The Analects, passage 61

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.

The Analects, passage 403

中倫、行中慮、其斯而已矣。【四節】謂虞仲夷逸、隱居放言、身中清、廢中權。【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.

The Analects, passage 246

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.'

The Analects, passage 394

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、吾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 flood, spreads over the whole empire, and who is he that will change its state for you?

The Analects, passage 119

【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.

The Analects, passage 45

【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 Analects, passage 375

【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 Analects, passage 354

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.

The Analects, passage 217

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?

The Analects, passage 109

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.' 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

The Analects, passage 193

【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、與槨同)。【二節】子曰、才不才、亦各言其子也、鯉也死、有棺而無(guo3 木 +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.

The Analects, passage 334

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.'

The Analects, passage 36

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.

The Analects, passage 199

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、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 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.'

The Analects, passage 178

【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 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.

The Analects, passage 77

【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.

The Analects, passage 122

【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 me. 3.

The Analects, passage 19

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 Analects, passage 117

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

The Analects, passage 159

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 Analects, passage 373

【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. 4. 'They teach the art of sociability. 5. 'They show how to regulate feelings of resentment. 6.

The Analects, passage 291

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、 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.

The Analects, passage 379

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.'

The Analects, passage 221

【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 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.'

The Analects, passage 315

行矣、言不忠信、行不篤敬、雖州里、行乎哉。【三節】立、則見其參於前也、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.

The Analects, passage 84

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 displeasure.

The Analects, passage 124

Hearing much and selecting what is good and following it; seeing much and keeping it in memory:-- this is the second style of knowledge.'

The Analects, passage 368

Confucius said, 'To be able to practise five things everywhere under heaven constitutes perfect virtue.' He 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.

The Analects, passage 293

'Will you require from him the small fidelity of common

The Analects, passage 357

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 have all heard?' 2. Po-yu replied, 'No.

The Analects, passage 207

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.

The Analects, passage 271

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.'

The Analects, passage 187

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.

The Analects, passage 395

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?

The Analects, passage 110

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

The Analects, passage 242

For a morning's anger to disregard one's own life, and involve that of 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.'

The Analects, passage 204

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

The Analects, passage 35

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 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.

The Analects, passage 339

櫝中、是誰之過與。【八節】冉有曰、今夫顓臾、固而近於費、今不取、後世必為子孫憂。【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 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.

The Analects, passage 123

'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.

The Analects, passage 89

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 Kao

The Analects

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