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The Analects of Confucius 論語

Translated by A. Charles Muller

[Updated: 2020-08-20+09:00]

Table of Contents

First translated during the summer of 1990. Revised 2020-08-20

When citing, please refer to the URL of this page: http://www.acmuller.net/con-dao/analects.html

1. Xue er 弟學而

[1-1] 子曰。學而時習之、不亦說乎。 有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。

[1:1] The Master said: “Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a noble man?”

[Comment] “Noble man” is an English translation for the Chinese term junzi 君子, which originally meant “son of a prince”—thus, someone from the nobility. In the Analects, Confucius imbues the term with a special meaning. Though sometimes used strictly in its original sense, it also refers to a person who has made significant progress in the Way (dao) of self-cultivation, by developing a sense of justice 義, by loving treatment of parents 孝, respect for elders 弟, honesty with friends 信, etc. Though the junzi is a highly advanced human being, he is still distinguished from the category of sage (shengren 聖人), who is, in the Analects more of a “divine being,” usually a model from great antiquity.

The character of the noble man, in contrast to the sage, is being taught as a tangible model for all in the here and now. And although many descriptions of the requirements for junzi status seem quite out of our reach, there are many passages where Confucius labels a contemporary, or one of his disciples a “noble man,” intending a complement. Thus, the categorization is not so rigid. One might want to compare the term “noble man” to the Buddhist bodhisattva, in that both are the models for the tradition, both indicate a very high stage of human development as technical terms, yet both may be used colloquially to refer to a “really good person.”

[1-2] 有子曰。其爲人也孝弟、而好犯上者、鮮矣。不好犯上、而好作亂者、未之有也。君子務本、本立而道生。孝弟也者、其爲仁之本與。

[1:2] You Zi said: “There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The noble man concerns himself with the fundamentals. Once the fundamentals are established, the proper way appears. Are not filial piety and obedience to elders fundamental to the actualization of fundamental human goodness?”

[Comment] The word ren 仁 is perhaps the most fundamental concept in Confucian thought. It has been translated into English as “benevolence,” “altruism,” “goodness”, “humaneness” etc. It is a difficult concept to translate because it doesn't really refer to any specific type of virtue or positive endowment, but refers to an inner capacity possessed by all human beings to do good, as human beings should. It is the quality that makes humans human, and not animals. In earlier iterations of this translation I have gone through various transitions: at first I attempted to use a unified English rendering throughout the text. I then pursued a strategy of leaving untranslated, as ren. Now I am presently leaning in the direction of translating the term variously, according to the context, but at present, remnants of all three strategies remain in the text. I intend to eventually sort this out.

In the Chinese “essence-function” 體用 paradigm, ren can be understood as the innate, unmanifest source of all kinds of manifestations of virtuosity: wisdom, filial piety, reverence, courtesy, love, sincerity, etc., all of which are aspects, or functions of ren. Through one's efforts at practicing at the function of ren, one may enhance and develop one's ren, until one may be called a noble man, or even better, a “humane person” 仁人. In the Analects, to be called a “humane person” by the Master is an extremely high evaluation, rarely acknowledged for anyone.

[1-3] 子曰。巧言令色、鮮矣仁。

[1:3] The Master said: “Someone who is eloquent and maintains a contrived smile is seldom considered to be a really good person.”

[1-4] 曾子曰。吾日三省吾身、爲人謀而不忠乎。與朋友交而不信乎。傳不習乎。

[1:4] Ceng Zi said: “Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?”

[1-5] 子曰。道千乘之國、敬事而信、節用而愛人。使民以時。

[1:5] The Master said: “If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should employ them [appropriately] according to the seasons.”

[Comment] “Usage of the people according to the seasons” is extremely important in an agriculture-based society, where planting, cultivating, or harvesting a certain crop during a certain few-day period can be critical. During the Spring and Autumn and Warring States periods in China, selfish and aggressive warlords frequently pulled farmers off their land at important farming times, to use them for public works projects, or have them fight in the ruler's personal wars.

[1-6] 子曰。弟子、入則孝、出則弟、謹而信、凡愛衆、而親仁。行有餘力、則以學文。

[1:6] The Master said: “A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with his innate good-heartedness. After doing this, if he has energy to spare, he can study literature and the arts.”

[Comment] In the above-mentioned essence-function view, the development of one's proper relationship with one's parents and others around her/him is fundamental in life. Only after these things are taken care of is it proper to go off and play at whatever one likes— even if this “play” involves the serious study of some art form.

[1-7] 子夏曰。賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信。雖曰未學、吾必謂之學矣。

[1:7] Zi Xia said: “If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. If you do this and someone says you are not learned (xue 學), I would say that you are definitely learned.”

[Comment] In the Confucian tradition, learning (xue) is more than intellectual, academic study, or the accumulation of facts (although this aspect is included). It is the process of manifesting one's ren by developing oneself in self-reflection through the various types of human relationships.

[1-8] 子曰。君子不重、則不威。學則不固。主忠信。無友不如己者。過、則勿憚改。

[1:8] The Master said: “If the noble man lacks gravitas, then he will not inspire awe in others. If you study, you will not be stubborn. Take loyalty and good faith to be of primary importance, and have no friends who are not of equal (moral) caliber. When you make a mistake, don't hesitate to correct it.”

[Comment] The noble man still makes mistakes. The difference between him and other people is that he rectifies his errors as soon as he becomes aware of them.

[1-9] 曾子曰。愼終、追遠、民德歸厚矣。

[1:9] Ceng Zi said: “When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth.”

[1-10] 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 。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

[1:10] Zi Qin asked Zi Gong: “When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?”

Zi Gong said, “Our teacher gets it by being cordial, upright, courteous, frugal, and humble. His way of getting information is quite different from that of other men.”

[Comment] Confucian didn't need to dig around, or press people for information. People naturally opened up to him due to his warmth and honesty.

[1-11] 子曰。父在、觀其志。父沒、觀其行。三年無改於父之道、可謂孝矣。

[1:11] The Master said: “When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a ‘real son’ (xiao; 孝).”

[Comment] In terms of the development of the character of the human being, the most fundamental practice is that of “filial piety,” the English translation of the Chinese xiao, which means to love, respect and take care of one's parents. Confucius believed that if people cultivated this innate tendency well, all other natural forms of human goodness would be positively affected by it.

[1-12] 有子曰。禮之用、和爲貴。先王之道、斯爲美、小大由之。有所不行。知和而和、不以禮節之、亦不可行也。

[1:12] You Zi said: “In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well— both the greater and the lesser used flexibility. Yet there are occasions when this does not apply: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well.”

[Comment] Propriety is the English rendition of the Chinese li 禮. This is a word that also has a wide range of meaning in Classical Chinese thought, and is difficult to translate in a single word. Its most basic meaning is that of “ritual” or “ceremony,” referring to all sorts of rituals that permeated early East Asian society. The most significant of course, would be wedding ceremonies and funerals. But there were also various agricultural rituals, coming-of-age rituals, coronations, etc. Confucius was an expert on the proper handling of all sorts of rituals.

The term li however, has, in the Analects, a much broader meaning than ritual, since it can also refer to the many smaller “ritualized” behavior patterns involved in day-to-day human interactions. This would include proper speech and body language according to status, age, sex— thus, “manners.” In this sense, li means any action proper, or appropriate to the situation. For instance, in the modern context, I might go up and slap my friend on the back. But I certainly wouldn't to that to my professor, or to a student in my class whom I don't know very well.

In the Analects, li, as a general category, is clearly defined in a relationship with ren, where ren is the inner, substantial goodness of the human being, and li is the functioning of ren in the manifest world. That is to say, li is reciprocity 恕, filial piety 孝, fraternal respect 弟, etc.

[1-13] 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。

[1:13]You Zi said: “When your own trustworthiness is guided by fairness, your words can be followed. When your show of respect is guided by propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor.”

[Comment] Fairness is one way of rendering of the Chinese yi 義, which we also translate in this text as Justice, according to the context. Although not quite as essential a concept as ren 仁, it is a strongly internalized human capacity. Being attuned to fairness allows people to do the proper thing in the proper situation, to give each person, place and thing its proper due. In the Analects and other Confucian texts, 義 has the specific connotations of fairness, or justice delivered in a situation when a person is in a position of power or authority. Thus, one of the greatest qualities to be possessed by teacher, a supervisor, a judge, a company owner, or the leader of any social circle is that of fairness, or justice, in treating those over whom he or she has power or influence.

[1-14] 子曰。君子食無求飽、居無求安、敏於事而愼於言、就有道而正焉、可謂好學也已。

[1:14] The Master said: “When the noble man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Way and thereby corrects himself. This is the kind of person of whom you can say, ‘he loves learning.’”

[1-15] 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。子貢曰。詩云。如切如磋、如琢如磨』、其斯之謂與 子曰。賜也、始可與言詩已矣、吿諸往而知來者。

[1:15] Zi Gong asked: “What do you think of a poor man who doesn't grovel or a rich man who isn't proud?” Confucius said, “They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety.” Zi Gong said, “The Book of Odes 1 says:”

Like cutting and filing, Grinding and polishing 2

“Is this what you are talking about?” Confucius said, “Ah, now I can begin to discuss the Book of Odes with Ci. I speak of various things, and he knows what is to be brought back. 3 ”

[1-16] 子曰。不患人之不己知、患不知人也。

[1:16] The Master said: “I am not bothered by the fact that I am unknown. I am bothered when I do not know others.”

2. Wei zheng 爲政

[2-1] 子曰。爲政以德、譬如北辰居其所而衆星共之。

[2:1] The Master said: “If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it.”

[Comment] This is the Analects' first statement on government. Scholars of Chinese thought have commonly placed great emphasis on a supposed radical distinction between Confucian “authoritative” government and Daoist “laissez-faire” government. But numerous Confucian passages such as this which suggest of the ruler's governance by a mere attunement with an inner principle of goodness, without unnecessary external action, quite like the Daoist wu-wei are far more numerous than has been noted. This is one good reason for us to be careful when making the commonplace Confucian/Daoist generalizations without qualification.

[2-2] 子曰。詩三百、一言以蔽之、曰。思無邪』 。

[2:2] The Master said: “The 300 verses of the Book of Odes can be summed up in a single phrase: ‘Don't think in an evil way.’”

[2-3] 子曰。道之以政、齊之以刑、民免而無恥。道之以德、齊之以禮、有恥且格。

[2:3] The Master said: “If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves.”

[2-4] 子曰。吾十有五而志于學、三十而立、四十而不惑、五十而知天命、六十而耳順、七十而從心所欲、不踰矩。

[2:4] The Master said: “At fifteen my heart was set on learning; at thirty I stood firm; at forty I was unperturbed; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm.”

[2-5] 孟懿子問孝。子曰。無違。樊遲御、子吿之曰。孟孫問孝於我、我對曰、無違。樊遲曰。何謂也 子曰。生、事之以禮; 死、葬之以禮、祭之以禮。

[2:5] Mengyi Zi asked about the meaning of filial piety. Confucius said, “It means ‘not diverging (from your parents).’” Later, when Fan Chi was driving him, Confucius told Fan Chi, “Mengsun asked me about the meaning of filial piety, and I told him ‘not diverging.’” Fan Chi said, “What did you mean by that?” Confucius said, “When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety.”

[2-6] 孟武伯問孝。子曰。父母唯其疾之憂。

[2:6] Mengwu Bo asked about the meaning of filial piety. Confucius said, “The main concern of your parents is about your health.”

[Comment] When we are separated from our parents for long periods of time, we can set their minds at ease by letting them know that we are in good health.

[2-7] 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。

[2:7] Zi You asked about the meaning of filial piety. Confucius said, “Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?”

[2-8] 子夏問孝。子曰。色難。有事、弟子服其勞。有酒食、先生饌、曾是以爲孝乎。

[2:8] Zi Xia asked about filial piety. Confucius said, “What is important is the expression you show in your face. You should not understand ‘filial’ to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available.”

[2-9] 子曰。吾與囘言終日、不違、如愚。退而省其私、亦足以發、囘也不愚。

[2:9] The Master said: “I can talk with Hui for a whole day without him differing with me in any way— as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid.”

[Comment] Hui (Yan Yuan) was Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.

[2-10] 子曰。視其所以、觀其所由、察其所安。人焉廋哉。人焉廋哉

[2:10] The Master said: “See a person's means (of getting things). Observe their motives. Examine that in which they rest. How can a person conceal their character? How can a person conceal their character?”

[Comment] People think that they are successfully hiding the devious thoughts that are going on in their minds. But as the Doctrine of the Mean teaches, “The sincerity on the inside shows on the outside.” When someone is deceitful, everyone knows it. When someone is good and honest, everyone knows it.

[2-11] 子曰。溫故而知新、可以爲師矣。

[2:11] The Master said: “Reviewing what you have learned and learning anew, you are fit to be a teacher.”

[2-12] 子曰。君子不器。

[2:12] The Master said: “The noble man is not a utensil.”

[Comment] The noble man is not a technician, to be used by others to do a single job. On another level, his mind is not narrowly oriented by a specific task. The junzi thinks broadly and does not limit himself quickly into a certain world-view, and cannot easily be used as a cog in someone else's machine.

