學 而 篇

子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”

The whole work and achievement of the learner, first perfecting his knowledge, then attracting by his fame like-minded individuals, and finally complete in himself.

有子曰：“其爲人也孝弟，而好犯上者，鮮矣。不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其爲仁之本與！”

Filial piety and fraternal submission are the foundation of all virtuous practice.

子曰：“巧言令色，鮮矣仁。”

Fair appearances are suspicious.

The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."

子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”

Fundamental principles for the government of a large state.

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."

子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”

Rules for the training of the young:-- duty first and then accomplishments.

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."

子曰：“君子不重則不威，學則不固，主忠信，無友不如己者，過則勿憚改。”

Principles of self-cultivation.

1. The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.

2. "Hold faithfulness and sincerity as first principles.

3. "Have no friends not equal to yourself.

4. "When you have faults, do not fear to abandon them."

曾子曰：“愼終追遠，民德歸厚矣。”

The good effect of attention on the part of superiors to the offices of the dead:-- an admonition of Tsâng Shan.

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."

子曰：“不患人之不己知，患不知人也。”

Personal attainment should be our chief aim.

The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.

為政篇

子曰：“爲政以德，譬如北辰居其所而眾星共之。”

The influence of virtue in a ruler.

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."

子曰：“《詩》三百，一言以蔽之，曰‘思無邪’。”

The pure design of the Book of Poetry.

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.'"

子曰：“吾十有五而志於學，三十而立， 四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”

Confucius's own account of his gradual progress and attainments.

1. The Master said, "At fifteen, I had my mind bent on learning.

2. "At thirty, I stood firm.

3. "At forty, I had no doubts.

4. "At fifty, I knew the decrees of Heaven.

5. "At sixty, my ear was an obedient organ for the reception of truth.

6. "At seventy, I could follow what my heart desired, without transgressing what was right."

孟武伯問孝。子曰：“父母唯其疾之憂。”

The anxiety of parents about their children an argument for filial piety.

Mang Wû asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."

子曰：“溫故而知新，可以爲師矣。”

To be able to teach others one must from his old stores be continually developing things new.

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."

子曰：“君子不器。”

The general aptitude of the Chün-tsze.

The Master said, "The accomplished scholar is not a utensil."

子貢問君子。子曰：“先行其言而後從之。”

How with the superior man words follow actions.

Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."

子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”

Neither in sacrifice nor in any other practice may a man do anything but what is right.

1. The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery.

2. "To see what is right and not to do it is want of courage."

八佾篇

孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”

Confucius's indignation at the usurpation of royal rites.

Confucius said of the head of the Chî family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"

子曰：“人而不仁，如禮何？人而不仁，如樂何？”

Ceremonies and music vain without virtue.

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?"

林放問禮之本。子曰：“大哉問！禮，與其奢也，寧儉。喪，與其易也，寧戚。”

The object of ceremonies should regulate them:-- against formalism.

1. Lin Fang asked what was the first thing to be attended to in ceremonies.

2. The Master said, "A great question indeed!

3. "In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances."

子曰：“君子無所爭，必也射乎！揖讓而升，下而飲。其爭也君子。”

The superior man avoids all contentious striving.

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 Chün-tsze."

子曰：“夏禮，吾能言之，杞不足徵也。殷禮，吾能言之，宋不足徵也。文獻不足故也。足，則吾能徵之矣。”

The decay of the monuments of antiquity.

The Master said, "I could describe the ceremonies of the Hsiâ dynasty, but Chî 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."

子曰：“禘，自旣灌而往者，吾不欲觀之矣。”

The sage's dissatisfaction at the want of propriety in ceremonies.

The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."

子入大廟，每事問。

或曰：“孰謂鄹人之子知禮乎？入大廟，每事問。”

子聞之，曰：“是禮也。”

Confucius in the grand temple.

