-
敏而好学，不耻下问。
He was of an active
nature and yet fond of learning, and he was not
ashamed to ask
and learn of his
inferiors.
十室之邑，必有忠信，如丘者焉，不如丘之好学也。
In a
hamlet of ten families, there may be found one
honourable and sincere as I am, but not
so fond of learning.
知之者，不如好之者，好之者，不如乐之者。
They who
know the truth are not equal to those who love it,
and they who love it are not equal to
those who delight in it.
学如不及，
犹恐失之。
Learn
as if you could not reach your object, and were
always fearing also lest you should
lose it.
『⒈３
』子曰：
“
巧言令色，鲜矣仁！
”
The Master said,
『⒈６』子曰：
“
弟子，入则孝，出则弟，谨而信，凡爱众，
而亲仁。行有余力，则以学文。
”
The Master said,
earnest and
truthful. He should overflow in love to all, and
cultivate the friendship of the good. When he has
time
and opportunity, after the
performance of these things, he should employ them
in polite studies.
『⒈７』子夏曰：
“
贤贤易色；事父母，能竭其力；事君，能致其身；于朋友交，言而
有信。虽曰未学，吾必谓之学矣。
”
Tsze-hsia said,
the
virtuous; if, in serving his parents, he can exert
his utmost strength; if, in serving his prince, he
can devote his
life; if, in his
intercourse with his friends, his words are
sincere:-although men say that he has not learned,
I will
certainly say that he has.
『⒈９』曾子曰：
“
慎终，追远，民德归厚
矣。
”
The
philosopher Tsang said,
followed
when
long
gone
with
the
ceremonies
of
sacrifice;-then the
virtue
of
the
people
will
resume
its
proper
excellence.
『⒈１５』子贡曰：
“
贫而无谄，富而无骄，何如？
”
< br>子曰：
“
可也；未若贫而乐，富而好礼者也。
”
子
贡曰：
“
诗云：
?
如切如磋，如琢如磨
?
，其斯之谓与？
”
子曰：
“
赐也，始可与言诗已矣，告诸往而知来者。
”
Tsze-kung said,
who
is
not
proud?
The
Master replied,
will
do;
but
they
are
not
equal
to
him,
who,
though
poor,
is
yet
cheerful, and to him, who, though rich,
loves the rules of propriety.
Poetry,
'As
you
cut
and
then
file,
as
you
carve
and
then
polish.'-The
meaning
is
the
same,
I
apprehend,
as
that
which you have just
expressed.
one point, and he knew its
proper sequence.
『⒉２』子曰：
< br>“
诗三百，一言以蔽之，曰：
?
思无邪
?
。
”
The Master said,
in one
sentence 'Having no depraved thoughts.'
『⒊１
』孔子谓季氏，
“
八佾舞於庭，是可忍也，孰不可忍也？
”
Confucius said of
the head of the Chi family, who had eight rows of
pantomimes in his area,
do this, what
may he not bear to do?
『⒊１５』子入太庙，每事问。或
曰：
“
孰谓鄹人之子知礼乎？入太庙，每事问。
”
子
闻之，曰：
“
是礼也。
”
The Master, when he entered the grand
temple, asked about everything. Some one said,
of the man of Tsau knows the rules of
propriety! He has entered the grand temple and
asks about everything.
1
Master heard the remark, and said,
『⒊１８』子曰：
“
事君尽礼，人以为谄也
。
”
The Master
said,
to be flattery.
『⒊２０』子曰：
“
关雎，乐而不淫，哀而不伤。
”
The Master said,
being
hurtfully excessive.
『⒊２５』子谓韶，
“
尽美矣，又尽善也。
”
谓
武，
“
尽美矣，未尽善也。
”
The Master said of the Shao
that it was perfectly beautiful and also perfectly
good. He said of the Wu that it
was
perfectly beautiful but not perfectly good.
『⒋３』子曰：
“
唯仁者能好人，能恶人。
”
The Master
said,
『⒋４』子曰：
“
< br>苟志於仁矣，无恶也。
”
The Master said,
『⒋１
１』子曰：
“
君子怀德，小人怀土；君子怀刑，小人怀惠。
”
The
Master
said,
superior
man
thinks
of
virtue;
the
small
man
thinks
of
comfort.
The
superior
man
thinks of the sanctions of law; the
small man thinks of favors which he may
receive.
『⒋１２』子曰：
“
放於利而行，多怨。
”
The Master said:
『⒋１
４』子曰：
“
不患无位，患所以立。不患莫己知，求为可知也。
”
The Master
said,
myself for one. I am not
concerned that I am not known, I seek to be worthy
to be known.
『⒋１７』子曰：
“
见贤思齐焉，见不贤而
内自省也。
”
The
Master
said,
we
see
men
of
worth,
we
should
think
of
equaling
them;
when
we
see
men
of
a
contrary character, we should turn
inwards and examine ourselves.
『⒋１９』子曰：<
/p>
“
父母在，不远游，游必有方。
”
The Master said,
he
must have a fixed place to which he
goes.
