《论语》中英文对照版

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2024年2月16日发(作者：)

CONFUCIAN ANALECTS

论语

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CONFUCIAN ANALECTS

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CONFUCIAN ANALECTS

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学而第一

『⒈１』子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，

不亦君子乎？”

The Master said: "Is it not pleasant to learn with a constant perseverance and

application? "Is it not delightful to have friends coming from distant quarters? "Is he

not a man of complete virtue, who feels no discomposure though men may take no

note of him?"

『⒈２』有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之

有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”

The philosopher Yu 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. "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?"

『⒈３』子曰：“巧言令色，鲜矣仁！”

The Master said, "Fine words and an insinuating appearance are seldom

associated with true virtue."

『⒈４』曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不习

乎？”

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."

『⒈５』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”

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."

『⒈６』子曰：“弟子，入则孝，出则弟，谨而信，凡爱众，而亲仁。行有余力，则以学文。”

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."

『⒈７』子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；于朋友交，言而

有信。虽曰未学，吾必谓之学矣。”

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Tsze-hsia 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.

『⒈８』子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则勿惮

改。”

The Master said, "If the scholar be not grave, he will not call forth any

veneration, and his learning will not be solid. "Hold faithfulness and sincerity as first

principles. "Have no friends not equal to yourself. "When you have faults, do not fear

to abandon them."

『⒈９』曾子曰：“慎终，追远，民德归厚矣。”

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."

『⒈１０』子禽问於子贡曰：“夫子至於是邦也，必闻其政，求之与？抑与之与？子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”

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?"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?"

『⒈１１』子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣。”

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."

『⒈１２』有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”

The philosopher Yu said, "In practicing the rules of propriety, a 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."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."

『⒈１３』有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，亦可宗也。”

The philosopher Yu 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

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leans are proper persons to be intimate with, he can make them his guides and

masters."

『⒈１４』子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。”

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."

『⒈１５』子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也；未若贫而乐，富而好礼者也。”子贡曰：“诗云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，始可与言诗已矣，告诸往而知来者。”

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."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."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."

『⒈１６』子曰：“不患人之不己之，患不知人也。”

The Master said, "I will not be afflicted at men's not knowing me; I will be

afflicted that I do not know men."

为政第二

『⒉１』子曰：“为政以德，誓如北辰居其所而众星共之。”

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."

『⒉２』子曰：“诗三百，一言以蔽之，曰：‘思无邪’。”

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.'"

『⒉３』子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且

格。”

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

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of shame. "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."

『⒉４』子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而

耳顺，七十而从心所欲，不逾矩。”

The Master said, "At fifteen, I had my mind bent on learning. "At thirty, I stood

firm. "At forty, I had no doubts. "At fifty, I knew the decrees of Heaven. "At sixty, my

ear was an obedient organ for the reception of truth. "At seventy, I could follow what

my heart desired, without transgressing what was right."

『⒉５』孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝於我，我对

曰，无违”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”

Mang I asked what filial piety was. The Master said, "It is not being

disobedient." 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.'"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."

『⒉６』孟武伯问孝。子曰：“父母唯其疾之忧。”

Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest

their children should be sick."

『⒉７』子游问孝。子曰：“今之孝者，是谓能养。至於犬马，皆能有养；不敬，何以

别乎。”

Tsze-yu 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?"

『⒉８』子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝

乎？”

Tsze-hsia 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?"

『⒉９』子曰：“吾与回言终日，不违，如愚。退儿省其私，亦足以发，回也不愚。”

The Master said, "I have talked with Hui 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. Hui!-He is not stupid."

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『⒉１０』子曰：“视其所以，观其所由，察其所安。人焉叟哉？人焉叟哉？”

The Master said, "See what a man does. "Mark his motives. "Examine in what

things he rests. "How can a man conceal his character? How can a man conceal his

character?"

『⒉１１』子曰：“温故而知新，可以为师矣。”

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."

『⒉１２』子曰：“君子不器。”

The Master said, "The accomplished scholar is not a utensil."

『⒉１３』子贡问君子。子曰：“先行其言而后从之。”

Tsze-kung asked what constituted the superior man. The Master said, "He acts

before he speaks, and afterwards speaks according to his actions."

『⒉１４』子曰：“君子周而不比，小人比而不周。”

The Master said, "The superior man is catholic and not partisan. The mean man

is partisan and not catholic."

『⒉１５』子曰：“学而不思则罔，思而不学则殆。”

The Master said, "Learning without thought is labor lost; thought without

learning is perilous."

『⒉１６』子曰：“攻乎异端，斯害也己。”

The Master said, "The study of strange doctrines is injurious indeed!"

『⒉１７』子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”

The Master said, "Yu, 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."

『⒉１８』子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤。多见阙殆，慎行其

余，则寡悔。言寡尤，行寡悔，禄在其中矣。”

Tsze-chang was learning with a view to official emolument.

The Master said, "Hear much and put aside the points of which you stand in

doubt, while you speak cautiously at the same time of the others:-then you will

afford few occasions for blame. See much and put aside the things which seem

perilous, while you are cautious at the same time in carrying the others into practice:

then you will have few occasions for repentance. When one gives few occasions for

blame in his words, and few occasions for repentance in his conduct, he is in the way

to get emolument."

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『⒉１９』哀公闻曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸

直，则民不服。”

The Duke Ai 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."

『⒉２０』季康子问：“使民敬、忠以勤，如之何？”子曰：“临之以庄，则敬；孝

慈，则忠；举善而教不能，则勤。”

Chi 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."

『⒉２１』或谓孔子曰：“子奚不为政？”子曰：“书云：‘孝乎惟孝，友于兄弟，施

於有政。’是亦为政，奚其为为政？”

Some one addressed Confucius, saying, "Sir, why are you not engaged in the

government?"The Master said, "What does the Shu-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?"

『⒉２２』子曰：“人而无信，不知其可也。大车无（车儿），小车无（ｙｕｅ４），

其何以行之哉？”

The Master said, "I do not know how a man without truthfulness is to get 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?"

『⒉２３』子张问：“十世可知也？”子曰：“殷因於夏礼，所损益，可知也；周因於

殷礼，所损益，可知也。其或继周者，虽百世，可知也。”

Tsze-chang asked whether the affairs of ten ages after could be known.

Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took

from or added to them may be known. The Chau dynasty has followed the

regulations of Yin: wherein it took from or added to them may be known. Some

other may follow the Chau, but though it should be at the distance of a hundred ages,

its affairs may be known."

『⒉２４』子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

The Master said, "For a man to sacrifice to a spirit which does not belong to

him is flattery."To see what is right and not to do it is want of courage."

八佾第三

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『⒊１』孔子谓季氏，“八佾舞於庭，是可忍也，孰不可忍也？”

Confucius said of the head of the Chi family, who had eight rows of pantomimes

in his area, "If he can bear to do this, what may he not bear to do?"

『⒊２』三家者以雍彻。子曰：“‘相维辟公，天子穆穆’，奚取於三家之堂？”

The three families used the Yungode, 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?"

『⒊３』子曰：“人而不仁，如礼何？”人而不仁，如乐何？”

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?"

『⒊４』林放问礼之本。子曰：“大哉问！礼，与齐奢也，宁俭；丧，与齐易也，宁

戚。”

Lin Fang asked what was the first thing to be attended to in ceremonies.

The Master said, "A great question indeed! "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 in minute attention to observances."

『⒊５』子曰：“夷狄之有君，不如诸夏之亡也。”

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."

『⒊６』季氏旅於泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜

呼！曾谓泰山不如林放乎？”

The chief of the Chi family was about to sacrifice to the T'ai mountain. The

Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot."

Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin

Fang?"

『⒊７』子曰：“君子无所争。必也射乎！揖让而升，下而饮。其争也君子。”

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 Chun-tsze."

『⒊８』子夏问曰：“巧笑倩兮，美目盼兮，素以为绚兮。何为也？”子曰：“绘事后

素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗矣。”

Tsze-hsia 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

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ground for the colors?'"

The Master said, "The business of laying on the colors follows the preparation

of the plain ground." "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."

『⒊９』子曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献

不足故也。足，则吾能征之矣。”

The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi

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."

『⒊１０』子曰：“（衣帝）自既灌而往者，吾不欲观之矣。”

The Master said, "At the great sacrifice, after the pouring out of the libation, I

have no wish to look on."

『⒊１１』或问（衣帝）之说。子曰：“不知也；知其说者之於天下也，其如示诸斯

乎！”指其掌。

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.

『⒊１２』祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”

He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as

if the spirits were Master said, "I consider my not being present at the

sacrifice, as if I did not sacrifice."

『⒊１３』王孙贾问曰：“与其媚於奥，宁媚於龟，何谓也？”子曰：“不然；获罪於

天，吾所寿也。”

Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to

pay court to the furnace then to the southwest corner?'"The Master said, "Not so.

He who offends against Heaven has none to whom he can pray."

『⒊１４』子曰：“周监於二代，郁郁乎文哉！吾从周。”

The Master said, "Chau had the advantage of viewing the two past dynasties.

How complete and elegant are its regulations! I follow Chau."

『⒊１５』子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子

闻之，曰：“是礼也。”

The Master, when he entered the grand temple, asked about everything. Some

one said, "Who say that the son of the man of Tsau knows the rules of propriety! He

has entered the grand temple and asks about everything." The Master heard the

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remark, and said, "This is a rule of propriety."

『⒊１６』子曰：“射不主皮，为力不同科，古之道也。”

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."

『⒊１７』子贡欲去告之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”

Tsze-kung wished to do away with the offering of a sheep connected with the

inauguration of the first day of each Master said, "Ts'ze, you love the

sheep; I love the ceremony."

『⒊１８』子曰：“事君尽礼，人以为谄也。”

The Master said, "The full observance of the rules of propriety in serving one's

prince is accounted by people to be flattery."

『⒊１９』定公问：“君使臣，臣事君，如之何？”孔子曰：“君使臣以礼，臣事君以

忠。”

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."

『⒊２０』子曰：“关雎，乐而不淫，哀而不伤。”

The Master said, "The Kwan Tsu is expressive of enjoyment without being

licentious, and of grief without being hurtfully excessive."

『⒊２１』哀公问社於宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使

民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”

The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo

replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin

planted the cypress; and the men of the Chau planted the chestnut tree, meaning

thereby to cause the people to be in awe."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."

『⒊２２』子曰：“管仲之器小哉。”或曰：“管仲俭乎？”曰：“管氏有三归，官事

不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之

好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”『⒊２３』子语鲁大师乐，曰：

“乐其可知也：始作，翕如也；从之，纯如也，缴如也，绎如也，以成。”

The Master said, "Small indeed was the capacity of Kwan Chung!"

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?"

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"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?"

The Master instructing the grand music master of Lu 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."

『⒊２４』仪封人请见，曰：“君子之至於斯也，吾未尝不得见也。”从者见之。出

曰：“二三子何患於丧乎？天下之无道也久矣，天将以夫子为木铎。”

The border warden at Yi 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."

『⒊２５』子谓韶，“尽美矣，又尽善也。”谓武，“尽美矣，未尽善也。”

The Master said of the Shao that it was perfectly beautiful and also perfectly

good. He said of the Wu that it was perfectly beautiful but not perfectly good.