The Master, when he entered the grand temple, asked about everything. Some one said, "Who say that the son of the man of Tsâu 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."

e sacrifice, as if I did not sacrifice."

子曰：“居上不寬，爲禮不敬，臨喪不哀，吾何以觀之哉？”

The disregard of what is essential vitiates all services.

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

里仁篇

子曰：“里仁爲美。擇不處仁，焉得知？”

Rule for the selection of a residence.

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?"

子曰：“唯仁者能好人，能惡人。”

Only in the good man are emotions of love and hatred right, and to be depended on.

The Master said, "It is only the (truly) virtuous man, who can love, or who can hate, others."

子曰：“苟志於仁矣，無惡也。”

The virtuous will preserves all from wickedness.

The Master said, "If the will be set on virtue, there will be no practice of wickedness."

子曰：“富與貴是人之所欲也，不以其道得之，不處也。貧與賤是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名。君子無終食之間違仁。造次必於是，顛沛必於是。”

The devotion of the Chün-tsze to virtue.

1. The Master said, "Riches and honors are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided.

2. "If a superior man abandon virtue, how can he fulfill the requirements of that name?

3. "The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."

子曰：“朝聞道，夕死可矣！”

The importance of knowing the right way.

The Master said, "If a man in the morning hear the right way, he may die in the evening without regret."

子曰：“君子之於天下也，無適也，無莫也，義之與比。”

Righteousness is the rule of the Chün-tsze's practice.

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."

子曰：“見賢思齊焉，見不賢而內自省也。”

The lessons to be learned from observing men of different characters.

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."

子曰：“君子喻於義，小人喻於利。”

How righteousness and selfishness distinguish the superior man and the small man.

The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

子曰：“見賢思齊焉，見不賢而內自省也。”

The lessons to be learned from observing men of different characters.

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."

子曰：“事父母幾諫。見志不從，又敬不違，勞而不怨。”

How a son may remonstrate with his parents on their faults.

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."

子曰：“父母在，不遠遊；遊必有方。”

A son not ought to go to a distance where he will not be able to pay the due services to his parents.

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."

子曰：“父母之年，不可不知也。一則以喜，一則以懼。”

What effect the age of parents should have on their children.

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."

子曰：“古者言之不出，恥躬之不逮也。”

The virtue of the ancients seen in their slowness to speak.

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."

子曰：“德不孤，必有鄰。”

The virtuous are not left alone:-- an encouragement to virtue.

The Master said, "Virtue is not left to stand alone. He who practices it will have neighbors."

公治長篇

或曰：“雍也仁而不佞。”

子曰：“焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？”

Of Zan Yung:-- readiness with the tongue no part of virtue.

1. Some one said, "Yung is truly virtuous, but he is not ready with his tongue."

2. The Master said, "What is the good of being ready with the tongue? They who encounter men with 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?"

宰予晝寢。

子曰：“朽木不可雕也，糞土之牆不可杇也。於予與何誅？”

子曰：“始吾於人也，聽其言而信其行。今吾於人也，聽其言而觀其行。於予與改是。”

The idleness of Tsâi Yü and its reproof.

1. Tsâi Yü being asleep during the daytime, the Master said, "Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yü! -- what is the use of my reproving him?"

2. 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 Yü that I have learned to make this change."

子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。”

子曰：“賜也，非爾所及也。”

The difficulty of attaining to the not wishing to do to others as we wish them not to do to us.

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."

子路有聞，未之能行，唯恐有聞。

The ardour of Tsze-lû in practising the master's instructions.

When Tsze-lû heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

子貢問曰：“孔文子何以謂之‘文’也？”

子曰：“敏而好學，不恥下問，是以謂之‘文’也。”

An example of the principle on which honorary posthumous titles were conferred.

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."

子曰：“晏平仲善與人交，久而敬之。”

How to maintain friendship.

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."

季文子三思而後行。子聞之，曰：“再，斯可矣。”

Prompt decision good.

