Öž

THE ANALECTS OF CONFUCIUS

Translated by James Legge (1815–1897)
Typeset by Yi Su ([email protected])

1 x , BOOK I. HSIO R.
, à À Pð x BÒK ¦ªN ŒÀ ê
`¹† ¦ N À º å M ¦ PN

1.1 CHAPTER I.
1. The Master said, ‘Is it not pleasant to learn with a constant perseverance and appli-
cation?
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?’
,Œà À Pð vºº_] }¯ ®ã }¯
}\‚ *K _ ŒÀ PÙ, ,Ë S ]

1.2 CHAP. II.

1. The philosopher Yu said, ‘They are few who, being filial and fraternal, are fond of
offending against their superiors. There have been none, who, not liking to offend
against their superiors, have been fond of stirring up confusion.
2. ‘The superior man bends his attention to what is radical.
_ vºÁK,
, à Pð ç är ®ãÁ
,Ûà þPð >å >« ºº àN ˤ
á N ³ ÒN
That being established, all practical courses naturally grow up. Filial piety and
fraternal submission!— are they not the root of all benevolent actions?’

1
1.3 CHAP. III.
The Master said, ‘Fine words and an insinuating appearance are seldom associated
with true virtue.’

1.4 CHAP. IV.

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 inter-
course with friends, I may have been not sincere;— whether I may have not mastered
and practised the instructions of my teacher.’
,”à Pð SCXK l‹ á À( º • åB
,mà Pð P eG] úG 9 á á > ªÁ
L › Gåx‡
, à P ð ââ r ‹6Í ýív› ‹ ýôv«

1.5 CHAP. V.
The Master said, ‘To rule a country of a thousand chariots, there must be reverent
attention to business, and sincerity; economy in expenditure, and love for men; and
the employment of the people at the proper seasons.’

1.6 CHAP. VI.

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.’

1.7 CHAP. VII.

Tsze-hsia said, ‘If a man withdraws his mind from the love of beauty, and applies
it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his
utmost strength;
ˤ á Öð*x >Å Kxã
,kà À Pð P Í G xG ú ŒÀ ;
àá À !Ë ‚ñ ÛÀ NGÿš9
,]à þPð NBý` ·xšã
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.’

2
1.8 CHAP. VIII.
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.’

1.9 CHAP. IX.

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

,Aà À P½O¼P¢ð +Pó¼/¦_ Å^v? B

K ‘ K ŒÀ P¢ð +P«dodmd d“ å—K
+PKB K_ vøpNºKBK
A à Pð 6( Àv× 6’ ÀvL t!9¼6KS
ï ]ã

1.10 CHAP. X.
1. Tsze-ch’in asked Tsze-kung, saying, ‘When our master comes to any country, he does
not fail to learn all about its government. Does he ask his information? or is it given
to him?’

2. Tsze-kung said, ‘Our master is benign, upright, courteous, temperate, and com-
plaisant, and thus he gets his information. The master’s mode of asking information!—
is it not different from that of other men?’

1.11 CHAP. XI.

The Master said, ‘While a man’s father is alive, look at the bent of his will; when his
father is dead, look at his conduct. If for three years he does not alter from the way
of his father, he may be called filial.’

AŒà À Pð ®K( Œº´ H‹KS ¯ºŽ

'1 K ŒÀ @ L åŒ Œ å®ÀK ¦ ïL_
A à Pð áѼ© ï©_ mѼ® `e±_ à
1v ª ¦ï—_
AÛà Pð Pß!B

3
1.12 CHAP. XII.
1. The philosopher Yu said, ‘In practising the rules of propriety, a natural ease is to be
prized. In the ways prescribed by the ancient kings, this is the excellent quality, and
in things small and great we follow them.

2. ‘Yet it is not to be observed in all cases. If one, knowing how such ease should be
prized, manifests it, without regulating it by the rules of propriety, this likewise is
not to be done.’

1.13 CHAP. XIII.

The philosopher Yu said, ‘When agreements are made according to what is right,
what is spoken can be made good. When respect is shown according to what is
proper, one keeps far from shame and disgrace. When the parties upon whom a
man leans are proper persons to be intimate with, he can make them his guides and
masters.’

1.14 CHAP. XIV.

The Master said, ‘He who aims to be a man of complete virtue in his food does not
seek to gratify his appetite, nor

ý E!B‰ O¼‹ N¼ 1 S c ï }x_ò

A”à À P¢ð§ !Â Ì !U U‚ Pð ï
_ * å§ Ì }® _ ŒÀ P¢ð i‘ ‚ ‚Ë
‚"‚è v¯K À Pð Ü_ Ëï i

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.’

1.15 CHAP. XV.

1. Tsze-kung said, ‘What do you pronounce concerning the poor man who yet does not
flatter, and the rich man who is not proud?’ The Master replied, ‘They will do; but
they are not equal to him, who, though poor, is yet cheerful, and to him, who, though
rich, loves the rules of propriety.’

2. Tsze-kung replied, ‘It is said in the Book of Poetry, “As you cut and then file, as you
carve and then polish.”— The meaning is the same, I apprehend, as that which you
have just expressed.’

3. The Master said, ‘With one like Ts’ze, I can begin to talk

4
 òã Jø€ å†
Amà P𠣺K ñå £ åº_

about the odes. I told him one point, and he knew its proper sequence.’

1.16 CHAP. XVI.

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

2 º ?, Œ BOOK II. WEI CHANG.

, à Pð º?å· l‚ ° Ev@ > qK

2.1 CHAP. I.
The Master said, ‘He who exercises government by means of his virtue may be com-
pared to the north polar star, which keeps its place and all the stars turn towards
it.’

,Œà Pð i ~ å=K ð !ª
, à À Pð SKå? JKå M !e Œ
À S Kå· JKå® e <
,Ûà À Pð >A ” ׎x ŒÀ A Ë
À ÛA Ñ ÛÀ ”

2.2 CHAP. II.

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.”’

