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The Analects of Confucius

Translated by Charles Muller, Tōyō Gakuen University

Updated: July 14, 2004

Table of Contents

First translated during the summer of 1990. It is revised from time to time.

When citing, please refer to the URL of this page: http://www.hm.tyg.jp/~acmuller/contao/analects.htm

1. 學而

『1-1』子曰：「學而時習之, 不亦説乎。 有朋自遠方來, 不亦樂乎。人不知而不慍, 不亦君子乎 」

[1:1] Confucius 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 Superior Man?"

[Comment] Superior Man is a common English translation for the Chinese term chün-tzu which originally means "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 (Tao) of self-cultivation, by practicing Rightness (or Justice), by loving treatment of parents, respect for elders, honesty with friends, etc. Though the chün-tzu is clearly a highly advanced human being, he is still distinguished from the category of sage (sheng-jen), who is, in the Analects more of a "divine being," usually a model from great antiquity.

The character of the Superior 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 chün-tzu status seem quite out of our reach, there are many passages where Confucius labels a contemporary, or one of his disciples a "Superior Man," intending a complement. Thus, the categorization is not so rigid. One might want to compare the term "Superior 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] Yu Tzu 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 Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of humaneness?"

[Comment] The word "humaneness" in the above line is a translation of the Chinese term jen (仁), which has also been translated into English as "benevolence," "goodness," 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 what makes humans human, and not animals.

In the Chinese "essence-function" perception, humaneness 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 humaneness. Through one's efforts at practicing at the function of humaneness, one may enhance and develop one's humaneness, until one may be called a Superior Man, or even better, a "humane person." In the Analects, to be called a "humane person" by the Master is an extremely high evaluation, rarely acknowledged of any human being.

『1-3』子曰：「巧言令色, 鮮矣仁」

[1:3] Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a humane 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] Tseng Tzu 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] Confucius 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 use them 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] Confucius 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 humaneness. 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] Tzu Hsia 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. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."

[Comment] In the Confucian tradition, learning (hsüeh) is more than intellectual, academic study, or the accumulation of facts (although this aspect is included). It is the process of manifesting one's humaneness 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] Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."

[Comment] The Superior 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：「慎終, 追遠, 民德歸厚矣。」

[1:9] Tseng Tzu 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：「夫子温、良、恭、儉、讓以得之。夫子之求之也, 其諸異乎人之求之與 」

[1:10] Tzu Ch'in asked Tzu Kung: "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?"

Tzu Kung said, "Our teacher gets it by being cordial, upright, courteous, temperate and complaisant. His way of getting information is quite different from that of other men."

『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] Confucius 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 (hsiao).' "

[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 hsiao, 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] Yu Tzu 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 you should be aware: 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. This is a word that also has a wide spectrum of meaning in Classical Chinese thought, and is difficult to translate by 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 humaneness, where humaneness is the inner, substantial goodness of the human being, and li is the functioning of humaneness in the manifest world. That is to say, li is Rightness, filial piety, fraternal respect, familial affection, etc.

『1-13』有子曰：「信近於義, 言可複也。恭近於禮, 遠恥辱也。因不失其親, 亦可宗也。」

[1:13]Yu Tzu said: "When your own trustworthiness is close to Rightness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."

[Comment] Rightness with a capital "R" is my rendering of the Chinese i 義, which I also translate as Justice, according to the context. Although not quite as essential a concept as humaneness (jen 仁), it is a strongly internalized human capacity. Being attuned to Rightness allows people to do the proper thing in the proper situation, to give each person, place and thing its proper due.

『1-14』子曰：「君子食無求飽, 居無求安, 敏於事而慎於言, 就有道而正焉, 可謂好學也已。」

[1:14] Confucius said: "When the Superior 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, 告諸往而知來者。」

[1:15] Tzu Kung 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." Tzu Kung said, "The Book of Odes says:"

Like cutting and filing,

Grinding and polishing1

"Is this what you are talking about?" Confucius said, "Ah, now I can begin to discuss the Book of Odes with Tz'u. I give him a hint and he gets the whole point."

『1-16』子曰：「不患人之不己知, 患不知人也。」

[1:16] Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."

2. 爲政

『2-1』子曰：「爲政以德, 譬如北辰居其所而衆星共之。」

[2:1] Confucius 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 Taoist "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 Taoist 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/Taoist generalizations without qualification.