『⒋２０』子曰：
“
三年无改於父之道，可谓孝矣。
”
The Master said,
『⒋２
１』子曰：
“
父母之年，不可不知也。一则以喜，一则以惧。<
/p>
”
The Master said,
for joy and for fear.
『⒋２
５』子曰：
“
德不孤，必有邻。
”
The Master said,
『⒌１０』宰予昼寝。子曰：
“
朽木不可雕也，粪土之墙不可（木亏）也；於予与何诛？
”
子曰：
“
始
吾於人也，
听其言而信其行；今吾於人也，听其言而观其行。於予与改是。
”
Tsai Yu being asleep during the
daytime, the Master said,
will not
receive the trowel. This Yu,-what is the use of my
reproving him?
The Master said,
Now
my
way
is
to
hear
their
words,
and
look
at
their
conduct.
It
is
from
Yu
that
I
have
learned
to
make
this
change.
『⒌１５』子贡问曰：
“
孔文子何以谓之
?
文<
/p>
?
也？
”
子曰：
“
敏而好学，不耻下问，是谓之
?
文
?
也。
”
Tsze-kung asked, saying,
2
The Master
said,
learn of his inferiors!-On these
grounds he has been styled Wan.
『⒌２
０』季文子三思而后行。子闻之，曰：
“
再，斯可矣。
”
Chi Wan thought
thrice, and then acted. When the Master was
informed of it, he said,
『⒌２２』子在陈，曰：
“
归与！归与！吾党之小子狂简，斐然成章，不知所以裁之。
”
When the Master was
in Ch'an, he said,
ambitious and too
hasty. They are accomplished and complete so far,
but they do not know how to restrict and
shape themselves.
『⒍１
９』子曰：
“
人之生也直，罔之生也幸而免。
< br>”
The Master said,
death is the effect of mere good
fortune.
『⒍２３』子曰：
“
知者乐水，仁者乐山。知者动，仁者静。知者乐，仁者寿。
”
< br>
The Master said,
virtuous are tranquil. The wise are
joyful; the virtuous are long-lived.
『⒎１
』子曰：
“
述而不作，信而好古，盗比於我老彭。
”
The Master said,
myself with our old P'ang.
『⒎３
』子曰：
“
德之不修，学之不讲，闻义不能从，不善不能改，是
吾忧也。
”
The Master
said,
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.
『⒎４』子之燕居，申申如也，夭夭如也。
< br>”
When the Master was
unoccupied with business, his manner was easy, and
he looked pleased.
『⒎８』子曰：
< br>“
不愤不咎，不悱不发。举一隅不以三隅反，则不复也。
”
The Master said,
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.
『⒎１２』子曰：
“
富而可求也，谁执鞭之士，吾亦为之。如不可求，从吾所好。
”
The Master said,
hand
to get them, I will do so. As the search may not
be successful, I will follow after that which I
love.
『⒎１４』子在齐闻韶，三月不知肉味，曰：
“
不图为乐之至於斯也。
”
When the Master was in Ch'i, he heard
the Shao, and for three months did not know the
taste of flesh.
not think'
『⒎１
６』子曰：
“
饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而
富且贵，於我如浮云。
”
The
Master said,
joy in the midst of these
things. Riches and honors acquired by
unrighteousness, are to me as a floating
cloud.
『⒎１７』子曰：
“
加我数年，五十以学易，可以无大过矣。
”
The Master said,
might come
to be without great faults.
『⒎１８』子所雅言，诗、书、执礼，皆雅言也。
The Master's
frequent themes
of discourse were-the
Odes, the
History, and the
maintenance of the
Rules of
Propriety. On all these he
frequently discoursed.
『⒎２５』子以四教：文，行，忠，信。
There were four things which the Master
taught,-letters, ethics, devotion of soul, and
truthfulness.
3
『⒎２
８』子曰：
“
盖有不知而作之者，我无是也。多闻，择其善者而
从之；多见而识之；知之次也。
”
The
Master
said,
may
be
those
who
act
without
knowing
why.
I
do
not
do
so.
Hearing
much
and
selecting
what
is
good
and
following
it;
seeing
much
and
keeping
it
in
memory:
this
is
the
second
style
of
knowledge.
『⒎３
０』子曰：
“
仁远乎哉？我欲仁，斯仁至矣。
< br>”
The Master said,
『⒎３８』子温而厉，威而不猛，恭而安。
The Master was mild, and yet dignified;
majestic, and yet not fierce; respectful, and yet
easy.
『
8.3
』曾子有疾，召
门弟子曰：
「启予足！启予手！诗云：
【战战兢兢，如临深渊，
如履薄冰。
】而今
而後，吾知免夫！小子！
」
The
philosopher
Tsang
being
ill,
he
cared
to
him
the
disciples
of
his
school,
and
said,
my
feet,
uncover my hands. It
is said in the Book of Poetry, 'We should be
apprehensive and cautious, as if on the brink of a
deep gulf, as if treading on thin ice,
I and so have I been. Now and hereafter, I know my
escape from all injury to
my person. O
ye, my little children.
