《论语》英译（学而第一）
（一）子曰：“学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”（二）有子曰：“其为人也孝悌，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。孝悌也者，其为仁之本与？”
（三）子曰：“巧言令色，鲜矣仁。”
（四）曾子曰：“吾日三省乎吾身。为人谋，而不忠乎？与朋友交，而不信乎？传，不习乎？”
（五）子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
（六）子曰：“弟子入
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（二）有子曰：“其为人也孝悌，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。孝悌也者，其为仁之本与？”
（三）子曰：“巧言令色，鲜矣仁。”
（四）曾子曰：“吾日三省乎吾身。为人谋，而不忠乎？与朋友交，而不信乎？传，不习乎？”
（五）子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
（六）子曰：“弟子入
则孝，出则悌，谨而信，泛爱众而亲仁。行有余力，则以学文。”
（七）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。”
（八）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。”
（九）曾子曰：“慎终追远，民德归厚矣。”
（十）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。夫子求之也，其诸异乎人之求之与！”
（十一）子曰：“父在，观其志。父没观其行。三年无改于父之道，可谓孝矣。”
（十二）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。”
（十三）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。”
（十四）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。
（十五）子贡曰：“贫而无谄，富而无骄。何如？”子曰：“可也。未若贫而乐道，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。”
（十六）子曰：“不患人之不己知，患不知人也。”
THE ANALECTS
BOOK ONE
1. The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsound even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman?
2. Master Yu said, Those who in private life behave well towards their parents and elder brothers, in public life seldom show a disposition to resist the authority of their superiors. And as for such men starting a revolution, no instance of it has ever occurred. It is upon the trunk that a gentleman works. When that is firmly set up, the Way grows. And surely proper behavior towards parents and elder brothers is the trunk of Goodness?
3. The Master said, ‘Clever talk and a pretentious manner’ are seldom found in the Good.
4. Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests? In intercourse with my friends, have I always been true to my word? Have I failed to repeat the precepts that have been handed down to me?
5. The Master said, A country of a thousand war-chariots cannot be administered unless the ruler attends strictly to business, punctually observes his promises, is economical in expenditure, shows affection towards his subjects in general, and uses the lavour of the peasantry only at the proper times of year.
6. The Master said, A young man’s duty is to behave well to his parents at home and to his elders abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings towards everyone, but seek the intimacy of the Good. If, when all that is done, he has any energy to spare, then let him study the polite arts.
7. Tzu-hsia said, A man who
8. The Master said, If a gentleman is frivolous, he will lose the respect of his inferiors and lack firm ground upon which to build up his education. First and foremost he must learn to be faithful to his superiors, to keep promises, to refuse the friendship of all who are not like him. And if he finds he has made a mistake, then he must not be afraid of admitting the fact and amending his ways.
9. Master Tseng said, When proper respect towards the dead is shown at the End and continued after they are far away the moral force of a people has reached its highest point.
10. Tzu-Ch’in said to Tzu-kung, When our Master arrives in a fresh country he always manages to find out about its policy. Does he do this by asking questions, or do people tell him of their own accord? Tzu-kung said, Our Master gets things by being cordial, frank, courteous, temperate, deferential. That is our Master’s way of enquiring – a very different matter, certainly, from the way in which enquiries are generally made.
11. The Master said, While a man’s father is alive, you can only see his intentions; it is when his father dies that you discover whether or not he is capable of carrying them out. If for the whole three years for mourning he manages to carry on the household exactly as in his father’s day, then he is a good son indeed.
12. Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.
13. Master Yu said,
14. The Master said, A gentleman who never goes on eating till he is sated, who does not demand comfort in his home, who is diligent in business and cautious in speech, who associates with those that possess the Way and thereby corrects his own faults – such a one may indeed be said to have a taste for learning.
15. Tzu-kung said, ‘Poor without cadging, rich without swagger.’ What of that? The Master said, Not bad. But better still, ‘Poor, yet delighting in the Way, rich, yet a student of ritual.’ Tzu-kung said, The saying of the
refers, I suppose, to what you have just said? The Master said, Ssu, now I can really begin to talk to you about the
16. The Master said, (The good man) does not grieve that other people do not recognize his merits his only anxiety is lest he should fail to recognize theirs.
论语》英译（为政第二）
（一）子曰：“为政以德，譬如北辰，居其所而众星共之。”
（二）子曰：“《诗》三百，一言以蔽之，曰：‘思无邪’。”
（三）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。”
（四）子曰：“吾十有五而志乎学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲不逾矩。”
（五）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。”
（六）孟武伯问孝，子曰：“父母唯其疾之忧。”
（七）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？”
（八）子夏问孝，曰：“色难。有事，弟子服其劳；有酒食，先生馔。曾是以为孝乎？”
（九）子曰：“吾与回信，终日不违如愚。退而省其私，亦足以发。回也不愚。”
（十）子曰：“视其所以，观其所由，察其所安，人焉叟哉，人焉叟哉？”
（十一）子曰：“温故而知新，可以为师矣。”
（十二）子曰：“君子不器。”
（十三）子贡问君子，子曰：“先行其言而后从之。”
（十四）子曰：“君子周而不比，小人比而不周。”
（十五）子曰：“学而不思则罔，思而不学则殆。”
（十六）子曰：“攻乎异端，斯害也已。”
（十七）子曰：”由，诲汝知之乎？知之为知之，不知为不知，是知也。”
（十八）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。”
（十九）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。”
（二十）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，则民劝。”
（二十一）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！”
（二十二）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？”
（二十三）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。”
（二十四）子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”
BOOK TWO
1. The Master said, He who rules by moral force is like the pole-star, which remains in its place while all the lesser stars do homage to it.
