THE CHINESE CLASSICS



with a translation, critical and exegetical

notes, prolegomena, and copious indexes



by 



James Legge



IN FIVE VOLUMES



CONFUCIAN ANALECTS

THE GREAT LEARNING

THE DOCTRINE OF THE MEAN











論語

CONFUCIAN ANALECTS.



學而第一

BOOK I.  HSIO R.



【第一章】

【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂

乎。【三節】人不知而不慍、不亦君子乎。

	CHAPTER I. 1. The Master said, 'Is it not pleasant to learn 

with a constant perseverance and application?

	2. 'Is it not delightful to have friends coming from distant 

quarters?'

	3. 'Is he not a man of complete virtue, who feels no 

discomposure though men may take no note of him?'



【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、

而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝

	CHAP. II. 1. 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.

	2. 'The superior man bends his attention to what is 

radical.



弟也者、其為仁之本與。

【第三章】子曰、巧言令色、鮮矣仁。

【第四章】曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信

乎、傳不習乎。

That being established, all practical courses naturally grow up. 

Filial piety and fraternal submission!-- are they not the root of 

all benevolent actions?'

	CHAP. III. The Master said, 'Fine words and an 

insinuating appearance are seldom associated with true virtue.'

	CHAP. IV. 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 practised the instructions of my 

teacher.'



【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。

【第六章】子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有

餘力、則以學文。

【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、

	CHAP. V. 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.'

	CHAP. VI. 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.'

	CHAP. VII. 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;



與朋友交、言而有信、雖曰未學、吾必謂之學矣。

【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。

【三節】無友不如己者。【四節】過則勿憚改。

【第九章】曾子曰、慎終追遠、民德歸厚矣。

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.'

	CHAP. VIII. 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.'

	CHAP. IX. 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.' 



【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、

抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求

之也、其諸異乎人之求之與。

【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂

孝矣。

CHAP. X. 1. 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?'

	2. 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?'

	CHAP. XI. 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.'



【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由

之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。

【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其

親、亦可宗也。

【十四章】子曰、君子食無求

CHAP. XII. 1. The philosopher Yu said, 'In practising 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.

	2. '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.'

	CHAP. XIII. 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.'

	CHAP. XIV. The Master said, 'He who aims to be a man of 

complete virtue in his food does not seek to gratify his 

appetite, nor



飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。

【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未

若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、

其斯之謂與。【三節】子曰、賜也、始可與言詩

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.'

	CHAP. XV. 1. Tsze-kung said, 'What do you pronounce 

concerning the poor man who yet does not flatter, and the rich 

man who is not proud?' The Master replied, 'They will do; but 

they are not equal to him, who, though poor, is yet cheerful, 

and to him, who, though rich, loves the rules of propriety.'

	2. Tsze-kung replied, 'It is said in the Book of Poetry, "As 

you cut and then file, as you carve and then polish."-- The 

meaning is the same, I apprehend, as that which you have just 

expressed.'

	3. The Master said, 'With one like Ts'ze, I can begin to 

talk



已矣、告諸往而知來者。

【十六章】子曰、不患人之不己知、患不知人也。

about the odes. I told him one point, and he knew its proper 

sequence.'

	CHAP. XVI. The Master said, 'I will not be afflicted at 

men's not knowing me; I will be afflicted that I do not know 

men.'





為政第二

BOOK II. WEI CHANG.



【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。

	CHAP. I. 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.'



【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。

【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道

之以德、齊之以禮、有恥且格。

【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】

四十而不惑。【四節】五

	CHAP. II. 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."'

	CHAP. III. 1. 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.

	2. '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.'

	CHAP. IV. 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.



十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。

【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、

孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以

禮、死葬之以禮、祭之以禮。

	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.'

	CHAP. V. 1. Mang I asked what filial piety was. The 

Master said, 'It is not being disobedient.'

	2. 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."'

	3. 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.'



【第六章】孟武伯問孝、子曰、父母唯其疾之憂。

【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、

不敬、何以別乎。

【第八章】子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、

曾是以為孝乎。

	CHAP. VI. Mang Wu asked what filial piety was. The 

Master said, 'Parents are anxious lest their children should be 

sick.'

	CHAP. VII. Tsze-yu asked what filial piety was. The 

Master said, 'The filial piety of now-a-days 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?'

	CHAP. VIII. 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?'



【第九章】子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回

也不愚。

【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所

安。【四節】人焉廋哉、人焉廋哉。

【十一章】子曰、溫故而知新、可以為師矣。

	CHAP. IX. 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.'

	CHAP. X. 1. The Master said, 'See what a man does.

	2. 'Mark his motives.

	3. 'Examine in what things he rests.

	4. 'How can a man conceal his character?

	5. How can a man conceal his character?'

	CHAP. XI. 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.'



【十二章】子曰、君子不器。

【十三章】子貢問君子、子曰、先行其言、而後從之。

【十四章】子曰、君子周而不比、小人比而不周。

【十五章】子曰、學而不思則罔、思而不學則殆。

【十六章】子曰、攻乎異端、斯害也己。

	CHAP. XII. The Master said, 'The accomplished scholar is 

not a utensil.'

	CHAP. XIII. Tsze-kung asked what constituted the 

superior man. The Master said, 'He acts before he speaks, and 

afterwards speaks according to his actions.'

	CHAP. XIV. The Master said, 'The superior man is catholic 

and no partisan. The mean man is partisan and not catholic.'

	CHAP. XV. The Master said, 'Learning without thought is 

labour lost; thought without learning is perilous.'

	CHAP. XVI. The Master said, 'The study of strange 

doctrines is injurious indeed!'



【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。

【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則

寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。

	CHAP. XVII. 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.'

	CHAP. XVII. 1. Tsze-chang was learning with a view to 

official emolument.

	2. 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.'



【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉

錯諸直、則民不服。

【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、

則忠、舉善而教不能、則勤。

【廿一章】【一節】或謂孔子曰、子奚

	CHAP. XIX. The Duke Ai asked, saying, 'What should be 

done in order to secure the submission of the people?' 