『
8.4<
/p>
』曾子有疾，孟敬子问之。曾子言曰：
「鸟之将死，其鸣也哀；人
之将死，其言也善。君子所贵
乎道者三：动容貌，斯远暴慢矣；正颜色，斯近信笑；出辞
气，斯远鄙倍矣。笾豆之事，则有司存。
」
The philosopher Tsang being
ill, Meng Chang went to ask how he was. Tsang said
to him,
about to die, its notes are
mournful; when a man is about to die, his words
are good.
his deportment
and manner he keep from violence and heedlessness;
that in regulating his countenance he keep
near to sincerity; and that in his
words and tones he keep far from lowness and
impropriety. As to such matters as
attending to the sacrificial vessels,
there
are the proper
officers for them.
『
8.7
』曾子曰：
“
士，不可以不弘毅，任重而道远。仁以
为己任，不亦重乎，死而後已，不亦远乎。
”
The philosopher Tsang said,
burden is heavy and his course is long.
heavy? Only with death does his course
stop;-is it not long?
『
8.14<
/p>
』子曰：
“
不在其位，不谋其政。
”
The Master said,
its duties.
『
8.15<
/p>
』子曰：
“
师挚之始，关睢之乱，洋洋乎
盈耳哉。
”
The Master
said,
magnificent;-how it filled the ea
rs!
『
8.17
』子曰：
“
学如不及，犹恐失之。
”
The Master said,
lose it.
『
9.4
』子绝四，毋意，毋必，毋固，毋我。
There were four things from which the
Master was entirely free. He had no foregone
conclusions, no arbitrary
predeterminations, no obstinacy, and no
egoism.
『
9.8
』子曰：<
/p>
「吾有知乎哉？无知也。有鄙夫问於我，空空如也；我叩其两端而竭焉。
< br>」
The
Master
said,
I
indeed
possessed
of
knowledge?
I
am
not
knowing.
But
if
a
mean
person,
who
appears quite empty-like, ask anything
of me, I set it forth from one end to the other,
and exhaust it.
『
9.14
< br>』子欲居九夷。或曰：
“
陋，如之何？
< br>”
子曰：
“
君子居之，何陋之有
！
”
The Master
was wishing to go and live among the nine wild
tribes of the east.
4
Some one said,
among them,
what rudeness would there be?
『
9.15
』子曰：
“
吾自卫反鲁，
然後乐正，雅颂，各得其所。
”
The Master said,
songs and
Praise songs all found their proper places.
『
9.17
』子在川上曰：
“
逝者如斯夫！不舍昼夜。
”
The Master standing by a stream, said,
『
9.23
』子曰：
< br>“
後生可畏，焉知来者之不如今也？四十五十而无闻焉，斯亦不足畏也已！
”
The Master said,
our present? If he reach the age of
forty or fifty, and has not made himself heard of,
then indeed he will not be
worth being
regarded with respect.
『
9.25<
/p>
』子曰：
“
主忠信。毋友不如己者。过，
则勿惮改。
”
The
Master said,
When you have faults, do
not fear to abandon them.
『
9.
28
』子曰：
“
岁寒，然後知松柏之後
雕也。
”
The Master
said,
lose their leaves.
『
9.29
』子曰：
“
知者不惑；仁者不忧；勇者不惧。
”
The Master said,
食不语，寝不言。
When eating, he did not converse. When
in bed, he did not speak.
『
10.8
』席不正不坐。
If his mat was not straight, he
did not sit on it.
『
10.14
』入太庙，每事问。
When he entered the ancestral temple
of the state, he asked about everything.
迅雷，风烈必变。
. On a
sudden clap of thunder, or a violent wind, he
would change countenance.
“
不言，言必有中。
”
The Master said,
『
11.16
』子贡问：
“
< br>师与商也孰贤？
”
子曰：
“
师也过，商也不及。
”
曰：
“
然则师愈
与？
”
子曰：
“
过犹不及。<
/p>
”
Tsze-kung asked
which of the two, Shih or Shang, was the superior.
The Master said,
due mean, and Shang
does not come up to it.
The Master said,
赤也为之小，孰能为之大！
」
If Ch'ih were to be a small assistant
in these services, who could be a great one?
『
12.1
』
颜渊
问
“
仁
”
。<
/p>
子曰：
“
克己复礼，
为仁。
一日克己复礼，
天下归仁焉。
为仁由己，
而由仁乎哉？
”
颜渊曰：
“
请问其目？
”
子曰：
“
非礼勿视，非礼勿听，非礼勿言，非礼勿动。
yen yuan asked about perfect
virtue. the master said,
virtue. if a
man can for one day subdue himself and return to
propriety, an under heaven will ascribe perfect
virtue
to him. is the practice of
perfect virtue from a man himself, or is it from
others?
yen
yuan said,
propriety; listen not to what is
contrary to propriety; speak not what is contrary
to propriety; make no movement
which is
contrary to propriety.
5