乎！知之爲知之，不知爲不知，是知也。”
There should be no pretense in the profession of knowledge, or the denial
of ignorance.
The Master said, "Yû, shall I teach you what knowledge is? When you know
a thing, to hold that you know it; and when you do not know a thing, to
allow that you do not know it;-- this is knowledge."
Chapter 18
子張學干祿。子曰：“多聞闕疑，愼言其餘，則寡尤。多見闕殆，愼行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”
The end in learning should be one's own improvement, and not emolument.
1. Tsze-chang was learning with a view to official emolument.
2. 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."
Chapter 19
哀公問曰：“何爲則民服？” 孔子對曰：“舉直錯諸枉，則民服。舉枉錯諸直，則民不服。”
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How a prince by the right employment of his officers may secure the real
submission of his subjects.
The Duke Âi asked, saying, "What should be done in order to secure the
submission of the people?" Confucius replied, "Advance the upright and
set aside the crooked, then the people will submit. Advance the crooked
and set aside the upright, then the people will not submit."
Chapter 20
季康子問：“使民敬、忠以勸，如之何？” 子曰：“臨之以莊，則敬。孝慈，則忠。舉善而教不能，則勸。”
Example in superiors is more powerful than force.
Chî K'ang asked how to cause the people to reverence their ruler, to be
faithful to him, and to go on to nerve themselves to virtue. The Master
said, "Let him preside over them with gravity;-- then they will reverence
him. Let him be final and kind to all;-- then they will be faithful to
him. Let him advance the good and teach the incompetent;-- then they will
eagerly seek to be virtuous."
Chapter 21
或謂孔子曰：“子奚不爲政？”子曰：“《書》云：‘孝乎惟孝，友于兄弟，施於有政。’是亦爲政，奚其爲爲政？”
Confucius's explanation of his not being in any office.
1. Some one addressed Confucius, saying, "Sir, why are you not engaged
in the government?"
2. The Master said, "What does the Shû-ching say of filial piety? -- 'You
are final, you discharge your brotherly duties. these qualities are
displayed in government.' This then also constitutes the exercise of
government. Why must there be THAT -- making one be in the government?"
Chapter 22
子曰：“人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？”
The necessity to a man of being truthful and sincere.
The Master said, "I do not know how a man without truthfulness is to get
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on. How can a large carriage be made to go without the crossbar for yoking
the oxen to, or a small carriage without the arrangement for yoking the
horses?"
Chapter 23
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。”
The great principles governing society are unchangable.
1. Tsze-chang asked whether the affairs of ten ages after could be known.
2. Confucius said, "The Yin dynasty followed the regulations of the Hsiâ:
wherein it took from or added to them may be known. The Châu dynasty has
followed the regulations of Yin: wherein it took from or added to them
may be known. Some other may follow the Châu, but though it should be at
the distance of a hundred ages, its affairs may be known."
Chapter 24
子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”
Neither in sacrifice nor in any other practice may a man do anything but
what is right.
1. The Master said, "For a man to sacrifice to a spirit which does not
belong to him is flattery.
2. "To see what is right and not to do it is want of courage."
（《Confucian Analects》）
八佾第三
Book III: Pa Yih
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Chapter 1
孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”
Confucius's indignation at the usurpation of royal rites.
Confucius said of the head of the Chî family, who had eight rows of
pantomimes in his area, "If he can bear to do this, what may he not bear
to do?"
Chapter 2
三家者以《雍》徹 。子曰：“‘相維辟公，天子穆穆’，奚取於三家之堂？”
Again against usurped rites.
The three families used the YUNG ode, while the vessels were being removed,
at the conclusion of the sacrifice. The Master said, "'Assisting are the
princes;-- the son of heaven looks profound and grave';-- what application
can these words have in the hall of the three families?"
Chapter 3
子曰：“人而不仁，如禮何？人而不仁，如樂何？”
Ceremonies and music vain without virtue.
The Master said, "If a man be without the virtues proper to humanity, what
has he to do with the rites of propriety? If a man be without the virtues
proper to humanity, what has he to do with music?"
Chapter 4
林放問禮之本。子曰：“大哉問！禮，與其奢也，寧儉。喪，與其易也，寧戚。”
The object of ceremonies should regulate them:-- against formalism.
1. Lin Fang asked what was the first thing to be attended to in ceremonies.
2. The Master said, "A great question indeed!
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3. "In festive ceremonies, it is better to be sparing than extravagant.
In the ceremonies of mourning, it is better that there be deep sorrow than
a minute attention to observances."
Chapter 5
子曰：“夷狄之有君，不如諸夏之亡也。”
The anarchy of Confucius's time.
The Master said, "The rude tribes of the east and north have their princes,
and are not like the States of our great land which are without them."
Chapter 6
季氏旅於泰山。
子謂冉有曰：“女弗能救與？” 對曰：“不能。”
子曰：“嗚呼！曾謂泰山不如林放乎？”
On the folly of usurped sacrifices.
The chief of the Chî family was about to sacrifice to the T'ai mountain.
The Master said to Zan Yû, "Can you not save him from this?" He answered,
"I cannot." Confucius said, "Alas! will you say that the T'âi mountain
is not so discerning as Lin Fang?"
Chapter 7
子曰：“君子無所爭，必也射乎！揖讓而升，下而飲。其爭也君子。”
The superior man avoids all contentious striving.
The Master said, "The student of virtue has no contentions. If it be said
he cannot avoid them, shall this be in archery? But he bows complaisantly
to his competitors; thus he ascends the hall, descends, and exacts the
forfeit of drinking. In his contention, he is still the Chün-tsze."
Chapter 8
16
子夏問曰：“‘巧笑倩兮，美目盼兮，素以爲絢兮。’何謂也？”
子曰：“繪事後素。”
曰：“禮後乎？”
子曰：“起予者商也！始可與言詩已矣。”
Ceremonies are secondary and merely ornamental.
