《论语》中英文对照版
论语 CONFUCIAN ANALECTS
学而第一
『⒈１』子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”
The Master said: "Is it not pleasant to learn with a constant perseverance and application? "Is it not delightful to have friends coming from distant quarters? "Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
『⒈２』有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”
The philosopher Yu said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. "The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"
『⒈３』子曰：“巧言令色，鲜矣仁！”
The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."
『⒈４』曾子曰：“吾日三省吾身——为人谋而不忠乎？于朋友交而不信乎？传不习乎？”
The philosopher Tsang said, "I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."
『⒈５』子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
『⒈６』子曰：“弟子，入则孝，出则弟，谨而信，凡爱众，而亲仁。行有余力，则以学文。”
The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."
『⒈７』子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；于朋友交，言而有信。虽曰未学，吾必谓之学矣。”
Tsze-hsia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; 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.
『⒈８』子曰：“君子不重，则不威；学则不固。主忠信。无友不如己者。过，则勿惮改。”
The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. "Hold faithfulness and sincerity as first principles. "Have no friends not equal to yourself. "When you have faults, do not fear to abandon them."
『⒈９』曾子曰：“慎终，追远，民德归厚矣。”
The philosopher Tsang said, "Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence."
『⒈１０』子禽问於子贡曰：“夫子至於是邦也，必闻其政，求之与？抑与之与？子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”
Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?"Tsze-kung said, "Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information,-is it not different from that of other men?"
『⒈１１』子曰：“父在，观其志；父没，观其行；三年无改於父之道，可谓孝矣。”
The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."
『⒈１２』有子曰：“礼之用，和为贵。先王之道，斯为美；小大由之。有所不行，知和而和，不以礼节之，亦不可行也。”
The philosopher Yu said, "In practicing 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."Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."
『⒈１３』有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，亦可宗也。”
The philosopher Yu said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man
leans are proper persons to be intimate with, he can make them his guides and masters."
『⒈１４』子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。”
The Master said, "He who aims to be a man of complete virtue in his food 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."
『⒈１５』子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也；未若贫而乐，富而好礼者也。”子贡曰：“诗云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，始可与言诗已矣，告诸往而知来者。”
Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety."Tsze-kung replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.'-The meaning is the same, I apprehend, as that which you have just expressed."The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."
『⒈１６』子曰：“不患人之不己之，患不知人也。”
The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."
为政第二
『⒉１』子曰：“为政以德，誓如北辰居其所而众星共之。”
The Master said, "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it."
『⒉２』子曰：“诗三百，一言以蔽之，曰：‘思无邪’。”
The Master said, "In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence 'Having no depraved thoughts.'"
『⒉３』子曰：“道之以政，齐之以刑，民免而无耻；道之以德，齐之以礼，有耻且格。”
The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense
of shame. "If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good."
『⒉４』子曰：“吾十有五而志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。”
The Master said, "At fifteen, I had my mind bent on learning. "At thirty, I stood firm. "At forty, I had no doubts. "At fifty, I knew the decrees of Heaven. "At sixty, my ear was an obedient organ for the reception of truth. "At seventy, I could follow what my heart desired, without transgressing what was right."
『⒉５』孟懿子问孝。子曰：“无违。”樊迟御，子告之曰：“孟孙问孝於我，我对
曰，无违”樊迟曰：“何谓也？”子曰：“生，事之以礼；死，葬之以礼，祭之以礼。”
Mang I asked what filial piety was. The Master said, "It is not being disobedient." Soon after, as Fan Ch'ih was driving him, the Master told him, saying, "Mang-sun asked me what filial piety was, and I answered him,-'not being disobedient.'"Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."
『⒉６』孟武伯问孝。子曰：“父母唯其疾之忧。”
Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."
『⒉７』子游问孝。子曰：“今之孝者，是谓能养。至於犬马，皆能有养；不敬，何以别乎。”
Tsze-yu asked what filial piety was. The Master said, "The filial piety 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?"
『⒉８』子夏问孝。子曰：“色难。有事，弟子服其劳；有酒食，先生馔，曾是以为孝乎？”
Tsze-hsia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"
『⒉９』子曰：“吾与回言终日，不违，如愚。退儿省其私，亦足以发，回也不愚。”
The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said;-as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!-He is not stupid."
『⒉１０』子曰：“视其所以，观其所由，察其所安。人焉叟哉？人焉叟哉？”
The Master said, "See what a man does. "Mark his motives. "Examine in what things he rests. "How can a man conceal his character? How can a man conceal his character?"