2.3 CHAP. III.

1. The Master said, ‘If the people be led by laws, and uniformity sought to be given
them by punishments, they will try to avoid the punishment, but have no sense of
shame.

2. ‘If they be led by virtue, and uniformity sought to be given them by the rules of
propriety, they will have the sense of shame, and moreover will become good.’

5
2.4 CHAP. IV.
1. The Master said, ‘At fifteen, I had my mind bent on learning.

2. ‘At thirty, I stood firm.

3. ‘At forty, I had no doubts.

4. ‘At fifty, I knew the decrees of Heaven.

A å)} ”À mA 3 ”À A žÃ@2 0
é
,”à À _ÿPO] Pð !U ŒÀ r¡ PJ
Kð _kO]¼ ð !U À rð U _ P
ð ‹Kå ® {lKå® mKå®

5. ‘At sixty, my ear was an obedient organ for the reception of truth.

6. ‘At seventy, I could follow what my heart desired, without transgressing what was
right.’

2.5 CHAP. V.
1. Mang I asked what filial piety was. The Master said, ‘It is not being disobedient.’

2. Soon after, as Fan Ch’ih was driving him, the Master told him, saying, ‘Mang-sun
asked me what filial piety was, and I answered him,— “not being disobedient.”’

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

,mà _f/O] Pð 6Í/v¾K‚

, à P8O] Pð ÊK] / ý 󼬬 †ý
l Uå%N
,kà P O] Pð rã ‹ P vÞ Rß H
L þ/åº]N

2.6 CHAP. VI.

Mang Wu asked what filial piety was. The Master said, ‘Parents are anxious lest
their children should be sick.’

6
2.7 CHAP. VII.
Tsze-yu asked what filial piety was. The Master said, ‘The filial piety of now-a-days
means the support of one’s parents. But dogs and horses likewise are able to do
something in the way of support;— without reverence, what is there to distinguish
the one support given from the other?’

2.8 CHAP. VIII.

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?’

,]à Pð > Þ Bå U ‚ R vÁ ¦³å

| Þ_
,Aà À Pð –v@å ŒÀ Àv@1 À ß
v@ ‰ ÛÀ º ËÉ º ËÉ
A à Pð «E å° ïåº+ã

2.9 CHAP. IX.

The Master said, ‘I have talked with Hui for a whole day, and he has not made
any objection to anything I said;— as if he were stupid. He has retired, and I have
examined his conduct when away from me, and found him able to illustrate my
teachings. Hui!— He is not stupid.’

2.10 CHAP. X.
1. The Master said, ‘See what a man does.

2. ‘Mark his motives.

3. ‘Examine in what things he rests.

4. ‘How can a man conceal his character?

5. How can a man conceal his character?’

2.11 CHAP. XI.

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.’

7
 AŒà Pð P h
A à P¢O P Pð HLv ŒžK
AÛà Pð Ph Ô ºÔ h
A”à Pð x GT xG†
Amà Pð ;Npï ¯³_ñ

2.12 CHAP. XII.

The Master said, ‘The accomplished scholar is not a utensil.’

2.13 CHAP. XIII.

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

2.14 CHAP. XIV.

The Master said, ‘The superior man is catholic and no partisan. The mean man is
partisan and not catholic.’

2.15 CHAP. XV.

The Master said, ‘Learning without thought is labour lost; thought without learning
is perilous.’

2.16 CHAP. XVI.

The Master said, ‘The study of strange doctrines is injurious indeed!’

A à Pð 1 ¨såKN åKºåK åº å /å
_
Akà À P5xr• À Pð ^Õ‘ N v
G á$ ‹Õ† NLv Gá” á$ Lá” •(
v-ã

2.17 CHAP. XVII.

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.’

8
2.18 CHAP. XVII.
1. Tsze-chang was learning with a view to official emolument.

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

A]à Àl^ð UºG TP ð ô/ø‰ G

‰ /øô G
ŒAà c·PO• làåä ‚KU Pð èKåŠ Gl
]H Gà „ Y ý Gä
ÿ à À TPð PZ

2.19 CHAP. XIX.

The Duke Ai asked, saying, ‘What should be done in order to secure the submission
of the people?’ Confucius replied, ‘Advance the upright and set aside the crooked,
then the people will submit. Advance the crooked and set aside the upright, then
the people will not submit.’

2.20 CHAP. XX.

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

2.21 CHAP. XXI.

1. Some one addressed Confucius, saying, ‘Sir, why are you not engaged in the govern-
ment?’

º? ŒÀ Pð ø‘]N ß]ËŽD ½¼ ? /¦º

? Zvºº?
ÿŒà Pð º !á åvï_ 'Ê! Ê!Ï vU
åL KÉ

9
 ÿ à À P5OA ïå_ ŒÀ Pð ·à¼
®

2. The Master said, ‘What does the Shu-ching say of filial piety?— “You are filial,
you discharge your brotherly duties. These qualities are displayed in government.”
This then also constitutes the exercise of government. Why must there be THAT—
making one be in the government?’

2.22 CHAP. XXII.

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?’

2.23 CHAP. XXIII.

1. Tsze-chang asked whether the affairs of ten ages after could be known.

2. Confucius said, ‘The Yin dynasty followed the regulations of the Hsia: wherein it
took from or added to them may be known. The Chau dynasty has followed the
regulations of Yin: wherein it took from or added to them may be known. Some
other may follow the Chau, but though it should be at the distance of a hundred
ages, its affairs may be known.’

@ Ê ïå_ h༷® @ Ê ïå_ v |h Ö~

ï å_
ÿÛà À Pð ^v< mK Â_ ŒÀ ‹© º
!Ç _

2.24 CHAP. XXIV.

1. The Master said, ‘For a man to sacrifice to a spirit which does not belong to him is
flattery.

2. ‘To see what is right and not to do it is want of courage.’

3 k~, BOOK III. PA YIH.