『⒊２６』子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”

The Master said, "High station filled without indulgent generosity; ceremonies

performed without reverence; mourning conducted without sorrow;-wherewith

should I contemplate such ways?"

里仁第四

『⒋１』子曰：“里仁为美。择不处仁，焉得知？”

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?"

『⒋２』子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”

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."

『⒋３』子曰：“唯仁者能好人，能恶人。”

The Master said, "It is only the truly virtuous man, who can love, or who can

hate, others."

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『⒋４』子曰：“苟志於仁矣，无恶也。”

The Master said, "If the will be set on virtue, there will be no practice of

wickedness."

『⒋５』子曰：“富与贵，是人之所欲也；不以其道得之，不处也。”贫与贱，是人之

恶也；不以其道得之，不去也。君子去仁，恶者成名？君子无终食之间违仁，造次必於是，

颠沛必於是。”

The Master said, "Riches and honors are what men desire. If they cannot be

obtained in the proper way, they should not be held. Poverty and meanness are

what men dislike. If they cannot be avoided in the proper way, they should not be

avoided. "If a superior man abandon virtue, how can he fulfill the requirements of

that name? "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."

『⒋６』子曰：“我未见好仁者，恶不仁者。好仁者，无以尚之；恶不仁者，其为仁

矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未见力不足者。尽有之矣，我未见

也。”

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. "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. "Should there possibly be any such case, I have not seen it."

『⒋７』子曰：“人之过也，各於其党。观过，斯知仁矣。”

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."

『⒋８』子曰：“朝闻道，夕夕死可矣。”『⒋９』子曰：“士志於道，而耻恶衣恶食

者，未足与议也。”

The Master said, "If a man in the morning hear the right way, he may die in the

evening hear regret."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."

『⒋１０』子曰：“君子之於天下也，无适也，无莫也，义之於比。”

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."

『⒋１１』子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”

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."

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论语

『⒋１２』子曰：“放於利而行，多怨。”

The Master said: "He who acts with a constant view to his own advantage will

be much murmured against."

『⒋１３』子曰：“能以礼让为国乎？何有？不能以礼让国，如礼何？”

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?"

『⒋１４』子曰：“不患无位，患所以立。不患莫己知，求为可知也。”

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."

『⒋１５』子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何

谓也？”曾子曰：“夫子之道，忠恕而已矣。”

The Master said, "Shan, my doctrine is that of an all-pervading unity." The

disciple Tsang replied, "Yes."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."

『⒋１６』子曰：“君子喻於义，小人喻於利。”

The Master said, "The mind of the superior man is conversant with

righteousness; the mind of the mean man is conversant with gain."

『⒋１７』子曰：“见贤思齐焉，见不贤而内自省也。”

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."

『⒋１８』子曰：“事父母几谏，谏志不从，又敬不违，劳而不怨。”

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, 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."

『⒋１９』子曰：“父母在，不远游，游必有方。”

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."

『⒋２０』子曰：“三年无改於父之道，可谓孝矣。”

The Master said, "If the son for three years does not alter from the way of his

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论语

father, he may be called filial."

『⒋２１』子曰：“父母之年，不可不知也。一则以喜，一则以惧。”

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."

『⒋２２』子曰：“古者言之不出，耻躬之不逮也。”

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."

『⒋２３』子曰：“以约失之者鲜矣。”

The Master said, "The cautious seldom err."

『⒋２４』子曰：“君子欲讷於言而敏於行。”

The Master said, "The superior man wishes to be slow in his speech and earnest

in his conduct."

『⒋２５』子曰：“德不孤，必有邻。”

The Master said, "Virtue is not left to stand alone. He who practices it will have

neighbors."

『⒋２６』子游曰：“事君数，斯辱矣；朋友数，斯疏矣。”

Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace.

Between friends, frequent reproofs make the friendship distant."

公冶长第五

『⒌１』子谓公冶长，“可妻也。虽在缧（ｘｉｅ４）之中，非其罪也。”以其子妻

之。

The Master said of Kung-ye 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.

『⒌２』子谓南容，“邦有道，不废；邦无道，免於刑戮。”以其兄之子妻之。

Of Nan Yung he said that if the country were well governed he would not be out

of office, and if it were in governed, he would escape punishment and disgrace. He

gave him the daughter of his own elder brother to wife.

『⒌３』子谓子贱，“君子哉若人！鲁无君子者，斯焉取斯？”

The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If there

were not virtuous men in Lu, how could this man have acquired this character?"

『⒌４』子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”

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论语

Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a

utensil." "What utensil?" "A gemmed sacrificial utensil."

『⒌５』或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎於人。不知其仁，焉用佞？”

Some one said, "Yung is truly virtuous, but he is not ready with his tongue."

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?"

『⒌６』子使漆彤开仕。对曰：“吾斯之未能信。”子说。

The Master was wishing Ch'i-tiao K'ai to enter an official employment. He

replied, "I am not yet able to rest in the assurance of this." The Master was pleased.

『⒌７』子曰：“道不行，乘桴浮于海。从我者，其由与？”子路闻之喜。子曰：“由也好勇过我，无所取材。”

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 Yu, I dare say." Tsze-lu hearing

this was glad, upon which the Master said, "Yu is fonder of daring than I am. He does

not exercise his judgment upon matters."

『⒌８』孟武伯问子路仁乎？子曰：“不知也。”又问。子曰：“由也，千乘之国，可使治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立於朝，可使与宾客言也，不知其仁也。”

Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master

said, "I do not know."

He asked again, when the Master replied, "In a kingdom of a thousand chariots,

Yu might be employed to manage the military levies, but I do not know whether he

be perfectly virtuous.""And what do you say of Ch'iu?" The Master replied, "In a city

of a thousand families, or a clan of a hundred chariots, Ch'iu might be employed as

governor, but I do not know whether he is perfectly virtuous." "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."

『⒌９』子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回？回也闻一以知十，赐也闻一知二。”子曰：“弗如也；吾与女弗如也。”

The Master said to Tsze-kung, "Which do you consider superior, yourself or

Hui?"Tsze-kung replied, "How dare I compare myself with Hui? Hui hears one point

and knows all about a subject; I hear one point, and know a second." The Master said,

"You are not equal to him. I grant you, you are not equal to him."

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论语

『⒌１０』宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可（木亏）也；於予与何诛？”子曰：“始吾於人也，听其言而信其行；今吾於人也，听其言而观其行。於予与改是。”

Tsai Yu being asleep during the daytime, the Master said, "Rotten wood cannot

be carved; a wall of dirty earth will not receive the trowel. This Yu,-what is the use of

my reproving him?"

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 Yu that I have learned to make this change."

『⒌１１』子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”

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?"

『⒌１２』子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”

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."

『⒌１３』子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”

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."

『⒌１４』子路有闻，未之能行，唯恐有闻。

When Tsze-lu heard anything, if he had not yet succeeded in carrying it into

practice, he was only afraid lest he should hear something else.

『⒌１５』子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是谓之‘文’也。”

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."

『⒌１６』子谓子产，“有君子之道四焉：其行己也恭，其事上也敬，其养民也惠，其使民也义。”

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."

『⒌１７』子曰：“晏平仲善与人交，久而敬之。”

The Master said, "Yen P'ing knew well how to maintain friendly intercourse. The

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论语

acquaintance might be long, but he showed the same respect as at first."

『⒌１８』子曰：“藏文仲居蔡，山节藻（木兑），何如其知也？”

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?"

『⒌１９』子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新令尹。何如？”子曰：“忠矣。”*唬骸叭室雍酰俊痹唬骸拔粗*——焉得仁？”崔子杀齐君，陈文子有马十乘，弃而违之。至於他邦，则曰，‘犹吾大崔子也。’违之。之一邦，则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”

曰：“仁矣乎？”未之；——焉得仁？”

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?"

Tsze-chang proceeded, "When the officer Ch'ui killed the prince of Ch'i, 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'ui,' 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?"

『⒌２０』季文子三思而后行。子闻之，曰：“再，斯可矣。”

Chi Wan thought thrice, and then acted. When the Master was informed of it,

he said, "Twice may do."

『⒌２１』子曰：“甬五子，邦有道，则知；邦无道，则愚。其知可及也；其愚不可及也。”

The Master said, "When good order prevailed in his country, Ning Wu 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."

『⒌２２』子在陈，曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”

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."

『⒌２３』子曰：“伯夷、叔齐不念旧恶，怨是用希。”

The Master said, "Po-i and Shu-ch'i did not keep the former wickednesses of

men in mind, and hence the resentments directed towards them were few."

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『⒌２４』子曰：“孰谓微生高直？或乞醯焉，乞诸邻而与之。”

The Master said, "Who says of Weishang Kao that he is upright? One begged

some vinegar of him, and he begged it of a neighbor and gave it to the man."

『⒌２５』子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。”

The Master said, "Fine words, an insinuating appearance, and excessive

respect;-Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To

conceal resentment against a person, and appear friendly with him;-Tso Ch'iu-ming

was ashamed of such conduct. I also am ashamed of it."

『⒌２６』颜渊季路侍。子曰：“盍各言尔志？”子路曰：“愿车马衣轻裘与朋友共蔽之而无憾。？颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。”

Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let each

of you tell his wishes."

Tsze-lu 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."

Yen Yuan said, "I should like not to boast of my excellence, nor to make a

display of my meritorious deeds."

Tsze-lu 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."

『⒌２７』子曰：“已矣乎，吾未见能见其过而自讼者也。”

The Master said, "It is all over. I have not yet seen one who could perceive his

faults, and inwardly accuse himself."

『⒌２８』子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”

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."

雍也第六

『⒍１』子曰：“雍也可使南面。”

The Master said, "There is Yung!-He might occupy the place of a prince."

『⒍２』仲弓问子桑伯子。子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦不可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”

Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass. He

does not mind small matters."

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

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论语

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?"The Master said, "Yung's words are right."

『⒍３』哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣，今也则亡，未闻好学者也。”

The Duke Ai asked which of the disciples loved to learn. Confucius replied to

him, "There was Yen Hui; 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."

『⒍４』子华使於齐，冉子为其母请栗。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之栗五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”

Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain

for his mother. The Master said, "Give her a fu." Yen requested more. "Give her a yi,"

said the Master. Yen gave her five Master said, "When Ch'ih was

proceeding to Ch'i, 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."

『⒍５』原思为之宰，与之栗九百，辞。子曰：“毋！以与尔邻里乡党乎！”

Yuan Sze being made governor of his town by the Master, he gave him nine

hundred measures of grain, but Sze declined Master said, "Do not decline

them. May you not give them away in the neighborhoods, hamlets, towns, and

villages?"

『⒍６』子谓仲弓，曰：“犁牛之子（马辛）且角，虽欲勿用，山川其舍诸？”

The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be red

and homed, although men may not wish to use it, would the spirits of the mountains

and rivers put it aside?"

『⒍７』子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”

The Master said, "Such was Hui 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."

『⒍８』季康子问：“仲由可使从政也与？”子曰：“由也果，於从政乎何有？”曰：“赐也可使政也与？”曰：“赐也达，於从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，於从政乎何有？”『⒍９』季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则必在汶上矣。”

Chi K'ang asked about Chung-yu, whether he was fit to be employed as an

officer of government. The Master said, "Yu 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

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论语

intelligence; what difficulty would he find in being an officer of government?" And to

the same question about Ch'iu the Master gave the same reply, saying, "Ch'iu is a

man of various ability."