『⒉１１』子曰：“温故而知新，可以为师矣。”
The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others."
『⒉１２』子曰：“君子不器。”
The Master said, "The accomplished scholar is not a utensil."
『⒉１３』子贡问君子。子曰：“先行其言而后从之。”
Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."
『⒉１４』子曰：“君子周而不比，小人比而不周。”
The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."
『⒉１５』子曰：“学而不思则罔，思而不学则殆。”
The Master said, "Learning without thought is labor lost; thought without learning is perilous."
『⒉１６』子曰：“攻乎异端，斯害也己。”
The Master said, "The study of strange doctrines is injurious indeed!"
『⒉１７』子曰：“由！诲女知之乎！知之为知之，不知为不知，是知也。”
The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge."
『⒉１８』子张学干禄。子曰：“多闻阙疑，慎言其余，则寡尤。多见阙殆，慎行其余，则寡悔。言寡尤，行寡悔，禄在其中矣。”
Tsze-chang was learning with a view to official emolument.
The Master said, "Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument."
『⒉１９』哀公闻曰：“何为则民服？”孔子对曰：“举直错诸枉，则民服；举枉错诸直，则民不服。”
The Duke Ai asked, saying, "What should be done in order to secure the submission of the people?" Confucius replied, "Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit."
『⒉２０』季康子问：“使民敬、忠以勤，如之何？”子曰：“临之以庄，则敬；孝
慈，则忠；举善而教不能，则勤。”
Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;-then they will reverence him. Let him be 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."
『⒉２１』或谓孔子曰：“子奚不为政？”子曰：“书云：‘孝乎惟孝，友于兄弟，施
於有政。’是亦为政，奚其为为政？”
Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"The Master said, "What does the Shu-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?"
『⒉２２』子曰：“人而无信，不知其可也。大车无（车儿），小车无（ｙｕｅ４），
其何以行之哉？”
The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"
『⒉２３』子张问：“十世可知也？”子曰：“殷因於夏礼，所损益，可知也；周因於殷礼，所损益，可知也。其或继周者，虽百世，可知也。”
Tsze-chang asked whether the affairs of ten ages after could be known. Confucius said, "The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known."
『⒉２４』子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”
The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery."To see what is right and not to do it is want of courage."
八佾第三
『⒊１』孔子谓季氏，“八佾舞於庭，是可忍也，孰不可忍也？”
Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?"
『⒊２』三家者以雍彻。子曰：“‘相维辟公，天子穆穆’，奚取於三家之堂？”
The three families used the Yungode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, "'Assisting are the princes;-the son of heaven looks profound and grave';-what application can these words have in the hall of the three families?"
『⒊３』子曰：“人而不仁，如礼何？”人而不仁，如乐何？”
The Master said, "If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?"
『⒊４』林放问礼之本。子曰：“大哉问！礼，与齐奢也，宁俭；丧，与齐易也，宁戚。”
Lin Fang asked what was the first thing to be attended to in ceremonies.
The Master said, "A great question indeed! "In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances."
『⒊５』子曰：“夷狄之有君，不如诸夏之亡也。”
The Master said, "The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them."
『⒊６』季氏旅於泰山。子谓冉有曰：“女弗能救与？”对曰：“不能。”子曰：“呜
呼！曾谓泰山不如林放乎？”
The chief of the Chi family was about to sacrifice to the T'ai mountain. The Master said to Zan Yu, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the T'ai mountain is not so discerning as Lin Fang?"
『⒊７』子曰：“君子无所争。必也射乎！揖让而升，下而饮。其争也君子。”
The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-tsze."
『⒊８』子夏问曰：“巧笑倩兮，美目盼兮，素以为绚兮。何为也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗矣。”
Tsze-hsia asked, saying, "What is the meaning of the passage-'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain
ground for the colors?'"
The Master said, "The business of laying on the colors follows the preparation of the plain ground." "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him."
『⒊９』子曰：“夏礼，吾能言之，杞不足征也；殷礼，吾能言之，宋不足征也。文献不足故也。足，则吾能征之矣。”
The Master said, "I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words."
『⒊１０』子曰：“（衣帝）自既灌而往者，吾不欲观之矣。”
The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."
『⒊１１』或问（衣帝）之说。子曰：“不知也；知其说者之於天下也，其如示诸斯乎！”指其掌。
Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm.