2. The Master said, If out of the three hundred
3. The Master said, Govern the people by regulations, keep order among them by chastisements, and they will flee from you, and lose all self-respect. Govern them by moral force, keep order among them by ritual and they will keep their self-respect and come to you of their own accord.
4. The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.
5. Meng I Tzu asked about the treatment of parents. The Master said, Never disobey! When Fan Ch’ih was driving his carriage for him, the Master said, Meng asked me about the treatment of parents and I said, Never disobey! Fan Ch’ih said, In what sense did you mean it? The Master said, While they are alive, serve them according to ritual. When they die, bury them according to ritual and sacrifice to them according to ritual.
6. Meng Wu Po asked about the treatment of parents. The Master said, Behave in such a way that your father and mother have no anxiety about you, except concerning your health.
7. Tzu-Yu asked about the treatment of parents. The Master said, ‘Filial sons’ nowadays are people who see to it that their parents get enough to eat. But even dogs and horses are cared for to that extent. If there is no feeling of respect, wherein lies the difference?
8. Tzu-hsia asked about the treatment of parents. The Master said, It is the demeanor that is difficult. Filial piety does not consist merely in young people undertaking the hard work, when anything has to be done, or serving their elders first with wine and food. It is something much more than that.
9. The Master said, I can talk to Yen Hui a whole day without his ever differing from me. One would think he was stupid. But if I enquire into his private conduct when he is not with me I find that it fully demonstrates what I have taught him. No, Hui is by no means stupid.
10. The Master said, Look closely into his aims, observe the means by which he pursues them, discover what brings him content – and can the man’s real worth remain hidden from you, can it remain hidden from you?
11. The Master said, He who by reanimating the Old can gain knowledge of the New is fit to be a teacher.
12. The Master said, A gentleman is not an implement.
13. Tzu-kung asked about the true gentleman. The Master said, He does not preach what he practices till he has practiced what he preaches.
14. The Master said, A gentleman can see a question from all sides without bias. The small man is biased and can see a question only from one side.
15. The Master said, ‘He who learns but does not think, is lost.’ He who thinks but does not learn is in great danger.
16. The Master said, He who sets to work upon a different strand destroys the whole fabric.
17. The Master said, Yu, shall I teach you what knowledge is? When you know a thing, to recognize that you know it, and when you do not know a thing, to recognize that you do not know it. That is knowledge.
18. Tzu-chang was studying the
19. Duke Ai asked, What can I do in order to get the support of the common people? Master K’ung replied, If you ‘raise up the straight and set them on top of the crooked,’ the commoners will support you. But if you raise the crooked and set them on top of the straight, the commoners will not support you.
20. Chi K’un-tzu asked whether there were any form of encouragement by which he could induce the common people to be respectful and loyal. The Master said, Approach them with dignity, and they will respect you. Show piety towards your parents and kindness towards your children, and they will be loyal to you. Promote those who are worthy, train those who are incompetent; that is the best form of encouragement.
21. Someone, when talking to Master K’ung, said, How is it that you are not in the public service? The Master said, The Book says: ‘Be filial, only be filial and friendly towards your brothers, and you will be contributing to government.’ There are other sorts of service quite different from what you mean by service.
22. The Master said, I do not see what use a man can be put to, whose word cannot be trusted. How can a wagon be made to go if it has no yoke-bar or a carriage, if it has no collar-bar?
23. Tzu-chang asked whether the state of things ten generations hence could be foretold. The Master said, We know in what ways the Yin modified ritual when they followed upon the Hsia. We know in what ways the Chou modified ritual when they followed upon the Yin. And hence we can foretell what the successor of Chou will be like, even supporting they do not appear till a hundred generations from now.
24. The Master said, Just as to sacrifice to ancestors other than one’s own is presumption, so to see what is right and not do it is cowardice.
（二）三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”
（三）子曰：“人而不仁，如礼何？人而不仁，如乐何？”
（四）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。”
（五）子曰：“夷狄之有君，不如诸夏之无也。”
（六）季氏旅于泰山。子谓冉有曰：“汝弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎！”
（七）子曰：“君子无所争，必也射乎？揖让而升下，而饮，其争也君子。”
（八）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，始可以言《诗》已矣。”
（九）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。”
（十）子曰：“谛自既灌而往者，吾不欲观之矣。”
（十一）或问谛之说。子曰：“不知也。知其说者之于天下也，其如示诸斯乎？”指其掌。
（十二）祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
（十三）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。”
（十四）子曰：“周监于二代，郁郁乎文哉！吾从周。”
（十五）子入太庙，每事问。或曰：“孰谓邹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”
（十六）子曰：“射不主皮，为力不同科，古之道也。”
（十七）子贡欲去告朔之饩羊。子曰：“赐也，尔爱其羊，我爱其礼。”
（十八）子曰：“事君尽礼，人以为谄也。”
（十九）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。”
（二十）子曰：“《关雎》，乐而不淫，哀而不伤。”
（二十一）哀公问社于宰我。宰我对曰：
（二十二）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！”
（二十三）子语鲁太师乐，曰：“乐其可知也。始作，翕如也。从之，纯如也，徼如也，绎如也。以成。”
（二十四）仪封人请见，曰：“君子之至于斯者，吾未尝不得见也。”从者见之。出，曰：“二三子何患于丧乎？天下无道也久矣，天将以夫子为木铎。”
（二十五）子谓《韶》，“尽美矣，又尽善也。”谓《武》，“尽美矣，未尽善也。”
（二十六）子曰：“居上不宽，为礼不敬，临丧不哀。吾何以观之哉？”
Book Three
1. Master K'ung said of the head of the Chi family when he had eight teams of dancers performing in his courtyard, If this man can be endured who cannot be endured!