[2-13] 子貢問君子。子曰。先行其言、而后從之。

[2:13] Zi Gong asked about the character of the noble man. Confucius said, “First he practices what he preaches and then he follows it.”

[2-14] 子曰。君子周而不比、小人比而不周。

[2:14] The Master said: “The noble man is all-embracing and not partial. The inferior man is partial and not all-embracing.”

[2-15] 子曰。學而不思則罔、思而不學則殆。

[2:15] The Master said: “To study and not think is a waste. To think and not study is dangerous.”

[2-16] 子曰。攻乎異端、斯害也己。

[2:16] The Master said: “To throw oneself into strange teachings is quite dangerous.”

[2-17] 子曰。由、誨女知之乎。 知之爲知之、不知爲不知。是知也。

[2:17] The Master said: “You, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge.”

[Comment] The stage of “knowing what you know and knowing what you don't know” is not easy to attain. It has been noted in the teachings of other religious traditions to be a very high level of attainment.

[2-18] 子張學干祿。子曰。多聞闕疑、愼言其餘、則寡尤。多見闕殆、愼行其餘、則寡悔。言寡尤、行寡悔、祿在其中矣。

[2:18] Zi Zhang was studying to get an upgrade in his civil service rank. [Advising him about self-improvement,] Confucius said, “Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: ‘upgrading’ consists in this.”

[2-19] 哀公聞曰。何爲則民服 孔子對曰。擧直錯諸枉、則民服; 擧枉錯諸直、則民不服。

[2:19] The Duke of Ai asked: “How can I make the people follow me?” Confucius replied: “Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you.”

[2-20] 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; 擧善而教不能、則勤。

[2:20] Ji Kang Zi asked: “How can I make the people reverent and loyal, so they will work positively for me?” Confucius said, “Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you.”

[2-21] 或謂孔子曰。子奚不爲政 子曰。書云：孝乎惟孝、友于兄弟、施於有政。』 是亦爲政、奚其爲爲政

[2:21] Someone asked Confucius: “Why are you not involved in government?” Confucius said, “What does the Book of History say about filial piety? ‘Just by being a good son and friendly to ones brothers and sisters you can have an effect on government.’ Since this is also ‘doing government,’ why do I need to do ‘doing government?’”

[2-22] 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

[2:22] The Master said: “If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?”

[2-23] 子張問：十世可知也 子曰。殷因於夏禮、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。

[2:23] Zi Zhang asked whether the state of affairs ten generations hence could be known. Confucius said, “The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Zhou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Zhou, even if 100 generations hence, is knowable.”

[2-24] 子曰。非其鬼而祭之、諂也。見義不爲、無勇也。

[2:24] The Master said: “To worship to other than one's own ancestral spirits is flattery. If you see what is right and fail to act on it, you lack courage.”

3. Ba yi 八佾

[3-1] 孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也

[3:1] Confucius, speaking about the head of the Qi family said, “He has eight rows of dancers in his court. If he does this, what will he not do?”

[Comment] In this passage and the following one, Confucius is complaining about a lower-level aristocrat using ceremonies that were officially prescribed for much higher-level nobility. “Eight rows of dancers,” was the amount allowable to only the most elite of the nobility. The head of the Qi family is often criticized in the Analects for similar improprieties.

[3-2] 三家者以雍徹。子曰。“相維辟公、天子穆穆。 奚取於三家之堂 ”

[3:2] The Three Families used the Yong Songs at the clearing of the sacrificial vessels. Confucius said,

Attended on by Lords and Princes: How magnificent is the Son of Heaven!

How could these words be used in the halls of the Three Families?

[3-3] 子曰。人而不仁、如禮何。人而不仁、如樂何

[3:3] The Master said: “If a man has no ren what can his propriety be like? If a man has no ren what can his music be like?”

[Comment] Since ren is the essence of all positive human attributes, without it, how can they truly operate?

[3-4] 林放問禮之本。子曰。大哉問禮、與齊奢也、寧儉; 喪、與其易也、寧戚。

[3:4] Lin Fang asked about the fundamentals of ritual. Confucius said, “What an excellent question! In ritual, it is better to be frugal than extravagant; in funerals deep sorrow is better than ease.”

[3-5] 子曰。夷狄之有君、不如諸夏之亡也。

[3:5] The Master said: “The tribes of the East and North (Koreans and Mongolians), though having kings, are not equal to our people, even when lacking kings,”

[Comment] Either Confucius is an outright ethnic chauvinist, or he is pointing to a real difference in the relative level of cultural development at that time between the central Chinese kingdoms and the peoples of the outlying regions.

[3-6] 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。

[3:6] The Ji family went to make a sacrifice at Mt. Tai. The master said to Ran You: “Can't you save them from this?” You responded: “I can't.” The master said: “Alas! Does this meant that Mt. Tai is not the equal of Lin Fang?” 4

[3-7] 子曰。君子無所爭。必也射乎。揖讓而升、下而飮。其爭也君子。

[3:7] The Master said: “The noble man has nothing to compete for. But if he must compete, he does it in an archery match, wherein he ascends to his position, bowing in deference. Descending, he drinks the ritual cup. This is the competition of the noble man.”

[3-8] 子夏問曰。巧笑倩兮、美目盼兮、素以爲絢兮。何爲也 子曰。繪事后素。曰。禮后乎。子曰。起予者商也 始可與言詩矣。

[3:8] Zi Xia quoted the following:

Her tactful smile charms;

Her eyes, fine and clear,

Beautiful without accessories.

And asked its meaning. Confucius said, “A painting is done on plain white paper.” Zi Xia said, “Then are rituals a secondary thing?” Confucius said, “Ah, Shang, you uplift me. Now we can really begin to discuss the Book of Odes.”

[Comment] Among all the ancient classical works available to scholars of the time, Confucius seems to place special value on the Book of Odes, for its strength in moral teachings as well as the intellectual stimulation it provided.

[3-10] 子曰。禘、自旣灌而往者、吾不欲觀之矣。

[3:10] The Master said: “At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch.”

[3-11] 或問禘之說。子曰。不知也。 知其說者之於天下也、其如示諸斯乎。指其掌。

[3:11] Someone asked for an explanation of the Great Sacrifice. Confucius said, “I don't know. If there were someone who knew this, he could see the whole world as if it were this”: He pointed to the palm of his hand.

[3-12] 祭如在、祭神如神在。子曰。吾不與祭、如不祭。

[3:12] “Sacrificing as if present” means sacrificing to the spirits as if they were present. Confucius said, “If I do not personally offer the sacrifice, it is the same as not having sacrificed at all.”

[3-13] 王孫賈問曰。與其媚於奧、寧媚於竈; 何謂也 子曰。不然; 獲罪於天、無所禱; 也。

[3:13] Wang Sun Jia asked: “What do you think about the saying ‘It is better to sacrifice to the god of the stove than to the god of the family shrine.’?” Confucius said, “Not so. If you offend Heaven, there is no one you can pray to.”

[3-14] 子曰。周監於二代、郁郁乎文哉。吾從周。

[3:14] The Master said: “The people of the Zhou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Zhou.”

[3-15] 子入大廟、每事問。或曰。孰謂鄒人之子知禮乎。入大廟、每事問。子聞之、曰。是禮也。

[3:15] When Confucius entered the Grand Temple, he asked about everything. Someone said, “Who said Confucius is a master of ritual? He enters the Grand Temple and asks about everything!”

Confucius, hearing this, said, “This is the ritual.”

[3-16] 子曰。射不主皮、爲力不同科、古之道也。

[3:16] The Master said: “In archery it is not important to pierce through the leather covering of the target, since not all men have the same strength. This is the Way of the ancients.”

[3-17] 子貢欲去吿朔之餼羊。子曰。賜也 爾愛其羊、我愛其禮。

[3:17] Zi Gong wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, “Ci, you love the sheep; I love the ceremony.”

[3-18] 子曰。事君盡禮、人以爲諂也。

[3:18] The Master said: “If you use every single courtesy while serving your prince, the people will call you a sycophant.”

[3-19] 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。

[3:19] Duke Ding asked how a ruler should employ his ministers and how a minister should serve his ruler. Confucius replied, saying: “The prince employs his ministers with propriety; the ministers serve their prince with good faith.”

[3-20] 子曰。關雎、樂而不淫、哀而不傷。

[3:20] The Master said: “The Guanju 5 allows for pleasure without being lewd and allows for grief without being too painful.”

[3-21] 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。子聞之、曰。成事不說, 遂事不諫、旣往不咎。

[3:21] The Duke of Ai asked Zai Wo about sacred temple grounds. Zai Wo said, “The Xia emperor planted them with pines; the Xiang people planted them with cypress and the Zhou people planted them with chestnut, thinking to cause people to be in awe of these trees.”

Confucius, hearing this, said, “Don't bother explaining that which has already been done; don't bother criticizing that which is already gone; don't bother blaming that which is already past.”

[3-22] 子曰。管仲之器小哉。或曰。管仲儉乎。曰。管氏有三歸、官事不攝、焉得儉 然則管仲知禮乎。曰。邦君樹塞門、管氏亦樹塞門。邦君爲兩君之好、有反坫 , 管氏亦有反坫 。管氏而知禮、孰不知禮

[3:22] The Master said: “Guan Zhong 6 was quite limited in capacity.”

Someone asked: “Wasn't Guan Zhong frugal?”

Confucius said, “Guan had three sets of wives and his officers never worked overtime. How can he be considered to have been frugal?”

“But then did Guan Zhong understand propriety?” Confucius said, “The princes of the states have a special ritual screen at their door, and so did Guan Zhong (even though he was not of the proper rank to do this). When the princes of state had a friendly meeting, they would ritually turn their cups over on the table. Guan also turned his cups over on the table. If Guan Zhong understood propriety, then who doesn't?”

[3-23] 子語魯大師樂、曰。樂其可知也：始作、翕如也。 從之、純如也、皦如也、繹如也、以成。

[3:23] Confucius, when talking with the Grand Music Master of Lu, said, “In my understanding of music, the piece should be begun in unison. Afterwards, if it is pure, clear and without break, it will be perfect.”

[3-24] 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、天將以夫子爲木鐸。

[3:24] The border guard at Yi requested an audience with the Master, saying: “Whenever a noble man comes here, I never miss the opportunity to see him.” The disciples sent him in. When he came out, he said, “Friends, don't have any doubts about your master failing. The world has certainly lacked the Way for a long time now, but Heaven will use your master to awaken everyone.”

[3-26] 子曰。居上不寛、爲禮不敬、臨喪不哀、吾何以觀之哉

[3:26] The Master said: “Men of high office who are narrow-minded; propriety without respect and funerals without grief: how can I bear to look at such things?!”

4. Li ren 里仁

[4-1] 子曰。里仁爲美。擇不處仁、焉得知

[4:1] The Master said: “As for a neighborhood, it is its ren that makes it beautiful. If you choose to live in a place that lacks ren, how can you grow in wisdom?”

[4-2] 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。

[4:2] The Master said: “If you lack ren you can't handle long periods of difficulty or long periods of comfort. Humane men are comfortable in ren. The wise take advantage of ren.”

[4-3] 子曰。唯仁者、能好人、能惡人。

[4:3] The Master said: “Only the humane person is able to really like others or to really dislike them.”

[4-4] 子曰。苟志於仁矣、無惡也。

[4:4] The Master said: “If you are really committed to ren, you will not have resentments.”

[Comment] In the prior passage, it has been stated that the man of ren is capable of hating people. Here it would seem that although he has that capability, if he makes an effort to exercise his innate goodness, he will not hold that malice. 7

[4-5] 子曰。富與貴、是人之所欲也。 不以其道得之、不處也。貧與賤、是人之惡也。 不以其道得之、不去也。君子去仁、惡乎成名。君子無終食之間違仁、造次必於是、顚沛必於是。

[4:5] Confucius said, “Riches and honors are what all men desire. But if they cannot be attained in accordance with the Way they should not be kept. Poverty and low status are what all men hate. But if they cannot be avoided while staying in accordance with the Way, you should not avoid them. If a noble man departs from his fundamental goodness, how can he be worthy of that name? A noble man never leaves his fundamental goodness for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it.”

[4-6] 子曰。我未見好仁者、惡不仁者。好仁者、無以尚之。惡不仁者、其爲仁矣、不使不仁者加乎其身。有能一日用其力於仁矣乎。我未見力不足者。蓋有之矣、我未之見也。

[4:6] The Master said: “I have never seen one who really loves ren or really hates non-ren. If you really loved ren you would not place anything above it. If you really hated the non-ren, you would not let it near you. Is there anyone who has devoted his strength to ren for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it.”

[4-7] 子曰。人之過也、各於其黨。觀過、斯知仁矣。

[4:7] The Master said: “People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness.”

[Comment] No one is perfect, free from error. But when someone makes a mistake in a human relationship, we can tell by the type of mistake, and by the person's way of dealing with it, what her/his true character is like.

