论语序说

史记世家曰：“孔子名丘，字仲尼。其先宋人。父叔梁纥，母颜氏。以鲁襄公二十二 年，庚戌之岁，十一月庚子，生孔子于鲁昌平乡陬邑。为儿嬉戏，常陈俎豆，设礼容。及长，为委吏，料量平；为司职吏，畜蕃息。适周，问礼于老子，既反，而弟子益进。昭公二 十五年甲申，孔子年三十五，而昭公奔齐，鲁乱。于是适齐，为高昭子家臣，以通乎景公。公欲封以尼溪之田，晏婴不可，公惑之。孔子遂行，反乎鲁。定公元年壬辰，孔子年四十 三，而季氏强僭，其臣阳虎作乱专政。故孔子不仕，而退修诗、书、礼、乐，弟子弥众。九年庚子，孔子年五十一。公山不狃以费畔季氏，召，孔子欲往，而卒不行。定公以孔子为中 都宰，一年，四方则之，遂为司空，又为大司寇。十年辛丑，相定公会齐侯于夹谷，齐人归鲁侵地。十二年癸卯，使仲由为季氏宰，堕三都，收其甲兵。孟氏不肯堕成，围之不克。十 四年乙巳，孔子年五十六，摄行相事，诛少正卯，与闻国政。三月，鲁国大治。齐人归女乐以沮之，季桓子受之。郊又不致膰俎于大夫，孔子行。适卫，主于子路妻兄颜浊邹家。适 陈，过匡，匡人以为阳虎而拘之。既解，还卫，主蘧伯玉家，见南子。去适宋，司马桓魋欲杀之。又去，适陈，主司城贞子家。居三岁而反于卫，灵公不能用。晋赵氏家臣佛肸以中牟 畔，召孔子，孔子欲往，亦不果。将西见赵简子，至河而反，又主蘧伯玉家。灵公问陈，不对而行，复如陈。季桓子卒，遗言谓康子必召孔子，其臣止之，康子乃召冉求。孔子如蔡及 叶。楚昭王将以书社地封孔子，令尹子西不可，乃止。又反乎卫，时灵公已卒，卫君辄欲得孔子为政。而冉求为季氏将，与齐战有功，康子乃召孔子，而孔子归鲁，实哀公之十一年丁 巳，而孔子年六十八矣。然鲁终不能用孔子，孔子亦不求仕，乃叙书传礼记。删诗正乐，序易彖、系、象、说卦、文言。弟子盖三千焉，身通六艺者七十二人。十四年庚申，鲁西狩获 麟，孔子作春秋。明年辛酉，子路死于卫。十六年壬戌、四月己丑，孔子卒，年七十三，葬鲁城北泗上。弟子皆服心丧三年而去，惟子贡庐于冢上，凡六年，孔子生鲤，字伯鱼，先 卒。伯鱼生急，字子思，作中庸。” 何氏曰：“鲁论语二十篇。齐论语别有问王、知道，凡二十二篇，其二十篇中章句，颇 多于鲁论。古论出孔氏壁中，分尧曰下章子张问以为一篇，有两子张，凡二十一篇，篇次不与齐鲁论同。” 程子曰：“论语之书，成于有子曾子之门人，故其书独二子以子称。” 程子曰：“读论语：有读了全然无事者；有读了后其中得一两句喜者；有读了后知好之 者；有读了后直有不知手之舞之足之蹈之者。” 程子曰：“今人不会读书。如读论语，未读时是此等人，读了后又只是此等人，便是不曾读。” 程子曰：“颐自十七八读论语，当时已晓文义。读之愈久，但觉意味