2. The Three Families used the Bung Songs during the removal of the sacrificial vessels. The Master said,
By rulers and lords attended,
The Son of Heaven, mysterious--
What possible application can such words have in the hall of the Three Families?
3. The Master said, A man who is not Good, what can he have to do with ritual? A man who is not Good, what can he have to do with music?
4. Lin Fang asked for some main principles in connection with ritual. The Master said, A very big question. In ritual at large it is a safe rule always to be too sparing rather than too lavish; and in the particular case of mourning-rites, they should be dictated by grief rather than by fear.
5. The Master said, The barbarians of the East and North have retained their princes. They are not in such a state of decay as we in China.
6. The head of the Chi Family was going to make the offerings on Mount T'ai. The Master said to Jan Ch'iu, Cannot you save him from this? Jan Ch'iu replied, I cannot. The Master said, Alas, we can hardly suppose Mount T'ai to be ignorant of matters that even Lin Fang inquires into!
7. The Master said, Gentlemen never compete. You will say that in archery they do so. But even then they bow and make way for one another when they are going up to the archery-ground, when they are coming down and at the subsequent drinking-bout. Thus even when competing, they still remain gentlemen.
8. Tzu-hsia asked, saying, What is the meaning of
Oh the sweet smile dimpling,
The lovely eyes so black and white!
Plain silk that you would take for colored stuff.
The Master said, The painting comes after the plain groundwork. Tzu-hsia said, Then ritual comes afterwards? The Master said, Shang it is who bears me up. At last I have someone with whom I can discuss the Songs.
9. The Master said, How can we talk about the ritual of the Hsia? The State of Ch'i supplies no adequate evidence. How can we talk about the ritual of Yin? The State of Sung supplies no adequate evidence. For there is a lack both of documents and of learned men. But for this lack we should be able to obtain evidence from these two States.
10. The master said, At the Ancestral Sacrifice, as for all that comes after the libation, I had far rather not witness it!
11. Someone asked for an explanation of the Ancestral Sacrifice. The Master said, I do not know. Anyone who knew the explanation could deal with all things under Heaven as easily as I lay this here; and he laid his finger upon the palm of his hand.
12. Of the saying, 'The word 'sacrifice' is like the word 'present'; one should sacrifice to a spirit as though that spirit was present,' the Master said, If I am not present at the sacrifice, it is as though there were no sacrifice.
13. Wang-sun Chia asked about the meaning of the saying,
Better pay court to the stove
Than pay court to the Shrine.
The Master said, It is not true. He who has put himself in the wrong with Heaven has no means of expiation left.
14. The Master said, Chou could survey the two preceding dynasties. How great a wealth of culture! And we follow upon Chou.
15. When the Master entered the Grand Temple he asked questions about everything there. Someone said, Do not tell me that this son of a villager from Tsou is expert in matters of ritual. When he went to the Grand Temple, he had to ask about everything. The Master hearing of this said, Just so such is the ritual.
16. The Master said, the saying
In archery it is not the hide that counts,
For some men have more strength than others,
is the way of the Ancients.
17. Tzu-kung wanted to do away with the presentation of a sacrificial sheep at the Announcements of each New Moon. The Master said, Ssu! You grudge sheep, but I grudge ritual.
18. The Master said, Were anyone today to serve his prince according to the full prescriptions of ritual, he would be thought a sycophant.
19. Duke Ting (died 495 B.C.) asked for a precept concerning a ruler's use of his ministers and a minister's service to his ruler. Master K'ung replied saying, A ruler in employing his ministers should be guided solely by the prescriptions of ritual. Ministers in serving their ruler, solely by devotion to his cause.
20. The Master said, The Ospreys! Pleasure not carried to the point of debauch; grief not carried to the point of self-injury.
21. Duke Ai asked Tsai Yü about the Holy Ground. Tsai Yü replied, The Hsia sovereigns marked theirs with a pine, the men of Yin used a cypress, the men of Chou used a chestnut-tree, saying, 'This will cause the common people to be in fear and trembling.' The Master hearing of it said, What is over and done with, one does not discuss. What has already taken its course, one does not criticize; what already belongs to the past, one does not censure.
22. The Master said, Kuan Chung was in reality a man of very narrow capacities. Someone said, Surely he displayed an example of frugality? The Master said, Kuan had three lots of wives, his State officers performed no double duties. How can he be cited as an example of frugality? That may be, the other said; but surely he had a great knowledge of ritual? The Master said, Only the ruler of a State may build a screen to mask his gate; but Kuan had such a screen. Only the ruler of a State, when meeting another such ruler, may use cup-mounds; but Kuan used one. If even Kuan is to be cited as an expert in ritual, who is not an expert in ritual?
23. When talking to the Grand Masters of Lu about music, the Master said, Their music in so far as one can find out about it began with a strict unison. Soon the musicians were given more liberty; but the tone remained harmonious, brilliant, consistent, right on till the close.
24. The guardian of the frontier-mound at I asked to be presented to the Master, saying, No gentleman arriving at this frontier has ever yet failed to accord me an interview. The Master's followers presented him. On going out the man said, Sirs, you must not be disheartened by his failure. It is now a very long whiles since the Way prevailed in the world. I feel sure that Heaven intends to use your Master as a wooden bell.
25. The Master spoke of the Succession Dance as being perfect beauty and at the same time perfect goodness; but of the War Dance as being perfect beauty but not perfect goodness.
26. The Master said, High office filled by men of narrow views, ritual performed without reverence, the forms of mourning observed without grief--these are things I cannot bear to see!