Confucius replied, 'Advance the upright and set aside the 

crooked, then the people will submit. Advance the crooked and 

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

	CHAP. XX. 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 filial 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.'

	CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, 

why are you not engaged in the government?'



不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、

奚其為為政。

【廿二章】子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行

之哉。

【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、

	2. The Master said, 'What does the Shu-ching say of filial 

piety?-- "You are filial, you discharge your brotherly duties. 

These qualities are displayed in government." This then also 

constitutes the exercise of government. Why must there be 

THAT-- making one be in the government?'

	CHAP. XXII. The Master said, 'I do not know how a man 

without truthfulness is to get on. How can a large carriage be 

made to go without the cross-bar for yoking the oxen to, or a 

small carriage without the arrangement for yoking the horses?'

	CHAP. XXIII. 1. Tsze-chang asked whether the affairs of 

ten ages after could be known.

	2. Confucius said, 'The Yin dynasty followed the 

regulations of the Hsia: wherein it took from or added to them 

may be known. The Chau dynasty has followed the regulations 

of Yin: wherein it took from or added to them may be known. 

Some other may follow the Chau, but though it should be at the 

distance of a hundred ages, its affairs may be known.'



所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可

知也。

【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇

也。

	CHAP. XXIV. 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.'



八佾第三

BOOK III. PA YIH.



【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。

	CHAP. I. 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?'



【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。

【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。

【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、

與其奢也、寧

	CHAP. II. The three families used the YUNG ode, 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?'

	CHAP. III. 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?'

	CHAP. IV. 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.



儉、喪、與其易也、寧戚。

【第五章】子曰、夷狄之有君、不如諸夏之亡也。

【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、

嗚呼、曾謂泰山、不如林放乎。

In the ceremonies of mourning, it is better that there be deep 

sorrow than a minute attention to observances.'

	CHAP. V. 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.'

	CHAP. VI. 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?'



【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。

【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】

子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已

矣。

	CHAP. VII. 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.'

	CHAP. VIII. 1. 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 colours?"'

	2. The Master said, 'The business of laying on the colours 

follows (the preparation of) the plain ground.'

	3. '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.'



【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、

文獻不足故也、足、則吾能徵之矣。

【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。

【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸

	CHAP. IX. The Master said, 'I could describe the 

ceremonies of the Hsia dynasty, but Chi cannot sufficiently 

attest my words. I could describe the ceremonies of the Yin 

dynasty, but Sung cannot sufficiently attest my words. (They 

cannot do so) because of the insufficiency of their records and 

wise men. If those were sufficient, I could adduce them in 

support of my words.'

	CHAP. X. The Master said, 'At the great sacrifice, after the 

pouring out of the libation, I have no wish to look on.'

	CHAP. XI. 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.



斯乎。指其掌。

【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不

祭。

【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何

謂也。【二節】子曰、不然、獲罪於天、無所禱也。

	CHAP. XII. 1. He sacrificed to the dead, as if they were 

present. He sacrificed to the spirits, as if the spirits were 

present.

	2. The Master said, 'I consider my not being present at 

the sacrifice, as if I did not sacrifice.'

	CHAP. XIII. 1. Wang-sun Chia asked, saying, 'What is the 

meaning of the saying, "It is better to pay court to the furnace 

than to the south-west corner?"'

	2. The Master said, 'Not so. He who offends against 

Heaven has none to whom he can pray.'



【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。

【十五章】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。

【十六章】子曰、射不主皮、為力不同科、古之道也。

	CHAP. XIV. The Master said, 'Chau had the advantage of 

viewing the two past dynasties. How complete and elegant are 

its regulations! I follow Chau.'

	CHAP. XV. The Master, when he entered the grand 

temple, asked about everything. Some one said, 'Who will 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.'

	CHAP. XVI. 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.'



【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、

我愛其禮。

【十八章】子曰、事君盡禮、人以為諂也。

【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以

禮、臣事君以忠。

【二十章】子曰、關睢樂而不淫、哀而不傷。

	CHAP. XVII. 1. Tsze-kung wished to do away with the 

offering of a sheep connected with the inauguration of the first 

day of each month.

	2. The Master said, 'Ts'ze, you love the sheep; I love the 

ceremony.'

	CHAP. XVII. The Master said, 'The full observance of the 

rules of propriety in serving one's prince is accounted by 

people to be flattery.'

	CHAP. XIX. 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.'

	CHAP. XX. The Master said, 'The Kwan Tsu is expressive of 

enjoyment without being licentious, and of grief without being 

hurtfully excessive.'



【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、

周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往

不咎。

【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三

節】曰、管氏有三歸、

	CHAP. XXI. 1. 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.'

	2. 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.'

	CHAP. XXII. 1. The Master said, 'Small indeed was the 

capacity of Kwan Chung!'

	2. 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?'

	3. 'Then, did Kwan Chung know the rules of propriety?' 

The



官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、

管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰

不知禮。

【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、

繳如也、繹如也、以成。

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?'

	CHAP. XXXII. 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.'



【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、

出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。

【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。

【廿六章】子曰、居上不寬、為禮

	CHAP. XXIV. 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.'

	CHAP. XXV. 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.

	CHAP. XXVI. The Master said, 'High station filled without 

indulgent generosity; ceremonies performed without reverence; 

mourning conducted without sorrow;-- wherewith should I 

contemplate such ways?'



不敬、臨喪不哀、吾何以觀之哉。





里仁第四

BOOK IV. LE JIN.



【第一章】子曰、里仁為美、擇不處仁、焉得知。

【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者

利仁。

	CHAP. I. 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?'

	CHAP. II. 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.'



【第三章】子曰、惟仁者、能好人、能惡人。

【第四章】子曰、苟志於仁矣、無惡也。

【第五章】【一節】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。【二節】君子去仁、惡乎

成名。【三節】君子無終食之間

	CHAP. III. The Master said, 'It is only the (truly) virtuous 

man, who can love, or who can hate, others.'

