《论语》中英对照（理雅各译）

論 語

Confucian Analects

James Legge ,1893

學而第一 Book I: Hsio R

Chapter 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？”

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

1. The Master said, \perseverance and application?

2. \3. \men may take no note of him?\

achievement [??t?i:vm?nt] n.完成；成就

perfect[?p?:f?kt] v.使完善；使完备；使完美 attract [??tr?kt]vt.吸引；引起?的好感 fame [fe?m] n.名声；名望

like-minded [la?k 'ma?nd?d] adj.志趣相投的

individuals [?nd?'v?d???lz] n. [口语]人；某种类型的人 constant [?k?nst?nt] adj. 不断的，持续的，始终如一的 perseverance [?p?:s??v??r?ns]n.毅力；韧性；不屈不挠的精神 delightful [d??la?tfl] adj. 令人高兴的；令人愉快的；宜人的 distant [?d?st?nt] adj. 遥远的，远离的

quarter [?kw?:t?(r)] n. 地区

virtue [?v?:t?u:] n. 美德；德行；价值

discomposure [?d?sk?m'p????(r)] n. 心乱，不安 take note of 注意，留意

Chapter 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！”

Filial piety and fraternal submission are the foundation of all virtuous practice. 1. The philosopher Y? said, \are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion.

2. \established, all practical courses naturally grow up. Filial piety and fraternal submission! -- are they not the root of all benevolent actions?\

filial [?f?li?l]adj.子女的

piety[?pa??ti] n.虔诚，虔敬；孝顺

fraternal [fr??t?:nl]adj.兄弟的；兄弟般的 submission [s?b?m??n] n.服从；谦恭，柔顺

virtuous [?v?:t?u?s] adj.道德的，有德行的；善良的 philosopher [f??l?s?f?(r)] n. 哲学家； 思想家 offend [??fend] vt. 触怒；冒犯

superior [su:?p??ri?(r)] n.上级，上司；优胜者 stir up [st?: ?p] 激起；挑起；搅扰

bend [bend] vt.（使）弯曲；强行；集中全力于 radical [?r?d?kl] adj.根本的，基本的；彻底的 benevolent [b??nev?l?nt] adj.乐善好施的；慈善的

Chapter 3

子曰：“巧言令色，鮮矣仁。”

Fair appearances are suspicious.

The Master said, \associated with true virtue.\

fair [fe?(r)] adj. 公平的；晴朗的；美丽的 appearance [??p??r?ns] n. 外貌，外观

suspicious [s??sp???s] adj. 可疑的；怀疑的；不信任的 insinuating [?n's?nj?e?t??] adj. 曲意巴结的，暗示的 be associated [??s???ie?t] with 和?联系在一起；与?有关

Chapter 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？”

How the philosopher Tsang daily examined himself, to guard against his being guilty of any imposition.

The philosopher Tsang said, \whether, in transacting business for others, I may have been not

faithful;-- whether, in intercourse with friends, I may have been not sincere;-- whether I may have not mastered and practiced the instructions of my teacher.\

philosopher [f??l?s?f?(r)] n.哲学家，哲人；思想家 guilty [?g?lti] adj.内疚的；有罪的

imposition [??mp??z??n] n.强加；被迫接受；过分的要求 transact [tr?n?z?kt] vt.办理（业务等）

faithful [?fe?θfl] adj.忠实的； 忠诚的；正确的 intercourse [??nt?k?:s] n.交流，交往，交际

sincere [s?n?s??(r)] adj.真诚的，诚挚的；〈古〉纯粹的 master [?mɑ:st?(r)] vt.精通，熟练

instruction [?n?str?k?n] n.授课；教诲；传授的或获得的课程

Chapter 5

子曰：“道千乘之國，敬事而信，節用而愛人，使民以時。”

Fundamental principles for the government of a large state.

The Master said, \be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.\

Chapter 6

子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”

Rules for the training of the young:-- duty first and then accomplishments. The Master said, \respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.\

Chapter 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。”

Tsze-hsia's views of the substance of learning.

Tsze-hsia said, \a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:-- although men say that he has not learned, I will certainly say that he has.\

Chapter 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。” Principles of self-cultivation.