（二）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。”
（三）子曰：“唯仁者能好人，能恶人。”
（四）子曰：“苟志于仁矣，无恶也。”
（五）子曰：“富与贵，是人之所欲也，不以其道，得之不处也。贫与贱，是人这所恶也，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。”
（六）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。有能一日用力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。”
（七）子曰：“人之过也，各于其党。观过，斯知仁矣。”
（八）子曰：“朝闻道，夕死可矣。”
（九）子曰：“士志于道，而耻恶衣恶食者，未足与议也。”
（十）子曰：“君子之于天下也，无适也，无莫也，义之与比。”
（十一）子曰：“君子怀德，小人怀土。君子怀刑，小人怀惠。”
（十二）子曰：“放于利而行，多怨。”
（十三）子曰：“能以礼让为国乎，何有？不能以礼让为国，如礼何？”
（十四）子曰：“不患无位，患所以立。不患莫己知，求为可知也。”
（十五）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。”
（十六）子曰：“君子喻于义，小人喻于利。”
（十七）子曰：“见贤思齐焉，见不贤而内自省也。”
（十八）子曰：“事父母，几谏，见志不从，又敬不违，劳而不怨。”
（十九）子曰：“父母在，不远游，游必有方。”
（二十）子曰：“三年无改于父之道，可谓孝矣。”
（二十一）子曰：“父母之年，不可不知也。一则以喜，一则以惧。”
（二十二）子曰：“古者言之不出，耻恭之不逮也。”
（二十三）子曰：“以约失之者鲜矣。”
（二十四）子曰：“君子欲讷于言而敏于行。”
（二十五）子曰：“德不孤，必有邻。”
（二十六）子游曰：“事君数，斯辱矣。朋友数，斯疏矣。”
BOOK IV
1. The Master said, It is Goodness that gives to a neighborhood its beauty. One who is free to choose, yet does not prefer to dwell among the Good--how can he be accorded the name of wise?
2. The Master said, Without Goodness a man
Cannot for long enjoy prosperity.
The Good Man rests content with Goodness; he that is merely wise pursues Goodness in the belief that it pays to do so.
3, 4. Of the adage 'Only a Good Man knows how to like people, knows how to dislike them,' the Master said, He whose heart is in the smallest degree set upon Goodness will dislike no one.
5. Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes, he must relinquish them. Poverty and obscurity are what every man detests; but if they can only be avoided to the detriment of the Way he professes, he must accept them. The gentleman who ever parts company with Goodness does not fulfill that name. Never for a moments does a gentleman quit the way of Goodness. He is never so harried but that he cleaves to this; never so tottering but that he cleaves to this.
6. The Master said, I for my part have never yet seen one who really cared for Goodness, nor one who really abhorred wickedness. One who really cared for Goodness would never let any other consideration come first. One who abhorred wickedness would be so constantly doing Good that wickedness would never have a chance to get at him. Has anyone ever managed to do Good with his whole might even as long as the space of a single day? I think not. Yet I for my part have never seen anyone give up such an attempt because he had not the strength to go on. It may well have happened, but I for my part have never seen it.
7. The Master said, Every man's faults belong to a set. If one looks out for faults it is only as a means of recognizing Goodness.
8. The Master said, In the morning, hear the Way; in the evening, die content!
9. The Master said, A Knight whose heart is set upon the Way, but who is ashamed of wearing shabby clothes and eating coarse food, is not worth calling into counsel.
l0. The Master said, A gentleman in his dealings with the world has neither enmities nor affections; but wherever he sees Right he ranges himself beside it.
11. The Master said, Where gentlemen set their hearts upon moral force (tê), the commoners set theirs upon the soil. Where gentlemen think only of punishments, the commoners think only of exemptions.
12. The Master said, Those whose measures are dictated by mere expediency will arouse continual discontent.
13. The Master said, If it is really possible to govern countries by ritual and yielding, there is no more to be said. But if it is not really possible, of what use is ritual?
14. The Master said, He does not mind not being in office; all he minds about is whether he has qualities that entitle him to office. He does not mind failing to get recognition; he is too busy doing the things that entitle him to recognition.
15. The Master said, Shên! My Way has one (thread) that runs right through it. Master Tsêng said, Yes. When the Master had gone out, the disciples asked, saying What did he mean? Master Tsêng said, Our Master's Way is simply this: Loyalty, consideration.
16. The Master said, A gentleman takes as much trouble to discover what is right as lesser men take to discover what will pay.
17. The Master said, In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within!
18. The Master said, In serving his father and mother a man may gently remonstrate with them. But if he sees that he has failed to change their opinion, he should resume an attitude of deference and not thwart them; may feel discouraged, but not resentful.
19. The Master said, While father and mother are alive, a good son does not wander far afield; or if he does so, goes only where he has said he was going.
20. The Master said, If for the whole three years of mourning a son manages to carry on the household exactly as in his father's day, then he is a good son indeed.
21. The Master said, It is always better for a man to know the age of his parents. In the one case such knowledge will be a comfort to him; in the other, it will fill him with a salutary dread.
22. The Master said, In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them.
23. The Master said, Those who err on the side of strictness are few indeed!
24. The Master said, A gentleman covets the reputation of being slow in word but prompt in deed.
25. The Master said, Moral force (tê) never dwells in solitude; it will always bring neighbors.
26. Tzu-yu said, In the service of one's prince repeated scoldings can only lead to loss of favor; in friendship, it can only lead to estrangement.
（七）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。”
（八）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。”
（九）曾子曰：“慎终追远，民德归厚矣。”
（十）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。夫子求之也，其诸异乎人之求之与！”
（十一）子曰：“父在，观其志。父没观其行。三年无改于父之道，可谓孝矣。”
（十二）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。”
（十三）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。”
（十四）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。
（十五）子贡曰：“贫而无谄，富而无骄。何如？”子曰：“可也。未若贫而乐道，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。”
（十六）子曰：“不患人之不己知，患不知人也。”
THE ANALECTS
BOOK ONE
1. The Master said, To learn and at due times to repeat what one has learnt, is that not after all a pleasure? That friends should come to one from afar, is this not after all delightful? To remain unsound even though one’s merits are unrecognized by others, is that not after all what is expected of a gentleman?