	CHAP. IV. The Master said, 'If the will be set on virtue, 

there will be no practice of wickedness.'

	CHAP. V. 1. The Master said, 'Riches and honours 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 fulfil 

the requirements of that name?

	3. 'The superior man does not, even for the space of a 

single meal, act contrary to virtue. In moments of haste, he 

cleaves to it. In seasons of danger, he cleaves to it.'



違仁、造次必於是、顛沛必於是。

【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚之、

惡不仁者、其為仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於

仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。

【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。

	CHAP. VI. 1. The Master said, 'I have not seen a person 

who loved virtue, or one who hated what was not virtuous. He 

who loved virtue, would esteem nothing above it. He who hated 

what is not virtuous, would practise virtue in such a way that 

he would not allow anything that is not virtuous to approach 

his person.

	2. '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.

	3. 'Should there possibly be any such case, I have not 

seen it.'

	CHAP. VII. 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.'



【第八章】子曰、朝聞道、夕死、可矣。

【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。

【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。

【十一章】子曰、君子懷德、小人懷土、君子懷刑、小

	CHAP. VIII. The Master said, 'If a man in the morning 

hear the right way, he may die in the evening without regret.'

	CHAP. IX. 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.'

	CHAP. X. 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.'

	CHAP. XI. 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 favours 

which he may receive.'



人懷惠。

【十二章】子曰、放於利而行、多怨。

【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。

【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。

【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。【二節】子

出、門人問

	CHAP. XII. The Master said: 'He who acts with a constant 

view to his own advantage will be much murmured against.'

	CHAP. XIII. The Master said, 'Is 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?'

	CHAP. XIV. 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.'

	CHAP. XV. 1. The Master said, 'Shan, my doctrine is that 

of an all-pervading unity.' The disciple Tsang replied, 'Yes.'

	2. The Master went out, and the other disciples asked, 

saying,



曰、何謂也。曾子曰、夫子之道、忠恕而已矣。

【十六章】子曰、君子喻於義、小人喻於利。

【十七章】子曰、見賢思齊焉、見不賢而內自省也。

【十八章】子曰、事父母幾諫、見志不從、又敬

'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.'

	CHAP. XVI. The Master said, 'The mind of the superior 

man is conversant with righteousness; the mind of the mean 

man is conversant with gain.'

	CHAP. XVII. The Master said, 'When we see men of worth, 

we should think of equalling them; when we see men of a 

contrary character, we should turn inwards and examine 

ourselves.'

	CHAP. XVIII. The Master said, 'In serving his parents, a 

son may remonstrate with them, but gently; when he sees that 

they do not incline to follow his advice, he shows an increased 

degree of reverence, but does not abandon his purpose; and 

should they punish him, he does not allow himself to murmur.'



不違、勞而不怨。

【十九章】子曰、父母在、不遠游、游必有方。

【二十章】子曰、三年無改於父之道、可謂孝矣。

【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。

【廿二章】子曰、古者言之不出、恥躬之不逮也。

【廿三章】子曰、以約、失之者鮮矣。

	CHAP. XIX. 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.'

	CHAP. XX. The Master said, 'If the son for three years 

does not alter from the way of his father, he may be called 

filial.'

	CHAP. XXI. 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.'

	CHAP. XXII. 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.'

	CHAP. XXIII. The Master said, 'The cautious seldom err.'



【廿四章】子曰、君子欲訥於言、而敏於行。

【廿五章】子曰、德不孤、必有鄰。

【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。

	CHAP. XXIV. The Master said, 'The superior man wishes 

to be slow in his speech and earnest in his conduct.'

	CHAP. XXV. The Master said, 'Virtue is not left to stand 

alone. He who practises it will have neighbors.'

	CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent 

remonstrances lead to disgrace. Between friends, frequent 

reproofs make the friendship distant.'



公冶長第五

BOOK V. KUNG-YE CH'ANG.



【第一章】【一節】子謂公冶長、可妻也、雖在縲絏之中、非其罪也。以其

子妻之。【二節】子謂南容、

	CHAP. I. 1. The Master said of Kung-ye Ch'ang that he 

might be wived; although he was put in bonds, he had not been 

guilty of any crime. Accordingly, he gave him his own daughter 

to wife.

	2. Of Nan Yung he said that if the country were well 

governed



邦有道不廢、邦無道免於刑戮。以其兄之子妻之。

【第二章】子謂子賤、君子哉若人、魯無君子者、斯焉取斯。

【第三章】子貢問曰、賜也何如。子曰、女器也。曰、何器也。曰、瑚璉也。

he would not be out of office, and if it were ill-governed, he 

would escape punishment and disgrace. He gave him the 

daughter of his own elder brother to wife.

	CHAP. II. 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?'

	CHAP. III. Tsze-kung asked, 'What do you say of me, 

Ts'ze? The Master said, 'You are a utensil.' 'What utensil?' 'A 

gemmed sacrificial utensil.'



【第四章】【一節】或曰、雍也仁、而不佞。【二節】子曰、焉用佞、禦人

以口給、屢憎於人、不知其仁、焉用佞。

【第五章】子使漆雕開仕。對曰、吾斯之未能信。子說。

【第六章】子曰、道不行、乘桴浮于海、從我者、

	CHAP. IV. 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 smartnesses 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?'

	CHAP. V. The Master was wishing Ch'i-tiao K'ai to enter 

on official employment. He replied, 'I am not yet able to rest in 

the assurance of THIS.' The Master was pleased.

	CHAP. VI. 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,



其由與。子路聞之喜。子曰、由也、好勇過我、無所取材。

【第七章】【一節】孟武伯問子路仁乎。子曰、不知也。【二節】又問。子

曰、由也、千乘之國、可使治其賦也、不知其仁也。【三節】求也何如。子

曰、求也、千室之邑、百乘之家、可使為之宰也、不知其仁也。【四節】赤

也何如。子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也。

upon which the Master said, 'Yu is fonder of daring than I am. 

He does not exercise his judgment upon matters.'