『⒊１２』祭如在，祭神如神在。子曰：“吾不与祭，如不祭。”
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."
『⒊１３』王孙贾问曰：“与其媚於奥，宁媚於龟，何谓也？”子曰：“不然；获罪於天，吾所寿也。”
Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'"The Master said, "Not so. He who offends against Heaven has none to whom he can pray."
『⒊１４』子曰：“周监於二代，郁郁乎文哉！吾从周。”
The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."
『⒊１５』子入太庙，每事问。或曰：“孰谓鄹人之子知礼乎？入太庙，每事问。”子闻之，曰：“是礼也。”
The Master, when he entered the grand temple, asked about everything. Some one said, "Who say that the son of the man of Tsau knows the rules of propriety! He has entered the grand temple and asks about everything." The Master heard the
remark, and said, "This is a rule of propriety."
『⒊１６』子曰：“射不主皮，为力不同科，古之道也。”
The Master said, "In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way."
『⒊１７』子贡欲去告之饩羊。子曰：“赐也！尔爱其羊，我爱其礼。”
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.The Master said, "Ts'ze, you love the sheep; I love the ceremony."
『⒊１８』子曰：“事君尽礼，人以为谄也。”
The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."
『⒊１９』定公问：“君使臣，臣事君，如之何？”孔子曰：“君使臣以礼，臣事君以忠。”
The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness."
『⒊２０』子曰：“关雎，乐而不淫，哀而不伤。”
The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."
『⒊２１』哀公问社於宰我。宰我对曰：“夏后氏以松，殷人以柏，周人以栗，曰，使民战栗。”子闻之，曰：“成事不说，遂事不谏，既往不咎。”
The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe."When the Master heard it, he said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."
『⒊２２』子曰：“管仲之器小哉。”或曰：“管仲俭乎？”曰：“管氏有三归，官事
不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”『⒊２３』子语鲁大师乐，曰：“乐其可知也：始作，翕如也；从之，纯如也，缴如也，绎如也，以成。”
The Master said, "Small indeed was the capacity of Kwan Chung!"
Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?"
"Then, did Kwan Chung know the rules of propriety?" The Master said, "The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?"
The Master instructing the grand music master of Lu said, "How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion."
『⒊２４』仪封人请见，曰：“君子之至於斯也，吾未尝不得见也。”从者见之。出
曰：“二三子何患於丧乎？天下之无道也久矣，天将以夫子为木铎。”
The border warden at Yi requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue."
『⒊２５』子谓韶，“尽美矣，又尽善也。”谓武，“尽美矣，未尽善也。”
The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.
『⒊２６』子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”
The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"
里仁第四
『⒋１』子曰：“里仁为美。择不处仁，焉得知？”
The Master said, "It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence do not fix on one where such prevail, how can he be wise?"
『⒋２』子曰：“不仁者不可以久处约，不可以长处乐。仁者安仁，知者利仁。”
The Master said, "Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue."
『⒋３』子曰：“唯仁者能好人，能恶人。”
The Master said, "It is only the truly virtuous man, who can love, or who can hate, others."
The Master said, "If the will be set on virtue, there will be no practice of wickedness."
『⒋５』子曰：“富与贵，是人之所欲也；不以其道得之，不处也。”贫与贱，是人之恶也；不以其道得之，不去也。君子去仁，恶者成名？君子无终食之间违仁，造次必於是，颠沛必於是。”
The Master said, "Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided. "If a superior man abandon virtue, how can he fulfill the requirements of that name? "The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."
『⒋６』子曰：“我未见好仁者，恶不仁者。好仁者，无以尚之；恶不仁者，其为仁矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未见力不足者。尽有之矣，我未见也。”
The Master said, "I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person. "Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. "Should there possibly be any such case, I have not seen it."
『⒋７』子曰：“人之过也，各於其党。观过，斯知仁矣。”
The Master said, "The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous."
『⒋８』子曰：“朝闻道，夕夕死可矣。”『⒋９』子曰：“士志於道，而耻恶衣恶食者，未足与议也。”
The Master said, "If a man in the morning hear the right way, he may die in the evening hear regret."The Master said, "A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with."
『⒋１０』子曰：“君子之於天下也，无适也，无莫也，义之於比。”
The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow."
『⒋１１』子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”
The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive."
The Master said: "He who acts with a constant view to his own advantage will be much murmured against."