1. Tsze-hsiâ asked, saying, "What is the meaning of the passage -- 'The
pretty dimples of her artful smile! The well-defined black and white of
her eye! The plain ground for the colors?'"
2. The Master said, "The business of laying on the colors follows (the
preparation of) the plain ground."
3. "Ceremonies then are a subsequent thing?" The Master said, "It is Shang
who can bring out my meaning. Now I can begin to talk about the odes with
him."
Chapter 9
子曰：“夏禮，吾能言之，杞不足徵也。殷禮，吾能言之，宋不足徵也。文獻不足故也。足，則吾能徵之矣。”
The decay of the monuments of antiquity.
The Master said, "I could describe the ceremonies of the Hsiâ dynasty,
but Chî cannot sufficiently attest my words. I could describe the
ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my
words. (They cannot do so) because of the insufficiency of their records
and wise men. If those were sufficient, I could adduce them in support
of my words."
Chapter 10
子曰：“禘，自旣灌而往者，吾不欲觀之矣。”
The sage's dissatisfaction at the want of propriety in ceremonies.
The Master said, "At the great sacrifice, after the pouring out of the
libation, I have no wish to look on."
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Chapter 11
或問禘之說。子曰：“不知也。知其說者之於天下也，其如示諸斯乎！” 指其掌。
The profound meaning of the great sacrifice.
Some one asked the meaning of the great sacrifice. The Master said, "I
do not know. He who knew its meaning would find it as easy to govern the
kingdom as to look on this" -- pointing to his palm.
Chapter 12
祭如在，祭神如神在。子曰：“吾不與祭，如不祭。”
Confucius's own sincerity in sacrificing.
1. He sacrificed to the dead, as if they were present. He sacrificed to
the spirits, as if the spirits were present.
2. The Master said, "I consider my not being present at the sacrifice,
as if I did not sacrifice."
Chapter 13
王孫賈問曰：“與其媚於奧，寧媚於竈，何謂也？”子曰：“不然！獲罪於天，無所禱也。”
That there is no resource against the consequences of violating the right.
1. Wang-sun Chiâ asked, saying, "What is the meaning of the saying, 'It
is better to pay court to the furnace than to the southwest corner?'"
2. The Master said, "Not so. He who offends against Heaven has none to
whom he can pray."
Chapter 14
子曰：“周監於二代，郁郁乎文哉！吾從周。”
The completeness and elegance of the institutions of the Châu dynasty.
The Master said, "Châu had the advantage of viewing the two past dynasties.
How complete and elegant are its regulations! I follow Châu."
18
Chapter 15
子入大廟，每事問。
或曰：“孰謂鄹人之子知禮乎？入大廟，每事問。”
子聞之，曰：“是禮也。”
Confucius in the grand temple.
The Master, when he entered the grand temple, asked about everything. Some
one said, "Who say that the son of the man of Tsâu knows the rules of
propriety! He has entered the grand temple and asks about everything."
The Master heard the remark, and said, "This is a rule of propriety."
Chapter 16
子曰：“射不主皮，爲力不同科，古之道也。”
How the ancients made archery a discipline of virtue.
The Master said, "In archery it is not going through the leather which
is the principal thing;-- because people's strength is not equal. This
was the old way."
Chapter 17
子貢欲去告朔之餼羊。
子曰：“賜也！爾愛其羊，我愛其禮。”
How Confucius cleaved to ancient rites.
1. Tsze-kung wished to do away with the offering of a sheep connected with
the inauguration of the first day of each month.
2. The Master said, "Ts'ze, you love the sheep; I love the ceremony."
Chapter 18
子曰：“事君盡禮，人以爲諂也。”
19
How the princes should be served:-- against the spirit of the times.
The Master said, "The full observance of the rules of propriety in serving
one's prince is accounted by people to be flattery."
Chapter 19
定公問：“君使臣，臣事君，如之何？”
孔子對曰：“君使臣以禮，臣事君以忠。”
The guiding principles in the relation of prince and minister.
The duke Ting asked how a prince should employ his ministers, and how
ministers should serve their prince. Confucius replied, "A prince should
employ his minister according to according to the rules of propriety;
ministers should serve their prince with faithfulness."
Chapter 20
子曰：“《關睢》，樂而不淫，哀而不傷。”
The praise of the first of the odes.
The Master said, "The Kwan Tsü is expressive of enjoyment without being
licentious, and of grief without being hurtfully excessive."
Chapter 21
哀公問“社”於宰我。
宰我對曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民戰栗。”
子聞之，曰：“成事不說，遂事不諫，旣往不咎。”
A rash reply of Tsai Wo about the altars to the spirits of the land, and
lament of Confucius thereon.
1. The duke Âi asked Tsâi Wo about the altars of the spirits of the land.
Tsâi Wo replied, "The Hsiâ sovereign planted the pine tree about them;
the men of the Yin planted the cypress; and the men of the Châu planted
the chestnut tree, meaning thereby to cause the people to be in awe."
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2. When the Master heard it, he said, "Things that are done, it is needless
to speak about; things that have had their course, it is needless to
remonstrate about; things that are past, it is needless to blame."
Chapter 22
子曰：“管仲之器小哉。”
或曰：“管仲儉乎？”
曰：“管氏有三歸，官事不攝，焉得儉？”
“然則管仲知禮乎？”
曰：“邦君樹塞門，管氏亦樹塞門。邦君爲兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？”
Confucius's opinion of Kwan Chung:-- against him.
1. The Master said, "Small indeed was the capacity of Kwan Chung!"
2. Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply,
"had the San Kwei, and his officers performed no double duties; how can
he be considered parsimonious?"
3. "Then, did Kwan Chung know the rules of propriety?" The Master said,
"The princes of States have a screen intercepting the view at their gates.
