The Analects, passage 55

【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。【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 Analects, passage 213

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.

The Analects, passage 387

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.' 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.

The Analects, passage 324

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 aside good words because of the man.'

The Analects, passage 226

【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.

The Analects, passage 2

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The Analects, passage 26

【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。【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.

The Analects, passage 183

【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 Analects, passage 40

【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 Analects, passage 431

【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.

The Analects, passage 222

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、不憂不懼、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. The Master said, 'The superior man has neither anxiety nor fear.' 2.

The Analects, passage 323

He completes it with sincerity. This is indeed a superior man.'

The Analects, passage 57

The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-- wherewith should I contemplate such ways?'

The Analects, passage 73

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 glad,

The Analects, passage 437

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

The Analects, passage 133

'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.

The Analects, passage 83

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、無慍色。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 Analects, passage 328

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 Analects, passage 436

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 without being covetous; when he maintains a dignified ease without being proud; when he is majestic without being fierce.' 2.

The Analects, passage 224

曰、商聞之矣。【三節】死生有命、富貴在天。【四節】君子敬而無失、與人恭而有禮、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 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.

The Analects, passage 95

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

The Analects, passage 396

If right principles prevailed through the empire, there would be no use for me to change its state.'

The Analects, passage 225

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.'

The Analects, passage 427

【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.

The Analects, passage 305

【卅九章】【一節】子曰、賢者辟世。【二節】其次辟地。【三節】其次辟色。【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.

The Analects, passage 82

The Master said of Tsze-ch'an that he had four of the characteristics of a superior man:-- in his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.'

The Analects, passage 186

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、雖車馬、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 his carriage to be yoked, he went at once. CHAP. XIV. When he entered the ancestral temple of the State, he asked about everything.

The Analects, passage 428

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?' 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.

The Analects, passage 338

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?'

The Analects, passage 74

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。子曰、由也、千乘之國、可使治其賦也、不知其仁也。【三節】求也何如。子曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。【四節】赤也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。 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.

The Analects, passage 441

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. 3. 'Without knowing the force of words, it is impossible to know men.'

The Analects, passage 391

I will treat him in a 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

The Analects, passage 411

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.'

The Analects, passage 285

'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.'

The Analects, passage 347

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.

The Analects, passage 223

'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:--

The Analects, passage 372

There is the love of firmness without the love of learning;-- the beclouding here leads to extravagant conduct.'

The Analects, passage 256

【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】冉有曰、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 Analects, passage 408

【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 Analects, passage 209

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.

The Analects, passage 331

【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 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.'

The Analects, passage 349

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。【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.

The Analects, passage 52

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.

The Analects, passage 129

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.'

The Analects, passage 273

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 Analects, passage 231

【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。 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.

The Analects, passage 179

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.

The Analects, passage 142

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

The Analects, passage 88

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.'

The Analects, passage 205

The Master said, 'There are your father and elder brothers to be consulted;-- why should you act on that principle of immediately carrying into practice what you hear?' Zan Yu asked the same, whether he should immediately carry into practice what he heard, and the Master answered, 'Immediately carry into practice what you hear.' Kung-hsi Hwa said, 'Yu asked whether he should carry immediately into practice what he heard, and you said, "There are your father and elder brothers to be consulted." Ch'iu asked whether he should immediately carry into practice what he heard, and you said, "Carry it immediately into practice." I, Ch'ih, am perplexed, and venture to ask you for an explanation.' The Master said, 'Ch'iu is retiring and slow; therefore,