『⒋１３』子曰：“能以礼让为国乎？何有？不能以礼让国，如礼何？”
The Master said, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?"
『⒋１４』子曰：“不患无位，患所以立。不患莫己知，求为可知也。”
The Master said, "A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known."
『⒋１５』子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何
谓也？”曾子曰：“夫子之道，忠恕而已矣。”
The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes."The Master went out, and the other disciples asked, saying, "What do his words mean?" Tsang said, "The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more."
『⒋１６』子曰：“君子喻於义，小人喻於利。”
The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."
『⒋１７』子曰：“见贤思齐焉，见不贤而内自省也。”
The Master said, "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."
『⒋１８』子曰：“事父母几谏，谏志不从，又敬不违，劳而不怨。”
The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur."
『⒋１９』子曰：“父母在，不远游，游必有方。”
The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."
『⒋２０』子曰：“三年无改於父之道，可谓孝矣。”
The Master said, "If the son for three years does not alter from the way of his
father, he may be called filial."
『⒋２１』子曰：“父母之年，不可不知也。一则以喜，一则以惧。”
The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear."
『⒋２２』子曰：“古者言之不出，耻躬之不逮也。”
The Master said, "The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them."
『⒋２３』子曰：“以约失之者鲜矣。”
The Master said, "The cautious seldom err."
『⒋２４』子曰：“君子欲讷於言而敏於行。”
The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."
『⒋２５』子曰：“德不孤，必有邻。”
The Master said, "Virtue is not left to stand alone. He who practices it will have neighbors."
『⒋２６』子游曰：“事君数，斯辱矣；朋友数，斯疏矣。”
Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant."
公冶长第五
『⒌１』子谓公冶长，“可妻也。虽在缧（ｘｉｅ４）之中，非其罪也。”以其子妻之。
The Master said of Kung-ye Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.
『⒌２』子谓南容，“邦有道，不废；邦无道，免於刑戮。”以其兄之子妻之。
Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were in governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.
『⒌３』子谓子贱，“君子哉若人！鲁无君子者，斯焉取斯？”
The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character?"
『⒌４』子贡问曰：“赐也何如？”子曰：“女，器也。”曰：“何器也？”曰：“瑚琏也。”
Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a utensil." "What utensil?" "A gemmed sacrificial utensil."
『⒌５』或曰：“雍也仁而不佞。”子曰：“焉用佞？御人以口给，屡憎於人。不知其仁，焉用佞？”
Some one said, "Yung is truly virtuous, but he is not ready with his tongue." The Master said, "What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?"
『⒌６』子使漆彤开仕。对曰：“吾斯之未能信。”子说。
The Master was wishing Ch'i-tiao K'ai to enter an official employment. He replied, "I am not yet able to rest in the assurance of this." The Master was pleased.
『⒌７』子曰：“道不行，乘桴浮于海。从我者，其由与？”子路闻之喜。子曰：“由也好勇过我，无所取材。”
The Master said, "My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yu, I dare say." Tsze-lu hearing this was glad, upon which the Master said, "Yu is fonder of daring than I am. He does not exercise his judgment upon matters."
『⒌８』孟武伯问子路仁乎？子曰：“不知也。”又问。子曰：“由也，千乘之国，可使治其赋也，不知其仁也。”“求也何如？”子曰：“求也，千室之邑，百乘之家，可使为之宰也，不知其仁也。”“赤也何如？”子曰：“赤也，束带立於朝，可使与宾客言也，不知其仁也。”
Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, "I do not know."
He asked again, when the Master replied, "In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous.""And what do you say of Ch'iu?" The Master replied, "In a city of a thousand families, or a clan of a hundred chariots, Ch'iu might be employed as governor, but I do not know whether he is perfectly virtuous." "What do you say of Ch'ih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."
『⒌９』子谓子贡曰：“女与回也孰愈？”对曰：“赐也何敢望回？回也闻一以知十，赐也闻一知二。”子曰：“弗如也；吾与女弗如也。”
The Master said to Tsze-kung, "Which do you consider superior, yourself or Hui?"Tsze-kung replied, "How dare I compare myself with Hui? Hui hears one point and knows all about a subject; I hear one point, and know a second." The Master said, "You are not equal to him. I grant you, you are not equal to him."