Kwan had likewise a screen at his gate. The princes of States on any
friendly meeting between two of them, had a stand on which to place their
inverted cups. Kwan had also such a stand. If Kwan knew the rules of
propriety, who does not know them?"
Chapter 23
子語魯大師樂，曰：“樂其可知也：始作，翕如也；從之，純如也，皦如也，繹如也；以成。”
On the playing of music.
The Master instructing the Grand music master of Lü said, "How to play
music may be known. At the commencement of the piece, all the parts should
sound together. As it proceeds, they should be in harmony while severally
distinct and flowing without break, and thus on to the conclusion."
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Chapter 24
儀封人請見，曰：“君子之至於斯也，吾未嘗不得見也。”
從者見之。
出曰：“二三子何患於喪乎？天下之無道也久矣，天將以夫子爲木鐸。”
A stranger's view of the vocation of Confucius.
The border warden at I requested to be introduced to the Master, saying,
"When men of superior virtue have come to this, I have never been denied
the privilege of seeing them." The followers of the sage introduced him,
and when he came out from the interview, he said, "My friends, why are
you distressed by your master's loss of office? The kingdom has long been
without the principles of truth and right; Heaven is going to use your
master as a bell with its wooden tongue."
Chapter 25
子謂《韶》：“盡美矣，又盡善也。”
謂《武》：“盡美矣，未盡善也。”
The comparative merits of the music of Shun and Wû.
The Master said of the Shâo that it was perfectly beautiful and also
perfectly good. He said of the Wû that it was perfectly beautiful but not
perfectly good.
Chapter 26
子曰：“居上不寬，爲禮不敬，臨喪不哀，吾何以觀之哉？”
The disregard of what is essential vitiates all services.
The Master said, "High station filled without indulgent generosity;
ceremonies performed without reverence; mourning conducted without
sorrow;-- wherewith should I contemplate such ways?"
22
（《Confucian Analects》）
里仁第四
Book IV: Le Jin
Chapter 1
子曰：“里仁爲美。擇不處仁，焉得知？”
Rule for the selection of a residence.
The Master said, "It is virtuous manners which constitute the excellence
of a neighborhood. If a man in selecting a residence, do not fix on one
where such prevail, how can he be wise?"
Chapter 2
子曰：“不仁者不可以久處約，不可以長處樂。仁者安仁，知者利仁。”
Only true virtue adapts a man for the varied conditions of life.
The Master said, "Those who are without virtue cannot abide long either
in a condition of poverty and hardship, or in a condition of enjoyment.
The virtuous rest in virtue; the wise desire virtue."
Chapter 3
子曰：“唯仁者能好人，能惡人。”
Only in the good man are emotions of love and hatred right, and to be
depended on.
The Master said, "It is only the (truly) virtuous man, who can love, or
who can hate, others."
Chapter 4
子曰：“苟志於仁矣，無惡也。”
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The virtuous will preserves all from wickedness.
The Master said, "If the will be set on virtue, there will be no practice
of wickedness."
Chapter 5
子曰：“富與貴是人之所欲也，不以其道得之，不處也。貧與賤是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名。君子無終食之間違仁。造次必於是，顛沛必於是。”
The devotion of the Chün-tsze to virtue.
1. The Master said, "Riches and honors are what men desire. If it cannot
be obtained in the proper way, they should not be held. Poverty and
meanness are what men dislike. If it cannot be avoided in the proper way,
they should not be avoided.
2. "If a superior man abandon virtue, how can he fulfill the requirements
of that name?
3. "The superior man does not, even for the space of a single meal, act
contrary to virtue. In moments of haste, he cleaves to it. In seasons of
danger, he cleaves to it."
Chapter 6
子曰：“我未見好仁者，惡不仁者。好仁者，無以尚之。惡不仁者，其爲仁矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未見力不足者。蓋有之矣，我未之見也。”
A lament because of the rarity of the love of virtue; and encouragement
to practice virtue.
1. The Master said, "I have not seen a person who loved virtue, or one
who hated what was not virtuous. He who loved virtue, would esteem nothing
above it. He who hated what is not virtuous, would practice virtue in such
a way that he would not allow anything that is not virtuous to approach
his person.
2. "Is any one able for one day to apply his strength to virtue? I have
not seen the case in which his strength would be insufficient.
3. "Should there possibly be any such case, I have not seen it."
24
Chapter 7
子曰：“人之過也，各於其黨。觀過，斯知仁矣。”
A man is not to be utterly condemned because he has faults.
The Master said, "The faults of men are characteristic of the class to
which they belong. By observing a man's faults, it may be known that he
is virtuous."
Chapter 8
子曰：“朝聞道，夕死可矣！”
The importance of knowing the right way.
The Master said, "If a man in the morning hear the right way, he may die
in the evening without regret."
Chapter 9
子曰：“士志於道而恥惡衣惡食者，未足與議也！”
The pursuit of truth should raise a man above being ashamed of poverty.
The Master said, "A scholar, whose mind is set on truth, and who is ashamed
of bad clothes and bad food, is not fit to be discoursed with."
Chapter 10
子曰：“君子之於天下也，無適也，無莫也，義之與比。”
Righteousness is the rule of the Chün-tsze's practice.
The Master said, "The superior man, in the world, does not set his mind
either for anything, or against anything; what is right he will follow."
Chapter 11
子曰：“君子懷德，小人懷土。君子懷刑，小人懷惠。”
25
The different mindings of the superior and the small man.
The Master said, "The superior man thinks of virtue; the small man thinks
of comfort. The superior man thinks of the sanctions of law; the small
man thinks of favors which he may receive."
Chapter 12
子曰：“放於利而行，多怨。”
The consequence of selfish conduct.
The Master said: "He who acts with a constant view to his own advantage
will be much murmured against."
Chapter 13
子曰：“能以禮讓爲國乎？何有！不能以禮讓爲國，如禮何！”
The influence in government of ceremonies observed in their proper spirit.