2. Master Yu said, Those who in private life behave well towards their parents and elder brothers, in public life seldom show a disposition to resist the authority of their superiors. And as for such men starting a revolution, no instance of it has ever occurred. It is upon the trunk that a gentleman works. When that is firmly set up, the Way grows. And surely proper behavior towards parents and elder brothers is the trunk of Goodness?
3. The Master said, ‘Clever talk and a pretentious manner’ are seldom found in the Good.
4. Master Tseng said, Every day I examine myself on these three points: in acting on behalf of others, have I always been loyal to their interests? In intercourse with my friends, have I always been true to my word? Have I failed to repeat the precepts that have been handed down to me?
5. The Master said, A country of a thousand war-chariots cannot be administered unless the ruler attends strictly to business, punctually observes his promises, is economical in expenditure, shows affection towards his subjects in general, and uses the lavour of the peasantry only at the proper times of year.
6. The Master said, A young man’s duty is to behave well to his parents at home and to his elders abroad, to be cautious in giving promises and punctual in keeping them, to have kindly feelings towards everyone, but seek the intimacy of the Good. If, when all that is done, he has any energy to spare, then let him study the polite arts.
7. Tzu-hsia said, A man who
8. The Master said, If a gentleman is frivolous, he will lose the respect of his inferiors and lack firm ground upon which to build up his education. First and foremost he must learn to be faithful to his superiors, to keep promises, to refuse the friendship of all who are not like him. And if he finds he has made a mistake, then he must not be afraid of admitting the fact and amending his ways.
9. Master Tseng said, When proper respect towards the dead is shown at the End and continued after they are far away the moral force of a people has reached its highest point.
10. Tzu-Ch’in said to Tzu-kung, When our Master arrives in a fresh country he always manages to find out about its policy. Does he do this by asking questions, or do people tell him of their own accord? Tzu-kung said, Our Master gets things by being cordial, frank, courteous, temperate, deferential. That is our Master’s way of enquiring – a very different matter, certainly, from the way in which enquiries are generally made.
11. The Master said, While a man’s father is alive, you can only see his intentions; it is when his father dies that you discover whether or not he is capable of carrying them out. If for the whole three years for mourning he manages to carry on the household exactly as in his father’s day, then he is a good son indeed.
12. Master Yu said, In the usages of ritual it is harmony that is prized; the Way of the Former Kings from this got its beauty. Both small matters and great depend upon it. If things go amiss, he who knows the harmony will be able to attune them. But if harmony itself is not modulated by ritual, things will still go amiss.
13. Master Yu said,
14. The Master said, A gentleman who never goes on eating till he is sated, who does not demand comfort in his home, who is diligent in business and cautious in speech, who associates with those that possess the Way and thereby corrects his own faults – such a one may indeed be said to have a taste for learning.
15. Tzu-kung said, ‘Poor without cadging, rich without swagger.’ What of that? The Master said, Not bad. But better still, ‘Poor, yet delighting in the Way, rich, yet a student of ritual.’ Tzu-kung said, The saying of the
refers, I suppose, to what you have just said? The Master said, Ssu, now I can really begin to talk to you about the
16. The Master said, (The good man) does not grieve that other people do not recognize his merits his only anxiety is lest he should fail to recognize theirs.
论语》英译（为政第二）
（一）子曰：“为政以德，譬如北辰，居其所而众星共之。”
（二）子曰：“《诗》三百，一言以蔽之，曰：‘思无邪’。”
（三）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。”
（四）子曰：“吾十有五而志乎学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲不逾矩。”
（五）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。”
（六）孟武伯问孝，子曰：“父母唯其疾之忧。”
（七）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？”
（八）子夏问孝，曰：“色难。有事，弟子服其劳；有酒食，先生馔。曾是以为孝乎？”
（九）子曰：“吾与回信，终日不违如愚。退而省其私，亦足以发。回也不愚。”
（十）子曰：“视其所以，观其所由，察其所安，人焉叟哉，人焉叟哉？”
（十一）子曰：“温故而知新，可以为师矣。”
（十二）子曰：“君子不器。”
（十三）子贡问君子，子曰：“先行其言而后从之。”
（十四）子曰：“君子周而不比，小人比而不周。”
（十五）子曰：“学而不思则罔，思而不学则殆。”
（十六）子曰：“攻乎异端，斯害也已。”
（十七）子曰：”由，诲汝知之乎？知之为知之，不知为不知，是知也。”
（十八）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。”
（十九）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。”
（二十）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，则民劝。”
（二十一）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！”
（二十二）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？”
（二十三）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。”
（二十四）子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”
BOOK TWO
1. The Master said, He who rules by moral force is like the pole-star, which remains in its place while all the lesser stars do homage to it.
2. The Master said, If out of the three hundred
3. The Master said, Govern the people by regulations, keep order among them by chastisements, and they will flee from you, and lose all self-respect. Govern them by moral force, keep order among them by ritual and they will keep their self-respect and come to you of their own accord.
4. The Master said, At fifteen I set my heart upon learning. At thirty, I had planted my feet firm upon the ground. At forty, I no longer suffered from perplexities. At fifty, I knew what were the biddings of Heaven. At sixty, I heard them with docile ear. At seventy, I could follow the dictates of my own heart; for what I desired no longer overstepped the boundaries of right.