读论语孟子法 程子曰：“学者当以论语孟子为本。论语孟子既治，则六经可不治而明矣。读书者当观 圣人所以作经之意，与圣人所以用心，圣人之所以至于圣人，而吾之所以未至者，所以未得者。句句而求之，昼诵而味之，中夜而思之，平其心，易其气，阙其疑，则圣人之意可见 矣。” 程子曰：“凡看文字，须先晓其文义，然后可以求其意。未有不晓文义而见意者也。” 程子曰：“学者须将论语中诸弟子问处便作自己问，圣人答处便作今日耳闻，自然有得。虽孔孟复生，不过以此教人。若能于语孟中深求玩味，将来涵养成甚生气质！” 程子曰：“凡看语孟，且须熟读玩味。须将圣人言语切己，不可只作一场话说。人只看得二书切己，终身尽多也。” 程子曰：“论孟只剩读着，便自意足。学者须是玩味。若以语言解着，意便不足。” 或问：“且将论孟紧要处看，如何？”程子曰：“固是好，但终是不浃洽耳。” 程子曰：“孔子言语句句是自然，孟子言语句句是事实。” 程子曰：“学者先读论语孟子，如尺度权衡相似，以此去量度事物，自然见得长短轻重。” 程子曰：“读论语孟子而不知道，所谓‘虽多，亦奚以为’。” 卷一　学而第一 子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？” 有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！” 子曰：“巧言令色，鲜矣仁！” 曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？” 子曰：“道千乘之国：敬事而信，节用而爱人，使民以时。” 子曰：“弟子入则孝，出则弟，谨而信，泛爱众，而亲仁。行有余力，则以学文。” 子夏曰：“贤贤易色，事父母能竭其力，事君能致其身，与朋友交言而有信。虽曰未学，吾必谓之学矣。” 子曰：“君子不重则不威，学则不固。主忠信。无友不如己者。过则勿惮改。” 曾子曰：“慎终追远，民德归厚矣。” 子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？抑与之与？”子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？” 子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。” 有子曰：“礼之用，和为贵。先王之道斯为美，小大由之。有所不行，知和而和，不以 礼节之，亦不可行也。” 有子曰：“信近于义，言可复也；恭近于礼，远耻辱也；因不失其亲，亦可宗也。” 子曰：“君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。” 子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也。未若贫而乐，富而好礼者 也。”子贡曰：“诗云：‘如切如磋，如琢如磨。’其斯之谓与？”子曰：“赐也，始可与言诗已矣！告诸往而知来者。” 子曰：“不患人之不己知，患不知人也。” 卷一　为政第二 子曰：“为政以德，譬如北辰，居其所而众星共之。” 子曰：“诗三百，一言以蔽之，曰‘思无邪’。” 子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。” 子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不踰矩。” 孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝于我，我对曰‘无违’。”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。” 孟武伯问孝。子曰：“父母唯其疾之忧。” 子游问孝。子曰：“今之孝者，是谓能养。至于犬马，皆能有养；不敬，何以别乎？” 子夏问孝。子曰：“色难。有事弟子服其劳，有酒食先生馔，曾是以为孝乎？” 子曰：“吾与回言终日，不违如愚。退而省其私，亦足以发。回也， 不愚。” 子曰：“视其所以，观其所由，察其所安。人焉廋哉？人焉廋哉？” 子曰：“温故而知新，可以为师矣。” 子曰：“君子不器。” 子贡问君子。子曰：“先行其言，而后从之。” 子曰：“君子周而不比，小人比而不周。” 子曰：“学而不思则罔，思而不学则殆。” 子曰：“攻乎异端，斯害也已！” 子曰：“由！诲女知之乎？知之为知之，不知为不知，是知也。” 子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤；多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。” 哀公问曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。” 季康子问：“使民敬、忠以劝，如之何？”子曰：“临之以庄则敬，孝慈则忠，举善而教不能，则劝。” 或谓孔子曰：“子奚不为政？”子曰：“书云：‘孝乎惟孝、友于兄弟，施于有政。’是亦为政，奚其为为政？” 子曰：“人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？” 子张问：“十世可知也？”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损 益，可知也；其或继周者，虽百世可知也。” 子曰：“非其鬼而祭之，谄也。见义不为，无勇也。” 卷二　八佾第三 孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？” 三家者以雍彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？” 子曰：“人而不仁，如礼何？人而不仁，如乐何？” 林放问礼之本。子曰：“大哉问！礼，与其奢也，宁俭；丧，与其易也，宁戚。” 子曰：“夷狄之有君，不如诸夏之亡也。” 季氏旅于泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山，不如林放乎？” 子曰：“君子无所争，必也射乎！揖让而升，下而饮，其争也君子。” 子夏问曰：“‘巧笑倩兮，美目盼兮，素以为绚兮。’何谓也？”子曰：“绘事后 素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗已矣。” 子曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献不足故 也，足则吾能征之矣。” 子曰：“禘自既灌而往者，吾不欲观之矣。” 或问禘之说。子曰：“不知也。知其说者之于天下也，其如示诸斯乎！”指其掌。 祭如在，祭神如神在。子曰：“吾不与祭，如不祭。” 王孙贾问曰：“与其媚于奥，宁媚于灶，何谓也？”子曰：“不然，获罪于天，无所祷也。” 子曰：“周监于二代，郁郁乎文哉！吾从周。” 子入大庙，每事问。或曰：“孰谓鄹人之子知礼乎？入大庙，每事问。”子闻之曰：“是礼也。” 子曰：“射不主皮，为力不同科，古之道也。” 子贡欲去告朔之饩羊。子曰：“赐也，尔爱其羊，我爱其礼。” 子曰：“事君尽礼，人以为谄也。” 定公问：“君使臣，臣事君，如之何？”孔子对曰：“君使臣以礼，臣事君以忠。” 子曰：“关雎，乐而不淫，哀而不伤。” 哀公问社于宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰使民战栗。”子闻之曰：“成事不说，遂事不谏，既往不咎。” 子曰：“管仲之器小哉！”或曰：“管仲俭乎？”曰：“管氏有三归，官事不摄，焉得 俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门；邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？” 子语鲁大师乐。曰：“乐其可知也：始作，翕如也；从之，纯如也，皦如也，绎如也，以成。” 仪封人请见。曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子，何患于丧乎？天下之无道也久矣，天将以夫子为木铎。” 子谓韶，“尽美矣，又尽善也。”谓武，“尽美矣，未尽善也”。 子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？” 卷二　里仁第四 子曰：“里仁为美。择不处仁，焉得知？” 子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。” 子曰：“唯仁者能好人，能恶人。” 子曰：“苟志于仁矣，无恶也。” 子曰：“富与贵是人之所欲也，不以其道得之，不处也；贫与贱是人之所恶也，不以其 道得之，不去也。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。” 子曰：“我未见好仁者，恶不仁者。好仁者，无以尚之；恶不仁者，其为仁矣，不使不 仁者加乎其身。有能一日用其力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。” 子曰：“人之过也，各于其党。观过，斯知仁矣。” 子曰：“朝闻道，夕死可矣。” 子曰：“士志于道，而耻恶衣恶食者，未足与议也。” 子曰：“君子之于天下也，无适也，无莫也，义之与比。” 子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。” 子曰：“放于利而行，多怨。” 子曰：“能以礼让为国乎？何有？不能以礼让为国，如礼何？” 子曰：“不患无位，患所以立；不患莫己知，求为可知也。” 子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出。门人问曰：“何谓也？”曾 子曰：“夫子之道，忠恕而已矣。” 子曰：“君子喻于义，小人喻于利。” 子曰：“见贤思齐焉，见不贤而内自省也。” 子曰：“事父母几谏。见志不从，又敬不违，劳而不怨。” 子曰：“父母在，不远游。游必有方。” 子曰：“三年无改于父之道，可谓孝矣。” 子曰：“父母之年，不可不知也。一则以喜，一则以惧。” 子曰：“古者言之不出，耻躬之不逮也。” 子曰：“以约失之者，鲜矣。” 子曰：“君子欲讷于言，而敏于行。” 子曰：“德不孤，必有邻。” 子游曰：“事君数，斯辱矣，朋友数，斯疏矣。” 卷三　公冶长第五 子谓公冶长，“可妻也。虽在缧绁之中，非其罪也”。以其子妻之。 子谓南容，“邦有道，不废；邦无道，免于刑戮”。以其兄之子妻之。 子谓子贱，“君子哉若人！鲁无君子者，斯焉取斯？” 子贡问曰：“赐也何如？”子曰：“女器也。”曰：“何器也？”曰：“瑚琏也。” 或曰：“雍也，仁而不佞。”子曰：“焉用佞？御人以口给，屡憎于人。不知其仁，焉用佞？” 子使漆雕开仕。对曰：“吾斯之未能信。”子说。 子曰：“道不行，乘桴浮于海。从我者其由与？”子路闻之喜。子曰：“由也好勇过我，无所取材。” 孟武伯问：“子路仁乎？”子曰：“不知也。”又问。子曰：“由也，千乘之国，可使 治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立于朝，可使与宾客言也，不知 其仁也。” 子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回。回也闻一以知十，赐也闻一以知二。”子曰：“弗如也！吾与女弗如也。” 宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可杇也，于予与何诛。”子曰：“始吾于人也，听其言而信其行；今吾于人也，听其言而观其行。于予与改是。” 子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？” 子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。” 子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。” 子路有闻，未之能行，唯恐有闻。 子贡问曰：“孔文子何以谓之文也？”子曰：“敏而好学，不耻下问，是以谓之文也。” 子谓子产，“有君子之道四焉：其行己也恭，其事上也敬，其养民也惠，其使民也义。” 子曰：“晏平仲善与人交，久而敬之。” 子曰：“臧文仲居蔡，山节藻梲，何如其知也？” 子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新 令尹。何如？”子曰：“忠矣。”曰：“仁矣乎？”曰：“未知，焉得仁？”“崔子弒齐君，陈文子有马十乘，弃而违之。至于他邦，则曰：‘犹吾大夫崔子也。’违之。之一邦， 则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”曰：“仁矣乎？”曰：“未知。焉得仁？” 季文子三思而后行。子闻之，曰：“再，斯可矣。” 子曰：“宁武子邦有道则知，邦无道则愚。其知可及也，其愚不可及也。” 子在陈曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。” 子曰：“伯夷、叔齐不念旧恶，怨是用希。” 子曰：“孰谓微生高直？或乞醯焉，乞诸其邻而与之。” 子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。” 颜渊、季路侍。子曰：“盍各言尔志？”子路曰：“愿车马、衣轻裘，与朋友共。敝之 而无憾。”颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。” 子曰：“已矣乎！吾未见能见其过而内自讼者也。” 子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。” 卷三　雍也第六 子曰：“雍也可使南面。”仲弓问子桑伯子，子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。” 哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣！今也则亡，未闻好学者也。” 子华使于齐，冉子为其母请粟。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之 粟五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也，君子周急不继富。”原思为之宰，与之粟九百，辞。子曰：“毋！以与尔邻里乡党乎！” 子谓仲弓曰：“犁牛之子骍且角，虽欲勿用，山川其舍诸？” 子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。” 季康子问：“仲由可使从政也与？”子曰：“由也果，于从政乎何有？”曰：“赐也， 可使从政也与？”曰：“赐也达，于从政乎何有？”曰：“求也，可使从政也与？”曰：“求也艺，于从政乎何有？” 季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉。如有复我者，则吾必在汶上矣。” 伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！” 子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷。人不堪其忧，回也不改其乐。贤哉，回也！” 冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今女画。” 子谓子夏曰：“女为君子儒，无为小人儒。” 子游为武城宰。子曰：“女得人焉尔乎？”曰：“有澹台灭明者，行不由径。非公事，未尝至于偃之室也。” 子曰：“孟之反不伐，奔而殿。将入门，策其马，曰：‘非敢后也，马不进也。’” 子曰：“不有祝鮀之佞而有宋朝之美，难乎免于今之世矣！” 子曰：“谁能出不由户？何莫由斯道也？” 子曰：“质胜文则野，文胜质则史。文质彬彬，然后君子。” 子曰：“人之生也直，罔之生也幸而免。” 子曰：“知之者不如好之者，好之者不如乐之者。” 子曰：“中人以上，可以语上也；中人以下，不可以语上也。” 樊迟问知。子曰：“务民之义，敬鬼神而远之，可谓知矣。”问仁。曰：“仁者先难而后获，可谓仁矣。” 子曰：“知者乐水，仁者乐山；知者动，仁者静；知者乐，仁者寿。” 子曰：“齐一变，至于鲁；鲁一变，至于道。” 子曰：“觚不觚，觚哉！觚哉！” 宰我问曰：“仁者，虽告之曰：‘井有仁焉。’其从之也？”子曰：“何为其然也？君子可逝也，不可陷也；可欺也，不可罔也。” 子曰：“君子博学于文，约之以礼，亦可以弗畔矣夫！” 子见南子，子路不说。夫子矢之曰：“予所否者，天厌之！天厌之！” 子曰：“中庸之为德也，其至矣乎！民鲜久矣。” 子贡曰：“如有博施于民而能济众，何如？可谓仁乎？”子曰：“何事于仁，必也圣 乎！尧舜其犹病诸！夫仁者，己欲立而立人，己欲达而达人。能近取譬，可谓仁之方也已。” 卷四　述而第七 子曰：“述而不作，信而好古，窃比于我老彭。” 子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？” 子曰：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。” 子之燕居，申申如也，夭夭如也。 子曰：“甚矣吾衰也！久矣吾不复梦见周公。” 子曰：“志于道，据于德，依于仁，游于艺。” 子曰：“自行束修以上，吾未尝无诲焉。” 子曰：“不愤不启，不悱不发，举一隅不以三隅反，则不复也。” 子食于有丧者之侧，未尝饱也。于是日哭，则不歌。 子谓颜渊曰：“用之则行，舍之则藏，唯我与尔有是夫！”子路曰：“子行三军，则谁与？”子曰：“暴虎冯河，死而无悔者，吾不与也。必也临事而惧，好谋而成者也。” 子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。” 子之所慎：齐，战，疾。 子在齐闻韶，三月不知肉味。曰：“不图为乐之至于斯也！” 冉有曰：“夫子为卫君乎？”子贡曰：“诺。吾将问之。”入，曰：“伯夷、叔齐何人 也？”曰：“古之贤人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨。”出，曰：“夫子不为也。” 子曰：“饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。” 子曰：“加我数年，五十以学易，可以无大过矣。” 子所雅言，诗、书、执礼，皆雅言也。 叶公问孔子于子路，子路不对。子曰：“女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。” 子曰：“我非生而知之者，好古，敏以求之者也。” 子不语怪，力，乱，神。 子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。” 子曰：“天生德于予，桓魋其如予何？” 子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。” 子以四教：文，行，忠，信。 子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“ 善人，吾不得而见之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎 有恒矣。” 子钓而不纲，弋不射宿。 子曰：“盖有不知而作之者，我无是也。多闻择其善者而从之，多见而识之，知之次也。” 互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚！人洁己以进，与其洁也，不保其往也。” 子曰：“仁远乎哉？我欲仁，斯仁至矣。” 陈司败问昭公知礼乎？孔子曰：“知礼。”孔子退，揖巫马期而进之，曰：“吾闻君子 不党，君子亦党乎？君取于吴为同姓，谓之吴孟子。君而知礼，孰不知礼？”巫马期以告。子曰：“丘也幸，苟有过，人必知之。” 子与人歌而善，必使反之，而后和之。 子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。” 子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华 曰：“正唯弟子不能学也。” 子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之。诔曰：‘ 祷尔于上下神只。’”子曰：“丘之祷久矣。” 子曰：“奢则不孙，俭则固。与其不孙也，宁固。” 子曰：“君子坦荡荡，小人长戚戚。” 子温而厉，威而不猛，恭而安。 卷四　泰伯第八 子曰：“泰伯，其可谓至德也已矣！三以天下让，民无得而称焉。” 子曰：“恭而无礼则劳，慎而无礼则葸，勇而无礼则乱，直而无礼则绞。君子笃于亲， 则民兴于仁；故旧不遗，则民不偷。” 曾子有疾，召门弟子曰：“启予足！启予手！诗云‘战战兢兢，如临深渊，如履薄冰。’而今而后，吾知免夫！小子！” 曾子有疾，孟敬子问之。曾子言曰：“鸟之将死，其鸣也哀；人之将死，其言也善。君 子所贵乎道者三：动容貌，斯远暴慢矣；正颜色，斯近信矣；出辞气，斯远鄙倍矣。笾豆之事，则有司存。” 曾子曰：“以能问于不能，以多问于寡；有若无，实若虚，犯而不校，昔者吾友尝从事于斯矣。” 曾子曰：“可以托六尺之孤，可以寄百里之命，临大节而不可夺也。君子人与？君子人也。” 曾子曰：“士不可以不弘毅，任重而道远。仁以为己任，不亦重乎？死而后已，不亦远乎？” 子曰：“兴于诗，立于礼。成于乐。” 子曰：“民可使由之，不可使知之。” 子曰：“好勇疾贫，乱也。人而不仁，疾之已甚，乱也。” 子曰：“如有周公之才之美，使骄且吝，其余不足观也已。” 子曰：“三年学，不至于谷，不易得也。” 子曰：“笃信好学，守死善道。危邦不入，乱邦不居。天下有道则见，无道则隐。邦有道，贫且贱焉，耻也；邦无道，富且贵焉，耻也。” 子曰：“不在其位，不谋其政。” 子曰：“师挚之始，关雎之乱，洋洋乎！盈耳哉。” 子曰：“狂而不直，侗而不愿，悾悾而不信，吾不知之矣。” 子曰：“学如不及，犹恐失之。” 子曰：“巍巍乎！舜禹之有天下也，而不与焉。” 子曰：“大哉，尧之为君也！巍巍乎！唯天为大，唯尧则之。荡荡乎！民无能名焉。巍巍乎！其有成功也；焕乎，其有文章！” 舜有臣五人而天下治。武王曰：“予有乱臣十人。”孔子曰：“才难，不其然乎？唐虞 之际，于斯为盛。有妇人焉，九人而已。三分天下有其二，以服事殷。周之德，其可谓至德也已矣。” 子曰：“禹，吾无间然矣。菲饮食，而致孝乎鬼神；恶衣服，而致美乎黻冕；卑宫室，而尽力乎沟洫。禹，吾无间然矣。” 卷五　子罕第九 子罕言利，与命，与仁。 达巷党人曰：“大哉孔子！博学而无所成名。”子闻之，谓门弟子曰：“吾何执？执御乎？执射乎？吾执御矣。” 子曰：“麻冕，礼也；今也纯，俭。吾从众。拜下，礼也；今拜乎上，泰也。虽违众，吾从下。” 子绝四：毋意，毋必，毋固，毋我。 子畏于匡。曰：“文王既没，文不在兹乎？天之将丧斯文也，后死者不得与于斯文也；天之未丧斯文也，匡人其如予何？” 大宰问于子贡曰：“夫子圣者与？何其多能也？”子贡曰：“固天纵之将圣，又多能也。”子闻之，曰：“大宰知我乎！吾少也贱，故多能鄙事。君子多乎哉？不多也。”牢 曰：“子云，‘吾不试，故艺’。” 子曰：“吾有知乎哉？无知也。有鄙夫问于我，空空如也，我叩其两端而竭焉。” 子曰：“凤鸟不至，河不出图，吾已矣夫！” 子见齐衰者、冕衣裳者与瞽者，见之，虽少必作；过之，必趋。 颜渊喟然叹曰：“仰之弥高，钻之弥坚；瞻之在前，忽焉在后。夫子循循然善诱人，博 我以文，约我以礼。欲罢不能，既竭吾才，如有所立卓尔。虽欲从之，末由也已。” 子疾病，子路使门人为臣。病闲，曰：“久矣哉！由之行诈也，无臣 而为有臣。吾谁欺？欺天乎？且予与其死于臣之手也，无宁死于二三子之手乎？且予纵不得大葬，予死于道路乎？” 子贡曰：“有美玉于斯，韫匮而藏诸？求善贾而沽诸？”子曰：“沽之哉！沽之哉！我待贾者也。” 子欲居九夷。或曰：“陋，如之何！”子曰：“君子居之，何陋之有？” 子曰：“吾自卫反鲁，然后乐正，雅颂各得其所。” 子曰：“出则事公卿，入则事父兄，丧事不敢不勉，不为酒困，何有于我哉？” 子在川上，曰：“逝者如斯夫！不舍昼夜。” 子曰：“吾未见好德如好色者也。” 子曰：“譬如为山，未成一篑，止，吾止也；譬如平地，虽覆一篑，进，吾往也。” 子曰：“语之而不惰者，其回也与！” 子谓颜渊，曰：“惜乎！吾见其进也，未见其止也。” 子曰；“苗而不秀者有矣夫！秀而不实者有矣夫！” 子曰：“后生可畏，焉知来者之不如今也？四十、五十而无闻焉，斯亦不足畏也已。” 子曰：“法语之言，能无从乎？改之为贵。巽与之言，能无说乎？绎之为贵。说而不绎，从而不改，吾末如之何也已矣。” 子曰：“主忠信，毋友不如己者，过则勿惮改。” 子曰：“三军可夺帅也，匹夫不可夺志也。” 子曰：“衣敝缊袍，与衣狐貉者立，而不耻者，其由也与？‘不忮不求，何用不臧？’”子路终身诵之。子曰：“是道也，何足以臧？” 子曰：“岁寒，然后知松柏之后雕也。” 子曰：“知者不惑，仁者不忧，勇者不惧。” 子曰：“可与共学，未可与适道；可与适道，未可与立；可与立，未可与权。” “唐棣之华，偏其反而。岂不尔思？室是远而。”子曰：“未之思也，夫何远之有？” 卷五　乡党第十 孔子于乡党，恂恂如也，似不能言者。其在宗庙朝廷，便便言，唯谨尔。 朝，与下大夫言，侃侃如也；与上大夫言，誾誾如也。君在，踧踖如也。与与如也。 君召使摈，色勃如也，足躩如也。揖所与立，左右手。衣前后，襜如也。趋进，翼如也。宾退，必复命曰：“宾不顾矣。” 入公门，鞠躬如也，如不容。立不中门，行不履阈。过位，色勃如也，足躩如也，其言 似不足者。摄齐升堂，鞠躬如也，屏气似不息者。出，降一等，逞颜色，怡怡如也。没阶趋，翼如也。复其位，踧踖如也。 执圭，鞠躬如也，如不胜。上如揖，下如授。勃如战色，足缩缩，如有循。享礼，有容色。私觌，愉愉如也。 君子不以绀緅饰。红紫不以为亵服。当暑，袗絺绤，必表而出之。缁衣羔裘，素衣麑 裘，黄衣狐裘。亵裘长。短右袂。狐貉之厚以居。去丧，无所不佩。非帷裳，必杀之。羔裘玄冠不以吊。吉月，必朝服而朝。 齐，必有明衣，布。必有寝衣，长一身有半。齐，必变食，居必迁坐。 食不厌精，脍不厌细。食饐而餲，鱼馁而肉败，不食。色恶，不食。臭恶，不食。失 饪，不食。不时，不食。割不正，不食。不得其酱，不食。肉虽多，不使胜食气。惟酒无量，不及乱。沽酒市脯不食。不撤姜食。不多食。祭于公，不宿肉。祭肉不出三日。出三 日，不食之矣。食不语，寝不言。虽疏食菜羹，瓜祭，必齐如也。 席不正，不坐。 乡人饮酒，杖者出，斯出矣。乡人傩，朝服而立于阼阶。 问人于他邦，再拜而送之。康子馈药，拜而受之。曰：“丘未达，不敢尝。” 厩焚。子退朝，曰：“伤人乎？”不问马。 君赐食，必正席先尝之；君赐腥，必熟而荐之；君赐生，必畜之。侍食于君，君祭，先饭。疾，君视之，东首，加朝服，拖绅。君命召，不俟驾行矣。 入太庙，每事问。 朋友死，无所归。曰：“于我殡。”朋友之馈，虽车马，非祭肉，不拜。 寝不尸，居不容。见齐衰者，虽狎，必变。见冕者与瞽者，虽亵，必以貌。凶服者式之。式负版者。有盛馔，必变色而作。迅雷风烈，必变。 升车，必正立执绥。车中，不内顾，不疾言，不亲指。 色斯举矣，翔而后集。曰：“山梁雌雉，时哉！时哉！”子路共之，三嗅而作。 卷六　先进第十一 子曰：“先进于礼乐，野人也；后进于礼乐，君子也。如用之，则吾从先进。” 子曰：“从我于陈、蔡者，皆不及门也。”德行：颜渊，闵子骞，冉伯牛，仲弓。言 语：宰我，子贡。政事：冉有，季路。文学：子游，子夏。 子曰：“回也非助我者也，于吾言无所不说。” 子曰：“孝哉闵子骞！人不间于其父母昆弟之言。” 南容三复白圭，孔子以其兄之子妻之。 季康子问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不幸短命死矣！今也则亡。” 颜渊死，颜路请子之车以为之椁。子曰：“才不才，亦各言其子也。鲤也死，有棺而无椁。吾不徒行以为之椁。以吾从大夫之后，不可徒行也。” 颜渊死。子曰：“噫！天丧予！天丧予！” 颜渊死，子哭之恸。从者曰：“子恸矣。”曰：“有恸乎？非夫人之为恸而谁为！” 颜渊死，门人欲厚葬之，子曰：“不可。”门人厚葬之。