The Master said, "If a prince is able to govern his kingdom with the
complaisance proper to the rules of propriety, what difficulty will he
have? If he cannot govern it with that complaisance, what has he to do
with the rules of propriety?"
Chapter 14
子曰：“不患無位，患所以立。不患莫己知，求爲可知也。”
Advising to self-cultivation.
The Master said, "A man should say, I am not concerned that I have no place,
I am concerned how I may fit myself for one. I am not concerned that I
am not known, I seek to be worthy to be known."
Chapter 15
子曰：“參乎！吾道一以貫之。”
曾子曰：“唯。”
26
子出。
門人問曰：“何謂也？”
曾子曰：“夫子之道，忠恕而已矣。”
Confucius's doctrine that of a pervading unity.
1. The Master said, "Shan, my doctrine is that of an all-pervading unity."
The disciple Tsang replied, "Yes."
2. The Master went out, and the other disciples asked, saying, "What do
his words mean?" Tsang said, "The doctrine of our master is to be true
to the principles of our nature and the benevolent exercise of them to
others, -- this and nothing more."
Chapter 16
子曰：“君子喻於義，小人喻於利。”
How righteousness and selfishness distinguish the superior man and the
small man.
The Master said, "The mind of the superior man is conversant with
righteousness; the mind of the mean man is conversant with gain."
Chapter 17
子曰：“見賢思齊焉，見不賢而內自省也。”
The lessons to be learned from observing men of different characters.
The Master said, "When we see men of worth, we should think of equaling
them; when we see men of a contrary character, we should turn inwards and
examine ourselves."
Chapter 18
子曰：“事父母幾諫。見志不從，又敬不違，勞而不怨。”
How a son may remonstrate with his parents on their faults.
The Master said, "In serving his parents, a son may remonstrate with them,
but gently; when he sees that they do not incline to follow his advice,
27
he shows an increased degree of reverence, but does not abandon his purpose;
and should they punish him, he does not allow himself to murmur."
Chapter 19
子曰：“父母在，不遠遊；遊必有方。”
A son not ought to go to a distance where he will not be able to pay the
due services to his parents.
The Master said, "While his parents are alive, the son may not go abroad
to a distance. If he does go abroad, he must have a fixed place to which
he goes."
Chapter 20
子曰：“三年無改於父之道，可謂孝矣。”
On filial duty. See Book I, Chapter VI.
The Master said, "If the son for three years does not alter from the way
of his father, he may be called filial."
Chapter 21
子曰：“父母之年，不可不知也。一則以喜，一則以懼。”
What effect the age of parents should have on their children.
The Master said, "The years of parents may by no means not be kept in the
memory, as an occasion at once for joy and for fear."
Chapter 22
子曰：“古者言之不出，恥躬之不逮也。”
The virtue of the ancients seen in their slowness to speak.
The Master said, "The reason why the ancients did not readily give
utterance to their words, was that they feared lest their actions should
not come up to them."
28
Chapter 23
子曰：“以約失之者，鮮矣。”
Advantage of caution.
The Master said, "The cautious seldom err."
Chapter 24
子曰：“君子欲訥於言而敏於行。”
Rule of the Chün-tsze about his words and actions.
The Master said, "The superior man wishes to be slow in his speech and
earnest in his conduct."
Chapter 25
子曰：“德不孤，必有鄰。”
The virtuous are not left alone:-- an encouragement to virtue.
The Master said, "Virtue is not left to stand alone. He who practices it
will have neighbors."
Chapter 26
子游曰：“事君數，斯辱矣。朋友數，斯疏矣。”
A lesson to counsellors and friends.
Tsze-yû said, "In serving a prince, frequent remonstrances lead to
disgrace. Between friends, frequent reproofs make the friendship
distant."
（《Confucian Analects》）
29
公冶長第五
Book V: Kung-Yê Ch'ang
Chapter 1
子謂公冶長：“可妻也。雖在縲絏之中，非其罪也。”
以其子妻之。
子謂南容：“邦有道不廢，邦無道免於刑戮。”
以其兄之子妻之。
Confucius in marriage-making was guided by character and not by fortune.
1. The Master said of Kung-Yê Ch'ang that he might be wived; although he
was put in bonds, he had not been guilty of any crime. Accordingly, he
gave him his own daughter to wife.
2. Of Nan Yung he said that if the country were well governed he would
not be out of office, and if it were ill governed, he would escape
punishment and disgrace. He gave him the daughter of his own elder brother
to wife.
Chapter 2
子謂子賤：“君子哉若人！魯無君子者，斯焉取斯？”
The Chün-tsze formed by intercourse with other Chün-tsze.
The Master said of Tsze-chien, "Of superior virtue indeed is such a man!
If there were not virtuous men in Lû, how could this man have acquired
this character?"
Chapter 3
子貢問曰：“賜也何如？” 子曰：“女器也。”
曰：“何器也？” 曰：“瑚璉也。”
30
Whereto Tsze-kung had attained.
Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You
are a utensil." "What utensil?" "A gemmed sacrificial utensil."
Chapter 4
或曰：“雍也仁而不佞。”
子曰：“焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？”
Of Zan Yung:-- readiness with the tongue no part of virtue.
1. Some one said, "Yung is truly virtuous, but he is not ready with his
tongue."
2. The Master said, "What is the good of being ready with the tongue? They
who encounter men with smartness of speech for the most part procure
themselves hatred. I know not whether he be truly virtuous, but why should
he show readiness of the tongue?"
Chapter 5
子使漆彫開仕。對曰：“吾斯之未能信。” 子說。
Ch'î-tiâo K'âi's opinion of the qualifications necessary to taking office.
The Master was wishing Ch'î-tiâo K'âi to enter an official employment.
He replied, "I am not yet able to rest in the assurance of THIS." The Master
was pleased.