Chî Wan thought thrice, and then acted. When the Master was informed of it, he said, "Twice may do."

子曰：“巧言、令色、足恭，左丘明恥之，丘亦恥之。匿怨而友其人，左丘明恥之，丘亦恥之。”

Praise of sincerity, and of Tso Ch'iû-ming.

The Master said, "Fine words, an insinuating appearance, and excessive respect;-- Tso Ch'iˆu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-- Tso Ch'iˆu-ming was ashamed of such conduct. I also am ashamed of it."

子曰：“已矣乎！吾未見能見其過而内自訟者也。”

A lament over men's persistence in error.

The Master said, "It is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself."

子曰：“十室之邑，必有忠信如丘者焉，不如丘之好學也。”

The humble claim of Confucius for 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."

雍也第六

哀公問：“弟子孰爲好學？”

孔子對曰：“有顏回者好學，不遷怒，不貳過，不幸短命死矣。今也則亡，未聞好學者也。”

The rarity of a true love to learn. Hûi's superiority to the other disciples.

1. The Duke Ai asked which of the disciples loved to learn.

2. Confucius replied to him, "There was Yen Hûi; 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."

子曰：“回也，其心三月不違仁，其餘則日月至焉而已矣。”

The superiority of Hûi to the other disciples.

The Master said, "Such was Hûi 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."

冉求曰：“非不說子之道，力不足也。”

子曰：“力不足者，中道而廢。今女畫。”

A high aim and perseverance proper to a student.

Yen Ch'iû 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."

子曰：“質勝文則野，文勝質則史。文質彬彬，然後君子。”

The equal blending of solid excellence and ornamental accomplishments in a complete character.

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."

子曰：“知之者不如好之者，好之者不如樂之者。”

Different stages of attainment.

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."

子曰：“知者樂水，仁者樂山。知者動，仁者靜。知者樂，仁者壽。”

Contrasts of the wise and the virtuous.

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."

子曰：“君子博學於文，約之以禮，亦可以弗畔矣夫！”

The happy effect of learning and propriety combined.

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."

述而篇

子曰：“甚矣吾衰也！久矣吾不復夢見周公！”

How the disappointment of Confucius's hopes affected even his dreams.

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 Châu."

子曰：“志於道，據於德，依於仁，遊於藝。”

Rules for the full maturing of character.

1. The Master said, "Let the will be set on the path of duty.

2. "Let every attainment in what is good be firmly grasped.

3. "Let perfect virtue be accorded with.

4. "Let relaxation and enjoyment be found in the polite arts."

子曰：“我非生而知之者。好古，敏以求之者也。”

Confucius's knowledge not connate, but the result of his study of antiquity.

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."

子曰：“三人行，必有我師焉。擇其善者而從之，其不善者而改之。”

How a man may find instructors for himself.

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."

子以四教：文，行，忠，信。

The subjects of Confucius's teaching.

There were four things which the Master taught, -- letters, ethics, devotion of soul, and truthfulness.

子曰：“仁遠乎哉？我欲仁，斯仁至矣。”

Virtue is not far to seek.

The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."

子曰：“君子坦蕩蕩，小人長戚戚。”

Contrast in their feelings between the Chün-tsze and the mean man.

The Master said, "The superior man is satisfied and composed; the mean man is always full of distress."

泰伯第八

曾子曰：“以能問於不能，以多問於寡，有若無，實若虛，犯而不校。昔者吾友嘗從事於斯矣。”

The admirable simplicity and freedom from egotism of a friend of the philosopher Tsang.

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."

曾子曰：“士不可以不弘毅，任重而道遠。仁以爲己任，不亦重乎？死而後已，不亦遠乎？”

The necessity to the officer of compass and vigor of mind.

1. 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.

2. "Perfect virtue is the burden which he considers it is his to sustain;-- is it not heavy? Only with death does his course stop;-- is it not long?

子曰：“興於《詩》，立於禮，成於樂。”

The effects of poetry, proprieties, and music.