The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. 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."

『⒍１０』伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也有斯疾也！斯人也有斯疾也！”

Po-niu 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!"

『⒍１１』子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”

The Master said, "Admirable indeed was the virtue of Hui! With a single

bamboo dish of rice, a single gourd dish of drink, and living in his mean 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 Hui!"

『⒍１２』冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今

女画。”

Yen Ch'iu 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."

『⒍１３』子谓子夏曰：“女为君子儒！无为小人儒！”

The Master said to Tsze-hsia, "Do you be a scholar after the style of the superior

man, and not after that of the mean man."

『⒍１４』子游为武城宰。子曰：“女得人焉耳乎？”曰：“有詹台灭明者，行不由径，非公事，未尝至於偃之室也。”

Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Have you got

good men there?" He answered, "There is Tan-t'ai Miehming, who never in walking

takes a short cut, and never comes to my office, excepting on public business."

『⒍１５』子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：“‘非敢后也，马不进也。’”

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."

『⒍１６』子曰：“不有祝沱之佞，而有宋朝之美，难乎免於今之世矣。”

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论语

The Master said, "Without the specious speech of the litanist T'o and the

beauty of the prince Chao of Sung, it is difficult to escape in the present age."

『⒍１７』子曰：“谁能出不由户？何莫由斯道也？”

The Master said, "Who can go out but by the door? How is it that men will not

walk according to these ways?"

『⒍１８』子曰：“质胜文则野，文胜质则史。文质彬彬，然後君子。”

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."

『⒍１９』子曰：“人之生也直，罔之生也幸而免。”

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."

『⒍２０』子曰：“知之者不如好之者，好之者不如乐之者。”

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."

『⒍２１』子曰：“中人以上，可以语上也；中人以下，不可以语上也。”

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."

『⒍２２』樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。”

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."

『⒍２３』子曰：“知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。”

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."

『⒍２４』子曰：“齐一变，至於鲁；鲁一变，至於道。”

The Master said, "Ch'i, by one change, would come to the State of Lu. Lu, by

one change, would come to a State where true principles predominated."

『⒍２５』子曰：“觚不觚，觚哉！觚哉！”

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论语

The Master said, "A cornered vessel without corners-a strange cornered vessel!

A strange cornered vessel!"

『⒍２６』宰我问曰：“仁者，虽告之曰，‘井有仁焉。’其从之也？子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。”

Tsai 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."

『⒍２７』子曰：“君子博学於文，约之以礼，亦可以弗畔矣夫！”

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."

『⒍２８』子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！”

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the

Master swore, saying, "Wherein I have done improperly, may Heaven reject me, may

Heaven reject me!"

『⒍２９』子曰：“中庸之为德也，甚至矣乎！民鲜久矣。”

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."

『⒍３０』子贡曰：“如有博施於民而能济众，何如？可谓仁乎？”子曰：“何事於仁！必也圣乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取誓，可谓仁之方也已。”

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 Yao and Shun were still

solicitous about this.

"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.

"To be able to judge of others by what is nigh in ourselves;-this may be called

the art of virtue."

述而第七

『⒎１』子曰：“述而不作，信而好古，盗比於我老彭。”

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."

『⒎２』子曰：“默而识之，学而不厌，诲人不倦，何有於我哉？”

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论语

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?"

『⒎３』子曰：“德之不修，学之不讲，闻义不能从，不善不能改，是吾忧也。”

The Master said, "The leaving 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."

『⒎４』子之燕居，申申如也，夭夭如也。”

When the Master was unoccupied with business, his manner was easy, and he

looked pleased.

『⒎５』子曰：“甚矣吾哀也！久矣吾不复梦见周公！”

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 Chau."

『⒎６』子曰：“志於道，据於德，依於仁，游於艺。”

The Master said, "Let the will be set on the path of duty. "Let every attainment

in what is good be firmly grasped. "Let perfect virtue be accorded with. "Let

relaxation and enjoyment be found in the polite arts."

『⒎７』子曰：“自行束修以上，吾未尝无诲焉。”

The Master said, "From the man bringing his bundle of dried flesh for my

teaching upwards, I have never refused instruction to any one.

『⒎８』子曰：“不愤不咎，不悱不发。举一隅不以三隅反，则不复也。”

The Master said, "I do not open up the truth to one who is not eager to get

knowledge, nor help out any one who is not anxious to explain himself. When I have

presented one corner of a subject to any one, and he cannot from it learn the other

three, I do not repeat my lesson."

『⒎９』子食於有丧者之侧，未尝饱也。

When the Master was eating by the side of a mourner, he never ate to the full.

『⒎１０』子於是哭，则不歌。

He did not sing on the same day in which he had been weeping.

『⒎１１』子谓颜渊曰：“用之则行，舍之则藏，惟我与尔有是夫。”子路曰：“子行三军，则谁与？”子曰：“暴虎冯河，死而不悔者，吾不与也。必也临事而惧，好谋而成者也。”

The Master said to Yen Yuan, "When called to office, to undertake its duties;

when not so called, to he retired;-it is only I and you who have attained to this."

Tsze-lu said, "If you had the conduct of the armies of a great state, whom would

you have to act with you?"

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论语

The Master said, "I would not have him to act with me, who will unarmed attack

a tiger, or cross a river without a boat, dying without any regret. My associate must

be the man who proceeds to action full of solicitude, who is fond of adjusting his

plans, and then carries them into execution."

『⒎１２』子曰：“富而可求也，谁执鞭之士，吾亦为之。如不可求，从吾所好。”

The Master said, "If the search for riches is sure to be successful, though I should

become a groom with whip in hand to get them, I will do so. As the search may not

be successful, I will follow after that which I love."

『⒎１３』子之所慎：齐，战，疾。

The things in reference to which the Master exercised the greatest caution

were-fasting, war, and sickness.

『⒎１４』子在齐闻韶，三月不知肉味，曰：“不图为乐之至於斯也。”

When the Master was in Ch'i, he heard the Shao, and for three months did not

know the taste of flesh. "I did not think'" he said, "that music could have been made

so excellent as this."

『⒎１５』冉有曰：“夫子为卫君乎？”子贡曰：“诺；吾将问之。”入，曰：“伯夷、叔齐何人也？”曰：“古之贤人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨？”出，曰：“夫子不为也。”

Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I will ask

him."

He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?"

"They were ancient worthies," said the Master. "Did they have any repinings because

of their course?" The Master again replied, "They sought to act virtuously, and they

did so; what was there for them to repine about?" On this, Tsze-kung went out and

said, "Our Master is not for him."

『⒎１６』子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，於我如浮云。”

The Master said, "With coarse rice to eat, with water to drink, and my bended

arm for a pillow;-I have still joy in the midst of these things. Riches and honors

acquired by unrighteousness, are to me as a floating cloud."

『⒎１７』子曰：“加我数年，五十以学易，可以无大过矣。”

The Master said, "If some years were added to my life, I would give fifty to the

study of the Yi, and then I might come to be without great faults."

『⒎１８』子所雅言，诗、书、执礼，皆雅言也。

The Master's frequent themes of discourse were-the Odes, the History, and the

maintenance of the Rules of Propriety. On all these he frequently discoursed.

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论语

『⒎１９』叶公问孔子於子路，子路不对。子曰：“女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。”

The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer

him.

The Master said, "Why did you not say to him,-He is simply a man, who in his

eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets

his sorrows, and who does not perceive that old age is coming on?"

『⒎２０』子曰：“我非生而知之者，好古，敏以求之者也。”

The Master said, "I am not one who was born in the possession of knowledge; I am

one who is fond of antiquity, and earnest in seeking it there."

『⒎２１』子不语怪，力，乱，神。

The subjects on which the Master did not talk, were-extraordinary things, feats

of strength, disorder, and spiritual beings.

『⒎２２』子曰：“三人行，必有我师焉：择其善者而从之，其不善者而改之。”

The Master said, "When I walk along with two others, they may serve me as my

teachers. I will select their good qualities and follow them, their bad qualities and

avoid them."

『⒎２３』子曰：“天生德於予，恒颓其如予何？”

The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-what can

he do to me?"

『⒎２４』子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”

The Master said, "Do you think, my disciples, that I have any concealments? I

conceal nothing from you. There is nothing which I do that is not shown to you, my

disciples; that is my way."

『⒎２５』子以四教：文，行，忠，信。

There were four things which the Master taught,-letters, ethics, devotion of

soul, and truthfulness.

『⒎２６』子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得静之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”

The Master said, "A sage it is not mine to see; could I see a man of real talent

and virtue, that would satisfy me."

The Master said, "A good man it is not mine to see; could I see a man possessed

of constancy, that would satisfy me. "Having not and yet affecting to have, empty

and yet affecting to be full, straitened and yet affecting to be at ease:-it is difficult

with such characteristics to have constancy."

『⒎２７』子钓而不纲，戈不射宿。

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CONFUCIAN ANALECTS

论语

The Master angled,-but did not use a net. He shot,-but not at birds perching.

『⒎２８』子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之；多见而识之；知之次也。”

The Master said, "There may be those who act without knowing why. I do not

do so. Hearing much and selecting what is good and following it; seeing much and

keeping it in memory: this is the second style of knowledge."

『⒎２９』互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁己以进，与其洁也，不保其往也。”

It was difficult to talk profitably and reputably with the people of Hu-hsiang,

and a lad of that place having had an interview with the Master, the disciples

doubted.

The Master said, "I admit people's approach to me without committing myself

as to what they may do when they have retired. Why must one be so severe? If a

man purify himself to wait upon me, I receive him so purified, without guaranteeing

his past conduct."

『⒎３０』子曰：“仁远乎哉？我欲仁，斯仁至矣。”

The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is

at hand."

『⒎３１』陈司败问昭公知礼乎，孔子曰：“知礼。”孔子退，揖巫马期进之，曰：“吾闻君子不党，君子亦党乎？君取於吴，为同姓，谓之吴孟子。君而知礼，孰不知礼？”巫马期以告。子曰：“丘也幸，苟有过，人必知之。”

The minister of crime of Ch'an asked whether the duke Chao knew propriety,

and Confucius said, "He knew propriety."

Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward,

and said, "I have heard that the superior man is not a partisan. May the superior

man be a partisan also? The prince married a daughter of the house of WU, of the

same surname with himself, and called her,-'The elder Tsze of Wu.' If the prince

knew propriety, who does not know it?"

Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I

have any errors, people are sure to know them."

『⒎３２』子与人歌而善，必使反之，而後和之。

When the Master was in company with a person who was singing, if he sang

well, he would make him repeat the song, while he accompanied it with his own

voice.

『⒎３３』子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”

The Master said, "In letters I am perhaps equal to other men, but the character

of the superior man, carrying out in his conduct what he professes, is what I have not

yet attained to."

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CONFUCIAN ANALECTS

论语

『⒎３４』子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华曰：“正唯弟子不能学也。”

The Master said, "The sage and the man of perfect virtue;-how dare I rank

myself with them? It may simply be said of me, that I strive to become such without

satiety, and teach others without weariness." Kung-hsi Hwa said, "This is just what

we, the disciples, cannot imitate you in."