Chapter 6
子曰：“道不行，乘桴浮于海，從我者其由與？”
子路聞之喜。
子曰：“由也好勇過我，無所取材。”
Confucius proposing to withdraw from the world:-- a lesson to Tsze-lû.
The Master said, "My doctrines make no way. I will get upon a raft, and
float about on the sea. He that will accompany me will be Yû, I dare to
say." Tsze-lû hearing this was glad, upon which the Master said, "Yû is
31
fonder of daring than I am. He does not exercise his judgment upon
matters."
Chapter 7
孟武伯問：“子路仁乎？” 子曰：“不知也。”
又問。子曰：“由也，千乘之國，可使治其賦也，不知其仁也。”
“求也何如？”
子曰：“求也，千室之邑，百乘之家，可使爲之宰也，不知其仁也。”
“赤也何如？”
子曰：“赤也，束帶立於朝，可使與賓客言也，不知其仁也。”
Of Tsze-Lû, Tsze-yû, and Tsze-hwâ.
1. Mang Wû asked about Tsze-lû, whether he was perfectly virtuous. The
Master said, "I do not know."
2. He asked again, when the Master replied, "In a kingdom of a thousand
chariots, Yû might be employed to manage the military levies, but I do
not know whether he be perfectly virtuous."
3. "And what do you say of Ch'iû?" The Master replied, "In a city of a
thousand families, or a clan of a hundred chariots, Ch'iû might be employed
as governor, but I do not know whether he is perfectly virtuous."
4. "What do you say of Ch'ih?" The Master replied, "With his sash girt
and standing in a court, Ch'ih might be employed to converse with the
visitors and guests, but I do not know whether he is perfectly virtuous."
Chapter 8
子謂子貢曰：“女與回也孰愈？”
對曰：“賜也何敢望回？回也聞一以知十，賜也聞一以知二。”
子曰：“弗如也，吾與女，弗如也。”
32
Superiority of Yen Hûi to Tsze-kung.
1. The Master said to Tsze-kung, "Which do you consider superior, yourself
or Hûi?"
2. Tsze-kung replied, "How dare I compare myself with Hûi? Hûi hears one
point and knows all about a subject; I hear one point, and know a second."
3. The Master said, "You are not equal to him. I grant you, you are not
equal to him."
Chapter 9
宰予晝寢。
子曰：“朽木不可雕也，糞土之牆不可杇也。於予與何誅？”
子曰：“始吾於人也，聽其言而信其行。今吾於人也，聽其言而觀其行。於予與改是。”
The idleness of Tsâi Yü and its reproof.
1. Tsâi Yü being asleep during the daytime, the Master said, "Rotten wood
cannot be carved; a wall of dirty earth will not receive the trowel. This
Yü! -- what is the use of my reproving him?"
2. The Master said, "At first, my way with men was to hear their words,
and give them credit for their conduct. Now my way is to hear their words,
and look at their conduct. It is from Yü that I have learned to make this
change."
Chapter 10
子曰：“吾未見剛者。” 或對曰：“申棖。”子曰：“棖也慾，焉得剛？”
Unbending virtue cannot co-exist with indulgence of the passions.
The Master said, "I have not seen a firm and unbending man." Some one
replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "is under the
influence of his passions; how can he be pronounced firm and unbending?"
Chapter 11
33
子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。”
子曰：“賜也，非爾所及也。”
The difficulty of attaining to the not wishing to do to others as we wish
them not to do to us.
Tsze-kung said, "What I do not wish men to do to me, I also wish not to
do to men." The Master said, "Ts'ze, you have not attained to that."
Chapter 12
子貢曰：“夫子之文章，可得而聞也。夫子之言性與天道，不可得而聞也。”
The gradual way in which Confucius communicated his doctrines.
Tsze-kung said, "The Master's personal displays of his principles and
ordinary descriptions of them may be heard. His discourses about man's
nature, and the way of Heaven, cannot be heard."
Chapter 13
子路有聞，未之能行，唯恐有聞。
The ardour of Tsze-lû in practising the master's instructions.
When Tsze-lû heard anything, if he had not yet succeeded in carrying it
into practice, he was only afraid lest he should hear something else.
Chapter 14
子貢問曰：“孔文子何以謂之‘文’也？”
子曰：“敏而好學，不恥下問，是以謂之‘文’也。”
An example of the principle on which honorary posthumous titles were
conferred.
Tsze-kung asked, saying, "On what ground did Kung-wan get that title of
WAN?" The Master said, "He was of an active nature and yet fond of learning,
and he was not ashamed to ask and learn of his inferiors! -- On these
grounds he has been styled WAN."
34
Chapter 15
子謂子產：“有君子之道四焉：其行己也恭，其事上也敬，其養民也惠，其使民也義。”
The excellent qualities of Tsze-ch'an.
The Master said of Tsze-ch'an that he had four of the characteristics of
a superior man -- in his conduct of himself, he was humble; in serving
his superior, he was respectful; in nourishing the people, he was kind;
in ordering the people, he was just.
Chapter 16
子曰：“晏平仲善與人交，久而敬之。”
How to maintain friendship.
The Master said, "Yen P'ing knew well how to maintain friendly intercourse.
The acquaintance might be long, but he showed the same respect as at
first."
Chapter 17
子曰：“臧文仲居蔡，山節藻梲，何如其知也？”
The superstition of Tsang Wan.
The Master said, "Tsang Wan kept a large tortoise in a house, on the
capitals of the pillars of which he had hills made, and with
representations of duckweed on the small pillars above the beams
supporting the rafters. -- Of what sort was his wisdom?"
Chapter 18
子張問曰：“令尹子文三仕爲令尹，無喜。三已之，無慍。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！”
“崔子弑齊君。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？”
35
子曰：“清矣。” 曰：“仁矣乎？” 曰：“未知。焉得仁？”
The praise of perfect virtue is not to be lightly accorded.