5. Meng I Tzu asked about the treatment of parents. The Master said, Never disobey! When Fan Ch’ih was driving his carriage for him, the Master said, Meng asked me about the treatment of parents and I said, Never disobey! Fan Ch’ih said, In what sense did you mean it? The Master said, While they are alive, serve them according to ritual. When they die, bury them according to ritual and sacrifice to them according to ritual.
6. Meng Wu Po asked about the treatment of parents. The Master said, Behave in such a way that your father and mother have no anxiety about you, except concerning your health.
7. Tzu-Yu asked about the treatment of parents. The Master said, ‘Filial sons’ nowadays are people who see to it that their parents get enough to eat. But even dogs and horses are cared for to that extent. If there is no feeling of respect, wherein lies the difference?
8. Tzu-hsia asked about the treatment of parents. The Master said, It is the demeanor that is difficult. Filial piety does not consist merely in young people undertaking the hard work, when anything has to be done, or serving their elders first with wine and food. It is something much more than that.
9. The Master said, I can talk to Yen Hui a whole day without his ever differing from me. One would think he was stupid. But if I enquire into his private conduct when he is not with me I find that it fully demonstrates what I have taught him. No, Hui is by no means stupid.
10. The Master said, Look closely into his aims, observe the means by which he pursues them, discover what brings him content – and can the man’s real worth remain hidden from you, can it remain hidden from you?
11. The Master said, He who by reanimating the Old can gain knowledge of the New is fit to be a teacher.
12. The Master said, A gentleman is not an implement.
13. Tzu-kung asked about the true gentleman. The Master said, He does not preach what he practices till he has practiced what he preaches.
14. The Master said, A gentleman can see a question from all sides without bias. The small man is biased and can see a question only from one side.
15. The Master said, ‘He who learns but does not think, is lost.’ He who thinks but does not learn is in great danger.
16. The Master said, He who sets to work upon a different strand destroys the whole fabric.
17. The Master said, Yu, shall I teach you what knowledge is? When you know a thing, to recognize that you know it, and when you do not know a thing, to recognize that you do not know it. That is knowledge.
18. Tzu-chang was studying the
19. Duke Ai asked, What can I do in order to get the support of the common people? Master K’ung replied, If you ‘raise up the straight and set them on top of the crooked,’ the commoners will support you. But if you raise the crooked and set them on top of the straight, the commoners will not support you.
20. Chi K’un-tzu asked whether there were any form of encouragement by which he could induce the common people to be respectful and loyal. The Master said, Approach them with dignity, and they will respect you. Show piety towards your parents and kindness towards your children, and they will be loyal to you. Promote those who are worthy, train those who are incompetent; that is the best form of encouragement.
21. Someone, when talking to Master K’ung, said, How is it that you are not in the public service? The Master said, The Book says: ‘Be filial, only be filial and friendly towards your brothers, and you will be contributing to government.’ There are other sorts of service quite different from what you mean by service.
22. The Master said, I do not see what use a man can be put to, whose word cannot be trusted. How can a wagon be made to go if it has no yoke-bar or a carriage, if it has no collar-bar?
23. Tzu-chang asked whether the state of things ten generations hence could be foretold. The Master said, We know in what ways the Yin modified ritual when they followed upon the Hsia. We know in what ways the Chou modified ritual when they followed upon the Yin. And hence we can foretell what the successor of Chou will be like, even supporting they do not appear till a hundred generations from now.
24. The Master said, Just as to sacrifice to ancestors other than one’s own is presumption, so to see what is right and not do it is cowardice.
《论语》英译（八佾第三）
（一）孔子谓：“季氏八佾舞于庭，是可忍也，孰不可忍也。”（二）三家者以《雍》彻。子曰：“‘相维辟公，天子穆穆’，奚取于三家之堂？”
（三）子曰：“人而不仁，如礼何？人而不仁，如乐何？”
（四）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。”
（五）子曰：“夷狄之有君，不如诸夏之无也。”
（六）季氏旅于泰山。子谓冉有曰：“汝弗能救与？”对曰：“不能。”子曰：“呜呼！曾谓泰山不如林放乎！”
（七）子曰：“君子无所争，必也射乎？揖让而升下，而饮，其争也君子。”
（八）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，始可以言《诗》已矣。”
（九）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。”
（十）子曰：“谛自既灌而往者，吾不欲观之矣。”
（十一）或问谛之说。子曰：“不知也。知其说者之于天下也，其如示诸斯乎？”指其掌。
（十二）祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
（十三）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。”
（十四）子曰：“周监于二代，郁郁乎文哉！吾从周。”
（十五）子入太庙，每事问。或曰：“孰谓邹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”
（十六）子曰：“射不主皮，为力不同科，古之道也。”
（十七）子贡欲去告朔之饩羊。子曰：“赐也，尔爱其羊，我爱其礼。”
（十八）子曰：“事君尽礼，人以为谄也。”
（十九）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。”
（二十）子曰：“《关雎》，乐而不淫，哀而不伤。”
（二十一）哀公问社于宰我。宰我对曰：
（二十二）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！”
（二十三）子语鲁太师乐，曰：“乐其可知也。始作，翕如也。从之，纯如也，徼如也，绎如也。以成。”
（二十四）仪封人请见，曰：“君子之至于斯者，吾未尝不得见也。”从者见之。出，曰：“二三子何患于丧乎？天下无道也久矣，天将以夫子为木铎。”
（二十五）子谓《韶》，“尽美矣，又尽善也。”谓《武》，“尽美矣，未尽善也。”
（二十六）子曰：“居上不宽，为礼不敬，临丧不哀。吾何以观之哉？”
Book Three
1. Master K'ung said of the head of the Chi family when he had eight teams of dancers performing in his courtyard, If this man can be endured who cannot be endured!