『⒎３５』子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之；诔曰：“祷尔于上下神祁’”子曰：“丘之祷久矣。”

The Master being very sick, Tsze-lu asked leave to pray for him. He said, "May

such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 'Prayer has

been made for thee to the spirits of the upper and lower worlds.'" The Master said,

"My praying has been for a long time."

『⒎３６』子曰：“奢则不孙，俭则固。与其不孙也，宁固。”

The Master said, "Extravagance leads to insubordination, and parsimony to

meanness. It is better to be mean than to be insubordinate."

『⒎３７』子曰：“君子坦荡荡，小人长戚戚。”

The Master said, "The superior man is satisfied and composed; the mean man is

always full of distress."

『⒎３８』子温而厉，威而不猛，恭而安。

The Master was mild, and yet dignified; majestic, and yet not fierce; respectful,

and yet easy.

泰伯第八

『8.1』子曰：「太伯其可谓至德也已矣。三以天下让，民无得而称焉。」

The Master said, "T'ai-po may be said to have reached the highest point of

virtuous action. Thrice he declined the kingdom, and the people in ignorance of his

motives could not express their approbation of his conduct."

『8.2』子曰：「恭而无礼则劳；慎而无礼则葸；勇而无礼则乱；直而无礼则绞。君子笃於亲，则民兴於仁。故旧不遗，则民不偷。」

The Master said, "Respectfulness, without the rules of propriety, becomes

laborious bustle; carefulness, without the rules of propriety, becomes timidity;

boldness, without the rules of propriety, becomes insubordination;

straightforwardness, without the rules of propriety, becomes rudeness.

"When those who are in high stations perform well all their duties to their

relations, the people are aroused to virtue. When old friends are not neglected by

them, the people are preserved from meanness."

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论语

『8.3』曾子有疾，召门弟子曰：「启予足！启予手！诗云：【战战兢兢，如临深渊，如履薄冰。】而今而後，吾知免夫！小子！」

The philosopher Tsang being ill, he cared to him the disciples of his school, and

said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should

be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin

ice, I and so have I been. Now and hereafter, I know my escape from all injury to my

person. O ye, my little children."

『8.4』曾子有疾，孟敬子问之。曾子言曰：「鸟之将死，其鸣也哀；人之将死，其言也善。君子所贵乎道者三：动容貌，斯远暴慢矣；正颜色，斯近信笑；出辞气，斯远鄙倍矣。笾豆之事，则有司存。」

The philosopher Tsang being ill, Meng Chang went to ask how he was. Tsang

said to him, "When a bird is about to die, its notes are mournful; when a man is

about to die, his words are good.

"There are three principles of conduct which the man of high rank should

consider specially important:-that in his deportment and manner he keep from

violence and heedlessness; that in regulating his countenance he keep near to

sincerity; and that in his words and tones he keep far from lowness and impropriety.

As to such matters as attending to the sacrificial vessels, there

are the proper officers for them."

『8.5』曾子曰：「以能问於不能，以多问於寡，有若无，实若处，犯而不校，昔者吾友，尝从事於斯矣。」

The philosopher Tsang said, "Gifted with ability, and yet putting questions to

those who were not so; possessed of much, and yet putting questions to those

possessed of little; having, as though he had not; full, and yet counting himself as

empty; offended against, and yet entering into no altercation; formerly I had a friend

who pursued this style of conduct."

『8.6』曾子曰：「可以托六尺之孤，可以寄百里之命，临大节，而不可夺也，君子人与君子人也。」

The philosopher Tsang said, "Suppose that there is an individual who can be

entrusted with the charge of a young orphan prince, and can be commissioned with

authority over a state of a hundred li, and whom no emergency however great can

drive from his principles:-is such a man a superior man? He is a superior man

indeed."

『8.7』曾子曰：“士，不可以不弘毅，任重而道远。仁以为己任，不亦重乎，死而後已，不亦远乎。”

The philosopher Tsang said, "The officer may not be without breadth of mind

and vigorous endurance. His burden is heavy and his course is long. "Perfect virtue is

the burden which he considers it is his to sustain;-is it not heavy? Only with death

does his course stop;-is it not long?

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论语

『8.8』子曰：“兴於诗。立於礼。成於乐。”

The Master said, "It is by the Odes that the mind is aroused."It is by the Rules of

Propriety that the character is established."It is from Music that the finish is

received."

『8.9』子曰：“民可使由之，不可使知之。”

The Master said, "The people may be made to follow a path of action, but

they may not be made to understand it."

『8.10』子曰：“好勇疾贫，乱也。人而不仁，疾之已甚，乱也。”

The Master said, "The man who is fond of daring and is dissatisfied with

poverty, will proceed to insubordination. So will the man who is not virtuous,

when you carry your dislike of him to an extreme."

『8.11』子曰：“如有周公之才之美，使骄且吝，其馀不足观也已。”

The Master said, "Though a man have abilities as admirable as those of the Duke

of Chau, yet if he be proud and niggardly, those other things are really not worth

being looked at."

『8.12』子曰：“三年学，不至於谷，不易得也。”

The Master said, "It is not easy to find a man who has learned for three years

without coming to be good."

『8.13』子曰：“笃信好学，守死善道。危邦不人，乱邦不居，天下有道则见，无道则隐。邦有道，贫且贱焉，耻也，邦无道，富且贵焉，耻也。”

The Master said, "With sincere faith he unites the love of learning; holding firm

to death, he is perfecting the excellence of his course."Such an one will not enter a

tottering state, nor dwell in a disorganized one. When right principles of government

prevail in the kingdom, he will show himself; when they are prostrated, he will keep

concealed. "When a country is well governed, poverty and a mean condition are

things to be ashamed of. When a country is ill governed, riches and honor are things

to be ashamed of."

『8.14』子曰：“不在其位，不谋其政。”

The Master said, "He who is not in any particular office has nothing to do with

plans for the administration of its duties."

『8.15』子曰：“师挚之始，关睢之乱，洋洋乎盈耳哉。”

The Master said, "When the music master Chih first entered on his office, the

finish of the Kwan Tsu was magnificent;-how it filled the ears!"

『8.16』子曰：“狂而不直，侗而不愿，□□而不信，吾不知之矣。”

The Master said, "Ardent and yet not upright, stupid and yet not attentive;

simple and yet not sincere:-such persons I do not understand."

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论语

『8.17』子曰：“学如不及，犹恐失之。”

The Master said, "Learn as if you could not reach your object, and were always

fearing also lest you should lose it."

『8.18』子曰：“巍巍乎，舜禹之有天下也，而不与焉。”

The Master said, "How majestic was the manner in which Shun and Yu held

possession of the empire, as if it were nothing to them!

『8.19』子曰：“大哉尧之为军也，巍巍乎，唯天为大，唯尧则之，荡荡乎，民无能名焉。巍巍乎，其有成功也，焕乎，其有文章。”

The Master said, "Great indeed was Yao as a sovereign! How majestic was he! It

is only Heaven that is grand, and only Yao corresponded to it. How vast was his

virtue! The people could find no name for it.

"How majestic was he in the works which he accomplished! How glorious in the

elegant regulations which he instituted!"

『8.20』舜有臣五人，而天下治。武王曰：“予有乱臣十人。”孔子曰：“才难，不其然乎，唐虞之际，於斯为盛，有妇人焉，九人而已。三分天下有其二，以服事殷，周之德，其可谓至德也已矣。”

Shun had five ministers, and the empire was well Wu said, "I

have ten able ministers."

Confucius said, "Is not the saying that talents are difficult to find, true? Only

when the dynasties of T'ang and Yu met, were they more abundant than in this of

Chau, yet there was a woman among them. The able ministers were no more than

nine men."King Wan possessed two of the three parts of the empire, and with those

he served the dynasty of Yin. The virtue of the house of Chau may be said to have

reached the highest point indeed."

『8.21』子曰：“禹吾无间然矣，菲饮食，而致孝乎鬼神，恶衣服，而致美乎黻冕，卑宫室，而尽力乎沟恤，禹吾无间然矣。”

The Master said, "I can find no flaw in the character of Yu. He used himself

coarse food and drink, but displayed the utmost filial piety towards the spirits. His

ordinary garments were poor, but he displayed the utmost elegance in his sacrificial

cap and apron. He lived in a low, mean house, but expended all his strength on the

ditches and water channels. I can find nothing like a flaw in Yu."

子罕第九

『9.1』子罕言，利，与命，与仁。

The subjects of which the Master seldom spoke were-profitableness, and also

the appointments of Heaven, and perfect virtue.

『9.2』达巷党人曰：“大哉孔子，搏学而无所成名。”子闻之，谓门弟子曰：“吾何执？

30

CONFUCIAN ANALECTS

论语

执御乎，执射乎？吾执御矣。”

A man of the village of Ta-hsiang said, "Great indeed is the philosopher K'ung!

His learning is extensive, and yet he does not render his name famous by any

particular thing."The Master heard the observation, and said to his disciples, "What

shall I practice? Shall I practice charioteering, or shall I practice archery? I will

practice charioteering."

『9.3』子曰：“麻冕，礼也。今也，纯俭，吾从众。拜下，礼也。今拜乎上，泰也，虽远众，吾从下。”

The Master said, "The linen cap is that prescribed by the rules of ceremony, but

now a silk one is worn. It is economical, and I follow the common practice."The rules

of ceremony prescribe the bowing below the hall, but now the practice is to bow

only after ascending it. That is arrogant. I continue to bow below the hall, though I

oppose the common practice."

『9.4』子绝四，毋意，毋必，毋固，毋我。

There were four things from which the Master was entirely free. He had no

foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

『9.5』子畏於匡。曰：“文王既没，文不在兹乎。天之章丧斯文也。後死者不得与於斯文也。天之未丧斯文也。匡人其如予何。”

The Master was put in fear in K'wang. He said, "After the death of King Wan,

was not the cause of truth lodged here in me?"If Heaven had wished to let this cause

of truth perish, then I, a future mortal! should not have got such a relation to that

cause. While Heaven does not let the cause of truth perish, what can the people of

K'wang do to me?"

『9.6』大宰问於子贡曰：“夫子圣者与！何其多能也？”子贡曰：“固天纵之将圣，又多能也。”子闻之曰：“大宰知我乎？吾少也贱，故多能鄙事。君子多乎哉？不多也！”

A high officer asked Tsze-kung, saying, "May we not say that your Master is a

sage? How various is his ability!"

Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a

sage. And, moreover, his ability is various."The Master heard of the conversation and

said, "Does the high officer know me? When I was young, my condition was low, and

I acquired my ability in many things, but they were mean matters. Must the superior

man have such variety of ability? He does not need variety of ability.

『9.7』牢曰：“子云：‘吾不试，故艺。’ ”

Lao said, "The Master said, 'Having no official employment, I acquired many arts.'"

『9.8』子曰：「吾有知乎哉？无知也。有鄙夫问於我，空空如也；我叩其两端而竭焉。」

The Master said, "Am I indeed possessed of knowledge? I am not knowing. But

if a mean person, who appears quite empty-like, ask anything of me, I set it forth

from one end to the other, and exhaust it."

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论语

『9.9』子曰：“凤鸟不至，河不出图，吾已矣乎！”

The Master said, "The Fang bird does not come; the river sends forth no map:-it

is all over with me!"

