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論語 CONFUCIAN ANALECTS.

學而第一

BOOK I. HSIO R.

【第一章】

【一節】子曰、 學而時習之、不亦說乎。
【二節】有朋自遠方來、不

亦樂乎。【三節】人不知而不慍、不亦君子乎。

CHAPTER I.

1. The Master said, 'Is it not pleasant to learn with a constant

perseverance and application?（review in general intevals）

2. 'Is it not delightful to have friends coming from distant quarters?'

3. 'Is he not a man of complete virtue, who feels no discomposure

though men may take no note of him?'

【第二章】

【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、

而好作亂者、未之有也。
【二節】君子務本、本立、而道生、孝弟也者、

其為仁之本與。

CHAP. II. 1. The philosopher Yu said, 'They are few who,

being filial and fraternal, are fond of offending against their

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superiors. There have been none, who, not liking to offend

against their superiors, have been fond of stirring up confusion.

2. 'The superior man bends his attention to what is

radical. That being established, all practical courses naturally grow up.

Filial piety and fraternal submission!-- are they not the root of

all benevolent actions?'

【第三章】

子曰、巧言令色、鮮矣仁。

CHAP. III. The Master said, 'Fine words and an insinuating appearance are

seldom associated with true virtue.'

【第四章】

曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信

乎、傳不習乎。

CHAP. IV. 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

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have not mastered and practised the instructions of my

teacher.'

【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。

【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、

行有

餘力、則以學文。

【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、

CHAP. V. 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.'

CHAP. VI. 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.'

CHAP. VII. 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;
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與朋友交、言而有信、雖曰未學、吾必謂之學矣。

【第八章】
【一節】子曰、君子不重、則不威、學則不固。
【二節】主

忠信。

【三節】無友不如己者。
【四節】過則勿憚改。

【第九章】曾子曰、慎終追遠、民德歸厚矣。

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.'

CHAP. VIII. 1. The Master said, 'If the scholar be not

grave, he will not call forth any veneration, and his learning

will not be solid.

2. 'Hold faithfulness and sincerity as first principles.

3. 'Have no friends not equal to yourself.

4. 'When you have faults, do not fear to abandon them.'

CHAP. IX. 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.'
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【第十章】
【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求

之與、

抑與之與。
【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求

之也、其諸異乎人之求之與。

【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、

可謂

孝矣。

CHAP. X. 1. Tsze-ch'in asked Tsze-kung, saying, 'When our

master comes to any country, he does not fail to learn all about

its government. Does he ask his information? or is it given to

him?'

2. Tsze-kung said, 'Our master is benign, upright,

courteous, temperate, and complaisant, and thus he gets his

information. The master's mode of asking information!-- is it

not different from that of other men?'

CHAP. XI. 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.'

【十二章】
【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小

大由
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之。
【二節】有所不行、知和而和、不以禮節之、亦不可行也。

【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因

不失其

親、亦可宗也。

【十四章】子曰、君子食無求

CHAP. XII. 1. The philosopher Yu said, 'In practising 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.

2. 'Yet it is not to be observed in all cases. If one, knowing

how such ease should be prized, manifests it, without

regulating it by the rules of propriety, this likewise is not to be

done.'

CHAP. XIII. 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 leans are proper persons to be intimate with, he

can make them his guides and masters.'

CHAP. XIV. The Master said, 'He who aims to be a man of

complete virtue in his food does not seek to gratify his

appetite, nor
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飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。

【十五章】
【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、

若貧而樂、富而好禮者也。
【二節】子貢曰、詩云、如切如磋、如琢如

磨、

其斯之謂與。
【三節】子曰、賜也、始可與言詩

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.'

CHAP. XV. 1. Tsze-kung said, 'What do you pronounce

concerning the poor man who yet does not flatter, and the rich

man who is not proud?' The Master replied, 'They will do; but

they are not equal to him, who, though poor, is yet cheerful,

and to him, who, though rich, loves the rules of propriety.'

2. Tsze-kung replied, 'It is said in the Book of Poetry, "As

you cut and then file, as you carve and then polish."-- The

meaning is the same, I apprehend, as that which you have just

expressed.'

3. The Master said, 'With one like Ts'ze, I can begin to

talk
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已矣、告諸往而知來者。

【十六章】子曰、不患人之不己知、患不知人也。

about the odes. I told him one point, and he knew its proper

sequence.'

CHAP. XVI. The Master said, 'I will not be afflicted at

men's not knowing me; I will be afflicted that I do not know

men.'

為政第二

BOOK II. WEI CHANG.

【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。

CHAP. I. 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.'

【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。

【第三章】
【一節】子曰、道之以政、齊之以刑、民免而無恥。
【二節】

之以德、齊之以禮、有恥且格。
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【第四章】
【一節】子曰、吾十有五而志于學。
【二節】三十而立。
【三

節】

四十而不惑。
【四節】五

CHAP. II. 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."'

CHAP. III. 1. The Master said, 'If the people be led by

laws, and uniformity sought to be given them by punishments,

they will try to avoid the punishment, but have no sense of

shame.

2. 'If they be led by virtue, and uniformity sought to be

given them by the rules of propriety, they will have the sense

of shame, and moreover will become good.'

CHAP. IV. 1. The Master said, 'At fifteen, I had my mind

bent on learning.

2. 'At thirty, I stood firm.

3. 'At forty, I had no doubts.

4. 'At fifty, I knew the decrees of Heaven.

十而知天命。
【五節】六十而耳順。
【五節】七十而從心所欲、不踰矩。

【第五章】
【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告

之曰、
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孟孫問孝於我、我對曰、無違。
【三節】樊遲曰、何謂也、子曰、生事

之以

禮、死葬之以禮、祭之以禮。

5. 'At sixty, my ear was an obedient organ for the

reception of truth.

6. 'At seventy, I could follow what my heart desired,

without transgressing what was right.'

CHAP. V. 1. Mang I asked what filial piety was. The

Master said, 'It is not being disobedient.'

2. Soon after, as Fan Ch'ih was driving him, the Master

told him, saying, 'Mang-sun asked me what filial piety was, and

I answered him,-- "not being disobedient."'

3. Fan Ch'ih said, 'What did you mean?' The Master

replied, 'That parents, when alive, be served according to

propriety; that, when dead, they should be buried according to

propriety; and that they should be sacrificed to according to

propriety.'

【第六章】孟武伯問孝、子曰、父母唯其疾之憂。

【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能

有養、

不敬、何以別乎。
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【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先

生饌、

曾是以為孝乎。

CHAP. VI. Mang Wu asked what filial piety was. The

Master said, 'Parents are anxious lest their children should be

sick.'

CHAP. VII. Tsze-yu asked what filial piety was. The

Master said, 'The filial piety of now-a-days 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?'

CHAP. VIII. 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?'

【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以

發、回

也不愚。

【第十章】
【一節】子曰、視其所以。
【二節】觀其所由。
【三節】察其
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安。
【四節】人焉廋哉、人焉廋哉。

【十一章】子曰、溫故而知新、可以為師矣。

CHAP. IX. 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.'

CHAP. X. 1. The Master said, 'See what a man does.

2. 'Mark his motives.

3. 'Examine in what things he rests.

4. 'How can a man conceal his character?

5. How can a man conceal his character?'

CHAP. XI. 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.'

【十二章】子曰、君子不器。

【十三章】子貢問君子、子曰、先行其言、而後從之。

【十四章】子曰、君子周而不比、小人比而不周。

【十五章】子曰、學而不思則罔、思而不學則殆。

【十六章】子曰、攻乎異端、斯害也己。
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CHAP. XII. The Master said, 'The accomplished scholar is

not a utensil.'

CHAP. XIII. Tsze-kung asked what constituted the

superior man. The Master said, 'He acts before he speaks, and

afterwards speaks according to his actions.'

CHAP. XIV. The Master said, 'The superior man is catholic

and no partisan. The mean man is partisan and not catholic.'

CHAP. XV. The Master said, 'Learning without thought is

labour lost; thought without learning is perilous.'

CHAP. XVI. The Master said, 'The study of strange

doctrines is injurious indeed!'

【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知

也。

【十八章】
【一節】子張學干祿。
【一節】子曰、多聞闕疑、慎言其餘、

寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。

CHAP. XVII. 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.'

CHAP. XVII. 1. Tsze-chang was learning with a view to

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official emolument.

2. The Master said, 'Hear much and put aside the points

of which you stand in doubt, while you speak cautiously at the

same time of the others:-- then you will afford few occasions

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

perilous, while you are cautious at the same time in carrying

the others into practice:-- then you will have few occasions for

repentance. When one gives few occasions for blame in his

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

the way to get emolument.'

【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、

舉枉

錯諸直、則民不服。

【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、

孝慈、

則忠、舉善而教不能、則勤。

【廿一章】
【一節】或謂孔子曰、子奚

CHAP. XIX. 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
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set aside the upright, then the people will not submit.'

CHAP. XX. 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 filial 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.'

CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir,

why are you not engaged in the government?'

不為政。
【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為

政、

奚其為為政。

【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其

何以行

之哉。

【廿三章】
【一節】子張問十世、可知也。
【二節】子曰、殷因於夏禮、

2. The Master said, 'What does the Shu-ching say of filial

piety?-- "You are filial, you discharge your brotherly duties.

These qualities are displayed in government." This then also

constitutes the exercise of government. Why must there be

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THAT-- making one be in the government?'

CHAP. XXII. 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 cross-bar for yoking the oxen to, or a

small carriage without the arrangement for yoking the horses?'

CHAP. XXIII. 1. Tsze-chang asked whether the affairs of

ten ages after could be known.

2. Confucius said, 'The Yin dynasty followed the

regulations of the 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.'

所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百

世、可

知也。

【廿四章】
【一節】子曰、非其鬼而祭之、諂也。
【二節】見義不為、

無勇

也。

CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to

a spirit which does not belong to him is flattery.

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2. 'To see what is right and not to do it is want of

courage.'

八佾第三

BOOK III. PA YIH.

【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。

CHAP. I. 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?'

【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三

家之堂。

【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。

【第四章】
【一節】林放問禮之本。
【二節】子曰、大哉問。
【三節】禮、

與其奢也、寧

CHAP. II. The three families used the YUNG ode, while the

vessels were being removed, at the conclusion of the sacrifice.

The Master said, '"Assisting are the princes;-- the son of heaven

looks profound and grave:"-- what application can these words

have in the hall of the three families?'

CHAP. III. The Master said, 'If a man be without the

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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?'

CHAP. IV. 1. Lin Fang asked what was the first thing to be

attended to in ceremonies.

2. The Master said, 'A great question indeed!

3. 'In festive ceremonies, it is better to be sparing than

extravagant.

儉、喪、與其易也、寧戚。

【第五章】子曰、夷狄之有君、不如諸夏之亡也。

【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。

子曰、

嗚呼、曾謂泰山、不如林放乎。

In the ceremonies of mourning, it is better that there be deep

sorrow than a minute attention to observances.'

CHAP. V. 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.'

CHAP. VI. 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
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said, 'Alas! will you say that the T'ai mountain is not so

discerning as Lin Fang?'

【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭

也君子。

【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。

【二節】

子曰、繪事後素。
【三節】曰、禮後乎。子曰、起予者商也、始可與言

詩已

矣。

CHAP. VII. 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.'

CHAP. VIII. 1. 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

ground for the colours?"'

2. The Master said, 'The business of laying on the colours

follows (the preparation of) the plain ground.'

3. 'Ceremonies then are a subsequent thing?' The Master

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said, 'It is Shang who can bring out my meaning. Now I can

begin to talk about the odes with him.'

【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不

足徵也、

文獻不足故也、足、則吾能徵之矣。

【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。

【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其

如示諸

CHAP. IX. 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.'

CHAP. X. The Master said, 'At the great sacrifice, after the

pouring out of the libation, I have no wish to look on.'

CHAP. XI. 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.

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斯乎。指其掌。

【十二章】
【一節】祭如在、祭神如神在。
【二節】子曰、吾不與祭、

如不

祭。

【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、

謂也。
【二節】子曰、不然、獲罪於天、無所禱也。

CHAP. XII. 1. He sacrificed to the dead, as if they were

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

present.

2. The Master said, 'I consider my not being present at

the sacrifice, as if I did not sacrifice.'

CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the

meaning of the saying, "It is better to pay court to the furnace

than to the south-west corner?"'

2. The Master said, 'Not so. He who offends against

Heaven has none to whom he can pray.'

【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。

【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、

每事
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問。子聞之曰、是禮也。

【十六章】子曰、射不主皮、為力不同科、古之道也。

CHAP. XIV. The Master said, 'Chau had the advantage of

viewing the two past dynasties. How complete and elegant are

its regulations! I follow Chau.'

CHAP. XV. The Master, when he entered the grand

temple, asked about everything. Some one said, 'Who will 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 remark, and said, 'This is a rule of

propriety.'

CHAP. XVI. 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.'

【十七章】
【一節】子貢欲去告朔之餼羊。
【二節】子曰、賜也、爾愛

其羊、

我愛其禮。

【十八章】子曰、事君盡禮、人以為諂也。

【十九章】
【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使

臣以

禮、臣事君以忠。
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【二十章】子曰、關睢樂而不淫、哀而不傷。

CHAP. XVII. 1. Tsze-kung wished to do away with the

offering of a sheep connected with the inauguration of the first

day of each month.

2. The Master said, 'Ts'ze, you love the sheep; I love the

ceremony.'

CHAP. XVII. The Master said, 'The full observance of the

rules of propriety in serving one's prince is accounted by

people to be flattery.'

CHAP. XIX. 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.'

CHAP. XX. The Master said, 'The Kwan Tsu is expressive of

enjoyment without being licentious, and of grief without being

hurtfully excessive.'

【廿一章】
【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以

柏、

周人以栗、曰、使民戰栗。
【二節】子聞之曰、成事不說、遂事不諫、

既往
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不咎。

【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。

【三

節】曰、管氏有三歸、

CHAP. XXI. 1. 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.'

2. When the Master heard it, he said, 'Things that are

done, it is needless to speak about; things that have had their

course, it is needless to remonstrate about; things that are past,

it is needless to blame.'

CHAP. XXII. 1. The Master said, 'Small indeed was the

capacity of Kwan Chung!'

2. Some one said, 'Was Kwan Chung parsimonious?'

'Kwan,' was the reply, 'had the San Kwei, and his officers

performed no double duties; how can he be considered

parsimonious?'

3. 'Then, did Kwan Chung know the rules of propriety?'

The
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官事不攝、焉得儉。
【四節】然則管仲知禮乎。【五節】曰、邦君樹塞

門、

管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知

禮、孰

不知禮。

【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純

如也、

繳如也、繹如也、以成。

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?'

CHAP. XXXII. 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.'

【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從
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者見之、

出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。

【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。

【廿六章】子曰、居上不寬、為禮

CHAP. XXIV. 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.'

CHAP. XXV. 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.

CHAP. XXVI. The Master said, 'High station filled without

indulgent generosity; ceremonies performed without reverence;

mourning conducted without sorrow;-- wherewith should I

contemplate such ways?'

不敬、臨喪不哀、吾何以觀之哉。
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里仁第四

BOOK IV. LE JIN.

【第一章】子曰、里仁為美、擇不處仁、焉得知。

【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、

知者

利仁。

CHAP. I. 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?'

CHAP. II. 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.'

【第三章】子曰、惟仁者、能好人、能惡人。

【第四章】子曰、苟志於仁矣、無惡也。

【第五章】
【一節】子曰、富與貴、是人之所欲也、不以其道得之、不

處也。
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貧與賤、是人之所惡也、不以其道得之、不去也。【二節】君子去仁、

惡乎

成名。
【三節】君子無終食之間

CHAP. III. The Master said, 'It is only the (truly) virtuous

man, who can love, or who can hate, others.'

CHAP. IV. The Master said, 'If the will be set on virtue,

there will be no practice of wickedness.'

CHAP. V. 1. The Master said, 'Riches and honours are

what men desire. If it cannot be obtained in the proper way,

they should not be held. Poverty and meanness are what men

dislike. If it cannot be avoided in the proper way, they should

not be avoided.

2. 'If a superior man abandon virtue, how can he fulfil

the requirements of that name?

3. 'The superior man does not, even for the space of a

single meal, act contrary to virtue. In moments of haste, he

cleaves to it. In seasons of danger, he cleaves to it.'

違仁、造次必於是、顛沛必於是。

【第六章】
【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚

之、

惡不仁者、其為仁矣、不使不仁者、加乎其身。
【二節】有能一日用其
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力於

仁矣乎、我未見力不足者。
【三節】蓋有之矣、我未之見也。

【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。

CHAP. VI. 1. The Master said, 'I have not seen a person

who loved virtue, or one who hated what was not virtuous. He

who loved virtue, would esteem nothing above it. He who hated

what is not virtuous, would practise virtue in such a way that

he would not allow anything that is not virtuous to approach

his person.

2. 'Is any one able for one day to apply his strength to

virtue? I have not seen the case in which his strength would be

insufficient.

3. 'Should there possibly be any such case, I have not

seen it.'

CHAP. VII. 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.'

【第八章】子曰、朝聞道、夕死、可矣。

【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。

【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。

【十一章】子曰、君子懷德、小人懷土、君子懷刑、小
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CHAP. VIII. The Master said, 'If a man in the morning

hear the right way, he may die in the evening without regret.'

CHAP. IX. 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.'

CHAP. X. 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.'

CHAP. XI. 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 favours

which he may receive.'

人懷惠。

【十二章】子曰、放於利而行、多怨。

【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。

【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。

【十五章】
【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。
【二節】

出、門人問

CHAP. XII. The Master said: 'He who acts with a constant

view to his own advantage will be much murmured against.'

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CHAP. XIII. The Master said, 'Is 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?'

CHAP. XIV. 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.'

CHAP. XV. 1. The Master said, 'Shan, my doctrine is that

of an all-pervading unity.' The disciple Tsang replied, 'Yes.'

2. The Master went out, and the other disciples asked,

saying,

曰、何謂也。曾子曰、夫子之道、忠恕而已矣。

【十六章】子曰、君子喻於義、小人喻於利。

【十七章】子曰、見賢思齊焉、見不賢而內自省也。

【十八章】子曰、事父母幾諫、見志不從、又敬

'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.'

CHAP. XVI. The Master said, 'The mind of the superior

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man is conversant with righteousness; the mind of the mean

man is conversant with gain.'

CHAP. XVII. The Master said, 'When we see men of worth,

we should think of equalling them; when we see men of a

contrary character, we should turn inwards and examine

ourselves.'

CHAP. XVIII. 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.'

不違、勞而不怨。

【十九章】子曰、父母在、不遠游、游必有方。

【二十章】子曰、三年無改於父之道、可謂孝矣。

【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。

【廿二章】子曰、古者言之不出、恥躬之不逮也。

【廿三章】子曰、以約、失之者鮮矣。

CHAP. XIX. 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.'

CHAP. XX. The Master said, 'If the son for three years
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does not alter from the way of his father, he may be called

filial.'

CHAP. XXI. 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.'

CHAP. XXII. 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.'

CHAP. XXIII. The Master said, 'The cautious seldom err.'

【廿四章】子曰、君子欲訥於言、而敏於行。

【廿五章】子曰、德不孤、必有鄰。

【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。

CHAP. XXIV. The Master said, 'The superior man wishes

to be slow in his speech and earnest in his conduct.'

CHAP. XXV. The Master said, 'Virtue is not left to stand

alone. He who practises it will have neighbors.'

CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent

remonstrances lead to disgrace. Between friends, frequent

reproofs make the friendship distant.'

公冶長第五
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BOOK V. KUNG-YE CH'ANG.

【第一章】
【一節】子謂公冶長、可妻也、雖在縲絏之中、非其罪也。

以其

子妻之。【二節】子謂南容、

CHAP. I. 1. 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.

2. Of Nan Yung he said that if the country were well

governed

邦有道不廢、邦無道免於刑戮。以其兄之子妻之。

【第二章】子謂子賤、君子哉若人、魯無君子者、斯焉取斯。

【第三章】子貢問曰、賜也何如。子曰、女器也。曰、何器也。曰、

瑚璉也。

he would not be out of office, and if it were ill-governed, he

would escape punishment and disgrace. He gave him the

daughter of his own elder brother to wife.

CHAP. II. 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?'

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CHAP. III. Tsze-kung asked, 'What do you say of me,

Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A

gemmed sacrificial utensil.'

【第四章】
【一節】或曰、雍也仁、而不佞。
【二節】子曰、焉用佞、

禦人

以口給、屢憎於人、不知其仁、焉用佞。

【第五章】子使漆雕開仕。對曰、吾斯之未能信。子說。

【第六章】子曰、道不行、乘桴浮于海、從我者、

CHAP. IV. 1. Some one said, 'Yung is truly virtuous, but he

is not ready with his tongue.'

2. The Master said, 'What is the good of being ready with

the tongue? They who encounter men with smartnesses 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?'

CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter

on official employment. He replied, 'I am not yet able to rest in

the assurance of THIS.' The Master was pleased.

CHAP. VI. 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

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glad,

其由與。子路聞之喜。子曰、由也、好勇過我、無所取材。

【第七章】
【一節】孟武伯問子路仁乎。子曰、不知也。
【二節】又問。

曰、由也、千乘之國、可使治其賦也、不知其仁也。
【三節】求也何如。

曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。
【四節】

也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。

upon which the Master said, 'Yu is fonder of daring than I am.

He does not exercise his judgment upon matters.'

CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he

was perfectly virtuous. The Master said, 'I do not know.'

2. He asked again, when the Master replied, 'In a

kingdom of a thousand chariots, Yu might be employed to

manage the military levies, but I do not know whether he be

perfectly virtuous.'

3. 'And what do you say of Ch'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.'

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4. 'What do you say of Ch'ih?' The Master replied, 'With

his sash girt and standing in a court, Ch'ih might be employed

to converse with the visitors and guests, but I do not know

whether he is perfectly virtuous.'

【第八章】
【一節】子謂子貢曰、女與回也、孰愈。
【二節】對曰、賜

也、

何敢望回、回也、聞一以知十、賜也、聞一以知二。
【三節】子曰、弗

如也、

吾與女、弗如也。

【第九章】宰予晝寢。子曰、朽木不可雕也、糞土之牆、不可朽也、

於予與

何誅。
【二節】子曰、始吾於人也、聽其言而信其行、今吾於人也、

CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do

you consider superior, yourself or Hui?'