子曰：“回也视予犹父也，予不得视犹子也。非我也，夫二三子也。” 季路问事鬼神。子曰：“未能事人，焉能事鬼？”敢问死。曰：“未知生，焉知死？” 闵子侍侧，誾誾如也；子路，行行如也；冉有、子贡，侃侃如也。子乐。“若由也，不得其死然。” 鲁人为长府。闵子骞曰：“仍旧贯，如之何？何必改作？”子曰：“ 夫人不言，言必有中。” 子曰：“由之瑟奚为于丘之门？”门人不敬子路。子曰：“由也升堂矣，未入于室也。” 子贡问：“师与商也孰贤？”子曰：“师也过，商也不及。”曰：“ 然则师愈与？”子曰：“过犹不及。” 季氏富于周公，而求也为之聚敛而附益之。子曰：“非吾徒也。小子 鸣鼓而攻之，可也。” 柴也愚，参也鲁，师也辟，由也喭。 子曰：“回也其庶乎，屡空。赐不受命，而货殖焉，亿则屡中。” 子张问善人之道。子曰：“不践迹，亦不入于室。” 子曰：“论笃是与，君子者乎？色庄者乎？” 子路问：“闻斯行诸？”子曰：“有父兄在，如之何其闻斯行之？”冉有问：“闻斯行 诸？”子曰：“闻斯行之。”公西华曰：“由也问闻斯行诸，子曰‘有父兄在’；求也问闻斯行诸，子曰‘闻斯行之’。赤也惑，敢问。”子曰：“求也退，故进之；由也兼人，故退 之。” 子畏于匡，颜渊后。子曰：“吾以女为死矣。”曰：“子在，回何敢死？” 季子然问：“仲由、冉求可谓大臣与？”子曰：“吾以子为异之问，曾由与求之问。所 谓大臣者：以道事君，不可则止。今由与求也，可谓具臣矣。”曰：“然则从之者与？”子曰：“弒父与君，亦不从也。” 子路使子羔为费宰。子曰：“贼夫人之子。”子路曰：“有民人焉，有社稷焉。何必读书，然后为学？”子曰：“是故恶夫佞者。” 子路、曾皙、冉有、公西华侍坐。子曰：“以吾一日长乎尔，毋吾以也。居则曰：“不 吾知也！’如或知尔，则何以哉？”子路率尔而对曰：“千乘之国，摄乎大国之间，加之以师旅，因之以饥馑；由也为 之，比及三年，可使有勇，且知方也。”夫子哂之。“求！尔何如？”对曰：“方六七十，如五六十，求也为之，比及三年，可使足民。如其礼乐，以俟君子。”“赤！尔何 如？”对曰：“非曰能之，愿学焉。宗庙之事，如会同，端章甫，愿为小相焉。”“点！尔何如？”鼓瑟希，铿尔，舍瑟而作。对曰：“异乎三子者之撰。”子曰：“何伤乎？亦各言 其志也。”曰：“莫春者，春服既成。冠者五六人，童子六七人，浴乎沂，风乎舞雩，咏而归。”夫子喟然叹曰：“吾与点也！”三子者出，曾皙后。曾皙曰：“夫三子者之言何 如？”子曰：“亦各言其志也已矣。”曰：“夫子何哂由也？”曰：“为国以礼，其言不让，是故哂之。”“唯求则非邦也与？”“安见方六七十如五六十而非邦也者？”“唯赤则 非邦也与？”“宗庙会同，非诸侯而何？赤也为之小，孰能为之大？” 卷六　颜渊第十二 颜渊问仁。子曰：“克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎 哉？”颜渊曰：“请问其目。”子曰：“非礼勿视，非礼勿听，非礼勿言，非礼勿动。”颜渊曰：“回虽不敏，请事斯语矣。” 仲弓问仁。子曰：“出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。”仲弓曰：“雍虽不敏，请事斯语矣。” 司马牛问仁。子曰：“仁者其言也讱。”曰：“其言也讱，斯谓之仁已乎？”子曰：“为之难，言之得无讱乎？” 司马牛问君子。子曰：“君子不忧不惧。”曰：“不忧不惧，斯谓之君子已乎？”子曰：“内省不疚，夫何忧何惧？” 司马牛忧曰：“人皆有兄弟，我独亡。”子夏曰：“商闻之矣：死生有命，富贵在天。君子敬而无失，与人恭而有礼。四海之内，皆兄弟也。君子何患乎无兄弟也？” 子张问明。子曰：“浸润之谮，肤受之愬，不行焉。可谓明也已矣。浸润之谮肤受之愬不行焉，可谓远也已矣。” 子贡问政。子曰：“足食。足兵。民信之矣。”子贡曰：“必不得已而去，于斯三者何 先？”曰：“去兵。”子贡曰：“必不得已而去，于斯二者何先？”曰：“去食。自古皆有死，民无信不立。” 棘子成曰：“君子质而已矣，何以文为？”子贡曰：“惜乎！夫子之说，君子也。驷不及舌。文犹质也，质犹文也。虎豹之(革享)，犹犬 羊之(革享)。” 哀公问于有若曰：“年饥，用不足，如之何？”有若对曰：“盍彻乎？”曰：“二，吾犹不足，如之何其彻也？”对曰：“百姓足，君孰与不足？百姓不足，君孰与足？” 子张问崇德、辨惑。子曰：“主忠信，徙义，崇德也。爱之欲其生，恶之欲其死。既欲其生，又欲其死，是惑也。” 齐景公问政于孔子。孔子对曰：“君君，臣臣，父父，子子。”公曰：“善哉！信如君不君，臣不臣，父不父，子不子，虽有粟，吾得而食诸？” 子曰：“片言可以折狱者，其由也与？”子路无宿诺。 子曰：“听讼，吾犹人也，必也使无讼乎！” 子张问政。子曰：“居之无倦，行之以忠。” 子曰：“君子博学于文，约之以礼，亦可以弗畔矣夫！” 子曰：“君子成人之美，不成人之恶。小人反是。” 季康子问政于孔子。孔子对曰：“政者，正也。子帅以正，孰敢不正？” 季康子患盗，问于孔子。孔子对曰：“苟子之不欲，虽赏之不窃。” 季康子问政于孔子曰：“如杀无道，以就有道，何如？”孔子对曰：“子为政，焉用杀？子欲善，而民善矣。君子之德风，小人之德草。草上之风，必偃。” 子张问：“士何如斯可谓之达矣？”子曰：“何哉，尔所谓达者？”子张对曰：“在邦 必闻，在家必闻。”子曰：“是闻也，非达也。夫达也者，质直而好义，察言而观色，虑以下人。在邦必达，在家必达。夫闻也者，色取仁而行违，居之不疑。在邦必闻，在家必 闻。” 樊迟从游于舞雩之下，曰：“敢问崇德、修慝、辨惑。”子曰：“善 哉问！先事后得，非崇德与？攻其恶，无攻人之恶，非修慝与？一朝之忿，忘其身，以 及其亲，非惑与？” 樊迟问仁。子曰：“爱人。”问知。子曰：“知人。”樊迟未达。子曰：“举直错诸 枉，能使枉者直。”樊迟退，见子夏。曰：“乡也吾见于夫子而问知，子曰，‘举直错诸枉，能使枉者直’，何谓也？”子夏曰：“富哉言乎！舜有天下，选于众，举皋陶，不仁者 远矣。汤有天下，选于众，举伊尹，不仁者远矣。” 子贡问友。子曰：“忠告而善道之，不可则止，无自辱焉。” 曾子曰：“君子以文会友，以友辅仁。” 卷七　子路第十三 子路问政。子曰：“先之，劳之。”请益。曰：“无倦。” 仲弓为季氏宰，问政。子曰：“先有司，赦小过，举贤才。”曰：“ 焉知贤才而举之？”曰：“举尔所知。尔所不知，人其舍诸？” 子路曰：“卫君待子而为政，子将奚先？”子曰：“必也正名乎！”子路曰：“有是 哉，子之迂也！奚其正？”子曰：“野哉由也！君子于其所不知，盖阙如也。名不正，则言不顺；言不顺，则事不成；事不成，则礼乐不兴；礼乐不兴，则刑罚不中；刑罚不中，则民 无所措手足。故君子名之必可言也，言之必可行也。君子于其言，无所苟而已矣。” 樊迟请学稼，子曰：“吾不如老农。”请学为圃。曰：“吾不如老圃。”樊迟出。子 曰：“小人哉，樊须也！上好礼，则民莫敢不敬；上好义，则民莫敢不服；上好信，则民莫敢不用情。夫如是，则四方之民襁负其子而至矣，焉用稼？” 子曰：“诵诗三百，授之以政，不达；使于四方，不能专对；虽多，亦奚以为？” 子曰：“其身正，不令而行；其不正，虽令不从。” 子曰：“鲁卫之政，兄弟也。” 子谓卫公子荆，“善居室。始有，曰：‘苟合矣。’少有，曰：‘苟完矣。’富有，曰：‘苟美矣。’” 子适卫，冉有仆。子曰：“庶矣哉！”冉有曰：“既庶矣。又何加焉？”曰：“富之。”曰：“既富矣，又何加焉？”曰：“教之。” 子曰：“苟有用我者。期月而已可也，三年有成。” 子曰：“善人为邦百年，亦可以胜残去杀矣。诚哉是言也！” 子曰：“如有王者，必世而后仁。” 子曰：“苟正其身矣，于从政乎何有？不能正其身，如正人何？” 冉子退朝。子曰：“何晏也？”对曰：“有政。”子曰：“其事也。如有政，虽不吾 以，吾其与闻之。” 定公问：“一言而可以兴邦，有诸？”孔子对曰：“言不可以若是其几也。人之言曰： ‘为君难，为臣不易。’如知为君之难也，不几乎一言而兴邦乎？”曰：“一言而丧邦，有诸？”孔子对曰：“言不可以若是其几也。人之言曰：‘予无乐乎为君，唯其言而莫予违 也。’如其善而莫之违也，不亦善乎？如不善而莫之违也，不几乎一言而丧邦乎？” 叶公问政。子曰：“近者说，远者来。” 子夏为莒父宰，问政。子曰：“无欲速，无见小利。欲速，则不达；见小利，则大事不成。” 叶公语孔子曰：“吾党有直躬者，其父攘羊，而子证之。”孔子曰：“吾党之直者异于是。父为子隐，子为父隐，直在其中矣。” 樊迟问仁。子曰：“居处恭，执事敬，与人忠。虽之夷狄，不可弃也。” 子贡问曰：“何如斯可谓之士矣？”子曰：“行己有耻，使于四方，不辱君命，可谓士 矣。”曰：“敢问其次。”曰：“宗族称孝焉，乡党称弟焉。”曰：“敢问其次。”曰：“言必信，行必果，硁硁然小人哉！抑亦可以为次矣。”曰：“今之从政者何如？”子曰： “噫！ 斗筲之人，何足算也。” 子曰：“不得中行而与之，必也狂狷乎！狂者进取，狷者有所不为也。” 子曰：“南人有言曰：‘人而无恒，不可以作巫医。’善夫！”“不恒其德，或承之羞。”子曰：“不占而已矣。” 子曰：“君子和而不同，小人同而不和。” 子贡问曰：“乡人皆好之，何如？”子曰：“未可也。”“乡人皆恶之，何如？”子曰：“未可也。不如乡人之善者好之，其不善者恶之。” 子曰：“君子易事而难说也：说之不以道，不说也；及其使人也，器之。小人难事而易说也：说之虽不以道，说也；及其使人也，求备焉。” 子曰：“君子泰而不骄，小人骄而不泰。” 子曰：“刚毅、木讷，近仁。” 子路问曰：“何如斯可谓之士矣？”子曰：“切切、偲偲、怡怡如也，可谓士矣。朋友切切、偲偲，兄弟怡怡。” 子曰：“善人教民七年，亦可以即戎矣。” 子曰：“以不教民战，是谓弃之。” 卷七　宪问第十四 宪问耻。子曰：“邦有道，谷；邦无道，谷，耻也。” “克、伐、怨、欲不行焉，可以为仁矣？”子曰：“可以为难矣，仁则吾不知也。” 子曰：“士而怀居，不足以为士矣。” 子曰：“邦有道，危言危行；邦无道，危行言孙。” 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。” 南宫适问于孔子曰：“羿善射，奡荡舟，俱不得其死然；禹稷躬稼，而有天下。”夫子不答，南宫适出。子曰：“君子哉若人！尚德哉若人！” 子曰：“君子而不仁者有矣夫，未有小人而仁者也。” 子曰：“爱之，能勿劳乎？忠焉，能勿诲乎？” 子曰：“为命：裨谌草创之，世叔讨论之，行人子羽修饰之，东里子产润色之。” 或问子产。子曰：“惠人也。”问子西。曰：“彼哉！彼哉！”问管仲。曰：“人也。夺伯氏骈邑三百，饭疏食，没齿，无怨言。” 子曰：“贫而无怨难，富而无骄易。” 子曰：“孟公绰，为赵魏老则优，不可以为滕薛大夫。” 子路问成人。子曰：“若臧武仲之知，公绰之不欲，卞庄子之勇，冉求之艺，文之以礼 乐，亦可以为成人矣。”曰：“今之成人者何必然？见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。” 子问公叔文子于公明贾曰：“信乎夫子不言、不笑、不取乎？”公明贾对曰：“以告者 过也。夫子时然后言，人不厌其言；乐然后笑，人不厌其笑；义然后取，人不厌其取。”子曰：“其然，岂其然乎？” 子曰：“臧武仲以防求为后于鲁，虽曰不要君，吾不信也。” 子曰：“晋文公谲而不正，齐桓公正而不谲。” 子路曰：“桓公杀公子纠，召忽死之，管仲不死。”曰：“未仁乎？”子曰：“桓公九合诸侯，不以兵车，管仲之力也。如其仁！如其仁！” 子贡曰：“管仲非仁者与？桓公杀公子纠，不能死，又相之。”子曰：“管仲相桓公， 霸诸侯，一匡天下，民到于今受其赐。微管仲，吾其被发左衽矣。岂若匹夫匹妇之为谅也，自经于沟渎，而莫之知也。” 公叔文子之臣大夫僎，与文子同升诸公。子闻之曰：“可以为文矣。” 子言卫灵公之无道也，康子曰：“夫如是，奚而不丧？”孔子曰：“ 仲叔圉治宾客，祝鮀治宗庙，王孙贾治军旅。夫如是，奚其丧？” 子曰：“其言之不怍，则为之也难。” 陈成子弒简公。孔子沐浴而朝，告于哀公曰：“陈恒弒其君，请讨之。”公曰：“告夫 三子！”孔子曰：“以吾从大夫之后，不敢不告也。君曰‘告夫三子’者。”之三子告，不可。孔子曰：“以吾从大夫之后，不敢不告也。” 子路问事君。子曰：“勿欺也，而犯之。” 子曰：“君子上达，小人下达。” 子曰：“古之学者为己，今之学者为人。” 蘧伯玉使人于孔子。孔子与之坐而问焉，曰：“夫子何为？”对曰：“夫子欲寡其过而未能也。”使者出。子曰：“使乎！使乎！” 子曰：“不在其位，不谋其政。” 曾子曰：“君子思不出其位。” 子曰：“君子耻其言而过其行。” 子曰：“君子道者三，我无能焉：仁者不忧，知者不惑，勇者不惧。”子贡曰：“夫子自道也。” 子贡方人。子曰：“赐也贤乎哉？夫我则不暇。” 子曰：“不患人之不己知，患其不能也。” 子曰：“不逆诈，不亿不信。抑亦先觉者，是贤乎！” 微生亩谓孔子曰：“丘何为是栖栖者与？无乃为佞乎？”孔子曰：“ 非敢为佞也，疾固也。” 子曰：“骥不称其力，称其德也。” 或曰：“以德报怨，何如？”子曰：“何以报德？以直报怨，以德报德。” 子曰：“莫我知也夫！”子贡曰：“何为其莫知子也？”子曰：“不怨天，不尤人。下 学而上达。知我者，其天乎！” 公伯寮愬子路于季孙。子服景伯以告，曰：“夫子固有惑志于公伯寮，吾力犹能肆诸市 朝。”子曰：“道之将行也与？命也。道之将废也与？命也。公伯寮其如命何！” 子曰：“贤者辟世，其次辟地，其次辟色，其次辟言。” 子曰：“作者七人矣。” 子路宿于石门。晨门曰：“奚自？”子路曰：“自孔氏。”曰：“是知其不可而为之者与？” 子击磬于卫。有荷蒉而过孔氏之门者，曰：“有心哉！击磬乎！”既而曰：“鄙哉！硁硁乎！莫己知也，斯己而已矣。深则厉，浅则揭。”子曰：“果哉！末之难矣。” 子张曰：“书云：‘高宗谅阴，三年不言。’何谓也？”子曰：“何必高宗，古之人皆然。君薨，百官总己以听于冢宰，三年。” 子曰：“上好礼，则民易使也。” 子路问君子。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，尧舜其犹病诸！” 原壤夷俟。子曰：“幼而不孙弟，长而无述焉，老而不死，是为贼！”以杖叩其胫。 阙党童子将命。或问之曰：“益者与？”子曰：“吾见其居于位也，见其与先生并行也。非求益者也，欲速成者也。” 卷八　卫灵公第十五 卫灵公问陈于孔子。孔子对曰：“俎豆之事，则尝闻之矣；军旅之事，未之学也。”明日遂行。