1. Tsze-chang asked, saying, "The minister Tsze-wan 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?"
2. Tsze-chang proceeded, "When the officer Ch'ûi killed the prince of Ch'î,
Ch'an Wan, 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, Ch'ûi,' and left it. He came to a second state, and
with the same observation 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?"
Chapter 19
季文子三思而後行。子聞之，曰：“再，斯可矣。”
Prompt decision good.
Chî Wan thought thrice, and then acted. When the Master was informed of
it, he said, "Twice may do."
Chapter 20
子曰：“甯武子，邦有道則知，邦無道則愚。其知可及也，其愚不可及也。”
The uncommon but admirable stupidity of Ning Wû.
The Master said, "When good order prevailed in his country, Ning Wû acted
the part of a wise man. When his country was in disorder, he acted the
part of a stupid man. Others may equal his wisdom, but they cannot equal
his stupidity."
Chapter 21
子在陳，曰：“歸與！歸與！吾黨之小子狂簡，斐然成章，不知所以裁之。”
36
The anxiety of Confucius about the training of his disciples.
When the Master was in Ch'an, he said, "Let me return! Let me return! The
little children of my school are ambitious and too hasty. They are
accomplished and complete so far, but they do not know how to restrict
and shape themselves."
Chapter 22
子曰：“伯夷、叔齊不念舊惡，怨是用希。”
The generosity of Po-î and Shû-ch'î.
The Master said, "Po-î and Shû-ch'î did not keep the former wickednesses
of men in mind, and hence the resentments directed towards them were few."
Chapter 23
子曰：“孰謂微生高直！或乞醯焉，乞諸其鄰而與之。”
Small meanness inconsistent with uprightness.
The Master said, "Who says of Wei-shang Kâo that he is upright? One begged
some vinegar of him, and he begged it of a neighbor and gave it to the
man."
Chapter 24
子曰：“巧言、令、足恭，左丘明恥之，丘亦恥之。匿怨而友其人，左丘明恥之，丘亦恥之。”
Praise of sincerity, and of Tso Ch'iû-ming.
The Master said, "Fine words, an insinuating appearance, and excessive
respect;-- Tso Ch'iˆu-ming was ashamed of them. I also am ashamed of them.
To conceal resentment against a person, and appear friendly with him;--
Tso Ch'iˆu-ming was ashamed of such conduct. I also am ashamed of it."
Chapter 25
顏淵、季路侍。
37
子曰：“盍各言爾志？”
子路曰：“願車馬、衣輕裘，與朋友共，敝之而無憾。”
顏淵曰：“願無伐善，無施勞。”
子路曰：“願聞子之志。”
子曰：“老者安之，朋友信之，少者懷之。”
The different wishes of Yen Yüan, Tsze-lû, and Confucius.
1. Yen Yüan and Chî Lû being by his side, the Master said to them, "Come,
let each of you tell his wishes."
2. Tsze-lû said, "I should like, having chariots and horses, and light
fur clothes, to share them with my friends, and though they should spoil
them, I would not be displeased."
3. Yen Yüan said, "I should like not to boast of my excellence, nor to
make a display of my meritorious deeds."
4. Tsze-lû then said, "I should like, sir, to hear your wishes." The Master
said, "They are, in regard to the aged, to give them rest; in regard to
friends, to show them sincerity; in regard to the young, to treat them
tenderly."
Chapter 26
子曰：“已矣乎！吾未見能見其過而内自訟者也。”
A lament over men's persistence in error.
The Master said, "It is all over. I have not yet seen one who could perceive
his faults, and inwardly accuse himself."
Chapter 27
子曰：“十室之邑，必有忠信如丘者焉，不如丘之好學也。”
The humble claim of Confucius for himself.
The Master said, "In a hamlet of ten families, there may be found one
honorable and sincere as I am, but not so fond of learning."
38
（《Confucian Analects》）
雍也第六
Book VI: Yung Yêy
Chapter 1
子曰：“雍也可使南面。”
仲弓問子桑伯子。
子曰：“可也，簡。”
仲弓曰：“居敬而行簡，以臨其民，不亦可乎？居簡而行簡，無乃大簡乎？”
子曰：“雍之言然。”
The characters of Zan Yung and Tsze-sang Po-tsze, as regards their
aptitude for government.
1. The Master said, "There is Yung! -- He might occupy the place of a
prince."
2. Chung-kung asked about Tsze-sang Po-tsze. The Master said, " He may
pass. He does not mind small matters."
3. Chung-kung said, "If a man cherish in himself a reverential feeling
of the necessity of attention to business, though he may be easy in small
matters in his government of the people, that may be allowed. But if he
cherish in himself that easy feeling, and also carry it out in his practice,
is not such an easymode of procedure excessive?"
4. The Master said, "Yung's words are right."
Chapter 2
39
哀公問：“弟子孰爲好學？”
孔子對曰：“有顏回者好學，不遷怒，不貳過，不幸短命死矣。今也則亡，未聞好學者也。”
The rarity of a true love to learn. Hûi's superiority to the other
disciples.
1. The Duke Ai asked which of the disciples loved to learn.
2. Confucius replied to him, "There was Yen Hûi; HE loved to learn. He
did not transfer his anger; he did not repeat a fault. Unfortunately, his
appointed time was short and he died; and now there is not such another.
I have not yet heard of any one who loves to learn as he did."
Chapter 3
子華使於齊。
冉子爲其母請粟。
子曰：“與之釜。”
請益。
曰：“與之庾。”
冉子與之粟五秉。
子曰：“赤之適齊也，乘肥馬，衣輕裘。吾聞之也，君子周急不繼富。”
原思爲之宰，與之粟九百，辭。
子曰：“毋！以與爾鄰里鄉黨乎！”
Discrimination of Confucius in rewarding or salarying officers.
1. Tsze-hwâ being employed on a mission to Ch'î, the disciple Zan requested
grain for his mother. The Master said, "Give her a fû." Yen requested more.