2. 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.'

3. The Master said, 'You are not equal to him. I grant you,

you are not equal to him.'

CHAP. IX. 1. Tsai Yu being asleep during the daytime, the

Master said, 'Rotten wood cannot be carved; a wall of dirty

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earth will not receive the trowel. This Yu!-- what is the use of

my reproving him?'

2. The Master said, 'At first, my way with men was to

hear their words, and give them credit for their conduct. Now

my way is to hear their words, and look at their conduct. It is

from Yu that I have learned to make this change.'

聽其言而觀其行、於予與改是。

【第十章】子曰、吾未見剛者。或對曰、申棖。子曰、棖也慾、焉得

剛。

【十一章】子貢曰、我不欲人之加諸我也、吾亦欲無加諸人。子曰、

賜也、

非爾所及也。

【十二章】子貢曰、夫子之文章、

CHAP. X. 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?'

CHAP. XI. 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.'

CHAP. XII. Tsze-kung said, 'The Master's personal

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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.'

可得而聞也、夫子之言性與天道、不可得而聞也。

【十三章】子路有聞、未之能行、唯恐有聞。

【十四章】子貢問曰、孔文子、何以謂之文也。子曰、敏而好學、不

恥下問、

是以謂之文也。

【十五章】子謂子產、有君子之道四焉、其行己也恭、其事上也敬、

其養民

也惠、其使民

CHAP. XIII. 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.

CHAP. XIV. 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.'

CHAP. XV. The Master said of Tsze-ch'an that he had four

of the characteristics of a superior man:-- in his conduct of

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himself, he was humble; in serving his superiors, he was

respectful; in nourishing the people, he was kind; in ordering

the people, he was just.'

也義。

【十六章】子曰、晏平仲善與人交、久而敬之。

【十七章】子曰、藏文仲、居蔡、山節藻梲、何如其知也。

【十八章】
【一節】子張問曰、令尹子文三仕為令尹、無喜色、三已之、

慍色。舊令尹之政、必以告新令尹、何如。子曰、忠矣。曰、仁矣乎。

曰、

CHAP. XVI. The Master said, 'Yen P'ing knew well how to

maintain friendly intercourse. The acquaintance might be long,

but he showed the same respect as at first.'

CHAP. XVII. 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?'

CHAP. XVIII. 1. Tsze-chang asked, saying, 'The minister

Tsze-wan thrice took office, and manifested no joy in his

countenance. Thrice he retired from office, and manifested no

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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?'

未知、焉得仁。
【二節】崔子弒齊君、陳文子有馬十乘、棄而違之。至

於他

邦、則曰、猶吾大夫崔子也、違之、之一邦、則又曰、猶吾大夫崔子

也、違

之、何如。子曰、清矣。曰、仁矣乎。曰、未知、焉得仁。

【十九章】季文子三思而後行。子聞之曰、再、斯可矣。

【二十章】子曰、甯武子、邦有道、則

2. 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?'

CHAP. XIX. Chi Wan thought thrice, and then acted. When
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the Master was informed of it, he said, 'Twice may do.'

CHAP. XX. 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.'

知、邦無道、則愚、其知可及也、其愚不可及也。

【廿一章】子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知

所以裁

之。

【廿二章】子曰、伯夷叔齊、不念舊惡、怨是用希。

【廿三章】子曰、孰謂微生高

CHAP. XXI. 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.'

CHAP. XXII. 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.'

CHAP. XXIII. The Master said, 'Who says of Wei-shang

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Kao

直、或乞醃焉、乞諸鄰而與之。

【廿四章】子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而

友其人、

左丘明恥之、丘亦恥之。

【一節】顏淵季路侍。子曰、盍各言爾志。【二節】子路曰、願車馬、

衣輕

裘、與朋友共、蔽之而無憾。【三節】顏淵曰、願無

that he is upright? One begged some vinegar of him, and he

begged it of a neighbor and gave it to the man.'

CHAP. XXIV. 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.'

CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the

Master said to them, 'Come, let each of you tell his wishes.'

2. Tsze-lu said, 'I should like, having chariots and horses,

and light fur dresses, to share them with my friends, and

though they should spoil them, I would not be displeased.'

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3. Yen Yuan said, 'I should like not to boast of my

excellence, nor to make a display of my meritorious deeds.'

伐善、無施勞。
【四節】子路曰、願聞子之志。子曰、老者安之、朋友

信之、

少者懷之。

【廿六章】子曰、已矣乎、吾未見能見其過、而內自訟者也。

【廿七章】子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。

4. 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.'

CHAP. XXVI. The Master said, 'It is all over! I have not

yet seen one who could perceive his faults, and inwardly

accuse himself.'

CHAP. XXVII. The Master said, 'In a hamlet of ten

families, there may be found one honourable and sincere as I

am, but not so fond of learning.'

雍也第六

BOOK VI. YUNG YEY.

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【第一章】
【一節】子曰、雍也可使南面。
【二節】仲弓問子桑伯子。

子曰、

可也、簡。
【三節】仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡

而行

簡、無乃大簡乎。
【四節】子曰、雍之言然。

CHAP. I. 1. The Master said, 'There is Yung!-- He might

occupy the place of a prince.'

2. Chung-kung asked about Tsze-sang Po-tsze. The Master

said, 'He may pass. He does not mind small matters.'

3. Chung-kung said, 'If a man cherish in himself a

reverential feeling of the necessity of attention to business,

though he may be easy in small matters in his government of

the people, that may be allowed. But if he cherish in himself

that easy feeling, and also carry it out in his practice, is not

such an easy mode of procedure excessive?'

4. The Master said, 'Yung's words are right.'

【第二章】
【一節】哀公問弟子孰為好學。
【二節】孔子對曰、有顏回

者好

學、不遷怒、不貳過、不幸短命死矣、今也則亡、未聞好學者也。

【第三章】
【一節】子華使於齊、冉子為其母請粟。子曰、與之釜。請

益。
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曰、與之庾。冉子與之粟五秉。
【二節】子曰、赤之適齊也、乘肥馬、

衣輕

裘、吾

CHAP. II. 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.'

CHAP. III. 1. 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 an

yu,' said the Master. Yen gave her five ping.

2. The 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

聞之也、君子周急、不繼富。【三節】原思為之宰、與之粟九百、辭。

【四

節】子曰、毋、以與爾鄰里鄉黨乎。

【第四章】子謂仲弓曰、犁牛之子騂且角、雖欲勿用、山川其舍諸。

【第五章】子曰、回也、其心三月不違仁、其餘、則日月至焉而已矣。
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a superior man helps the distressed, but does not add to the

wealth of the rich.'

3. Yuan Sze being made governor of his town by the

Master, he gave him nine hundred measures of grain, but Sze

declined them.

4. The Master said, 'Do not decline them. May you not

give them away in the neighborhoods, hamlets, towns, and

villages?'

CHAP. IV. The Master, speaking of Chung-kung, said, 'If

the calf of a brindled cow be red and horned, although men

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

rivers put it aside?'

CHAP. V. 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.'

【第六章】季康子問仲由、可使從政也與。子曰、由也果、於從政乎

何有。

曰、賜也、可使從政也與。曰、賜也達、於從政乎何有。曰、求也、

可使從

政也與。曰、求也藝、於從政乎何有。
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【第七章】季氏使閔子騫為費宰、閔子騫曰、善為我辭焉、如有復我

者、則

吾必在汶上矣。

CHAP. VI. 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 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.'

CHAP. VII. The chief of the Chi family sent to ask Min

Tsze-ch'ien to be governor of Pi. Min Tsze-ch'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.'

【第八章】伯牛有疾、子問之、自牖執其手、曰、亡之、命矣夫、斯

人也、

而有斯疾也、斯人也、而有斯疾也。

【第九章】子曰、賢哉回也、一簞食、一瓢飲、在陋巷、人不堪其憂、
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回也

不改其樂、賢哉回也。

【第十章】冉求曰、非不說子之道、力不足也。子曰、力不

CHAP. VIII. 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!'

CHAP. IX. 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!'

CHAP. X. 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.'

足者、中道而廢、今女畫。

【十一章】子謂子夏曰、女為君子儒、無為小人儒。

【十二章】子游為武城宰、子曰、女得人焉耳乎。曰、有澹臺滅明者、
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行不

由徑、非公事、未嘗至於偃之室也。

【十三章】子曰、孟之反不伐、奔而殿、將入門、策其馬、曰、非敢

後也、

馬不進也。

CHAP. XI. 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.'

CHAP. XII. 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 Mieh-ming, who never in walking

takes a short cut, and never comes to my office, excepting on

public business.'

CHAP. XIII. 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."'

【十四章】子曰、不有祝鮀之佞、而有宋朝之美、難乎免於今之世矣。

【十五章】子曰、誰能出不由戶？何莫由斯道也。

【十六章】子曰、質勝文則野、文勝質則史、文質彬彬、然後君子。
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【十七章】子曰、人之生也直、罔之生也、幸而免。

CHAP. XIV. 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.'

CHAP. XV. The Master said, 'Who can go out but by the

door? How is it that men will not walk according to these

ways?'

CHAP. XVI. 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.'

CHAP. XVII. 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.'

【十八章】子曰、知之者、不如好之者、好之者、不如樂之者。

【十九章】子曰、中人以上、可以語上也、中人以下、不可以語上也。

【二十章】樊遲問知。子曰、務民之義、敬鬼神而遠之、可謂知矣。

問仁。

曰、仁者先難而後獲、可

CHAP. XVIII. The Master said, 'They who know the truth
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are not equal to those who love it, and they who love it are not

equal to those who delight in it.'

CHAP. XIX. 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.'

CHAP. XX. 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.'

謂仁矣。

【廿一章】子曰、知者樂水、仁者樂山、知者動、仁者靜。知者樂、

仁者壽。

【廿二章】子曰、齊一變、至於魯、魯一變、至於道。

【廿三章】子曰、觚不觚、觚哉觚哉。

【廿四章】宰我問曰、仁者雖告之曰、井有仁焉、其從之

CHAP. XXI. The Master said, 'The wise find pleasure in

water; the virtuous find pleasure in hills. The wise are active;
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the virtuous are tranquil. The wise are joyful; the virtuous are

long-lived.'

CHAP. XXII. 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.'

CHAP. XXIII. The Master said, 'A cornered vessel without

corners.-- A strange cornered vessel! A strange cornered

vessel!'

CHAP. XXIV. 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

也。子曰、何為其然也、君子可逝也、不可陷也、可欺也、不可罔也。

【廿五章】子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。

【廿六章】子見南子、子路不說、夫子矢之、曰、予所否者、天厭之、

天厭

之。

【廿七章】子曰、中庸之為德也、其至矣乎、民鮮久矣。

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.'
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CHAP. XXV. 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.'

CHAP. XXVI. 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!'

CHAP. XXVII. The Master said, 'Perfect is the virtue which

is

【廿八章】
【一節】子貢曰、如有博施於民、而能濟眾、何如、可謂仁

乎。

子曰、何事於仁、必也聖乎、堯舜其猶病諸。
【二節】夫仁者、己欲立

而立

人、己欲達而達人。
【三節】能近取譬、可謂仁之方也已。

according to the Constant Mean! Rare for a long time has been

its practise among the people.'

CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a

man extensively conferring benefits on the people, and able to

assist all, what would you say of him? Might he be called

perfectly virtuous?' The Master said, 'Why speak only of virtue

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in connexion with him? Must he not have the qualities of a

sage? Even Yao and Shun were still solicitous about this.

2. 'Now the man of perfect virtue, wishing to be

established himself, seeks also to establish others; wishing to

be enlarged himself, he seeks also to enlarge others.

3. 'To be able to judge of others by what is nigh in

ourselves;-- this may be called the art of virtue.'

述而第七

BOOK VII. SHU R.

【第一章】子曰、述而不作、信而好古、竊比於我老彭。

【第二章】子曰、默而識之、學而不厭、誨人不倦、何有於我哉。

【第三章】子曰、德之不脩、學之不講、聞義不能徒、不善不能改、

CHAP. I. 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.'

CHAP. II. 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?'

CHAP. III. The Master said, 'The leaving virtue without

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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.'

是吾憂也。

【第四章】子之燕居、申申如也、夭夭如也。

【第五章】子曰、甚矣吾衰也、久矣、吾不復夢見周公。

【第六章】
【一節】子曰、志於道。
【二節】據於德。
【三節】依於仁。

【四

節】游於藝。

CHAP. IV. When the Master was unoccupied with

business, his manner was easy, and he looked pleased.

CHAP. V. 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.'

CHAP. VI. 1. The Master said, 'Let the will be set on the

path of duty.

2. 'Let every attainment in what is good be firmly

grasped.

3. 'Let perfect virtue be accorded with.

4. 'Let relaxation and enjoyment be found in the polite

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arts.'

【第七章】子曰、自行束脩以上、吾未嘗無誨焉。

【第八章】子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不

復也。

【第九章】
【一節】子食於有喪者之側、未嘗飽也。
【二節】子於是日

哭、

則不歌。

【第十章】
【一節】子謂顏淵曰、用之則行、舍之則藏、惟我

CHAP. VII. The Master said, 'From the man bringing his

bundle of dried flesh for my teaching upwards, I have never

refused instruction to any one.'

CHAP. VIII. 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.'

CHAP. IX. 1. When the Master was eating by the side of a

mourner, he never ate to the full.

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

weeping.

CHAP. X. 1. The Master said to Yen Yuan, 'When called to

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office, to undertake its duties; when not so called, to lie

retired;-- it is only I and you who have attained to this.'

與爾有是夫。
【二節】子路曰、子行三軍則誰與。
【三節】子曰、暴虎

馮河、

死而無悔者、吾不與也、必也臨事而懼、好謀而成者也。

【十一章】子曰、富而可求也、雖執鞭之士、吾亦為之、如不可求、

從吾所

好。

【十二章】子之所慎、齊、戰、疾。

2. Tsze-lu said, 'If you had the conduct of the armies of a

great State, whom would you have to act with you?'

3. 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.'

CHAP. XI. 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.'

CHAP. XII. The things in reference to which the Master

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exercised the greatest caution were -- fasting, war, and

sickness.

【十三章】子在齊聞韶、三月不知肉味、曰、不圖為樂之至於斯也。

【十四章】
【一節】冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。

【二

節】入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求

仁而得

仁、又何怨。出曰、夫子不為也。

CHAP. XIII. 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.'

CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of

Wei?' Tsze-kung said, 'Oh! I will ask him.'

2. 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.'
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【十五章】子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而

富且貴、

於我如浮雲。

【十六章】子曰、加我數年、五十以學易、可以無大過矣。

【十七章】子所雅言、詩､書､執禮、皆雅言也。

CHAP. XV. 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 honours acquired

by unrighteousness, are to me as a floating cloud.'

CHAP. XVI. 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.'

CHAP. XVII 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.

【十八章】
【一節】葉公問孔子於子路、子路不對。
【二節】子曰、女

奚不

曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。

【十九章】子曰、我非生而知之者、好古、敏以求之者也。

【二十章】子不語、怪、力、亂、神。

CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about

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Confucius, and Tsze-lu did not answer him.

2. 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?'

CHAP. XIX. 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.'

CHAP. XX. The subjects on which the Master did not talk,

were-- extraordinary things, feats of strength, disorder, and

spiritual beings.

【廿一章】子曰、三人行、必有我師焉、擇其善者而從之、其不善者

而改之。

【廿二章】子曰、天生德於予、桓魋其如予何。

【廿三章】子曰、二三子、以我為隱乎、吾無隱乎爾、吾無行而不與

二三子

者、是丘也、

【廿四章】子以四教、文、行、忠、信。

CHAP. XXI. 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
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them.'

CHAP. XXII. The Master said, 'Heaven produced the virtue

that is in me. Hwan T'ui-- what can he do to me?'

CHAP. XXIII. 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.'

CHAP. XXIV. There were four things which the Master

taught,-- letters, ethics, devotion of soul, and truthfulness.

【廿五章】
【一節】子曰、聖人吾不得而見之矣、得見君子者、斯可矣。

【二

節】子曰、善人吾不得而見之矣、得見有恆者、斯可矣。
【三節】亡而

為有、

虛而為盈、約而為泰、難乎有恆矣。

【廿六章】子釣而不綱、弋不射宿。

【廿七章】子曰、蓋有不知而作

CHAP. XXV. 1. 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.'

2. The Master said, 'A good man it is not mine to see;

could I see a man possessed of constancy, that would satisfy

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me.

3. '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.'

CHAP. XXVI. The Master angled,-- but did not use a net.

He shot,-- but not at birds perching.

CHAP. XXVII. 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.'

之者、我無是也。多聞、擇其善者而從之、多見而識之、知之次也。

【廿八章】
【一節】互鄉難與言、童子見、門人惑。
【二節】子曰、與

其進

也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也。

子曰、仁遠乎哉、我欲仁、斯仁至矣。

【三十章】
【一節】陳司敗問昭公知禮乎。孔子曰、知禮。孔子退、揖

巫馬

期而進

CHAP. XXVIII. 1. 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

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doubted.

2. 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.'

CHAP. XXIX. The Master said, 'Is virtue a thing remote? I

wish to be virtuous, and lo! virtue is at hand.'

CHAP. XXX. 1. The minister of crime of Ch'an asked

whether the duke Chao knew propriety, and Confucius said, 'He

knew propriety.'

2. Confucius having retired, the minister bowed to Wu-

ma Ch'i

之、曰、吾聞君子不黨、君子亦黨乎、君取於吳為同姓、謂之吳孟子、

君而

知禮、孰不知禮。
【三節】 巫馬期以告。子曰、丘也幸、苟有過、人

必知

之。

【卅一章】子與人歌、而善、必使反之、而後和之。

【卅二章】子曰、文、莫吾猶人

to come forward, and said, 'I have heard that the superior man
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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?'

3. 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.'

CHAP. XXXI. 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.

CHAP. XXXII. 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.'

也、躬行君子、則吾未之有得。

【卅三章】子曰、若聖與仁、則吾豈敢、抑為之不厭、誨人不倦、則

可謂云

爾已矣。公西華曰、正唯弟子不能學也。

【卅四章】子疾病。子路請禱。子曰、有諸。子路對曰、有之、誄曰、

禱爾

於上下神
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祗 。子曰、丘之禱久矣。

CHAP. XXXIII. 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.'

CHAP. XXXIV. 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.'

【卅五章】子曰、奢則不孫、儉則固、與其不孫也、寧固。

【卅六章】子曰、君子坦蕩蕩、小人長戚戚。

【卅七章】子溫而厲、威而不猛、恭而安。

CHAP. XXXV. The Master said, 'Extravagance leads to

insubordination, and parsimony to meanness. It is better to be

mean than to be insubordinate.'

CHAP. XXXVI. The Master said, 'The superior man is

satisfied and composed; the mean man is always full of

distress.'
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CHAP. XXXVII. The Master was mild, and yet dignified;

majestic, and yet not fierce; respectful, and yet easy.

泰伯第八

BOOK VIII. T'AI-PO.

【第一章】子曰、太伯其可謂至德也已矣、三以天下讓、民無得而稱

焉。

CHAP. I. 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.'

【第二章】
【一節】子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則

亂、

直而無禮則絞。
【二節】君子篤於親、則民興於仁、故舊不遺、則民不

偷。

【第三章】曾子有疾、召門弟子曰、啟予

CHAP. II. 1. 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;

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straightforwardness, without the rules of propriety, becomes

rudeness.

2. '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.'

CHAP. III. The philosopher Tsang being ill, he called 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," and so have I been. Now and

hereafter, I know my escape from all injury to my person, O ye,

my little children.'

足、啟予手、詩云、戰戰兢兢、如臨深淵、如履薄冰、而今而後、吾

知免夫、

小子。

【第四章】
【一節】曾子有疾、孟敬子問之。曾子言曰、鳥之將死、其

鳴也

哀、人之將死、其言也善。
【三節】君子所貴乎道者三、動容貌、斯遠

暴慢

矣、正顏色、斯近信笑、出辭氣、斯遠鄙倍矣、籩豆之事、則有司存。
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CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang

went to ask how he was.

2. 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.

3. '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.'

【第五章】曾子曰、以能問於不能、以多問於寡、有若無、實若處、

犯而不

校、昔者吾友、嘗從事於斯矣。

【第六章】曾子曰、可以託六尺之孤、可以寄百里之命、臨大節、而

不可奪

也、君子人與、君子人也。

【第七章】
【一節】曾子曰、士、不可以不弘毅、任重而道遠。
【二節】

以為己
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CHAP. V. 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.'

CHAP. VI. 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.'

CHAP. VII. 1. 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.

任、不亦重乎、死而後已、不亦遠乎。

【第八章】
【一節】子曰、興於詩。
【二節】立於禮。
【三節】成於樂。

【第九章】子曰、民可使由之、不可使知之。

【第十章】子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。

2. 'Perfect virtue is the burden which he considers it is

his to sustain;-- is it not heavy? Only with death does his

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course stop;-- is it not long?

CHAP. VIII. 1. The Master said, 'It is by the Odes that the

mind is aroused.

2. 'It is by the Rules of Propriety that the character is

established.

3. 'It is from Music that the finish is received.'

CHAP. IX. The Master said, 'The people may be made to

follow a path of action, but they may not be made to

understand it.'

CHAP. X. 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.'

子曰、如有周公之才之美、使驕且吝、其餘不足觀也已。

【十二章】子曰、三年學、不至於穀、不易得也。

【十三章】
【一節】子曰、篤信好學、守死善道。
【二節】危邦不入、

亂邦

不居、天下有道則見、無道則隱。
【三節】邦有道、貧且賤焉、恥也、

邦無

道、富且貴焉、恥也。

CHAP. XI. The Master said, 'Though a man have abilities

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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.'

CHAP. XII. The Master said, 'It is not easy to find a man

who has learned for three years without coming to be good.'

CHAP. XIII. 1. The Master said, 'With sincere faith he

unites the love of learning; holding firm to death, he is

perfecting the excellence of his course.

2. '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.

3. '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 honour are things to be ashamed of.'