[4-8] 子曰。朝聞道、夕死可矣

[4:8] The Master said: “If I can hear the Way in the morning, in the evening I can die content.”

[4-9] 子曰。士志於道、而恥惡衣惡食者、未足與議也

[4:9] “A shi who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting.”

[Comment] The title shi is translated into English with such terms as “elite”, “knight”, “scholar,” etc. While the shi of later Chinese history is more definitely a scholar than a knight, in the Analects, what Confucius is referring to is a level of spiritual/moral development, as well as academic and martial cultivation which is clearly above that of the average person. Thus, we can understand the shi to be a person who is well on the way toward becoming a “noble man,” but is not quite there yet. I am reluctant to render shi, as either “scholar” or “knight” because of the limitations in meaning that occur with these English words.

[4-10] 子曰。君子之於天下也、無適也、無莫也、義之與比。

[4:10] The Master said: “When the noble man deals with the world he is not prejudiced for or against anything. He does what is Right.” 8

[4-11] 子曰。君子懷德、小人懷土。 君子懷刑、小人懷惠。

[4:11] The Master said: “The noble man cares about virtue; the inferior man cares about material things. The noble man seeks discipline; the inferior man seeks favors.”

[4-12] 子曰。放於利而行、多怨。

[4:12] The Master said: “If you do everything with a concern for your own advantage, you will be resented by many people.”

[4-13] 子曰。能以禮讓爲國乎、何有 不能以禮讓爲國、如禮何

[4:13] The Master said: “If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?”

[4-14] 子曰。不患無位、患所以立。 不患莫己知、求爲可知也。

[4:14] The Master said: “I don't worry about not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way.”

[4-15] 子曰、參乎、吾道一以貫之。曾子曰、唯。子出。門人問曰、何謂也。曾子曰、夫子之道、忠恕而已矣。

[4:15] The Master said: “Shan, my Way is penetrated by a single thread.” Ceng Zi said, “Yes.” When the Master left, some disciples asked what he meant. Ceng Zi said, “Our master's Way is to be loyal and have a sense of reciprocity, and that's it.”

[4-16] 子曰。君子喩於義、小人喩於利。

[4:16] The Master said: “The noble man is aware of fairness, the inferior man is aware of advantage.”

[4-17] 子曰。見賢思齊焉。 見不賢而內自省也。

[4:17] The Master said: “When you see a good person, think of becoming like her/him. When you see someone not so good, reflect on your own weak points.”

[4-18] 子曰。事父母几諫。見志不從、又敬不違、勞而不怨。

[4:18] The Master said: “When you serve your mother and father it is okay to try to correct them once in a while. But if you see that they are not going to listen to you, keep your respect for them and don't distance yourself from them. Work without complaining.”

[4-19] 子曰。父母在、不遠游、游必有方。

[4:19] The Master said: “While your parents are alive, it is better not to travel far away. If you do travel, you should have a precise destination.”

[4-20] 子曰。三年無改於父之道、可謂孝矣。

[4:20] The Master said: “If, for three years (after your father's death) you don't alter his ways of doing things, you can certainly be called ‘filial.’”

[4-21] 子曰。父母之年、不可不知也：一則以喜、一則以懼。

[4:21] The Master said: “Your parents' age should not be ignored. Sometimes it will be a source of joy, and sometimes it will be a source of apprehension.”

[4-22] 子曰。古者言之不出、恥躬之不逮也。

[4:22] The Master said: “The ancients were hesitant to speak, fearing that their actions would not do justice to their words.”

[4-23] 子曰。以約失之者、鮮矣。

[4:23] The Master said: “If you are strict with yourself, your mistakes will be few.”

[4-24] 子曰。君子欲訥於言、而敏於行。

[4:24] The Master said: “The noble man desires to be hesitant in speech, but sharp in action.”

[4-25] 子曰。德不孤、必有鄰。

[4:25] The Master said: “If you are virtuous, you will not be lonely. You will always have friends.”

[4-26] 子游曰。事君數、斯辱矣。 朋友數、斯疏矣。

[4:26] Zi You said: “In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation.”

5. Gongye Chang 公冶長

[5-1] 子謂公冶長、可妻也。雖在縲絏之中、非其罪也。以其子妻之。

[5:1] Confucius said of Gong Ye Chang that he was fit for marriage. Even though he was arrested once, he had been innocent; therefore Confucius gave him his daughter in marriage.

[5-2] 子謂南容、邦有道不廢、邦無道免於刑戮。以其兄之子妻之。

[5:2] Confucius said of Nan Yong that if the Way prevailed in the state he would never lack an official post. If the Way was lacking in the state, he would avoid getting into trouble. He gave him the daughter of his own elder brother in marriage.

[5-3] 子謂子賤、君子哉若人。魯無君子者、斯焉取斯

[5:3] Confucius said of Zi Jian: “He is a noble man. If the state of Lu is really lacking Superior Men how could he have acquired such a character?”

[5-4] 子貢問曰。賜也何如 子曰。女、器也。曰。何器也 曰。瑚璉也。

[5:4] Zi Gong asked: “What do you say of me?”

Confucius said, “You are a vessel.”

“What kind of vessel.”

“A gemmed sacrificial vessel.”

[5-5] 或曰。雍也仁而不侫。子曰。焉用侫 禦人以口給、屢 憎於人。不知其仁、焉用侫

[5:5] Someone said: “Yong is a ren man, but he is not eloquent.” Confucius said, “Why does he need to be eloquent? If you deal with people by smooth talk, you will soon be disliked. I don't know if Yong is a ren man, but why should he have to be a good speaker?”

[5-6] 子使漆雕開仕。對曰。吾斯之未能信。子說。

[5:6] Confucius encouraged Qi Diao Kai to get employment as an official. He replied: “I am not yet sincere enough.” The master was pleased.

[5-7] 子曰。道不行、乘桴浮于海。從我者、其由與 子路聞之喜。子曰。由也好勇過我、無所取材。

[5:7] The Master said: “The Way is not practiced. I shall go ride a raft on the ocean— and I imagine You would go with me.” Zi Lu was very happy to hear this. Confucius said, “You likes daring more than I, but he lacks discretion.”

[5-8] 孟武伯問子路仁乎。子曰。不知也。又問。子曰。由也、千乘之國、可使治其賦也、不知其仁也。求也何如 子曰。求也、千室之邑、百乘之家、可使爲之宰也、不知其仁也。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。

[5:8] Meng Wu Bo asked Confucius whether Zi Lu was a ren man.

Confucius said, “I don't know.”

He asked again. Confucius said, “You could direct the public works forces in a state of 1,000 chariots, but I don't know if I would call him a ren man.”

Meng again asked: “What about Qiu?”

Confucius said, “Qiu could be the governor of a city of 1, 000 families, or of a clan of 100 chariots, but I don't know if he is a ren man.”

Meng asked: “What about Chi?”

The Master said, “Dressed up with his sash, placed in the middle of the court, he could make conversation with the guests, but I don't know if he is a ren man.”

[5-9] 子謂子貢曰。女與囘也、孰愈 對曰。賜也、何敢望囘。囘也、聞一以知十。 賜也、聞一知二。子曰。弗如也。 吾與女、弗如也。

[5:9] Confucius, speaking to Zi Gong said, “Who is superior, you or Hui?” Zi Gong answered, saying: “How could I compare myself to Hui? He hears one point and understands the whole thing. I hear one point and understand a second one.”

Confucius said, “You are not equal to him; you and I, we are not equal to him. 9 ”

[5-10] 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 子曰。始吾於人也、聽其言而信其行。 今吾於人也、聽其言而觀其行。於予與改是。

[5:10] Zai You slept during the daytime. Confucius said, “Rotten wood cannot be carved; dirty earth cannot be used for cement: why bother scolding him? At first I used to listen to what people said and expect them to act accordingly. Now I listen to what people say and watch what they do. I learned this from You.”

[5-11] 子曰。吾未見剛者。或對曰。申棖。子曰。棖也慾、焉得剛

[5:11] The Master said: “I have not yet met a really solid man.” Someone said, “What about Shan Cheng?”

Confucius said, “Cheng is ruled by lust. How could he be solid?”

[5-12] 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。

[5:12] Zi Gong said: “What I don't want done to me, I don't want to do to others.”

Confucius said, “Ci, you have not yet gotten to this level.”

[5-13] 子貢曰。夫子之文章、可得而聞也。 夫子之言性與天道、不可得而聞也。

[5:13] Zi Gong said: “What our Master has to say about the classics can be heard and also embodied. Our Master's words on the essence and the Heavenly Way, though not attainable, can be heard.”

[5-14] 子路有聞、未之能行、唯恐有聞。

[5:14] When Zi Lu heard a teaching and had not yet put it into practice, he would be apprehensive about hearing something new in the meantime.

[5-15] 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。

[5:15] Zi Gong asked: “How did Kong Wen Zi get the title ‘wen’”? (wen = learned, literary, refined) Confucius said, “He was diligent and loved to study. He was also unashamed to ask questions to his inferiors. Therefore he got the name wen.”

[5-16] 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、其使民也義。

[5:16] Confucius said that Zi Chan had four characteristics of the noble man: In his private conduct he was courteous; in serving superiors he was respectful; in providing for the people he was kind; in employing the people he was fair.

[5-17] 子曰。晏平仲善與人交、久而敬之。

[5:17] The Master said: “Yan Ping Zhong was good at getting along with people. Even after a long period of acquaintance, he would continue to treat them with respect.”

[5-19] 子張問曰。令尹子文三仕爲令尹、無喜色。三已之、無慍色。舊令尹之政、必以吿新令尹。何如 子曰。忠矣。曰。仁矣乎。曰。未知。 焉得仁 崔子殺齊君、陳文子有馬十乘、棄而違之。至於他邦、則曰、猶吾大崔子也。』 違之。 之一邦、則又曰。猶吾大夫崔子也。』 違之。何如 子曰。淸矣。曰。仁矣乎。子曰。未之。 焉得仁

[5:19] Zi Zhang asked: “The Chief Minister Zi Wen was appointed three times, but never showed any sign of pleasure. He was fired three times, but never showed any sign of disappointment. He would always inform the incoming minister on all the details of the prior government. What do you think of him?”

Confucius said, “He was loyal.”

“Was he humane?”

Confucius said, “I don't know what he did to deserve to be called humane.”

Zi Zhang again asked: “When Qiu Zi assassinated the prince of Qi, Chan Wen Zi, who had a fief of ten chariots, abandoned them and left the state. Arriving to another state, he said, ‘The government here is just like that of the officer Qiu Zi.’ and he left it. Coming to another state he said, ‘They are again just like the officer Qiu Zi.’ and he left. What do you think of him?”

Confucius said, “He was pure.”

“Was he humane?”

“I don't know what he did to merit being called humane.”

[5-20] 季文子三思而後行。子聞之、曰。再、斯可矣。

[5:20] Ji Wen Zi contemplated something three times before acting upon it. When Confucius heard this, he said, “Twice is enough.”

[5-21] 子曰。甯武子、邦有道、則知。 邦無道、則愚。其知可及也。 其愚不可及也。

[5:21] The Master said: “When the Way prevailed in the state, Ning Wu Zi showed his intelligence. When the Way declined in the state, he played stupid. Some might be able to match his intelligence, but no one can match his stupidity.”

[5-22] 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。

[5:22] Once, when Confucius was in Chen, he said, “I must return! I must return! My young disciples are wild 10 and unbridled. Though they are developing well, they don't always know when to restrain themselves.”

[5-23] 子曰。伯夷、叔齊不念舊惡、怨是用希。

[5:23] The Master said: “Bo Yi and Shu Qi did not keep others' former wrongdoings in mind, and so there was little resentment against them.”

[Comment] Bo Yi and Shu Qi are two ministers of antiquity, famous for their virtue.

[5-24] 子曰。孰謂微生高直。或乞醯 焉、乞諸鄰而與之。

[5:24] The Master said: “Who said that Wei Sheng Gao is of straight character? Someone begged vinegar from him, and he went and got some from his neighbors and gave it to him.” (Rather than giving his own).

[5-25] 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。

[5:25] The Master said: “Clever words, a pretentious face and too-perfect courtesy: Zuo Qiuming was ashamed of them. I am also ashamed of them. Concealing one's resentments and acting friendly to people: Zuo Qiuming was ashamed to act this way and so am I.”

[5-26] 顏淵、季路侍。子曰。盍各言爾志 子路曰。願車馬、衣輕裘、與朋友共、蔽之而無憾。顏淵曰。願無伐善、無施勞。子路曰。願聞子之志。子曰。老者安之、朋友信之、少者懷之。

[5:26] Yan Yuan and Zi Lu were by the Master's side. He said to them: “Why don't each of you tell me of your aspirations?”

Zi Lu said, “I would like to have wagons, horses and light fur coats to give to my friends, and if they damaged them, not to get angry.”

Yan Yuan said, “I would like not to be proud of my good points and not to show off my works.”

Zi Lu said, “What are your wishes, Teacher?”

Confucius said, “I would like to give comfort to the aged, trust to my friends and nurturance to the young.”