『2-2』子曰：「詩三百, 一言以蔽之, 曰：『思無邪』。」

[2:2] Confucius 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] Confucius 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] Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; 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。」

[2:5] Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).' " Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.' " Fan Chih 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] Meng Wu Po 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] Tzu Lu 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] Tzu Hsia 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。退兒省其私, 亦足以發, 囘也不愚。」

[2:9] Confucius 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 (Yen Yüan) 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。人焉叟哉 人焉叟哉 」

[2:10] Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"

[Comment] People think that they are successfully hiding the devious plots 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：「温故而知新, 可以爲師矣。」

[2:11] Confucius 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] Confucius said: "The Superior Man is not a utensil."

[Comment] The Superior 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 chün-tzu 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] Tzu Kung asked about the character of the Superior 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] Confucius said: "The Superior 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] Confucius 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] Confucius 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] Confucius said: "Yu, 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, 慎言其餘, 則寡尤。多見闕殆, 慎行其餘, 則寡悔。言寡尤, 行寡悔, 祿在其中矣。」

[2:18] Tzu Chang 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] Chi K'ang Tzu 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] Confucius 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] Tzu Chang 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 Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, 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] Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."

3. 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 Ch'i 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 Ch'i 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 Yung 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] Confucius said: "If a man has no humaneness what can his propriety be like? If a man has no humaneness what can his music be like?"

[Comment] Since humaneness 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] Confucius 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 Ranyu: "Can't you save them from this?" Yu responded: "I can't." The master said: "Alas! Does this meant that Mt. Tai is not the equal of Linfang?" 2

『3-7』子曰：「君子無所爭。必也射乎 揖讓而升, 下而飲。其爭也君子。」

[3:7] Confucius said: "The Superior 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 Superior 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] Tzu Hsia 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." Tzu Hsia 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, 自既灌而往者, 吾不欲觀之矣。」

[3:10] Confucius said: "At the Great Sacrifice, after the pouring of the libation, I have no further desire to watch."

『3-11』或問禘之説。子曰：「不知也; 知其説者之於天下也, 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 Chia 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] Confucius said: "The people of the Chou were able to observe the prior two dynasties and thus their culture flourished. I now follow the Chou."

『3-15』子入大廟, 毎事問。或曰：「孰謂＜624Ｆ＞人之子知禮乎 入大廟, 毎事問。」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] Confucius 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』子貢欲去告朔之＜6867＞羊。子曰：「賜也 爾愛其羊, 我愛其禮。」

[3:17] Tzu Kung wanted to do away with the sacrifice of the sheep on the first of the month. Confucius said, "Tz'u, you love the sheep; I love the ceremony."

『3-18』子曰：「事君盡禮, 人以爲諂也。」

[3:18] Confucius said: "If you use every single courtesy while serving your prince, the people will call you a brown-noser."

『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 Ting 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] Confucius said: "The Kuan Tzu3 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：「成事不説, 遂事不諫, 既往不咎。」

[3:21] The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said, "The Hsia emperor planted them with pines; the Hsiang people planted them with cypress and the Chou 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] Confucius said: "Kuan Chung was quite limited in capacity."

Someone asked: "Wasn't Kuan Chung frugal?"

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

"But then did Kuan Chung understand propriety?" Confucius said, "The princes of the states have a special ritual screen at their door, and so did Kuan Chung (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. Kuan also turned his cups over on the table. If Kuan Chung 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 Superior 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] Confucius 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. 里仁

『4-1』子曰：「里仁爲美。擇不處仁, 焉得知 」

[4:1] Confucius said: "As for a neighborhood, it is its humaneness that makes it beautiful. If you choose to live in a place that lacks humaneness, 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] Confucius said: "If you lack humaneness you can't handle long periods of difficulty or long periods of comfort. Humane men are comfortable in humaneness. The wise take advantage of humaneness."

『4-3』子曰：「唯仁者, 能好人, 能惡人。」

[4:3] Confucius 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] Confucius said: "If you are really committed to humaneness, you will have no evil in you."

『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, 顛沛必於是。」

[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 avoided in while staying in accordance with the Way, you should not avoid them. If a Superior Man departs from humaneness, how can he be worthy of that name? A Superior Man never leaves humaneness 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] Confucius said: "I have never seen one who really loves humaneness or really hates non-humaneness. If you really loved humaneness you would not place anything above it. If you really hated the non-humaneness, you would not let it near you. Is there anyone who has devoted his strength to humaneness 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] Confucius 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] Confucius 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 shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting."