, à TP c k~ ¼- /ïÍ_ p ïÍ_

10
3.1 CHAP. I.
Confucius said of the head of the Chi family, who had eight rows of pantomimes in
his area, ‘If he can bear to do this, what may he not bear to do?’

,Œà ¶ å͹ Pð ø-Ÿl )PFF ZÖ¼ ¶

K
, à Pð º Á ‚®U º Á ‚ U
,Ûà À —>O®K, ŒÀ Pð 'ÉO À
® vb_ ç

3.2 CHAP. II.

The three families used the YUNG ode, while the vessels were being removed, at the
conclusion of the sacrifice. The Master said, ’“Assisting are the princes;— the son of
heaven looks profound and grave:”— what application can these words have in the
hall of the three families?’

3.3 CHAP. III.

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

3.4 CHAP. IV.

1. Lin Fang asked what was the first thing to be attended to in ceremonies.

2. The Master said, ‘A great question indeed!

3. ‘In festive ceremonies, it is better to be sparing than extravagant.

ª v _ ç
,”à Pð 7ÄK ‚ø K¡_
,mà c żðq P ‰ ð s ýQ ð ý P
ð Ú| þ ðq ‚—>N
In the ceremonies of mourning, it is better that there be deep sorrow than a minute
attention to observances.’

3.5 CHAP. V.
The Master said, ‘The rude tribes of the east and north have their princes, and are
not like the States of our great land which are without them.’

11
3.6 CHAP. VI.
The chief of the Chi family was about to sacrifice to the T’ai mountain. The Master
said to Zan Yu, ‘Can you not save him from this?’ He answered, ‘I cannot.’ Confucius
said, ‘Alas! will you say that the T’ai mountain is not so discerning as Lin Fang?’
, à Pð P!@- Å_ N Ö“ G ò v-_
P
,kà P Oð ç )n Žîün åºbn Uº_
ŒÀ Pð j‹Œ À 𠮌N Pð wˆ F_
Ëï iò ã

3.7 CHAP. VII.

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

3.8 CHAP. VIII.

1. Tsze-hsia asked, saying, ‘What is the meaning of the passage— “The pretty dimples
of her artful smile! The well-defined black and white of her eye! The plain ground
for the colours?”’
2. The Master said, ‘The business of laying on the colours follows (the preparation of)
the plain ground.’
3. ‘Ceremonies then are a subsequent thing?’ The Master said, ‘It is Shang who can
bring out my meaning. Now I can begin to talk about the odes with him.’
,]à Pð ®>ý K ^ ³µ_ ·®>ý K ‹ ³
µ_ ‡{ ³E_ ³ G>ýµKã
,Aà Pð ˜ êâL € > 2ÀKã
A à O˜Kª Pð å_ åvª K¼) _ v‚
:ø

3.9 CHAP. IX.

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

12
3.10 CHAP. X.
The Master said, ‘At the great sacrifice, after the pouring out of the libation, I have
no wish to look on.’

3.11 CHAP. XI.

Some one asked the meaning of the great sacrifice. The Master said, ‘I do not know.
He who knew its meaning would find it as easy to govern the kingdom as to look on
this;— pointing to his palm.

¯N vŒ
AŒà À m‚( m^‚^( ŒÀ Pð > m
‚ m À ‹kÈOð vš¼g çš¼(zao4 t -
ý) U _ ŒÀ Pð 6 rj¼) !@±_

3.12 CHAP. XII.

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

2. The Master said, ‘I consider my not being present at the sacrifice, as if I did not
sacrifice.’

3.13 CHAP. XIII.

1. Wang-sun Chia asked, saying, ‘What is the meaning of the saying, “It is better to
pay court to the furnace than to the south-west corner?”’

2. The Master said, ‘Not so. He who offends against Heaven has none to whom he can
pray.’

AÛà Pð h㼌ã ÁÁN‡É >žh

A”à Pe'ß Ï‹O ð p 9ºKPå®N e'ß
Ï‹ O P^Kð /®_
Amà Pð ;® º› Ñ äKS_

3.14 CHAP. XIV.

The Master said, ‘Chau had the advantage of viewing the two past dynasties. How
complete and elegant are its regulations! I follow Chau.’

13
3.15 CHAP. XV.
The Master, when he entered the grand temple, asked about everything. Some one
said, ‘Who will say that the son of the man of Tsau knows the rules of propriety!
He has entered the grand temple and asks about everything.’ The Master heard the
remark, and said, ‘This is a rule of propriety.’

3.16 CHAP. XVI.

The Master said, ‘In archery it is not going through the leather which is the principal
thing;— because people’s strength is not equal. This was the old way.’

A à À P¢2»J K<Š ŒÀ Pð Ü_ >

vŠ v®
Akà Pð ‹ á® ºåºÂ_
A]à À šlO •ã ã‹ ‚KU TP ð •
ãå ® ã‹ åà
ŒAà Pð Üb ë À ·

3.17 CHAP. XVII.

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

2. The Master said, ‘Ts’ze, you love the sheep; I love the ceremony.’

3.18 CHAP. XVII.

The Master said, ‘The full observance of the rules of propriety in serving one’s prince
is accounted by people to be flattery.’

3.19 CHAP. XIX.

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

3.20 CHAP. XX.

The Master said, ‘The Kwan Tsu is expressive of enjoyment without being licentious,
and of grief without being hurtfully excessive.’

14
 ÿ à À ÀlO>¼° ° ð å~ ·ºå
Ï hºå ð • 0 ŒÀ P^Kð ‹ ª B‹
ë †Ž
ÿŒà À Pð ¡òKh É ŒÀ ð ¡ò N
À ð ¡ x

3.21 CHAP. XXI.

1. The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo
replied, ‘The Hsia sovereign planted the pine tree about them; the men of the Yin
planted the cypress; and the men of the Chau planted the chestnut tree, meaning
thereby to cause the people to be in awe.’
2. When the Master heard it, he said, ‘Things that are done, it is needless to speak
about; things that have had their course, it is needless to remonstrate about; things
that are past, it is needless to blame.’