1. The Master said, \any veneration, and his learning will not be solid.

2. \3. \

4. \

Chapter 9

曾子曰：“愼終追遠，民德歸厚矣。”

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

The philosopher Tsang said, \there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-- then the virtue of the people will resume its proper excellence.\

Chapter 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？”

Characteristics of Confucius, and their influence on the princes of the time.

1. Tsze-ch'in asked Tsze-kung, saying, \country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?\

2. Tsze-kung said, \master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information! -- is it not different from that of other men?\

Chapter 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。” On filial duty.

The Master said, \will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.\

Chapter 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。”

In ceremonies a natural ease is to be prized, and yet to be subordinate to the end of ceremonies, -- the reverential observance of propriety. 1. The philosopher Y? said, \ticing the rules of propriety, a

natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them.

2. \ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.\

Chapter 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。”

To save from future repentance, we must be careful in our first steps. The philosopher Y? said, \right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.\

Chapter 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。”

With what mind one aiming to be a Chun-tsze pursues his learning.

The Master said, \does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-- such a person may be said indeed to love to learn.\

Chapter 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，告諸往而知來者。”

An illustration of the successive steps in self-cultivation.

1. Tsze-kung said, \do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?\The Master replied, \cheerful, and to him, who, though rich, loves the rules of propriety.\2. Tsze-kung replied, \then file, as you carve and then polish.' -- The meaning is the same, I apprehend, as that which you have just expressed.\

3. The Master said, \odes. I told him one point, and he knew its proper sequence.\

Chapter 16

子曰：“不患人之不己知，患不知人也。”

Personal attainment should be our chief aim.

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

（《Confucian Analects》）

爲政第二 Book II: Wei Chang

Chapter 1

子曰：“爲政以德，譬如北辰居其所而眾星共之。”

The influence of virtue in a ruler.

The Master said, \exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.\

Chapter 2

子曰：“《詩》三百，一言以蔽之，曰‘思無邪’。”

The pure design of the Book of Poetry.

The Master said, \the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence -- 'Having no depraved thoughts.'\

Chapter 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。”

How rulers should prefer moral appliances.

1. The Master said, \to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.

2. \the rules of propriety, they will have the sense of shame, and moreover will become good.\

Chapter 4

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

Confucius's own account of his gradual progress and attainments. 1. The Master said, \2. \3. \

4. \

5. \6. \transgressing what was right.\

Chapter 5

孟懿子問“孝”。子曰：“無違。”

樊遲御。子告之曰：“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。” Filial piety must be shown according to the rules of propriety.

1. Mang ? asked what filial piety was. The Master said, \disobedient.\

2. Soon after, as Fan Ch'ih was driving him, the Master told him, saying, \asked me what filial piety was, and I answered him, -- 'not being disobedient.'\

3. Fan Ch'ih said, \did you mean?\The Master replied, \parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.\

Chapter 6

孟武伯問孝。子曰：“父母唯其疾之憂。”

The anxiety of parents about their children an argument for filial piety. Mang W? asked what filial piety was. The Master said, \are anxious lest their children should be sick.\

Chapter 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？”

How there must be reverence in filial duty.

Tsze-y? asked what filial piety was. The Master said, \nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-- without reverence, what is there to distinguish the one support given from the other?\

Chapter 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？”

The duties of filial piety must be performed with a cheerful countenance. Tsze-hsia asked what filial piety was. The Master said, \is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?\

Chapter 9

子曰：“吾與回言終日，不違，如愚。退而省其私，亦足以發。回也不愚。” The quiet receptivity of the disciple H?i.

The Master said, \made any objection to anything I said;-- as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. H?i! -- He is not stupid.\

Chapter 10

子曰：“視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？” How to determine the characters of men. 1. The Master said, \2. \

3. \

4. \character?\

Chapter 11

子曰：“溫故而知新，可以爲師矣。”

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

The Master said, \continually to be acquiring new, he may be a teacher of others.\

Chapter 12

子曰：“君子不器。”

The general aptitude of the Chün-tsze.

The Master said, \

Chapter 13

子貢問君子。子曰：“先行其言而後從之。”

How with the superior man words follow actions.

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

Chapter 14

子曰：“君子周而不比，小人比而不周。”

The difference between the Chün-tsze and the small man.

The Master said, \superior man is catholic and not partisan. The mean man is partisan and not catholic.\

Chapter 15

子曰：“學而不思則罔，思而不學則殆。”

In learning, reading and thought must be combined.

