The Analects, passage 41

The Master said, 'If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?' 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.

The Analects, passage 201

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 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.

The Analects, passage 358

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.

The Analects, passage 230

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.'

The Analects, passage 374

'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?'

The Analects, passage 299

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 Analects, passage 29

【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。 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!'

The Analects, passage 65

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,

The Analects, passage 300

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 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.'

The Analects, passage 399

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

The Analects, passage 3

This text preserves the original page breaks. In a few places I have substituted the character forms available in the Big 5 character set for rare or (what are now considered) nonstandard forms used by Legge. Characters not included in the Big 5 character set in any form are described by their constituent elements.

The Analects, passage 147

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.'

The Analects, passage 167

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 Analects, passage 234

【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。【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.'

The Analects, passage 265

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 have things done quickly prevents their being done thoroughly. Looking at small advantages prevents great affairs from being accomplished.' CHAP. XVIII. 1.

The Analects, passage 86

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.

The Analects, passage 212

Turning to Yen Yu, he said, 'Ch'iu, what are your wishes?' Ch'iu replied, 'Suppose a state of sixty or seventy li square, or one of fifty or sixty, and let me have the government of it;-- in three years' time, I could make plenty to abound among the people. As to teaching them the principles of propriety, and music, I must wait for the rise of a superior man to do that.'

The Analects, passage 182

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. 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.

The Analects, passage 75

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.' 4.

The Analects, passage 50

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.'

The Analects, passage 340

'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.

The Analects, passage 329

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 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.

The Analects, passage 434

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. 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.

The Analects, passage 21

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.'

The Analects, passage 190

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 it. Thrice it smelt him and then rose.

The Analects, passage 96

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。 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 Analects, passage 46

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.

The Analects, passage 69

【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.'

The Analects, passage 307

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.

The Analects, passage 72

【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 Analects, passage 198

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

The Analects, passage 435

【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.

The Analects, passage 376

The Master said, 'He who puts on an 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.'

The Analects, passage 195

Heaven is destroying me! Heaven is destroying me!'

The Analects, passage 272

羞。【三節】子曰、不占而已矣。【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.

The Analects, passage 248

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.

The Analects, passage 356

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.

The Analects, passage 297

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 Analects, passage 250

'If names be not correct, language is not in accordance with

The Analects, passage 63

【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 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.'

The Analects, passage 312

【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.'

The Analects, passage 111

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.'

The Analects, passage 393

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

The Analects, passage 107

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.'

The Analects, passage 44

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 said, 'It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him.'

The Analects, passage 249

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.

The Analects, passage 16

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 Analects, passage 370

【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、好信不好學、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.

The Analects, passage 169

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?'

The Analects, passage 417

Is it not the sage alone, who can unite in one the beginning and the consummation of learning?'