3.22 CHAP. XXII.

1. The Master said, ‘Small indeed was the capacity of Kwan Chung!’
2. Some one said, ‘Was Kwan Chung parsimonious?’ ‘Kwan,’ was the reply, ‘had the
San Kwei, and his officers performed no double duties; how can he be considered
parsimonious?’
3. ‘Then, did Kwan Chung know the rules of propriety?’ The

˜‹ — ÛÀ 6G¡òå®N ”À ð ¦ 9^
€ ¡ ¦9^€ ¦ ºi K} Ík ¡ ¦ Ík ¡
å® p å®
ÿ à Pžo'+ ð vïå_ Ë\ Õ‚_ žK ‚
_ s‚_ y‚_ å
Master said, ‘The princes of States have a screen intercepting the view at their gates.
Kwan had likewise a screen at his gate. The princes of States on any friendly meeting
between two of them, had a stand on which to place their inverted cups. Kwan had
also such a stand. If Kwan knew the rules of propriety, who does not know them?’

3.23 CHAP. XXXII.

The Master instructing the grand music- master of Lu said, ‘How to play music may
be known. At the commencement of the piece, all the parts should sound together. As
it proceeds, they should be in harmony while severally distinct and flowing without
break, and thus on to the conclusion.’

15
 ÿÛà ºË‹ ð PKó¼¯_ >* —‹_ ž
‹K úð Œ P U£¼ªN ) K!S_Eã ) å+P
º(8
ÿ”à P ö áŽã Èá„_ f áŽã *á„_
ÿmà Pð E ì º®

3.24 CHAP. XXIV.

The border warden at Yi requested to be introduced to the Master, saying, ‘When
men of superior virtue have come to this, I have never been denied the privilege of
seeing them.’ The followers of the sage introduced him, and when he came out from
the interview, he said, ‘My friends, why are you distressed by your master’s loss of
office? The kingdom has long been without the principles of truth and right; Heaven
is going to use your master as a bell with its wooden tongue.’

3.25 CHAP. XXV.

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.

3.26 CHAP. XXVI.

The Master said, ‘High station filled without indulgent generosity; ceremonies per-
formed without reverence; mourning conducted without sorrow;— wherewith should
I contemplate such ways?’

l èª À >UåÀKÉ

4 Ì Á, Û BOOK IV. LE JIN.

, à Pð ÌÁºŽ Ç UÁ —å
,Œà Pð Á ïåEU ïåwU Á ‰Á
å )Á

4.1 CHAP. I.
The Master said, ‘It is virtuous manners which constitute the excellence of a neigh-
borhood. If a man in selecting a residence, do not fix on one where such prevail, how
can he be wise?’

16
4.2 CHAP. II.
The Master said, ‘Those who are without virtue cannot abide long either in a con-
dition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in
virtue; the wise desire virtue.’

, à Pð ßÁ ý}º ýáº
,Ûà Pð ß×¼Áã !á_
,”à À Pð Ì ´ /ºK@2_ åvS—K
U_ § ä /ºK@á_ åvS—K »_ ŒÀ
P»Á áN À P!BßK“

4.3 CHAP. III.

The Master said, ‘It is only the (truly) virtuous man, who can love, or who can hate,
others.’

4.4 CHAP. IV.

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

4.5 CHAP. V.
1. The Master said, ‘Riches and honours are what men desire. If it cannot be obtained
in the proper way, they should not be held. Poverty and meanness are what men
dislike. If it cannot be avoided in the proper way, they should not be avoided.

2. ‘If a superior man abandon virtue, how can he fulfil the requirements of that name?

3. ‘The superior man does not, even for the space of a single meal, act contrary to
virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.’

UÁ !ż/ [›Å¼/
,mà À Pð *‹}Á á Á }Á !å
K á Á vºÁã • Á Nv« ŒÀ ý
å(v›¼ ÁãN *‹› ³ À Ë Kã *K‹
_
, à Pð ºKN_ ¼vè ÀN ¯åÁã

4.6 CHAP. VI.

1. The Master said, ‘I have not seen a person who loved virtue, or one who hated what
was not virtuous. He who loved virtue, would esteem nothing above it. He who hated

17
 what is not virtuous, would practise virtue in such a way that he would not allow
anything that is not virtuous to approach his person.

2. ‘Is any one able for one day to apply his strength to virtue? I have not seen the case
in which his strength would be insufficient.

3. ‘Should there possibly be any such case, I have not seen it.’

4.7 CHAP. VII.

The Master said, ‘The faults of men are characteristic of the class to which they
belong. By observing a man’s faults, it may be known that he is virtuous.’

,kà Pð ^S { ïã
,kà Pð ë×¼S eácáß *³ p_
,Aà Pð PK¼) _ !i_ !«_ ©K Ô
A à Pð P÷· º÷ P÷

4.8 CHAP. VIII.

The Master said, ‘If a man in the morning hear the right way, he may die in the
evening without regret.’

4.9 CHAP. IX.

The Master said, ‘A scholar, whose mind is set on truth, and who is ashamed of bad
clothes and bad food, is not fit to be discoursed with.’

4.10 CHAP. X.
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.’

4.11 CHAP. XI.

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.’

º÷à
AŒà Pð >¼) L (
A à Pð ý宓º N U ý宓º ‚®U
AÛà Pð £!M £@åË £«ñå Bºïå_

18
 A”à À Pð ÃN >S å«K þPð / Œ
À Pú €ºO

4.12 CHAP. XII.

The Master said: ‘He who acts with a constant view to his own advantage will be
much murmured against.’

4.13 CHAP. XIII.

The Master said, ‘Is a prince is able to govern his kingdom with the complaisance
proper to the rules of propriety, what difficulty will he have? If he cannot govern it
with that complaisance, what has he to do with the rules of propriety?’

4.14 CHAP. XIV.

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.’