	CHAP. VII. 1. Mang Wu asked about Tsze-lu, whether he 

was perfectly virtuous. The Master said, 'I do not know.'

	2. 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.'

	3. '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.'

	4. '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.'



【第八章】【一節】子謂子貢曰、女與回也、孰愈。【二節】對曰、賜也、

何敢望回、回也、聞一以知十、賜也、聞一以知二。【三節】子曰、弗如也、

吾與女、弗如也。

【第九章】宰予晝寢。子曰、朽木不可雕也、糞土之牆、不可朽也、於予與

何誅。【二節】子曰、始吾於人也、聽其言而信其行、今吾於人也、

	CHAP. VIII. 1. The Master said to Tsze-kung, 'Which do 

you consider superior, yourself or Hui?'

	2. Tsze-kung replied, 'How dare I compare myself with 

Hui? Hui hears one point and knows all about a subject; I hear 

one point, and know a second.'

	3. The Master said, 'You are not equal to him. I grant you, 

you are not equal to him.'

	CHAP. IX. 1. 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?'

	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 Yu that I have learned to make this change.'



聽其言而觀其行、於予與改是。

【第十章】子曰、吾未見剛者。或對曰、申棖。子曰、棖也慾、焉得剛。

【十一章】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。

【十二章】子貢曰、夫子之文章、

	CHAP. X. 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?'

	CHAP. XI. 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.'

	CHAP. XII. 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.'



可得而聞也、夫子之言性與天道、不可得而聞也。

【十三章】子路有聞、未之能行、唯恐有聞。

【十四章】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。

【十五章】子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民

也惠、其使民

	CHAP. XIII. 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.

	CHAP. XIV. 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.'

	CHAP. XV. 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 superiors, he was 

respectful; in nourishing the people, he was kind; in ordering 

the people, he was just.'



也義。

【十六章】子曰、晏平仲善與人交、久而敬之。

【十七章】子曰、藏文仲、居蔡、山節藻梲、何如其知也。

【十八章】【一節】子張問曰、令尹子文三仕為令尹、無喜色、三已之、無

慍色。舊令尹之政、必以告新令尹、何如。子曰、忠矣。曰、仁矣乎。曰、

	CHAP. XVI. 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.'

	CHAP. XVII. The Master said, 'Tsang Wan kept a large 

tortoise in a house, on the capitals of the pillars of which he 

had hills made, and with representations of duckweed on the 

small pillars above the beams supporting the rafters.-- Of what 

sort was his wisdom?'

	CHAP. XVIII. 1. Tsze-chang asked, saying, 'The minister 

Tsze-wan thrice took office, and manifested no joy in his 

countenance. Thrice he retired from office, and manifested no 

displeasure. 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?'



未知、焉得仁。【二節】崔子弒齊君、陳文子有馬十乘、棄而違之。至於他

邦、則曰、猶吾大夫崔子也、違之、之一邦、則又曰、猶吾大夫崔子也、違

之、何如。子曰、清矣。曰、仁矣乎。曰、未知、焉得仁。

【十九章】季文子三思而後行。子聞之曰、再、斯可矣。

【二十章】子曰、甯武子、邦有道、則

	2. 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?'

	CHAP. XIX. Chi Wan thought thrice, and then acted. When 

the Master was informed of it, he said, 'Twice may do.'

	CHAP. XX. 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.'



知、邦無道、則愚、其知可及也、其愚不可及也。

【廿一章】子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知所以裁

之。

【廿二章】子曰、伯夷叔齊、不念舊惡、怨是用希。

【廿三章】子曰、孰謂微生高

	CHAP. XXI. When the Master was in Ch'an, he said, 'Let 

me return! Let me return! The little children of my school are 

ambitious and too hasty. They are accomplished and complete 

so far, but they do not know how to restrict and shape 

themselves.'

	CHAP. XXII. The Master said, 'Po-i and Shu-ch'i did not 

keep the former wickednesses of men in mind, and hence the 

resentments directed towards them were few.'

	CHAP. XXIII. The Master said, 'Who says of Wei-shang 

Kao



直、或乞醃焉、乞諸鄰而與之。

【廿四章】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。

【一節】顏淵季路侍。子曰、盍各言爾志。【二節】子路曰、願車馬、衣輕

裘、與朋友共、蔽之而無憾。【三節】顏淵曰、願無

that he is upright? One begged some vinegar of him, and he 

begged it of a neighbor and gave it to the man.'

	CHAP. XXIV. 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.'

	CHAP. XXV. 1. Yen Yuan and Chi Lu being by his side, the 

Master said to them, 'Come, let each of you tell his wishes.'

	2. Tsze-lu said, 'I should like, having chariots and horses, 

and light fur dresses, to share them with my friends, and 

though they should spoil them, I would not be displeased.'

	3. Yen Yuan said, 'I should like not to boast of my 

excellence, nor to make a display of my meritorious deeds.'



伐善、無施勞。【四節】子路曰、願聞子之志。子曰、老者安之、朋友信之、

少者懷之。

【廿六章】子曰、已矣乎、吾未見能見其過、而內自訟者也。

【廿七章】子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。

	4. 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.'

	CHAP. XXVI. The Master said, 'It is all over! I have not 

yet seen one who could perceive his faults, and inwardly 

accuse himself.'

	CHAP. XXVII. The Master said, 'In a hamlet of ten 

families, there may be found one honourable and sincere as I 

am, but not so fond of learning.'



雍也第六

BOOK VI. YUNG YEY.



【第一章】【一節】子曰、雍也可使南面。【二節】仲弓問子桑伯子。子曰、

可也、簡。【三節】仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡而行

簡、無乃大簡乎。【四節】子曰、雍之言然。

	CHAP. I. 1. The Master said, 'There is Yung!-- He might 

occupy the place of a prince.'

	2. Chung-kung asked about Tsze-sang Po-tsze. The Master 

said, 'He may pass. He does not mind small matters.'

	3. 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 easy mode of procedure excessive?'