[5-27] 子曰。已矣乎。吾未見能見其過、而自訟者也。

[5:27] The Master said: “It's all over! I have not yet met someone who can see his own faults and correct them within himself.”

[5-28] 子曰。十室之邑、必有忠信如丘者焉、不如丘之好學也。

[5:28] The Master said: “In a hamlet of ten families there must be someone as loyal and trustworthy as I. But I doubt there will be someone as fond of study.”

6. Yong ye 雍也

[6-1] 子曰。雍也可使南面。

[6:1] The Master said: “Yong could fulfill the role of ‘facing south’ (being a ruler).”

[6-2] 仲弓問子桑伯子。 子曰、可也簡。仲弓曰。居敬而行簡、以臨其民、不亦不可乎。居簡而行簡、無乃大簡乎。子曰。雍之言然。

[6:2] Zhong Gong asked about Zisang Bo Zi.

Confucius said, “He will do. He is easygoing.”

Zhong Gong said, “Maybe if you are easygoing but abide in reverence it is all right. But if you abide in easygoingness and are also easygoing in your activities, wouldn't that be excessive?”

Confucius said, “Yong is right.”

[6-3] 哀公問、弟子孰爲好學。孔子對曰。有顏囘者。好學、不遷怒、不貳過。不幸短命死矣、今也則亡、未聞好學者也。

[6:3] The Duke of Ai asked which disciple loved to study. Confucius answered: “There was Yanhui. He loved to study, he didn't transfer his anger to the wrong person, and he didn't repeat his mistakes. Unfortunately he died young. Since then I have not yet met anyone who loves to study the way he did.”

[6-6] 子謂仲弓、曰、犁牛之子騂且角、雖欲勿用、山川其舍諸？。

[6:6] Confucius, speaking of Zhong Gong said: “The calf of a brindled ox could be all red and have good horns. 11 But even if we decide not to use it, would nature [lit. ‘the mountains and rivers’] cast it away?” 12

[6-7] 子曰。囘也、其心三月不違仁、其餘則日月至焉而已矣。

[6:7] The Master said: “Hui could keep his mind on ren for three months without lapse. Others are lucky if they can do it for one day out of a month.”

[6-8] 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 。

[6:8] Jikang Zi asked whether Zhongyou was capable of serving in the government.

Confucius said, “You is efficient. What problem could he have in handling government work?”

Kang asked: “Is Ci capable of serving in the government?”

Confucius said, “Ci is intelligent. What problem could he have in handling government work?”

“And what about Qiu?”

Confucius said, “Qiu is talented. What difficulty would he have in handling government work?”

[6-9] 季氏使閔子騫爲費宰。閔子騫曰。善爲我辭焉 如有復我者、則吾必在汶上矣。

[6:9] The head of the Qi family sent to Min Ziqian to ask him to govern Pi for them. Min Ziqian said, “Please decline for me politely. If they pursue me further, I shall have to go live on the banks of the Wen River.” 13

[6-10] 伯牛有疾、子問之、自牖執其手、曰。亡之、命矣夫 斯人也。有斯疾也 斯人也。有斯疾也。 。

[6:10] Boniu was sick and Confucius came to see him. He held his hand through the window and said, “He is dying! How awful it is that this kind of man should be sick like this! How awful it is that this kind of man should be sick like this!”

[6-11] 子曰。賢哉、囘也 一簞食、一瓢飮、在陋巷、人不堪其憂、囘也不改其樂。賢哉、囘也 。

[6:11] The Master said: “Hui was indeed a worthy! With a single bamboo bowl of rice and gourd-cup of water he lived in a back alley. Others could not have endured his misery, but Hui never changed from his happy disposition. Hui was a worthy indeed!”

Comment In Confucian and Daoist thought, the term xian (“worthy”) means “good, kind, intelligent, courageous,” etc. But it is also a technical term for a person of a high level of moral and intellectual advancement. Generally speaking, it indicates someone who is “almost perfect” but who is not a “divine being,” a sage.

[6-12] 冉求曰。非不說子之道、力不足也。子曰。力不足者、中道而廢。今女畫。

[6:12] Yenqiu said: “It is not that I don't enjoy your Way, but my strength is not enough.”

Confucius said, “Those whose strength is not enough give up half way. You are now limiting yourself.”

[6-13] 子謂子夏曰。女爲君子儒 無爲小人儒 。

[6:13] Confucius said to Zi Xia: “Be a noble scholar; don't be a petty scholar.”

[6-14] 子游爲武城宰。子曰。女得人焉爾乎。曰、有澹臺滅明者。行不由徑、非公事、未嘗至於偃之室也。

[6:14] Zi You became the governor of Wucheng. The Master said, “Have you been able to employ any good people?”

Zi You answered: “I have found Dantai Mieming, who never takes short cuts in his work and does not come to my home unless he has real business to discuss.”

[6-15] 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。

[6:15] The Master said: “Meng Zhifan is not boastful. Once he was covering the rear during a retreat, and when he was about to enter the gate, he whipped his horse and said, ‘I wasn't so brave as to be last. My horse would not run fast enough.’”

[6-16] 子曰。不有祝鮀之侫、而有宋朝之美、難乎免於今之世矣。

[6:16] The Master said: “Without the smooth speech of Preacher Tuo or the good looks of Prince Zhao of Song, it is difficult to stay out of trouble in the present age.”

[6-17] 子曰。誰能出不由戶。何莫由斯道也 。

[6:17] The Master said: “Who can go out without using the door? So why doesn't anybody follow the Way?”

[6-18] 子曰。質勝文則野、文勝質則史。文質彬彬、然後君子。

[6:18] The Master said: “If raw substance dominates refinement, you will be coarse. If refinement dominates raw substance, you will be clerical. When refinement and raw qualities are well blended, you will be a noble person.”

[6-19] 子曰。人之生也直、罔之生也幸而免。

[6:19] The Master said: “People are straightforward at birth. Once they lose this, they rely on luck to avoid trouble.”

[6-20] 子曰。知之者不如好之者、好之者不如樂之者。

[6:20] The Master said: “Knowing it is not as good as loving it; loving it is not as good as delighting in it.”

[6-21] 子曰。中人以上、可以語上也。中人以下、不可以語上也。

[6:21] The Master said: “You can teach high-level topics to those of above-average ability, but you can't teach high-level topics to those of less than average ability.”

[6-22] 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、可謂仁矣。

[6:22] Fan Chi asked about the nature of wisdom.

Confucius said, “Working to give the people justice and paying respect to the spirits, but keeping away from them, you can call wisdom.”

He asked about the nature of ren.

Confucius said, “Ah yes, ren. If you suffer first and then attain it, it can be called ren.”

[Comment] John Keats wrote: “Nothing ever becomes real until it is experienced.”

[6-23] 子曰。知者樂水、仁者樂山。知者動、仁者靜。知者樂、仁者壽。

[6:23] The Master said: “The wise enjoy the sea, the humane enjoy the mountains. The wise are busy, the humane are tranquil. The wise are happy, the humane are eternal.”

[6-24] 子曰。齊一變、至於魯。魯一變、至於道。

[6:24] The Master said: “The state of Qi, with one change, could be at the level of Lu. The state of Lu, with one change, could attain to the Way.”

[6-25] 子曰。觚不觚、觚哉、觚哉。。

[6:25] The Master said: “A cornered vessel without corners! Is it a cornered vessel or not?”

[6-26] 宰我問曰。仁者、雖吿之曰、井有仁焉。其從之也 。子曰。何爲其然也 君子可逝也、不可陷也。可欺也、不可罔也。

[6:26] Zai Wo asked: “If you tell a ren man there is ren at the bottom of the well, will he climb into it?”

Confucius said, “Are you kidding? The noble man will go to the well but not fall into it. He can be deceived, but not to the point of serious loss!”

[6-27] 子曰。君子博學於文、約之以禮、亦可以弗畔矣夫 。

[6:27] The Master said: “The noble man who studies culture extensively, and disciplines himself with propriety can keep from error.”

[6-28] 子見南子、子路不說。夫子矢之曰。予所否者、天厭之、天厭之。

[6:28] The Master met with Nan Zi 14 and Zi Lu was displeased. The Master swore, saying: “Whatever I have done wrong, may Heaven punish me! May Heaven punish me!”

[6-29] 子曰。中庸之爲德也、其至矣乎。民鮮久矣。

[6:29] The Master said: “Even over a long period of time, there have been few people who have actualized the Mean into Manifest Virtue.”

[6-30] 子貢曰。如有博施於民而能濟衆、何如 可謂仁乎。子曰。何事於仁 必也聖乎。堯舜其猶病諸 夫仁者、己欲立而立人、己欲達而達人。能近取譬、可謂仁之方也已。

[6:30] Zi Gong asked: “Suppose there were a ruler who benefited the people far and wide and was capable of bringing salvation to the multitude, what would you think of him? Might he be called humane?”

The Master said, “Why only humane? He would undoubtedly be a sage. Even Yao and Shun would have had to strive to achieve this. Now the ren man, wishing himself to be established, sees that others are established, and, wishing himself to be successful, sees that others are successful. To be able to take one's own feelings as a guide may be called the art of ren.”

7. Shu er 述而

[7-1] 子曰。述而不作、信而好古、竊比於我老彭。

[7:1] The Master said: “I am a transmitter, rather than an original thinker. I trust and enjoy the teachings of the ancients. In my heart I compare myself to old Peng.”

[7-2] 子曰。默而識之、學而不厭、誨人不倦、何有於我哉

[7:2] The Master said: “Keeping silent and thinking; studying without satiety, teaching others without weariness: somehow I have these abilities.”

[7-3] 子曰。德之不修、學之不講、聞義不能徒、不善不能改、是吾憂也。

[7:3] The Master said: “Having virtue and not cultivating it; studying and not sifting; hearing what is just and not following; not being able to change wrongdoing: these are the things that make me uncomfortable.”

[7-4] 子之燕居、申申如也、夭夭如也。

[7:4] During the Master's leisure time he was relaxed and enjoyed himself.

[7-5] 子曰。甚矣吾衰也 久矣吾不復夢見周公

[7:5] The Master said: “I am really going down the drain. I have not dreamt of the Duke of Zhou for a long time now.”

[7-6] 子曰。志於道、據於德、依於仁、游於藝。

[7:6] The Master said: “Set your aspirations on the Way, hold to virtue, rely on your ren, and relax in the study of the arts.”

[7-7] 子曰。自行束脩以上、吾未嘗無誨焉。

[7:7] The Master said: “From the one who brought a bundle of dried meat (the poorest person) upwards, I have never denied a person my instruction.”

[7-8] 子曰。不憤不啓、不 悱不發。擧一隅不以三隅反、則不復也。

[7:8] The Master said: “If a student is not eager, I won't teach him; if he is not struggling with the truth, I won't reveal it to him. If I lift up one corner and he can't come back with the other three, I won't do it again.”

[7-9] 子食於有喪者之側、未嘗飽也。

[7:9] If the Master sat beside a person in mourning, he would not eat to the full. If he had wept on a certain day, he would not sing.

[7-11] 子謂顏淵曰。用之則行、舍之則藏、惟我與爾有是夫。子路曰。子行三軍、則誰與。子曰。暴虎馮河、死而不悔者、吾不與也。必也臨事而懼、好謀而成者也。

[7:11] Confucius said to Yan Yuan:

When needed, acting

When not needed, concealing.

“Only you and I can do this.”

Zi Lu said, “If you had to handle a major army, who would you choose to assist you?”

Confucius said, “I would not select the kind of man who likes to wrestle with tigers or cross rivers on foot, who can die without a second thought [like Zi Lu] . It must be someone who approaches his business with caution, who likes to plan things well and see them to their completion.”

[7-12] 子曰。富而可求也、誰執鞭之士、吾亦爲之。如不可求、從吾所好。

[7:12] The Master said: “If the attainment of wealth was guaranteed in its seeking, even if I were to become a groom with a whip in hand to get it, I would do so. But since its attainment cannot be guaranteed, I will go with that which I love.”

[7-13] 子之所愼：齊、戰、疾。

[7:13] The things with which the Master was cautious, were fasting, war and sickness.

[7-14] 子在齊聞韶、三月不知肉味、曰。不圖爲樂之至於斯也。

[7:14] When Confucius was in Qi, he heard the Shao music, and for three months did not know the taste of meat. He said, “I never knew music could reach this level of excellence!”

[7-15] 冉有曰。夫子爲衞君乎。子貢曰。諾。吾將問之。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。夫子不爲也。

[7:15] Yen You said: “Is our Teacher in favor of the ruler of Wei?”

Zi Gong said, “Well, I will go find out.” He entered the Teacher's room and asked: “What kind of men were Bo Yi and Shu Qi?”

Confucius said, “They were ancient worthies.”

Zi Gong asked: “Weren't they resented by anyone?”

Confucius said, “If you seek ren and attain it, what resentment can you incur?”

Zi Gong came out and said, “He is not in favor of him" 15 ”

[7-16] 子曰。飯疏食飮水、曲肱而枕之、樂亦在其中矣。不義而富且貴、於我如浮雲。

[7:16] The Master said: “I can live with coarse rice to eat, water for drink and my arm as a pillow and still be happy. Wealth and honors that one possesses in the midst of injustice are like floating clouds.”