[Comment] The title shih is translated into English with such terms as "elite" , "knight" , "scholar," etc. While the shih 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 shih to be a person who is well on the way toward becoming a "Superior Man," but is not quite there yet. I am reluctant to render shih, 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, 義之於比。」

[4:10] Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right."

『4-11』子曰：「君子懷徳, 小人懷土; 君子懷刑, 小人懷惠。」

[4:11] Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors."

『4-12』子曰：「放於利而行, 多怨。」

[4:12] Confucius 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] Confucius 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] Confucius said: "I don't worry abut 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] Confucius said: "Shan, my Way is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Way is to be sincere and fair, and that's it."

『4-16』子曰：「君子喩於義, 小人喩於利。」

[4:16] Confucius said: "The Superior Man is aware of Rightness, the inferior man is aware of advantage."

『4-17』子曰：「見賢思齊焉; 見不賢而内自省也。」

[4:17] Confucius 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] Confucius 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] Confucius 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] Confucius 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] Confucius 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] Confucius 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] Confucius 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] Confucius said: "The Superior Man desires to be hesitant in speech, but sharp in action."

『4-25』子曰：「德不孤, 必有鄰。」

[4:25] Confucius 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] Tzu Yu said: "In serving your prince, frequent remonstrance will lead to disgrace. With friends, frequent remonstrance will lead to separation."

5. 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 Kung 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 Yung 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 Tzu Chien: "He is a Superior 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＜4Ｃ50＞也。」

[5:4] Tzu Kung 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：「雍也仁而不佞。」子曰：「焉用佞 禦人以口給, 屢 憎於人。不知其仁, 焉用佞 」

[5:5] Someone said: "Yung is a humane man, but he is not sharp enough with his tongue." Confucius said, "Why does he need to be sharp with his tongue? If you deal with people by smooth talk, you will soon be disliked. I don't know if Yung is a humane man, but why should he have to be a clever speaker?"

『5-6』子使漆雕 開仕。對曰：「吾斯之未能信。」子説。

[5:6] Confucius encouraged Ch'i Tiao K'ai 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] Confucius said: "The Way is not practiced. I shall go ride a raft on the ocean— and I imagine Yu would go with me." Tzu Lu was very happy to hear this. Confucius said, "Yu 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 Po asked Confucius whether Tzu Lu was a humane man.

Confucius said, "I don't know."

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

Meng again asked: "What about Ch'iu?"

Confucius said, "Ch'iu 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 humane man."

Meng asked: "What about Ch'ih?"

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 humane 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 Tzu Kung said, "Who is superior, you or Hui?" Tzu Kung answered, saying: "How could I compare myself to Hui? He hears one point and understands the whole thing. I hear one point and understand another."

Confucius said, "You are not equal to him; you are right, you are not equal to him."

『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] Tsai Yu 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 Yu."

『5-11』子曰：「吾未見剛者。」或對曰：「申＜4424＞。」子曰：「＜4424＞也慾, 焉得剛 」

[5:11] Confucius said: "I have not yet met a really solid man." Someone said, "What about Shan Ch'ang?"

Confucius said, "Ch'ang 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] Tzu Kung said: "What I don't want done to me, I don't want to do to others."

Confucius said, "Tz'u, 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] Tzu Kung 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 Tzu 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] Tzu Kung asked: "How did Kung Wen Tzu 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』子謂子産, 「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 Tzu Chan had four characteristics of the Superior Man: In his private conduct he was courteous; in serving superiors he was respectful, in providing for the people he was kind; in dealing with the people he was just.

『5-17』子曰：「晏平仲善與人交, 久而敬之。」

[5:17] Confucius said: "Yen P'ing Chung 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, 必以告新令尹。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：「清矣。」曰：「仁矣乎 」子曰：「未之; 焉得仁 」

[5:19] Tzu Chang asked: "The Chief Minister Tzu 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."

Tzu Chang again asked: "When Ch'iu Tzu assassinated the prince of Ch'i, Ch'an Wen Tzu, 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 Ch'iu Tzu.' and he left it. Coming to another state he said, 'They are again just like the officer Ch'iu Tzu.' 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] Chi Wen Tzu 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] Confucius said: "When the Way prevailed in the state, Ning Wu Tzu showed his intelligence. When the Way declined in the state, he played stupid. Someone 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 Ch'an, he said, "I must return! I must return! My young disciples are wild 4 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] Confucius said: "Po Yi and Shu Chi did not keep others' former wrongdoings in mind, and so there was little resentment against them."