1. The Master said, "It is by the Odes that the mind is aroused.

2. "It is by the Rules of Propriety that the character is established.

3. "It is from Music that the finish is received."

子曰：“如有周公之才之美，使驕且吝，其餘不足觀也已。”

The worthlessness of talent without virtue.

The Master said, "Though a man have abilities as admirable as those of the duke of Châu, yet if he be proud and niggardly, those other things are really not worth being looked at."

子曰：“學如不及，猶恐失之。”

With what earnestness and continuousness learning should be pursued.

The Master said, "Learn as if you could not reach your object, and were always fearing also lest you should lose it."

子罕第九

子絕四：毋意，毋必，毋固，毋我。

Frailties from which Confucius was free.

There were four things from which the Master was entirely free. He had no foregone conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

子在川上曰：“逝者如斯夫！不舍晝夜。”

How Confucius was affected by a running stream.

The Master standing by a stream, said, "It passes on just like this, not ceasing day or night!"

子曰：“譬如爲山，未成一簣，止，吾止也。譬如平地，雖覆一簣，進，吾往也！”

That learners should not cease nor intermit their labours.

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 is my own going forward."

子曰：“歲寒，然後知松柏之後彫也。”

Men are known in times of adversity.

The Master said, "When the year becomes cold, then we know how the pine and the cypress are the last to lose their leaves."

子曰：“知者不惑，仁者不憂，勇者不懼。”

The sequences of wisdom, virtue, and bravery.

The Master said, "The wise are free from perplexities; the virtuous from anxiety; and the bold from fear."

鄉黨第十

問人於他邦，再拜而送之。

康子饋藥，拜而受之，曰：“丘未達，不敢嘗。”

Traits of Confucius's intercourse with others.

1. When he was sending complimentary inquiries to any one in another state, he bowed twice as he escorted the messenger away.

2. Chi K'ang having sent him a present of physic, he bowed and received it, saying, "I do not know it. I dare not taste it."

先進第十一

季路問“事鬼神”。

子曰：“未能事人，焉能事鬼？”

曰：“敢問死？”

曰：“未知生，焉知死？”

Confucius avoids answering questions about serving spirits, and about death.

Chî Lû asked about serving the spirits of the dead. The Master said, "While you are not able to serve men, how can you serve their spirits?" Chî Lû added, "I venture to ask about death?" He was answered, "While you do not know life, how can you know about death?"

顏淵第十二

顏淵問仁。

子曰：“克己復禮爲仁。一日克己復禮，天下歸仁焉。爲仁由己，而由人乎哉？”

顏淵曰：“請問其目？”

子曰：“非禮勿視，非禮勿聽，非禮勿言，非禮勿動。”

顏淵曰：“回雖不敏，請事斯語矣！”

How to attain to perfect virtue:-- a conversation with Yen Yüan.

1. Yen Yüan asked about perfect virtue. The Master said, "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?"

2. Yen Yüan said, "I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yen Yüan then said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson."

司馬牛問君子。

子曰：“君子不憂不懼。”

曰：“不憂不懼，斯謂之君子已乎？”

子曰：“內省不疚，夫何憂何懼？”

How the Chün-tsze has neither anxiety nor fear, and conscious rectitude frees from these.

1. Sze-mâ Niû asked about the superior man. The Master said, "The superior man has neither anxiety nor fear."

2. "Being without anxiety or fear!" said Niû;-- "does this constitute what we call the superior man?"

3. The Master said, "When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?"

司馬牛憂曰：“人皆有兄弟，我獨亡！”

子夏曰：“商聞之矣：‘死生有命，富貴在天。’君子敬而無失，與人恭而有禮，四海之內，皆兄弟也。君子何患乎無兄弟也？”

Consolation offered by Tsze-hsiâ to Tsze-niû, anxious about the ways of his brother.