『9.10』子见齐衰者，冕衣裳者，与瞽者，见之虽少必作；过之必趋。

When the Master saw a person in a mourning dress, or any one with the cap

and upper and lower garments of full dress, or a blind person, on observing them

approaching, though they were younger than himself, he would rise up, and if he

had to pass by them, he would do so hastily.

『9.11』颜渊喟然叹曰：“仰之弥高，钻之弥坚，瞻之在前，忽焉在後！夫子循循然善诱人：搏我以文，约我以礼。欲罢不能，既竭吾才，如有所立，卓尔；虽欲从之，末由也已！”

Yen Yuan, in admiration of the Master's doctrines, sighed and said, "I looked up

to them, and they seemed to become more high; I tried to penetrate them, and they

seemed to become more firm; I looked at them before me, and suddenly they

seemed to be behind. "The Master, by orderly method, skillfully leads men on. He

enlarged my mind with learning, and taught me the restraints of propriety. "When I

wish to give over the study of his doctrines, I cannot do so, and having exerted all my

ability, there seems something to stand right up before me; but though I wish to

follow and lay hold of it, I really find no way to do so."

『9.12』子疾病，子路使门人为臣，病闻，曰：「久矣哉，由之行诈也！无臣而为有臣，吾谁欺？欺天乎？且予与其死於臣之手也，无甯死於二三子之手乎！且予纵不得大葬，予死於道路乎？」

The Master being very ill, Tsze-lu wished the disciples to act as ministers to him.

During a remission of his illness, he said, "Long has the conduct of Yu been

deceitful! By pretending to have ministers when I have them not, whom should I

impose upon? Should I impose upon Heaven?

"Moreover, than that I should die in the hands of ministers, is it not better that I

should die in the hands of you, my disciples? And though I may not get a great burial,

shall I die upon the road?"

『9.13』子贡曰：“有美玉於斯，韫Ｕ＋5335而藏诸？求善贾而沽诸？」子曰：「沽之哉！沽之哉！我待贾者也！”

Tsze-kung said, "There is a beautiful gem here. Should I lay it up in a case and

keep it? or should I seek for a good price and sell it?" The Master said, "Sell it! Sell it!

But I would wait for one to offer the price."

『9.14』子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有！”

The Master was wishing to go and live among the nine wild tribes of the east.

Some one said, "They are rude. How can you do such a thing?" The Master said,

"If a superior man dwelt among them, what rudeness would there be?"

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论语

『9.15』子曰：“吾自卫反鲁，然後乐正，雅颂，各得其所。”

The Master said, "I returned from Wei to Lu, and then the music was reformed,

and the pieces in the Royal songs and Praise songs all found their proper places."

『9.16』子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困；何有於我哉！”

The Master said, "Abroad, to serve the high ministers and nobles; at home, to

serve one's father and elder brothers; in all duties to the dead, not to dare not to

exert one's self; and not to be overcome of wine:-which one of these things do I

attain to?"

『9.17』子在川上曰：“逝者如斯夫！不舍昼夜。”

The Master standing by a stream, said, "It passes on just like this, not ceasing

day or night!"

『9.18』子曰：“吾未见好德，如好色者也。”

The Master said, "I have not seen one who loves virtue as he loves beauty."

『9.19』子曰：“譬如为山，未成一篑；止，吾止也！譬如平地，虽覆一篑；进，吾往也！”

The Master said, "The prosecution of learning may be compared to what may

happen in raising a mound. If there want but one basket of earth to complete the

work, and I stop, the stopping is my own work. It may be compared to throwing

down the earth on the level ground. Though but one basketful is thrown at a time,

the advancing with it my own going forward."

『9.20』子曰：“语之而不惰者，其回也与？”

The Master said, "Never flagging when I set forth anything to him;-ah! that is

Hui."

『9.21』子谓颜渊曰：“惜乎！吾见其进也，吾未见其止也！”

The Master said of Yen Yuan, "Alas! I saw his constant advance. I never saw him

stop in his progress."

『9.22』子曰：“苗而不秀者，有矣夫！秀而不实者，有矣夫！”

The Master said, "There are cases in which the blade springs, but the plant does

not go on to flower! There are cases where it flowers but fruit is not subsequently

produced!"

『9.23』子曰：“後生可畏，焉知来者之不如今也？四十五十而无闻焉，斯亦不足畏也已！”

The Master said, "A youth is to be regarded with respect. How do we know that

his future will not be equal to our present? If he reach the age of forty or fifty, and

has not made himself heard of, then indeed he will not be worth being regarded

with respect."

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CONFUCIAN ANALECTS

论语

『9.24』子曰：“法语之言，能无从乎？改之为贵！巽与之言，能无说乎？绎之为贵！说而不绎，从而不改，吾末如之何也已矣！”

The Master said, "Can men refuse to assent to the words of strict admonition?

But it is reforming the conduct because of them which is valuable. Can men refuse to

be pleased with words of gentle advice? But it is unfolding their aim which is

valuable. If a man be pleased with these words, but does not unfold their aim, and

assents to those, but does not reform his conduct, I can really

do nothing with him."

『9.25』子曰：“主忠信。毋友不如己者。过，则勿惮改。”

The Master said, "Hold faithfulness and sincerity as first principles. Have no

friends not equal to yourself. When you have faults, do not fear to abandon them."

『9.26』子曰：“三军可夺师也，匹夫不可夺志也。”

The Master said, "The commander of the forces of a large state may be carried

off, but the will of even a common man cannot be taken from him."

『9.27』子曰：“衣敝□，与衣孤貉者立，而不耻者，其由也与！‘不忮不求，何用不臧？’”子路终身诵之。子曰：“是道也，何足以臧！”

The Master said, "Dressed himself in a tattered robe quilted with hemp, yet

standing by the side of men dressed in furs, and not ashamed;-ah! it is Yu who is

equal to this! "He dislikes none, he covets nothing;-what can he do but what is

good!"Tsze-lu kept continually repeating these words of the ode, when the Master

said, "Those things are by no means sufficient to constitute perfect excellence."

『9.28』子曰：“岁寒，然後知松柏之後雕也。”

The Master said, "When the year becomes cold, then we know how the pine

and the cypress are the last to lose their leaves."

『9.29』子曰：“知者不惑；仁者不忧；勇者不惧。”

The Master said, "The wise are free from perplexities; the virtuous from anxiety;

and the bold from fear."

『9.30』子曰：“可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。”“唐棣之华，偏其反而；岂不尔思？室是远而。”子曰：“未之思也，未何远之有？”

The Master said, "There are some with whom we may study in common, but we

shall find them unable to go along with us to principles. Perhaps we may go on with

them to principles, but we shall find them unable to get established in those along

with us. Or if we may get so established along with them, we shall find them unable

to weigh occurring events along with us." "How the flowers of the aspen-plum flutter

and turn! Do I not think of you? But your house is distant."

The Master said, "It is the want of thought about it. How is it distant?"

乡党第十

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CONFUCIAN ANALECTS

论语

『10.1』孔子于乡党，恂恂如也，似不能言者。其在宗庙朝廷，便便言，唯谨尔。朝，与下大夫言，侃侃如也。与上大夫言，訚訚如也。君在，踧踖如也，与与如也。

Confucius, in his village, looked simple and sincere, and as if he were not able to

speak.

When he was in the prince's ancestral temple, or in the court, he spoke

minutely on every point, but cautiously. When he was waiting at court, in speaking

with the great officers of the lower grade, he spoke freely, but in a straightforward

manner; in speaking with those of the higher grade, he did so blandly, but precisely.

『10.2』君召使摈，色勃如也，足躩如也。揖所与立，左右手，衣前后，襜如也。趋进，翼如也。宾退，必复命，曰：宾不顾矣。

When the ruler was present, his manner displayed respectful uneasiness; it was

grave, but self-possessed.

When the prince called him to employ him in the reception of a visitor, his

countenance appeared to change, and his legs to move forward with difficulty.

He inclined himself to the other officers among whom he stood, moving his left

or right arm, as their position required, but keeping the skirts of his robe before and

behind evenly adjusted.

He hastened forward, with his arms like the wings of a the guest had

retired, he would report to the prince, "The visitor is not turning round any more."

『10.3』入公门，鞠躬如也，如不容。立不中门，行不履阈。过位，色勃如也，足躩如也，其言似不足者。摄齐升堂，鞠躬如也，屏气似不息者。出，降一等，逞颜色，怡怡如也。没阶，趋进，翼如也。复其位，踧踖如也。

When he entered the palace gate, he seemed to bend his body, as if it were not

sufficient to admit he was standing, he did not occupy the middle of the

gateway; when he passed in or out, he did not tread upon the threshold.

When he was passing the vacant place of the prince, his countenance appeared

to change, and his legs to bend under him, and his words came as if he hardly had

breath to utter them.

He ascended the reception hall, holding up his robe with both his hands, and his

body bent; holding in his breath also, as if he dared not breathe.

When he came out from the audience, as soon as he had descended one step,

he began to relax his countenance, and had a satisfied look. When he had got the

bottom of the steps, he advanced rapidly to his place, with his arms like wings, and

on occupying it, his manner still showed respectful uneasiness.

『10.4』执圭，鞠躬如也，如不胜，上如楫，下如授，勃如战色。足蹜蹜如有循。享礼，有容色。私觌，愉愉如也。

When he was carrying the scepter of his ruler, he seemed to bend his body, as if

he were not able to bear its weight. He did not hold it higher than the position of the

hands in making a bow, nor lower than their position in giving anything to another.

His countenance seemed to change, and look apprehensive, and he dragged his feet

along as if they were held by something to the ground.

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论语

In presenting the presents with which he was charged, he wore a placid

appearance. At his private audience, he looked highly pleased.

『10.5』君子不以绀緅饰，红紫不以为亵服。当暑，袗絺绤，必表而出之。缁衣羔裘，素衣麂裘，黄衣狐裘，亵裘长，短右袂。必有寝衣，长一身有半。狐貉之厚以居。去丧，无所不佩。非惟裳，必杀之。羔裘亥冠，不以吊。吉月，必朝服而朝。

The superior man did not use a deep purple, or a puce color, in the ornaments

of his dress.

Even in his undress, he did not wear anything of a red or reddish color. In warm

weather, he had a single garment either of coarse or fine texture, but he wore it

displayed over an inner garment.

Over lamb's fur he wore a garment of black; over fawn's fur one of white;

and over fox's fur one of yellow. The fur robe of his undress was long, with the right

sleeve short. He required his sleeping dress to be half as long again as his body.

When staying at home, he used thick furs of the fox or the badger.

When he put off mourning, he wore all the appendages of the girdle.

His undergarment, except when it was required to be of the curtain shape,

was made of silk cut narrow above and wide below. He did not wear lamb's fur or a

black cap on a visit of condolence. On the first day of the month he put on his court

robes, and presented himself at court.

『10.6』齐必有明衣，布。齐必变食，居必迁坐。

When fasting, he thought it necessary to have his clothes brightly clean and

made of linen cloth. When fasting, he thought it necessary to change his food, and

also to change the place where he commonly sat in the apartment.