[Comment] Po Yi and Shu Chi 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] Confucius said: "Who said that Wei Shang Kai 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] Confucius said: "Clever words, a pretentious face and too-perfect courtesy: Tso Ch'iu Ming was ashamed of them. I am also ashamed of them. Concealing one's resentments and acting friendly to people: Tso Ch'iu Ming 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] Yen Yüan and Tzu Lu were by the Master's side. He said to them: "Why don't each of you tell me of your aspirations?"

Tzu 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."

Yen Yüan said, "I would like not to be proud of my good points and not to show off my works."

Tzu 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] Confucius 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] Confucius 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. 雍也

『6-1』子曰：「雍也可使南面。」

[6:1] Confucius said: "Yung 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] Chung Kung asked about Tzu-sang Po-tzu.

Confucius said, "He will do. He is easygoing."

Chung Kung 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, "Yung 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 Yen Hui. 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 Chung Kung said: "The calf of a brindled ox could be all red and have good horns.5 But even if we decide not to use it, would nature [lit. 'the mountains and rivers' ] cast it away?" 6

『6-7』子曰：「回也，其心三月不違仁，其餘則日月至焉而已矣。」

[6:7] Confucius said: "Hui could keep his mind on humaneness 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] Chi K'ang Tzu asked whether Chung Yu was capable of serving in the government.

Confucius said, "Yu is efficient. What problem could he have in handling government work?"

K'ang asked: "Is Tz'u capable of serving in the government?"

Confucius said, "Tz'u is intelligent. What problem could he have in handling government work?"

"And what about Ch'iu?"

Confucius said, "Ch'iu 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 Ch'i family sent to Min Tzu Ch'ien to ask him to govern P'i for them. Min Tzu Ch'ien said, "Please decline for me politely. If they pursue me further, I shall have to go live on the banks of the Wen River." 7

『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] Po Niu 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，回也 一簞食，一瓢飲，在陋巷，人不堪其憂，回也不改其樂。賢哉，回也 。」

[6:11] Confucius 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 Taoist thought, the term hsien ('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：「非不説子之道，力不足也。」子曰：「力不足者，中道而廢。今女畫。」

[6:12] Yen Ch'iu 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 Tzu Hsia: "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] Tzu Yu became the governor of Wu Chang. The Master said, "Have you got any good men working for you?"

He answered: "I have Tan-t'ai Mie-ming, who never takes short cuts in his work and does not come to my office 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] Confucius said: "Meng Chih Fan 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：「不有祝鮀之佞，而有宋朝之美，難乎免於今之世矣。」

[6:16] Confucius said: "Without the smooth speech of Preacher T'o or the good looks of Prince Chao of Sung, it is difficult to stay out of trouble in the present age."

『6-17』子曰：「誰能出不由戸。何莫由斯道也 」

[6:17] Confucius said: "Who can go out without using the door? So why doesn't any body 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] Confucius 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 Superior Man."

『6-19』子曰：「人之生也直，罔之生也幸而免。」

[6:19] Confucius 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] Confucius 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] Confucius 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 Ch'ih asked about the marks 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 marks of humaneness.

Confucius said, "Ah yes, humaneness. If you suffer first and then attain it, it can be called humaneness."

『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] Confucius 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] Confucius said: "The state of Ch'i, 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] Confucius said: "A cornered vessel without corners! Is it a cornered vessel or not?"

『6-26』宰我問曰：「仁者，雖告之曰，｢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] Tsai Wo asked: "If you tell a humane man that there is humaneness at the bottom of the well, will he climb into it?"

Confucius said, "Are you kidding? The Superior 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] Confucius said: "The Superior Man who studies culture extensively, and disciplines himself with propriety can keep from error."

『6-28』子見南子，子路不説。夫子矢之曰：「予所否者，天厭之 天厭之。」

[6:28] The Master visited Nan Tzu (a woman known for her sexual excesses) and Tzu Lu was displeased. The Master dealt with this, 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] Confucius 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] Tzu Kung 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 humane 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 humaneness."

7. 述而

『7-1』子曰：「述而不作, 信而好古, 竊比於我老彭。」

[7:1] Confucius 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 P'eng."

『7-2』子曰：「默而識之, 學而不厭, 誨人不倦, 何有於我哉 」

[7:2] Confucius said: "Keeping silent and thinking; studying without satiety, teaching others without weariness: these things come natural to me."

『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] Confucius 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] Confucius said: "I am really going down the drain. I have not dreamt of the Duke of Chou for a long time now."