The Master said, \without thought is labor lost; thought without learning is perilous.\

Chapter 16

子曰：“攻乎異端，斯害也已。”

Strange doctrines are not to be studied.

The Master said, \

Chapter 17

子曰：“由，誨女知之乎！知之爲知之，不知爲不知，是知也。” There should be no pretense in the profession of knowledge, or the denial of ignorance.

The Master said, \a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-- this is knowledge.\

Chapter 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。”

The end in learning should be one's own improvement, and not emolument. 1. Tsze-chang was learning with a view to official emolument.

2. The Master said, \much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-- then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice:-- then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.\

Chapter 19

哀公問曰：“何爲則民服？” 孔子對曰：“舉直錯諸枉，則民服。舉枉錯諸直，則民不服。”

How a prince by the right employment of his officers may secure the real submission of his subjects.

The Duke ?i asked, saying, \submission of the people?\set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.\

Chapter 20

季康子問：“使民敬、忠以勸，如之何？” 子曰：“臨之以莊，則敬。孝慈，則忠。舉善而教不能，則勸。”

Example in superiors is more powerful than force.

Ch? K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, \him preside over them with gravity;-- then they will reverence him. Let him be final and kind to all;-- then they will be faithful to him. Let him advance the good and teach the incompetent;-- then they will eagerly seek to be virtuous.\

Chapter 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？”

Confucius's explanation of his not being in any office.

1. Some one addressed Confucius, saying, \in the government?\

2. The Master said, \does the Sh?-ching say of filial piety? -- 'You are final, you discharge your brotherly duties. these qualities are displayed in government.' This then also constitutes the exercise of government. Why must there be THAT -- making one be in the government?\

Chapter 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？” The necessity to a man of being truthful and sincere.

The Master said, \

on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?\

Chapter 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。”

The great principles governing society are unchangable.

1. Tsze-chang asked whether the affairs of ten ages after could be known. 2. Confucius said, \Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.\

Chapter 24

子曰：“非其鬼而祭之，諂也。見義不爲，無勇也。”

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

1. The Master said, \belong to him is flattery.

2. \

（《Confucian Analects》）

八佾第三 Book III: Pa Yih

Chapter 1

孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”

Confucius's indignation at the usurpation of royal rites.

Confucius said of the head of the Ch? family, who had eight rows of pantomimes in his area, \to do?\

Chapter 2

三家者以《雍》徹 。子曰：“‘相維辟公，天子穆穆’，奚取於三家之堂？” Again against usurped rites. The three families used the YUNG ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, \are the princes;-- the son of heaven looks profound and grave';-- what application can these words have in the hall of the three families?\

Chapter 3

子曰：“人而不仁，如禮何？人而不仁，如樂何？”

Ceremonies and music vain without virtue.

The Master said, \a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?\

Chapter 4

林放問禮之本。子曰：“大哉問！禮，與其奢也，寧儉。喪，與其易也，寧戚。”

The object of ceremonies should regulate them:-- against formalism. 1. Lin Fang asked what was the first thing to be attended to in ceremonies. 2. The Master said, \

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

Chapter 5

子曰：“夷狄之有君，不如諸夏之亡也。”

The anarchy of Confucius's time. The Master said, \rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.\

Chapter 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？”

On the folly of usurped sacrifices.

The chief of the Ch? family was about to sacrifice to the T'ai mountain. The Master said to Zan Y?, \you not save him from this?\He answered, \'ai mountain is not so discerning as Lin Fang?\

Chapter 7

子曰：“君子無所爭，必也射乎！揖讓而升，下而飲。其爭也君子。” The superior man avoids all contentious striving.

The Master said, \student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chün-tsze.\

Chapter 8

子夏問曰：“‘巧笑倩兮，美目盼兮，素以爲絢兮。’何謂也？” 子曰：“繪事後素。” 曰：“禮後乎？”

子曰：“起予者商也！始可與言詩已矣。”

Ceremonies are secondary and merely ornamental.

1. Tsze-hsia asked, saying, \-- 'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?'\

2. The Master said, \preparation of) the plain ground.\

3. \then are a subsequent thing?\The Master said, \is Shang who can bring out my meaning. Now I can begin to talk about the odes with him.\

Chapter 9

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

The decay of the monuments of antiquity.