"Give her an yü," said the Master. Yen gave her five ping.
2. The Master said, "When Ch'ih was proceeding to Ch'î, he had fat horses
to his carriage, and wore light furs. I have heard that a superior man
helps the distressed, but does not add to the wealth of the rich."
40
3. Yuan Sze being made governor of his town by the Master, he gave him
nine hundred measures of grain, but Sze declined them.
4. The Master said, "Do not decline them. May you not give them away in
the neighborhoods, hamlets, towns, and villages?"
Chapter 4
子謂仲弓曰：“犁牛之子騂且角，雖欲勿用，山川其舍諸？”
The vices of a father should not discredit a virtuous son.
The Master, speaking of Chung-kung, said, "If the calf of a brindled cow
be red and horned, although men may not wish to use it, would the spirits
of the mountains and rivers put it aside?"
Chapter 5
子曰：“回也，其心三月不違仁，其餘則日月至焉而已矣。”
The superiority of Hûi to the other disciples.
The Master said, "Such was Hûi that for three months there would be nothing
in his mind contrary to perfect virtue. The others may attain to this on
some days or in some months, but nothing more."
Chapter 6
季康子問：“仲由可使從政也與？”
子曰：“由也果，於從政乎何有？”
曰：“賜也可使從政也與？”
曰：“賜也達，於從政乎何有？”
曰：“求也可使從政也與？”
曰：“求也藝，於從政乎何有？”
The qualities of Tsze-lû, Tsze-kung, and Tsze-Yû, and their competency
to assist in government.
41
Chî K'ang asked about Chung-yû, whether he was fit to be employed as an
officer of government. The Master said, "Yû is a man of decision; what
difficulty would he find in being an officer of government?" K'ang asked,
"Is Ts'ze fit to be employed as an officer of government?" and was answered,
"Ts'ze is a man of intelligence; what difficulty would he find in being
an officer of government?" And to the same question about Ch'iû the Master
gave the same reply, saying, "Ch'iû is a man of various ability."
Chapter 7
季氏使閔子騫爲費宰。
閔子騫曰：“善爲我辭焉！如有復我者，則吾必在汶上矣。”
Min Tsze-ch'ien refuses to serve the Chî family.
The chief of the Chî family sent to ask Min Tsze-ch'ien to be governor
of Pî. Min Tszech'ien said, "Decline the offer for me politely. If any
one come again to me with a second invitation, I shall be obliged to go
and live on the banks of the Wan."
Chapter 8
伯牛有疾，子問之。
自牖執其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！”
Lament of Confucius over the mortal sickness of Po-niû.
Po-niû being ill, the Master went to ask for him. He took hold of his hand
through the window, and said, "It is killing him. It is the appointment
of Heaven, alas! That such a man should have such a sickness! That such
a man should have such a sickness!"
Chapter 9
子曰：“賢哉，回也！一簞食，一瓢飲，在陋巷。人不堪其憂，回也不改其樂。賢哉，回也！”
The happiness of Hûi independent of his poverty.
The Master said, "Admirable indeed was the virtue of Hûi! With a single
bamboo dish of rice, a single gourd dish of drink, and living in his mean
42
narrow lane, while others could not have endured the distress, he did not
allow his joy to be affected by it. Admirable indeed was the virtue of
Hûi!"
Chapter 10
冉求曰：“非不說子之道，力不足也。”
子曰：“力不足者，中道而廢。今女畫。”
A high aim and perseverance proper to a student.
Yen Ch'iû said, "It is not that I do not delight in your doctrines, but
my strength is insufficient." The Master said, "Those whose strength is
insufficient give over in the middle of the way but now you limit
yourself."
Chapter 11
子謂子夏曰：“女爲君子儒，無爲小人儒。”
How learning should be pursued.
The Master said to Tsze-hsiâ, "Do you be a scholar after the style of the
superior man, and not after that of the mean man."
Chapter 12
子游爲武城宰。
子曰：“女得人焉爾乎？”
曰：“有澹臺滅明者，行不由徑，非公事，未嘗至於偃之室也。”
The character of Tan-tâi Mieh-ming.
Tsze-yû being governor of Wû-ch'ang, the Master said to him, "Have you
got good men there?" He answered, "There is Tan-t'âi Mieh-ming, who never
in walking takes a short cut, and never comes to my office, excepting on
public business."
43
Chapter 13
子曰：“孟之反不伐。奔而殿，將入門，策其馬，曰：‘非敢後也，馬不進也。’”
The virtue of Mang Chih-fan in concealing his merit.
The Master said, "Mang Chih-fan does not boast of his merit. Being in the
rear on an occasion of flight, when they were about to enter the gate,
he whipped up his horse, saying, 'It is not that I dare to be last. My
horse would not advance.'"
Chapter 14
子曰：“不有祝鮀之佞，而有宋朝之美，難乎免於今之世矣。”
The degeneracy of the age esteeming glibness of tongue and beauty of person.
The Master said, "Without the specious speech of the litanist T'o and the
beauty of the prince Châo of Sung, it is difficult to escape in the present
age."
Chapter 15
子曰：“誰能出不由戶？何莫由斯道也？”
A lament over the waywardness of men's conduct.
The Master said, "Who can go out but by the door? How is it that men will
not walk according to these ways?"
Chapter 16
子曰：“質勝文則野，文勝質則史。文質彬彬，然後君子。”
The equal blending of solid excellence and ornamental accomplishments in
a complete character.
The Master said, "Where the solid qualities are in excess of
accomplishments, we have rusticity; where the accomplishments are in
excess of the solid qualities, we have the manners of a clerk. When the
accomplishments and solid qualities are equally blended, we then have the
man of virtue."
44
Chapter 17
子曰：“人之生也直，罔之生也幸而免。”
Life without uprightness is not true life, and cannot be calculated on.