在陈绝粮，从者病，莫能兴。子路愠见曰 ：“君子亦有穷乎？”子曰：“君子固穷，小人穷斯滥矣。” 子曰：“赐也，女以予为多学而识之者与？”对曰：“然，非与？”曰：“非也，予一以贯之。” 子曰：“由！知德者鲜矣。” 子曰：“无为而治者，其舜也与？夫何为哉，恭己正南面而已矣。” 子张问行。子曰：“言忠信，行笃敬，虽蛮貊之邦行矣；言不忠信，行不笃敬，虽州里行乎哉？立，则见其参于前也；在舆，则见其倚于衡也。夫然后行。”子张书诸绅。 子曰：“直哉史鱼！邦有道，如矢；邦无道，如矢。”君子哉蘧伯玉 ！邦有道，则仕；邦无道，则可卷而怀之。” 子曰：“可与言而不与之言，失人；不可与言而与之言，失言。知者不失人，亦不失言。” 子曰：“志士仁人，无求生以害仁，有杀身以成仁。” 子贡问为仁。子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。” 颜渊问为邦。子曰：“行夏之时，乘殷之辂，服周之冕，乐则韶舞。放郑声，远佞人。郑声淫，佞人殆。” 子曰：“人无远虑，必有近忧。” 子曰：“已矣乎！吾未见好德如好色者也。” 子曰：“臧文仲其窃位者与？知柳下惠之贤，而不与立也。” 子曰：“躬自厚而薄责于人，则远怨矣。” 子曰：“不曰‘如之何如之何’者，吾末如之何也已矣。” 子曰：“群居终日，言不及义，好行小慧，难矣哉！” 子曰：“君子义以为质，礼以行之，孙以出之，信以成之。君子哉！” 子曰：“君子病无能焉，不病人之不己知也。” 子曰：“君子疾没世而名不称焉。” 子曰：“君子求诸己，小人求诸人。” 子曰：“君子矜而不争，群而不党。” 子曰：“君子不以言举人，不以人废言。” 子贡问曰：“有一言而可以终身行之者乎？”子曰：“其恕乎！己所不欲，勿施于人。” 子曰：“吾之于人也，谁毁谁誉？如有所誉者，其有所试矣。斯民也，三代之所以直道而行也。” 子曰：“吾犹及史之阙文也，有马者借人乘之。今亡矣夫！” 子曰：“巧言乱德，小不忍则乱大谋。” 子曰：“众恶之，必察焉；众好之，必察焉。” 子曰：“人能弘道，非道弘人。” 子曰：“过而不改，是谓过矣。” 子曰：“吾尝终日不食，终夜不寝，以思，无益，不如学也。” 子曰：“君子谋道不谋食。耕也，馁在其中矣；学也，禄在其中矣。君子忧道不忧贫。” 子曰：“知及之，仁不能守之；虽得之，必失之。知及之，仁能守之。不庄以莅之，则民不敬。知及之，仁能守之，庄以莅之。动之不以礼，未善也。” 子曰：“君子不可小知，而可大受也；小人不可大受，而可小知也。” 子曰：“民之于仁也，甚于水火。水火，吾见蹈而死者矣，未见蹈仁而死者也。” 子曰：“当仁不让于师。” 子曰：“君子贞而不谅。” 子曰：“事君，敬其事而后其食。” 子曰：“有教无类。” 子曰：“道不同，不相为谋。” 子曰：“辞达而已矣。” 师冕见，及阶，子曰：“阶也。”及席，子曰：“席也。”皆坐，子告之曰：“某在 斯，某在斯。”师冕出。子张问曰：“与师言之道与？”子曰：“然。固相师之道也。” 卷八　季氏第十六 季氏将伐颛臾。冉有、季路见于孔子曰：“季氏将有事于颛臾。”孔子曰：“求！无乃 尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也。何以伐为？”冉有曰：“夫子欲之，吾二臣者皆不欲也。”孔子曰：“求！周任有言曰：“陈力就列，不 能者止。’危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣。虎兕出于柙，龟玉毁于椟中，是谁之过与？”冉有曰：“今夫颛臾，固而近于费。今不取，后世必为子孙忧。”孔子 曰：“求！君子疾夫舍曰欲之，而必为之辞。丘也闻有国有家者，不患寡而患不均，不患贫而患不安。盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之， 则安之。今由与求也，相夫子，远人不服而不能来也；邦分崩离析而不能守也。而谋动干戈于邦内。吾恐季孙之忧，不在颛臾，而在萧墙之内也。” 孔子曰：“天下有道，则礼乐征伐自天子出；天下无道，则礼乐征伐自诸侯出。自诸侯 出，盖十世希不失矣；自大夫出，五世希不失矣；陪臣执国命，三世希不失矣。天下有道，则政不在大夫。天下有道，则庶人不议。” 孔子曰：“禄之去公室，五世矣；政逮于大夫，四世矣；故夫三桓之子孙，微矣。” 孔子曰：“益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善柔，友便佞，损矣。” 孔子曰：“益者三乐，损者三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。” 孔子曰：“侍于君子有三愆：言未及之而言谓之躁，言及之而不言谓之隐，未见颜色而言谓之瞽。” 孔子曰：“君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。” 孔子曰：“君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。” 孔子曰：“生而知之者，上也；学而知之者，次也；困而学之，又其次也；困而不学，民斯为下矣。” 孔子曰：“君子有九思：视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。” 孔子曰：“见善如不及，见不善如探汤。吾见其人矣，吾闻其语矣。隐居以求其志，行义以达其道。吾闻其语矣，未见其人也。” ‘诚不以富，亦只以异。’齐景公有马千驷，死之日，民无德而称焉。伯夷叔齐饿于首阳之下，民到于今称之。其斯之谓与？ 陈亢问于伯鱼曰：“子亦有异闻乎？”对曰：“未也。尝独立，鲤趋而过庭。曰：‘学 诗乎？’对曰：‘未也。’‘不学诗，无以言。’鲤退而学诗。他日又独立，鲤趋而过庭。曰：‘学礼乎？’对曰：‘ 未也。’‘不学礼，无以立。’鲤退而学礼。闻斯二者。”陈亢退而喜曰：“问一得三，闻诗，闻礼，又闻君子之远其子也。” 邦君之妻，君称之曰夫人，夫人自称曰小童；邦人称之曰君夫人，称诸异邦曰寡小君；异邦人称之亦曰君夫人。 卷九　阳货第十七 阳货欲见孔子，孔子不见，归孔子豚。孔子时其亡也，而往拜之，遇诸涂。谓孔子曰： “来！予与尔言。”曰：“怀其宝而迷其邦，可谓仁乎？”曰：“不可。”“好从事而亟失时，可谓知乎？”曰：“不可。”“日月逝矣，岁不我与。”孔子曰：“诺。吾将仕矣。” 子曰：“性相近也，习相远也。” 子曰：“唯上知与下愚不移。” 子之武城，闻弦歌之声。夫子莞尔而笑，曰：“割鸡焉用牛刀？”子游对曰：“昔者偃 也闻诸夫子曰：‘君子学道则爱人，小人学道则易使也。’”子曰：“二三子！偃之言是也。前言戏之耳。” 公山弗扰以费畔，召，子欲往。子路不说，曰：“末之也已，何必公山氏之之也。”子曰：“夫召我者而岂徒哉？如有用我者，吾其为东周乎？” 子张问仁于孔子。孔子曰：“能行五者于天下，为仁矣。”请问之。曰：“恭、宽、信、敏、惠。恭则不侮，宽则得众，信则人任焉，敏则有功，惠则足以使人。” 佛肸召，子欲往。子路曰：“昔者由也闻诸夫子曰：‘亲于其身为不善者，君子不入也。’佛肸以中牟畔，子之往也，如之何！”子曰：“然。有是言也。不曰坚乎，磨而不 磷；不曰白乎，涅而不缁。吾岂匏瓜也哉？焉能系而不食？” 子曰：“由也，女闻六言六蔽矣乎？”对曰：“未也。”“居！吾语女。好仁不好学， 其蔽也愚；好知不好学，其蔽也荡；好信不好学，其蔽也贼；好直不好学，其蔽也绞；好勇不好学，其蔽也乱；好刚不好学，其蔽也狂。” 子曰：“小子！何莫学夫诗？诗，可以兴，可以观，可以群，可以怨。迩之事父，远之事君。多识于鸟兽草木之名。” 子谓伯鱼曰：“女为周南召南矣乎？人而不为周南召南，其犹正墙面而立也与？” 子曰：“礼云礼云，玉帛云乎哉？乐云乐云，钟鼓云乎哉？” 子曰：“色厉而内荏，譬诸小人，其犹穿窬之盗也与？” 子曰：“乡原，德之贼也。” 子曰：“道听而涂说，德之弃也。” 子曰：“鄙夫！可与事君也与哉？其未得之也，患得之；既得之，患失之。苟患失之，无所不至矣。” 子曰：“古者民有三疾，今也或是之亡也。古之狂也肆，今之狂也荡 ；古之矜也廉，今之矜也忿戾；古之愚也直，今之愚也诈而已矣。” 子曰：“巧言令色，鲜矣仁。” 子曰：“恶紫之夺朱也，恶郑声之乱雅乐也，恶利口之覆邦家者。” 子曰：“予欲无言。”子贡曰：“子如不言，则小子何述焉？”子曰：“天何言哉？四时行焉，百物生焉，天何言哉？” 孺悲欲见孔子，孔子辞以疾。将命者出户，取瑟而歌。使之闻之。 宰我问：“三年之丧，期已久矣。君子三年不为礼，礼必坏；三年不为乐，乐必崩。旧 谷既没，新谷既升，钻燧改火，期可已矣。”子曰：“食夫稻，衣夫锦，于女安乎？”曰：“安。”“女安则为之！夫 君子之居丧，食旨不甘，闻乐不乐，居处不安，故不为也。今女安， 则为之！”宰我出。子曰：“予之不仁也！子生三年，然后免于父母之怀。夫三年之 丧，天下之通丧也。予也，有三年之爱于其父母乎？” 子曰：“饱食终日，无所用心，难矣哉！不有博弈者乎，为之犹贤乎已。” 子路曰：“君子尚勇乎？”子曰：“君子义以为上。君子有勇而无义为乱，小人有勇而无义为盗。” 子贡曰：“君子亦有恶乎？”子曰：“有恶：恶称人之恶者，恶居下流而讪上者，恶勇 而无礼者，恶果敢而窒者。”曰：“赐也亦有恶乎？”“恶徼以为知者，恶不孙以为勇者，恶讦以为直者。” 子曰：“唯女子与小人为难养也，近之则不孙，远之则怨。” 子曰：“年四十而见恶焉，其终也已。” 卷九　微子第十八 微子去之，箕子为之奴，比干谏而死。孔子曰：“殷有三仁焉。” 柳下惠为士师，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，何必去父母之邦。” 齐景公待孔子，曰：“若季氏则吾不能，以季、孟之闲待之。”曰：“吾老矣，不能用也。”孔子行。 齐人归女乐，季桓子受之。三日不朝，孔子行。 楚狂接舆歌而过孔子曰：“凤兮！凤兮！何德之衰？往者不可谏，来者犹可追。已而， 已而！今之从政者殆而！”孔子下，欲与之言。趋而辟之，不得与之言。 长沮、桀溺耦而耕，孔子过之，使子路问津焉。长沮曰：“夫执舆者为谁？”子路曰： “为孔丘。”曰：“是鲁孔丘与？”曰：“是也。”曰：“是知津矣。”问于桀溺，桀溺曰：“子为谁？”曰：“为仲由。”曰：“是鲁孔丘之徒与？”对曰：“然。”曰：“滔滔 者天下皆是也，而谁以易之？且而与其从辟人之士也，岂若从辟世之士哉？”耰而不辍。子路行以告。夫子怃然曰：“鸟兽不可与同群，吾非斯人之徒与而谁与？天下有道，丘不与易 也。” 子路从而后，遇丈人，以杖荷莜。子路问曰：“子见夫子乎？”丈人曰：“四体不勤， 五谷不分。孰为夫子？”植其杖而芸。子路拱而立。止子路宿，杀鸡为黍而食之，见其二子焉。明日，子路行以告。子曰：“隐者也。”使子路反见之。至则行矣。子路曰：“不仕无 义。长幼之节，不可废也；君臣之义，如之何其废之？欲洁其身，而乱大伦。君子之仕也，行其义也。道之不行，已知之矣。” 逸民：伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰：“不降其志，不辱其身，伯夷、叔齐与！”谓：“柳下惠、少连，降志辱身矣。言中伦，行中虑，其斯而已 矣。”谓：“虞仲、夷逸，隐居放言。身中清，废中权。”“我则异于是，无可无不可。” 大师挚适齐，亚饭干适楚，三饭缭适蔡，四饭缺适秦。鼓方叔入于河，播(上兆下鼓)武入于汉，少师阳、击磬襄，入于海。 周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人。” 周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季騧。 卷十　子张第十九 子张曰：“士见危致命，见得思义，祭思敬，丧思哀，其可已矣。” 子张曰：“执德不弘，信道不笃，焉能为有？焉能为亡？” 子夏之门人问交于子张。子张曰：“子夏云何？”对曰：“子夏曰：‘可者与之，其不 可者拒之。’”子张曰：“异乎吾所闻：君子尊贤而容众，嘉善而矜不能。我之大贤与，于人何所不容？我之不贤与，人将拒我，如之何其拒人也？” 子夏曰：“虽小道，必有可观者焉；致远恐泥，是以君子不为也。” 子夏曰：“日知其所亡，月无忘其所能，可谓好学也已矣。” 子夏曰：“博学而笃志，切问而近思，仁在其中矣。” 子夏曰：“百工居肆以成其事，君子学以致其道。” 子夏曰：“小人之过也必文。” 子夏曰：“君子有三变：望之俨然，即之也温，听其言也厉。” 子夏曰：“君子信而后劳其民，未信则以为厉己也；信而后谏，未信则以为谤己也。” 子夏曰：“大德不踰闲，小德出入可也。” 子游曰：“子夏之门人小子，当洒扫、应对、进退，则可矣。抑末也，本之则无。如之 何？”子夏闻之曰：“噫！言游过矣！君子之道，孰先传焉？孰后倦焉？譬诸草木，区以别矣。君子之道，焉可诬也？有始有卒者，其惟圣人乎！” 子夏曰：“仕而优则学，学而优则仕。” 子游曰：“丧致乎哀而止。” 子游曰：“吾友张也，为难能也。然而未仁。” 曾子曰：“堂堂乎张也，难与并为仁矣。” 曾子曰：“吾闻诸夫子：人未有自致者也，必也亲丧乎！” 曾子曰：“吾闻诸夫子：孟庄子之孝也，其他可能也；其不改父之臣，与父之政，是难能也。” 孟氏使阳肤为士师，问于曾子。曾子曰：“上失其道，民散久矣。如得其情，则哀矜而勿喜。” 子贡曰：“纣之不善，不如是之甚也。是以君子恶居下流，天下之恶皆归焉。” 子贡曰：“君子之过也，如日月之食焉：过也，人皆见之；更也，人皆仰之。” 卫公孙朝问于子贡曰：“仲尼焉学？”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉。夫子焉不学？而亦何常师之有？” 叔孙武叔语大夫于朝，曰：“子贡贤于仲尼。”子服景伯以告子贡。子贡曰：“譬之宫 墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！” 叔孙武叔毁仲尼。子贡曰：“无以为也，仲尼不可毁也。他人之贤者，丘陵也，犹可踰也；仲尼，日月也，无得而踰焉。人虽欲自绝，其何伤于日月乎？多见其不知量也！” 陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也。夫子之不可及也，犹天 之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也。” 卷十　尧曰第二十