1. Sze-mâ Niû, full of anxiety, said, "Other men all have their brothers, I only have not."

2. Tsze-hsiâ said to him, "There is the following saying which I have heard --

3. "'Death and life have their determined appointment; riches and honors depend upon Heaven.'

4. "Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety:-- then all within the four seas will be his brothers. What has the superior man to do with being distressed because he has no brothers?"

齊景公問政於孔子。

孔子對曰：“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，雖有粟，吾得而食諸？”

Good government obtains only when all the relative duties are maintained.

1. The duke Ching, of Ch'î, asked Confucius about government.

2. Confucius replied, "There is government, when the prince is prince, and the minister is minister; when the father is father, and the son is son."

3. "Good!" said the duke; "if, indeed, the prince be not prince, the not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it?"

子曰：“君子成人之美，不成人之惡。小人反是。”

Opposite influence upon others of the superior man and the mean man.

The Master said, "The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this."

子貢問友。

子曰：“忠告而善道之，不可則止，毋自辱焉。”

Prudence in friendship.

Tsze-kung asked about friendship. The Master said, "Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself."

曾子曰：“君子以文會友；以友輔仁。”

The friendship of the Chün-tsze.

The philosopher Tsang said, "The superior man on grounds of culture meets with his friends, and by friendship helps his virtue."

子路第十三

子路問「政」。子曰：「先之，勞之。」請

益。曰：「無倦。」

The secret of success in governing is the unwearied example of the rulers:-- a lesson to Tsze-lû.

1. Tsze-lû asked about government. The Master said, "Go before the people with your example, and be laborious in their affairs."

2. He requested further instruction, and was answered, "Be not weary (in these things)."

樊遲問仁。子曰：「居處恭，執事敬，與人

忠；雖之夷狄，不可棄也。」

Characteristics of perfect virtue.

Fan Ch'ih asked about perfect virtue. The Master said, "It is, in retirement, to be sedately grave; in the management of business, to be reverently attentive; in intercourse with others, to be strictly sincere. Though a man go among rude, uncultivated tribes, these qualities may not be neglected."

子曰：「君子和而不同；小人同而不和。」

The different manners of the superior and the mean man.

The Master said, "The superior man is affable, but not adulatory; the mean man is adulatory, but not affable."

子貢問曰：「鄉人皆好之，何如？」子曰：

「未可也。」「鄉人皆惡之，何如？」子曰

：「未可也。不如鄉人之善者好之，其不善

者惡之。」

How, to judge of a man from the likings and dislikings of others, we must know the characteristics of those others.

Tsze-kung asked, saying, "What do you say of a man who is loved by all the people of his neighborhood?" The Master replied, "We may not for that accord our approval of him." "And what do you say of him who is hated by all the people of his neighborhood?" The Master said, "We may not for that conclude that he is bad. It is better than either of these cases that the good in the neighborhood love him, and the bad hate him."

子曰：「君子泰而不驕；小人驕而不泰。」

The different air and bearing of the superior and the mean man.

The Master said, "The superior man has a dignified ease without pride. The mean man has pride without a dignified ease."

子曰：「剛、毅、木訥，近仁。」

Natural qualities which are favorable to virtue.

The Master said, "The firm, the enduring, the simple, and the modest are near to virtue."

憲問第十四

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。”

We may predicate the external from the internal, but not vice versa.

The Master said, "The virtuous will be sure to speak correctly, but those whose speech is good may not always be virtuous. Men of principle are sure to be bold, but those who are bold may not always be men of principle."

子曰：“貧而無怨難，富而無驕易。”

It is harder to bear poverty aright than to carry riches.

The Master said, "To be poor without murmuring is difficult. To be rich without being proud is easy."

子曰：“君子上達，小人下達。”

The different progressive tendencies of the supeior man and the mean man.

The Master said, "The progress of the superior man is upwards; the progress of the mean man is downwards."

子曰：“古之學者爲己，今之學者爲人。”

The different motives of learners in old times, and in the times of Confucius.