【十四章】子曰、不在其位、不謀其政。

【十五章】子曰、師摯之始、關睢之亂、洋洋乎盈耳哉。

【十六章】子曰、狂而不直、侗而不愿、悾悾而不信、吾不知之矣。

【十七章】子曰、學如不及、猶恐失之。

【十八章】子曰、巍巍乎、舜禹之

CHAP. XIV. The Master said, 'He who is not in any

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particular office, has nothing to do with plans for the

administration of its duties.'

CHAP. XV. 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!'

CHAP. XVI. The Master said, 'Ardent and yet not upright;

stupid and yet not attentive; simple and yet not sincere:-- such

persons I do not understand.'

CHAP. XVII. The Master said, 'Learn as if you could not

reach your object, and were always fearing also lest you should

lose it.'

CHAP. XVIII. 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!'

有天下也、而不與焉。

【十九章】
【一節】子曰、大哉、堯之為君也、巍巍乎、唯天為大、唯

堯則

之、蕩蕩乎、民無能名焉。
【二節】巍巍乎、其有成功也、煥乎、其有

文章。

【二十章】
【一節】舜有臣五人、而天下治。
【二節】武王曰、予有亂

臣十
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人。
【三節】孔子曰、才難、不其然乎、唐虞之際、於斯為盛、

CHAP. XIX. 1. 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.

2. 'How majestic was he in the works which he

accomplished! How glorious in the elegant regulations which he

instituted!'

CHAP. XX. 1. Shun had five ministers, and the empire was

well-governed.

2. King Wu said, 'I have ten able ministers.'

3. 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.

有婦人焉、九人而已【四節】三分天下有其二、以服事殷、周之德、

其可謂

至德也已矣。

【廿一章】子曰、禹吾無間然矣、菲飲食、而致孝乎鬼神、惡衣服、

而致美
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乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。

4. '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.'

CHAP. XXI. 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

BOOK IX. TSZE HAN.

【第一章】子罕言、利、與命、與仁。

【第二章】
【一節】達巷黨人曰、大哉孔子、搏學而無所成名。
【二節】

聞之、謂門弟子曰、吾何執、執御乎、執射乎、吾執御矣。

CHAP. I. The subjects of which the Master seldom spoke

were-- profitableness, and also the appointments of Heaven,

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and perfect virtue.

CHAP. II. 1. 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.'

2. The Master heard the observation, and said to his

disciples, 'What shall I practise? Shall I practise charioteering,

or shall I practise archery? I will practise charioteering.'

【第三章】
【一節】子曰、麻冕、禮也、今也純、儉、吾從眾。
【二節】

下、禮也。今拜乎上、泰也、雖遠眾、吾從下。

【第四章】子絕四、毋意、毋必、毋固、毋我。

【第五章】【一節】子畏於匡。【二節】曰、文王既沒、文不在茲乎。

【三

節】天之將喪斯文也、後死者不得與於斯文也、

CHAP. III. 1. 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.

2. '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

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the common practice.'

CHAP. IV. There were four things from which the Master

was entirely free. He had no foregone conclusions, no arbitrary

predeterminations, no obstinacy, and no egoism.

CHAP. V. 1. The Master was put in fear in K'wang.

2. He said, 'After the death of King Wan, was not the

cause of truth lodged here in me?

天之未喪斯文也、匡人其如予何。

【第六章】
【一節】大宰問於子貢、曰、夫子聖者與、何其多能也。
【二

節】

子貢曰、固天縱之將聖、又多能也。【三節】子聞之曰、大宰知我乎、

吾少

也賤、故多能、鄙事、君子多乎哉、不多也。
【四節】牢曰、子云、吾

不試、

故藝。

3. '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?'

CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May

we not say that your Master is a sage? How various is his

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ability!'

2. Tsze-kung said, 'Certainly Heaven has endowed him

unlimitedly. He is about a sage. And, moreover, his ability is

various.'

3. The Master heard of the conversation and said, 'Does

the high officer know me? When I was young, my condition

was low, and therefore 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.'

4. Lao said, 'The Master said, "Having no official

employment, I acquired many arts."'

【第七章】子曰、吾有知乎哉、無知也、有鄙夫問於我、空空如也、

我叩其

兩端而竭焉。

【第八章】子曰、鳳鳥不至、河不出圖、吾已矣乎。

【第九章】子見齊衰者、冕衣裳者、與瞽者、見之、雖少必作、過之

必趨。

CHAP. VII. 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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CHAP. VIII. The Master said, 'The FANG bird does not

come; the river sends forth no map:-- it is all over with me!'

CHAP. IX. 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.

【第十章】
【一節】顏淵喟然歎曰、仰之彌高、鑽之彌堅、瞻之在前、

忽焉

在後夫子循循然善誘人、博我以文、約我以禮。
【三節】欲罷不能、既

竭吾

才、如有所立卓爾、雖欲從之、末由也已。

【十一章】
【一節】子疾病、子路使門人為臣。【二節】病間曰、久矣

哉、

由之行詐也、無臣而為有

CHAP. X. 1. 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.

2. 'The Master, by orderly method, skilfully leads men on.

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He enlarged my mind with learning, and taught me the

restraints of propriety.

3. '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.'

CHAP. XI. 1. The Master being very ill, Tsze-lu wished the

disciples to act as ministers to him.

2. 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?

臣、吾誰欺、欺天乎。
【三節】且予與其死於臣之手也、無寧死於二三

子之

手乎、且予縱不得大葬、予死於道路乎。

【十二章】子貢曰、有美玉於斯、韞(du2 匚＋賣、與「櫝」同)而藏

諸、求

善賈而沽諸。子曰、沽之哉、沽之哉、我待賈者也。

【十三章】
【一節】子欲居九夷。【二節】或曰、陋、如之何。子曰、

君子

居之、何陋之有。
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【十四章】子曰、吾自衛反魯、然後樂

3. '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?'

CHAP. XII. 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.'

CHAP. XIII. 1. The Master was wishing to go and live

among the nine wild tribes of the east.

2. 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?'

CHAP. XIV. 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.'

正、雅頌各得其所。

【十五章】子曰、出則事公卿、入則事父兄、喪事不敢不勉、不為酒

困、何

有於我哉。
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【十六章】子在川上曰、逝者如斯夫、不舍晝夜。

【十七章】子曰、吾未見好德、如好色者也。

【十八章】子曰、譬如為山、未成一簣、止、吾止也、譬如平地、雖

CHAP. XV. 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?'

CHAP. XVI. The Master standing by a stream, said, 'It

passes on just like this, not ceasing day or night!'

CHAP. XVII. The Master said, 'I have not seen one who

loves virtue as he loves beauty.'

CHAP. XVIII. 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

覆一簣、進、吾往也。

【十九章】子曰、語之而不惰者、其回也與。

【二十章】子謂顏淵曰、惜乎、吾見其進也、未見其止也。

【廿一章】子曰、苗而不秀者、有矣夫、秀而不實者、有矣夫。

【廿二章】子曰、後生可畏、焉知來者之不如今也、四十五十而無聞
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焉、斯

亦不足畏也已。

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 is my own going

forward.'

CHAP. XIX. The Master said, 'Never flagging when I set

forth anything to him;-- ah! that is Hui.'

CHAP. XX. The Master said of Yen Yuan, 'Alas! I saw his

constant advance. I never saw him stop in his progress.'

CHAP. XXI. 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 no fruit is subsequently produced!'

CHAP. XXII. 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.'

【廿三章】子曰、法語之言、能無從乎、改之為貴、巽與之言、能無

說乎、

繹之為貴、說而不繹、從而不改、吾末如之何也已矣。
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【廿四章】子曰、主忠信、毋友不如己者、過則勿憚改。

【廿五章】子曰、三軍可奪師也、匹夫不可奪志也。

CHAP. XXV. 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.'

CHAP. XXIV. 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.'

CHAP. XXV. 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.'

【廿六章】
【一節】子曰、衣敝縕袍、與衣孤貉者立、而不恥者、其由

也與。

【二節】不忮不求、何用不臧。
【三節】子路終身誦之、子曰、是道也、

足以臧。

【廿七章】子曰、歲寒、然後知松柏之後彫也。
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【廿八章】子曰、知者不惑、仁者不憂、勇者不懼。

【廿九章】子曰、可與共學、未可與

CHAP. XXVI. 1. 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!

2. '"He dislikes none, he covets nothing;-- what can he do

but what is good!"'

3. 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.'

CHAP. XXVII. The Master said, 'When the year becomes

cold, then we know how the pine and the cypress are the last

to lose their leaves.'

CHAP. XXVIII. The Master said, 'The wise are free from

perplexities; the virtuous from anxiety; and the bold from fear.'

CHAP. XXIX. The Master said, 'There are some with whom

we may study in common, but we shall find them unable to go

along

適道、可與適道、未可與立、可與立、未可與權。

【三十章】
【一節】唐棣之華、偏其反而、豈不爾思、室是遠而。
【二
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節】

子曰、未之思也、未何遠之有。

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.'

CHAP. XXX. 1. How the flowers of the aspen-plum flutter

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

2. The Master said, 'It is the want of thought about it.

How is it distant?'

鄉黨第十

BOOK X. HEANG TANG.

【第一章】
【一節】孔子於鄉黨、恂恂如也、似不能言者。
【二節】其

在宗

廟朝廷、便便然、唯謹爾。

【第二章】
【一節】朝、與下大夫言、侃侃如也、與上大夫言、誾誾如

也。

【二節】君在、踧踖如也、與與如也。

CHAP. I. 1. Confucius, in his village, looked simple and

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sincere, and as if he were not able to speak.

2. When he was in the prince's ancestorial temple, or in

the court, he spoke minutely on every point, but cautiously.

CHAP II. 1. When he was waiting at court, in speaking

with the great officers of the lower grade, he spake freely, but

in a straightforward manner; in speaking with those of the

higher grade, he did so blandly, but precisely.

2. When the ruler was present, his manner displayed

respectful uneasiness; it was grave, but self-possessed.

【第三章】
【一節】 君召使擯、色勃如也、足躩如也。
【二節】揖所與

立、

左右手、衣前後、檐如也。
【三節】趨進、翼如也。
【四節】賓退、必

復命

曰、賓不顧矣。

【第四章】
【一節】入公門、鞠

CHAP. III. 1. 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.

2. 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
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evenly adjusted.

3. He hastened forward, with his arms like the wings of a

bird.

4. When the guest had retired, he would report to the

prince, 'The visitor is not turning round any more.'

CHAP. IV. 1. When he entered the palace gate, he seemed

to bend his body, as if it were not sufficient to admit him.

躬如也、如不容。
【二節】立不中門、行不履閾。
【三節】過位、色勃

如也、

足躩如也、其言似不足者。
【四節】攝齊升堂、鞠躬如也、屏氣似不息

者。

【五節】出、降一等、逞顏色、怡怡如也、沒階、趨進、翼如也、復

其位、

踧踖如也。

【第五章】
【一節】執圭、鞠躬如也、如

2. When he was standing, he did not occupy the middle of

the gate-way; when he passed in or out, he did not tread upon

the threshold.

3. 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

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them.

4. 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.

5. 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 to 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.

CHAP. V. 1. 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

不勝、上如揖、下如授、勃如戰色、足蹜蹜如有循。
【二節】享禮、有

容色。

【三節】私覿、愉愉如也

【第六章】
【一節】君子不以紺緅飾。
【二節】紅紫不以為褻服。
【三節】

當暑袗絺綌、必表而出之。
【四節】緇衣羔裘、素衣麑裘、黃衣

a bow, nor lower than their position in giving anything to

another. His countenance seemed to change, and look

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apprehensive, and he dragged his feet along as if they were

held by something to the ground.

2. In presenting the presents with which he was charged,

he wore a placid appearance.

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

CHAP. VI. 1. The superior man did not use a deep purple,

or a puce colour, in the ornaments of his dress.

2. Even in his undress, he did not wear anything of a red

or reddish colour.

3. In warm weather, he had a single garment either of

coarse or fine texture, but he wore it displayed over an inner

garment.

4. 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.

狐裘。
【五節】褻裘長、短右袂。
【六節】必有寢衣、長一身有半。
【七

節】

狐貉之厚以居。【八節】去喪、無所不佩。【九節】非帷裳、必殺之。

【十

節】羔裘玄冠不以弔。【十一節】吉月、必朝服而朝。

5. The fur robe of his undress was long, with the right

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

as his body.

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

the badger.

8. When he put off mourning, he wore all the appendages

of the girdle.

9. His under-garment, except when it was required to be

of the curtain shape, was made of silk cut narrow above and

wide below.

10. He did not wear lamb's fur or a black cap, on a visit of

condolence.

11. On the first day of the month he put on his court

robes, and presented himself at court.

【第七章】
【一節】齊、必有明衣、布。
【二節】齊必變食、居必遷坐。

【第八章】
【一節】食不厭精、膾不厭細。
【二節】食饐而餲、魚餒而

肉敗、

不食、色惡不食、臭惡不食、失飪不食、不時不食。
【三節】割不正不

食、

不得其醬不食。
【四節】肉雖多、不使勝食氣、惟酒無量、不及亂。
【五

節】

沽酒
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CHAP. VII. 1. When fasting, he thought it necessary to

have his clothes brightly clean and made of linen cloth.

2. When fasting, he thought it necessary to change his

food, and also to change the place where he commonly sat in

the apartment.

CHAP. VIII. 1. He did not dislike to have his rice finely

cleaned, nor to have his minced meat cut quite small.

2. 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 discoloured, or what was of a bad flavour, nor

anything which was ill-cooked, or was not in season.

3. He did not eat meat which was not cut properly, nor

what was served without its proper sauce.

4. 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.

5. He did not partake of wine and dried meat bought in

the market.

市脯不食。
【六節】不撤薑食。
【七節】不多食。
【八節】祭於公、不宿

肉。
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祭肉不出三日、出三日、不食之矣。
【九節】食不語、寢不言。
【十節】

疏食菜羹、瓜祭、必齊如也。

【第九章】席不正不坐。

【第十章】
【一節】鄉人飲酒、杖者出、斯出矣。
【二節】鄉人儺、朝

服而

立於阼階。

6. He was never without ginger when he ate.

7. He did not eat much.

8. 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 three days. If kept

over three days, people could not eat it.

9. When eating, he did not converse. When in bed, he did

not speak.

10. Although his food might be coarse rice and vegetable

soup, he would offer a little of it in sacrifice with a grave,

respectful air.

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

CHAP. X. 1. When the villagers were drinking together, on

those who carried staffs going out, he went out immediately

after.
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2. 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.

【十一章】
【一節】問人於他邦、再拜而送之。【二節】康子饋藥、拜

而受

之、曰、丘未達、不敢嘗。

【十二章】廄焚、子退朝、曰、傷人乎、不問馬。

【十三章】
【一節】君賜食、必正席、先嘗之、君賜腥、必熟而薦之、

君賜

生、必畜之。
【二節】侍食於君、

CHAP. XI. 1. When he was sending complimentary

inquiries to any one in another State, he bowed twice as he

escorted the messenger away.

2. Chi 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.'

CHAP. XII. 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.

CHAP. XIII. 1. When the prince sent him a gift of cooked

meat, he would adjust his mat, first taste it, and then give it
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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. When the prince sent him a gift of a living animal, he

would keep it alive.

2. When he was in attendance on the prince and joining

in the entertainment, the prince only sacrificed. He first tasted

everything.

君祭、先飯。
【三節】疾、君視之、東首、加朝服拖紳。
【四節】君命

召、

不俟駕行矣。

【十四章】入大廟每事問。

【十五章】
【一節】朋友死、無所歸、曰、於我殯。
【二節】朋友之饋、

車馬、非祭肉不拜。

【十六章】
【一節】寢不尸、居不容。
【二節】見齊衰者、雖狎必變、

見冕

者、與瞽者、雖褻必以貌。
【三節】凶

3. 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.

4. When the prince's order called him, without waiting for

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his carriage to be yoked, he went at once.

CHAP. XIV. When he entered the ancestral temple of the

State, he asked about everything.

CHAP. XV. 1. When any of his friends died, if he had no

relations who could be depended on for the necessary offices,

he would say, 'I will bury him.'

2. When a friend sent him a present, though it might be a

carriage and horses, he did not bow.

3. The only present for which he bowed was that of the

flesh of sacrifice.

CHAP. XVI. 1. In bed, he did not lie like a corpse. At

home, he did not put on any formal deportment.

2. 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 them in a

ceremonious manner.

服者式之、式負版者。【四節】有盛饌、必變色而作。【五節】迅雷、

風烈、

必變。

【十七章】
【一節】升車、必正立、執綏。
【二節】車中、不內顧、不
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疾言、

不親指。

【十八章】
【一節】色斯舉矣、翔而後集。
【二節】曰、山梁雌雉、時

哉時

哉。子路共之、三嗅而作。

3. 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.

4. When he was at an entertainment where there was an

abundance of provisions set before him, he would change

countenance and rise up.

5. On a sudden clap of thunder, or a violent wind, he

would change countenance.

CHAP. XVII. 1. When he was about to mount his carriage,

he would stand straight, holding the cord.

2. When 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.

CHAP. XVIII. 1. Seeing the countenance, it instantly rises.

It flies round, and by and by settles.

2. The Master said, 'There is the hen-pheasant on the hill

bridge. At its season! At its season!' Tsze-lu made a motion to

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it. Thrice it smelt him and then rose.

先進第十一

BOOK XI. HSIEN TSIN.

【第一章】
【一節】子曰、先進於禮樂、野人也、後進於禮樂、君子也、

【二

節】如用之、則吾從先進。

【第二章】
【一節】子曰、從我於陳蔡者、皆不及門也。
【二節】德行、

淵、閔子騫、冉伯牛、仲弓。言語、宰我、子貢。政事、冉

CHAP. I. 1. 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.

2. 'If I have occasion to use those things, I follow the men

of former times.'

CHAP. II. 1. 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.'

2. Distinguished for their virtuous principles and practice,

there were Yen Yuan, Min Tsze-ch'ien, Zan Po-niu, and Chung-

kung; for their ability in speech, Tsai Wo and Tsze-kung; for

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their adminis-

有、李路。文學、子游、子夏。

【第三章】子曰、回也、非助我者也、於吾言、無所不說。

【第四章】子曰、孝哉閔子騫、人不間於其父母昆弟之言。

【第五章】南容三復白圭、孔子以其兄之子妻之。

trative talents, Zan Yu and Chi Lu; for their literary

acquirements, Tsze-yu and Tsze-hsia.

CHAP. III. The Master said, 'Hui gives me no assistance.

There is nothing that I say in which he does not delight.'

CHAP. IV. 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.'

CHAP. V. Nan Yung was frequently repeating the lines

about a white scepter stone. Confucius gave him the daughter

of his elder brother to wife.

【第六章】李康子問弟子孰為好學。孔子對曰、有顏回者好學、不幸

短命死

矣、今也則亡。

【第七章】【一節】顏淵死、顏路請子之車、以為之(guo3 木+享、與

槨
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同)。
【二節】子曰、才不才、亦各言其子也、鯉也死、有棺而無(guo3

+享、與槨同)、吾不徒行以為之(guo3 木+享、與槨同)、以吾從大夫之

後、

不可徒行也。

【第八章】顏淵死、子曰、噫、天喪予、天喪予。

CHAP. VI. 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.'

CHAP. VII. 1. When Yen Yuan died, Yen Lu begged the

carriage of the Master to sell and get an outer shell for his son's

coffin.

2. 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.'

CHAP. VIII. When Yen Yuan died, the Master said, 'Alas!

Heaven is destroying me! Heaven is destroying me!'

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【第九章】
【一節】顏淵死、子哭之慟、從者曰、子慟矣。
【二節】曰、

慟乎。
【三節】非夫人之為慟而誰為。

【第十章】
【一節】顏淵死、門人欲厚葬之。子曰、不可。
【二節】門

人厚

葬之。
【三節】子曰、回也、視予猶父也、予不得視猶子也、非我也、

夫二

三子也。

【十一章】李路問事鬼神。子曰、未能事人、焉能事鬼。敢

CHAP. IX. 1. When Yen Yuan died, the Master bewailed

him exceedingly, and the disciples who were with him said,

'Master, your grief is excessive?'

2. 'Is it excessive?' said he.

3. 'If I am not to mourn bitterly for this man, for whom

should I mourn?'

CHAP. X. 1. When Yen Yuan died, the disciples wished to

give him a great funeral, and the Master said, 'You may not do

so.'

2. The disciples did bury him in great style.

3. The 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.'

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CHAP. XI. 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

問死。曰、未知生、焉知死。

【十二章】
【一節】閔子侍側、誾誾如也、子路行行如也、冉有、子貢、

侃如也。子樂。【二節】若由也、不得其死然。

【十三章】
【一節】魯人為長府。
【二節】閔子騫曰、仍舊貫、如之何、

必改作。【三節】子曰、夫人不言、言必有中。

death?' He was answered, 'While you do not know life, how can

you know about death?'

CHAP. XII. 1. 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.

2. He said, 'Yu, there!-- he will not die a natural death.'

CHAP. XIII. 1. Some parties in Lu were going to take

down and rebuild the Long Treasury.

2. Min Tsze-ch'ien said, 'Suppose it were to be repaired

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after its old style;-- why must it be altered and made anew?'

3. The Master said, 'This man seldom speaks; when he

does, he is sure to hit the point.'

【十四章】
【一節】子曰、由之瑟、奚為於丘之門。
【二節】門人不敬

子路。

子曰、由也、升堂矣、未入於室也。

【十五章】
【一節】子貢問師與商也孰賢。子曰、師也過、商也不及。

【二

節】曰、然則師愈與。【三節】子曰、過猶不及。

【十六章】
【一節】李氏富於周公、而求也為之聚斂而附

CHAP. XIV. 1. The Master said, 'What has the lute of Yu to

do in my door?'

2. The other disciples began not to respect Tsze-lu. The

Master said, 'Yu has ascended to the hall, though he has not yet

passed into the inner apartments.'

CHAP. XV. 1. 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.'

2. 'Then,' said Tsze-kung, 'the superiority is with Shih, I

suppose.'

3. The Master said, 'To go beyond is as wrong as to fall

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short.'

CHAP. XVI. 1. 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.