尧曰：“咨！尔舜！天之历数在尔躬。允执其中。四海困穷，天禄永终。”舜亦以命 禹。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，简在帝心。朕躬有罪，无以万方；万方有罪，罪在朕躬。”周有大赉，善人是富。“虽有周亲，不如仁 人。百姓有过，在予一人。”谨权量，审法度，修废官，四方之政行焉。兴 灭国，继绝世，举逸民，天下之民归心焉。所重：民、食、丧、祭。宽则得众，信则民 任焉，敏则有功，公则说。 子张问于孔子曰：“何如斯可以从政矣？”子曰：“尊五美，屏四恶，斯可以从政 矣。”子张曰：“何谓五美？”子曰：“君子惠而不费，劳而不怨，欲而不贪，泰而不骄，威而不猛。”子张曰：“何谓惠而不费？”子曰：“因民之所利而利之，斯不亦惠而不费 乎？择可劳而劳之，又谁怨？欲仁而得仁，又焉贪？君子无众寡，无小大，无敢慢，斯不亦泰而不骄乎？君子正其衣冠，尊其瞻视，俨然人望而畏之，斯不亦威而不猛乎？”子张曰： “何谓四恶？”子曰：“不教而杀谓之虐；不戒视成谓之暴；慢令致期谓之贼；犹之与人也，出纳之吝，谓之有司。” 子曰：“不知命，无以为君子也。不知礼，无以立也。不知言，无以知人也。”