4.15 CHAP. XV.

1. The Master said, ‘Shan, my doctrine is that of an all-pervading unity.’ The disciple
Tsang replied, ‘Yes.’

2. The Master went out, and the other disciples asked, saying,

ð U _ þPð +PKS àU òã
Amà Pð P»¼© º»¼)
A à Pð ‹â J ‹ â gê _
Akà Pð ‹6Í~ë ‹× ž Èl

‘What do his words mean?’ Tsang said, ‘The doctrine of our master is to be true
to the principles of our nature and the benevolent exercise of them to others,— this
and nothing more.’

4.16 CHAP. XVI.

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

19
4.17 CHAP. XVII.
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.’

4.18 CHAP. XVIII.

The Master said, ‘In serving his parents, a son may remonstrate with them, but
gently; when he sees that they do not incline to follow his advice, he shows an
increased degree of reverence, but does not abandon his purpose; and should they
punish him, he does not allow himself to murmur.’

U Þ (
A]à Pð 6Í( `8 8Å ¹
ŒAà Pð t!9¼6KS ï ]ã
ÿ à Pð 6ÍKt ï å_ Gåœ Gåü
ÿŒà Pð ä K ú e¬K ._
ÿ à Pð å 1K ®ã

4.19 CHAP. XIX.

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.’

4.20 CHAP. XX.

The Master said, ‘If the son for three years does not alter from the way of his father,
he may be called filial.’

4.21 CHAP. XXI.

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.’

4.22 CHAP. XXII.

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.’

4.23 CHAP. XXIII.

The Master said, ‘The cautious seldom err.’

20
 ÿÛà Pð P2%¼ O¼L
ÿ”à Pð · d Å 0
ÿmà P8ð ‹ x ¯±ã Ëx ¯•ã

4.24 CHAP. XXIV.

The Master said, ‘The superior man wishes to be slow in his speech and earnest in
his conduct.’

4.25 CHAP. XXV.

The Master said, ‘Virtue is not left to stand alone. He who practises it will have
neighbors.’

4.26 CHAP. XXVI.

Tsze-yu said, ‘In serving a prince, frequent remonstrances lead to disgrace. Between
friends, frequent reproofs make the friendship distant.’

5 l¶ w, ” BOOK V. KUNG-YE CH’ANG.

, à À P l¶w ï»_ Ö(2OK- ^vj_
åv P»K ŒÀ P W¹

5.1 CHAP. I.
1. The Master said of Kung-ye Ch’ang that he might be wived; although he was put
in bonds, he had not been guilty of any crime. Accordingly, he gave him his own
daughter to wife.

2. Of Nan Yung he said that if the country were well governed

¦ S â ¦!SM¼ . åvDKP»K
,Œà P Pä PÉåº o! P ¯ Ö¯
, à P¢Oð Ü_U‚ Pð sh_ ð Uh_ ð Z
‰_

he would not be out of office, and if it were ill-governed, he would escape punishment
and disgrace. He gave him the daughter of his own elder brother to wife.

21
5.2 CHAP. II.
The Master said of Tsze-chien, ‘Of superior virtue indeed is such a man! If there
were not virtuous men in Lu, how could this man have acquired this character?’

5.3 CHAP. III.

Tsze-kung asked, ‘What do you say of me, Ts’ze? The Master said, ‘You are a
utensil.’ ‘What utensil?’ ‘A gemmed sacrificial utensil.’

,Ûà À ð Í_Á ^ ŒÀ Pð (^
¦º åãf bŽ¼º åvÁ (^
,”à P• Õ‹Õ ð >¯K*ýá Pª
,mà Pð S L XtnŽw ž

5.4 CHAP. IV.

1. Some one said, ‘Yung is truly virtuous, but he is not ready with his tongue.’
2. The Master said, ‘What is the good of being ready with the tongue? They who
encounter men with smartnesses of speech for the most part procure themselves
hatred. I know not whether he be truly virtuous, but why should he show readiness
of the tongue?’

5.5 CHAP. V.
The Master was wishing Ch’i-tiao K’ai to enter on official employment. He replied,
‘I am not yet able to rest in the assurance of THIS.’ The Master was pleased.

5.6 CHAP. VI.

The Master said, ‘My doctrines make no way. I will get upon a raft, and float about
on the sea. He that will accompany me will be Yu, I dare say.’ Tsze-lu hearing this
was glad,

v1 Pï^Kœ Pð 1_ }ÇN !@ÖP

, à À _f/OPïÁN Pð å_ ŒÀ È
O P ð 1_ CXK ï•»væ_ åvÁ_ À
B_U‚ P ð B_ C¤K‘ ~XK¶ K°_ å
vÁ_ ÛÀ d _U‚ Pð d_ _6˼ ï• Ó¢
_ åvÁ_
upon which the Master said, ‘Yu is fonder of daring than I am. He does not exercise
his judgment upon matters.’

22
5.7 CHAP. VII.
1. Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said,
‘I do not know.’

2. He asked again, when the Master replied, ‘In a kingdom of a thousand chariots, Yu
might be employed to manage the military levies, but I do not know whether he be
perfectly virtuous.’

3. ‘And what do you say of Ch’iu?’ The Master replied, ‘In a city of a thousand families,
or a clan of a hundred chariots, Ch’iu might be employed as governor, but I do not
know whether he is perfectly virtuous.’

4. ‘What do you say of Ch’ih?’ The Master replied, ‘With his sash girt and standing in
a court, Ch’ih might be employed to converse with the visitors and guests, but I do
not know whether he is perfectly virtuous.’

,kà À P P¢ð s Þ_ p ŒÀ ð Ü
_ Ub Þ Þ_ ^ ååA Ü_ ^ ååŒ À P
ð ‚_ > s ‚_
,]à °ˆ]â Pð =( ïÕ_ Þ KF ï=_ ¼
ˆ U… ŒÀ Pð Ë>¼º_ }v ávL Ê>¼º
_

5.8 CHAP. VIII.

1. The Master said to Tsze-kung, ‘Which do you consider superior, yourself or Hui?’

2. Tsze-kung replied, ‘How dare I compare myself with Hui? Hui hears one point and
knows all about a subject; I hear one point, and know a second.’