The Master said, \but Ch? cannot sufficiently attest my words. I could describe the

ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. (They cannot do so) because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words.\

Chapter 10

子曰：“禘，自旣灌而往者，吾不欲觀之矣。”

The sage's dissatisfaction at the want of propriety in ceremonies. The Master said, \libation, I have no wish to look on.\

Chapter 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。

The profound meaning of the great sacrifice.

Some one asked the meaning of the great sacrifice. The Master said, \do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this\

Chapter 12

祭如在，祭神如神在。子曰：“吾不與祭，如不祭。”

Confucius's own sincerity in sacrificing.

1. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.

2. The Master said, \as if I did not sacrifice.\

Chapter 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。”

That there is no resource against the consequences of violating the right. 1. Wang-sun Chia asked, saying, \is better to pay court to the furnace than to the southwest corner?'\2. The Master said, \whom he can pray.\

Chapter 14

子曰：“周監於二代，郁郁乎文哉！吾從周。”

The completeness and elegance of the institutions of the Chau dynasty. The Master said, \had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau.\

Chapter 15

子入大廟，每事問。

或曰：“孰謂鄹人之子知禮乎？入大廟，每事問。” 子聞之，曰：“是禮也。”

Confucius in the grand temple. The Master, when he entered the grand temple, asked about everything. Some one said, \propriety! He has entered the grand temple and asks about everything.\The Master heard the remark, and said, \

Chapter 16

子曰：“射不主皮，爲力不同科，古之道也。”

How the ancients made archery a discipline of virtue.

The Master said, \is the principal thing;-- because people's strength is not equal. This was the old way.\

Chapter 17

子貢欲去告朔之餼羊。

子曰：“賜也！爾愛其羊，我愛其禮。”

How Confucius cleaved to ancient rites.

1. Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.

2. The Master said, \

Chapter 18

子曰：“事君盡禮，人以爲諂也。”

How the princes should be served:-- against the spirit of the times. The Master said, \full observance of the rules of propriety in serving one's prince is accounted by people to be flattery.\

Chapter 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。”

The guiding principles in the relation of prince and minister.

The duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, \prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness.\

Chapter 20

子曰：“《關睢》，樂而不淫，哀而不傷。”

The praise of the first of the odes.

The Master said, \licentious, and of grief without being hurtfully excessive.\

Chapter 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。”

A rash reply of Tsai Wo about the altars to the spirits of the land, and lament of Confucius thereon.

1. The duke ?i asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, \ about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.\

2. When the Master heard it, he said, \that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.\

Chapter 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？”

Confucius's opinion of Kwan Chung:-- against him.

1. The Master said, \2. Some one said, \\he be considered parsimonious?\

3. \\princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?\

Chapter 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。”

On the playing of music.

The Master instructing the Grand music master of Lü said, \music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.\

Chapter 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。” A stranger's view of the vocation of Confucius.

The border warden at I requested to be introduced to the Master, saying, \the privilege of seeing them.\The followers of the sage introduced him, and when he came out from the interview, he said, \you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.\

Chapter 25

子謂《韶》：“盡美矣，又盡善也。” 謂《武》：“盡美矣，未盡善也。”

The comparative merits of the music of Shun and W?.

The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the W? that it was perfectly beautiful but not perfectly good.

Chapter 26

子曰：“居上不寬，爲禮不敬，臨喪不哀，吾何以觀之哉？”

The disregard of what is essential vitiates all services.

The Master said, \ceremonies performed without reverence; mourning conducted without sorrow;-- wherewith should I contemplate such ways?\

（《Confucian Analects》）

里仁第四 Book IV: Le Jin

Chapter 1

子曰：“里仁爲美。擇不處仁，焉得知？”

Rule for the selection of a residence.

The Master said, \is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?\

Chapter 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。” Only true virtue adapts a man for the varied conditions of life.

The Master said, \in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.\

Chapter 3

子曰：“唯仁者能好人，能惡人。”

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

The Master said, \who can hate, others.\

Chapter 4

子曰：“苟志於仁矣，無惡也。”

The virtuous will preserves all from wickedness.

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

Chapter 5

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

The devotion of the Chün-tsze to virtue.

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

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

3. \contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.\

Chapter 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。”

A lament because of the rarity of the love of virtue; and encouragement to practice virtue.