益之。
【二節】子曰、非吾徒也、小子、鳴鼓而攻之可也。

【十七章】
【一節】柴也愚。
【二節】參也魯。
【三節】師也辟。
【四節】

由也喭。

【十八章】
【一節】子曰、回也奇庶乎屢空。
【二節】賜不受命、而貨

殖焉、

億則屢中。

【十九章】子張問善人之

2. The Master said, 'He is no disciple of mine. My little

children, beat the drum and assail him.'

CHAP. XVII. 1. Ch'ai is simple.

2. Shan is dull.

3. Shih is specious.

4. Yu is coarse.

CHAP. XVIII. 1. The Master said, 'There is Hui! He has

nearly attained to perfect virtue. He is often in want.

2. 'Ts'ze does not acquiesce in the appointments of

Heaven, and his goods are increased by him. Yet his judgments
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are often correct.'

CHAP. XIX. Tsze-chang asked what were the

characteristics of

道。子曰、不踐(ji1、迂+亦、與跡同)、亦不入於室。

【二十章】子曰、論篤是與、君子者乎、色莊者乎。

【廿一章】子路問聞斯行諸。子曰、有父兄在、如之何其聞斯行之。

冉有問

聞斯行諸。子曰、聞斯行之。公西華曰、由也問聞斯行諸、子曰、有

父兄在、

求也

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.'

CHAP. XX. 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?'

CHAP. XXI. 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

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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,

問聞斯行諸、子曰、聞斯行之、赤也感、敢問。子曰、求也退、故進

之、由

也兼人、故退之。

【廿二章】子畏於匡、顏淵後、子曰、吾以女為死矣。曰、子在、回

何敢死。

【廿三章】
【一節】李子然問仲由冉求、可謂大臣與。【二節】子曰、

吾以

子為異之問、曾由與求之問。
【三節】所謂大臣者、以道事君、不可則

止。

【四節】今由

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

energy; therefore I kept him back.'

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CHAP. XXII. 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?'

CHAP. XXIII. 1. Chi Tsze-zan asked whether Chung Yu and

Zan Ch'iu could be called great ministers.

2. The Master said, 'I thought you would ask about some

extraordinary individuals, and you only ask about Yu and Ch'iu!

3. '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.

與求也、可謂具臣矣。【五節】曰、然則從之者與。
【六節】子曰、弒

父與

君、亦不從也。

【廿四章】【一節】子路使子羔為費宰。【二節】子曰、賊夫人之子。

【三

節】子路曰、有民人焉、有社稷焉、何必讀書、然後為學。
【四節】子

曰、

是故惡夫佞者。

【廿五章】
【一節】子路、曾(上析、下日、與晰同)、冉有、公西華、

侍坐。
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【二節】子曰、以吾一日

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

ministers.'

5. Tsze-zan said, 'Then they will always follow their

chief;-- will they?'

6. The Master said, 'In an act of parricide or regicide, they

would not follow him.'

CHAP. XXIV. 1. Tsze-lu got Tsze-kao appointed governor

of Pi.

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

3. 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?'

4. The Master said, 'It is on this account that I hate your

glib-tongued people.'

CHAP. XXV. 1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi

Hwa were sitting by the Master.

2. He said to them, 'Though I am a day or so older than

you, do not think of that.

長乎爾、毋吾以也。
【三節】居則曰、不吾知也、如或知爾、則何以哉。
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【四

節】子路率爾而對曰、千乘之國、攝乎大國之閒、加之以師旅、因之

以饑饉、

由也為之、比及三年、可使有勇、且知方也。夫子哂之。【五節】求、

爾何

如。對曰、方六七十、如五六十、求也為之、比及三年、可使足民、

如其禮

樂、以

3. 'From day to day you are saying, "We are not known."

If some ruler were to know you, what would you like to do?'

4. Tsze-lu hastily and lightly replied, 'Suppose the case of

a State of ten thousand chariots; let it be straitened between

other large States; 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

recognise the rules of righteous conduct.' The Master smiled at

him.

5. 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

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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.'

俟君子。【六節】赤、爾何如。對曰、非曰能之、願學焉、宗廟之事、

如會

同、端章甫、願為小相焉。
【七節】點、爾何如。鼓瑟希鏗爾、舍瑟而

作、

對曰、異乎三子者之撰。子曰、何傷乎、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、風乎舞雩、詠而歸。夫子

喟然歎

曰、吾與

6. 'What are your wishes, Ch'ih,' said the Master next to

Kung-hsi Hwa. Ch'ih 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.'

7. Last of all, the Master asked Tsang Hsi, 'Tien, what are

your wishes?' Tien, pausing as he was playing on his lute, while

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it was yet twanging, laid the instrument aside, and rose. '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.'

點也。
【八節】三子者出、曾(上析、下日、與晰同)後、曾(上析、下日、

與晰同)曰、夫三子者之言何如。子曰、亦各言其志也已矣。【九節】

曰、

夫子何哂由也。【十節】曰、為國以禮、其言不讓、是故哂之。
【十一

節】

唯求則非邦也與。安見方六七十、如五六十、而非邦也者。
【十二節】

唯赤

則非邦也與。宗廟會同、非諸侯而何、赤也為之小、孰能為之大。

8. 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
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his wishes.'

9. Hsi pursued, 'Master, why did you smile at Yu?'

10. He was answered, 'The management of a State

demands the rules of propriety. His words were not humble;

therefore I smiled at him.'

11. 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?'

12. 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?

顏淵第十二

BOOK XII. YEN YUAN.

【第一章】
【一節】顏淵問仁。子曰、克己復禮為仁、一日克己復禮、

天下

歸仁焉、為仁由己、而由人乎哉。
【二節】顏淵曰、請問其目。子曰、

非禮
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勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰、回雖不敏、請事斯

語矣。

CHAP. I. 1. 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, all under heaven will ascribe perfect virtue

to him. Is the practice of perfect virtue from a man himself, or

is it from others?'

2. 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 vigour, I will make it my business to practise

this lesson.'

【第二章】仲弓問仁。子曰、出門如見大賓、使民如承大祭、己所不

欲、勿

施於人、在邦無怨、在家無怨。仲弓曰、雍雖不敏、請事斯語矣。

【第三章】
【一節】司馬牛問仁。【二節】子曰、仁者其言

CHAP. II. Chung-kung asked about perfect virtue. The

Master said, 'It is, when you go abroad, to behave to every one
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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 vigour, I will

make it my business to practise this lesson.'

CHAP. III. 1. Sze-ma Niu asked about perfect virtue.

2. The Master said, 'The man of perfect virtue is cautious

and slow in his speech.'

也訒。
【三節】曰、其言也訒、斯謂之仁矣乎。子曰、為之難、言之得

無訒

乎。

【第四章】
【一節】司馬牛問君子。子曰、君子不憂不懼。
【二節】曰、

憂不懼、斯謂之君子矣乎。
【三節】子曰、內省不疚、夫何憂何懼。

【第五章】
【一節】司馬牛憂曰、人皆有兄弟、我獨亡。
【二節】子夏

3. '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?'

CHAP. IV. 1. Sze-ma Niu asked about the superior man.

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The Master said, 'The superior man has neither anxiety nor

fear.'

2. 'Being without anxiety or fear!' said Nui;-- 'does this

constitute what we call the superior man?'

3. The Master said, 'When internal examination discovers

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

to fear?'

CHAP. V. 1. Sze-ma Niu, full of anxiety, said, 'Other men

all have their brothers, I only have not.'

2. Tsze-hsia said to him, 'There is the following saying

which I have heard:--

曰、商聞之矣。
【三節】死生有命、富貴在天。
【四節】君子敬而無失、

人恭而有禮、四海之內、皆兄弟也、君子何患乎無兄弟也。

【第六章】子張問明。子曰、浸潤之譖、膚受之愬、不行焉、可謂明

也已矣、

浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。

3. '"Death and life have their determined appointment;

riches and honours depend upon Heaven."

4. 'Let the superior man never fail reverentially to order

his own conduct, and let him be respectful to others and

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observant of propriety:-- then all within the four seas will be

his brothers. What has the superior man to do with being

distressed because he has no brothers?'

CHAP. VI. 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.'

【第七章】
【一節】子貢問政。子曰足食、足兵、民信之矣。【二節】

子貢

曰、必不得已而去、於斯三者何先。曰、去兵。子貢曰、必不得已而

去、於

斯二者何先。曰、去食、自古皆有死、民無信不立。

【第八章】
【一節】棘子成曰、君子質而已矣、何以文為。
【二節】子

CHAP. VII. 1. 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.'

2. Tsze-kung said, 'If it cannot be helped, and one of

these must be dispensed with, which of the three should be

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foregone first?' 'The military equipment,' said the Master.

3. 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 all men; but if the people

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

CHAP. VIII. 1. 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?'

貢曰、惜乎夫子之說、君子也、駟不及舌。
【三節】文猶質也、質猶文

也、

虎豹之(kuo4, 革+享、與鞹同)、猶犬羊之(kuo4, 革+享、與鞹同)。

【第九章】
【一節】哀公問於有若曰年饑、用不足、如之何。【二節】

有若

對曰、盍徹乎。【三節】曰、二、吾猶不足、如之何其徹也。【四節】

對曰、

百姓足、君孰與不足、百姓不足、君孰與足。

2. Tsze-kung said, 'Alas! Your words, sir, show you to be a

superior man, but four horses cannot overtake the tongue.

3. Ornament is as substance; substance is as ornament.

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

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hide of a dog or a goat stripped of its hair.'

CHAP. IX. 1. The Duke Ai inquired of Yu Zo, saying, 'The

year is one of scarcity, and the returns for expenditure are not

sufficient;-- what is to be done?'

2. Yu Zo replied to him, 'Why not simply tithe the

people?'

3. 'With two tenths, said the duke, 'I find it not enough;--

how could I do with that system of one tenth?'

4. 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.'

【第十章】
【一節】子張問崇德、辨惑。子曰、主忠信、徒義、崇德也。

【二

節】愛之欲其生、惡之欲其死、既欲其生、又欲其死、是惑也。誠不

以富亦

祇以異。

【十一章】
【一節】齊景公問政於孔子。【二節】孔子對曰、君君、臣

臣、

父父、子子。
【三節】公曰、善哉、信如君不君、臣不臣、父不父、子

不子、

雖有粟、吾得而食諸。
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CHAP. X. 1. 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.

2. '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.

3. '"It may not be on account of her being rich, yet you

come to make a difference."'

CHAP. XI. 1. The Duke Ching, of Ch'i, asked Confucius

about government.

2. Confucius replied, 'There is government, when the

prince is prince, and the minister is minister; when the father

is father, and the son is son.'

3. 'Good!' said the duke; 'if, indeed; the prince be not

prince, the minister not minister, the father not father, and the

son not son, although I have my revenue, can I enjoy it?'

【十二章】
【一節】子曰、片言可以折獄者、其由也與。
【二節】子路

無宿

諾。
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【十三章】子曰、聽訟、吾猶人也、必也、使無訟乎。

【十四章】子張問政。子曰、居之無倦、行之以忠。

【十五章】子曰、博學於文、約之以禮、亦可以弗畔矣夫。

CHAP. XII. 1. The Master said, 'Ah! it is Yu, who could

with half a word settle litigations!'

2. Tsze-lu never slept over a promise.

CHAP. XIII. 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.'

CHAP. XIV. Tsze-chang asked about government. The

Master said, 'The art of governing is to keep its affairs before

the mind without weariness, and to practise them with

undeviating consistency.'

CHAP. XV. 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.'

【十六章】子曰、君子成人之美、不成人之惡、小人反是。

【十七章】李康子問政於孔子。孔子對曰、政者正也、子帥以正、孰

敢不正。

李康子患盜、問於孔子。孔子對曰、苟子之不欲、雖賞之不竊。

【十九章】李康子問政於孔子、曰、如殺無道、以就有道、何如。
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CHAP. XVI. 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.'

CHAP. XVII. 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?'

CHAP. XVIII. 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.'

CHAP. XIX. Chi K'ang asked Confucius about government,

saying, 'What do you say to killing 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 what is good, and the people will be

good. The relation

孔子對曰、子為政、焉用殺、子欲善、而民善矣、君子之德風、小人

之德草、

草上之風必偃。

【二十章】
【一節】子張問士何如、斯可謂之達矣。
【二節】子曰、何
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哉、

爾所謂達者。
【三節】子張對曰、在邦必聞、在家必聞。
【四節】子曰、

聞也、非達也。
【五節】夫達也者、質直而好義、察言而觀色、慮以下

人、

在邦必達、在家必達。【六節】夫聞也者、色取仁而行

between superiors and inferiors, is like that between the wind

and the grass. The grass must bend, when the wind blows

across it.'

CHAP. XX. 1. Tsze-chang asked, 'What must the officer be,

who may be said to be distinguished?'

2. The Master said, 'What is it you call being

distinguished?'

3. Tsze-chang replied, 'It is to be heard of through the

State, to be heard of throughout his clan.'

4. The Master said, 'That is notoriety, not distinction.

5. '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.

6. 'As to the man of notoriety, he assumes the appearance

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of

違、居之不疑、在邦必聞、在家必聞。

【廿一章】
【一節】樊遲從遊於舞雩之下。曰、敢問崇德、修慝、辨惑。

曰、善哉問。
【三節】先事後得、非崇德與、攻其惡、無攻人之惡、非

修慝

與、一朝之忿、忘其身以及其親、非惑與。

【廿二章】
【一節】樊遲問仁。子曰、愛人。問

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.'

CHAP. XXI. 1. 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.'

2. The Master said, 'Truly a good question!

3. '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

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his parents;-- is not this a case of delusion?'

CHAP. XXII. 1. 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.'

知。子曰、知人。
【二節】樊遲未達。
【三節】子曰、舉直錯諸枉、能

使枉

者直。
【四節】樊遲退、見子夏曰、鄉也、吾見於夫子而問知。子曰、

舉直

錯諸枉、能使枉者直、何謂也。
【五節】子夏曰、富哉言乎。【六節】

舜有

天下、選於眾、舉皋陶、不仁者遠矣、湯有天下、選於眾、舉伊尹、

不仁者

遠矣。

【廿三章】子貢問友。子曰、忠告而善道

2. Fan Ch'ih did not immediately understand these

answers.

3. The Master said, 'Employ the upright and put aside all

the crooked;-- in this way the crooked can be made to be

upright.'

4. Fan Ch'ih retired, and, seeing Tsze-hsia, he said to him,

'A Little while ago, I had an interview with our Master, and
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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?'

5. Tsze-hsia said, 'Truly rich is his saying!

6. 'Shun, being in possession of the kingdom, selected

from among all the people, and employed Kao-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 all who were devoid of virtue

disappeared.'

CHAP. XXIII. 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.'

之、不可則止、毋自辱焉。

【廿四章】曾子曰、君子以文會友、以友輔仁。

CHAP. XXIV. The philosopher Tsang said, 'The superior

man on grounds of culture meets with his friends, and by their

friendship helps his virtue.'

子路第十三
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BOOK XIII. TSZE-LU.

【第一章】
【一節】子路問政。子曰、先之、勞之。
【二節】請益。曰、

倦。

【第二章】
【一節】仲弓為李氏

CHAP. I. 1. Tsze-lu asked about government. The Master

said, 'Go before the people with your example, and be laborious

in their affairs.'

2. He requested further instruction, and was answered,

'Be not weary (in these things).'

CHAP. II. 1. Chung-kung, being chief minister to the Head

of the Chi family, asked about government. The Master said,

'Employ

宰、問政。子曰、先有司、赦小過、舉賢才。
【二節】曰、焉知賢才而

舉之。

曰、舉爾所知、爾所不知、人其舍諸。

【第三章】
【一節】子路曰、衛君待子而為政、子將奚先。
【二節】子

曰、

必也、正名乎。
【三節】子路曰、有是哉、子之迂也、奚其正。
【四節】

子
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曰、野哉、由也、君子於其所不知、蓋闕如也。
【五節】名不

first the services of your various officers, pardon small faults,

and raise to office men of virtue and talents.'

2. 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?'

CHAP. III. 1. 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?'

2. The Master replied, 'What is necessary is to rectify

names.'

3. 'So, indeed!' said Tsze-lu. 'You are wide of the mark!

Why must there be such rectification?'

4. The Master said, 'How uncultivated you are, Yu! A

superior man, in regard to what he does not know, shows a

cautious reserve.

5. 'If names be not correct, language is not in accordance

with

正、則言不順、言不順、則事不成。
【六節】事不成、則禮樂不興、禮

樂不
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興、則刑罰不中、刑罰不中、則民無所措手足。
【七節】故君子名之必

可言

也、言之必可行也、君子於其言、無所茍而已矣。

【第四章】
【一節】樊遲請學稼。子曰、吾不如老農。請學為圃。曰、

the truth of things. If language be not in accordance with the

truth of things, affairs cannot be carried on to success.

6. 'When affairs cannot be carried on to success,

proprieties and music will 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.

7. 'Therefore a superior man considers it necessary that

the names he uses may be 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.'

CHAP. IV. 1. Fan Ch'ih requested to be taught husbandry.

The Master said, 'I am not so good for that as an old

husbandman.' He

吾不如老圃。
【二節】樊遲出。子曰、小人哉、樊須也。
【三節】上好

禮、
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則民莫敢不敬、上好義、則民莫敢不服、上好信、則民莫敢不用情、

夫如是、

則四方之民、襁負其子而至矣、焉用稼。

【第五章】子曰、誦詩三百、授之以政、不達、使於四方、不能專對、

雖多、

亦奚以為。

requested also to be taught gardening, and was answered, 'I am

not so good for that as an old gardener.'

2. Fan Ch'ih having gone out, the Master said, 'A small

man, indeed, is Fan Hsu!

3. If a superior love propriety, the people will not dare

not to be reverent. If he love righteousness, the people will not

dare not to submit to his example. If he love 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?'

CHAP. V. The Master said, 'Though a man may be able to

recite the three hundred odes, yet if, when intrusted 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

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practical use is it?'

【第六章】子曰、其身正、不令而行、其身不正、雖令不從。

【第七章】子曰、魯衛之政、兄弟也。

【第八章】子謂衛公子荊善居室、始有、曰、苟合矣、少有、曰、苟

完矣、

富有、曰、苟美矣。

【第九章】
【一節】子適衛、冉有僕。
【二節】子曰、庶矣哉。
【三節】

有曰、既庶矣、

CHAP. VI. 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.'

CHAP. VII. The Master said, 'The governments of Lu and

Wei are brothers.'

CHAP. VIII. The Master said of Ching, a scion of the ducal

family of Wei, that he knew the economy of a family well.

When he began to have means, he said, 'Ha! here is a

collection!' When they were a little increased, he said, 'Ha! this

is complete!' When he had become rich, he said, 'Ha! this is

admirable!'
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CHAP. IX. 1. When the Master went to Wei, Zan Yu acted

as driver of his carriage.

2. The Master observed, 'How numerous are the people!'

3. Yu said, 'Since they are thus numerous, what more

shall be done for them?' 'Enrich them,' was the reply.

又何加焉。曰、富之。【四節】曰、既富矣、又何加焉。曰、教之。

（上其下月, ji1）月而已可也、三年有
【第十章】子曰、苟有用我者、

成。

子曰、善人為邦百年、亦可以媵殘去殺矣、誠哉是言也。

【十二章】子曰、如有王者、必世而後仁。

4. 'And when they have been enriched, what more shall

be done?' The Master said, 'Teach them.'

CHAP. X. The Master said, 'If there were (any of the

princes) who would employ me, in the course of twelve

months, I should have done something considerable. In three

years, the government would be perfected.'

CHAP. XI. The Master said, '"If good men were to govern a

country in succession for a hundred years, they would be able

to transform the violently bad, and dispense with capital

punishments." True indeed is this saying!'

CHAP. XII. The Master said, 'If a truly royal ruler were to
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arise, it would still require a generation, and then virtue would

prevail.'

【十三章】子曰、苟正其身矣、於從政乎何有、不能正其身、如正人

何。

【十四章】冉子退朝、子曰、何晏也。對曰、有政。子曰、其事也、

如有政、

雖不吾

以、吾其與聞之。

【十五章】
【一節】定公問一言而可以興邦、有諸。孔子對曰、言不可

以若

是其

CHAP. XIII. The Master said, 'If a minister make his own

conduct correct, what difficulty will he have in assisting in

government? If he cannot rectify himself, what has he to do

with rectifying others?'

CHAP. XIV. The disciple Zan returning from the court, the

Master said to him, 'How are you so late?' He replied, 'We had

government business.' The Master said, 'It must have been

family affairs. If there had been government business, though I

am not now in office, I should have been consulted about it.'

CHAP. XV. 1. The Duke Ting asked whether there was a

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single sentence which could make a country prosperous.

Confucius replied, 'Such an effect cannot be expected from one

sentence.

幾也。
【二節】人之言曰、為君難、為臣不易。【三節】如知為君之難

也、

不幾乎一言而興邦乎。
【四節】曰、一言而喪邦有諸。孔子對曰、言不

可以

若是其幾也、人之言曰、予無樂乎為君、唯其言而莫予違也。
【五節】

如其

善、而莫之違也、不亦善乎。如不善而莫之違也、不幾乎一言而喪邦

乎。

【十六章】
【一節】葉公問政。
【二節】子曰、近者說、遠

2. 'There is a saying, however, which people have-- "To

be a prince is difficult; to be a minister is not easy."

3. 'If a ruler knows this,-- the difficulty of being a

prince,-- may there not be expected from this one sentence the

prosperity of his country?'

4. The duke then said, 'Is there a single sentence which

can ruin a country?' Confucius replied, 'Such an effect as that

cannot be expected from one sentence. There is, however, the

saying which people have-- "I have no pleasure in being a

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prince, but only in that no one can offer any opposition to what

I say!"

5. 'If a ruler's words be good, is it not also good that no

one oppose them? But if they are not good, and no one opposes

them, may there not be expected from this one sentence the

ruin of his country?'

CHAP. XVI. 1. The Duke of Sheh asked about government.

2. The Master said, 'Good government obtains, when those

who are near are made happy, and those who are far off are

attracted.'