『7-6』子曰：「志於道, 據於徳, 依於仁, 游於藝。」

[7:6] Confucius said: "Set your aspirations on the Way, hold to virtue, rely on your humaneness, 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] Confucius 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] Confucius 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 Yen Yüan:

When needed, acting

When not needed, concealing.

"Only you and I can do this."

Tzu 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 Tzu 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] Confucius 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』子之所慎：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 Ch'i, 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：「夫子爲衛君乎 」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 Yu said: "Is our Teacher in favor of the ruler of Wei?"

Tzu Kung said, "Well, I will go find out." He entered the Teacher's room and asked: "What kind of men were Po Yi and Shu Chi?"

Confucius said, "They were ancient worthies."

Tzu Kung asked: "Weren't they resented by anyone?"

Confucius said, "If you seek humaneness and attain it, what resentment can you incur?"

Tzu Kung came out and said, "He is not in favor of him"8 "

『7-16』子曰：「飯疏食飲水，曲肱而枕之，樂亦在其中矣。不義而富且貴，於我如浮雲。」

[7:16] Confucius 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] Confucius said: "If I could add 50 years to my life, I would study the Changes 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 Tzu Lu about Confucius. Tzu 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] Confucius 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] Confucius said: "When three men are walking together, there is one who can be my teacher. 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] Confucius said: "Heaven gave birth to the virtue within me. What can Huan T'ui9 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，虚而爲盈，約而爲泰，難乎有恆矣。」

[7:26] Confucius said: "I have not yet been able to meet a sage, but I would be satisfied to meet a Superior 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] Confucius 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』互郷難與言，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 Ho-hsiang, 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] Confucius 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 」巫馬期以告。子曰：「丘也幸，苟有過，人必知之。」

[7:31] The Minister of Rightness in Ch'an asked whether the Duke of Chao knew the rules of propriety.

Confucius said, "He did."

When Confucius left, the minister bowed to (his prince) Wu Ma Ch'i and went up to him, saying: "I have heard that the Superior 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 Ma Ch'i 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] Confucius said: "In literature, perhaps I am equal to others. But I cannot manifest the behavior of the Superior 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] Confucius said: "I dare not claim to be a sage or a humane man. But I strive for these without being disappointed, and I teach without becoming weary. This is what can be said of me."

Kung Hsi Hua said, "It is exactly these qualities that cannot be learned by the disciples."

[7:34] The Master was very sick, and Tzu Lu said that he would pray for him.

Confucius said, "is there such a thing?"

Tzu 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."

[7:35] Confucius said: "Luxury leads to laxity, frugality leads to firmness. It is better to be firm than to be lax."

[7:36] Confucius said: "The Superior Man is always at ease with himself. The inferior man is always anxious."

[7:37] The Master was mild yet strict, authoritative yet not mean, courteous, yet relaxed.

8. 泰伯

『8-1』子曰：「泰伯其可謂至徳也已矣。三以天下讓，民無得而稱焉。」

[8:1] Confucius said: "T'ai Po 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；慎而無禮則葸；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] Confucius 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 humaneness. If he does not forget his old friends, the people too, will not be fickle."

[8:3] Tseng Tzu 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] While Tseng Tzu was ill, Meng Cheng Tzu went to see him. Tseng Tzu 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 Superior 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] Tseng Tzu said: "Having ability, yet learning from the clumsy. Having much knowledge, but learning 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.10 "

[8:6] Tseng Tzu 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 Superior Man? He certainly is a Superior Man."

[8:7] Tseng Tzu said: "To be called a shih you must be open-minded as well as resolute, since your burden is heavy and your course is long. If you take humaneness as your burden, is it not heavy? If you continue to death, is it not long?"

[8:8] Confucius said: "Be aroused by poetry; structure yourself with propriety, refine yourself with music."

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

[8:10] Confucius said: "A man who enjoys boldness and hates poverty will be rebellious. If a man lacks humaneness and his dissatisfaction reaches an extreme, he will rebel."

[8:11] Confucius said: "Perhaps you could be as handsome and as talented as the Duke of Chou. But if you are arrogant or stingy, those good qualities will not be noticed."

[8:12] Confucius 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] Confucius 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, then 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] Confucius said: "If you don't have the official position, you can't plan the affairs of government."

[8:15] Confucius said: "After Music Master Chih took over, the finale of the Kuan Tsu was magnificent. How it filled my ears!"

[8:16] Confucius 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] Confucius said: "Study as if you have not reached your goal— as if you were afraid of losing what you have."