1. The Master said, \who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.

2. \not seen the case in which his strength would be insufficient. 3. \

Chapter 7

子曰：“人之過也，各於其黨。觀過，斯知仁矣。”

A man is not to be utterly condemned because he has faults.

The Master said, \which they belong. By observing a man's faults, it may be known that he is virtuous.\

Chapter 8

子曰：“朝聞道，夕死可矣！”

The importance of knowing the right way.

The Master said, \in the evening without regret.\

Chapter 9

子曰：“士志於道而恥惡衣惡食者，未足與議也！”

The pursuit of truth should raise a man above being ashamed of poverty. The Master said, \scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.\

Chapter 10

子曰：“君子之於天下也，無適也，無莫也，義之與比。”

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

The Master said, \either for anything, or against anything; what is right he will follow.\

Chapter 11

子曰：“君子懷德，小人懷土。君子懷刑，小人懷惠。”

The different mindings of the superior and the small man.

The Master said, \superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.\

Chapter 12

子曰：“放於利而行，多怨。”

The consequence of selfish conduct.

The Master said: \will be much murmured against.\

Chapter 13

子曰：“能以禮讓爲國乎？何有！不能以禮讓爲國，如禮何！”

The influence in government of ceremonies observed in their proper spirit. The Master said, \complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?\

Chapter 14

子曰：“不患無位，患所以立。不患莫己知，求爲可知也。”

Advising to self-cultivation. The Master said, \man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.\

Chapter 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。”

Confucius's doctrine that of a pervading unity. 1. The Master said, \my doctrine is that of an all-pervading unity.\The disciple Tsang replied, \

2. The Master went out, and the other disciples asked, saying, \his words mean?\to the principles of our nature and the benevolent exercise of them to others, -- this and nothing more.\

Chapter 16

子曰：“君子喻於義，小人喻於利。”

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

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

Chapter 17

子曰：“見賢思齊焉，見不賢而內自省也。”

The lessons to be learned from observing men of different characters. The Master said, \them; when we see men of a contrary character, we should turn inwards and examine ourselves.\

Chapter 18

子曰：“事父母幾諫。見志不從，又敬不違，勞而不怨。”

How a son may remonstrate with his parents on their faults. The Master said, \serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice,

he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.\

Chapter 19

子曰：“父母在，不遠遊；遊必有方。”

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

The Master said, \to a distance. If he does go abroad, he must have a fixed place to which he goes.\

Chapter 20

子曰：“三年無改於父之道，可謂孝矣。”

On filial duty. See Book I, Chapter VI.

The Master said, \of his father, he may be called filial.\

Chapter 21

子曰：“父母之年，不可不知也。一則以喜，一則以懼。”

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

The Master said, \years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.\

Chapter 22

子曰：“古者言之不出，恥躬之不逮也。”

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

The Master said, %utterance to their words, was that they feared lest their actions should not come up to them.\

Chapter 23

子曰：“以約失之者，鮮矣。”

Advantage of caution.

The Master said, \

Chapter 24

子曰：“君子欲訥於言而敏於行。”

Rule of the Chün-tsze about his words and actions.

The Master said, \earnest in his conduct.\

Chapter 25

子曰：“德不孤，必有鄰。”

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

The Master said, \will have neighbors.\

Chapter 26

子游曰：“事君數，斯辱矣。朋友數，斯疏矣。”

A lesson to counsellors and friends.

Tsze-y? said, \nt remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.\

（《Confucian Analects》）

公冶長第五

Book V: Kung-Yê Ch'ang

Chapter 1

子謂公冶長：“可妻也。雖在縲絏之中，非其罪也。” 以其子妻之。

子謂南容：“邦有道不廢，邦無道免於刑戮。” 以其兄之子妻之。

Confucius in marriage-making was guided by character and not by fortune. 1. The Master said of Kung-Yê Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.

2. Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.

Chapter 2

子謂子賤：“君子哉若人！魯無君子者，斯焉取斯？”

The Chün-tsze formed by intercourse with other Chün-tsze.

The Master said of Tsze-chien, \superior virtue indeed is such a man! If there were not virtuous men in L?, how could this man have acquired this character?\

Chapter 3

子貢問曰：“賜也何如？” 子曰：“女器也。” 曰：“何器也？” 曰：“瑚璉也。”

Whereto Tsze-kung had attained.