The Master said, "Man is born for uprightness. If a man lose his
uprightness, and yet live, his escape from death is the effect of mere
good fortune."
Chapter 18
子曰：“知之者不如好之者，好之者不如樂之者。”
Different stages of attainment.
The Master said, "They who know the truth are not equal to those who love
it, and they who love it are not equal to those who delight in it."
Chapter 19
子曰：“中人以上，可以語上也。中人以下，不可以語上也。”
Teachers must be guided in communicating knowledge by the susceptivity
of the learners.
The Master said, "To those whose talents are above mediocrity, the highest
subjects may be announced. To those who are below mediocrity, the highest
subjects may not be announced."
Chapter 20
樊遲問“知”。
子曰：“務民之義，敬鬼神而遠之，可謂知矣。”
問“仁”。
曰：“仁者先難而後獲，可謂仁矣。”
45
Chief elements in wisdom and virtue.
Fan Ch'ih asked what constituted wisdom. The Master said, "To give one's
self earnestly to the duties due to men, and, while respecting spiritual
beings, to keep aloof from them, may be called wisdom." He asked about
perfect virtue. The Master said, "The man of virtue makes the difficulty
to be overcome his first business, and success only a subsequent
consideration;-- this may be called perfect virtue."
Chapter 21
子曰：“知者樂水，仁者樂山。知者動，仁者靜。知者樂，仁者壽。”
Contrasts of the wise and the virtuous.
The Master said, "The wise find pleasure in water; the virtuous find
pleasure in hills. The wise are active; the virtuous are tranquil. The
wise are joyful; the virtuous are long-lived."
Chapter 22
子曰：“齊一變，至於魯。魯一變，至於道。”
The condition of the States Chî and Lû.
The Master said, "Ch'î, by one change, would come to the State of Lû. Lû,
by one change, would come to a State where true principles predominated."
Chapter 23
子曰：“觚不觚？觚哉！觚哉！”
The name without the reality is folly.
The Master said, "A cornered vessel without corners. -- A strange cornered
vessel! A strange cornered vessel!"
Chapter 24
宰我問曰：“仁者，雖告之曰：‘井有仁焉。’其從之也？”
子曰：“何爲其然也？君子可逝也，不可陷也；可欺也，不可罔也。”
46
The benevolent exercise their benevolence with prudence.
Tsâi Wo asked, saying, "A benevolent man, though it be told him, -- 'There
is a man in the well" will go in after him, I suppose." Confucius said,
"Why should he do so? A superior man may be made to go to the well, but
he cannot be made to go down into it. He may be imposed upon, but he cannot
be fooled."
Chapter 25
子曰：“君子博學於文，約之以禮，亦可以弗畔矣夫！”
The happy effect of learning and propriety combined.
The Master said, "The superior man, extensively studying all learning,
and keeping himself under the restraint of the rules of propriety, may
thus likewise not overstep what is right."
Chapter 26
子見南子，子路不說。
夫子矢之曰：“予所否者，天厭之！天厭之！”
Confucius vindicates himself for visiting the unworthy Nan-tsze.
The Master having visited Nan-tsze, Tsze-lû was displeased, on which the
Master swore, saying, "Wherein I have done improperly, may Heaven reject
me! may Heaven reject me!"
Chapter 27
子曰：“中庸之爲德也，其至矣乎！民鮮久矣。”
The defective practice of of the people in Confucius's time.
The Master said, "Perfect is the virtue which is according to the Constant
Mean! Rare for a long time has been its practice among the people."
Chapter 28
子貢曰：“如有博施於民而能濟眾，何如？可謂仁乎？”
47
子曰：“何事於仁！必也聖乎！堯舜其猶病諸。夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。”
The true nature and art of virtue.
1. Tsze-kung said, "Suppose the case of a man extensively conferring
benefits on the people, and able to assist all, what would you say of him?
Might he be called perfectly virtuous?" The Master said, "Why speak only
of virtue in connection with him? Must he not have the qualities of a sage?
Even Yâo and Shun were still solicitous about this.
2. "Now the man of perfect virtue, wishing to be established himself, seeks
also to establish others; wishing to be enlarged himself, he seeks also
to enlarge others.
3. "To be able to judge of others by what is nigh in ourselves;-- this
may be called the art of virtue."
（《Confucian Analects》）
述而第七
Book VII: Shu R
Chapter 1
子曰：“述而不作，信而好古，竊比於我老彭。”
Confucius disclaims being an originator or maker.
The Master said, "A transmitter and not a maker, believing in and loving
the ancients, I venture to compare myself with our old P'ang."
Chapter 2
子曰：“默而識之，學而不厭，誨人不倦，何有於我哉？”
48
Confucius's humble estimate of himself.
The Master said, "The silent treasuring up of knowledge; learning without
satiety; and instructing others without being wearied:-- which one of
these things belongs to me?"
Chapter 3
子曰：“德之不脩，學之不講，聞義不能徙，不善不能改，是吾憂也。”
Confucius's anxiety about his self-cultivation:-- another humble
estimate of himself.
The Master said, "The learning virtue without proper cultivation; the not
thoroughly discussing what is learned; not being able to move towards
righteousness of which a knowledge is gained; and not being able to change
what is not good:-- these are the things which occasion me solicitude."
Chapter 4
子之燕居，申申如也，夭夭如也。
The manner of Confucius when unoccupied.
When the Master was unoccupied with business, his manner was easy, and
he looked pleased.
Chapter 5
子曰：“甚矣吾衰也！久矣吾不復夢見周公！”
How the disappointment of Confucius's hopes affected even his dreams.
The Master said, "Extreme is my decay. For a long time, I have not dreamed,
as I was wont to do, that I saw the duke of Châu."
Chapter 6
子曰：“志於道，據於德，依於仁，遊於藝。”
Rules for the full maturing of character.
1. The Master said, "Let the will be set on the path of duty.
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