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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.

The Analects, passage 33

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

The Analects, passage 253

吾不如老圃。【二節】樊遲出。子曰、小人哉、樊須也。【三節】上好禮、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.

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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!'

The Analects, passage 288

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.

The Analects, passage 325

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?

The Analects, passage 274

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

The Analects, passage 203

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.

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"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?' 2. The Master said, 'Why must Kao-tsung be referred to as an example of this? The ancients all did so.

The Analects, passage 412

【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。【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.

The Analects, passage 346

【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、 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.

The Analects, passage 415

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、君子之道、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.

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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、有慟乎。【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.

The Analects, passage 7

【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? 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?'

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The Master said, 'Those whose courses are different cannot lay plans for one another.' CHAP. XL. The Master said, 'In language it is simply 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

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【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、何足以臧。【廿七章】子曰、歲寒、然後知松柏之後彫也。【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.

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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.'

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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.

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【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.'

The Analects, passage 172

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 them. 4.

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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.

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There is the love of knowing without the love of learning;-- the 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.

The Analects, passage 420

【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.

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'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 been expected?'

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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.

The Analects, passage 70

【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

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【十五章】子曰、臧武仲、以防求為後於魯、雖曰不要君、吾不信也。【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?'

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【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.'

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【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.'

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

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【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、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!

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'I have heard only these two things from him.' 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

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【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.

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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 practical use is it?'

The Analects, passage 139

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 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.'

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'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.'

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Tsze-kung said, 'If it cannot be helped, and one of these must be dispensed with, which of the three should be foregone first?' 'The military equipment,' said the Master. 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.

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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)、何謂也。【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.'

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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 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?

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And yet what necessity was there for his having a regular master?'

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If Ch'ih were to be a small assistant in these services, who could be a great one?

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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 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?

The Analects, passage 342

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 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.'

The Analects, passage 235

【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。 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.

The Analects, passage 220

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.'

The Analects, passage 153

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

The Analects, passage 402

'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,

The Analects, passage 60

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.'

The Analects, passage 430

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?'

The Analects, passage 306

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 musical stone in Wei, when a man, carrying a straw basket, passed the door

The Analects

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