CONFUCIAN ANALECTS



Confucius


1
The Master "Is it not pleasant to learn with a constant perseverance and
application?
"Is it not delightful to have friends coming from distant quarters?
"Is he not a man of complete virtue, who feels no discomposure though men
may take no note of him?"
The philosopher Yu said, "They are few who, being filial and fraternal, are
fond of offending against their superiors. There have been none, who, not liking
to offend against their superiors, have been fond of stirring up confusion.
"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?"
The Master said, "Fine words and an insinuating appearance are seldom
associated with true virtue."
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 have not
mastered and practiced the instructions of my teacher."
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."
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."
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; 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.
The Master said, "If the scholar be not grave, he will not call forth any
veneration, and his learning will not be solid.
"Hold faithfulness and sincerity as first principles.
"Have no friends not equal to yourself.
"When you have faults, do not fear to abandon them."
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."
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?"
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?"
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."
The philosopher Yu said, "In practicing 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.
"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."
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."
The Master said, "He who aims to be a man of complete virtue in his food
does not seek to gratify his appetite, nor 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."
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."
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."
The Master said, "With one like Ts'ze, I can begin to talk about the odes. I
told him one point, and he knew its proper sequence."
The Master said, "I will not be afflicted at men's not knowing me; I will be
afflicted that I do not know men."


2
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."
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.'"
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.
"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."
The Master said, "At fifteen, I had my mind bent on learning.
"At thirty, I stood firm.
"At forty, I had no doubts.
"At fifty, I knew the decrees of Heaven.
"At sixty, my ear was an obedient organ for the reception of truth.
"At seventy, I could follow what my heart desired, without transgressing
what was right."
Mang I asked what filial piety was. The Master said, "It is not being
disobedient."
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.'"
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."
Mang Wu asked what filial piety was. The Master said, "Parents are anxious
lest their children should be sick."
Tsze-yu asked what filial piety was. The Master said, "The filial piety
nowadays 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?"
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?"
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."
The Master said, "See what a man does.
"Mark his motives.
"Examine in what things he rests.
"How can a man conceal his character? How can a man conceal his character?"
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."
The Master said, "The accomplished scholar is not a utensil."
Tsze-kung asked what constituted the superior man. The Master said, "He acts
before he speaks, and afterwards speaks according to his actions."
The Master said, "The superior man is catholic and not partisan. The mean
man is partisan and not catholic."
The Master said, "Learning without thought is labor lost; thought without
learning is perilous."
The Master said, "The study of strange doctrines is injurious indeed!"
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."
Tsze-chang was learning with a view to official emolument.
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."
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."
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 final 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."
Some one addressed Confucius, saying, "Sir, why are you not engaged in the
government?"
The Master said, "What does the Shu-ching say of filial piety?-'You are
final, 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?"
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 crossbar for yoking the oxen
to, or a small carriage without the arrangement for yoking the horses?"
Tsze-chang asked whether the affairs of ten ages after could be known.
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."
The Master said, "For a man to sacrifice to a spirit which does not belong
to him is flattery.
"To see what is right and not to do it is want of courage."


3
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?"
The three families used the Yungode, 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?"
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?"
Lin Fang asked what was the first thing to be attended to in ceremonies.
The Master said, "A great question indeed!
"In festive ceremonies, it is better to be sparing than extravagant. In the
ceremonies of mourning, it is better that there be deep sorrow than in minute
attention to observances."
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."
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 said, "Alas! will you say that the T'ai mountain is not so
discerning as Lin Fang?"
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."
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 colors?'"
The Master said, "The business of laying on the colors follows the
preparation of the plain ground."
"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 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."
The Master said, "At the great sacrifice, after the pouring out of the
libation, I have no wish to look on."
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.
He sacrificed to the dead, as if they were present. He sacrificed to the
spirits, as if the spirits were present.
The Master said, "I consider my not being present at the sacrifice, as if I
did not sacrifice."
Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is
better to pay court to the furnace then to the southwest corner?'"
The Master said, "Not so. He who offends against Heaven has none to whom he
can pray."
The Master said, "Chau had the advantage of viewing the two past dynasties.
How complete and elegant are its regulations! I follow Chau."
The Master, when he entered the grand temple, asked about everything. Some
one said, "Who 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."
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."
Tsze-kung wished to do away with the offering of a sheep connected with the
inauguration of the first day of each month.
The Master said, "Ts'ze, you love the sheep; I love the ceremony."
The Master said, "The full observance of the rules of propriety in serving
one's prince is accounted by people to be flattery."
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."
The Master said, "The Kwan Tsu is expressive of enjoyment without being
licentious, and of grief without being hurtfully excessive."
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."
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."
The Master said, "Small indeed was the capacity of Kwan Chung!"
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?"
"Then, did Kwan Chung know the rules of propriety?" The 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?"
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."
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."
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.
The Master said, "High station filled without indulgent generosity;
ceremonies performed without reverence; mourning conducted without sorrow;-
wherewith should I contemplate such ways?"


4
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?"
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."
The Master said, "It is only the truly virtuous man, who can love, or who
can hate, others."
The Master said, "If the will be set on virtue, there will be no practice of
wickedness."
The Master said, "Riches and honors are what men desire. If they cannot be
obtained in the proper way, they should not be held. Poverty and meanness are
what men dislike. If they cannot be avoided in the proper way, they should not
be avoided.
"If a superior man abandon virtue, how can he fulfill the requirements of
that name?
"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 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 practice virtue in such a way that he
would not allow anything that is not virtuous to approach his person.
"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.
"Should there possibly be any such case, I have not seen it."
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."
The Master said, "If a man in the morning hear the right way, he may die in
the evening hear regret."
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."
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."
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 favors which he may receive."
The Master said: "He who acts with a constant view to his own advantage will
be much murmured against."
The Master said, "If 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?"
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."
The Master said, "Shan, my doctrine is that of an all-pervading unity." The
disciple Tsang replied, "Yes."
The Master went out, and the other disciples asked, saying, "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."
The Master said, "The mind of the superior man is conversant with
righteousness; the mind of the mean man is conversant with gain."
The Master said, "When we see men of worth, we should think of equaling them;
when we see men of a contrary character, we should turn inwards and examine
ourselves."
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."
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."
The Master said, "If the son for three years does not alter from the way of
his father, he may be called filial."
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."
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."
The Master said, "The cautious seldom err."
The Master said, "The superior man wishes to be slow in his speech and
earnest in his conduct."
The Master said, "Virtue is not left to stand alone. He who practices it
will have neighbors."
Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace.
Between friends, frequent reproofs make the friendship distant."


5
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.
Of Nan Yung he said that if the country were well governed he would not be
out of office, and if it were in governed, he would escape punishment and
disgrace. He gave him the daughter of his own elder brother to wife.
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?"
Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a
utensil." "What utensil?" "A gemmed sacrificial utensil."
Some one said, "Yung is truly virtuous, but he is not ready with his
tongue."
The Master said, "What is the good of being ready with the tongue? They who
encounter men with smartness 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?"
The Master was wishing Ch'i-tiao K'ai to enter an official employment. He
replied, "I am not yet able to rest in the assurance of this." The Master was
pleased.
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, upon which the Master said, "Yu is fonder of daring
than I am. He does not exercise his judgment upon matters."
Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master
said, "I do not know."
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."
"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."
"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."
The Master said to Tsze-kung, "Which do you consider superior, yourself or
Hui?"
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."
The Master said, "You are not equal to him. I grant you, you are not equal
to him."
Tsai Yu being asleep during the daytime, the Master said, "Rotten wood
cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-
what is the use of my reproving him?"
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."
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?"
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."
Tsze-kung said, "The Master's personal 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."
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.
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."
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 superior,
he was respectful; in nourishing the people, he was kind; in ordering the people,
he was just."
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."
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?"
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. 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?"
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?"
Chi Wan thought thrice, and then acted. When the Master was informed of it,
he said, "Twice may do."
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."
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."
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."
The Master said, "Who says of Weishang Kao that he is upright? One begged
some vinegar of him, and he begged it of a neighbor and gave it to the man."
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."
Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let
each of you tell his wishes."
Tsze-lu said, "I should like, having chariots and horses, and light fur
clothes, to share them with my friends, and though they should spoil them, I
would not be displeased."
Yen Yuan said, "I should like not to boast of my excellence, nor to make a
display of my meritorious deeds."
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."
The Master said, "It is all over. I have not yet seen one who could perceive
his faults, and inwardly accuse himself."
The Master said, "In a hamlet of ten families, there may be found one
honorable and sincere as I am, but not so fond of learning."


6
The Master said, "There is Yung!-He might occupy the place of a prince."
Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass. He
does not mind small matters."
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
easymode of procedure excessive?"
The Master said, "Yung's words are right."
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."
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 a yi," said the Master. Yen gave her five ping.
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 a superior man helps the
distressed, but does not add to the wealth of the rich."
Yuan Sze being made governor of his town by the Master, he gave him nine
hundred measures of grain, but Sze declined them.
The Master said, "Do not decline them. May you not give them away in the
neighborhoods, hamlets, towns, and villages?"
The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be
red and homed, although men may not wish to use it, would the spirits of the
mountains and rivers put it aside?"
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."
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."
The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi.
Min Tszech'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."
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!"
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!"
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."
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."
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 Miehming, who never in walking
takes a short cut, and never comes to my office, excepting on public business."
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."
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."
The Master said, "Who can go out but by the door? How is it that men will
not walk according to these ways?"
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."
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."
The Master said, "They who know the truth are not equal to those who love it,
and they who love it are not equal to those who delight in it."
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."
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 Master said, "The wise find pleasure in water; the virtuous find
pleasure in hills. The wise are active; the virtuous are tranquil. The wise are
joyful; the virtuous are long-lived."
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."
The Master said, "A cornered vessel without corners-a strange cornered
vessel! A strange cornered vessel!"
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 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."
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."
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!"
The Master said, "Perfect is the virtue which is according to the Constant
Mean! Rare for a long time has been its practice among the people."
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
connection with him? Must he not have the qualities of a sage? Even Yao and Shun
were still solicitous about this.
"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.
"To be able to judge of others by what is nigh in ourselves;-this may be
called the art of virtue."