	4. The Master said, 'Yung's words are right.'



【第二章】【一節】哀公問弟子孰為好學。【二節】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。

【第三章】【一節】子華使於齊、冉子為其母請粟。子曰、與之釜。請益。

曰、與之庾。冉子與之粟五秉。【二節】子曰、赤之適齊也、乘肥馬、衣輕

裘、吾

	CHAP. II. 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.'

	CHAP. III. 1. 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 an 

yu,' said the Master. Yen gave her five ping.

	2. 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



聞之也、君子周急、不繼富。【三節】原思為之宰、與之粟九百、辭。【四

節】子曰、毋、以與爾鄰里鄉黨乎。

【第四章】子謂仲弓曰、犁牛之子騂且角、雖欲勿用、山川其舍諸。

【第五章】子曰、回也、其心三月不違仁、其餘、則日月至焉而已矣。

a superior man helps the distressed, but does not add to the 

wealth of the rich.'

	3. Yuan Sze being made governor of his town by the 

Master, he gave him nine hundred measures of grain, but Sze 

declined them.

	4.  The Master said, 'Do not decline them. May you not 

give them away in the neighborhoods, hamlets, towns, and 

villages?'

	CHAP. IV. The Master, speaking of Chung-kung, said, 'If 

the calf of a brindled cow be red and horned, although men 

may not wish to use it, would the spirits of the mountains and 

rivers put it aside?'

	CHAP. V. 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.'



【第六章】季康子問仲由、可使從政也與。子曰、由也果、於從政乎何有。

曰、賜也、可使從政也與。曰、賜也達、於從政乎何有。曰、求也、可使從

政也與。曰、求也藝、於從政乎何有。

【第七章】季氏使閔子騫為費宰、閔子騫曰、善為我辭焉、如有復我者、則

吾必在汶上矣。

	CHAP. VI. 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.'

	CHAP. VII. The chief of the Chi family sent to ask Min 

Tsze-ch'ien to be governor of Pi. Min Tsze-ch'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.'



【第八章】伯牛有疾、子問之、自牖執其手、曰、亡之、命矣夫、斯人也、

而有斯疾也、斯人也、而有斯疾也。

【第九章】子曰、賢哉回也、一簞食、一瓢飲、在陋巷、人不堪其憂、回也

不改其樂、賢哉回也。

【第十章】冉求曰、非不說子之道、力不足也。子曰、力不

	CHAP. VIII. Po-niu being ill, the Master went to ask for 

him. He took hold of his hand through the window, and said, 'It 

is killing him. It is the appointment of Heaven, alas! That such a 

man should have such a sickness! That such a man should have 

such a sickness!'

		CHAP. IX. The Master said, 'Admirable indeed was 

the virtue of Hui! 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!'

	CHAP. X. 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.'



足者、中道而廢、今女畫。

【十一章】子謂子夏曰、女為君子儒、無為小人儒。

【十二章】子游為武城宰、子曰、女得人焉耳乎。曰、有澹臺滅明者、行不

由徑、非公事、未嘗至於偃之室也。

【十三章】子曰、孟之反不伐、奔而殿、將入門、策其馬、曰、非敢後也、

馬不進也。

	CHAP. XI. 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.'

	CHAP. XII. 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 Mieh-ming, who never in walking 

takes a short cut, and never comes to my office, excepting on 

public business.'

	CHAP. XIII. 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."'



【十四章】子曰、不有祝鮀之佞、而有宋朝之美、難乎免於今之世矣。

【十五章】子曰、誰能出不由戶？何莫由斯道也。

【十六章】子曰、質勝文則野、文勝質則史、文質彬彬、然後君子。

【十七章】子曰、人之生也直、罔之生也、幸而免。

	CHAP. XIV. 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.'

	CHAP. XV. The Master said, 'Who can go out but by the 

door? How is it that men will not walk according to these 

ways?'

	CHAP. XVI. 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.'

	CHAP. XVII. 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.'



【十八章】子曰、知之者、不如好之者、好之者、不如樂之者。

【十九章】子曰、中人以上、可以語上也、中人以下、不可以語上也。

【二十章】樊遲問知。子曰、務民之義、敬鬼神而遠之、可謂知矣。問仁。

曰、仁者先難而後獲、可

	CHAP. XVIII. 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.'

	CHAP. XIX. 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.'

	CHAP. XX. 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.'



謂仁矣。

【廿一章】子曰、知者樂水、仁者樂山、知者動、仁者靜。知者樂、仁者壽。

【廿二章】子曰、齊一變、至於魯、魯一變、至於道。

【廿三章】子曰、觚不觚、觚哉觚哉。

【廿四章】宰我問曰、仁者雖告之曰、井有仁焉、其從之

	CHAP. XXI. 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.'

	CHAP. XXII. 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.'

	CHAP. XXIII. The Master said, 'A cornered vessel without 

corners.-- A strange cornered vessel! A strange cornered 

vessel!'

	CHAP. XXIV. 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



也。子曰、何為其然也、君子可逝也、不可陷也、可欺也、不可罔也。

【廿五章】子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。

【廿六章】子見南子、子路不說、夫子矢之、曰、予所否者、天厭之、天厭

之。

【廿七章】子曰、中庸之為德也、其至矣乎、民鮮久矣。

man may be made to go to the well, but he cannot be made to 

go down into it. He may be imposed upon, but he cannot be 

fooled.'

	CHAP. XXV. The Master said, 'The superior man, 

extensively studying all learning, and keeping himself under 

the restraint of the rules of propriety, may thus likewise not 

overstep what is right.'

	CHAP. XXVI. The Master having visited Nan-tsze, Tsze-lu 

was displeased, on which the Master swore, saying, 'Wherein I 

have done improperly, may Heaven reject me, may Heaven 

reject me!'

	CHAP. XXVII. The Master said, 'Perfect is the virtue which 

is



【廿八章】【一節】子貢曰、如有博施於民、而能濟眾、何如、可謂仁乎。

子曰、何事於仁、必也聖乎、堯舜其猶病諸。【二節】夫仁者、己欲立而立

人、己欲達而達人。【三節】能近取譬、可謂仁之方也已。

according to the Constant Mean! Rare for a long time has been 

its practise among the people.'