3. The Master said, ‘You are not equal to him. I grant you, you are not equal to him.’

5.9 CHAP. IX.

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

2. The Master said, ‘At first, my way with men was to hear their words, and give
them credit for their conduct. Now my way is to hear their words, and look at their
conduct. It is from Yu that I have learned to make this change.’

23
 }v ÀvL ¼ˆ 9/
,Aà Pð >*‹[ ð 3Ö Pð Ö_~ —
[
A à P¢ð 2ºK ø _ >¦2! øº Pð Ü
_ ^>@Ê_
AŒà P¢ð +PK‡à

5.10 CHAP. X.
The Master said, ‘I have not seen a firm and unbending man.’ Some one replied,
‘There is Shan Ch’ang.’ ‘Ch’ang,’ said the Master, ‘is under the influence of his
passions; how can he be pronounced firm and unbending?’

5.11 CHAP. XI.

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.’

5.12 CHAP. XII.

Tsze-kung said, ‘The Master’s personal displays of his principles and ordinary de-
scriptions of them may be heard. His discourses about man’s nature, and the way of
Heaven, cannot be heard.’

ï— ^_ +PK ' )S ï— ^_
A à Pï ^ *KýL /P ^
AÛà P¢Oð T‡P Uå K‡_ Pð O }x e
O /å K‡_
A”à P P" PKSÛ vLñ_m v‹ _l v
_à v•

5.13 CHAP. XIII.

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

5.14 CHAP. XIV.

Tsze-kung asked, saying, ‘On what ground did Kung-wan get that title of Wan?’ The
Master said, ‘He was of an active nature and yet fond of learning, and he was not
ashamed to ask and learn of his inferiors!— On these grounds he has been styled
Wan.’

24
5.15 CHAP. XV.
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.’

_©
Amà Pð Osò„ º¤ E lK
A à Pð χò E! qÀû² U‚vå_
Akà À P5Oð ä9P‡ Õºä9 !œr ò
K ! Mr ä9K? ÅåJ°ä9 U‚ Pð àã ð
ÁãN ð

5.16 CHAP. XVI.

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.’

5.17 CHAP. XVII.

The Master said, ‘Tsang Wan kept a large tortoise in a house, on the capitals of the
pillars of which he had hills made, and with representations of duckweed on the small
pillars above the beams supporting the rafters.— Of what sort was his wisdom?’

5.18 CHAP. XVIII.

1. Tsze-chang asked, saying, ‘The minister Tsze-wan thrice took office, and manifested
no joy in his countenance. Thrice he retired from office, and manifested no displea-
sure. He made it a point to inform the new minister of the way in which he had
conducted the government;— what do you say of him?’ The Master replied. ‘He
was loyal.’ ‘Was he perfectly virtuous?’ ‘I do not know. How can he be pronounced
perfectly virtuous?’

*å —Á ŒÀ P J s‡P ¬AX Ä UK ó
¼Ö ¦ Gð 6>'+ P_ UK K ¦ GÈð 6>'+
P_ U K U‚ Pð ã ð ÁãN ð *å —Á
A]à c‡P ŒL P^Kð • ¯ïã
ŒAà Pð /fP ¦ S G

2. Tsze-chang proceeded, ‘When the officer Ch’ui killed the prince of Ch’i, Ch’an Wan,
though he was the owner of forty horses, abandoned them and left the country.

25
 Coming to another State, he said, “They are here like our great officer, Ch’ui,” and
left it. He came to a second State, and with the same observation left it also;— what
do you say of him?’ The Master replied, ‘He was pure.’ ‘Was he perfectly virtuous?’
‘I do not know. How can he be pronounced perfectly virtuous?’

5.19 CHAP. XIX.

Chi Wan thought thrice, and then acted. When the Master was informed of it, he
said, ‘Twice may do.’

5.20 CHAP. XX.

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

å ¦!S G våïÊ_ v ïÊ_

ÿ à P(sð x x >èK PÂ! •6 à å@
åÁ K
ÿŒà Pð /7ÔJ õ á (/(
ÿ à Pð p ® Ø

5.21 CHAP. XXI.

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

5.22 CHAP. XXII.

The Master said, ‘Po-i and Shu-ch’i did not keep the former wickednesses of men in
mind, and hence the resentments directed towards them were few.’

5.23 CHAP. XXIII.

The Master said, ‘Who says of Wei-shang Kao

ô ^ƒ ^ø0 K
ÿÛà Pð ç är ³m æ eK ¦eK ?( Ë
vº æ eK ¦eK À OõPï• Pð Í
>× ŒÀ Pïð Xʬ c Ø Ëq =K !¾
À Oõð X!

26
 that he is upright? One begged some vinegar of him, and he begged it of a neighbor
and gave it to the man.’

5.24 CHAP. XXIV.

The Master said, ‘Fine words, an insinuating appearance, and excessive respect;—
Tso Ch’iu-ming was ashamed of them. I also am ashamed of them. To conceal
resentment against a person, and appear friendly with him;— Tso Ch’iu-ming was
ashamed of such conduct. I also am ashamed of it.’

5.25 CHAP. XXV.

1. Yen Yuan and Chi Lu being by his side, the Master said to them, ‘Come, let each of
you tell his wishes.’

2. Tsze-lu said, ‘I should like, having chariots and horses, and light fur dresses, to share
them with my friends, and though they should spoil them, I would not be displeased.’

3. Yen Yuan said, ‘I should like not to boast of my excellence, nor to make a display of
my meritorious deeds.’

„ !½Þ ÛÀ Pïð X^PK× Pð ‰K Ë

áK ÷K
ÿmà Pð òãN >*‹ý‹vN gê _
ÿ à Pð A¤K‘ Å àá ‚ ‚ K}x_

4. Tsze-lu then said, ‘I should like, sir, to hear your wishes.’ The Master said, ‘They
are, in regard to the aged, to give them rest; in regard to friends, to show them
sincerity; in regard to the young, to treat them tenderly.’