『⒌１０』宰予昼寝。子曰：“朽木不可雕也，粪土之墙不可（木亏）也；於予与何诛？”子曰：“始吾於人也，听其言而信其行；今吾於人也，听其言而观其行。於予与改是。”
Tsai Yu being asleep during the daytime, the Master said, "Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-what is the use of my reproving him?"
The Master said, "At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change."
『⒌１１』子曰：“吾未见刚者。”或对曰：“申枨。”子曰：“枨也欲，焉得刚？”
The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "is under the influence of his passions; how can he be pronounced firm and unbending?"
『⒌１２』子贡曰：“我不欲人之加诸我也，吾亦欲无加诸人。”子曰：“赐也，非尔所及也。”
Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men." The Master said, "Ts'ze, you have not attained to that."
『⒌１３』子贡曰：“夫子之文章，可得而闻也；夫子之言性与天道，不可得而闻也。”
Tsze-kung said, "The Master's personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard."
『⒌１４』子路有闻，未之能行，唯恐有闻。
When Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.
『⒌１５』子贡问曰：“孔文子何以谓之‘文’也？”子曰：“敏而好学，不耻下问，是谓之‘文’也。”
Tsze-kung asked, saying, "On what ground did Kung-wan get that title of Wan?" The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors!-On these grounds he has been styled Wan."
『⒌１６』子谓子产，“有君子之道四焉：其行己也恭，其事上也敬，其养民也惠，其使民也义。”
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."
『⒌１７』子曰：“晏平仲善与人交，久而敬之。”
The Master said, "Yen P'ing knew well how to maintain friendly intercourse. The
acquaintance might be long, but he showed the same respect as at first."
『⒌１８』子曰：“藏文仲居蔡，山节藻（木兑），何如其知也？”
The Master said, "Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters.-Of what sort was his wisdom?"
『⒌１９』子张问曰：“令尹子文三仕为令尹，无喜色；三已之，无愠色。旧令尹之政，必以告新令尹。何如？”子曰：“忠矣。”*唬骸叭室雍酰俊痹唬骸拔粗 *——焉得仁？”崔子杀齐君，陈文子有马十乘，弃而违之。至於他邦，则曰，‘犹吾大崔子也。’违之。之一邦，则又曰：‘犹吾大夫崔子也。’违之。何如？”子曰：“清矣。”
曰：“仁矣乎？”未之；——焉得仁？”
Tsze-chang asked, saying, "The minister Tsze-wan thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government; what do you say of him?" The Master replied. "He was loyal." "Was he perfectly virtuous?" "I do not know. How
can he be pronounced perfectly virtuous?"
Tsze-chang proceeded, "When the officer Ch'ui killed the prince of Ch'i, Ch'an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, 'They are here like our great officer, Ch'ui,' and left it. He came to a second state, and with the same observation left it also;-what do you say of him?" The Master replied, "He was pure." "Was he perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?"
『⒌２０』季文子三思而后行。子闻之，曰：“再，斯可矣。”
Chi Wan thought thrice, and then acted. When the Master was informed of it, he said, "Twice may do."
『⒌２１』子曰：“甬五子，邦有道，则知；邦无道，则愚。其知可及也；其愚不可及也。”
The Master said, "When good order prevailed in his country, Ning Wu acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity."
『⒌２２』子在陈，曰：“归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。”
When the Master was in Ch'an, he said, "Let me return! Let me return! The little children of my school are ambitious and too hasty. They are accomplished and complete so far, but they do not know how to restrict and shape themselves."
『⒌２３』子曰：“伯夷、叔齐不念旧恶，怨是用希。”
The Master said, "Po-i and Shu-ch'i did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few."
『⒌２４』子曰：“孰谓微生高直？或乞醯焉，乞诸邻而与之。”
The Master said, "Who says of Weishang Kao that he is upright? One begged some vinegar of him, and he begged it of a neighbor and gave it to the man."
『⒌２５』子曰：“巧言、令色、足恭，左丘明耻之，丘亦耻之。匿怨而友其人，左丘明耻之，丘亦耻之。”
The Master said, "Fine words, an insinuating appearance, and excessive respect;-Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-Tso Ch'iu-ming was ashamed of such conduct. I also am ashamed of it."
『⒌２６』颜渊季路侍。子曰：“盍各言尔志？”子路曰：“愿车马衣轻裘与朋友共蔽之而无憾。？颜渊曰：“愿无伐善，无施劳。”子路曰：“愿闻子之志。”子曰：“老者安之，朋友信之，少者怀之。”
Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let each of you tell his wishes."