者來。

【十七章】子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則

不達、

見小利則大事不成。

【十八章】
【一節】葉公語孔子曰、吾黨有直躬者、其父攘羊、而子證

之。

【二節】孔子曰、吾黨之直者異於是、父為子隱、子為父隱、直在其

中矣。

CHAP. XVII. Tsze-hsia, being governor of Chu-fu, asked

about government. The Master said, 'Do not be desirous to have

things done quickly; do not look at small advantages. Desire to

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have things done quickly prevents their being done thoroughly.

Looking at small advantages prevents great affairs from being

accomplished.'

CHAP. XVIII. 1. The Duke of Sheh informed Confucius,

saying, 'Among us here there are those who may be styled

upright in their conduct. If their father have stolen a sheep,

they will bear witness to the fact.'

2. Confucius said, 'Among us, in our part of the country,

those who are upright are different from this. The father

conceals the misconduct of the son, and the son conceals the

misconduct of the father. Uprightness is to be found in this.'

【十九章】樊遲問仁。子曰、居處恭、執事敬、與人忠、雖之夷狄、

不可棄

也。

【二十章】
【一節】子貢問曰、何如斯可謂之士矣。子曰、行己有恥、

使於

四方、不辱君命、可謂士矣。
【二節】曰、敢問其次。曰、宗族稱孝焉、

黨稱弟焉。
【三節】曰、敢問其次。曰、言必信、行必果、硜硜然、小

CHAP. XIX. Fan Ch'ih asked about perfect virtue. The

Master said, 'It is, in retirement, to be sedately grave; in the

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management of business, to be reverently attentive; in

intercourse with others, to be strictly sincere. Though a man go

among rude, uncultivated tribes, these qualities may not be

neglected.'

CHAP. XX. 1. Tsze-kung asked, saying, 'What qualities

must a man possess to entitle him to be called an officer? The

Master said, 'He who in his conduct of himself maintains a

sense of shame, and when sent to any quarter will not disgrace

his prince's commission, deserves to be called an officer.'

3. Tsze-kung pursued, 'I venture to ask who may be

placed in the next lower rank?' And he was told, 'He whom the

circle of his relatives pronounce to be filial, whom his fellow-

villagers and neighbours pronounce to be fraternal.'

3. Again the disciple asked, 'I venture to ask about the

class still next in order.' The Master said, 'They are determined

to be sincere in what they say, and to carry out what they do.

They are obstinate little men. Yet perhaps they may make the

next class.'

人哉、抑亦可以為次矣。
【四節】曰、今之從政者何如。子曰、噫、斗

筲之

人、何足算也。
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【廿一章】子曰、不得中行而與之、必也狂狷乎、狂者進取、狷者有

所不為

也。

【廿二章】
【一節】子曰、南人有言曰、人而無恆、不可以作巫醫、善

夫。

【二節】不恆其德、或承之

4. Tsze-kung finally inquired, 'Of what sort are those of

the present day, who engage in government?' The Master said

'Pooh! they are so many pecks and hampers, not worth being

taken into account.'

CHAP. XXI. The Master said, 'Since I cannot get men

pursuing the due medium, to whom I might communicate my

instructions, I must find the ardent and the cautiously-decided.

The ardent will advance and lay hold of truth; the cautiously-

decided will keep themselves from what is wrong.'

CHAP. XXII. 1. The Master said, 'The people of the south

have a saying-- "A man without constancy cannot be either a

wizard or a doctor." Good!

2. 'Inconstant in his virtue, he will be visited with

disgrace.'

羞。
【三節】子曰、不占而已矣。
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【廿三章】子曰、君子和而不同、小人同而不和。

【廿四章】子貢問曰、鄉人皆好之、何如。子曰、未可也。鄉人皆惡

之、何

如。子曰、未可也。不如鄉人之善者好之、其不善者惡之。

【廿五章】子曰、君子易事而難說也、說之不以道、不說也、及

3. The Master said, 'This arises simply from not attending

to the prognostication.'

CHAP. XXIII. The Master said, 'The superior man is

affable, but not adulatory; the mean man is adulatory, but not

affable.'

CHAP. XXIV. Tsze-kung asked, saying, 'What do you say

of a man who is loved by all the people of his neighborhood?'

The Master replied, 'We may not for that accord our approval

of him.' 'And what do you say of him who is hated by all the

people of his neighborhood?' The Master said, 'We may not for

that conclude that he is bad. It is better than either of these

cases that the good in the neighborhood love him, and the bad

hate him.'

CHAP. XXV. The Master said, 'The superior man is easy to

serve and difficult to please. If you try to please him in any

way which is not accordant with right, he will not be pleased.

But in his
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其使人也、器之。小人難事而易說也、說之雖不以道、說也、及其使

人也、

求備焉。

【廿六章】子曰、君子泰而不驕、小人驕而不泰。

【廿七章】子曰、剛、毅、木、訥、近仁。

【廿八章】子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡

如也、

可謂士矣、朋友切切偲偲、兄弟怡怡。

employment of men, he uses them according to their capacity.

The mean man is difficult to serve, and easy to please. If you

try to please him, though it be in a way which is not accordant

with right, he may be pleased. But in his employment of men,

he wishes them to be equal to everything.'

CHAP. XXVI. The Master said, 'The superior man has a

dignified ease without pride. The mean man has pride without

a dignified ease.'

CHAP. XXVII. The Master said, 'The firm, the enduring,

the simple, and the modest are near to virtue.'

CHAP. XXVIII. Tsze-lu asked, saying, 'What qualities must

a man possess to entitle him to be called a scholar?' The Master

said, 'He must be thus,-- earnest, urgent, and bland:-- among

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his friends, earnest and urgent; among his brethren, bland.'

【廿九章】子曰、善人教民七年、亦可以即戎矣。

【三十章】子曰、以不教民戰、是謂棄之。

CHAP. XXIX. The Master said, 'Let a good man teach the

people seven years, and they may then likewise be employed

in war.'

CHAP. XXX. The Master said, 'To lead an uninstructed

people to war, is to throw them away.'

憲問第十四

BOOK XIV. HSIEN WAN.

【第一章】憲問恥。子曰、邦有道穀、邦無道穀、恥也。

CHAP. I. Hsien asked what was shameful. The Master

said, 'When good government prevails in a state, to be thinking

only of salary; and, when bad government prevails, to be

thinking, in the same way, only of salary;-- this is shameful.'

【第二章】
【一節】克、伐、怨、欲、不行焉、可以為仁矣。【二節】

子曰、

可以為難矣、仁則吾不知也。
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【第三章】子曰、士而懷居、不足以為士矣。

【第四章】子曰、邦有道、危言危行、邦無道、危行言孫。

【第五章】子曰、有德者、必有言、有言者、不必有德、仁者、必有

勇、勇

者、不必有仁。

CHAP. II. 1. 'When the love of superiority, boasting,

resentments, and covetousness are repressed, this may be

deemed perfect virtue.'

2. The Master said, 'This may be regarded as the

achievement of what is difficult. But I do not know that it is to

be deemed perfect virtue.'

CHAP. III. The Master said, 'The scholar who cherishes

the love of comfort is not fit to be deemed a scholar.'

CHAP. IV. The Master said, 'When good government

prevails in a state, language may be lofty and bold, and actions

the same. When bad government prevails, the actions may be

lofty and bold, but the language may be with some reserve.'

CHAP. V. The Master said, 'The virtuous will be sure to

speak correctly, but those whose speech is good may not

always be virtuous. Men of principle are sure to be bold, but

those who are bold may not always be men of principle.'

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【第六章】南宮适問於孔子曰、羿善射、奡盪舟、俱不得其死然、禹

稷躬稼、

而有天下夫子不答。南宮适出。子曰、君子哉若人、尚德哉若人。

【第七章】子曰、君子而不仁者有矣夫、未有小人而仁者也。

CHAP. VI. Nan-kung Kwo, submitting an inquiry to

Confucius, said, 'I was skillful at archery, and Ao could move a

boat along upon the land, but neither of them died a natural

death. Yu and Chi personally wrought at the toils of husbandry,

and they became possessors of the kingdom.' The Master made

no reply; but when Nan-kung Kwo went out, he said, 'A

superior man indeed is this! An esteemer of virtue indeed is

this!'

CHAP. VII. The Master said, 'Superior men, and yet not

always virtuous, there have been, alas! But there never has

been a mean man, and, at the same time, virtuous.'

【第八章】子曰、愛之、能勿勞乎、忠焉、能勿誨乎。

【第九章】子曰、為命、裨諶草創之、世叔討論之、行人子羽修飾之、

東里

子產潤色之。

【第十章】
【一節】或問子產。子曰、惠人也。【二節】問子西。曰、

彼哉
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彼哉。
【三節】問管仲。曰、人也、奪伯氏駢邑三百、飯疏食、沒齒、

CHAP. VIII. The Master said, 'Can there be love which

does not lead to strictness with its object? Can there be loyalty

which does not lead to the instruction of its object?'

CHAP. IX. The Master said, 'In preparing the

governmental notifications, P'i Shan first made the rough

draught; Shi-shu examined and discussed its contents; Tsze-yu,

the manager of Foreign intercourse, then polished the style;

and, finally, Tsze-ch'an of Tung-li gave it the proper elegance

and finish.'

CHAP. X. 1. Some one asked about Tsze-ch'an. The Master

said, 'He was a kind man.'

2. He asked about Tsze-hsi. The Master said, 'That man!

That man!'

3. He asked about Kwan Chung. 'For him,' said the Master,

'the city of Pien, with three hundred families, was taken from

the chief of the Po family, who did not utter a murmuring

word, though, to the end of his life, he had only coarse rice to

eat.'

無怨言。

【十一章】子曰、貧而無怨、難、富而無驕、易。
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【十二章】子曰、孟公綽、為趙魏老則優、不可以為滕薛大夫。

【十三章】
【一節】子路問成人。子曰、若臧武仲之知、公綽之不欲、

卞莊

子之勇、冉求之藝、文之以禮樂、亦可以為成人矣。
【二節】曰、今之

成人

者、何必然、見

CHAP. XI. The Master said, 'To be poor without

murmuring is difficult. To be rich without being proud is easy.'

CHAP. XII. The Master said, 'Mang Kung-ch'o is more than

fit to be chief officer in the families of Chao and Wei, but he is

not fit to be great officer to either of the States Tang or Hsieh.'

CHAP. XIII. 1. Tsze-lu asked what constituted a

COMPLETE man. The Master said, 'Suppose a man with the

knowledge of Tsang Wu-chung, the freedom from covetousness

of Kung-ch'o, the bravery of Chwang of Pien, and the varied

talents of Zan Ch'iu; add to these the accomplishments of the

rules of propriety and music:-- such a one might be reckoned a

COMPLETE man.'

2. He then added, 'But what is the necessity for a

complete man of the present day to have all these things? The

man, who in the

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利思義、見危授命、久要不忘平生之言、亦可以為成人矣。

【十四章】
【一節】子問公叔文子於公明賈曰、信乎、夫子不言不笑、

不取

乎。
【二節】公明賈對曰、以告者過也。夫子時然後言、人不厭其言、

樂然

後笑、人不厭其笑、義然後取、人不厭其取。子曰、其然、豈其然乎。

view of gain, thinks of righteousness; who in the view of

danger is prepared to give up his life; and who does not forget

an old agreement however far back it extends:-- such a man

may be reckoned a COMPLETE man.'

CHAP. XIV. 1. The Master asked Kung-ming Chia about

Kung-shu Wan, saying, 'Is it true that your master speaks not,

laughs not, and takes not?'

2. Kung-ming Chia replied, 'This has arisen from the

reporters going beyond the truth.-- My master speaks when it

is the time to speak, and so men do not get tired of his

speaking. He laughs when there is occasion to be joyful, and so

men do not get tired of his laughing. He takes when it is

consistent with righteousness to do so, and so men do not get

tired of his taking.' The Master said, 'So! But is it so with him?'

【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。
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【十六章】子曰、晉文公譎而不正、齊桓公正而不譎。

【十七章】
【一節】子路曰、桓公殺公子糾、召忽死之、管仲不死、

CHAP. XV. The Master said, 'Tsang Wu-chung, keeping

possession of Fang, asked of the duke of Lu to appoint a

successor to him in his family. Although it may be said that he

was not using force with his sovereign, I believe he was.'

CHAP. XVI. The Master said, 'The duke Wan of Tsin was

crafty and not upright. The duke Hwan of Ch'i was upright and

not crafty.'

CHAP. XVII. 1. Tsze-lu said, 'The Duke Hwan caused his

brother Chiu to be killed, when Shao Hu died with his master,

but Kwan Chung did not die. May not I say that he was wanting

in virtue?'

曰、未仁乎。
【二節】子曰、桓公九合諸侯、不以兵車、管仲之力也、

如其

仁、如其仁。

【十八章】
【一節】子貢曰、管仲非仁者與、桓公殺公子糾、不能死、

又相

之。
【二節】子曰、管仲相桓公、霸諸侯、一匡天下、民到于今、受其

賜、

微管仲、吾其被髮左衽矣。
【三節】豈若匹夫匹婦之為諒也、
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2. The Master said, 'The Duke Hwan assembled all the

princes together, and that not with weapons of war and

chariots:-- it was all through the influence of Kwan Chung.

Whose beneficence was like his? Whose beneficence was like

his?'

CHAP. XVIII. 1. Tsze-kung said, 'Kwan Chung, I

apprehend, was wanting in virtue. When the Duke Hwan

caused his brother Chiu to be killed, Kwan Chung was not able

to die with him. Moreover, he became prime minister to Hwan.'

2. The Master said, 'Kwan Chung acted as prime minister

to the Duke Hwan, made him leader of all the princes, and

united and rectified the whole kingdom. Down to the present

day, the people enjoy the gifts which he conferred. But for

Kwan Chung, we should now be wearing our hair unbound, and

the lappets of our coats buttoning on the left side.

3. 'Will you require from him the small fidelity of

common

自經於溝瀆、而莫之知也。

【十九章】
【一節】公叔文子之臣、大夫僎、與文子同升諸公。
【二節】

聞之曰、可以為矣。
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【二十章】
【一節】子言衛靈公之無道也、康子曰、夫如是、奚而不喪。

【二

節】孔子曰、仲叔圉治賓客、祝鮀治

men and common women, who would commit suicide in a

stream or ditch, no one knowing anything about them?'

CHAP. XIX. 1. The great officer, Hsien, who had been

family-minister to Kung-shu Wan, ascended to the prince's

court in company with Wan.

2. The Master, having heard of it, said, 'He deserved to be

considered WAN (the accomplished).'

CHAP. XX. 1. The Master was speaking about the

unprincipled course of the duke Ling of Wei, when Ch'i K'ang

said, 'Since he is of such a character, how is it he does not lose

his State?'

2. Confucius said, 'The Chung-shu Yu has the

superintendence of his guests and of strangers; the litanist, T'o,

has the management

宗廟、王孫賈治軍旅、夫如是、奚其喪。

【廿一章】子曰、其言之不怍、則為之也難。

【廿二章】
【一節】陳成子弒簡公。
【二節】孔子沐浴而朝、告於哀公

曰、
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陳恆弒其君、請討之。【三節】公曰、告夫三子。
【四節】孔子曰、以

吾從

大夫之後、不敢不告也、君

of his ancestral temple; and Wang-sun Chia has the direction of

the army and forces:-- with such officers as these, how should

he lose his State?'

CHAP. XXI. The Master said, 'He who speaks without

modesty will find it difficult to make his words good.'

CHAP. XXII. 1. Chan Ch'ang murdered the Duke Chien of

Ch'i.

2. Confucius bathed, went to court, and informed the

duke Ai, saying, 'Chan Hang has slain his sovereign. I beg that

you will undertake to punish him.'

3. The duke said, 'Inform the chiefs of the three families

of it.'

4. Confucius retired, and said, 'Following in the rear of the

great officers, I did not dare not to represent such a matter,

and my prince says, "Inform the chiefs of the three families of

it."'

曰、告夫三子者。
【四節】之三子告、不可、孔子曰、以吾從大夫之後、

不
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敢不告也。

【廿三章】子路問事君。子曰、勿欺也、而犯之。

【廿四章】子曰、君子上達、小人下達。

【廿五章】子曰、古之學者為己、今之學者為人。

【廿六章】
【一節】蘧伯玉使人於孔子。
【二節】孔子與之坐、而問焉、

曰、

夫子何為。

5. He went to the chiefs, and informed them, but they

would not act. Confucius then said, 'Following in the rear of the

great officers, I did not dare not to represent such a matter.'

CHAP. XXIII. Tsze-lu asked how a ruler should be served.

The Master said, 'Do not impose on him, and, moreover,

withstand him to his face.'

CHAP. XXIV. The Master said, 'The progress of the

superior man is upwards; the progress of the mean man is

downwards.'

CHAP. XXV. The Master said, 'In ancient times, men

learned with a view to their own improvement. Now-a-days,

men learn with a view to the approbation of others.'

CHAP. XXVI. 1. Chu Po-yu sent a messenger with friendly

inquiries to Confucius.

2. Confucius sat with him, and questioned him. 'What,'

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said he, 'is your master engaged in?' The messenger replied,

'My master is

對曰、夫子欲寡其過、而未能也、使者出、子曰、使乎、使乎。

【廿七章】子曰、不在其位、不謀其政。

【廿八章】曾子曰、君子思不出其位。

【廿九章】子曰、君子恥其言而過其行。

【三十章】
【一節】子曰、君子道者三、我無能焉、仁者不憂、知者不

惑、

勇者不懼。
【二節】子貢曰、夫子自道也。

anxious to make his faults few, but he has not yet succeeded.'

He then went out, and the Master said, 'A messenger indeed! A

messenger indeed!'

CHAP. XXVII. The Master said, 'He who is not in any

particular office, has nothing to do with plans for the

administration of its duties.'

CHAP. XXVIII. The philosopher Tsang said, 'The superior

man, in his thoughts, does not go out of his place.'

CHAP. XXIX. The Master said, 'The superior man is modest

in his speech, but exceeds in his actions.'

CHAP. XXX. 1. The Master said, 'The way of the superior

man is threefold, but I am not equal to it. Virtuous, he is free

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from anxieties; wise, he is free from perplexities; bold, he is

free from fear.

2. Tsze-kung said, 'Master, that is what you yourself say.'

【卅一章】子貢方人、子曰、賜也賢乎哉、夫我則不暇。

【卅二章】子曰、不患人之不己知、患其不能也。

【卅三章】子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。

【卅四章】
【一節】微生畝謂孔子曰、丘何為是栖栖者與、無乃為佞乎。

【二

節】孔子曰、非敢為佞也、疾固也。

CHAP. XXXI. Tsze-kung was in the habit of comparing

men together. The Master said, 'Tsze must have reached a high

pitch of excellence! Now, I have not leisure for this.'

CHAP. XXXII. The Master said, 'I will not be concerned at

men's not knowing me; I will be concerned at my own want of

ability.'

CHAP. XXXIII. The Master said, 'He who does not

anticipate attempts to deceive him, nor think beforehand of his

not being believed, and yet apprehends these things readily

(when they occur);-- is he not a man of superior worth?'

CHAP. XXXIV. 1. Wei-shang Mau said to Confucius, 'Ch'iu,

how is it that you keep roosting about? Is it not that you are an
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insinuating talker?'

2. Confucius said, 'I do not dare to play the part of such a

talker, but I hate obstinacy.'

【卅五章】子曰、驥、不稱其力、稱其德也。

【卅六章】
【一節】或曰、以德報怨、何如。
【二節】子曰、何以報德。

【三

節】以直報怨、以德報德。

【卅七章】
【一節】子曰、莫我知也夫。【二節】子貢曰、何為其莫知

子也。

子曰、不怨天、不尤人、下學

CHAP. XXXV. The Master said, 'A horse is called a ch'i, not

because of its strength, but because of its other good qualities.'

CHAP. XXXVI. 1. Some one said, 'What do you say

concerning the principle that injury should be recompensed

with kindness?'

2. The Master said, 'With what then will you recompense

kindness?

3. 'Recompense injury with justice, and recompense

kindness with kindness.'

CHAP. XXXVII. 1. The Master said, 'Alas! there is no one

that knows me.'

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2. Tsze-kung said, 'What do you mean by thus saying--

that no one knows you?' The Master replied, 'I do not murmur

against

而上達、知我者其天乎。

【卅八章】
【一節】公伯寮愬子路於李孫、子服景伯以告、曰、夫子固

有惑

志於公伯寮、吾力猶能肆諸市朝。
【二節】子曰、道之將行也與、命也、

之將廢也與、命也、公伯寮其如命何。

Heaven. I do not grumble against men. My studies lie low, and

my penetration rises high. But there is Heaven;-- that knows

me!'

CHAP. XXXVIII. 1. The Kung-po Liao, having slandered

Tsze-lu to Chi-sun, Tsze-fu Ching-po informed Confucius of it,

saying, 'Our master is certainly being led astray by the Kung-po

Liao, but I have still power enough left to cut Liao off, and

expose his corpse in the market and in the court.'

2. The Master said, 'If my principles are to advance, it is

so ordered. If they are to fall to the ground, it is so ordered.

What can the Kung-po Liao do where such ordering is

concerned?'
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【卅九章】
【一節】子曰、賢者辟世。
【二節】其次辟地。
【三節】其次

色。
【四節】其次辟言。

【四十章】子曰、作者七人矣。

【四一章】子路宿於石門、晨門曰、奚自。子路曰、自孔氏。曰、是

知其不

可而為之者與。

【四二章】
【一節】子擊磬於衛、有荷蕢、而過孔氏之門者、

CHAP. XXXIX. 1. The Master said, 'Some men of worth

retire from the world.

2. Some retire from particular states.

3. Some retire because of disrespectful looks.

4. Some retire because of contradictory language.'

CHAP. XL. The Master said, 'Those who have done this

are seven men.'

CHAP. XLI. Tsze-lu happening to pass the night in Shih-

man, the gatekeeper said to him, 'Whom do you come from?'

Tsze-lu said, 'From Mr. K'ung.' 'It is he,-- is it not?'-- said the

other, 'who knows the impracticable nature of the times and

yet will be doing in them.'

CHAP. XLII. 1. The Master was playing, one day, on a

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musical stone in Wei, when a man, carrying a straw basket,

passed the door

曰、有心哉、擊磬乎。【二節】既、而曰、鄙哉、硜硜乎、莫己知也、

斯已

而已矣、深則厲、淺則揭。
【三節】子曰、果哉、末之難矣。

【四三章】
【一節】子張曰、書云、高宗諒陰三年不言、何謂也。
【二

節】

子曰、何必高宗、古之人皆然、君薨、百官總己、以聽於冢宰、三年。

of the house where Confucius was, and said, 'His heart is full

who so beats the musical stone.'