Tsze-kung asked, \are a utensil.\

Chapter 4

或曰：“雍也仁而不佞。”

子曰：“焉用佞？禦人以口給，屢憎於人。不知其仁，焉用佞？” Of Zan Yung:-- readiness with the tongue no part of virtue.

1. Some one said, \tongue.\

2. The Master said, \is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?\

Chapter 5

子使漆彫開仕。對曰：“吾斯之未能信。” 子說。

Ch'?-tiao K'ai's opinion of the qualifications necessary to taking office. The Master was wishing Ch'?-tiao K'ai to enter an official employment. He replied, \am not yet able to rest in the assurance of THIS.\The Master was pleased.

Chapter 6

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。”

Confucius proposing to withdraw from the world:-- a lesson to Tsze-l?. The Master said, \float about on the sea. He that will accompany me will be Y?, I dare to say.\l? hearing this was glad, upon which the Master said, \

fonder of daring than I am. He does not exercise his judgment upon matters.\

Chapter 7

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。”

Of Tsze-L?, Tsze-y?, and Tsze-hwa.

1. Mang W? asked about Tsze-l?, whether he was perfectly virtuous. The Master said, \

2. He asked again, when the Master replied, \chariots, Y? might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.\

3. \eplied, \thousand families, or a clan of a hundred chariots, Ch'i? might be employed as governor, but I do not know whether he is perfectly virtuous.\4. \and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous.\

Chapter 8

子謂子貢曰：“女與回也孰愈？”

對曰：“賜也何敢望回？回也聞一以知十，賜也聞一以知二。” 子曰：“弗如也，吾與女，弗如也。”

Superiority of Yen H?i to Tsze-kung. 1. The Master said to Tsze-kung, \do you consider superior, yourself or H?i?\

2. Tsze-kung replied, \dare I compare myself with H?i? H?i hears one point and knows all about a subject; I hear one point, and know a second.\3. The Master said, \equal to him.\

Chapter 9

宰予晝寢。

子曰：“朽木不可雕也，糞土之牆不可杇也。於予與何誅？”

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

The idleness of Tsai Yü and its reproof.

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

2. The Master said, \and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yü that I have learned to make this change.\

Chapter 10

子曰：“吾未見剛者。” 或對曰：“申棖。”子曰：“棖也慾，焉得剛？” Unbending virtue cannot co-exist with indulgence of the passions. The Master said, \replied, \is Shan Ch'ang.\\said the Master, %under the influence of his passions; how can he be pronounced firm and unbending?\

Chapter 11

子貢曰：“我不欲人之加諸我也，吾亦欲無加諸人。” 子曰：“賜也，非爾所及也。”

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

Tsze-kung said, \do to men.\

Chapter 12

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。” The gradual way in which Confucius communicated his doctrines.

Tsze-kung said, \ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard.\

Chapter 13

子路有聞，未之能行，唯恐有聞。

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

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

Chapter 14

子貢問曰：“孔文子何以謂之‘文’也？”

子曰：“敏而好學，不恥下問，是以謂之‘文’也。”

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

Tsze-kung asked, saying, \WAN?\The Master said, \was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors! -- On these grounds he has been styled WAN.\

Chapter 15

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。”

The excellent qualities of Tsze-ch'an.

The Master said of Tsze-ch'an that he had four of the characteristics of a superior man -- in his conduct of himself, he was humble; in serving his superior, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.

Chapter 16

子曰：“晏平仲善與人交，久而敬之。”

How to maintain friendship. The Master said, \P'ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first.\

Chapter 17

子曰：“臧文仲居蔡，山節藻梲，何如其知也？”

The superstition of Tsang Wan.

The Master said, \capitals of the pillars of which he had hills made, and with

representations of duckweed on the small pillars above the beams supporting the rafters. -- Of what sort was his wisdom?\

Chapter 18

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，必以告新令尹。何如？”

子曰：“忠矣。” 曰：“仁矣乎？”曰：“未知。焉得仁！”

“崔子弑齊君。陳文子有馬十乘，棄而違之。至於他邦，則曰：‘猶吾大夫崔子也。’違之。之一邦，則又曰：‘猶吾大夫崔子也。’違之。何如？”

子曰：“清矣。” 曰：“仁矣乎？” 曰：“未知。焉得仁？”

The praise of perfect virtue is not to be lightly accorded.