2. The Three Families used the Bung Songs during the removal of the sacrificial vessels. The Master said,
By rulers and lords attended,
The Son of Heaven, mysterious--
What possible application can such words have in the hall of the Three Families?
3. The Master said, A man who is not Good, what can he have to do with ritual? A man who is not Good, what can he have to do with music?
4. Lin Fang asked for some main principles in connection with ritual. The Master said, A very big question. In ritual at large it is a safe rule always to be too sparing rather than too lavish; and in the particular case of mourning-rites, they should be dictated by grief rather than by fear.
5. The Master said, The barbarians of the East and North have retained their princes. They are not in such a state of decay as we in China.
6. The head of the Chi Family was going to make the offerings on Mount T'ai. The Master said to Jan Ch'iu, Cannot you save him from this? Jan Ch'iu replied, I cannot. The Master said, Alas, we can hardly suppose Mount T'ai to be ignorant of matters that even Lin Fang inquires into!
7. The Master said, Gentlemen never compete. You will say that in archery they do so. But even then they bow and make way for one another when they are going up to the archery-ground, when they are coming down and at the subsequent drinking-bout. Thus even when competing, they still remain gentlemen.
8. Tzu-hsia asked, saying, What is the meaning of
Oh the sweet smile dimpling,
The lovely eyes so black and white!
Plain silk that you would take for colored stuff.
The Master said, The painting comes after the plain groundwork. Tzu-hsia said, Then ritual comes afterwards? The Master said, Shang it is who bears me up. At last I have someone with whom I can discuss the Songs.
9. The Master said, How can we talk about the ritual of the Hsia? The State of Ch'i supplies no adequate evidence. How can we talk about the ritual of Yin? The State of Sung supplies no adequate evidence. For there is a lack both of documents and of learned men. But for this lack we should be able to obtain evidence from these two States.
10. The master said, At the Ancestral Sacrifice, as for all that comes after the libation, I had far rather not witness it!
11. Someone asked for an explanation of the Ancestral Sacrifice. The Master said, I do not know. Anyone who knew the explanation could deal with all things under Heaven as easily as I lay this here; and he laid his finger upon the palm of his hand.
12. Of the saying, 'The word 'sacrifice' is like the word 'present'; one should sacrifice to a spirit as though that spirit was present,' the Master said, If I am not present at the sacrifice, it is as though there were no sacrifice.
13. Wang-sun Chia asked about the meaning of the saying,
Better pay court to the stove
Than pay court to the Shrine.
The Master said, It is not true. He who has put himself in the wrong with Heaven has no means of expiation left.
14. The Master said, Chou could survey the two preceding dynasties. How great a wealth of culture! And we follow upon Chou.
15. When the Master entered the Grand Temple he asked questions about everything there. Someone said, Do not tell me that this son of a villager from Tsou is expert in matters of ritual. When he went to the Grand Temple, he had to ask about everything. The Master hearing of this said, Just so such is the ritual.
16. The Master said, the saying
In archery it is not the hide that counts,
For some men have more strength than others,
is the way of the Ancients.
17. Tzu-kung wanted to do away with the presentation of a sacrificial sheep at the Announcements of each New Moon. The Master said, Ssu! You grudge sheep, but I grudge ritual.
18. The Master said, Were anyone today to serve his prince according to the full prescriptions of ritual, he would be thought a sycophant.
19. Duke Ting (died 495 B.C.) asked for a precept concerning a ruler's use of his ministers and a minister's service to his ruler. Master K'ung replied saying, A ruler in employing his ministers should be guided solely by the prescriptions of ritual. Ministers in serving their ruler, solely by devotion to his cause.
20. The Master said, The Ospreys! Pleasure not carried to the point of debauch; grief not carried to the point of self-injury.
21. Duke Ai asked Tsai Yü about the Holy Ground. Tsai Yü replied, The Hsia sovereigns marked theirs with a pine, the men of Yin used a cypress, the men of Chou used a chestnut-tree, saying, 'This will cause the common people to be in fear and trembling.' The Master hearing of it said, What is over and done with, one does not discuss. What has already taken its course, one does not criticize; what already belongs to the past, one does not censure.
22. The Master said, Kuan Chung was in reality a man of very narrow capacities. Someone said, Surely he displayed an example of frugality? The Master said, Kuan had three lots of wives, his State officers performed no double duties. How can he be cited as an example of frugality? That may be, the other said; but surely he had a great knowledge of ritual? The Master said, Only the ruler of a State may build a screen to mask his gate; but Kuan had such a screen. Only the ruler of a State, when meeting another such ruler, may use cup-mounds; but Kuan used one. If even Kuan is to be cited as an expert in ritual, who is not an expert in ritual?
23. When talking to the Grand Masters of Lu about music, the Master said, Their music in so far as one can find out about it began with a strict unison. Soon the musicians were given more liberty; but the tone remained harmonious, brilliant, consistent, right on till the close.
24. The guardian of the frontier-mound at I asked to be presented to the Master, saying, No gentleman arriving at this frontier has ever yet failed to accord me an interview. The Master's followers presented him. On going out the man said, Sirs, you must not be disheartened by his failure. It is now a very long whiles since the Way prevailed in the world. I feel sure that Heaven intends to use your Master as a wooden bell.
25. The Master spoke of the Succession Dance as being perfect beauty and at the same time perfect goodness; but of the War Dance as being perfect beauty but not perfect goodness.
26. The Master said, High office filled by men of narrow views, ritual performed without reverence, the forms of mourning observed without grief--these are things I cannot bear to see!