7
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."
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?"
The Master said, "The leaving virtue without 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."
When the Master was unoccupied with business, his manner was easy, and he
looked pleased.
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."
The Master said, "Let the will be set on the path of duty.
"Let every attainment in what is good be firmly grasped.
"Let perfect virtue be accorded with.
"Let relaxation and enjoyment be found in the polite arts."
The Master said, "From the man bringing his bundle of dried flesh for my
teaching upwards, I have never refused instruction to any one."
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."
When the Master was eating by the side of a mourner, he never ate to the
full.
He did not sing on the same day in which he had been weeping.
The Master said to Yen Yuan, "When called to office, to undertake its duties;
when not so called, to he retired;-it is only I and you who have attained to
this."
Tsze-lu said, "If you had the conduct of the armies of a great state, whom
would you have to act with you?"
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."
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."
The things in reference to which the Master exercised the greatest caution
were-fasting, war, and sickness.
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."
Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I
will ask him."
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 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 honors acquired by unrighteousness, are to me as a floating cloud."
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."
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 Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer
him.
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?"
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."
The subjects on which the Master did not talk, were-extraordinary things,
feats of strength, disorder, and spiritual beings.
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 them."
The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-what
can he do to me?"
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."
There were four things which the Master taught,-letters, ethics, devotion of
soul, and truthfulness.
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."
The Master said, "A good man it is not mine to see; could I see a man
possessed of constancy, that would satisfy me.
"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."
The Master angled,-but did not use a net. He shot,-but not at birds perching.
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."
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.
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."
The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo!
virtue is at hand."
The minister of crime of Ch'an asked whether the duke Chao knew propriety,
and Confucius said, "He knew propriety."
Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward,
and said, "I have heard that the superior man 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?"
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."
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.
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."
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."
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 Master said, "Extravagance leads to insubordination, and parsimony to
meanness. It is better to be mean than to be insubordinate."
The Master said, "The superior man is satisfied and composed; the mean man
is always full of distress."
The Master was mild, and yet dignified; majestic, and yet not fierce;
respectful, and yet easy.


8
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."
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;
straightforwardness, without the rules of propriety, becomes rudeness.
"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."
The philosopher Tsang being ill, he cared 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, I and so have I been. Now and hereafter, I know my
escape from all injury to my person. O ye, my little children."
The philosopher Tsang being ill, Meng Chang went to ask how he was.
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.
"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."
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."
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."
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.
"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?
The Master said, "It is by the Odes that the mind is aroused.
"It is by the Rules of Propriety that the character is established.
"It is from Music that the finish is received."
The Master said, "The people may be made to follow a path of action, but
they may not be made to understand it."
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."
The Master said, "Though a man have abilities 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."
The Master said, "It is not easy to find a man who has learned for three
years without coming to be good."
The Master said, "With sincere faith he unites the love of learning; holding
firm to death, he is perfecting the excellence of his course.
"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.
"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 honor are things to be
ashamed of."
The Master said, "He who is not in any particular office has nothing to do
with plans for the administration of its duties."
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!"
The Master said, "Ardent and yet not upright, stupid and yet not attentive;
simple and yet not sincere:-such persons I do not understand."
The Master said, "Learn as if you could not reach your object, and were
always fearing also lest you should lose it."
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 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.
"How majestic was he in the works which he accomplished! How glorious in the
elegant regulations which he instituted!"
Shun had five ministers, and the empire was well governed.
King Wu said, "I have ten able ministers."
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.
"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."
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."


9
The subjects of which the Master seldom spoke were-profitableness, and also
the appointments of Heaven, and perfect virtue.
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."
The Master heard the observation, and said to his disciples, "What shall I
practice? Shall I practice charioteering, or shall I practice archery? I will
practice charioteering."
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.
"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 the common practice."
There were four things from which the Master was entirely free. He had no
foregone conclusions, no arbitrary predeterminations, no obstinacy, and no
egoism.
The Master was put in fear in K'wang.
He said, "After the death of King Wan, was not the cause of truth lodged
here in me?
"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?"
A high officer asked Tsze-kung, saying, "May we not say that your Master is
a sage? How various is his ability!"
Tsze-kung said, "Certainly Heaven has endowed him unlimitedly. He is about a
sage. And, moreover, his ability is various."
The Master heard of the conversation and said, "Does the high officer know
me? When I was young, my condition was low, and 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. Lao said, "The Master said,
'Having no official employment, I acquired many arts.'"
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."
The Master said, "The Fang bird does not come; the river sends forth no
map:-it is all over with me!"
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.
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.
"The Master, by orderly method, skillfully leads men on. He enlarged my mind
with learning, and taught me the restraints of propriety.
"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."
The Master being very ill, Tsze-lu wished the disciples to act as ministers
to him.
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?
"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?"
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."
The Master was wishing to go and live among the nine wild tribes of the east.
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?"
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."
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?"
The Master standing by a stream, said, "It passes on just like this, not
ceasing day or night!"
The Master said, "I have not seen one who loves virtue as he loves beauty."
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 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 my own going forward."
The Master said, "Never flagging when I set forth anything to him;-ah! that
is Hui." The Master said of Yen Yuan, "Alas! I saw his constant advance. I never
saw him stop in his progress."
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 fruit is not
subsequently produced!"
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."
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."
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."
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."
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!
"He dislikes none, he covets nothing;-what can he do but what is good!"
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."
The Master said, "When the year becomes cold, then we know how the pine and
the cypress are the last to lose their leaves."
The Master said, "The wise are free from perplexities; the virtuous from
anxiety; and the bold from fear."
The Master said, "There are some with whom we may study in common, but we
shall find them unable to go along 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."
"How the flowers of the aspen-plum flutter and turn! Do I not think of you?
But your house is distant."
The Master said, "It is the want of thought about it. How is it distant?"


10
Confucius, in his village, looked simple and sincere, and as if he were not
able to speak.
When he was in the prince's ancestral temple, or in the court, he spoke
minutely on every point, but cautiously.
When he was waiting at court, in speaking with the great officers of the
lower grade, he spoke freely, but in a straightforward manner; in speaking with
those of the higher grade, he did so blandly, but precisely.
When the ruler was present, his manner displayed respectful uneasiness; it
was grave, but self-possessed.
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.
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 evenly adjusted.
He hastened forward, with his arms like the wings of a bird.
When the guest had retired, he would report to the prince, "The visitor is
not turning round any more."
When he entered the palace gate, he seemed to bend his body, as if it were
not sufficient to admit him.
When he was standing, he did not occupy the middle of the gateway; when he
passed in or out, he did not tread upon the threshold.
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.
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.
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 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.
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 a bow, nor lower than their position in giving
anything to another. His countenance seemed to change, and look apprehensive,
and he dragged his feet along as if they were held by something to the ground.
In presenting the presents with which he was charged, he wore a placid
appearance.
At his private audience, he looked highly pleased.
The superior man did not use a deep purple, or a puce color, in the
ornaments of his dress.
Even in his undress, he did not wear anything of a red or reddish color.
In warm weather, he had a single garment either of coarse or fine texture,
but he wore it displayed over an inner garment.
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.
The fur robe of his undress was long, with the right sleeve short.
He required his sleeping dress to be half as long again as his body.
When staying at home, he used thick furs of the fox or the badger.
When he put off mourning, he wore all the appendages of the girdle.
His undergarment, except when it was required to be of the curtain shape,
was made of silk cut narrow above and wide below.
He did not wear lamb's fur or a black cap on a visit of condolence.
On the first day of the month he put on his court robes, and presented
himself at court.
When fasting, he thought it necessary to have his clothes brightly clean and
made of linen cloth.
When fasting, he thought it necessary to change his food, and also to change
the place where he commonly sat in the apartment.
He did not dislike to have his rice finely cleaned, nor to have his mince
meat cut quite small.
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 discolored, or what
was of a bad flavor, nor anything which was ill-cooked, or was not in season.
He did not eat meat which was not cut properly, nor what was served without
its proper sauce.
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.
He did not partake of wine and dried meat bought in the market.
He was never without ginger when he ate. He did not eat much.
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.
When eating, he did not converse. When in bed, he did not speak.
Although his food might be coarse rice and vegetable soup, he would offer a
little of it in sacrifice with a grave, respectful air.
If his mat was not straight, he did not sit on it.
When the villagers were drinking together, upon those who carried staffs
going out, he also went out immediately after.
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.
When he was sending complimentary inquiries to any one in another state, he
bowed twice as he escorted the messenger away.
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."
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.
When the he would adjust his mat, first taste it, and then give it 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.
When he was in attendance on the prince and joining in the entertainment,
the prince only sacrificed. He first tasted everything.
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.
When the prince's order called him, without waiting for his carriage to be
yoked, he went at once.
When he entered the ancestral temple of the state, he asked about everything.
When any of his friends died, if he had no relations offices, he would say,
"I will bury him."
When a friend sent him a present, though it might be a carriage and horses,
he did not bow.
The only present for which he bowed was that of the flesh of sacrifice.
In bed, he did not lie like a corpse. At home, he did not put on any formal
deportment.
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 him in a
ceremonious manner.
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.
When he was at an entertainment where there was an abundance of provisions
set before him, he would change countenance and rise up.
On a sudden clap of thunder, or a violent wind, he would change countenance.
When he was about to mount his carriage, he would stand straight, holding
the cord.
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.
Seeing the countenance, it instantly rises. It flies round, and by and by
settles.
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.


11
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.
"If I have occasion to use those things, I follow the men of former times."
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."
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 their administrative talents, Zan Yu and Chi Lu; for
their literary acquirements, Tsze-yu and Tsze-hsia.
The Master said, "Hui gives me no assistance. There is nothing that I say in
which he does not delight."
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."
Nan Yung was frequently repeating the lines about a white scepter stone.
Confucius gave him the daughter of his elder brother to wife.
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."
When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get
an outer shell for his son's coffin.
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."
When Yen Yuan died, the Master said, "Alas! Heaven is destroying me! Heaven
is destroying me!"
When Yen Yuan died, the Master bewailed him exceedingly, and the disciples
who were with him said, "Master, your grief is excessive!"
"Is it excessive?" said he. "If I am not to mourn bitterly for this man, for
whom should I mourn?"
When Yen Yuan died, the disciples wished to give him a great funeral, and
the Master said, "You may not do so."
The disciples did bury him in great style.
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."
Chi Lu asked about serving the spirit