2. A little while after, he added, 'How contemptible is the

one-ideaed obstinacy those sounds display! When one is taken

no notice of, he has simply at once to give over his wish for

public employment. "Deep water must be crossed with the

clothes on; shallow water may be crossed with the clothes held

up."'

3. The Master said, 'How determined is he in his purpose!

But this is not difficult!'

CHAP. XLIII. 1. Tsze-chang said, 'What is meant when the

Shu says that Kao-tsung, while observing the usual imperial

mourning, was for three years without speaking?'

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2. The Master said, 'Why must Kao-tsung be referred to

as an example of this? The ancients all did so. When the

sovereign died, the officers all attended to their several duties,

taking instructions from the prime minister for three years.'

【四四章】子曰、上好禮、則民易使也。

【四五章】子路問君子、子曰、修己以敬。曰、如斯而已乎。曰、修

己以安

人、曰、如斯而已乎。曰、修己以安百姓。修己以安百姓、堯舜其猶

病諸。

【四六章】原壤夷俟、子曰、幼

CHAP. XLIV. The Master said, 'When rulers love to

observe the rules of propriety, the people respond readily to

the calls on them for service.'

CHAP. XLV. Tsze-lu asked what constituted the superior

man. The Master said, 'The cultivation of himself in reverential

carefulness.' 'And is this all?' said Tsze-lu. 'He cultivates

himself so as to give rest to others,' was the reply. 'And is this

all?' again asked Tsze-lu. The Master said, 'He cultivates

himself so as to give rest to all the people. He cultivates himself

so as to give rest to all the people:-- even Yao and Shun were

still solicitous about this.'

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CHAP. XLVI. Yuan Zang was squatting on his heels, and

而不孫弟、長而無述焉、老而不死、是為賊。以杖叩其脛。

【四七章】
【一節】闕黨童子將命、或問之曰、益者與。
【二節】子曰、

見其居於位也、見其與先生並行也、非求益者也、欲速成者也。

so waited the approach of the Master, who said to him, 'In

youth not humble as befits a junior; in manhood, doing nothing

worthy of being handed down; and living on to old age:-- this is

to be a pest.' With this he hit him on the shank with his staff.

CHAP. XLVI. 1. A youth of the village of Ch'ueh was

employed by Confucius to carry the messages between him and

his visitors. Some one asked about him, saying, 'I suppose he

has made great progress.'

2. The Master said, 'I observe that he is fond of occupying

the seat of a full-grown man; I observe that he walks shoulder

to shoulder with his elders. He is not one who is seeking to

make progress in learning. He wishes quickly to become a man.'

衛靈公第十五

BOOK XV. WEI LING KUNG.

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【第一章】
【一節】衛靈公問陳於孔子。孔子對曰、俎豆之事、則嘗聞

之矣、

軍旅之事、未之學也。明日遂行。
【二節】在陳絕糧、從者病、莫能興。

【三

節】子路慍見曰、君子亦有窮乎。子曰、君子固窮、小人窮斯濫矣。

CHAP. I. 1. The Duke Ling of Wei asked Confucius about

tactics. Confucius replied, 'I have heard all about sacrificial

vessels, but I have not learned military matters.' On this, he

took his departure the next day.

2. When he was in Chan, their provisions were exhausted,

and his followers became so ill that they were unable to rise.

3. Tsze-lu, with evident dissatisfaction, said, 'Has the

superior man likewise to endure in this way?' The Master said,

'The superior man may indeed have to endure want, but the

mean man, when he is in want, gives way to unbridled license.'

【第二章】
【一節】子曰、賜也、女以予為多學而識之者與。【二節】

對曰、

然、非與。
【三節】曰、非也、予一以貫之。

【第三章】子曰、由、知德者鮮矣。

【第四章】子曰、無為而治者、其舜也與、夫何為哉、恭己正南面而

已矣。
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【第五章】
【一節】子張問行。
【二節】子曰、言忠信、行篤敬、雖蠻

貊之

邦、

CHAP. II. 1. The Master said, 'Ts'ze, you think, I suppose,

that I am one who learns many things and keeps them in

memory?'

2. Tsze-kung replied, 'Yes,-- but perhaps it is not so?'

3. 'No,' was the answer; 'I seek a unity all-pervading.'

CHAP. III. The Master said, 'Yu, those who know virtue

are few.'

CHAP. IV. The Master said, 'May not Shun be instanced as

having governed efficiently without exertion? What did he do?

He did nothing but gravely and reverently occupy his royal

seat.'

CHAP. V. 1. Tsze-chang asked how a man should conduct

himself, so as to be everywhere appreciated.

2. The Master said, 'Let his words be sincere and truthful,

and his actions honourable and careful;-- such conduct may be

practised among the rude tribes of the South or the North. If

his words be

行矣、言不忠信、行不篤敬、雖州里、行乎哉。
【三節】立、則見其參
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於前

也、在輿、則見期倚於衡也、夫然後行。
【四節】子張書諸紳。

【第六章】
【一節】子曰、直哉史魚、邦有道如矢、邦有道如矢。
【二

節】

君子哉、蘧伯玉、邦有道、則仕、邦無道、則可卷而懷之。

not sincere and truthful and his actions not honourable and

careful, will he, with such conduct, be appreciated, even in his

neighborhood?

3. 'When he is standing, let him see those two things, as it

were, fronting him. When he is in a carriage, let him see them

attached to the yoke. Then may he subsequently carry them

into practice.'

4. Tsze-chang wrote these counsels on the end of his sash.

CHAP. VI. 1. The Master said, 'Truly straightforward was

the historiographer Yu. When good government prevailed in his

State, he was like an arrow. When bad government prevailed,

he was like an arrow.

2. A superior man indeed is Chu Po-yu! When good

government prevails in his state, he is to be found in office.

When bad government prevails, he can roll his principles up,

and keep them in his breast.'

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【第七章】子曰、可與言、而不與之言、失人、不可與言、而與之言、

失言、

知者不失人、亦不失言。

【第八章】子曰、志士、仁人、無求生以害仁、有殺身以成仁。

【第九章】子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、

事其

大夫之賢者、友其士之仁者。

【第十章】
【一節】顏淵問為邦。【二節】子曰、行夏之

CHAP. VII. The Master said, 'When a man may be spoken

with, not to speak to him is to err in reference to the man.

When a man may not be spoken with, to speak to him is to err

in reference to our words. The wise err neither in regard to

their man nor to their words.'

CHAP. VIII. The Master said, 'The determined scholar and

the man of virtue will not seek to live at the expense of

injuring their virtue. They will even sacrifice their lives to

preserve their virtue complete.'

CHAP. IX. Tsze-kung asked about the practice of virtue.

The Master said, 'The mechanic, who wishes to do his work

well, must first sharpen his tools. When you are living in any

state, take service with the most worthy among its great

officers, and make friends of the most virtuous among its

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scholars.'

CHAP. X. 1. Yen Yuan asked how the government of a

country should be administered.

2. The Master said, 'Follow the seasons of Hsia.

時。
【三節】乘殷之輅。
【四節】服周之冕。
【五節】樂則韶舞。
【六節】

放鄭聲、遠佞人、鄭聲淫、佞人殆。

【十一章】子曰、人無遠慮、必有近憂。

【十二章】子曰、已矣乎、吾未見好德如好色者也。

【十三章】子曰、臧文仲、其竊位者與、知柳下惠之

3. 'Ride in the state carriage of Yin.

4. 'Wear the ceremonial cap of Chau.

5. 'Let the music be the Shao with its pantomimes.

6. Banish the songs of Chang, and keep far from specious

talkers. The songs of Chang are licentious; specious talkers are

dangerous.'

CHAP. XI. The Master said, 'If a man take no thought

about what is distant, he will find sorrow near at hand.'

CHAP. XII. The Master said, 'It is all over! I have not seen

one who loves virtue as he loves beauty.'

CHAP. XIII. The Master said, 'Was not Tsang Wan like one

who had stolen his situation? He knew the virtue and the
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talents

賢、而不與立也。

【十四章】子曰、躬自厚、而薄責於人、則遠怨矣。

【十五章】子曰、不曰如之何、如之何者、吾末如之何也已矣。

【十六章】子曰、群居終日、言不及義、好行小慧、難矣哉。

【十七章】子曰、君子義以為質、禮以行之、孫以出之、信

of Hui of Liu-hsia, and yet did not procure that he should stand

with him in court.'

CHAP. XIV. The Master said, 'He who requires much from

himself and little from others, will keep himself from being the

object of resentment.'

CHAP. XV. The Master said, 'When a man is not in the

habit of saying-- "What shall I think of this? What shall I think

of this?" I can indeed do nothing with him!'

CHAP. XVI. The Master said, 'When a number of people

are together, for a whole day, without their conversation

turning on righteousness, and when they are fond of carrying

out the suggestions of a small shrewdness;-- theirs is indeed a

hard case.'

CHAP. XVII. The Master said, 'The superior man in

everything considers righteousness to be essential. He performs

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it according to the rules of propriety. He brings it forth in

humility. He completes it with sincerity. This is indeed a

superior man.'

以成之、君子哉。

【十八章】子曰、君子病無能焉、不病人之不己知也。

【十九章】子曰、君子疾沒世、而名不稱焉。

【二十章】子曰、君子求諸己、小人求諸人。

【廿一章】子曰、君子矜而不爭、群而不黨。

【廿二章】子曰、君子不以言舉人、不以

CHAP. XVIII. The Master said, 'The superior man is

distressed by his want of ability. He is not distressed by men's

not knowing him.'

CHAP. XIX. The Master said, 'The superior man dislikes

the thought of his name not being mentioned after his death.'

CHAP. XX. The Master said, 'What the superior man seeks,

is in himself. What the mean man seeks, is in others.'

CHAP. XXI. The Master said, 'The superior man is

dignified, but does not wrangle. He is sociable, but not a

partizan.'

CHAP. XXII. The Master said, 'The superior man does not

promote a man simply on account of his words, nor does he put

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aside good words because of the man.'

人廢言。

【廿三章】子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、

己所

不欲、勿施於

人。

【廿四章】
【一節】子曰、吾之於人也誰毀、誰譽、如有所譽者、其有

所試

矣。
【二節】斯民也、三代之所以直道而行也。

【廿五章】子曰、吾猶及史之闕文也、有馬者、借人乘之、今亡矣夫。

CHAP. XXIII. Tsze-kung asked, saying, 'Is there one word

which may serve as a rule of practice for all one's life?' The

Master said, 'Is not RECIPROCITY such a word? What you do not

want done to yourself, do not do to others.'

CHAP. XXIV. 1. The Master said, 'In my dealings with

men, whose evil do I blame, whose goodness do I praise,

beyond what is proper? If I do sometimes exceed in praise,

there must be ground for it in my examination of the

individual.

2. 'This people supplied the ground why the three

dynasties pursued the path of straightforwardness.'

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CHAP. XXV. The Master said, 'Even in my early days, a

historiographer would leave a blank in his text, and he who

had a horse would lend him to another to ride. Now, alas! there

are no such things.'

【廿六章】子曰、巧言亂德、小不忍、則亂大謀。

【廿七章】子曰、眾惡之、必察焉、眾好之、必察焉。

【廿八章】子曰、人能弘道、非道弘人。

【廿九章】子曰、過而不改、是謂過矣。

【三十章】子曰、吾嘗終日

CHAP. XXVI. The Master said, 'Specious words confound

virtue. Want of forbearance in small matters confounds great

plans.'

CHAP. XXVII. The Master said, 'When the multitude hate

a man, it is necessary to examine into the case. When the

multitude like a man, it is necessary to examine into the case.'

CHAP. XXVIII. The Master said, 'A man can enlarge the

principles which he follows; those principles do not enlarge the

man.'

CHAP. XXIX. The Master said, 'To have faults and not to

reform them,-- this, indeed, should be pronounced having

faults.'
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CHAP. XXX. The Master said, 'I have been the whole day

不食、終夜不寢、以思、無益、不如學也。

【卅一章】子曰、君子謀道不謀食、耕也、餒在其中矣、學也、祿在

其中矣、

君子憂道、不憂貧。

【卅二章】
【一節】子曰、知及之、仁不能守之、雖得之、必失之。
【二

節】

知及之、仁能守之、不莊以蒞之、則民不敬。
【三節】知及之、仁能守

之、

莊以蒞之、動之不以禮、未善也。

without eating, and the whole night without sleeping:--

occupied with thinking. It was of no use. The better plan is to

learn.'

CHAP. XXXI. The Master said, 'The object of the superior

man is truth. Food is not his object. There is plowing;-- even in

that there is sometimes want. So with learning;-- emolument

may be found in it. The superior man is anxious lest he should

not get truth; he is not anxious lest poverty should come upon

him.'

CHAP. XXXII. 1. The Master said, 'When a man's

knowledge is sufficient to attain, and his virtue is not sufficient

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to enable him to hold, whatever he may have gained, he will

lose again.

2. 'When his knowledge is sufficient to attain, and he has

virtue enough to hold fast, if he cannot govern with dignity, the

people will not respect him.

3. 'When his knowledge is sufficient to attain, and he has

virtue enough to hold fast; when he governs also with dignity,

yet if he try to move the people contrary to the rules of

propriety:-- full excellence is not reached.'

【卅三章】子曰、君子不可小知、而可大受也、小人不可大受、而可

小知也。

【卅四章】子曰、民之於仁也、甚於水火、水火吾見蹈而死者矣、未

見蹈仁

而死者也。

【卅五章】子曰、當仁、不讓於師。

CHAP. XXXIII. The Master said, 'The superior man cannot

be known in little matters; but he may be intrusted with great

concerns. The small man may not be intrusted with great

concerns, but he may be known in little matters.'

CHAP. XXXIV. The Master said, 'Virtue is more to man

than either water or fire. I have seen men die from treading on
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water and fire, but I have never seen a man die from treading

the course of virtue.'

CHAP. XXXV. The Master said, 'Let every man consider

virtue as what devolves on himself. He may not yield the

performance of it even to his teacher.'

【卅六章】子曰、君子貞、而不諒。

【卅七章】子曰、事君敬其事、而後其食。

【卅八章】子曰、有教、無類。

【卅九章】子曰、道不同、不相為謀。

【四十章】子曰、辭、達而已矣。

【四一章】
【一節】師冕見、及階、子曰、階也。及席、子曰、席也。

CHAP. XXXVI. The Master said, 'The superior man is

correctly firm, and not firm merely.'

CHAP. XXXVII. The Master said, 'A minister, in serving his

prince, reverently discharges his duties, and makes his

emolument a secondary consideration.'

CHAP. XXXVIII. The Master said, 'In teaching there

should be no distinction of classes.'

CHAP. XXXIX. The Master said, 'Those whose courses are

different cannot lay plans for one another.'

CHAP. XL. The Master said, 'In language it is simply

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required that it convey the meaning.'

CHAP. XLI. 1. The Music-master, Mien, having called upon

him, when they came to the steps, the Master said, 'Here are

the steps.' When they came to the mat for the guest to sit upon,

he

皆坐、子告之曰、某在斯、某在斯。
【二節】師冕出、子張問曰、與師

言之

道與。
【三節】子曰、然、固相師之道也。

said, 'Here is the mat.' When all were seated, the Master

informed him, saying, 'So and so is here; so and so is here.'

2. The Music-master, Mien, having gone out, Tsze-chang

asked, saying. 'Is it the rule to tell those things to the Music-

master?'

3. The Master said, 'Yes. This is certainly the rule for

those who lead the blind.'

李氏第十六

BOOK XVI. KE SHE.

【第一章】
【一節】李氏將伐顓臾。
【二節】冉有李路見於孔子曰、李

氏將
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有事於顓臾。

CHAP. I. 1. The head of the Chi family was going to attack

Chwan-yu.

2. Zan Yu and Chi-lu had an interview with Confucius, and

said, 'Our chief, Chi, is going to commence operations against

Chwan-yu.'

【三節】孔子曰、求、無乃爾是過與。
【四節】夫顓臾、昔者、先王以

為東

蒙主、且在邦域之中矣、是社稷之臣也、何以伐為。
【五節】冉有曰、

夫子

欲之、吾二臣者、皆不欲也。
【六節】孔子曰、求、周任有言曰、陳力

就列、

不能者止、危而不持、顛而不扶、則將焉用彼相矣。
【七節】且爾言過

矣、

虎兕出於柙、龜玉毀於

3. Confucius said, 'Ch'iu, is it not you who are in fault

here?

4. 'Now, in regard to Chwan-yu, long ago, a former king

appointed its ruler to preside over the sacrifices to the eastern

Mang; moreover, it is in the midst of the territory of our State;

and its ruler is a minister in direct connexion with the

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sovereign:-- What has your chief to do with attacking it?'

5. Zan Yu said, 'Our master wishes the thing; neither of us

two ministers wishes it.'

6. Confucius said, 'Ch'iu, there are the words of Chau

Zan,-- "When he can put forth his ability, he takes his place in

the ranks of office; when he finds himself unable to do so, he

retires from it. How can he be used as a guide to a blind man,

who does not support him when tottering, nor raise him up

when fallen?"

7. 'And further, you speak wrongly. When a tiger or

rhinoceros escapes from his cage; when a tortoise or piece of

jade is injured in its repository:-- whose is the fault?'

櫝中、是誰之過與。
【八節】冉有曰、今夫顓臾、固而近於費、今不取、

世必為子孫憂。
【九節】孔子曰、求、君子疾夫舍曰欲之、而必為之辭。

【十

節】丘也、聞有國有家者、不患寡、而患不均、不患貧、而患不安、

蓋均無

貧、和無寡、安無傾。【十一節】夫如

8. Zan Yu said, 'But at present, Chwan-yu is strong and

near to Pi; if our chief do not now take it, it will hereafter be a
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sorrow to his descendants.'

9. Confucius said. 'Ch'iu, the superior man hates that

declining to say-- "I want such and such a thing," and framing

explanations for the conduct.

10. 'I have heard that rulers of States and chiefs of

families are not troubled lest their people should be few, but

are troubled lest they should not keep their several places; that

they are not troubled with fears of poverty, but are troubled

with fears of a want of contented repose among the people in

their several places. For when the people keep their several

places, there will be no poverty; when harmony prevails, there

will be no scarcity of people; and when there is such a

contented repose, there will be no rebellious upsettings.

11. 'So it is.-- Therefore, if remoter people are not

submissive, all

是、故遠人不服、則修文德以來之、既來之、則安之。
【十二節】今由

與求

也、相夫子、遠人不服、而不能來也、邦分崩離析、而不能守也。
【十

三節】

而謀動干戈於邦內、吾恐李孫之憂、不在顓臾、而在蕭牆之內也。

the influences of civil culture and virtue are to be cultivated to

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attract them to be so; and when they have been so attracted,

they must be made contented and tranquil.

12. 'Now, here are you, Yu and Ch'iu, assisting your chief.

Remoter people are not submissive, and, with your help, he

cannot attract them to him. In his own territory there are

divisions and downfalls, leavings and separations, and, with

your help, he cannot preserve it.

13. 'And yet he is planning these hostile movements

within the State.-- I am afraid that the sorrow of the Chi-sun

family will not be on account of Chwan-yu, but will be found

within the screen of their own court.'

【第二章】
【一節】孔子曰、天下有道、則禮樂征伐、自天子出、天下

無道、

則禮樂征伐、自諸侯出、自諸侯出、蓋十世希不失矣、自大夫出、五

世希不

失矣、陪臣執國命、三世希不失矣。
【二節】天下有道、則政不在大夫。

【三

節】天下有道、則庶人不議。

CHAP. II. 1. Confucius said, 'When good government

prevails in the empire, ceremonies, music, and punitive

military expeditions proceed from the son of Heaven. When

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bad government prevails in the empire, ceremonies, music, and

punitive military expeditions proceed from the princes. When

these things proceed from the princes, as a rule, the cases will

be few in which they do not lose their power in ten

generations. When they proceed from the Great officers of the

princes, as a rule, the cases will be few in which they do not

lose their power in five generations. When the subsidiary

ministers of the great officers hold in their grasp the orders of

the state, as a rule, the cases will be few in which they do not

lose their power in three generations.

2. 'When right principles prevail in the kingdom,

government will not be in the hands of the Great officers.

3. 'When right principles prevail in the kingdom, there

will be no discussions among the common people.'

【第三章】孔子曰、祿之去公室、五世矣、政逮於大夫、四世矣、故

夫三桓

之子孫微矣。

【第四章】孔子曰、益者三友、損者三友、友直、友諒、友多聞、益

矣、友

便辟、友善柔、友便佞、損矣。

【第五章】孔子曰、益者三樂、損者三樂、樂節禮樂、
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CHAP. III. Confucius said, 'The revenue of the state has

left the ducal House now for five generations. The government

has been in the hands of the Great officers for four generations.

On this account, the descendants of the three Hwan are much

reduced.'

CHAP. IV. Confucius said, 'There are three friendships

which are advantageous, and three which are injurious.

Friendship with the upright; friendship with the sincere; and

friendship with the man of much observation:-- these are

advantageous. Friendship with the man of specious airs;

friendship with the insinuatingly soft; and friendship with the

glib-tongued:-- these are injurious.'

CHAP. V. Confucius said, 'There are three things men find

enjoyment in which are advantageous, and three things they

find enjoyment in which are injurious. To find enjoyment in the

discriminating study of ceremonies and music; to find

enjoyment in

樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。

【第六章】孔子曰、侍於君子有三愆、言未及之而言、謂之躁、言及

之而不

言、謂之隱、未見顏色而言、謂之瞽。
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【第七章】孔子曰、君子有三戒、少之時、血氣未定、戒之

speaking of the goodness of others; to find enjoyment in having

many worthy friends:-- these are advantageous. To find

enjoyment in extravagant pleasures; to find enjoyment in

idleness and sauntering; to find enjoyment in the pleasures of

feasting:-- these are injurious.'