5.26 CHAP. XXVI.

The Master said, ‘It is all over! I have not yet seen one who could perceive his faults,
and inwardly accuse himself.’

5.27 CHAP. XXVII.

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.’

27
6 Í _, m BOOK VI. YUNG YEY.
, à À Pð Í_ï•Wb ŒÀ ò OPQ/P
Pð ï_ ! À ò ð El L! åèv ¦ï
N E! L ! !C'!N ÛÀ Pð ÍK 6

6.1 CHAP. I.
1. The Master said, ‘There is Yung!— He might occupy the place of a prince.’

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

3. Chung-kung said, ‘If a man cherish in himself a reverential feeling of the necessity of
attention to business, though he may be easy in small matters in his government of
the people, that may be allowed. But if he cherish in himself that easy feeling, and
also carry it out in his practice, is not such an easy mode of procedure excessive?’

4. The Master said, ‘Yung’s words are right.’

,Œà À
ÀlO Ppº}x ŒÀ TP ð OÞ
}x w ³N xí}{ã Ê_G¡ *^}x _
, à À PJ ‰PºvÍËŸ Pð KÜ Ë
Ê ð K¾ ‰P KŸ”É ŒÀ Pð dKiJ_ X
¥¬ c Ø >

6.2 CHAP. II.

The Duke Ai asked which of the disciples loved to learn. Confucius replied to him,
‘There was Yen Hui; HE loved to learn. He did not transfer his anger; he did not
repeat a fault. Unfortunately, his appointed time was short and he died; and now
there is not such another. I have not yet heard of any one who loves to learn as he
did.’

6.3 CHAP. III.

1. Tsze-hwa being employed on a mission to Ch’i, the disciple Zan requested grain for
his mother. The Master said, ‘Give her a fu.’ Yen requested more. ‘Give her an yu,’
said the Master. Yen gave her five ping.

2. The Master said, ‘When Ch’ih was proceeding to Ch’i, he had fat horses to his
carriage, and wore light furs. I have heard that

28
 ^K_ Ph% |Ì À Ÿ ºK° KŸ]~ -
Û À Pð Ë å >0Ì èN
,Ûà P ò ð •[KP Ò Ö2ÿ( qÝv ø
,”à Pð Þ_ và UÁ v Gå ó òã

a superior man helps the distressed, but does not add to the wealth of the rich.’

3. Yuan Sze being made governor of his town by the Master, he gave him nine hundred
measures of grain, but Sze declined them.

4. The Master said, ‘Do not decline them. May you not give them away in the neigh-
borhoods, hamlets, towns, and villages?’

6.4 CHAP. IV.

The Master, speaking of Chung-kung, said, ‘If the calf of a brindled cow be red and
horned, although men may not wish to use it, would the spirits of the mountains and
rivers put it aside?’

6.5 CHAP. V.
The Master said, ‘Such was Hui that for three months there would be nothing in his
mind contrary to perfect virtue. The others may attain to this on some days or in
some months, but nothing more.’

,mà c·POò1 ï•ž?_ Pð 1_œ ¼ž?NU

ð Ü_ ï•ž?_ ð Ü_T ¼ž?NU ð B
_ ï•ž ?_ ð B_Ý ¼ž?NU
, à c •”P+º»° ”P+𠄺 - ‚ ©
G >Å(v ã

6.6 CHAP. VI.

Chi K’ang asked about Chung-yu, whether he was fit to be employed as an officer
of government. The Master said, ‘Yu is a man of decision; what difficulty would he
find in being an officer of government?’ K’ang asked, ‘Is Ts’ze fit to be employed as
an officer of government?’ and was answered, ‘Ts’ze is a man of intelligence; what
difficulty would he find in being an officer of government?’ And to the same question
about Ch’iu the Master gave the same reply, saying, ‘Ch’iu is a man of various ability.’

29
6.7 CHAP. VII.
The chief of the Chi family sent to ask Min Tsze-ch’ien to be governor of Pi. Min
Tsze-ch’ien said, ‘Decline the offer for me politely. If any one come again to me with
a second invitation, I shall be obliged to go and live on the banks of the Wan.’

,kà /[ ¾ POK êV÷vK ð ¡K }ã+ ¯º

_ ¯¾_ ¯º_ ¯¾_
,]à Pð âÉÞ_ ß âò (K÷ º *v‚
Þ_ 9v âÉÞ_
,Aà ‰Bð ^ ªPKS › ³_ Pð ›

6.8 CHAP. VIII.

Po-niu being ill, the Master went to ask for him. He took hold of his hand through the
window, and said, ‘It is killing him. It is the appointment of Heaven, alas! That such
a man should have such a sickness! That such a man should have such a sickness!’

6.9 CHAP. IX.

The Master said, ‘Admirable indeed was the virtue of Hui! With a single bamboo
dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while
others could not have endured the distress, he did not allow his joy to be affected by
it. Admirable indeed was the virtue of Hui!’

6.10 CHAP. X.
Yen Ch’iu said, ‘It is not that I do not delight in your doctrines, but my strength is
insufficient.’ The Master said, ‘Those whose strength is insufficient give over in the
middle of the way but now you limit yourself.’

³ -S â Êsk
A à P P ð sº P !º º
AŒà P8ºfΰ Pð s—º 3N ð ¹úÅ
L 1‘ ^l‹ * ó¼CK¤_
A à Pð _KÍ T ¿ e€ Vv¬ ð ^bŒ
_ ¬ 2_

6.11 CHAP. XI.

The Master said to Tsze-hsia, ‘Do you be a scholar after the style of the superior
man, and not after that of the mean man.’

30
6.12 CHAP. XII.
Tsze-yu being governor of Wu-ch’ang, the Master said to him, ‘Have you got good
men there?’ He answered, ‘There is Tan-t’ai Mieh-ming, who never in walking takes
a short cut, and never comes to my office, excepting on public business.’