The Master said, "In ancient times, men learned with a view to their own improvement. Nowadays, men learn with a view to the approbation of others."

子曰：“君子恥其言而過其行。”

The superior man more in deeds than in words.

The Master said, "The superior man is modest in his speech, but exceeds in his actions."

子曰：“不患人之不己知，患其不能也。”

Concern should be about our personal attainment, and not about the estimation of others.

The Master said, "I will not be concerned at men's not knowing me; I will be concerned at my own want of ability."

或曰：“以德報怨，何如？”

子曰：“何以報德？以直報怨，以德報德。”

Good is not to be returned for evil; evil to be met simply with justice.

1. Some one said, "What do you say concerning the principle that injury should be recompensed with kindness?"

2. The Master said, "With what then will you recompense kindness?"

3. "Recompense injury with justice, and recompense kindness with kindness."

衛靈公第十五

子貢問爲仁。

子曰：“工欲善其事，必先利其器。居是邦也，事其大夫之賢者，友其士之仁者。”

How intercourse with the good aids the practice of virtue.

Tsze-kung asked about the practice of virtue. The Master said, "The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars."

子曰：“人無遠慮，必有近憂。”

The necessity of forethought and precaution.

The Master said, "If a man take no thought about what is distant, he will find sorrow near at hand."

子曰：“君子求諸己，小人求諸人。”

His own approbation is the superior man's rule. The approbation of others is the mean man's.

The Master said, "What the superior man seeks, is in himself. What the mean man seeks, is in others."

子貢問曰：“有一言而可以終身行之者乎？”

子曰：“其恕乎！己所不欲，勿施於人。”

The great principle of reciprocity is the rule of life.

Tsze-kung asked, saying, "Is there one word which may serve as a rule of practice for all one's life?" The Master said, "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."

子曰：“巧言亂德。小不忍則亂大謀。”

The danger of specious words, and of impatience.

The Master said, "Specious words confound virtue. Want of forbearance in small matters confounds great plans."

子曰：“人能弘道，非道弘人。”

Priciples of duty an instrument in the hand of man.

The Master said, "A man can enlarge the principles which he follows; those principles do not enlarge the man."

子曰：“過而不改，是謂過矣！”

The culpability of not reforming known faults.

The Master said, "To have faults and not to reform them, -- this, indeed, should be pronounced having faults."

子曰：“吾嘗終日不食，終夜不寢，以思，無益，不如學也。”

The fruitlessness of thinking, without reading.

The Master said, "I have been the whole day without eating, and the whole night without sleeping:-- occupied with thinking. It was of no use. The better plan is to learn."

季氏第十六

孔子曰：“益者三友，損者三友。友直，友諒，友多聞，益矣。友便辟，友善柔，友便佞，損矣。”

Three friendships advantageous, and three injurious.

Confucius said, "There are three friendships which are advantageous, and three which are injurious. Friendship with the uplight; friendship with the sincere; and friendship with the man of much observation:-- these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-- these are injurious."

孔子曰：“益者三樂，損者三樂。樂節禮樂，樂道人之善，樂多賢友，益矣。樂驕樂，樂佚遊，樂宴樂，損矣。”

Three sources of enjoyment advantageous, and three injurious.

Confucius said, "There are three things men find enjoyment in which are advantageous, and three things they find enjoyment in which are injurious. To find enjoyment in the discriminating study of ceremonies and music; to find enjoyment in speaking of the goodness of others; to find enjoyment in having many worthy friends:-- these are advantageous. To find enjoyment in extravagant pleasures; to find enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:-- these are injurious."

孔子曰：“君子有三戒：少之時，血氣未定，戒之在色；及其壯也，血氣方剛，戒之在鬭；及其老也，血氣旣衰，戒之在得。”

The vices which youth, manhood, and age respectively have to guard against.