[7-17] 子曰。加我數年、五十以學易、可以無大過矣。

[7:17] The Master said: “If I could add several years to my life, I would have studied the Changes from the age of fifty and become free of error.”

[7-18] 子所雅言、詩、書、執禮、皆雅言也。

[7:18] Topics which the Teacher regularly discussed were the Book of Odes, the Book of History, and the maintenance of propriety. These were the topics which he regularly discussed.

[7-19] 葉公問孔子於子路、子路不對。子曰。女奚不曰、其爲人也、發憤忘食、樂以忘憂、不知老之將至云爾。

[7:19] The Duke of Sheh asked Zi Lu about Confucius. Zi Lu didn't answer him. The Teacher said, “Why didn't you just tell him that I am a man who in eagerness for study forgets to eat, in his enjoyment of it, forgets his problems and who is unaware of old age setting in?”

[7-20] 子曰。我非生而知之者、好古、敏以求之者也。

[7:20] The Master said: “I was not born with wisdom. I love the ancient teachings and have worked hard to attain to their level.”

[7-21] 子不語怪、力、亂、神。

[7:21] The master never discussed strange phenomena, physical exploits, disorder or ghost stories.

[7-22] 子曰。三人行、必有我師焉。擇其善者而從之、其不善者而改之。

[7:22] The Master said: “When doing something together as a threesome, there must be one who will have something to teach me. I pick out people's good and follow it. When I see their bad points, I correct them in myself.”

[7-23] 子曰。天生德於予、桓魋其如予何 。

[7:23] The Master said: “Heaven gave birth to the virtue within me. What can Huan Tui 16 do to me?”

[7-24] 子曰。二三子以我爲隱乎。吾無隱乎爾。吾無行而不與二三子者、是丘也。

[7:24] Confucius said to his disciples: “My boys, do you think I conceal things from you? There is nothing I conceal from you. There is nothing that I do that is not right out in front of you. That is the way I am.”

[7-25] 子以四教：文、行、忠、信。

[7:25] The Master taught four things: Culture, correct action, loyalty and trust.

[7-26] 子曰。聖人、吾不得而見之矣。得見君子者、斯可矣。子曰。善人、吾不得而見之矣。得見有恆者、斯可矣。亡而爲有、虛而爲盈、約而爲泰、難乎有恆矣。

[7:26] The Master said: “I have not yet been able to meet a sage, but I would be satisfied to meet a noble man. I have not yet met a man of true goodness, but would be satisfied to meet a man of constancy. Lacking, yet possessing; empty, yet full; in difficulty yet at ease. How difficult it is to have constancy!”

[7-27] 子釣而不綱、弋不射宿。

[7:27] When the Master went fishing, he did not use a net; when he hunted, he would not shoot at a perched bird.

[7-28] 子曰。蓋有不知而作之者、我無是也。多聞、擇其善者而從之。多見而識之。知之次也。

[7:28] The Master said: “There may be those who can act creatively without knowledge. I am not at this level. I listen widely, select the good and follow their ways. I observe broadly and contemplate. This is the second level of knowledge. (For the levels of knowledge, see Analects 16:9).”

[7-29] 互鄕難與言、童子見、門人惑。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。

[7:29] Since it was hard to have a worthwhile discussion with the people of Huxiang, when one of their young men came to see the teacher, the disciples didn't know what to do with him. Confucius said, “Take people the way they come to you, not for the way they are after they leave. Why be so strict? If someone purifies his mind to approach you, accept him in his purity. Don't worry about what he does after he leaves.”

[7-30] 子曰。仁遠乎哉。我欲仁、斯仁至矣。

[7:30] The Master said: “Is humaneness far away? If I aspire for humaneness it is right here!”

[7-31] 陳司敗問昭公知禮乎、孔子曰。知禮。孔子退、揖巫馬期而進之、曰。吾聞君子不黨、君子亦黨乎。君取於呉、爲同姓、謂之呉孟子。君而知禮、孰不知禮 巫馬期以吿。子曰。丘也幸、苟有過、人必知之。

[7:31] The Minister of Justice in Chen asked whether the Duke of Zhao knew the rules of propriety.

Confucius said, “He did.”

When Confucius left, the minister bowed to (his prince) Wu Maqi and went up to him, saying: “I have heard that the noble man is not partisan, but maybe he can be since Prince Wu took a wife with the same surname, saying that she came from ‘the elder family of Wu.’ If this prince knew the rules of propriety, then who doesn't know them?”

Wu Maqi told this to Confucius.

The Teacher said, “I am so lucky! When I make a mistake they always find it out.”

[7-32] 子與人歌而善、必使反之、而後和之。

[7:32] When the Teacher was singing with someone, and he found out that they sang well, he would make them start over again, and he would sing the harmony.

[7-33] 子曰。文、莫吾猶人也。躬行君子、則吾未之有得。

[7:33] The Master said: “In literature, perhaps I am equal to others. But I cannot manifest the behavior of the noble man.”

[7-34] 子曰。若聖與仁、則吾豈敢 抑爲之不厭、誨人不倦、則可謂云爾已矣。公西華曰。正唯弟子不能學也。

[7:34] The Master said: “I dare not claim to be a sage or a ren man. But I strive for these without being disappointed, and I teach without becoming weary. This is what can be said of me.”

Gongxi Hua said, “It is exactly these qualities that cannot be learned by the disciples.”

[7-35]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。

[7:35] The Master was very sick, and Zi Lu said that he would pray for him.

Confucius said, “is there such a thing?”

Zi Lu said, “There is. The Eulogies say: ‘I pray for you to the spirits of the upper and lower realm.’”

Confucius said, “Then I have been praying for a long time already.”

[7-36]子曰。奢則不孫，儉則固。與其不孫也，寧固。

[7:36] The Master said: “Luxury leads to laxity, frugality leads to rigidity. It is better to be rigid than to be lax.”

[7-37]子曰。君子坦蕩蕩，小人長戚戚。

[7:37] The Master said: “The noble man is always at ease with himself. The inferior man is always anxious.”

[7-38] 子温而厲，威而不猛，恭而安。

[7:38] The Master was mild yet strict, authoritative yet not mean, courteous, yet relaxed.

8. Tai Bo 泰伯

[8-1] 子曰。泰伯其可謂至德也已矣。三以天下讓、民無得而稱焉。

[8:1] The Master said: “Tai Bo can be said to have had a perfected level of virtue. He declined the rule of the kingdom three times, without the people knowing about it.”

[8-2] 子曰。恭而無禮則勞。愼而無禮則葸。勇而無禮則亂。直而無禮則絞。君子篤於親、則民興於仁。故舊不遺、則民不偸。

[8:2] The Master said: “Courtesy without propriety is wasted energy. Caution without propriety is timidity. Boldness without propriety is recklessness. Straightforwardness without propriety is rudeness. When the ruler is kind to those who are close to him, the people will be moved toward ren. If he does not forget his old friends, the people too, will not be fickle.”

[8-3] 曾子有疾、召門弟子曰。啓予足 啓予手 詩云：戰戰兢兢、如臨深淵、如履薄冰。』 而今而後、吾知免夫小子。

[8:3] Ceng Zi was ill. He summoned his disciples and said, “Uncover my feet and hands. The Book of Odes says:”

He was cautious,

Apprehensive.

As if at the edge of a deep chasm;

As if treading on thin ice.

“From now, I know that I have gotten past this (sickness).”

[8-4] 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。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。

[8:4] While Ceng Zi was ill, Meng Jing Zi went to see him. Ceng Zi said, “When a bird is about to die, its song is melancholy. When a man is about to die, his words are excellent. The Way prized by the noble man has three aspects:”

In his behavior and deportment he avoids brashness and arrogance.

When paying attention to his facial expressions he is guided by honesty.

When speaking, he avoids vulgarity and slander. As far as attending to the sacrificial tables— there are specialists hired for these jobs.

[8-5] 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。

[8:5] Ceng Zi said: “Using one's ability to learn from those of less ability; using one's learning to learn from the unlearned; possessing, yet seeming to lack, being full yet seeming empty, able to accept harm without retaliation: in the past I had a friend who could do this. 17 ”

[8-6] 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。

[8:6] Ceng Zi said: “A man who can be entrusted with the care of the crown prince, who can take responsibility for a district of 100 li and who can handle a major crisis without losing touch with himself: Is he a noble man? He certainly is a noble man.”

[8-7] 曾子曰。士、不可以不弘毅、任重而道遠。仁以爲己任、不亦重乎、死而後已、不亦遠乎。

[8:7] Ceng Zi said: “To be called a shi you must be open-minded as well as resolute, since your burden is heavy and your course is long. If you take ren as your burden, is it not heavy? If you continue to death, is it not long?”

[8-8] 子曰。興於詩。立於禮。成於樂。

[8:8] The Master said: “Be aroused by poetry; structure yourself with propriety, refine yourself with music.”

[8-9] 子曰。民可使由之、不可使知之。

[8:9] The Master said: “You might force people act according a certain principle, but you won't be able to force them to understand it.”

[8-10] 子曰。好勇疾貧、亂也。人而不仁、疾之已甚、亂也。

[8:10] The Master said: “A man who enjoys boldness and hates poverty will be rebellious. If a man lacks ren and his dissatisfaction reaches an extreme, he will rebel.”

[8-11] 子曰。如有周公之才之美、使驕且吝、其餘不足觀也已。

[8:11] The Master said: “Perhaps you could be as handsome and as talented as the Duke of Zhou. But if you are arrogant or stingy, those good qualities will not be noticed.”

[8-12] 子曰。三年學、不至於穀、不易得也。

[8:12] The Master said: “It is quite rare to see someone who applies himself to the study of something for three years without having a noticeable result.”

[8-13] 子曰。篤信好學、守死善道。危邦不人、亂邦不居、天下有道則見、無道則隱。邦有道、貧且賤焉、恥也、邦無道、富且貴焉、恥也。

[8:13] The Master said: “Be of unwavering good faith and love learning. Be steadfast unto death in pursuit of the good Way. Do not enter a state which is in peril, nor reside in one which people have rebelled. When the Way prevails in the world, show yourself. When it does not, then hide. When the Way prevails in your own state, to be poor and obscure is a disgrace. But when the Way does not prevail in your own state, to be rich and honored is a disgrace.”

[8-14] 子曰。不在其位、不謀其政。

[8:14] The Master said: “If you don't have the official position, you can't plan the affairs of government.”

[8-15] 子曰。師摯之始、關雎之亂、洋洋乎盈耳哉。

[8:15] The Master said: “After Music Master Zhi took over, the finale of the Guanju was magnificent. How it filled my ears!”

[8-16] 子曰。狂而不直、侗而不愿、悾悾而不信、吾不知之矣。

[8:16] The Master said: “I really don't know what to do with those who are ardent but not upright, frank but not careful, and naive but not honest.”

[8-17] 子曰。學如不及、猶恐失之。

[8:17] The Master said: “Study as if you have not reached your goal— as if you were afraid of losing what you have.”

[8-18] 子曰。巍巍乎、舜禹之有天下也、而不與焉。

8:18 Confucius said: “How sublime was the manner in which Shun and You handled the empire, without lifting a finger!”

[Comment] Here we can a similarity in Confucius' understanding with that of the wu-wei or “non-manipulation,” which is discussed at length in the Daode jing and the Zhuangzi.

[8-19] 子曰。大哉堯之爲軍也、巍巍乎、唯天爲大、唯堯則之、蕩蕩乎、民無能名焉。巍巍乎、其有成功也、煥乎、其有文章。

[8:19] The Master said: “The rulership of Yao was so magnificent! He was so sublime that even though there is nothing as great as Heaven, he could accord with it. His greatness was so boundless it is beyond description. His efficacy was amazing, his writings were enlightening.”

[8-20] 舜有臣五人、而天下治。武王曰。予有亂臣十人。孔子曰。才難、不其然乎、唐虞之際、於斯爲盛、有婦人焉、九人而已。三分天下有其二、以服事殷、周之德、其可謂至德也已矣。

[8:20] Shun, with five ministers, was able to successfully govern the empire. King Wu said, “Altogether I have ten ministers.”

Confucius said, “Their ability is the issue. Don't you think so? When the Tang and Wu dynasties combined, they had as many ministers as you, with a woman and nine men. King Wen (of the Zhou) controlled two-thirds of the empire, and with this, served the Yin. Indeed, the virtue of Zhou can be called the epitome of virtue!”

[8-21] 子曰。禹吾無間然矣、菲飮食、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。

[8:21] The Master said: “Yu was flawless in character. Surviving on the simplest food and drink, yet perfect in his piety to the ancestral spirits. Normally wearing coarse clothing, he looked magnificent in his ceremonial cap and gown. Living in a humble abode, he exhausted himself in the excavation of drainage ways and canals. I cannot find a flaw in his character!”

9. Zi nan 子罕

[9-1] 子罕言、利、與命、與仁。

[9:1] The master seldom spoke about advantage in connection with destiny or in connection with ren.