	CHAP. XXVIII. 1. Tsze-kung said, 'Suppose the case of a 

man extensively conferring benefits on the people, and able to 

assist all, what would you say of him? Might he be called 

perfectly virtuous?' The Master said, 'Why speak only of virtue 

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

sage? Even Yao and Shun were still solicitous about this.

	2. '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.

	3. 'To be able to judge of others by what is nigh in 

ourselves;-- this may be called the art of virtue.'



述而第七

BOOK VII. SHU R.



【第一章】子曰、述而不作、信而好古、竊比於我老彭。

【第二章】子曰、默而識之、學而不厭、誨人不倦、何有於我哉。

【第三章】子曰、德之不脩、學之不講、聞義不能徒、不善不能改、

	CHAP. I. 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.'

	CHAP. II. 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?'

	CHAP. III. 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.'



是吾憂也。

【第四章】子之燕居、申申如也、夭夭如也。

【第五章】子曰、甚矣吾衰也、久矣、吾不復夢見周公。

【第六章】【一節】子曰、志於道。【二節】據於德。【三節】依於仁。【四

節】游於藝。

	CHAP. IV. When the Master was unoccupied with 

business, his manner was easy, and he looked pleased.

	CHAP. V. 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.'

	CHAP. VI. 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.'



【第七章】子曰、自行束脩以上、吾未嘗無誨焉。

【第八章】子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不復也。

【第九章】【一節】子食於有喪者之側、未嘗飽也。【二節】子於是日哭、

則不歌。

【第十章】【一節】子謂顏淵曰、用之則行、舍之則藏、惟我

	CHAP. VII. The Master said, 'From the man bringing his 

bundle of dried flesh for my teaching upwards, I have never 

refused instruction to any one.'

	CHAP. VIII. The Master said, 'I do not open up the truth 

to one who is not eager to get knowledge, nor help out any one 

who is not anxious to explain himself. 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.'

	CHAP. IX. 1. When the Master was eating by the side of a 

mourner, he never ate to the full.

	2. He did not sing on the same day in which he had been 

weeping.

	CHAP. X. 1. The Master said to Yen Yuan, 'When called to 

office, to undertake its duties; when not so called, to lie 

retired;-- it is only I and you who have attained to this.'



與爾有是夫。【二節】子路曰、子行三軍則誰與。【三節】子曰、暴虎馮河、

死而無悔者、吾不與也、必也臨事而懼、好謀而成者也。

【十一章】子曰、富而可求也、雖執鞭之士、吾亦為之、如不可求、從吾所

好。

【十二章】子之所慎、齊、戰、疾。

	2. Tsze-lu said, 'If you had the conduct of the armies of a 

great State, whom would you have to act with you?'

	3. 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.'

	CHAP. XI. The Master said, 'If the search for riches is sure 

to be successful, though I should become a groom with whip in 

hand to get them, I will do so. As the search may not be 

successful, I will follow after that which I love.'

	CHAP. XII. The things in reference to which the Master 

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

sickness.



【十三章】子在齊聞韶、三月不知肉味、曰、不圖為樂之至於斯也。

【十四章】【一節】冉有曰、夫子為衛君乎。子貢曰、諾、吾將問之。【二

節】入曰、伯夷叔齊、何人也。曰、古之賢人也。曰、怨乎。曰、求仁而得

仁、又何怨。出曰、夫子不為也。

	CHAP. XIII. When the Master was in Ch'i, he heard the 

Shao, and for three months did not know the taste of flesh. 'I 

did not think'' he said, 'that music could have been made so 

excellent as this.'

	CHAP. XIV. 1. Yen Yu said, 'Is our Master for the ruler of 

Wei?' Tsze-kung said, 'Oh! I will ask him.'

	2. He went in accordingly, and said, 'What sort of men 

were Po-i and Shu-ch'i?' 'They were ancient worthies,' said the 

Master. 'Did they have any repinings because of their course?' 

The Master again replied, 'They sought to act virtuously, and 

they did so; what was there for them to repine about?' On this, 

Tsze-kung went out and said, 'Our Master is not for him.'



【十五章】子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、

於我如浮雲。

【十六章】子曰、加我數年、五十以學易、可以無大過矣。

【十七章】子所雅言、詩､書､執禮、皆雅言也。

	CHAP. XV. The Master said, 'With coarse rice to eat, with 

water to drink, and my bended arm for a pillow;-- I have still 

joy in the midst of these things. Riches and honours acquired 

by unrighteousness, are to me as a floating cloud.'

	CHAP. XVI. The Master said, 'If some years were added to 

my life, I would give fifty to the study of the Yi, and then I 

might come to be without great faults.'

	CHAP. XVII The Master's frequent themes of discourse 

were-- the Odes, the History, and the maintenance of the Rules 

of Propriety. On all these he frequently discoursed.



【十八章】【一節】葉公問孔子於子路、子路不對。【二節】子曰、女奚不

曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。

【十九章】子曰、我非生而知之者、好古、敏以求之者也。

【二十章】子不語、怪、力、亂、神。

	CHAP. XVIII. 1. The Duke of Sheh asked Tsze-lu about 

Confucius, and Tsze-lu did not answer him.

	2. 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?'

	CHAP. XIX. 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.'

	CHAP. XX. The subjects on which the Master did not talk, 

were-- extraordinary things, feats of strength, disorder, and 

spiritual beings.



【廿一章】子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。

【廿二章】子曰、天生德於予、桓魋其如予何。

【廿三章】子曰、二三子、以我為隱乎、吾無隱乎爾、吾無行而不與二三子

者、是丘也、

【廿四章】子以四教、文、行、忠、信。

	CHAP. XXI. 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.'

	CHAP. XXII. The Master said, 'Heaven produced the virtue 

that is in me. Hwan T'ui-- what can he do to me?'

	CHAP. XXIII. 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.'

