子曰、學而時習之、不亦說乎。有朋自遠方來、不亦樂乎。人不知而不慍、不亦君子乎。 子曰、巧言令色、鮮矣仁。 曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。 子曰、弟子、入則孝、出則弟、謹而信、汎愛眾、而親仁、行有餘力、則以學文。 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。 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。 子曰、不患人之不己知、患不知人也。 子曰、為政以德、譬如北辰、居其所、而眾星共之。 子曰、詩三百、一言以蔽之、曰、思無邪。 子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、曾是以為孝乎。 子曰、溫故而知新、可以為師矣。 子曰、君子不器。 子貢問君子、子曰、先行其言、而後從之。 子曰、君子周而不比、小人比而不周。 子曰、學而不思則罔、思而不學則殆。 子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。 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。 子曰、里仁為美、擇不處仁、焉得知。 子曰、惟仁者、能好人、能惡人。 子曰、君子之於天下也、無適也、無莫也、義之與比。 子曰、君子懷德、小人懷土、君子懷刑、小人懷惠。 子曰、放於利而行、多怨。 子曰、不患無位、患所以立、不患莫己知、求為可知也。 子曰、君子喻於義、小人喻於利。 子曰、見賢思齊焉、見不賢而內自省也。 子曰、父母在、不遠遊、遊必有方。 子曰、父母之年、不可不知也、一則以喜、一則以懼。 子曰、古者言之不出、恥躬之不逮也。 子曰、以約、失之者鮮矣。 子曰、君子欲訥於言、而敏於行。 子曰、德不孤、必有鄰。 子游曰、事君數、斯辱矣、朋友數、斯疏矣。 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。 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。 子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義。 子曰、晏平仲善與人交、久而敬之。 季文子三思而後行。子聞之曰、再、斯可矣。 子曰、已矣乎、吾未見能見其過、而內自訟者也。 子曰、十室之邑、必有忠信、如丘者焉、不如丘之好學也。 子曰、述而不作、信而好古、竊比於我老彭。 子曰、默而識之、學而不厭、誨人不倦、何有於我哉。 子曰、德之不脩、學之不講、聞義不能徙、不善不能改、是吾憂也。 子之燕居、申申如也、夭夭如也。 子曰、志於道。據於德。依於仁。游於藝。 子曰、自行束脩以上、吾未嘗無誨焉。 子曰、不憤不啟、不悱不發、舉一隅、不以三隅反、則不復也。 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。 葉公問孔子於子路、子路不對。子曰、女奚不曰、其為人也、發憤忘食、樂以忘憂、不知老之將至云爾。 子曰、我非生而知之者、好古、敏以求之者也。 子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。 子以四教、文、行、忠、信。 子釣而不綱、弋不射宿。 子與人歌、而善、必使反之、而後和之。 子曰、奢則不孫、儉則固、與其不孫也、寧固。 子曰、君子坦蕩蕩、小人長戚戚。 子溫而厲、威而不猛、恭而安。 子曰、由、知德者鮮矣。 子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其大夫之賢者、友其士之仁者。 子曰、人無遠慮、必有近憂。 子曰、已矣乎、吾未見好德如好色者也。 子曰、躬自厚、而薄責於人、則遠怨矣。 子曰、群居終日、言不及義、好行小慧、難矣哉。 子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。 子曰、君子病無能焉、不病人之不己知也。 子曰、君子求諸己、小人求諸人。 子曰、君子矜而不爭、群而不黨。 子曰、君子不以言舉人、不以人廢言。 子貢問曰、有一言、而可以終身行之者乎。子曰、其恕乎、己所不欲、勿施於人。 子曰、眾惡之、必察焉、眾好之、必察焉。 子曰、人能弘道、非道弘人。 子曰、過而不改、是謂過矣。 子曰、當仁、不讓於師。 子曰、有教、無類。 子曰、道不同、不相為謀。 子曰、辭、達而已矣。 子曰、性相近也、習相遠也。 子曰、禮云禮云、玉帛云乎哉、樂云樂云、鍾鼓云乎哉。 子曰、道聽而塗說、德之棄也。 子曰、予欲無言。子貢曰、子如不言、則小子何述焉。子曰、天何言哉、四時行焉、百物生焉、天何言哉。 子曰、飽食終日、無所用心、難矣哉、不有博奕者乎、為之猶賢乎已。

The Master said: To learn and practice it at the right times, isn’t that a pleasure? To have a friend come from far away, isn’t that a joy? To go unrecognized by others and feel no resentment, isn’t that the mark of a gentleman? The Master said: Clever words and a smooth face seldom go with goodness. Master Zeng said: Each day I examine myself on three points: Have I been disloyal when making plans for others? Have I been untrustworthy in dealing with friends? Have I failed to review what was handed down to me? The Master said: Young people should show filial duty at home and respect for elders outside it, be careful and trustworthy, love people widely and keep close to the good. If they have strength left over, let them spend it on culture. The Master said: A gentleman who is not serious will not be respected, and his learning will not hold firm. Put loyalty and good faith first. Have no friend who is not your equal. When you make a mistake, do not be afraid to fix it. The Master said: A gentleman does not look for a full stomach or a comfortable home, is quick in his work and careful in his speech, and goes to those who have the Way to be set straight. Such a man can be called eager to learn. The Master said: Do not worry that others do not know you; worry that you do not know others. The Master said: One who governs by virtue is like the North Star, which stays in its place while all the stars turn toward it. The Master said: The Odes number three hundred, yet one saying can cover them all. It is this: No crooked thoughts. Zixia asked about filial duty. The Master said: The hard part is the look on your face. When there is work, the young people do it; when there is food and drink, the elders are served. Is that all it takes to be called filial? The Master said: One who reviews the old and so learns the new is fit to be a teacher. The Master said: A gentleman is not a vessel. Zigong asked about the gentleman. The Master said: He first carries out what he says, and only then speaks in line with it. The Master said: A gentleman is broad in sympathy and does not take sides; a petty person takes sides and is not broad. The Master said: Learning without thinking leaves a person lost; thinking without learning leaves a person in danger. The Master said: You, shall I teach you what knowing is? To know a thing is to know it; not to know it is to say you do not know; that is what it is to know. The Master said: A person without good faith is of no use that I can see. A big cart without its yoke-bar, a small cart without its yoke-bar, how could either move? The Master said: It is fine to live where goodness is. If you choose a home without goodness, how can you call yourself wise? The Master said: Only a good person can love others and dislike them. The Master said: In dealing with the world, a gentleman is not set for anything or against anything; he goes along with what is right. The Master said: A gentleman thinks of virtue; a petty person thinks of home comforts. A gentleman thinks of the law; a petty person thinks of favors. The Master said: A person who acts by what pays will be much resented. The Master said: Do not worry about having no position; worry about