[9-2] 達巷黨人曰、大哉孔子、博學而無所成名。子聞之、謂門弟子曰、吾何執 執御乎、執射乎。吾執御矣。

[9:2] A man from Daxiang said: “How great Confucius is! His learning is so broad. However, he is not known for expertise in any particular skill.”

When Confucius heard this, he said to his disciples: “What shall I take up? Shall I take up charioteering? Shall I take up archery? I think I will take up charioteering!”

[9-3] 子曰。麻冕、禮也。今也、純儉、吾從衆。拜下、禮也。今拜乎上、泰也、雖遠衆、吾從下。

[9:3] The Master said: “The linen cap is prescribed by the rules of propriety, but nowadays they use a silk one. It is economical, and I will go along with the consensus. Bowing below the hall is prescribed by the rules of propriety, but that is presumptuous. So even if I differ from the consensus, I will bow below the hall.”

[9-4] 子絕四、毋意、毋必、毋固、毋我。

[9:4] There were four things the master had eliminated from himself: imposing his will, arbitrariness, stubbornness and egotism.

[9-5] 子畏於匡。曰。文王旣沒、文不在茲乎。天之章喪斯文也。後死者不得與於斯文也。天之未喪斯文也。匡人其如予何。

[9:5] There was fear for the Master's life when he was in the district of Guang. He said, “King Wen 18 has already died, but his learning abides within me. If Heaven intended to destroy this ‘culture,’ then it would have been unattainable for later generations. If Heaven does not want to destroy this learning, what can the men of Guang do to me?”

[9-6] 大宰問於子貢曰。夫子聖者與 何其多能也 子貢曰。固天縱之將聖、又多能也。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 。

[9:6] A high minister asked Zi Gong: “If your master is really a sage, why does he know so many skills? 19 ”

Zi Gong answered, “Heaven has granted him sagehood, as well as diverse skills.”

The master, hearing about this, said, “What does the minister know about me? As a youth my family was poor so I had to learn many worldly skills. Is skillfulness necessary for the noble man? Of course it isn't.”

[9-7] 牢曰。子云。吾不試、故藝。

[9:7]Lao said: “Our teacher said, “I didn't have an official position, therefore, I developed various skills.””

[9-8] 子曰。吾有知乎哉。無知也。有鄙夫問於我、空空如也。我叩其兩端而竭焉。

[9:8] The Master said: “Do I possess knowledge? No, I do not possess it. Yet if even simple men come to ask a question of me, I clear my mind completely and thoroughly investigate the matter from one end to the other.” 20

[9-9] 子曰。鳳鳥不至、河不出圖、吾已矣乎。

[9:8] The Master said: “The Phoenix has not come, the Yellow River has not produced at diagram. 21 Alas, I am finished.”

[9-10] 子見齊衰者、冕衣裳者、與瞽者、見之雖少必作。過之必趨。

[9:10] If the master saw someone in mourning, or in full ceremonial dress, or a blind person, even if they were young, he would collect himself. If he had to pass by them, he would do it quickly.

[9-11] 顏淵喟然歎曰。仰之彌高、鑽之彌堅、瞻之在前、忽焉在後 夫子循循然善誘人：搏我以文、約我以禮。欲罷不能、旣竭吾才、如有所立、卓爾。雖欲從之、末由也已 。

[9:11] Yan Yuan sighed in admiration saying: “Looking up to it, it gets higher. Boring into it, it gets harder. I see it in front, and suddenly it is behind me. My master skillfully guides his students a step at a time. He has broadened me with literature, disciplined me with propriety. I want to give up, but I can't. I have exhausted my ability, yet it seems as if there is something rising up in front of me. I want to follow it, but there is no way.”

[9-12] 子疾病、子路使門人爲臣、病聞、曰。久矣哉、由之行詐也 無臣而爲有臣、吾誰欺 欺天乎。且予與其死於臣之手也、無＜4Ｄ2Ａ＞死於二三子之手乎。且予縱不得大葬、予死於道路乎。

[9:12] The Master was extremely ill, and Zi Lu wanted the disciples to become Confucius' “ministers.” 22

Confucius, during a remission in his illness, said, “Ah, You has been deceitful for a long time. Though I don't have ministers, you would make it appear that I have them? Who would I be fooling? Heaven? I would much rather die in the hands of my disciples than in the hands of ministers. And I would prefer dying in the streets to a pompous funeral!”

[9-13] 子貢曰。有美玉於斯、韞剏而藏諸 求善賈而沽諸 子曰。沽之哉。沽之哉。我待賈者也 。

[9:13] Zi Gong said: “We have a beautiful gem here. Should we hide it away, or look for a good price and sell it?” Confucius said, “Sell it! Sell it! But I would wait till I got a good price.”

[9-14] 子欲居九夷。或曰。陋、如之何 子曰。君子居之、何陋之有 。

[9:14] The Master wanted to go and stay with the Nine Tribes of the East. Someone said, “They are unruly! Why do you want to do such a thing?”

Confucius said, “If a noble man dwells with them, how could they be unruly?”

[9-15] 子曰。吾自衞反魯、然後樂正、雅頌、各得其所。

[9:15] The Master said: “Only after I returned to Lu from Wei did the music get straightened out, with the Royal Songs and the Praises being played at the proper place and time.”

[9-16] 子曰。出則事公卿、入則事父兄、喪事不敢不勉、不爲酒困。何有於我哉。。

[9:16] The Master said: “When out in the world, I served my ruler and ministers. At home I served my father and elder brothers. I never dared to take funerals lightly and I didn't get into trouble with alcohol. What problems could I possibly have?”

[9-17] 子在川上曰。逝者如斯夫 不舍晝夜。

[9:17] The Master, standing by a river, said, “It goes on like this, never ceasing day or night!”

[9-18] 子曰。吾未見好德、如好色者也。

[9:18] The Master said: “I have never seen one who loves virtue as much as he loves beauty.”

[9-19] 子曰。譬如爲山、未成一簣。止、吾止也 譬如平地、雖覆一簣。進、吾往也 。

[9:19] The Master said: “It is like building a mound: If I stop before carrying a single basket of earth, it is my stopping. It is like leveling the ground: If I continue even after dumping only one basket, it is my continuation.”

[Comment] The process of self-development requires continual effort, even if only a bit at a time.

[9-20] 子曰。語之而不惰者、其囘也與 。

[9:20] The Master said: “I teach him and he never slacks off. Aah, Hui!”

[9-21] 子謂顏淵曰。惜乎吾見其進也、吾未見其止也 。

[9:21] The Master, speaking of Hui, said: “How rare is his type! I have seen him striving, and have never seen him rest.”

[9-22] 子曰。苗而不秀者、有矣夫、秀而不實者、有矣夫 。

[9:22] The Master said: “There are some who sprout but do not blossom, some who blossom but do not bear fruit.”

[9-23] 子曰。後生可畏、焉知來者之不如今也 四十五十而無聞焉、斯亦不足畏也已 。

[9:23] The Master said: “We should be in awe of the younger generation. How can we know that they will not be equal to us? But if a man reaches the age of forty or fifty and has still not been heard from, then he is no one to be in awe of.”

[9-24] 子曰。法語之言、能無從乎。改之爲貴 巽與之言、能無說乎。繹之爲貴 說而不繹、從而不改、吾末如之何也已矣。。

[9:24] The Master said: “Is anyone incapable of following words of correct instruction? But it is self-transformation according to it that is important. Is anyone incapable of enjoying words of gentle advice? But it is inquiring deeply into their meaning that is important. If I enjoy without inquiring deeply, and follow without changing myself, how can I say that I have understood them?”

[Comment] Confucian “learning” is always fully connected to self-transformation.

[9-25] 子曰。主忠信。毋友不如己者。過、則勿憚改。

[9:25] The Master said: “Base yourself in loyalty and trust. Don't be companion with those who are not your moral equal. When you make a mistake, don't hesitate to correct it.”

[9-26] 子曰。三軍可奪師也、匹夫不可奪志也。

[9:26] The Master said: “You can snatch away the general of a large army, but you cannot snatch away the will of even the lowliest of men.”

[9-27] 子曰。衣敝縕袍、與衣孤貉者立、而不恥者、其由也與。不忮不求、何用不臧 』 子路終身誦之。子曰。是道也、何足以臧 。

[9:27] The Master said: “Standing in tattered work clothes among gentlemen clothed in fine furs without any embarrassment; it is You!”

Not harming, not coveting:

How can he do wrong? 23

Zi Lu continuously chanted this. Confucius said, “With just this, how can you attain excellence?”

[9-28] 子曰。歲寒、然後知松柏之後彫也。

[9:28] The Master said: “Only after it turns winter are we aware of the survival of the Pine and Cypress.”

[9-29] 子曰。知者不惑。仁者不憂。勇者不懼。

[9:29] The Master said: “The wise are not confused, the humane are not anxious, the brave are not afraid.”

[9-30] 子曰。可與共學、未可與適道。可與適道、未可與立。可與立、未可與權。

[9:29] The Master said: “There are some with whom we can study, but with whom we cannot traverse on the same path. There are some with whom we can traverse on the same path, but with whom we cannot establish ourselves. There are some with whom we can establish ourselves, but with whom we cannot agree with on future planning.”

[9-31] 唐棣之華、偏其反而。豈不爾思 室是遠而。子曰。未之思也、未何遠之有 。

[9:31]

As the flowers of the aspen plum Lean and turn, How could I not think of you? But your house is so far.

Confucius said, “If he does not think about the distance, how could it be a problem?”

10. Xiang dang 鄕黨

[10-1] 孔子於鄕黨、恂恂如也、似不能言者。其在宗廟朝廷、便便然、唯謹爾。朝與下大夫言、侃侃如也。與上大夫言、誾誾如也。君在、踧踖如也、與與如也。

[10:1] When Confucius was in his village, he was quietly sincere, as if he could not speak. When he was in the ancestral temple or the court, he was eloquent, but extremely cautious. When speaking to the junior grandmasters in court, he was candid and at ease; when speaking to the senior grandmasters, he was straightforward but formal. When the ruler was present, he straightened up ceremoniously, but with a calm demeanor.

[10-2] 君召使擯、色勃如也、足躩如也。揖所與立、左右手、衣前後、檐如也。趨進、翼如也。賓退、必復命、曰。賓不顧矣。

[10:2] When the ruler summoned him to take care of important guests, his face took on a serious expression, and he walked briskly. He bowed as he came to the place of greeting, and with his left and right hand held his garment in front and back, keeping it properly adjusted. He moved forward quickly with his arms like wings. When the guest left, he would without fail watch, and continue to report, “the guest has stopped looking back.”

[10-3] 入公門、鞠躬如也、如不容。立不中門、行不履閾。過位、色勃如也、足躩如也、其言似不足者。攝齊升堂、鞠躬如也、屛氣似不息者。出降一等、逞顏色、怡怡如也。沒階趨進、翼如也。復其位、踧踖如也。

[10:3] When he came through the court door, he shrunk down deferentially, as if there was not enough space. Once inside, he did not stand in the middle, and he would not step on the threshold. When he passed in front of the ruler's position, his expression became serious, and he stepped carefully in small steps; it seemed difficult for him to speak. He lifted up the hems of his skirt when entering the hall nodding deeply in respect. He held his breath as if he could not breathe. Upon leaving, once he had gone down one step, his countenance became relaxed, and he appeared to be contented. Reaching the bottom of the stairs he began to move briskly, his arms like wings. Returning to his original position, he was deferential.

[10-4] 執圭、鞠躬如也、如不勝。上如揖、下如授。勃如戰色、足蹜蹜如有循。享禮、有容色。私覿、愉愉如也。

[10:4] When holding the jade scepter, he was bent over with deference, as if he could not support it. He held it from above in a folding way, and from below in an offering way. He showed a serious and anxious expression, walking in a straight line with shuffling steps. In the presentation ceremony, he showed a genial expression. In private meetings, he seemed relaxed without concerns.

[10-5] 君子不以紺緅飾、紅紫不以爲褻服。當暑、袗、絺、綌、必表而出之。緇衣羔裘、素衣麑裘、黃衣狐裘。褻裘長、短右袂。必有寢衣、長一身有半。狐貉之厚以居。去喪無所不佩。非帷裳、必殺之。羔裘玄冠、不以弔。吉月、必朝服而朝。齊、必有明衣、布。齋必變食、居必遷坐。

[10:5] The noble man did not wear decorative cuffs colored violet and puce; for his house clothes, he would not wear red and maroon. During hot weather, he would wear thin, unlined garments made of fine and coarse vine-fiber when he went out. With a black robe he wore a black sheepskin mantle: with an uncolored robe he wore a fawnskin mantle; with a yellow robe he wore a foxskin mantle. His house robe was long, with a short right sleeve. When always slept in sleeping garments, which were half again as long as his body. At home, he sat on thick fox and badger rugs. When not in a mourning period, there was nothing he would not wear on his decorative belt sash. If clothes were not ceremonial, he would definitely adjust their length. He would not wear a black sheepskin mantle or a black hat when paying visits of condolence. He always showed up in court on the first of the month properly attired in court garb. When fasting, he always wore clean white clothes of linen. During the fast he would always change his diet, as well as his seat.