	CHAP. XXIV. There were four things which the Master 

taught,-- letters, ethics, devotion of soul, and truthfulness.



【廿五章】【一節】子曰、聖人吾不得而見之矣、得見君子者、斯可矣。【二

節】子曰、善人吾不得而見之矣、得見有恆者、斯可矣。【三節】亡而為有、

虛而為盈、約而為泰、難乎有恆矣。

【廿六章】子釣而不綱、弋不射宿。

【廿七章】子曰、蓋有不知而作

	CHAP. XXV. 1. The Master said, 'A sage it is not mine to 

see; could I see a man of real talent and virtue, that would 

satisfy me.'

	2. The Master said, 'A good man it is not mine to see; 

could I see a man possessed of constancy, that would satisfy 

me.

	3. 'Having not and yet affecting to have, empty and yet 

affecting to be full, straitened and yet affecting to be at ease:-- 

it is difficult with such characteristics to have constancy.'

	CHAP. XXVI. The Master angled,-- but did not use a net. 

He shot,-- but not at birds perching.

	CHAP. XXVII. The Master said, 'There may be those who 

act without knowing why. I do not do so. Hearing much and 

selecting what is good and following it; seeing much and 

keeping it in memory:-- this is the second style of knowledge.'



之者、我無是也。多聞、擇其善者而從之、多見而識之、知之次也。

【廿八章】【一節】互鄉難與言、童子見、門人惑。【二節】子曰、與其進

也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也。

子曰、仁遠乎哉、我欲仁、斯仁至矣。

【三十章】【一節】陳司敗問昭公知禮乎。孔子曰、知禮。孔子退、揖巫馬

期而進

	CHAP. XXVIII. 1. It was difficult to talk (profitably and 

reputably) with the people of Hu-hsiang, and a lad of that place 

having had an interview with the Master, the disciples 

doubted.

	2. The Master said, 'I admit people's approach to me 

without committing myself as to what they may do when they 

have retired. Why must one be so severe? If a man purify 

himself to wait upon me, I receive him so purified, without 

guaranteeing his past conduct.'

	CHAP. XXIX. The Master said, 'Is virtue a thing remote? I 

wish to be virtuous, and lo! virtue is at hand.'

	CHAP. XXX. 1. The minister of crime of Ch'an asked 

whether the duke Chao knew propriety, and Confucius said, 'He 

knew propriety.'

	2. Confucius having retired, the minister bowed to Wu-

ma Ch'i



之、曰、吾聞君子不黨、君子亦黨乎、君取於吳為同姓、謂之吳孟子、君而

知禮、孰不知禮。【三節】 巫馬期以告。子曰、丘也幸、苟有過、人必知

之。

【卅一章】子與人歌、而善、必使反之、而後和之。

【卅二章】子曰、文、莫吾猶人

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?'

	3. 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.'

	CHAP. XXXI. 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.

	CHAP. XXXII. 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.'



也、躬行君子、則吾未之有得。

【卅三章】子曰、若聖與仁、則吾豈敢、抑為之不厭、誨人不倦、則可謂云

爾已矣。公西華曰、正唯弟子不能學也。

【卅四章】子疾病。子路請禱。子曰、有諸。子路對曰、有之、誄曰、禱爾

於上下神

祗 。子曰、丘之禱久矣。

	CHAP. XXXIII. 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.'

	CHAP. XXXIV. 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.'



【卅五章】子曰、奢則不孫、儉則固、與其不孫也、寧固。

【卅六章】子曰、君子坦蕩蕩、小人長戚戚。

【卅七章】子溫而厲、威而不猛、恭而安。

	CHAP. XXXV. The Master said, 'Extravagance leads to 

insubordination, and parsimony to meanness. It is better to be 

mean than to be insubordinate.'

	CHAP. XXXVI. The Master said, 'The superior man is 

satisfied and composed; the mean man is always full of 

distress.'

	CHAP. XXXVII. The Master was mild, and yet dignified; 

majestic, and yet not fierce; respectful, and yet easy.



泰伯第八

BOOK VIII. T'AI-PO.



【第一章】子曰、太伯其可謂至德也已矣、三以天下讓、民無得而稱焉。

	CHAP. I. The Master said, 'T'ai-po may be said to have 

reached the highest point of virtuous action. Thrice he declined 

the kingdom, and the people in ignorance of his motives could 

not express their approbation of his conduct.'



【第二章】【一節】子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、

直而無禮則絞。【二節】君子篤於親、則民興於仁、故舊不遺、則民不偷。

【第三章】曾子有疾、召門弟子曰、啟予

	CHAP. II. 1. 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.

	2. '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.'

	CHAP. III. The philosopher Tsang being ill, he called 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," and so have I been. Now and 

hereafter, I know my escape from all injury to my person, O ye, 

my little children.'



足、啟予手、詩云、戰戰兢兢、如臨深淵、如履薄冰、而今而後、吾知免夫、

小子。

【第四章】【一節】曾子有疾、孟敬子問之。曾子言曰、鳥之將死、其鳴也

哀、人之將死、其言也善。【三節】君子所貴乎道者三、動容貌、斯遠暴慢

矣、正顏色、斯近信笑、出辭氣、斯遠鄙倍矣、籩豆之事、則有司存。

	CHAP. IV. 1. The philosopher Tsang being ill, Meng Chang 

went to ask how he was.

	2. 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.

	3. '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.'



【第五章】曾子曰、以能問於不能、以多問於寡、有若無、實若處、犯而不

校、昔者吾友、嘗從事於斯矣。

【第六章】曾子曰、可以託六尺之孤、可以寄百里之命、臨大節、而不可奪

也、君子人與、君子人也。

【第七章】【一節】曾子曰、士、不可以不弘毅、任重而道遠。【二節】仁

以為己

	CHAP. V. 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.'

	CHAP. VI. 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.'

	CHAP. VII. 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.