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

[Comment] Here we can see evidence of Confucius' clear understanding of governance by wu-wei or "non-manipulation," which is discussed at length in the Tao Te Ching and the Chuang Tzu.

[8:19] Confucius 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] 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 T'ang and Wu dynasties combined, they had as many ministers as you, with a woman and nine men. King Wen (of the Chou) controlled two-thirds of the empire, and with this, served the Yin. Indeed, the virtue of Chou can be called the epitome of virtue!"

[8:21] Confucius 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. 子罕

『9-1』子罕言，利，與命，與仁。

[9:1] The master never spoke about advantage in connection with destiny or in connection with humaneness.

[9:2] A man from Ta Hsiang 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] Confucius 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] There were four things the master had eliminated from himself: imposing his will, arbitrariness, stubbornness and egotism.

[9:5] There was fear for the Master's life when he was in the district of Kuang. He said, "King Wen11 has already died, but his culture 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 culture, what can the men of Kuang do to me?"

[9:6] A high minister asked Tzu Kung: "If your master is really a sage, why does he know so many skills12 ."

Tzu Kung 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 Superior Man? Of course it isn't."

Lao quoted Confucius as having said, "I didn't have an official position, therefore, I developed various skills."

[9:7] Confucius 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." 13

[9:8] Confucius said: "The Phoenix has not come, a tortoise has not come out of the river with a chart on it's back. Alas, I am finished." 14

[9:9] 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.

[9:10] Yen Yüan 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 is impeccable in his skillful guidance of men. 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."

[9:11] The Master was extremely ill, and Tzu Lu wanted the disciples to become Confucius' "ministers." 15

Confucius, during a remission in his illness, said, "Ah, Yu 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!"

[9:12] Tzu Kung 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."

[9:13] 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 Superior Man dwells with them, how could they be unruly?"

[9:14] Confucius 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."

[9:15] Confucius 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?"

[9:16] The Master, standing by a river, said, "It goes on like this, never ceasing day or night!"

[9:17] Confucius said: "I have never seen one who loves virtue as much as he loves sex."

[9:18] Confucius 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.

[9:19] Confucius said: "I teach him and he never slacks off. Aah, Hui!"

[9:20] The Master, speaking of Hui, said: "How rare is his type! I have seen him striving, and have never seen him rest."

[9:21] Confucius said: "There are some who sprout but do not blossom, some who blossom but do not bear fruit."

[9:22] Confucius 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."

[9:23] Confucius said: "Is anyone incapable of following words 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.

[9:24] Confucius 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."

[9:25] Confucius said: "You can snatch away the general of a large army, but you cannot snatch away the will of even the lowliest of men."

[9:26] Confucius said: "Standing in tattered work clothes among gentlemen clothed in fine furs without any embarrassment; it is Yu!"

Not harming, not coveting:

How can he do wrong? 16

Tzu Lu continuously chanted this. Confucius said, "With just this, how can you attain excellence?"

[9:27] Confucius said: "Only after it turns winter are we aware of the survival of the Pine and Cypress."

[9:28] Confucius said: "The wise are not confused, the humane are not anxious, the brave are not afraid."

[9:29] Confucius 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."

[9:30]

As the Almond Flowers

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. 郷黨

『10-1』孔子於郷黨，恂恂如也，似不能言者。其在宗廟朝廷，便便然；唯謹爾

[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.

[10:12] 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.

[10:14] When he entered the great ancestral temple, he asked about every detail.

[10:17] 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.

11. 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] Confucius said: "Common people develop their understanding of music and ritual earlier. The nobility develop these later. In terms of practicality, earlier development is better."

[11:3] Confucius said: "Hui is no help to me. He simply delights in everything I say."

[11:6] Chi K'ang Tzu asked which of the disciples loved to learn. Confucius replied: "Yen Hui did. Unfortunately he died young, and there has been no one like him since then."

[11:8] When Yen Yüan died, the master cried: "How cruel! Heaven is killing me! Heaven is killing me!"

[11:9] When Yen Hui 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?"

[11:10] When Yen Hui 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."

[11:11] 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] The men of Lu were rebuilding the Main Treasury. Min Tzu Ch'ien 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."

[11:14] Confucius had said, "What is the lute of Yu doing at my door?" and so the other disciples had begun to loose their respect for Tzu Lu (Yu). Confucius said, "Yu has ascended to the main hall, but has not yet entered the inner chambers."

[11:15] Tzu Kung 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