CHAP. VI. Confucius said, 'There are three errors to which

they who stand in the presence of a man of virtue and station

are liable. They may speak when it does not come to them to

speak;-- this is called rashness. They may not speak when it

comes to them to speak;-- this is called concealment. They may

speak without looking at the countenance of their superior;--

this is called blindness.'

CHAP. VII. Confucius said, 'There are three things which

the superior man guards against. In youth, when the physical

powers

在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之

在得。

【第八章】
【一節】孔子曰、君子有三畏、畏天命、畏大人、畏聖人之

言。

【二節】小人不知天命、而不畏也、狎大人、侮聖人之言。
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【第九章】孔子曰、生而知之者、上也、學而知之者、次也、

are not yet settled, he guards against lust. When he is strong

and the physical powers are full of vigor, he guards against

quarrelsomeness. When he is old, and the animal powers are

decayed, he guards against covetousness.'

CHAP. VIII. 1. Confucius said, 'There are three things of

which the superior man stands in awe. He stands in awe of the

ordinances of Heaven. He stands in awe of great men. He stands

in awe of the words of sages.

2. 'The mean man does not know the ordinances of

Heaven, and consequently does not stand in awe of them. He is

disrespectful to great men. He makes sport of the words of

sages.'

CHAP. IX. Confucius said, 'Those who are born with the

possession of knowledge are the highest class of men. Those

who learn, and so, readily, get possession of knowledge, are the

next.

困而學之、又其次也、困而不學、民斯為下矣。

【第十章】孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、

言思

忠、事思敬、疑思問、忿思難、見得思義。
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【十一章】
【一節】孔子曰、見善如不及、見不善而探湯、吾見其人矣、

聞其語矣。
【二節】隱居

Those who are dull and stupid, and yet compass the learning,

are another class next to these. As to those who are dull and

stupid and yet do not learn;-- they are the lowest of the

people.'

CHAP. X. Confucius said, 'The superior man has nine

things which are subjects with him of thoughtful consideration.

In regard to the use of his eyes, he is anxious to see clearly. In

regard to the use of his ears, he is anxious to hear distinctly. In

regard to his countenance, he is anxious that it should be

benign. In regard to his demeanor, he is anxious that it should

be respectful. In regard to his speech, he is anxious that it

should be sincere. In regard to his doing of business, he is

anxious that it should be reverently careful. In regard to what

he doubts about, he is anxious to question others. When he is

angry, he thinks of the difficulties (his anger may involve him

in). When he sees gain to be got, he thinks of righteousness.'

CHAP. XI. 1. Confucius said, 'Contemplating good, and

pursuing it, as if they could not reach it; contemplating evil,

and shrinking from it, as they would from thrusting the hand
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into boiling water:-- I have seen such men, as I have heard

such words.

2. 'Living in retirement to study their aims, and

practising

以求其志、行義以達其道、吾聞其語矣、未見其人也。

【十二章】
【一節】齊景公有馬千駟、死之日、民無德而稱焉、伯夷叔

齊、

餓于首陽之下、民到于今稱之。
【二節】其斯之謂與。

【十三章】
【一節】陳亢問於伯魚曰、子亦有異聞乎。【二節】對曰、

未也、

嘗獨立、鯉趨而過庭、曰、學詩乎。對曰、未也。不學詩、無以言。

righteousness to carry out their principles:-- I have heard

these words, but I have not seen such men.'

CHAP. XII. 1. The duke Ching of Ch'i had a thousand

teams, each of four horses, but on the day of his death, the

people did not praise him for a single virtue. Po-i and Shu-ch'i

died of hunger at the foot of the Shau-yang mountain, and the

people, down to the present time, praise them.

2. 'Is not that saying illustrated by this?'

CHAP. XIII. 1. Ch'an K'ang asked Po-yu, saying, 'Have you

heard any lessons from your father different from what we

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have all heard?'

2. Po-yu replied, 'No. He was standing alone once, when I

passed below the hall with hasty steps, and said to me, "Have

you learned the Odes?" On my replying "Not yet," he added, "If

you do not learn the Odes, you will not be fit to converse with."

I retired and studied the Odes.

鯉退而學詩。
【三節】他日、又獨立、鯉趨而過庭、曰、學禮乎。對曰、

也。不學禮、無以立。鯉退而學禮。【四節】聞斯二者。
【五節】陳亢

退而

喜曰、問一得三、聞詩、聞禮、又聞君子遠其子也。

【十四章】邦君子之妻、君稱之曰夫人、夫人自稱小童、邦人稱之、

曰君夫

人、稱

3. 'Another day, he was in the same way standing alone,

when I passed by below the hall with hasty steps, and said to

me, 'Have you learned the rules of Propriety?' On my replying

'Not yet,' he added, 'If you do not learn the rules of Propriety,

your character cannot be established.' I then retired, and

learned the rules of Propriety.

4. 'I have heard only these two things from him.'

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5. Ch'ang K'ang retired, and, quite delighted, said, 'I asked

one thing, and I have got three things. I have heard about the

Odes. I have heard about the rules of Propriety. I have also

heard that the superior man maintains a distant reserve

towards his son.'

CHAP. XIV. The wife of the prince of a state is called by

him FU ZAN. She calls herself HSIAO T'UNG. The people of the

State call

諸異邦、曰寡小君、異邦人稱之、亦曰君夫人。

her CHUN FU ZAN, and, to the people of other States, they call

her K'WA HSIAO CHUN. The people of other states also call her

CHUN FU ZAN.

陽貨第十七

BOOK XVII. YANG HO.

[17.1]

【第一章】
【一節】陽貨欲見孔子、孔子不見、歸孔子豚、孔子時其亡

也、

而往拜之。遇諸塗。
【二節】謂孔子曰、來、予與爾言、曰、懷其寶而
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迷其

邦、可謂仁乎。曰、不可。好從

CHAP. I. 1. Yang Ho wished to see Confucius, but

Confucius would not go to see him. On this, he sent a present of

a pig to Confucius, who, having chosen a time when Ho was not

at home, went to pay his respects for the gift. He met him,

however, on the way.

2. Ho said to Confucius, 'Come, let me speak with you.' He

then asked, 'Can he be called benevolent who keeps his jewel in

his

事而亟失時、可謂知乎。曰、不可。日月逝矣、歲不我與。孔子曰、

諾、吾

將仕矣。

【第二章】子曰、性相近也、習相遠也。

【第三章】子曰、唯上知與下愚不移。

bosom, and leaves his country to confusion?' Confucius replied,

'No.' 'Can he be called wise, who is anxious to be engaged in

public employment, and yet is constantly losing the

opportunity of being so?' Confucius again said, 'No.' 'The days

and months are passing away; the years do not wait for us.'

Confucius said, 'Right; I will go into office.'

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CHAP. II. The Master said, 'By nature, men are nearly

alike; by practice, they get to be wide apart.'

CHAP. III. The Master said, 'There are only the wise of

the highest class, and the stupid of the lowest class, who cannot

be changed.'

【第四章】
【一節】子之武城、聞弦歌之聲。
【二節】夫子莞爾而笑曰、

雞焉用牛刀。
【三節】子游對曰、昔者偃也、聞諸夫子曰、君子學道則

愛人、

小人學道則易使也。
【四節】子曰、二三子、偃之言是也、前言戲之耳。

【第五章】
【一節】公山弗擾以費畔、召、子欲往。
【二節】子路不說、

曰、

CHAP. IV. 1. The Master, having come to Wu-ch'ang,

heard there the sound of stringed instruments and singing.

2. Well pleased and smiling, he said, 'Why use an ox knife

to kill a fowl?'

3. Tsze-yu replied, 'Formerly, Master, I heard you say,--

"When the man of high station is well instructed, he loves men;

when the man of low station is well instructed, he is easily

ruled."'
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4. The Master said, 'My disciples, Yen's words are right.

What I said was only in sport.'

CHAP. V. Kung-shan Fu-zao, when he was holding Pi, and

in an attitude of rebellion, invited the Master to visit him, who

was rather inclined to go.

2. Tsze-lu was displeased, and said, 'Indeed, you cannot

go! Why must you think of going to see Kung-shan?'

之也已、何必公山氏之之也。
【三節】子曰、未召我者、而豈徒哉、如

有用

我者、吾其為東周乎。

【第六章】子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問

之、曰、

恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、

則有

功、惠、則足以使人。

3. The Master said, 'Can it be without some reason that he

has invited ME? If any one employ me, may I not make an

eastern Chau?'

CHAP. VI. Tsze-chang asked Confucius about perfect

virtue. Confucius said, 'To be able to practise five things

everywhere under heaven constitutes perfect virtue.' He

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begged to ask what they were, and was told, 'Gravity,

generosity of soul, sincerity, earnestness, and kindness. If you

are grave, you will not be treated with disrespect. If you are

generous, you will win all. If you are sincere, people will repose

trust in you. If you are earnest, you will accomplish much. If

you are kind, this will enable you to employ the services of

others.

【第七章】
【一節】佛肸召。子欲往。
【二節】子路曰、昔者由也、聞

諸夫

子曰、親於其身、為不善者、君子不入也、佛肸以中牟畔、子之往也、

如之

何。
【三節】子曰、然、有是言也、不曰堅乎、磨而不磷、不曰白乎、

涅而

不緇。
【四節】吾豈匏瓜也哉、焉能繫而不食。

CHAP. VII. 1. Pi Hsi inviting him to visit him, the Master

was inclined to go.

2. Tsze-lu said, 'Master, formerly I have heard you say,

"When a man in his own person is guilty of doing evil, a

superior man will not associate with him." Pi Hsi is in rebellion,

holding possession of Chung-mau; if you go to him, what shall

be said?'
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3. The Master said, 'Yes, I did use these words. But is it

not said, that, if a thing be really hard, it may be ground

without being made thin? Is it not said, that, if a thing be really

white, it may be steeped in a dark fluid without being made

black?

4. 'Am I a bitter gourd! How can I be hung up out of the

way of being eaten?'

【第八章】
【一節】子曰、由也、女聞六言六蔽矣乎。對曰、未也。
【二

節】

居、吾語女。
【三節】好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、

信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也

亂、好

剛不好學、其蔽也狂。

CHAP. VIII. 1. The Master said, 'Yu, have you heard the

six words to which are attached six becloudings?' Yu replied, 'I

have not.'

2. 'Sit down, and I will tell them to you.

3. 'There is the love of being benevolent without the love

of learning;-- the beclouding here leads to a foolish simplicity.

There is the love of knowing without the love of learning;-- the

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beclouding here leads to dissipation of mind. There is the love

of being sincere without the love of learning;-- the beclouding

here leads to an injurious disregard of consequences. There is

the love of straightforwardness without the love of learning;--

the beclouding here leads to rudeness. There is the love of

boldness without the love of learning;-- the beclouding here

leads to insubordination. There is the love of firmness without

the love of learning;-- the beclouding here leads to extravagant

conduct.'

【第九章】
【一節】子曰、小子、何莫學夫詩。
【二節】詩可以興。
【三

節】

可以觀。
【四節】可以群。
【五節】可以怨。
【六節】邇之事父、遠之事

君。

【七節】多識於鳥獸草木之名。

【第十章】子謂伯魚曰、女為周南召南矣乎、人而不為周南召南、其

猶正牆

面而立也與。

CHAP. IX. 1. The Master said, 'My children, why do you

not study the Book of Poetry?

2. 'The Odes serve to stimulate the mind.

3. 'They may be used for purposes of self-contemplation.

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4. 'They teach the art of sociability.

5. 'They show how to regulate feelings of resentment.

6. 'From them you learn the more immediate duty of

serving one's father, and the remoter one of serving one's

prince.

7. 'From them we become largely acquainted with the

names of birds, beasts, and plants.'

CHAP. X. The Master said to Po-yu, 'Do you give yourself

to the Chau-nan and the Shao-nan. The man who has not

studied the Chau-nan and the Shao-nan, is like one who stands

with his face right against a wall. Is he not so?'

【十一章】子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。

【十二章】子曰、色厲而內荏、譬諸小人、其猶穿窬之盜也與。

【十三章】子曰、鄉原、德之賊也。

【十四章】子曰、道聽而塗說、德之棄也。

CHAP. XI. The Master said, '"It is according to the rules of

propriety," they say.-- "It is according to the rules of

propriety," they say. Are gems and silk all that is meant by

propriety? "It is music," they say.-- "It is music," they say. Are

bells and drums all that is meant by music?'

CHAP. XII. The Master said, 'He who puts on an

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appearance of stern firmness, while inwardly he is weak, is like

one of the small, mean people;-- yea, is he not like the thief

who breaks through, or climbs over, a wall?'

CHAP. XIII. The Master said, 'Your good, careful people of

the villages are the thieves of virtue.'

CHAP. XIV. The Master said, 'To tell, as we go along, what

we have heard on the way, is to cast away our virtue.'

【十五章】
【一節】子曰、鄙夫、可與事君也與哉。
【二節】其未得之

也、

患得之、既得之、患失之。
【三節】苟患失之、無所不至矣。

【十六章】
【一節】子曰、古者、民有三疾、今也或是之亡也。
【二節】

之狂也肆、今之狂也蕩、古之矜也廉、今之矜也忿戾、古之愚也直、

今之愚

也詐而已矣。

CHAP. XV. 1. The Master said, 'There are those mean

creatures! How impossible it is along with them to serve one's

prince!

2. 'While they have not got their aims, their anxiety is

how to get them. When they have got them, their anxiety is lest

they should lose them.

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3. 'When they are anxious lest such things should be lost,

there is nothing to which they will not proceed.'

CHAP. XVI. 1. The Master said, 'Anciently, men had three

failings, which now perhaps are not to be found.

2. 'The high-mindedness of antiquity showed itself in a

disregard of small things; the high-mindedness of the present

day shows itself in wild license. The stern dignity of antiquity

showed itself in grave reserve; the stern dignity of the present

day shows itself in quarrelsome perverseness. The stupidity of

antiquity showed itself in straightforwardness; the stupidity of

the present day shows itself in sheer deceit.'

【十七章】子曰、攷言令色鮮矣仁。

【十八章】子曰、惡紫之奪朱也、惡鄭聲之亂雅樂也、惡利口之覆邦

家者。

【十九章】
【一節】子曰、予欲無言。子貢曰、子如不言、則小子何述

焉。

【三節】子曰、天何言哉、四時行焉、百物生焉、天何言哉。

CHAP. XVII. The Master said, 'Fine words and an

insinuating appearance are seldom associated with virtue.'

CHAP. XVIII. The Master said, 'I hate the manner in

which purple takes away the luster of vermilion. I hate the

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way in which the songs of Chang confound the music of the Ya.

I hate those who with their sharp mouths overthrow kingdoms

and families.'

CHAP. XIX. 1. The Master said, 'I would prefer not

speaking.'

2. Tsze-kung said, 'If you, Master, do not speak, what

shall we, your disciples, have to record?'

3. The Master said, 'Does Heaven speak? The four seasons

pursue their courses, and all things are continually being

produced, but does Heaven say anything?'

【二十章】孺悲欲見孔子、孔子辭以疾、將命者出戶、取瑟而歌、使

之聞之。

【廿一章】
【一節】宰我問、三年之喪期已久矣。
【二節】君子三年不

為禮、

禮必壞、三年不為樂、樂必崩。
【三節】舊穀既沒、新穀既升、鑽燧改

火、

期可已矣。
【四節】子曰、食夫稻、衣夫錦、

CHAP. XX. Zu Pei wished to see Confucius, but Confucius

declined, on the ground of being sick, to see him. When the

bearer of this message went out at the door, (the Master) took

his lute and sang to it, in order that Pei might hear him.
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CHAP. XXI. 1. Tsai Wo asked about the three years'

mourning for parents, saying that one year was long enough.

2. 'If the superior man,' said he, 'abstains for three years

from the observances of propriety, those observances will be

quite lost. If for three years he abstains from music, music will

be ruined.

3. 'Within a year the old grain is exhausted, and the new

grain has sprung up, and, in procuring fire by friction, we go

through all the changes of wood for that purpose. After a

complete year, the mourning may stop.'

4. The Master said, 'If you were, after a year, to eat good

rice, and wear embroidered clothes, would you feel at ease?' 'I

should,' replied Wo.

於女安乎。曰、安。
【五節】女安、則為之、夫君子之居喪、食旨不甘、

樂不樂、居處不安、故不為也、今女安、則為之。
【六節】宰我出。子

曰、

予之不仁也、子生三年、然後免於父母之懷、夫三年之喪、天下之通

喪也、

予也、有三年之愛於其父母乎。

5. The Master said, 'If you can feel at ease, do it. But a
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superior man, during the whole period of mourning, does not

enjoy pleasant food which he may eat, nor derive pleasure

from music which he may hear. He also does not feel at ease, if

he is comfortably lodged. Therefore he does not do what you

propose. But now you feel at ease and may do it.'

6. Tsai Wo then went out, and the Master said, 'This

shows Yu's want of virtue. It is not till a child is three years old

that it is allowed to leave the arms of its parents. And the three

years' mourning is universally observed throughout the

empire. Did Yu enjoy the three years' love of his parents?'

【廿二章】子曰、飽食終日、無所用心、難矣哉、不有博弈者乎、為

之猶賢

乎已。

【廿三章】子路曰、君子尚勇乎。子曰、君子義以為上、君子有勇而

無義、

為亂、小人有勇而無義、為盜。

【廿四章】
【一節】子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡

者、

惡居下流而訕上

CHAP. XXII. The Master said, 'Hard is it to deal with him,

who will stuff himself with food the whole day, without
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applying his mind to anything good! Are there not gamesters

and chess players? To be one of these would still be better than

doing nothing at all.'

CHAP. XXIII. Tsze-lu said, 'Does the superior man esteem

valour?' The Master said, 'The superior man holds

righteousness to be of highest importance. A man in a superior

situation, having valour without righteousness, will be guilty of

insubordination; one of the lower people having valour without

righteousness, will commit robbery.'

CHAP. XXIV. 1. Tsze-kung said, 'Has the superior man his

hatreds also?' The Master said, 'He has his hatreds. He hates

those who proclaim the evil of others. He hates the man who,

者、惡勇而無禮者、惡果敢而窒者。
【二節】曰、賜也亦有惡乎。惡徼

以為

知者、惡不孫以為勇者、惡訐以為直者。

【廿五章】子曰、唯女子與小人、為難養也、近之則不孫、遠之則怨。

【廿六章】子曰、年四十而見惡焉、其終也已。

being in a low station, slanders his superiors. He hates those

who have valour merely, and are unobservant of propriety. He

hates those who are forward and determined, and, at the same

time, of contracted understanding.'

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2. The Master then inquired, 'Ts'ze, have you also your

hatreds?' Tsze-kung replied, 'I hate those who pry out matters,

and ascribe the knowledge to their wisdom. I hate those who

are only not modest, and think that they are valourous. I hate

those who make known secrets, and think that they are

straightforward.'

CHAP. XXV. The Master said, 'Of all people, girls and

servants are the most difficult to behave to. If you are familiar

with them, they lose their humility. If you maintain a reserve

towards them, they are discontented.'

CHAP. XXVI. The Master said, 'When a man at forty is the

object of dislike, he will always continue what he is.'

微子第十八

BOOK XVIII. WEI TSZE.

【第一章】
【一節】微子去之、箕子為之奴、比干諫而死。
【二節】孔

子曰、

殷有三仁焉。

【第二章】柳下惠為士師、三黜、人曰、子未可以去乎。曰、直道而

事人、

焉往而不三黜、枉道而事人、何
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CHAP. I. 1. The Viscount of Wei withdrew from the court.

The Viscount of Chi became a slave to Chau. Pi-kan

remonstrated with him and died.

2. Confucius said, 'The Yin dynasty possessed these three

men of virtue.'

CHAP. II. Hui of Liu-hsia being chief criminal judge, was

thrice dismissed from his office. Some one said to him, 'Is it not

yet time for you, sir, to leave this?' He replied, 'Serving men in

an upright way, where shall I go to, and not experience such a

thrice-repeated

必去父母之邦。

【第三章】齊景公待孔子、曰、若李氏、則吾不能、以李孟之閒待之。

曰、

吾老矣、不能用也。孔子行。

【第四章】齊人歸女樂。李桓子受之、三日不朝、孔子行。

【第五章】
【一節】楚狂接輿歌而過

dismissal? If I choose to serve men in a crooked way, what

necessity is there for me to leave the country of my parents?'

CHAP. III. The duke Ching of Ch'i, with reference to the

manner in which he should treat Confucius, said, 'I cannot treat

him as I would the chief of the Chi family. I will treat him in a
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manner between that accorded to the chief of the Chi, and that

given to the chief of the Mang family.' He also said, 'I am old; I

cannot use his doctrines.' Confucius took his departure.

CHAP. IV. The people of Ch'i sent to Lu a present of

female musicians, which Chi Hwan received, and for three days

no court was held. Confucius took his departure.

CHAP. V. 1. The madman of Ch'u, Chieh-yu, passed by

Confucius, singing and saying, 'O FANG! O FANG! How is your

孔子、曰、鳳兮鳳兮、何德之衰、往者不可諫、來者猶可追。已而已

而、今

之從政者殆而。【二節】孔子下、欲與之言。趨而辟之、不得與之言。

【第六章】
【一節】長沮桀溺耦而耕。孔子過之、使子路問津焉。
【二

節】

長沮曰、夫執輿者為誰。子路曰、為孔丘。曰、是魯孔丘與。曰、是

也。曰、

是知津矣。
【三節】問於桀

virtue degenerated! As to the past, reproof is useless; but the

future may still be provided against. Give up your vain pursuit.

Give up your vain pursuit. Peril awaits those who now engage

in affairs of government.'

2. Confucius alighted and wished to converse with him,

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but Chieh-yu hastened away, so that he could not talk with

him.

CHAP. VI. 1. Ch'ang-tsu and Chieh-ni were at work in the

field together, when Confucius passed by them, and sent Tsze-

lu to inquire for the ford.

2. Ch'ang-tsu said, 'Who is he that holds the reins in the

carriage there?' Tsze-lu told him, 'It is K'ung Ch'iu.' 'Is it not

K'ung Ch'iu of Lu?' asked he. 'Yes,' was the reply, to which the

other rejoined, 'He knows the ford.'