任、不亦重乎、死而後已、不亦遠乎。

【第八章】【一節】子曰、興於詩。【二節】立於禮。【三節】成於樂。

【第九章】子曰、民可使由之、不可使知之。

【第十章】子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。

	2. 'Perfect virtue is the burden which he considers it is 

his to sustain;-- is it not heavy? Only with death does his 

course stop;-- is it not long?

	CHAP. VIII. 1. The Master said, 'It is by the Odes that the 

mind is aroused.

	2. 'It is by the Rules of Propriety that the character is 

established.

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

	CHAP. IX. The Master said, 'The people may be made to 

follow a path of action, but they may not be made to 

understand it.'

	CHAP. X. The Master said, 'The man who is fond of daring 

and is dissatisfied with poverty, will proceed to 

insubordination. So will the man who is not virtuous, when you 

carry your dislike of him to an extreme.'



子曰、如有周公之才之美、使驕且吝、其餘不足觀也已。

【十二章】子曰、三年學、不至於穀、不易得也。

【十三章】【一節】子曰、篤信好學、守死善道。【二節】危邦不入、亂邦

不居、天下有道則見、無道則隱。【三節】邦有道、貧且賤焉、恥也、邦無

道、富且貴焉、恥也。

	CHAP. XI. 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.'

	CHAP. XII. The Master said, 'It is not easy to find a man 

who has learned for three years without coming to be good.'

	CHAP. XIII. 1. The Master said, 'With sincere faith he 

unites the love of learning; holding firm to death, he is 

perfecting the excellence of his course.

	2. '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.

	3. '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 honour are things to be ashamed of.'



【十四章】子曰、不在其位、不謀其政。

【十五章】子曰、師摯之始、關睢之亂、洋洋乎盈耳哉。

【十六章】子曰、狂而不直、侗而不愿、悾悾而不信、吾不知之矣。

【十七章】子曰、學如不及、猶恐失之。

【十八章】子曰、巍巍乎、舜禹之

	CHAP. XIV. The Master said, 'He who is not in any 

particular office, has nothing to do with plans for the 

administration of its duties.'

	CHAP. XV. 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!'

	CHAP. XVI. The Master said, 'Ardent and yet not upright; 

stupid and yet not attentive; simple and yet not sincere:-- such 

persons I do not understand.'

	CHAP. XVII. The Master said, 'Learn as if you could not 

reach your object, and were always fearing also lest you should 

lose it.'

	CHAP. XVIII. The Master said, 'How majestic was the 

manner in which Shun and Yu held possession of the empire, as 

if it were nothing to them!'



有天下也、而不與焉。

【十九章】【一節】子曰、大哉、堯之為君也、巍巍乎、唯天為大、唯堯則

之、蕩蕩乎、民無能名焉。【二節】巍巍乎、其有成功也、煥乎、其有文章。

【二十章】【一節】舜有臣五人、而天下治。【二節】武王曰、予有亂臣十

人。【三節】孔子曰、才難、不其然乎、唐虞之際、於斯為盛、

	CHAP. XIX. 1. 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.

	2. 'How majestic was he in the works which he 

accomplished! How glorious in the elegant regulations which he 

instituted!'

	CHAP. XX. 1. Shun had five ministers, and the empire was 

well-governed.

	2. King Wu said, 'I have ten able ministers.'

	3. Confucius said, 'Is not the saying that talents are 

difficult to find, true? Only when the dynasties of T'ang and Yu 

met, were they more abundant than in this of Chau, yet there 

was a woman among them. The able ministers were no more 

than nine men.



有婦人焉、九人而已【四節】三分天下有其二、以服事殷、周之德、其可謂

至德也已矣。

【廿一章】子曰、禹吾無間然矣、菲飲食、而致孝乎鬼神、惡衣服、而致美

乎黻冕、卑宮室、而盡力乎溝恤、禹吾無間然矣。

	4. '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.'

	CHAP. XXI. 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.'



子罕第九

BOOK IX. TSZE HAN.



【第一章】子罕言、利、與命、與仁。

【第二章】【一節】達巷黨人曰、大哉孔子、搏學而無所成名。【二節】子

聞之、謂門弟子曰、吾何執、執御乎、執射乎、吾執御矣。

	CHAP. I. The subjects of which the Master seldom spoke 

were-- profitableness, and also the appointments of Heaven, 

and perfect virtue.

	CHAP. II. 1. 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.'

	2. The Master heard the observation, and said to his 

disciples, 'What shall I practise? Shall I practise charioteering, 

or shall I practise archery? I will practise charioteering.'



【第三章】【一節】子曰、麻冕、禮也、今也純、儉、吾從眾。【二節】拜

下、禮也。今拜乎上、泰也、雖遠眾、吾從下。

【第四章】子絕四、毋意、毋必、毋固、毋我。

【第五章】【一節】子畏於匡。【二節】曰、文王既沒、文不在茲乎。【三

節】天之將喪斯文也、後死者不得與於斯文也、

	CHAP. III. 1. 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.

	2. '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.'

	CHAP. IV. There were four things from which the Master 

was entirely free. He had no foregone conclusions, no arbitrary 

predeterminations, no obstinacy, and no egoism.

	CHAP. V. 1. The Master was put in fear in K'wang.

	2. He said, 'After the death of King Wan, was not the 

cause of truth lodged here in me?



天之未喪斯文也、匡人其如予何。

【第六章】【一節】大宰問於子貢、曰、夫子聖者與、何其多能也。【二節】

子貢曰、固天縱之將聖、又多能也。【三節】子聞之曰、大宰知我乎、吾少

也賤、故多能、鄙事、君子多乎哉、不多也。【四節】牢曰、子云、吾不試、

故藝。

	3. '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?'

	CHAP. VI. 1. A high officer asked Tsze-kung, saying, 'May 

we not say that your Master is a sage? How various is his 

ability!'

	2. Tsze-kung said, 'Certainly Heaven has endowed him 

unlimitedly. He is about a sage. And, moreover, his ability is 

various.'

	3. The Master heard of the conversation and said, 'Does 

the high officer know me? When I was young, my condition 

was low, and therefore I acquired my ability