[10-6] 食不厭精、膾不厭細。食饐而餲魚餒而肉敗、不食。色惡不食、臭惡不食。失飪不食、不時不食。割不正不食、不得其醬、不食。肉雖多、不使勝食氣。唯酒無量、不及亂。沽酒、市脯、不食。不撤薑食、不多食。祭於公、不宿肉。祭肉、不出三日、出三日、不食之矣。食不語、寢不言。雖疏食、菜羹、瓜 24 祭、必齊如也。

[10:6] When he ate he was not averse to refined rice, nor to finely minced meat. He would not eat rice that was rancid or had gone rotten, nor fish and meat that had spoiled. He would not eat food that that had a bad color or smell; he would not eat food that that was not cooked to the proper level, or which was out of season; nor would he eat food that was not properly sliced, or did not come with the appropriate condiments. Even if there was a lot of meat, he would not eat it greater quantity than rice. It was only wine with which he did not limit himself, but at the same time, he never lost control of himself. He would not drink wine or eat dried meat that came from the marketplace. He would not refrain from eating food with ginger, but he would not overdo it. When there was a sacrifice for the ruler, he would not keep the meat overnight. As for sacrificial meats in general, he would not keep them more than three days, and if they were more than three days old, he would not eat them. He did not chat while eating, and did not talk after retiring. No matter what kind of simple fare it might be, such as coarse rice or broth, he would always make an offering, doing so with due solemnity.

[10-7] 席不正不坐。

[10:7] If a mat was not straight, he would not sit on it.

[10-8] 鄕人飮酒、杖者出、斯出矣。鄕人儺、朝服而立於阼階。

[10:8] When drinking with the townsfolk, he would leave only after the elders had done so. When the townsfolk carried out rituals for the cleansing of evil spirits, he would don his ceremonial court robes and stand on the eastern steps. 25

[10-9] 問人於他邦、再拜而送之。

[10:9] When he asked some to go to another country, he would bow to him twice before sending him off.

[10-10] 康子饋藥。拜而受之、曰。丘未達、不敢嘗。

[10:10] Kangzi sent the Master some medicine as a present. Respectfully receiving it, he said, “I don't know about this medicine, so I don't dare to take it.”

[10-11] 廐焚、子退朝、曰。傷人乎。不問馬。

[10:11] There was a fire in the stables. When the Master returned from court, he asked: “Was anybody hurt?” He didn't ask about the horses.

[10-12] 君賜食、必正席先嘗之。君賜腥、必熟而薦之。君賜生、必畜之。侍食於君、君祭、先飯。

[10:12] When the ruler would send a gift of cooked food, he would always sit straight and first taste it; if the ruler sent uncooked meat, he would always cook it and offer it to others; when the ruler presented him with a live animal, he would always rear it. When attending at a meal for the ruler, after the ruler makes the sacrifice, he is first to eat it. 26

[10-13] 疾、君視之、東首加朝服拖紳。

[10:13] When he was sick and the ruler came to visit him, he would lie down facing to the east with his court robe on him and his sash drawn across him.

[10-14] 君命召、不俟駕行矣。

[10:14] When the ruler summoned him, he would go at once, without waiting for the horses to be yoked to his carriage.

[10-15] 入大廟、每事問。

[10:15] When he entered the great ancestral temple, he inquired about every detail.

[10-16] 朋友死、無所歸、曰。於我殯。朋友之饋、雖車馬、非祭肉、不拜。

[10:16] When a friend died, if there was no one to handle the funeral, he would say, “I will take care of it.” When a friend would send a gift of food — even horses and carriages — if it was not sacrificial meat, he would not bow.

[10-17] 寢不尸。居不容 27 。

[10:17] When he slept, he would not lie on the bed like a corpse. At home, he would not put on any special airs.

[10-18] 見齊衰者、雖狎必變。見冕者與瞽者、雖褻必以貌。凶服者式之、式負版者。有盛饌、必變色而作。迅雷、風烈必變。

[10:18] When he saw someone in mourning clothes, even if he knew them well, he would change his expression. Encountering a person in full attire, or the blind, even if he was in his informal home dress, he would show the proper attitude. Encountering someone in mourning, he would lower his head in the carriage, and would do the same for someone carrying census boards. When delicious food was served, his expression would change and he would stand up. His expression would also change with a sudden thunderclap or violent wind.

[10-19] 升車、必正立、執綏。車中不內顧、不疾言、不親指。

[10:19] When he got up into the carriage, he would stand straight, holding the straps. Once inside the carriage, he didn't look about, talk rapidly or point around with his hands.

[10-20] 色斯擧矣、翔而後集。曰。山梁雌雉、時哉時哉。子路共之、三嗅而作。

[10:20] At a change in expression the bird took off; it flew around and then joined a flock. The Master said: “The hen pheasant on the mountain bridge, what timing, what timing!” Zi Lu offered it [some bait], but after sniffing three times, it took off. 28

11. Xianjin 先進

子曰。先進於禮樂、野人也。後進於禮樂、君子也。如用之、則吾從先進。

[11:1] The Master said: “The country folk develop their understanding of music and ritual earlier. The nobility develop these later. From a practical perspective, I suggest earlier development.”

[11-2] 子曰。從我於陳蔡者、皆不及門也。

[11:2] Among those who followed me in Chen and Cai, none have come to see me since.

[11-3] 德行。顏淵、閔子騫、冉伯牛、仲弓。言語。宰我、子貢。政事。冉有、季路。文學。子游、子夏。

[11:3] The virtuous in conduct were Yan Yuan, Min Ziqian, Ran Boniu, and Zhong Gone; the articulate were Zai Wo and Zi Gong; skillful administrators were Ran You and Zi Lu; excellent in their scholarship were Zi You and Zi Xia.

[11-4] 子曰。囘也、非助我者也 於吾言、無所不說。

[11:4] The Master said: “Hui is no help to me. He simply delights in everything I say.”

[11-5] 子曰。孝哉閔子騫、人不間於其父母皆弟之言。

[11:7] The Master said: “How filial Min Ziqian was! Others say nothing of him different from the report of his parents. ”

[11-6] 南容三復白圭。孔子以其兄之子妻之。

[11:6] Nan Rong frequently recited the line of the “White Jade Table.” 29 Confucius gave him his elder brother's daughter to wed.

[11-7] 季康子問。弟子孰爲好學 孔子對曰。有顏囘者、好學、不幸短命死矣。今也則亡。

[11:7] Ji Kang Zi asked which of the disciples loved to learn. Confucius replied: “Yanhui did. Unfortunately he died young, and there has been no one like him since then.”

[11-8] 顏淵死、顏路請子之車以爲之椁。子曰。才不才、亦各言其子也。鯉也死、有棺而無椁。吾不徒行、以爲之椁、以吾從大夫之後、不可徒行也。

[11:8] When Yan Yuan died, Yuan Lu (his father) asked the Master for his carriage so that he could (sell it to ) buy an outer coffin. The Master said “Talented or not, a son is called a son. When (my son) Li died, we had an inner coffin, but not an outer coffin. I could not go on foot just for the sake of making an outer coffin. When I am following in the rear of the grandmasters, I can't walk on foot. ”

[11-9] 顏淵死、子曰。噫天喪予、天喪予 。

[11:9] When Yan Yuan died, the master cried: “How cruel! Heaven is killing me! Heaven is killing me!”

[11-10] 顏淵死、子哭之慟。從者曰。子慟矣。曰。有慟乎。非夫人之爲慟而誰爲 。

[11:10] When Yanhui died, the Master wept uncontrollably. The disciples said, “Master, you are going overboard with this!” Confucius said, “Going overboard?! If I can't cry now, when should I cry?”

[11-11] 顏淵死、門人欲厚葬之、子曰。不可。門人厚葬之。子曰。囘也、視予猶父也、予不得視猶子也。非我也、夫二三子也。

[11:11] When Yanhui died, the disciples wanted to give him a lavish funeral. The Master told them not to, but they did it anyway. Confucius said, “Hui treated me like a father. Now I have not been able to treat him as a son, and it is the fault of you students.”

[11-12] 季路問事鬼神。子曰。未能事人、焉能事鬼 敢問死 曰。未知生、焉知死 。

[11:12] Chi Lu asked about serving the spirits. Confucius said, “If you can't yet serve men, how can you serve the spirits?”

Lu said, “May I ask about death?” Confucius said, “If you don't understand what life is, how will you understand death?”

[11-13] 閔子侍側、誾誾如也。子路、行行如也。冉有、子貢、侃侃如也。子樂。若由也、不得其死然。

[11:14] When Min Zi waited by the Master's side, he was calm and precise. Zi Lu was always ready for action. Ran You and Zi Gong were affable. The Master was pleased, but said: “People like You can't die a natural death.”

[11-14] 魯人爲長府。閔子騫曰。仍舊貫、如之何。何必改作 子曰。夫人不言、言必有中。

[11:14] The men of Lu were rebuilding the Main Treasury. Min Ziqian said: “Why don't we keep its old style? Why do we have to change it completely?”

Confucius said, “This fellow doesn't say much, but when he does, he is right on the mark.”

[11-15] 子曰。由之瑟、奚爲於丘之門 門人不敬子路。子曰。由也升堂矣。未入於室也 。

[11:15] Confucius had said, “What is the lute of You doing at my door?” and so the other disciples had begun to lose their respect for Zi Lu (You). Confucius said, “You has ascended to the main hall, but has not yet entered the inner chambers.”

[11-16] 子貢問。師與商也孰賢 子曰。師也過、商也不及。曰。然則師愈與 子曰。過猶不及。

[11:16] Zi Gong asked who was the most worthy between Shih and Shang. The Master said, “Shih goes too far, Shang does not go far enough.”

“Then is Shih superior?”

The Master said, “Going too far is the same as not going far enough.”

[11-17] 季氏富於周公、而求也爲之聚斂而附益之。子曰。非吾徒也、小子鳴鼓而攻之可也 。

[11:17] Even though the head of the Chi family was “wealthier than the Duke of Zhou,” Qiu collected taxes for him, and made him richer. Confucius said, “He is no disciple of mine. My students, you can beat the drum and attack him if you want.”

[11-18] 柴也愚、參也魯、師也辟、由也喭。子曰。囘也奇庶乎屢空。賜不受命、而貨殖焉。億則屢中。

[11:18] Zhai is simple-minded, Zeng is slow, Shi is biased, Yu is reckless. Confucius said: “Hui is completely full, yet always possession-less. Si is not wealthy by fate, so he has to contrive in order to enrich himself, and is usually on the mark.”

[11-19] 子張問善人之道。子曰。不踐紋、亦不入於室。子曰。論篤是與、君子者乎。色莊者乎。

[11:19] Zi Zhang asked about the Way of the Good Man. Confucius said, “If you don't follow its traces, you won't enter the Inner Chamber.” Confucius said: “Someone may have profound theories— but is he a noble man? Or is he only superficially impressive?”

[11-20] 子路問。聞斯行諸 子曰。有父兄在、如之何其聞斯行之 冉有問：聞斯行諸 子曰。聞斯行之 公西華曰。由也問聞斯行諸 』 、子曰。有父兄在』 。求也問、聞斯行諸 』 子曰。聞斯行之』 。赤也感、敢問 子曰。求也退、故進之。由也兼人、故退之。

[11:20] Zi Lu asked if it was a good idea to immediately put a teaching into practice when he first heard it.

Confucius said, “You have a father and an older brother to consult. Why do you need to be so quick to practice it?”

Zanyou asked the same question. Confucius said, “You should practice it immediately.”

Gong Xihua said, “When You asked you, you told him he should consult his father and elder brother first. When Qiu (Zanyou) asked you, you told him to practice it immediately. May I ask why?”

Confucius said, “Qiu has a tendency to give up easily, so I push him. You (Zi Lu) has a tendency to jump the gun, so I restrain him.”

[11-21] 子畏於匡、顏淵後。子曰。吾以女爲死矣。曰。子在、囘何敢死 。

[11:21] During the incident of the Master's endangerment in Guang, Hui had fallen behind. Confucius said, “I was afraid they had killed you.”

Hui said, “While you are alive, how can I dare to die?”

[11-22] 季子然問。仲由、冉求、可謂大臣與 子曰。吾以子爲異之問、曾由與求之問 所謂大臣者、以道事君、不可則止。今由與求也、可謂具臣矣。曰。然則從之者與 子曰。弒父與君、亦不從也。

[11:22]When Ji Ziran asked the Master whether Zhong You and Ran Qiu could be called great ministers, the Master said: “I thought you were going to ask about someone else, but then you asked me about You and Qiu. A great minister serves his ruler by means of the Way, and if he can't, he will quit. Now You and Qiu can be called ‘stopgap ministers.’” “Does this mean that they will do as they are told?” The Master said: “If they were ordered to kill their father or ruler, they wouldn't do it.”