『10.7』食不厌精，脍不厌细。食饐而餲，鱼馁而肉败，不食。色恶不食，臭恶不食。失饪不食，不时不食。割不正不食。不得其酱不食。肉虽多，不使胜食气。惟酒无量，不及乱。沽酒市脯不食。不撤姜食，不多食。祭于公，不宿肉。祭肉不出三日，出三日，不食之矣。食不语，寝不言。虽疏食菜羹瓜祭，必齐如也。

He did not dislike to have his rice finely cleaned, nor to have his mince meat cut

quite small.

He did not eat rice which had been injured by heat or damp and turned sour,

nor fish or flesh which was gone. He did not eat what was discolored, or what was of

a bad flavor, nor anything which was ill-cooked, or was not in season.

He did not eat meat which was not cut properly, nor what was served without

its proper sauce.

Though there might be a large quantity of meat, he would not allow what he

took to exceed the due proportion for the rice. It was only in wine that he laid down

no limit for himself, but he did not allow himself to be confused by it.

He did not partake of wine and dried meat bought in the market. He was never

without ginger when he ate. He did not eat much.

When he had been assisting at the prince's sacrifice, he did not keep the flesh

which he received overnight. The flesh of his family sacrifice he did not keep over

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three days. If kept over three days, people could not eat it.

When eating, he did not converse. When in bed, he did not gh his

food might be coarse rice and vegetable soup, he would offer a

little of it in sacrifice with a grave, respectful air.

『10.8』席不正不坐。

If his mat was not straight, he did not sit on it.

『10.9』乡人饮酒，杖者出，斯出矣。乡人傩，朝服而立于阼阶。

When the villagers were drinking together, upon those who carried staffs going

out, he also went out immediately after. When the villagers were going through their

ceremonies to drive away pestilential influences, he put on his court robes and stood

on the eastern steps.

『10.10』问人于他邦。再拜而送之。康子馈药，拜而受之。曰：丘未达，不敢尝。

When he was sending complimentary inquiries to any one in another state, he

bowed twice as he escorted the messenger K'ang having sent him a

present of physic, he bowed and received it,

saying, "I do not know it. I dare not taste it."

『10.11』厩焚，子退朝，曰：伤人乎？不问马。

The stable being burned down, when he was at court, on his return he said,

"Has any man been hurt?" He did not ask about the horses.

『10.12』君赐食，必正席先尝之。君赐腥，必熟而荐之。

When the he would adjust his mat, first taste it, and then give it away to others.

When the prince sent him a gift of undressed meat, he would have it cooked, and

offer it to the spirits of his ancestors.

『10.13』君赐生，必畜之。侍食于君，君祭，先饭。疾，君视之，东首，加朝服拖绅。君命召，不俟驾行矣。

When the prince sent him a gift of a living animal, he would keep it alive. When

he was in attendance on the prince and joining in the entertainment, the prince only

sacrificed. He first tasted everything. When he was ill and the prince came to visit

him, he had his head to the east, made his court robes be spread over him, and drew

his girdle across them. When the prince's order called him, without waiting for his

carriage to be yoked, he went at once.

『10.14』入太庙，每事问。

When he entered the ancestral temple of the state, he asked about everything.

『10.15』朋友死，无所归。曰：于我殡。朋友之馈，虽车马，非祭肉，不拜。

When any of his friends died, if he had no relations offices, he would say, "I will

bury him."When a friend sent him a present, though it might be a carriage and

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horses, he did not only present for which he bowed was that of the flesh of

sacrifice.

『10.16』寝不尸，居不容。见齐衰者，虽狎必变。见冕者与瞽者，虽亵必以貌。凶服者式之。式负版者。有盛馔，必变色而作。迅雷，风烈必变。

In bed, he did not lie like a corpse. At home, he did not put on any formal

deportment. When he saw any one in a mourning dress, though it might be an

acquaintance, he would change countenance; when he saw any one wearing the cap

of full dress, or a blind person, though he might be in his undress, he would salute

him in a ceremonious manner. To any person in mourning he bowed forward to the

crossbar of his carriage; he bowed in the same way to any one bearing the tables of

population. When he was at an entertainment where there was an abundance of

provisions set before him, he would change countenance and rise up. On a sudden

clap of thunder, or a violent wind, he would change countenance.

『10.17』升车，必正立执绥。车中不内顾，不疾言，不亲指。

When he was about to mount his carriage, he would stand straight, holding the

he was in the carriage, he did not turn his head quite round, he did not

talk hastily, he did not point with his hands.

『10.18』色斯举矣。翔而后集。曰：山梁雌雉，时哉！时哉！子路共之，三嗅而作。

Seeing the countenance, it instantly rises. It flies round, and by and by

settles. The Master said, "There is the hen-pheasant on the hill bridge. At its

season! At its season!" Tsze-lu made a motion to it. Thrice it smelt him and

then rose.

先进第十一

『11.1』子曰：“先进於礼乐，野人也；後进於礼乐，君子也。如用之，则吾从先进。”

The Master said, "The men of former times in the matters of ceremonies and

music were rustics, it is said, while the men of these latter times, in ceremonies and

music, are accomplished gentlemen."If I have occasion to use those things, I follow

the men of former times."

『11.2』子曰：“从我於陈蔡者，皆不及门也。”

The Master said, "Of those who were with me in Ch'an and Ts'ai, there are none

to be found to enter my door."

『11.3』德行：颜渊、闵子骞、冉伯牛、仲弓；言语∶宰我、子贡；政事∶冉有、李路；文学∶子游、子夏。

Distinguished for their virtuous principles and practice, there were Yen Yuan,

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Min Tsze-ch'ien, Zan Po-niu, and Chung-kung; for their ability in speech, Tsai Wo and

Tsze-kung; for their administrative talents, Zan Yu and Chi Lu; for their literary

acquirements, Tsze-yu and Tsze-hsia.

『11.4』子曰：“回也，非助我者也！於吾言，无所不说。”

The Master said, "Hui gives me no assistance. There is nothing that I say in

which he does not delight."

『11.5』子曰：“孝哉闵子骞，人不间於其父母皆弟之言。”

The Master said, "Filial indeed is Min Tsze-ch'ien! Other people say nothing of

him different from the report of his parents and brothers."

『11.6』南容三复白圭，孔子以其兄之子妻之。

Nan Yung was frequently repeating the lines about a white scepter stone.

Confucius gave him the daughter of his elder brother to wife.

『11.7』李康子问：“弟子孰为好学？“孔子对曰：”有颜回者好学，不幸短命死矣！今也则亡。“

Chi K'ang asked which of the disciples loved to learn. Confucius replied to him,

"There was Yen Hui; he loved to learn. Unfortunately his appointed time was short,

and he died. Now there is no one who loves to learn, as he did."

『11.8』颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁；吾不徒行，以为之椁，以吾从大夫之後，不可徒行也。“

When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get

an outer shell for his son's coffin.

The Master said, "Every one calls his son his son, whether he has talents or has

not talents. There was Li; when he died, he had a coffin but no outer shell. I would

not walk on foot to get a shell for him, because, having followed in the rear of the

great officers, it was not proper that I should walk on foot."

『11.9』颜渊死，子曰：“噫！天丧予！天丧予!”

When Yen Yuan died, the Master said, "Alas! Heaven is destroying me! Heaven

is destroying me!"

『11.10』颜渊死，子哭之恸。从者曰：“子恸矣！”曰：“有恸乎！非夫人之为恸而谁为！”

When Yen Yuan died, the Master bewailed him exceedingly, and the disciples

who were with him said, "Master, your grief is excessive!""Is it excessive?" said he.

"If I am not to mourn bitterly for this man, for whom should I mourn?"

『11.11』颜渊死，门人欲厚葬之，子曰：“不可。”门人厚葬之。子曰：“回也，视予

犹父也，予不得视犹子也。非我也，夫二三子也。“

When Yen Yuan died, the disciples wished to give him a great funeral, and the

Master said, "You may not do so."The disciples did bury him in great style. The

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Master said, "Hui behaved towards me as his father. I have not been able to treat

him as my son. The fault is not mine; it belongs to you, O disciples."

『11.12』李路问事鬼神。子曰：“未能事人，焉能事鬼？”“敢问死？”曰：“未知生，焉知死？”

Chi Lu asked about serving the spirits of the dead. The Master said, "While you

are not able to serve men, how can you serve their spirits?" Chi Lu added, "I venture

to ask about death?" He was answered, "While you do not know life, how can you

know about death?"

『11.13』闵子侍侧，U+8ABEU+8ABE如也；子路，行行如也；冉有、子贡，侃侃如也。子乐。“若由也，不得其死然。”

The disciple Min was standing by his side, looking bland and precise; Tsze-lu,

looking bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward

manner. The Master was pleased. He said, "Yu, there!-he will not die a natural

death."

『11.14』鲁人为长府。闵子骞曰：“仍旧贯，如之何？何必改作！*棺釉弧谩阜蛉*不言，言必有中。”

Some parties in Lu were going to take down and rebuild the Long

Tsze-ch'ien said, "Suppose it were to be repaired after its old style;-why must it be

altered and made anew?"The Master said, "This man seldom speaks; when he does,

he is sure to hit the point."

『11.15』子曰：“由之瑟，奚为於丘之门？”门人不敬子路。子曰：“由也升堂矣！未入於室也！”

The Master said, "What has the lute of Yu to do in my door?"

The other disciples began not to respect Tszelu. The Master said, "Yu has

ascended to the hall, though he has not yet passed into the inner apartments."

『11.16』子贡问：“师与商也孰贤？”子曰：“师也过，商也不及。”曰：“然则师愈

与？”子曰：“过犹不及。”

Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master

said, "Shih goes beyond the due mean, and Shang does not come up to it." "Then,"

said Tsze-kung, "the superiority is with Shih, I suppose." The Master said, "To go

beyond is as wrong as to fall short."

『11.17』李氏富於周公，而求也为之聚敛而附益之。子曰∶「非吾徒也，小子鸣鼓而攻之可也！」

The head of the Chi family was richer than the duke of Chau had been, and yet

Ch'iu collected his imposts for him, and increased his wealth. The Master said, "He is

no disciple of mine. My little children, beat the drum and assail him."

『11.18』柴也愚，参也鲁，师也辟，由也U+55AD。子曰∶「回也奇庶乎！屡空；赐

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不受命，而货殖焉；亿则屡中。」

Ch'ai is simple. Shan is dull. Shih is specious. Yu is coarse. The Master said,

"There is Hui! He has nearly attained to perfect virtue. He is often in want.

"Ts'ze does not acquiesce in the appointments of Heaven, and his goods are

increased by him. Yet his judgments are often correct."

『11.19』子张问善人之道。子曰：“不践迹，亦不入於室！”子曰：“论笃是与，君子者乎？色庄者乎？”

Tsze-chang asked what were the characteristics of the good man. The Master

said, "He does not tread in the footsteps of others, but moreover, he does not enter

the chamber of the sage."

The Master said, "If, because a man's discourse appears solid and sincere,

we allow him to be a good man, is he really a superior man? or is his gravity

only in appearance?"

『11.20』子路问∶「闻斯行诸？」子曰∶「有父兄在，如之何其闻斯行之！」冉有问∶

「闻斯行诸？」子曰∶「闻斯行之！」公西华曰∶「由也问『闻斯行诸？』，子曰∶『有父兄在』；求也问，『闻斯行诸？』子曰∶『闻斯行之』。赤也感，敢问？」子曰∶「求也退，故进之；由也兼人，故退之。」

Tsze-lu asked whether he should immediately carry into practice what he heard.