Tsze-lu said, "I should like, having chariots and horses, and light fur clothes, to share them with my friends, and though they should spoil them, I would not be displeased."
Yen Yuan said, "I should like not to boast of my excellence, nor to make a display of my meritorious deeds."
Tsze-lu then said, "I should like, sir, to hear your wishes." The Master said, "They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly."
『⒌２７』子曰：“已矣乎，吾未见能见其过而自讼者也。”
The Master said, "It is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself."
『⒌２８』子曰：“十室之邑，必有忠信如丘者焉，不如丘之好学也。”
The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning."
雍也第六
『⒍１』子曰：“雍也可使南面。”
The Master said, "There is Yung!-He might occupy the place of a prince."
『⒍２』仲弓问子桑伯子。子曰：“可也简。”仲弓曰：“居敬而行简，以临其民，不亦不可乎？居简而行简，无乃大简乎？”子曰：“雍之言然。”
Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass. He does not mind small matters."
Chung-kung said, "If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his
government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easymode of procedure excessive?"The Master said, "Yung's words are right."
『⒍３』哀公问：“弟子孰为好学？”孔子对曰：“有颜回者好学，不迁怒，不贰过。不幸短命死矣，今也则亡，未闻好学者也。”
The Duke Ai asked which of the disciples loved to learn. Confucius replied to him, "There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did."
『⒍４』子华使於齐，冉子为其母请栗。子曰：“与之釜。”请益。曰：“与之庾。”冉子与之栗五秉。子曰：“赤之适齐也，乘肥马，衣轻裘。吾闻之也：君子周急不继富。”
Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, "Give her a fu." Yen requested more. "Give her a yi," said the Master. Yen gave her five ping.The Master said, "When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich."
『⒍５』原思为之宰，与之栗九百，辞。子曰：“毋！以与尔邻里乡党乎！”
Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.The Master said, "Do not decline them. May you not give them away in the neighborhoods, hamlets, towns, and villages?"
『⒍６』子谓仲弓，曰：“犁牛之子（马辛）且角，虽欲勿用，山川其舍诸？”
The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be red and homed, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?"
『⒍７』子曰：“回也，其心三月不违仁，其余则日月至焉而已矣。”
The Master said, "Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more."
『⒍８』季康子问：“仲由可使从政也与？”子曰：“由也果，於从政乎何有？”曰：“赐也可使政也与？”曰：“赐也达，於从政乎何有？”曰：“求也可使从政也与？”曰：“求也艺，於从政乎何有？”『⒍９』季氏使闵子骞为费宰。闵子骞曰：“善为我辞焉！如有复我者，则必在汶上矣。”
Chi K'ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, "Yu is a man of decision; what difficulty would he find in being an officer of government?" K'ang asked, "Is Ts'ze fit to be employed as an officer of government?" and was answered, "Ts'ze is a man of
intelligence; what difficulty would he find in being an officer of government?" And to the same question about Ch'iu the Master gave the same reply, saying, "Ch'iu is a man of various ability."
The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. Min Tszech'ien said, "Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan."
『⒍１０』伯牛有疾，子问之，自牖执其手，曰：“亡之，命矣夫！斯人也有斯疾也！斯人也有斯疾也！”
Po-niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"
『⒍１１』子曰：“贤哉，回也！一箪食，一瓢饮，在陋巷，人不堪其忧，回也不改其乐。贤哉，回也！”
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
『⒍１２』冉求曰：“非不说子之道，力不足也。”子曰：“力不足者，中道而废。今
女画。”
Yen Ch'iu said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way but now you limit yourself."
『⒍１３』子谓子夏曰：“女为君子儒！无为小人儒！”
The Master said to Tsze-hsia, "Do you be a scholar after the style of the superior man, and not after that of the mean man."
『⒍１４』子游为武城宰。子曰：“女得人焉耳乎？”曰：“有詹台灭明者，行不由径，非公事，未尝至於偃之室也。”
Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Have you got good men there?" He answered, "There is Tan-t'ai Miehming, who never in walking takes a short cut, and never comes to my office, excepting on public business."
『⒍１５』子曰：“孟之反不伐，奔而殿，将入门，策其马，曰：“‘非敢后也，马不进也。’”
The Master said, "Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, "It is not that I dare to be last. My horse would not advance."
『⒍１６』子曰：“不有祝沱之佞，而有宋朝之美，难乎免於今之世矣。”