3. Tsze-lu then inquired of Chieh-ni, who said to him,

'Who

溺。桀溺曰。子為誰。曰、為仲由。曰、是魯孔丘之徒與。對曰、然。

曰、

滔滔者、天下皆是也、而誰以易之、且而與其從辟人之士也、豈若從

辟世之

士哉。耰而不輟。
【四節】子路行以告、夫子憮然曰、鳥獸不可與同群、

非斯人之徒與而誰與、天下有道、丘不與易也。

are you, sir?' He answered, 'I am Chung Yu.' 'Are you not the

disciple of K'ung Ch'iu of Lu?' asked the other. 'I am,' replied

he, and then Chieh-ni said to him, 'Disorder, like a swelling

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flood, spreads over the whole empire, and who is he that will

change its state for you? Than follow one who merely

withdraws from this one and that one, had you not better

follow those who have withdrawn from the world altogether?'

With this he fell to covering up the seed, and proceeded with

his work, without stopping.

4. Tsze-lu went and reported their remarks, when the

Master observed with a sigh, 'It is impossible to associate with

birds and beasts, as if they were the same with us. If I

associate not with these people,-- with mankind,-- with whom

shall I associate? If right principles prevailed through the

empire, there would be no use for me to change its state.'

【第七章】
【一節】子路從而後、遇丈人、以杖荷蓧。子路問曰、子見

夫子

乎。丈人曰、四禮不勤、五穀不分、孰為夫子。植其杖而芸。
【二節】

子路

拱而立。【三節】止子路宿、殺雞為黍而食之、見其二子焉。【四節】

明日、

子路行以告。子曰、隱者也、使子路反見之、至、則行矣。
【五節】子

路曰、

不仕
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CHAP. VII. 1. Tsze-lu, following the Master, happened to

fall behind, when he met an old man, carrying across his

shoulder on a staff a basket for weeds. Tsze-lu said to him,

'Have you seen my master, sir!' The old man replied, 'Your four

limbs are unaccustomed to toil; you cannot distinguish the five

kinds of grain:-- who is your master?' With this, he planted his

staff in the ground, and proceeded to weed.

2. Tsze-lu joined his hands across his breast, and stood

before him.

3. The old man kept Tsze-lu to pass the night in his

house, killed a fowl, prepared millet, and feasted him. He also

introduced to him his two sons.

4. Next day, Tsze-lu went on his way, and reported his

adventure. The Master said, 'He is a recluse,' and sent Tsze-lu

back to see him again, but when he got to the place, the old

man was gone.

5. Tsze-lu then said to the family, 'Not to take office is not

無義。長幼之節、不可廢也、君臣之義、如之何其廢之、欲潔其身、

而亂大

倫、君子之仕也、行其義也、道之不行、已知之矣。

【第八章】
【一節】逸民、伯夷、叔齊、虞仲、夷逸、朱張、柳下惠、
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少連。

【二節】子曰、不降其志、不辱其身、伯夷叔齊與。
【三節】謂柳下惠

少連、

降志辱身矣、言

righteous. If the relations between old and young may not be

neglected, how is it that he sets aside the duties that should be

observed between sovereign and minister? Wishing to

maintain his personal purity, he allows that great relation to

come to confusion. A superior man takes office, and performs

the righteous duties belonging to it. As to the failure of right

principles to make progress, he is aware of that.'

CHAP. VIII. 1. The men who have retired to privacy from

the world have been Po-i, Shu-ch'i, Yu-chung, I-yi, Chu-chang,

Hui of Liu-hsia, and Shao-lien.

2. The Master said, 'Refusing to surrender their wills, or

to submit to any taint in their persons;-- such, I think, were

Po-i and Shu-ch'i.

3. 'It may be said of Hui of Liu-hsia, and of Shao-lien, that

they surrendered their wills, and submitted to taint in their

persons,

中倫、行中慮、其斯而已矣。
【四節】謂虞仲夷逸、隱居放言、身中清、
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中權。
【五節】我則異於是、無可無不可。

【第九章】
【一節】大師摯適齊。【二節】亞飯干適楚。三飯繚適蔡。

四飯

缺適秦。【三節】鼓方叔、

but their words corresponded with reason, and their actions

were such as men are anxious to see. This is all that is to be

remarked in them.

4. 'It may be said of Yu-chung and I-yi, that, while they

hid themselves in their seclusion, they gave a license to their

words; but, in their persons, they succeeded in preserving their

purity, and, in their retirement, they acted according to the

exigency of the times.

5. 'I am different from all these. I have no course for

which I am predetermined, and no course against which I am

predetermined.'

CHAP. IX. 1. The grand music master, Chih, went to Ch'i.

2. Kan, the master of the band at the second meal, went

to Ch'u. Liao, the band master at the third meal, went to Ts'ai.

Chueh, the band master at the fourth meal, went to Ch'in.

3. Fang-shu, the drum master, withdrew to the north of

the river.
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入於河。播(tao2, 上兆下鼓)武、入於漢。【五節】少師陽、擊磬襄、

入於

海。

【第十章】周公謂魯公曰、君子不施其親、不使大臣怨乎不以、故舊

無大故、

則不棄也、無求備於一人。

【十一章】周有八士、伯達、伯适、仲突、仲忽、叔夜、叔夏、李隨、

李騧。

4. Wu, the master of the hand drum, withdrew to the

Han.

5. Yang, the assistant music master, and Hsiang, master of

the musical stone, withdrew to an island in the sea.

CHAP. X. The duke of Chau addressed his son, the duke of

Lu, saying, 'The virtuous prince does not neglect his relations.

He does not cause the great ministers to repine at his not

employing them. Without some great cause, he does not dismiss

from their offices the members of old families. He does not

seek in one man talents for every employment.'

CHAP. XI. To Chau belonged the eight officers, Po-ta,

Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shu-hsia, Chi-sui, and

Chi-kwa.
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子張第十九

BOOK XIX. TSZE-CHANG.

【第一章】子張曰、士、見危致命、見得思義、祭思敬、喪思哀、其

可已矣。

【第二章】子張曰、執德不弘、信道不篤、焉能為有、焉能為亡。

CHAP. I. Tsze-chang said, 'The scholar, trained for public

duty, seeing threatening danger, is prepared to sacrifice his life.

When the opportunity of gain is presented to him, he thinks of

righteousness. In sacrificing, his thoughts are reverential. In

mourning, his thoughts are about the grief which he should

feel. Such a man commands our approbation indeed.'

CHAP. II. Tsze-chang said, 'When a man holds fast to

virtue, but without seeking to enlarge it, and believes right

principles, but without firm sincerity, what account can be

made of his existence or non-existence?'

【第三章】子夏之門人問交於子張。子張曰、子夏云何。對曰、子夏

曰、可

者與之、其不可者拒之。子張曰、異乎吾所聞、君子尊賢而容眾、嘉

善而矜
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不能、我之大賢與、於人何所不容、我之不賢與、人將拒我、如之何

其拒人

也。

【第四章】子夏曰、雖小道、必有

CHAP. III. The disciples of Tsze-hsia asked Tsze-chang

about the principles that should characterize mutual

intercourse. Tsze-chang asked, 'What does Tsze-hsia say on the

subject?' They replied, 'Tsze-hsia says:-- "Associate with those

who can advantage you. Put away from you those who cannot

do so."' Tsze-chang observed, 'This is different from what I

have learned. The superior man honours the talented and

virtuous, and bears with all. He praises the good, and pities the

incompetent. Am I possessed of great talents and virtue?--

who is there among men whom I will not bear with? Am I

devoid of talents and virtue?-- men will put me away from

them. What have we to do with the putting away of others?'

CHAP. IV. Tsze-hsia said, 'Even in inferior studies and

employments there is something worth being looked at; but if

it be

可觀者焉、致遠恐泥、是以君子不為也。

【第五章】子夏曰、日知其所亡、月無忘其所能、可謂好學也已矣。
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【第六章】子夏曰、博學而篤志、切問而近思、仁在其中矣。

【第七章】子夏曰、百工居肆、以成其事、君子學以致其道。

attempted to carry them out to what is remote, there is a

danger of their proving inapplicable. Therefore, the superior

man does not practise them.'

CHAP. V. Tsze-hsia said, 'He, who from day to day

recognises what he has not yet, and from month to month does

not forget what he has attained to, may be said indeed to love

to learn.'

CHAP. VI. Tsze-hsia said, 'There are learning extensively,

and having a firm and sincere aim; inquiring with earnestness,

and reflecting with self-application:-- virtue is in such a

course.'

CHAP. VII. Tsze-hsia said, 'Mechanics have their shops to

dwell in, in order to accomplish their works. The superior man

learns, in order to reach to the utmost of his principles.'

【第八章】子夏曰、小人之過也、必文。

【第九章】子夏曰、君子有三變、望之儼然、即之也溫、聽其言也厲。

【第十章】子夏曰、君子信而後勞其民、未信、則以為厲己也、信而

後諫、

未信、則以為謗己也。
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【十一章】子夏曰、大德不踰閑、

CHAP. VIII. Tsze-hsia said, 'The mean man is sure to gloss

his faults.'

CHAP. IX. Tsze-hsia said, 'The superior man undergoes

three changes. Looked at from a distance, he appears stern;

when approached, he is mild; when he is heard to speak, his

language is firm and decided.'

CHAP. X. Tsze-hsia said, 'The superior man, having

obtained their confidence, may then impose labours on his

people. If he have not gained their confidence, they will think

that he is oppressing them. Having obtained the confidence of

his prince, one may then remonstrate with him. If he have not

gained his confidence, the prince will think that he is vilifying

him.'

CHAP. XI. Tsze-hsia said, 'When a person does not

transgress the boundary line in the great virtues, he may pass

and repass it in the small virtues.'

小德出入可也。

【十二章】
【一節】子游曰、子夏之門人小子、當洒掃、應對、進退、

則可

矣、抑末也、本之則無、如之何。
【二節】子夏聞之曰、噫、言游過矣、
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子之道、孰先傳焉、孰後倦焉、譬諸草木、區以別矣、君子之道、焉

可誣也、

有始有卒者、其惟聖人乎。

CHAP. XII. 1. Tsze-yu said, 'The disciples and followers of

Tsze-hsia, in sprinkling and sweeping the ground, in answering

and replying, in advancing and receding, are sufficiently

accomplished. But these are only the branches of learning, and

they are left ignorant of what is essential.-- How can they be

acknowledged as sufficiently taught?'

2. Tsze-hsia heard of the remark and said, 'Alas! Yen Yu

is wrong. According to the way of the superior man in teaching,

what departments are there which he considers of prime

importance, and delivers? what are there which he considers of

secondary importance, and allows himself to be idle about? But

as in the case of plants, which are assorted according to their

classes, so he deals with his disciples. How can the way of a

superior man be such as to make fools of any of them? Is it not

the sage alone, who can unite in one the beginning and the

consummation of learning?'

【十三章】子夏曰、仕而優則學、學而優則仕。
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【十四章】子游曰、喪致乎哀而止。

【十五章】子游曰、吾友張也、為難能也、然而未仁。

【十六章】曾子曰、堂堂乎張也、難與並為仁矣。

【十七章】曾子曰、吾聞諸夫子、人未有自致者也、必也親喪乎。

CHAP. XIII. Tsze-hsia said, 'The officer, having discharged

all his duties, should devote his leisure to learning. The student,

having completed his learning, should apply himself to be an

officer.'

CHAP. XIV. Tsze-hsia said, 'Mourning, having been carried

to the utmost degree of grief, should stop with that.'

CHAP. XV. Tsze-hsia said, 'My friend Chang can do things

which are hard to be done, but yet he is not perfectly virtuous.'

CHAP. XVI. The philosopher Tsang said, 'How imposing is

the manner of Chang! It is difficult along with him to practise

virtue.'

CHAP. XVII. The philosopher Tsang said, 'I heard this

from our Master:-- "Men may not have shown what is in them

to the full extent, and yet they will be found to do so, on

occasion of mourning for their parents."'

【十八章】曾子曰、吾聞諸夫子、孟莊子之孝也、其他可能也、其不

改父之
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臣、與父之政、是難能也。

【十九章】孟氏使陽膚為士師、問於曾子。曾子曰、上失其道、民散、

久矣、

如得其情、則哀矜而勿喜。

【二十章】子貢曰、紂之不善、不如是之甚也、是以君子

CHAP. XVIII. The philosopher Tsang said, 'I have heard

this from our Master:-- "The filial piety of Mang Chwang, in

other matters, was what other men are competent to, but, as

seen in his not changing the ministers of his father, nor his

father's mode of government, it is difficult to be attained to."'

CHAP. XIX. The chief of the Mang family having

appointed Yang Fu to be chief criminal judge, the latter

consulted the philosopher Tsang. Tsang said, 'The rulers have

failed in their duties, and the people consequently have been

disorganised, for a long time. When you have found out the

truth of any accusation, be grieved for and pity them, and do

not feel joy at your own ability.'

CHAP. XX. Tsze-kung said, 'Chau's wickedness was not so

great as that name implies. Therefore, the superior man hates

to dwell

惡居下流、天下之惡皆歸焉。
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【廿一章】子貢曰、君子之過也、如日月之食焉、過也、人皆見之、

更也、

人皆仰之。

【廿二章】
【一節】衛公孫朝問於子貢曰、仲尼焉學。
【二節】子貢曰、

武之道、未墜於地、在人、賢者識其大者、不賢者識其小者、莫不有

文武之

道焉、夫子焉不學、而亦何常師之有、

in a low-lying situation, where all the evil of the world will

flow in upon him.'

CHAP. XXI. Tsze-kung said, 'The faults of the superior

man are like the eclipses of the sun and moon. He has his

faults, and all men see them; he changes again, and all men

look up to him.'

CHAP. XXII. 1. Kung-sun Ch'ao of Wei asked Tsze-kung,

saying, 'From whom did Chung-ni get his learning?'

2. Tsze-kung replied, 'The doctrines of Wan and Wu have

not yet fallen to the ground. They are to be found among men.

Men of talents and virtue remember the greater principles of

them, and others, not possessing such talents and virtue,

remember the smaller. Thus, all possess the doctrines of Wan

and Wu. Where could our Master go that he should not have an
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opportunity of learning them? And yet what necessity was

there for his having a regular master?'

【廿三章】
【一節】叔孫武叔語大夫於朝曰、子貢賢於仲尼。【二節】

子服

景伯以告子貢。子貢曰、譬之宮牆、賜之牆也、及肩、窺見室家之好。

【三

節】夫子之牆、數仞、不得其門而入、不見宗廟之美、百官之富。
【四

節】

得其門者或寡矣、夫子之云、不亦宜乎。

CHAP. XXIII. 1. Shu-sun Wu-shu observed to the great

officers in the court, saying, 'Tsze-kung is superior to Chung-ni.'

2. Tsze-fu Ching-po reported the observation to Tsze-

kung, who said, 'Let me use the comparison of a house and its

encompassing wall. My wall only reaches to the shoulders. One

may peep over it, and see whatever is valuable in the

apartments.

3. 'The wall of my Master is several fathoms high. If one

do not find the door and enter by it, he cannot see the ancestral

temple with its beauties, nor all the officers in their rich array.

4. 'But I may assume that they are few who find the door.

Was not the observation of the chief only what might have
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been expected?'

【廿四章】叔孫武叔毀仲尼。子貢曰、無以為也、仲尼不可毀也、他

人之賢

者、丘陵也、猶可踰也、仲尼、日月也、無得而踰焉、人雖欲自絕、

其何傷

於日月乎、多見其不知量也。

【廿五章】
【一節】陳子禽謂子貢曰、子為恭也、仲尼豈賢於子乎。
【二

節】

子貢曰、君子一言以為知、一言以為不知、言不可不慎也。
【三節】夫

子之

CHAP. XXIV. Shu-sun Wu-shu having spoken revilingly of

Chung-ni, Tsze-kung said, 'It is of no use doing so. Chung-ni

cannot be reviled. The talents and virtue of other men are

hillocks and mounds which may be stepped over. Chung-ni is

the sun or moon, which it is not possible to step over. Although

a man may wish to cut himself off from the sage, what harm

can he do to the sun or moon? He only shows that he does not

know his own capacity.

CHAP. XXV. 1. Ch'an Tsze-ch'in, addressing Tsze-kung,

said, 'You are too modest. How can Chung-ni be said to be

superior to you?'
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2. Tsze-kung said to him, 'For one word a man is often

deemed to be wise, and for one word he is often deemed to be

foolish. We ought to be careful indeed in what we say.

3. 'Our Master cannot be attained to, just in the same way

as the heavens cannot be gone up to by the steps of a stair.

不可及也、猶天之不可階而升也。
【四節】夫子之得邦家者、所謂立之

斯立、

道之期行、綏之期來、動之斯和、其生也榮、其死也哀、如之何其可

及也。

4. 'Were our Master in the position of the ruler of a State

or the chief of a Family, we should find verified the description

which has been given of a sage's rule:-- he would plant the

people, and forthwith they would be established; he would lead

them on, and forthwith they would follow him; he would make

them happy, and forthwith multitudes would resort to his

dominions; he would stimulate them, and forthwith they would

be harmonious. While he lived, he would be glorious. When he

died, he would be bitterly lamented. How is it possible for him

to be attained to?'

堯曰第二十
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BOOK XX. YAO YUEH.

【第一章】
【一節】堯曰、咨、爾舜、天之曆數在爾躬、允執其中、四

海困

窮、天祿永終。【二節】舜亦以命禹。
【三節】曰、予小子履、敢用玄

牡、

敢昭告于皇皇后帝、有罪不敢赦、帝臣不蔽、簡在帝心、朕躬有罪、

無以萬

方、萬方有罪、

CHAP. I. 1. Yao said, 'Oh! you, Shun, the Heaven-

determined order of succession now rests in your person.

Sincerely hold fast the due Mean. If there shall be distress and

want within the four seas, the Heavenly revenue will come to a

perpetual end.'

2. Shun also used the same language in giving charge to

Yu.

3. T'ang said, 'I the child Li, presume to use a dark-

coloured victim, and presume to announce to Thee, O most

great and sovereign God, that the sinner I dare not pardon, and

thy ministers, O God, I do not keep in obscurity. The

examination of them is by thy mind, O God. If, in my person, I

commit offences, they are not to be attributed to you, the

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people of the myriad regions. If you in the myriad regions

commit offences, these offences must rest on my person.'

罪在朕躬。
【四節】周有大賚、善人是富。
【五節】雖有周親、不如仁

人、

百姓有過、在予一人。
【六節】謹權量、審法度、修廢官、四方之政行

焉。

【七節】興滅國、繼絕世、舉逸民、天下之民歸心焉。
【八節】所重民、

食、

喪、祭。【九節】寬則得眾、信、則民任焉、敏、則有功、公則說。

4. Chau conferred great gifts, and the good were enriched.

5. 'Although he has his near relatives, they are not equal

to my virtuous men. The people are throwing blame upon me,

the One man.'

6. He carefully attended to the weights and measures,

examined the body of the laws, restored the discarded officers,

and the good government of the kingdom took its course.

7. He revived States that had been extinguished, restored

families whose line of succession had been broken, and called

to office those who had retired into obscurity, so that

throughout the kingdom the hearts of the people turned

towards him.
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8. What he attached chief importance to, were the food of

the people, the duties of mourning, and sacrifices.

9. By his generosity, he won all. By his sincerity, he made

the people repose trust in him. By his earnest activity, his

achievements were great. By his justice, all were delighted.

【第二章】
【一節】子張問於孔子曰、何如、斯可以從政矣。子曰、尊

五美、

屏四惡、斯可以從政矣。子張曰、何謂五美。子曰、君子惠、而不費、

勞、

而不怨、欲、而不貪、泰、而不驕、威、而不猛。
【二節】子張曰、何

謂惠

而不費。子曰、因民之所利而利之、

CHAP. II. 1. Tsze-chang asked Confucius, saying, 'In what

way should a person in authority act in order that he may

conduct government properly?' The Master replied, 'Let him

honour the five excellent, and banish away the four bad,

things;-- then may he conduct government properly.' Tsze-

chang said, 'What are meant by the five excellent things?' The

Master said, 'When the person in authority is beneficent

without great expenditure; when he lays tasks on the people

without their repining; when he pursues what he desires

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without being covetous; when he maintains a dignified ease

without being proud; when he is majestic without being fierce.'

2. Tsze-chang said, 'What is meant by being beneficent

without great expenditure?' The Master replied, 'When the

person in authority makes more beneficial to the people the

things from which

斯不亦惠而不費乎、擇可勞而勞之、又誰怨、欲仁而得仁、又焉貪、

君子無

眾寡、無小大、無敢慢、斯不亦泰而不驕乎、君子正其衣冠、尊其瞻

視、儼

然人望而畏之、斯不亦威而不猛乎。
【三節】子張曰、何謂四惡。子曰、

教而殺、謂之虐、不戒視成、謂之暴、慢令致期、謂之賊、猶

they naturally derive benefit;-- is not this being beneficent

without great expenditure? When he chooses the labours which

are proper, and makes them labour on them, who will repine?

When his desires are set on benevolent government, and he

secures it, who will accuse him of covetousness? Whether he

has to do with many people or few, or with things great or

small, he does not dare to indicate any disrespect;-- is not this

to maintain a dignified ease without any pride? He adjusts his

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clothes and cap, and throws a dignity into his looks, so that,

thus dignified, he is looked at with awe;-- is not this to be

majestic without being fierce?'

3. Tsze-chang then asked, 'What are meant by the four

bad things?' The Master said, 'To put the people to death

without having instructed them;-- this is called cruelty. To

require from them, suddenly, the full tale of work, without

having given them warning;-- this is called oppression. To issue

orders as if without urgency, at first, and, when the time

comes, to insist on them with severity;-- this is called injury.

And, generally, in the giving pay

之與人也、出納之吝、謂之有司。

【第三章】
【一節】子曰、不知命、無以為君子也。
【二節】不知禮、

無以

立也。
【三節】不知言、無以知人也。

or rewards to men, to do it in a stingy way;-- this is called

acting the part of a mere official.'

CHAP III. 1. The Master said, 'Without recognising the

ordinances of Heaven, it is impossible to be a superior man.

2. 'Without an acquaintance with the rules of Propriety, it

is impossible for the character to be established.

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3. 'Without knowing the force of words, it is impossible to

know men.'

End of this Project Gutenberg Etext of The Chinese Classics

(Confucian Analects) by James Legge