The Master said, "There are your father and elder brothers to be consulted;-why

should you act on that principle of immediately carrying into practice what you

hear?" Zan Yu asked the same, whether he should immediately carry into practice

what he heard, and the Master answered, "Immediately carry into practice what you

hear." Kung-hsi Hwa said, "Yu asked whether he should carry immediately into

practice what he heard, and you said, 'There are your father and elder brothers to be

consulted.' Ch'iu asked whether he should immediately carry into practice what he

heard, and you said, 'Carry it immediately into practice.' I, Ch'ih, am perplexed, and

venture to ask you for an explanation." The Master said, "Ch'iu is retiring and slow;

therefore I urged him forward. Yu has more than his own share of energy; therefore I

kept him back."

『11.21』子畏於匡，颜渊後。子曰∶「吾以女为死矣！」曰∶「子在，回何敢死！」

The Master was put in fear in K'wang and Yen Yuan fell behind. The Master, on his

rejoining him, said, "I thought you had died." Hui replied, "While you were alive, how

should I presume to die?"

『11.22』李子然问∶「仲由、冉求，可谓大臣与？」子曰∶「吾以子为异之问，曾由与求之问？所谓大臣者，以道事君，不可则止；今由与求也，可谓具臣矣。」曰∶「然则从之者与？」子曰∶「弑父与君，亦不从也。」

Chi Tsze-zan asked whether Chung Yu and Zan Ch'iu could be called great

ministers.

The Master said, "I thought you would ask about some extraordinary individuals,

and you only ask about Yu and Ch'iu!

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"What is called a great minister, is one who serves his prince according to what

is right, and when he finds he cannot do so, retires.

"Now, as to Yu and Ch'iu, they may be called ordinary ministers."

Tsze-zan said, "Then they will always follow their chief;-win they?"

The Master said, "In an act of parricide or regicide, they would not follow him."

『11.23』子路使子羔为费宰。子曰∶「贼夫人之子！」子路曰∶「有民人焉！有社稷

焉，何必读书，然後为学？」子曰∶「是故恶夫佞者。」

Tsze-lu got Tsze-kao appointed governor of Pi.

The Master said, "You are injuring a man's son."

Tsze-lu said, "There are, there, common people and officers; there are the altars

of the spirits of the land and grain. Why must one read books before he can be

considered to have learned?"

The Master said, "It is on this account that I hate your glib-tongued people."

『11.24』子路、曾U+6673、冉有、公西华侍坐。子曰∶「以吾一日长乎尔，毋吾以

也。居则曰∶『不吾知也！』如或知尔，则何以哉？」子路率尔而对，曰∶「千乘之国，摄乎大国之间U+9592，加之以师旅，因之以饥馑，由也为之，比及三年，可使杏漫}，且知方也。」夫子哂之。「求，尔何如？」对曰∶「方六七十，如五六十，求也为之，比及三年，可使足民；如其礼乐，以俟君子。」「赤，尔何如？」对曰∶「非曰能之，愿学焉！宗庙之事，如会同，端章甫，愿为小相焉。」「点，尔何如？」鼓瑟希，铿尔，舍瑟而作。对曰∶「异乎三子者之撰。」子曰∶「何伤乎？赤各言其志也。」曰∶「莫春者，春服既成；冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。」夫子喟然U+6B4E曰∶「吾与点也！」三子者出，曾U+6673後。曾U+6673曰∶「夫三子者之言何如？」子曰∶「亦各言其志也已矣！」曰∶「夫子何哂由也？」曰∶「为国以礼，其言不让，是故哂之。」「唯求则非邦也与？」「安见方六七十，如五六十，而非邦也者。」「唯赤非邦也与？」「宗庙会同，非诸侯而何？赤也为之小，孰能为之大！」

Tsze-lu, Tsang Hsi, Zan Yu, and Kunghsi Hwa were sitting by the Master.

He said to them, "Though I am a day or so older than you, do not think of

that.

"From day to day you are saying, 'We are not known.' If some ruler were to

know you, what would you like to do?"

Tsze-lu hastily and lightly replied, "Suppose the case of a state of ten thousand

chariots; let it be straitened between other large cities; let it be suffering from

invading armies; and to this let there be added a famine in corn and in all

vegetables:-if I were intrusted with the government of it, in three years' time I could

make the people to be bold, and to recognize the rules of righteous conduct." The

Master smiled at him.

Turning to Yen Yu, he said, "Ch'iu, what are your wishes?" Ch'iu replied,

"Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have

the government of it;-in three years' time, I could make plenty to abound among the

people. As to teaching them the principles of propriety, and music, I must wait for

the rise of a superior man to do that."

"What are your wishes, Ch'ih," said the Master next to Kung-hsi Hwa. Ch'ih

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replied, "I do not say that my ability extends to these things, but I should wish to

learn them. At the services of the ancestral temple, and at the audiences of the

princes with the sovereign, I should like, dressed in the dark square-made robe and

the black linen cap, to act as a small assistant."

Last of all, the Master asked Tsang Hsi, "Tien, what are your wishes?" Tien,

pausing as he was playing on his lute, while it was yet twanging, laid the instrument

aside, and "My wishes," he said, "are different from the cherished purposes of these

three gentlemen." "What harm is there in that?" said the Master; "do you also, as

well as they, speak out your wishes." Tien then said, "In this, the last month of spring,

with the dress of the season all complete, along with five or six young men who have

assumed the cap, and six or seven boys, I would wash in the I, enjoy the breeze

among the rain altars, and return home singing." The Master heaved a sigh and said,

"I give my approval to Tien."

The three others having gone out, Tsang Hsi remained behind, and said, "What

do you think of the words of these three friends?" The Master replied, "They simply

told each one his wishes."

Hsi pursued, "Master, why did you smile at Yu?"

He was answered, "The management of a state demands the rules of propriety.

His words were not humble; therefore I smiled at him."

Hsi again said, "But was it not a state which Ch'iu proposed for himself?" The

reply was, "Yes; did you ever see a territory of sixty or seventy li or one of fifty or

sixty, which was not a state?"

Once more, Hsi inquired, "And was it not a state which Ch'ih proposed for

himself?" The Master again replied, "Yes; who but princes have to do with ancestral

temples, and with audiences but the sovereign? If Ch'ih were to be a small assistant

in these services, who could be a great one?

颜渊第十二

『12.1』颜渊问“仁”。子曰：“克己复礼，为仁。一日克己复礼，天下归仁焉。为仁由己，而由仁乎哉？”颜渊曰：“请问其目？”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣！”

yen yuan asked about perfect virtue. the master said, "to subdue one's self and

return to propriety, is perfect virtue. if a man can for one day subdue himself and

return to propriety, an under heaven will ascribe perfect virtue to him. is the practice

of perfect virtue from a man himself, or is it from others?"

yen yuan said, "I beg to ask the steps of that process." the master replied,” look

not at what is contrary to propriety; listen not to what is contrary to propriety; speak

not what is contrary to propriety; make no movement which is contrary to

propriety." yen yuan then said, "though I am deficient in intelligence and vigor, I will

make it my business to practice this lesson."

『12.2』仲弓问：“仁”。子曰：“出门如见大宾；使民如承大祭；己所不欲，勿施於人；

在邦无怨，在家无怨。“仲弓曰：“雍虽不敏，请事斯语矣！”

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chung-kung asked about perfect virtue. the master said, "it is, when you go

abroad, to behave to every one as if you were receiving a great guest; to employ the

people as if you were assisting at a great sacrifice; not to do to others as you would

not wish done to yourself; to have no murmuring against you in the country, and

none in the family." chung-kung said, "though I am deficient in intelligence and vigor,

I will make it my business to practice this lesson."

『12.3』司马牛问“仁”。子曰：“仁者，其言也U+8A12。”曰：“斯言也U+8A12，其

谓之仁矣乎？“子曰：“为之难，言之得无U+8A12乎？”

sze-ma niu asked about perfect virtue.

the master said, "the man of perfect virtue is cautious and slow in his speech."

"cautious and slow in his speech!" said niu;-"is this what is meant by perfect virtue?"

the master said, "when a man feels the difficulty of doing, can he be other than

cautious and slow in speaking?"

『12.4』司马牛问“君子”。子曰：“君子不忧不惧。”曰：“不忧不惧，斯谓之君子矣

乎？“子曰：“内省不疚，夫何忧何惧？”

sze-ma niu asked about the superior man. the master said, "the superior man

has neither anxiety nor fear." "being without anxiety or fear!" said nui;"does this

constitute what we call the superior man?"the master said, "when internal

examination discovers nothing wrong, what is there to be anxious about, what is

there to fear?"

『12.5』司马牛忧曰：“人皆有兄弟，我独亡！”子夏曰：“商闻之矣：‘死生有命，富贵在天’。君子敬而无失，与人恭而有礼；四海之内，皆兄弟也。君子何患乎无兄弟也？”

sze-ma niu, full of anxiety, said, "other men all have their brothers, I only have

not."

tsze-hsia said to him, "there is the following saying which I have heard-'death

and life have their determined appointment; riches and honors depend upon

heaven.'

"let the superior men never fail reverentially to order his own conduct, and let

him be respectful to others and observant of propriety:-then all within the four seas

will bee his brothers. what has the superior man to do with being distressed because

he has no brothers?"

『12.6』子张问“明”。子曰：“浸润之谮，肤受之U+612C，不行焉，可谓明也已矣。

浸润之谮，肤受之U+612C，不行焉，可谓远也已矣。”

tsze-chang asked what constituted intelligence. the master said, "he with whom

neither slander that gradually soaks into the mind, nor statements that startle like a

wound in the flesh, are successful may be called intelligent indeed. yea, he with

whom neither soaking slander, nor startling statements, are successful, may be

called farseeing."

『12.7』子贡问“政”。子曰：“足食，足兵，民信之矣。”子贡曰：“必不得已而去，於

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斯三者何先？“曰：“去兵。”子贡曰：“必不得已而去，於斯二者何先？”曰：“去食；自古皆有死；民无信不立。”

tsze-kung asked about government. the master said, "the requisites of

government are that there be sufficiency of food, sufficiency of military equipment,

and the confidence of the people in their ruler."

tsze-kung said, "if it cannot be helped, and one of these must be dispensed with,

which of the three should be foregone first?" "the military equipment,” said the

master.

tsze-kung again asked, "if it cannot be helped, and one of the remaining two

must be dispensed with, which of them should be foregone?" the master answered,”

part with the food. from of old, death has been the lot of an men; but if the people

have no faith in their rulers, there is no standing for the state."

『12.8』棘子成曰∶「君子质而已矣，何以文为？」子贡曰∶「惜乎，夫子之说君子也，

驷不及舌！文犹质也，质犹文也；虎豹之U+979F，犹犬羊之U+979F。」

chi tsze-ch'ang said, "in a superior man it is only the substantial qualities which

are wanted;-why should we seek for ornamental accomplishments?"

tsze-kung said, "alas! your words, sir, show you to be a superior man, but four horses

cannot overtake the tongue. ornament is as substance; substance is as ornament.

the hide of a tiger or a leopard stripped of its hair, is like the hide of a dog or a goat

stripped of its hair."