[11-23] 子路使子羔爲費宰。子曰。賊夫人之子 子路曰。有民人焉、有社稷焉、何必讀書、然後爲學。子曰。是故惡夫侫者。

[11:23] Zi Lu got Zi Gao installed as Prefect of Bi. The Master said: “You are damaging someone's son.” Zi Lu said: “There are people and there are national altars (to be administered). Why should it be necessary to read books to be regarded as learned.” The Master said: “This is why I don't like glib people.”

[11-24] 子路、 曾砽、冉有、公西華侍坐。子曰。以吾一日長乎爾、毋吾以也。居則曰、不吾知也。 如或知爾、則何以哉。子路率爾而對、曰。千乘之國、攝乎大國之間、加之以師旅、因之以饑饉、由也爲之、比及三年、可使有勇、且知方也。夫子哂之。求、爾何如 對曰。方六七十、如五六十、求也爲之、比及三年、可使足民。如其禮樂、以俟君子。赤、爾何如 對曰。非曰能之、願學焉 宗廟之事、如會同、端章甫、願爲小相焉。點、爾何如 鼓瑟希、鏗爾、舍瑟而作。對曰。異乎三子者之撰。子曰。何傷乎。赤各言其志也。曰。莫春者、春服旣成。冠者五六人、童子六七人、浴乎沂、風乎舞雩、詠而歸。夫子喟然歎曰。吾與點也 三子者出、曾砽後。曾砽曰。夫三子者之言何如 子曰。亦各言其志也已矣。曰。夫子何哂由也 曰。爲國以禮、其言不讓、是故哂之。唯求則非邦也與 安見方六七十、如五六十、而非邦也者。唯赤非邦也與 宗廟會同、非諸侯而何 赤也爲之小、孰能爲之大 。

[11:24] Zi Lu (You), Zi Xi (Qiu), Zan You (Chi) and Gong Xihua (Dian) were sitting with the Master. Confucius said, “Although I am a day or so older than you fellows, forget about it for the time being. You are all always saying: ‘Our talents are unrecognized.’ Suppose your abilities were fully acknowledged. What would you do then?”

Zi Lu jumped to reply first, saying: “I would like to be in the position of the charge of a thousand-carriage state (a relatively small state) which was being threatened by the armies of the surrounding larger states, and suffering from crop failure. If I were in this position, within three years my people would be fearless and know how to take care of themselves.”

Confucius laughed at him.

He turned to Qiu and said, “What about you?”

Qiu said, “Let me have the government of a territory of 60 to 70 li, or maybe 50 to 60 li, for three years, and the people would have all they need. As for handling the affairs of ritual and music, I would seek the services of a noble man.”

“Chi, what about you?”

Chi said, “I cannot say I am capable of what the other two have proposed, though I would like to work toward it. At the services at the ancestral hall, or at the audiences with the Prince, I would like to serve as a minor assistant, dressed in the ceremonial gown and cap.”

“Dian, what about you?”

Dian set his lute down with its strings still ringing, and stood up. “What I would like to do,”he said, “is quite different from these three.”The Master said, “What harm can there be? Please speak as the others have.”

Dian said, “At the height of spring, all decked out in spring clothes, I would like to take five or six young men, and six or seven youngsters to go for a swim in the Yi river, enjoying the cool breeze at the Rain Dance Festival, and make our way back home, singing.”

Confucius sighed, and said, “Ah, lovely. I am with you, Dian.”

The three others left and Dian asked the Master: “What did you think about the words of those three?”

Confucius said, “Each just told his wish.”

“But why did you laugh at You?”

“Because to govern a state, you need propriety, and his words are totally lacking in humility. That's why I laughed at him.”

“But Qiu wasn't asking for a state.”

Confucius said, “Have you ever seen a territory of 60 or 70 li that wasn't a state?”

“At least Chi wasn't asking for a state.”

“Yes, but who besides the nobility can serve in the ancestral temple, or have an audience with the Prince. If Chi were to be a minor assistant at these affairs, who could be a chief assistant?”

12. Yan Yuan 顏淵

[12-1] 顏淵問仁。子曰。克己復禮、爲仁。一日克己復禮、天下歸仁焉。爲仁由己、而由人乎哉。顏淵曰。請問其目 子曰。非禮勿視、非禮勿聽、非禮勿言、非禮勿動。顏淵曰。囘雖不敏、請事斯語矣。。

[12:1] Yan Yuan asked about the meaning of humaneness. The Master said, “To completely overcome selfishness and keep to propriety is humaneness. If for a full day you can overcome selfishness and keep to propriety, everyone in the world will return to humaneness. Does humaneness come from oneself, or from others?”

[Comment] This passage has always provided problems for translators and commentators. Virtually all of the modern English translators either alter the grammar of this sentence or reinterpret it and in such a way as to disallow the possibility that power of the mind of a single individual to bring peace to the world. 30 I.e., we are expected to acknowledge that a single person obviously does not have the power to influence the whole world, and only one in a position of political power can do so. For this reason, I hesitate to rewrite the text in this case, and try to think further of what Confucius meant.

For instance, do we really know what it is like to “completely overcome our selfishness” for a full day, and be perfectly guided by proper action? I would like to suggest that perhaps we do not know the level of spiritual influence that may be brought about by the actualization of one's inner perfection. Also, in the case of a ruler: can political power in itself make the people become good? It is doubtful.

This is an important passage in that it shows very clearly a world-view that is common to all the philosophers whose works are contained in this volume: a world not of isolated monads, but a world that is much more transparent, unified and connected than we of modernity perceive. We now return to the text.

Yan Yuan asked: “May I ask in further detail how this is to be brought about?” Confucius said, “Do not watch what is improper; do not listen to what is improper; do not speak improperly and do not act improperly.” Yan Yuan said, “Although I am not so perspicacious, I will apply myself to this teaching.”

[12-2] 仲弓問仁。子曰。出門如見大賓。使民如承大祭。己所不欲、勿施於人。在邦無怨、在家無怨。 仲弓曰。雍雖不敏、請事斯語矣。

[12:2] Zhong Gong asked about the meaning of ren. The Master said: “When you are out in the world, act as if meeting an important guest. Employ the people as if you were assisting at a great ceremony. What you don't want done to yourself, don't do to others. Live in your town without stirring up resentments, and live in your household without stirring up resentments.” Zhong Gong said, “Although I am not so smart, I will apply myself to this teaching.”

[12-3] 司馬牛問仁。子曰。仁者、其言也訒。曰。斯言也訒、其謂之仁矣乎。 子曰。爲之難、言之得無訒乎。

[12:3] Sima Niu asked about the meaning of ren.

Confucius said, “The ren man is hesitant to speak.”

Niu replied, “Are you saying that ren is mere hesitancy in speaking?”

Confucius said, “Actualizing it is so difficult, how can you not be hesitant to speak about it?”

[12-4] 司馬牛問君子。子曰。君子不憂不懼。曰。不憂不懼、斯謂之君子矣乎。子曰。內省不疚、夫何憂何懼 。

[12:4] Sima Niu asked about the qualities of the noble man.

Confucius said, “The noble man is free from anxiety and fear.”

Niu said, “Free from anxiety and fear? Is this all it takes to be a noble man?”

Confucius said, “If you reflect within yourself and find nothing to be ashamed of, how could you have anxiety or fear?”

[12-5] 司馬牛憂曰。人皆有兄弟、我獨亡 子夏曰。商聞之矣：死生有命、富貴在天』 。君子敬而無失、與人恭而有禮。四海之內、皆兄弟也。君子何患乎無兄弟也 。

[12:5] Sima Niu, upset, said: “Everyone has brothers, I alone have none.”

Zi Xia said, “I have heard this proverb:”

Life and death are up to Fate.

Wealth and honor are held by Heaven.

“If the noble man is reverent without lapse, and courteous to everyone within the frame of propriety, everything within the four seas will be his brother. Why should a noble man be concerned about not having brothers?”

[12-6] 子張問明。子曰。浸潤之譖、膚受之愬、不行焉、可謂明也已矣。浸潤之譖、膚受之愬、不行焉、可謂遠也已矣。

[12:6] Zi Zhang asked about the meaning of “enlightenment.”

Confucius said, “One who does not experience the permeation of slander and who is not agitated by accusations can certainly be called ‘enlightened.’ Indeed, such a person may be called ‘transcendent.’”

[12-7] 子貢問政。子曰。足食、足兵、民信之矣。子貢曰。必不得已而去、於斯三者何先 曰。去兵。子貢曰。必不得已而去、於斯二者何先 曰。去食。自古皆有死。民無信不立。

[12:7] Zi Gong asked about government.

The Master said, “Enough food, enough weapons and the confidence of the people.”

Zi Gong said, “Suppose you had no alternative but to give up one of these three, which one would be let go of first?”

The Master said, “Weapons.”

Zi Gong said “What if you had to give up one of the remaining two which one would it be?”

The Master said, “Food. From ancient times, death has come to all men, but a people without confidence in its rulers will not stand.”

[12-8] 棘子成曰。君子質而已矣、何以文爲 子貢曰。惜乎、夫子之說君子也、駟不及舌 文猶質也、質猶文也。虎豹之鞹、猶犬羊之鞹。

[12:8] Ji Zi Zhang said: “All the noble man needs is to have his substance. Why should he need external refinement?”

Zi Gong said, “Amazing! You speak about the noble man, but a team of horses couldn't keep up with your tongue. Refinement is substance; substance is refinement! When the hair is taken off the hide of a tiger or leopard, it looks the same as the hide of a dog or sheep.”

[Comment] This is probably the clearest statement of the unity of essence and function that we can see in the Analects, but with an interesting twist. Most essence-function teachings, here as well as in the other texts of this volume, while emphasizing unity of essence and function, will stress the need for one to place his/her priorities on the more essential. Here, on the other hand, the message is that no matter how bright, clear or sincere you are, it cannot show through properly if you don't cultivate your manners and the various arts of expression. This emphasis on polishing the outside is something that we find in the Analects more than in other texts.

[12-9] 哀公問於有若曰。年饑、用不足、如之何 有若對曰。盍徹乎。曰。二、吾猶不足。如之何其徹也 對曰。百姓足、君孰不足 百姓不足、君孰與足 。

[12:9] Duke Ai asked You Ruo: “It has been a year of famine and there are not enough revenues to run the state. What should I do?”

Ruo said, “Why can't you use a 10% tax?”

The Duke answered: “I can't even get by on a 20% tax, how am I going to do it on 10%?”

Ruo said, “If the people have enough, what prince can be in want? If the people are in want, how can the prince be satisfied?”

[12-10] 子張問崇德、辨惑。子曰。主忠信、徒義崇德也。愛之欲其生、惡之欲其死。旣欲其生又欲其死、是惑也 （誠不以富、亦祇以異。）

[12:10] Zi Chang asked how to increase virtue and dispel confusion. Confucius said, “Base yourself in loyalty and trust and permeate yourself with fairness, and your virtue will be paramount. We want life for the things we love, and death for the things we hate. But if we have already desired life for something and now we want it to die, we are confused.”

Really, it was not for wealth.

Just for a change 31

[12-11] 齊景公問政於孔子。孔子對曰。君、君。臣、臣。父、父。子、子。公曰。善哉。信如君不君、臣不臣、父不父、子不子、雖有粟、吾得而食諸 。

[12:11] Duke Jing of Qi asked Confucius about government. Confucius replied: “Let the ruler be a ruler, minister be a minister, father be a father, son be a son.”The Duke said, “Excellent! Indeed, if the ruler is not a ruler, the ministers not ministers, fathers not fathers and sons not sons, even if I have food, how can I eat it?”

[12-12] 子曰。片言可以折獄者、其由也與 子路無宿諾。

[12:12] The Master said: “You is the kind of man who could settle a dispute with a single sentence. He never delayed in giving his answer.” 32

[12-13] 子曰。聽訟、吾猶人也。必也、使無訟乎。

[12:13] The Master said: “In hearing lawsuits, I am no better than anyone else. What we need is to have no lawsuits.”

[12-14] 子張問政。子曰。居之無倦。行之以忠。

[12:14] Zizhang asked about carrying ot proper governance. The Master said: “Stay in your position without wearying; carry your policies guided by loyalty.”

[12-15] 子曰。博學於文、約之以禮、亦可以弗畔矣夫。

[12:15] The Master said: “Studying liberal arts broadly, and disciplining yourself with propriety, it is easy to stay on the narrow path.”

[12-16] 子曰。君子成人之美、不成人之惡。小人反是。

[12:16] The Master said: “The noble man develops people's good points, not their bad points. The inferior man does the opposite.”

[12-17] 季康子問政於孔子。孔子對曰。政者、正也、子帥以正、孰敢不正 。

[12:17] Ji Kang Zi asked Confucius about government. Confucius replied saying: “To ‘govern’ means to ‘rectify.’ 33 If you were to lead the people with correctness, who would not be rectified?”

[12-18] 季康子患盜、問於孔子。孔子對曰。苟子之不欲、雖賞之不竊。

[12:18] Being robbed, Ji Kang Zi was upset, and questioned Confucius about what to do. Confucius said, “If you were desireless, they wouldn't steal from you, even if you were to offer them 