what you need to hold one. Do not worry that no one knows you; seek to be worth knowing. The Master said: A gentleman understands what is right; a petty person understands what pays. The Master said: When you see a worthy person, think of becoming his equal; when you see an unworthy one, look inward and examine yourself. The Master said: While your parents are alive, do not travel far; if you do travel, have a set destination. The Master said: The age of your parents must always be known: on one side it is a reason for gladness, on the other a reason for fear. The Master said: The people of old kept their words back, ashamed that their own actions might fall short. The Master said: By keeping within limits, those who go wrong are few. The Master said: A gentleman wants to be slow to speak and quick to act. The Master said: Virtue is never alone; it always has neighbors. Ziyou said: In serving a ruler, to press him again and again brings disgrace; with friends, to press them again and again brings distance. Zigong said: What I do not want others to do to me, I likewise want to avoid doing to them. The Master said: Ci, that is beyond your reach. Zigong said: What the Master shows of his learning and manners we are able to hear; but what he says about human nature and the course of Heaven we are not able to hear. The Master spoke of Zichan: he had four of the gentleman’s ways. In his own conduct he was courteous; in serving his superiors, respectful; in caring for the people, kind; in employing the people, just. The Master said: Yan Pingzhong was good at friendship; even after a long time he still treated them with respect. Ji Wenzi thought three times before he acted. The Master heard of it and said: Twice is enough. The Master said: I give up! I have yet to see anyone who can see his own faults and bring the charge against himself inwardly. The Master said: In a town of ten households there are sure to be people as loyal and trustworthy as I am, but none who love learning as I do. The Master said: I pass things on and do not make them up; I trust the ancient ways and love them. In this I would quietly set myself beside our Lao Peng. The Master said: To take things in silently and remember them, to study and not tire of it, to teach others and not grow weary: which of these do I have? The Master said: Virtue not cultivated, learning not discussed, hearing what is right and being unable to move toward it, knowing what is wrong and being unable to change it: these are what trouble me. When the Master was at ease at home, he was relaxed and unhurried and cheerful in look. The Master said: Set your heart on the Way. Rely on virtue. Lean on goodness. Move freely among the arts. The Master said: From anyone who brought a bundle of dried meat or more, I never refused to teach him. The Master said: I do not open the door for one who is not eager, or draw out the words of one who is not struggling to say them. If I show one corner of a subject and he cannot come back with the other three, I will not teach it again. The Master said: Coarse rice to eat, water to drink, a bent arm for a pillow: there is joy in this too. Wealth and rank got by wrong means are to me like floating clouds. The Duke of She asked Zilu about Confucius, and Zilu did not answer. The Master said: Why did you not say, He is the sort of man who forgets his meals when he is eager to learn, forgets his troubles in his joy, and does not notice that old age is on its way? The Master said: I was not born knowing things. I love the ancient ways and have worked hard to seek them. The Master said: Walking with two others, I am sure to find a teacher among them. I pick out their good points and follow them; I see their bad points and correct them in myself. The Master taught four things: culture, conduct, loyalty, and good faith. The Master fished but not with a net; he used a corded arrow, but never shot at a roosting bird. When the Master sang with others and they sang well, he always had them repeat it, and then joined in. The Master said: Extravagance makes people overbearing; thrift makes them narrow. Rather than be overbearing, better to be narrow. The Master said: A gentleman is calm and open; a petty person is always full of worry. The Master was gentle yet firm, dignified but not fierce, respectful yet at ease. The Master said: You, those who understand virtue are few. Zigong asked how to practice goodness. The Master said: A craftsman who wants his work to go well must first sharpen his tools. When you live in a state, serve the worthiest of its high officials and befriend the good among its scholars. The Master said: A person who does not plan far ahead will have trouble close at hand. The Master said: I give up! I have never seen anyone love virtue as people love a beautiful face. The Master said: Ask much of yourself and little of others, and resentment will keep far away. The Master said: Spending all day together in a crowd, never speaking of what is right, and fond of showing off small cleverness: it is hard to know what to do with such people! The Master said: A gentleman takes rightness as his core, carries it out by ritual, speaks it with humility, and completes it with good faith. That is a gentleman! The Master said: A gentleman is troubled