《论语》英译（里仁第四）
（一）子曰：“里仁为美。择不处仁，焉得知！”（二）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。”
（三）子曰：“唯仁者能好人，能恶人。”
（四）子曰：“苟志于仁矣，无恶也。”
（五）子曰：“富与贵，是人之所欲也，不以其道，得之不处也。贫与贱，是人这所恶也，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。”
（六）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。有能一日用力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。”
（七）子曰：“人之过也，各于其党。观过，斯知仁矣。”
（八）子曰：“朝闻道，夕死可矣。”
（九）子曰：“士志于道，而耻恶衣恶食者，未足与议也。”
（十）子曰：“君子之于天下也，无适也，无莫也，义之与比。”
（十一）子曰：“君子怀德，小人怀土。君子怀刑，小人怀惠。”
（十二）子曰：“放于利而行，多怨。”
（十三）子曰：“能以礼让为国乎，何有？不能以礼让为国，如礼何？”
（十四）子曰：“不患无位，患所以立。不患莫己知，求为可知也。”
（十五）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。”
（十六）子曰：“君子喻于义，小人喻于利。”
（十七）子曰：“见贤思齐焉，见不贤而内自省也。”
（十八）子曰：“事父母，几谏，见志不从，又敬不违，劳而不怨。”
（十九）子曰：“父母在，不远游，游必有方。”
（二十）子曰：“三年无改于父之道，可谓孝矣。”
（二十一）子曰：“父母之年，不可不知也。一则以喜，一则以惧。”
（二十二）子曰：“古者言之不出，耻恭之不逮也。”
（二十三）子曰：“以约失之者鲜矣。”
（二十四）子曰：“君子欲讷于言而敏于行。”
（二十五）子曰：“德不孤，必有邻。”
（二十六）子游曰：“事君数，斯辱矣。朋友数，斯疏矣。”
BOOK IV
1. The Master said, It is Goodness that gives to a neighborhood its beauty. One who is free to choose, yet does not prefer to dwell among the Good--how can he be accorded the name of wise?
2. The Master said, Without Goodness a man
Cannot for long enjoy prosperity.
The Good Man rests content with Goodness; he that is merely wise pursues Goodness in the belief that it pays to do so.
3, 4. Of the adage 'Only a Good Man knows how to like people, knows how to dislike them,' the Master said, He whose heart is in the smallest degree set upon Goodness will dislike no one.
5. Wealth and rank are what every man desires; but if they can only be retained to the detriment of the Way he professes, he must relinquish them. Poverty and obscurity are what every man detests; but if they can only be avoided to the detriment of the Way he professes, he must accept them. The gentleman who ever parts company with Goodness does not fulfill that name. Never for a moments does a gentleman quit the way of Goodness. He is never so harried but that he cleaves to this; never so tottering but that he cleaves to this.
6. The Master said, I for my part have never yet seen one who really cared for Goodness, nor one who really abhorred wickedness. One who really cared for Goodness would never let any other consideration come first. One who abhorred wickedness would be so constantly doing Good that wickedness would never have a chance to get at him. Has anyone ever managed to do Good with his whole might even as long as the space of a single day? I think not. Yet I for my part have never seen anyone give up such an attempt because he had not the strength to go on. It may well have happened, but I for my part have never seen it.
7. The Master said, Every man's faults belong to a set. If one looks out for faults it is only as a means of recognizing Goodness.
8. The Master said, In the morning, hear the Way; in the evening, die content!
9. The Master said, A Knight whose heart is set upon the Way, but who is ashamed of wearing shabby clothes and eating coarse food, is not worth calling into counsel.
l0. The Master said, A gentleman in his dealings with the world has neither enmities nor affections; but wherever he sees Right he ranges himself beside it.
11. The Master said, Where gentlemen set their hearts upon moral force (tê), the commoners set theirs upon the soil. Where gentlemen think only of punishments, the commoners think only of exemptions.
12. The Master said, Those whose measures are dictated by mere expediency will arouse continual discontent.
13. The Master said, If it is really possible to govern countries by ritual and yielding, there is no more to be said. But if it is not really possible, of what use is ritual?
14. The Master said, He does not mind not being in office; all he minds about is whether he has qualities that entitle him to office. He does not mind failing to get recognition; he is too busy doing the things that entitle him to recognition.
15. The Master said, Shên! My Way has one (thread) that runs right through it. Master Tsêng said, Yes. When the Master had gone out, the disciples asked, saying What did he mean? Master Tsêng said, Our Master's Way is simply this: Loyalty, consideration.
16. The Master said, A gentleman takes as much trouble to discover what is right as lesser men take to discover what will pay.
17. The Master said, In the presence of a good man, think all the time how you may learn to equal him. In the presence of a bad man, turn your gaze within!
18. The Master said, In serving his father and mother a man may gently remonstrate with them. But if he sees that he has failed to change their opinion, he should resume an attitude of deference and not thwart them; may feel discouraged, but not resentful.
19. The Master said, While father and mother are alive, a good son does not wander far afield; or if he does so, goes only where he has said he was going.
20. The Master said, If for the whole three years of mourning a son manages to carry on the household exactly as in his father's day, then he is a good son indeed.
21. The Master said, It is always better for a man to know the age of his parents. In the one case such knowledge will be a comfort to him; in the other, it will fill him with a salutary dread.
22. The Master said, In old days a man kept a hold on his words, fearing the disgrace that would ensue should he himself fail to keep pace with them.
23. The Master said, Those who err on the side of strictness are few indeed!
24. The Master said, A gentleman covets the reputation of being slow in word but prompt in deed.
25. The Master said, Moral force (tê) never dwells in solitude; it will always bring neighbors.
26. Tzu-yu said, In the service of one's prince repeated scoldings can only lead to loss of favor; in friendship, it can only lead to estrangement.