『12.9』哀公问於有若曰∶「年饥，用不足，如之何？」有若对曰∶「盍彻乎！」曰∶

「二，吾犹不足；如之何其彻也？」对曰∶「百姓足，君孰不足？百姓不足，君孰与足？」

the duke ai inquired of yu zo, saying, "the year is one of scarcity, and there turns

for expenditure are not sufficient;-what is to be done?"

yu zo replied to him, "why not simply tithe the people?"

"with two tenths, said the duke, "I find it not enough;-how could I do with that

system of one tenth?"

yu zo answered, "if the people have plenty, their prince will not be left to want

alone. if the people are in want, their prince cannot enjoy plenty alone."

『12.10』子张问「崇德，辨惑。」子曰∶「主忠信，徒义崇德也。爱之欲其生，恶之欲

其死；既欲其生又欲其死，是惑也！」（诚不以富，亦U+7947以异。）

tsze-chang having asked how virtue was to be exalted, and delusions to be

discovered, the master said, "hold faithfulness and sincerity as first principles, and be

moving continually to what is right,-this is the way to exalt one’s virtue.

"you love a man and wish him to live; you hate him and wish him to die. having

wished him to live, you also wish him to die. this is a case of delusion.’ it may not be

on account of her being rich, yet you come to make a difference.'"

『12.11』齐景公问政於孔子。孔子对曰∶「君，君；臣，臣；父，父；子，子。」公

曰∶「善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？」

the duke ching, of ch'i, asked Confucius about government. Confucius replied,”

45

CONFUCIAN ANALECTS

论语

there is government, when the prince is prince, and the minister is minister; when

the father is father, and the son is son."

"good!" said the duke; "if, indeed, the prince be not prince, the not minister,

the father not father, and the son not son, although I have my revenue, can I enjoy

it?"

『12.12』子曰：“片言可以折狱者，其由也与！」子路无宿诺。”

the master said, "ah! it is yu, who could with half a word settle litigations!"

tsze-lu never slept over a promise.

『12.13』子曰：“听讼，吾犹人也。必也，使无讼乎！”

the master said, "in hearing litigations, I am like any other body. what is

necessary, however, is to cause the people to have no litigations."

『12.14』子张问“政“。子曰：“居之无倦；行之以忠。”

tsze-chang asked about government. the master said, "the art of governing is to

keep its affairs before the mind without weariness, and to practice them with

undeviating consistency."

『12.15』子曰：“博学於文，约之以礼，亦可以弗畔矣夫。”

the master said, "by extensively studying all learning, and keeping himself under

the restraint of the rules of propriety, one may thus likewise not err from what is

right."

『12.16』子曰：“君子成人之美，不成人之恶；小人反是。”

the master said, "the superior man seeks to perfect the admirable qualities of

men, and does not seek to perfect their bad qualities. the mean man does the

opposite of this."

『12.17』李康子问政於孔子，孔子对曰∶「政者，正也，子帅以正，孰敢不正？」

chi k'ang asked Confucius about government. Confucius replied, "to govern

means to rectify. if you lead on the people with correctness, who will dare not to be

correct?"

『12.18』李康子患盗，问於孔子。孔子对曰∶「苟子之不欲，虽赏之不窃。」

chi k'ang, distressed about the number of thieves in the state, inquired of

Confucius how to do away with them. Confucius said, "if you, sir, were not covetous,

although you should reward them to do it, they would not steal."

『12.19』李康游收犊鬃釉弧谩溉缟蔽薜溃跃陀械溃稳纾俊箍鬃佣栽弧谩缸游捎蒙保孔佑疲裆埔樱【又路纾恍∪酥虏荩徊萆现绫刭取！?

chi k'ang asked Confucius about government, saying, "what do you say to kill

the unprincipled for the good of the principled?" Confucius replied,” sir, in carrying

on your government, why should you use killing at all? let your evinced desires be for

46

CONFUCIAN ANALECTS

论语

what is good, and the people will be good. the relation between superiors and

inferiors is like that between the wind and the grass. the grass must bend, when the

wind blows across it."

『12.20』子张问士∶「何如斯可谓之达矣？」子曰∶「何哉？尔所谓达者！」子张对

曰∶「在邦必闻，在家必闻。」子曰∶「是闻也，非达也。夫达也者∶质直而好义，察言而

观色，虑以下人；在邦必达，在家必达。夫闻也者∶色取仁而行违，居之不疑；在邦必闻，

在家必闻。」

tsze-chang asked, "what must the officer be, who may be said to be

distinguished?"

the master said, "what is it you call being distinguished?"

tsze-chang replied, "it is to be heard of through the state, to be heard of

throughout his clan."

the master said, "that is notoriety, not distinction.

"now the man of distinction is solid and straightforward, and loves

righteousness. he examines people's words, and looks at their countenances. he is

anxious to humble himself to others. such a man will be distinguished in the country;

he will be distinguished in his clan.

"as to the man of notoriety, he assumes the appearance of virtue, but his

actions are opposed to it, and he rests in this character without any doubts about

himself. such a man will be heard of in the country; he will be heard of in the clan."

『12.21』樊迟从U+904A於舞雩之下。曰∶「敢问崇德、U+8129慝、辨惑？」子曰∶

「善哉问！先事後得，非崇德与？攻其恶，无攻人之恶，非U+8129慝与？一朝之忿，忘其

身以及其亲，非惑与？」

fan ch'ih rambling with the master under the trees about the rain altars, said, "I

venture to ask how to exalt virtue, to correct cherished evil, and to discover

delusions."

the master said, "truly a good question!

"if doing what is to be done be made the first business, and success a secondary

consideration:-is not this the way to exalt virtue? to assail one’s own wickedness and

not assail that of others;-is not this the way to correct cherished evil? for a morning's

anger to disregard one's own life, and involve that of his parents;-is not this a case of

delusion?"

『12.22』樊迟问「仁」。子曰∶「爱人。」问「知」。子曰∶「知人。」樊迟未达。子

曰∶「举直错诸枉，能使枉者直。」樊迟退，见子夏曰∶「乡也，吾见於夫子而问『知』；子曰∶『举直错诸枉，能使枉者直。』何谓也？」子夏曰∶「富哉言乎！舜有天下，选於众，

举U+81EF陶，不仁者远矣；汤有天下，选於众，举伊尹，不仁者远矣。」

fan ch'ih asked about benevolence. the master said, "it is to love all men.” he

asked about knowledge. the master said, "it is to know all men."

fan ch'ih did not immediately understand these answers.

the master said, "employ the upright and put aside all the crooked; in this way

the crooked can be made to be upright."

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CONFUCIAN ANALECTS

论语

fan ch'ih retired, and, seeing tsze-hsia, he said to him, "a little while ago, I had

an interview with our master, and asked him about knowledge. he said,’ employ the

upright, and put aside all the crooked;-in this way, the crooked will be made to be

upright.' what did he mean?"

tsze-hsia said, "truly rich is his saying!

"shun, being in possession of the kingdom, selected from among all the people,

and employed kai-yao-on which all who were devoid of virtue disappeared.t'ang,

being in possession of the kingdom, selected from among all the people, and

employed I yin-and an who were devoid of virtue disappeared."

『12.23』子贡问“友”。子曰：“忠告而善道之，不可则止，毋自辱焉。”

tsze-kung asked about friendship. the master said, "faithfully admonish your

friend, and skillfully lead him on. if you find him impracticable, stop. do not disgrace

yourself."

『12.24』曾子曰：“君子以文会友；以友辅仁。”

the philosopher tsang said, "the superior man on grounds of culture meets with

his friends, and by friendship helps his virtue."

子路第十三

『13.1』子路问“政”。子曰：“先之，劳之。”请益。曰：“无倦。”

tsze-lu asked about government. the master said, "go before the people with

your example, and be laborious in their affairs."

he requested further instruction, and was answered, "be not weary in these

things."

『13.2』仲弓为李氏宰，问「政」。子曰∶「先有司，赦小过，举贤才。」曰∶「焉知贤

才而举之？」曰∶「举尔所不知，人其舍诸！」

chung-kung, being chief minister to the head of the chi family, asked about

government. the master said, "employ first the services of your various officers,

pardon small faults, and raise to office men of virtue and talents."

chung-kung said, "how shall I know the men of virtue and talent, so that I may raise

them to office?" he was answered, "raise to office those whom you know. as to

those whom you do not know, will others neglect them?"

『13.3』子路曰∶「卫君待子而为政，子将奚先？」子曰∶「必也正名乎！」子路曰∶

「有是哉？子之迂也！奚其正？」子曰∶「野哉，由也！君子於其所不知，盖阙如也。名不

正，则言不训；言不训，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不

中，则民无所措手足。故君子名之必可言也，言之必可行也。君子於其言，无所U+830D而

已矣！」

tsze-lu said, "the ruler of wei has been waiting for you, in order with you to

administer the government. what will you consider the first thing to be done?"

the master replied, "what is necessary is to rectify names."

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CONFUCIAN ANALECTS

论语

"so! indeed!" said tsze-lu. "you are wide of the mark! why must there be such

rectification?"

the master said, "how uncultivated you are yu! a superior man, in regard to

what he does not know, shows a cautious reserve.

"if names be not correct, language is not in accordance with the truth of things.

if language be not in accordance with the truth of things, affairs cannot be carried on

to success.

"when affairs cannot be carried on to success, proprieties and music do not

flourish. when proprieties and music do not flourish, punishments will not be

properly awarded. when punishments are not properly awarded, the people do not

know how to move hand or foot.

"therefore a superior man considers it necessary that the names he uses maybe

spoken appropriately and also that what he speaks may be carried out appropriately.

what the superior man requires is just that in his words there may be nothing

incorrect."

『13.4』樊迟请学稼，子曰∶「吾不如老农。」请学为圃，曰∶「吾不如老圃。」樊迟

出，子曰∶「小人哉，樊须也！上好礼，则民莫敢不敬；上好义，则民莫敢不服；上好信，

则民莫敢不用情。夫如是，则四方之民，襁负其子而至矣；焉用稼！」

fan ch'ih requested to be taught husbandry. the master said, "I am not so good

for that as an old husbandman." he requested also to be taught gardening, and was

answered, "I am not so good for that as an old gardener."

fan ch'ih having gone out, the master said, "a small man, indeed, is fan hsu! if a

superior man loves propriety, the people will not dare not to be reverent. if he loves

righteousness, the people will not dare not to submit to his example. if he loves good

faith, the people will not dare not to be sincere. now, when these things obtain, the

people from all quarters will come to him, bearing their children on their backs; what

need has he of a knowledge of husbandry?"

『13.5』子曰∶「诵诗三百；授之以政，不达；使於四方，不能专对；虽多，亦奚以

为？」

the master said, "though a man may be able to recite the three hundred odes,

yet if, when in trusted with a governmental charge, he knows not how to act, or if,

when sent to any quarter on a mission, he cannot give his replies unassisted,

notwithstanding the extent of his learning, of what practical use is it?"

『13.6』子曰∶「其身正，不令而行；其身不正，虽令不从。」

the master said, "when a prince's personal conduct is correct, his government is

effective without the issuing of orders. if his personal conduct is not correct, he may

issue orders, but they will not be followed."

『13.7』子曰：“鲁、卫之政，兄弟也。”

the master said, "the governments of lu and wei are brothers."

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