by his own lack of ability; he is not troubled that others do not know him. The Master said: A gentleman looks to himself; a petty person looks to others. The Master said: A gentleman is dignified but does not quarrel; he joins with others but forms no cliques. The Master said: A gentleman does not promote a person for his words, nor throw out words because of the person. Zigong asked, Is there one word a person can follow all his life? The Master said: Perhaps it is consideration for others: what you yourself do not want, do not do to others. The Master said: When the crowd dislikes a person, look into it yourself; when the crowd likes a person, look into it yourself. The Master said: A person can broaden the Way; the Way cannot broaden a person. The Master said: To make a mistake and not correct it: that is what a real mistake is. The Master said: When it comes to goodness, do not give way even to your teacher. The Master said: Teach everyone, and sort no one by class. The Master said: Those whose ways differ do not make plans together. The Master said: Words need only get the meaning across. The Master said: By nature people are close to one another; by habit they grow far apart. The Master said: Ritual, ritual, they say! Does that mean jade and silk? Music, music, they say! Does that mean bells and drums? The Master said: To hear something on the road and repeat it on the road is to throw virtue away. The Master said: I wish to say nothing. Zigong said: If you do not speak, Master, what will we, your pupils, have to pass on? The Master said: Does Heaven speak? The four seasons run their course; all creatures grow. Does Heaven speak? The Master said: To eat one’s fill all day and put one’s mind to nothing, what can come of that! Are there not board games? Even playing them is better than idling.

1. The Master said, ‘Is it not pleasant to learn with a constant perseverance and application? 2. ‘Is it not delightful to have friends coming from distant quarters?’ 3. ‘Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?’ The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’ The philosopher Tsang said, ‘I daily examine myself on three points:—whether, in transacting business for others, I may have been not faithful;—whether, in intercourse with friends, I may have been not sincere;—whether I may have not mastered and practised the instructions of my teacher.’ 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.’ 1. The Master said, ‘If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. 2. ‘Hold faithfulness and sincerity as first principles. 3. ‘Have no friends not equal to yourself. 4. ‘When you have faults, do not fear to abandon them.’ 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.’ The Master said, ‘I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.’ 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.’ 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.”’ 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?’ 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.’ The Master said, ‘The accomplished scholar is not a utensil.’ Tsze-kung asked what constituted the superior man. The Master said, ‘He acts before he speaks, and afterwards speaks according to his actions.’ The Master said, ‘The superior man is catholic and no partisan. The mean man is partisan and not catholic.’ The Master said, ‘Learning without thought is labour lost; thought without learning is perilous.’ 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.’ The Master said, ‘I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the cross-bar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?’ The Master said, ‘It is virtuous manners which constitute the excellence of a neighbourhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?’ The Master said, ‘It is only the (truly) virtuous man, who can love, or who can hate, others.’ 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.’ The Master said, ‘The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.’ The Master said, ‘He who acts with a constant view to his own advantage will be much murmured against.’ 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.’ The Master said, ‘The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.’ The Master said, ‘When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.’ 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.’ 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.’ 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.’ The Master said, ‘The cautious seldom err.’ The Master said, ‘The superior man wishes to be slow in his speech and earnest in his conduct.’ The Master said, ‘Virtue is not left to stand alone. He who practises it will have neighbours.’ Tsze-yu said, ‘In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.’ 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.’ 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.’ The Master said of Tsze-ch‘an that he had four of the characteristics of a superior man:—in his conduct of himself, he was humble; in serving his superiors, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just.’ 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.’ Chi Wan thought thrice, and then acted. When the Master was informed of it, he said, ‘Twice may do.’ The Master said, ‘It is all over! I have not yet seen one who could perceive his faults, and inwardly accuse himself.’ The Master said, ‘In a hamlet of ten families, there may be found one honourable and sincere as I am, but not so fond of learning.’ The Master said, ‘A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P‘ang.’ The Master said, ‘The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:—which one of these things belongs to me?’ The Master said, ‘The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:—these are the things which occasion me solicitude.’ When the Master was unoccupied with business, his manner was easy, and he looked pleased. 1. The Master said, ‘Let the will be set on the path of duty. 2. ‘Let every attainment in what is good be firmly grasped. 3. ‘Let perfect virtue be accorded with. 4. ‘Let relaxation and enjoyment be found in the polite arts.’ The Master said, ‘From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one.’ The Master said, ‘I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.’ The Master said, ‘With coarse rice to eat, with water to drink, and my bended arm for a pillow;—I have still joy in the midst of these things. Riches and honours acquired by unrighteousness are to me as a floating cloud.’ 1. The duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him. 2. The Master said, ‘Why did you not say to him,—He is simply a man, who in his eager pursuit (of knowledge) forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?’ The Master said, ‘I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there.’ The Master said, ‘When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.’ There were four things which the Master taught,—letters, ethics, devotion of soul, and truthfulness. The Master angled,—but did not use a net. He shot,—but not at birds perching. When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice. The Master said, ‘Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate.’ The Master said, ‘The superior man is satisfied and composed; the mean man is always full of distress.’ The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy. The Master said, ‘Yu, those who know virtue are few.’ Tsze-kung asked about the practice of virtue. The Master said, ‘The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any State, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.’ The Master said, ‘If a man take no thought about what is distant, he will find sorrow near at hand.’ The Master said, ‘It is all over! I have not seen one who loves virtue as he loves beauty.’ The Master said, ‘He who requires much from himself and little from others, will keep himself from being the object of resentment.’ The Master said, ‘When a number of people are together, for a whole day, without their conversation turning on righteousness, and when they are fond of carrying out the suggestions of a small shrewdness;—theirs is indeed a hard case.’ The Master said, ‘The superior man in everything considers righteousness to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.’ The Master said, ‘The superior man is distressed by his want of ability. He is not distressed by men’s not knowing him.’ The Master said, ‘What the superior man seeks, is in himself. What the mean man seeks, is in others. The Master said, ‘The superior man is dignified, but does not wrangle. He is sociable, but not a partizan.’ The Master said, ‘The superior man does not promote a man simply on account of his words, nor does he put aside good words because of the man.’ Tsze-kung asked, saying, ‘Is there one word which may serve as a rule of practice for all one’s life?’ The Master said, ‘Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.’ The Master said, ‘When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.’ The Master said, ‘A man can enlarge the principles which he follows; those principles do not enlarge the man.’ The Master said, ‘To have faults and not to reform them,—this, indeed, should be pronounced having faults.’ The Master said, ‘Let every man consider virtue as what devolves on himself. He may not yield the performance of it even to his teacher.’ The Master said, ‘In teaching there should be no distinction of classes.’ The Master said, ‘Those whose courses are different cannot lay plans for one another.’ The Master said, ‘In language it is simply required that it convey the meaning.’ The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide apart.’ The Master said, ‘“It is according to the rules of propriety,” they say.—“It is according to the rules of propriety,” they say. Are gems and silk all that is meant by propriety? “It is music,” they say.—“It is music,” they say. Are bells and drums all that is meant by music?’ The Master said, ‘To tell, as we go along, what we have heard on the way, is to cast away our virtue.’ 1. The Master said, ‘I would prefer not speaking.’ 2. Tsze-kung said, ‘If you, Master, do not speak, what shall we, your disciples, have to record?’ 3. The Master said, ‘Does Heaven speak? The four seasons pursue their courses, and all things are continually being produced, but does Heaven say anything?’ The Master said, ‘Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chessplayers? To be one of these would still be better than doing nothing at all.’