Confucius said, "There are three things which the superior man guards against. In youth, when the physical powers are not yet settled, he guards against lust. When he is strong and the physical powers are full of vigor, he guards against quarrelsomeness. When he is old, and the animal powers are decayed, he guards against covetousness."

孔子曰：“生而知之者，上也。學而知之者，次也。困而學之，又其次也。困而不學，民斯爲下矣！”

Four classes of men in relation to knowledge.

Confucius said, "Those who are born with the possession of knowledge are the highest class of men. Those who learn, and so, readily, get possession of knowledge, are the next. Those who are dull and stupid, and yet compass the learning, are another class next to these. As to those who are dull and stupid and yet do not learn;-- they are the lowest of the people."

陽貨第十七

子張問仁於孔子。

孔子曰：“能行五者於天下，爲仁矣。”

“請問之？”

曰：“恭、寬、信、敏、惠。恭則不侮，寬則得眾，信則人任焉，敏則有功，惠則足以使人。”

Five things the practice of which constitutes perfect virtue.

Tsze-chang asked Confucius about perfect virtue. Confucius said, "To be able to practice five things everywhere under heaven constitutes perfect virtue." He begged to ask what they were, and was told, "Gravity, generosity of soul, sincerity, earnestness, and kindness. If you are grave, you will not be treated with disrespect. If you are generous, you will win all. If you are sincere, people will repose trust in you. If you are earnest, you will accomplish much. If you are kind, this will enable you to employ the services of others.

子曰：“道聽而塗說，德之棄也！”

Swiftness to speak incompatible with the cultivation of virtue.

The Master said, "To tell, as we go along, what we have heard on the way, is to cast away our virtue."

子曰：“巧言令色，鮮矣仁。”

See Book I Chapter III.

The Master said, "Fine words and an insinuating appearance are seldom associated with virtue."

子曰：“飽食終日，無所用心，難矣哉！不有博弈者乎？爲之猶賢乎已！”

The hopeless case of gluttony and idleness.

The Master said, "Hard is it to deal with who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all."

微子第十八

周公謂魯公曰：“君子不施其親，不使大臣怨乎不以。故舊無大故，則不棄也。無求備於一人。”

Instructions of Châu-kung to his son about government; a generous consideration of others to be cherished.

The duke of Châu addressed his son, the duke of Lû, saying, "The virtuous prince does not neglect his relations. He does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss from their offices the members of old families. He does not seek in one man talents for every employment."

子張第十九

子張曰：“士見危致命，見得思義，祭思敬，喪思哀，其可已矣。”

Tsze-chang's opinion of the chief attributes of a true scholar.

Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed."

子夏曰：“日知其所亡，月無忘其所能，可謂好學也已矣。”

The indications of a real love of learning:-- by Tsze-hsiâ.

Tsze-hsiâ said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget what he has attained to, may be said indeed to love to learn."

子夏曰：“博學而篤志，切問而近思，仁在其中矣。”

How learning should be pursued to lead to virtue:-- by Tsze-hsiâ.

Tsze-hsiâ said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and reflecting with self-application:-- virtue is in such a course."

子夏曰：“百工居肆以成其事，君子學以致其道。”

Learning is the student's workshop:-- by Tsze-hsiâ.

Tsze-hsiâ said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles."

子夏曰：“小人之過也，必文。”

Glossing his faults the proof of the mean man:-- by Tsze-hsiâ.

Tsze-hsiâ said, "The mean man is sure to gloss his faults."

子貢曰：“君子之過也，如日月之食焉。過也，人皆見之。更也，人皆仰之。”

The superior man does not conceal his errors, nor persist in them:-- by Tsze-kung.

Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men see them; he changes again, and all men look up to him."

堯曰第二十

孔子曰：“不知命，無以爲君子也。不知禮，無以立也。不知言，無以知人也。”

The ordinances of Heaven, the rules of Propriety, and the force of Words, all necessary to be known.

1. The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man.

2. "Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.

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