1. Tsze-chang asked, saying, \and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government;-- what do you say of him?\virtuous?\\do not know. How can he be pronounced perfectly virtuous?\2. Tsze-chang proceeded, \the officer Ch'?i killed the prince of Ch'?, Ch'an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, 'They are here like our great officer, Ch'?i,' and left it. He came to a second state, and with the same observation left it also;-- what do you say of him?\Master replied, \was pure.\\he perfectly virtuous?\\do not know. How can he be pronounced perfectly virtuous?\

Chapter 19

季文子三思而後行。子聞之，曰：“再，斯可矣。”

Prompt decision good.

Ch? Wan thought thrice, and then acted. When the Master was informed of it, he said, \

Chapter 20

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。” The uncommon but admirable stupidity of Ning W?.

The Master said, \good order prevailed in his country, Ning W? acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity.\

Chapter 21

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。”

The anxiety of Confucius about the training of his disciples.

When the Master was in Ch'an, he said, \me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves.\

Chapter 22

子曰：“伯夷、叔齊不念舊惡，怨是用希。”

The generosity of Po-? and Sh?-ch'?.

The Master said, \? and Sh?-ch'? did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.\

Chapter 23

子曰：“孰謂微生高直！或乞醯焉，乞諸其鄰而與之。”

Small meanness inconsistent with uprightness.

The Master said, \says of Wei-shang Kao that he is upright? One begged some vinegar of him, and he begged it of a neighbor and gave it to the man.\

Chapter 24

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

Praise of sincerity, and of Tso Ch'i?-ming.

The Master said, \respect;-- Tso Ch'i?u-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-- Tso Ch'i?u-ming was ashamed of such conduct. I also am ashamed of it.\

Chapter 25

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，敝之而無憾。” 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。”

The different wishes of Yen Yüan, Tsze-l?, and Confucius.

1. Yen Yüan and Ch? L? being by his side, the Master said to them, \let each of you tell his wishes.\

2. Tsze-l? said, \fur clothes, to share them with my friends, and though they should spoil them, I would not be displeased.\

3. Yen Yüan said, \make a display of my meritorious deeds.\

4. Tsze-l? then said, \should like, sir, to hear your wishes.\The Master said, \friends, to show them sincerity; in regard to the young, to treat them tenderly.\

Chapter 26

子曰：“已矣乎！吾未見能見其過而内自訟者也。”

A lament over men's persistence in error. The Master said, \is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself.\

Chapter 27

子曰：“十室之邑，必有忠信如丘者焉，不如丘之好學也。”

The humble claim of Confucius for himself.

The Master said, \honorable and sincere as I am, but not so fond of learning.\

（《Confucian Analects》）

雍也第六 Book VI: Yung Yêy

Chapter 1

子曰：“雍也可使南面。” 仲弓問子桑伯子。 子曰：“可也，簡。”

仲弓曰：“居敬而行簡，以臨其民，不亦可乎？居簡而行簡，無乃大簡乎？” 子曰：“雍之言然。”

The characters of Zan Yung and Tsze-sang Po-tsze, as regards their aptitude for government.

1. The Master said, \prince.\

2. Chung-kung asked about Tsze-sang Po-tsze. The Master said, \pass. He does not mind small matters.\

3. Chung-kung said, \of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easymode of procedure excessive?\4. The Master said, \

Chapter 2

哀公問：“弟子孰爲好學？”

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

The rarity of a true love to learn. H?i's superiority to the other disciples.

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

2. Confucius replied to him, \to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.\

Chapter 3

子華使於齊。 冉子爲其母請粟。 子曰：“與之釜。” 請益。

曰：“與之庾。” 冉子與之粟五秉。

子曰：“赤之適齊也，乘肥馬，衣輕裘。吾聞之也，君子周急不繼富。” 原思爲之宰，與之粟九百，辭。 子曰：“毋！以與爾鄰里鄉黨乎！”

Discrimination of Confucius in rewarding or salarying officers. 1. Tsze-hwa being employed on a mission to Ch'?, the disciple Zan requested grain for his mother. The Master said, \her a f?.\Yen requested more. \

2. The Master said, \Ch'ih was proceeding to Ch'?, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich.\

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