6.13 CHAP. XIII.

The Master said, ‘Mang Chih-fan does not boast of his merit. Being in the rear on an
occasion of flight, when they were about to enter the gate, he whipped up his horse,
saying, “It is not that I dare to be last. My horse would not advance.”’

AÛà Pð ]€K^ ‹ KŽ ãNM¼ÊK ã

A”à Pð °ýú 16 U«1¯S_
Amà Pð ê݇GÎ ‡ÝêGò ‡êll 6Œ P
A à Pð ºK _ô TK _ x M

6.14 CHAP. XIV.

The Master said, ‘Without the specious speech of the litanist T’o and the beauty of
the prince Chao of Sung, it is difficult to escape in the present age.’

6.15 CHAP. XV.

The Master said, ‘Who can go out but by the door? How is it that men will not walk
according to these ways?’

6.16 CHAP. XVI.

The Master said, ‘Where the solid qualities are in excess of accomplishments, we
have rusticity; where the accomplishments are in excess of the solid qualities, we
have the manners of a clerk. When the accomplishments and solid qualities are
equally blended, we then have the man of virtue.’

6.17 CHAP. XVII.

The Master said, ‘Man is born for uprightness. If a man lose his uprightness, and
yet live, his escape from death is the effect of mere good fortune.’

Akà Pð åK ‚}K }K ‚ K
A]à Pð -ºå ïåž _ -ºå ïåž _
ŒAà rOå Pð Ù K© l<^ `K ï åã O
Á ð Á Hã Œr ï

31
6.18 CHAP. XVIII.
The Master said, ‘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.’

6.19 CHAP. XIX.

The Master said, ‘To those whose talents are above mediocrity, the highest subjects
may be announced. To those who are below mediocrity, the highest subjects may
not be announced.’

6.20 CHAP. XX.

Fan Ch’ih asked what constituted wisdom. The Master said, ‘To give one’s self
earnestly to the duties due to men, and, while respecting spiritual beings, to keep
aloof from them, may be called wisdom.’ He asked about perfect virtue. The Master
said, ‘The man of virtue makes the difficulty to be overcome his first business, and
success only a subsequent consideration;— this may be called perfect virtue.’

Áã
ÿ à Pð å 4 Á q å Õ Á \ å Á
ý
ÿŒà Pð J Š ó¼o o Š ó¼S
ÿ à Pð Ú Ú ÚÉÚÉ
ÿÛà ° Oð Á ÖJKð • Á vžK

6.21 CHAP. XXI.

The Master said, ‘The wise find pleasure in water; the virtuous find pleasure in hills.
The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are
long-lived.’

6.22 CHAP. XXII.

The Master said, ‘Ch’i, by one change, would come to the State of Lu. Lu, by one
change, would come to a State where true principles predominated.’

6.23 CHAP. XXIII.

The Master said, ‘A cornered vessel without corners.— A strange cornered vessel! A
strange cornered vessel!’

32
6.24 CHAP. XXIV.
Tsai Wo asked, saying, ‘A benevolent man, though it be told him,— ‘There is a man
in the well’ will go in after him, I suppose.’ Confucius said, ‘Why should he do so?’
A superior

_ Pð Uºv6_ Pï _ ïw_ ï:_ ïT_

ÿ”à Pð PZx¼‡ Kå® ¦ïå Tã+
ÿmà P‹WP Pï ª +PâK ð ˆ@& )-K
)- K
ÿ à Pð -¸Kº·_ vóãN ®Eã

man may be made to go to the well, but he cannot be made to go down into it. He
may be imposed upon, but he cannot be fooled.’

6.25 CHAP. XXV.

The Master said, ‘The superior man, extensively studying all learning, and keeping
himself under the restraint of the rules of propriety, may thus likewise not overstep
what is right.’

6.26 CHAP. XXVI.

The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master
swore, saying, ‘Wherein I have done improperly, may Heaven reject me, may Heaven
reject me!’

6.27 CHAP. XXVII.

The Master said, ‘Perfect is the virtue which is

ÿkà À P¢ð ‚ Z½¼ ýß> U‚ ï Á

N Pð U‹¼Á Å_VN / v6Åø ŒÀ +Á ñ
2Ë Ë º ñ2T Tº À ýÑÖl ï ÁK¹_ò

according to the Constant Mean! Rare for a long time has been its practise among
the people.’

6.28 CHAP. XXVIII.

1. Tsze-kung said, ‘Suppose the case of a man extensively conferring benefits on the
people, and able to assist all, what would you say of him? Might he be called perfectly
virtuous?’ The Master said, ‘Why speak only of virtue in connexion with him? Must

33
 he not have the qualities of a sage? Even Yao and Shun were still solicitous about
this.
2. ‘Now the man of perfect virtue, wishing to be established himself, seeks also to
establish others; wishing to be enlarged himself, he seeks also to enlarge others.
3. ‘To be able to judge of others by what is nigh in ourselves;— this may be called the
art of virtue.’

7 ð , BOOK VII. SHU R.

, à Pð ð \ á }ä ÊÔ¼ m
,Œà Pð Ø XK x - ¨º & U ¼ É
, à Pð ·K ) xK ^© ý’ „ ý9

7.1 CHAP. I.
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.’

7.2 CHAP. II.

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?’

7.3 CHAP. III.

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.’

/>‚_
,Ûà PKÕE 33‚_ --‚_
,”à Pð ã>p_ Eã > ©"‹hl
,mà À Pð ×¼S ŒÀ Ú¼· À •¼
Á Û À 8¼Ý

7.4 CHAP. IV.

When the Master was unoccupied with business, his manner was easy, and he looked
pleased.

34
7.5 CHAP. V.
The Master said, ‘Extreme is my decay. For a long time, I have not dreamed, as I
was wont to do, that I saw the duke of Chau.’

7.6 CHAP. VI.

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.’

, à Pð êL_)å >* !¨
,kà Pð ¤ _ ± | … å …Í G ©
_
,]à À Pß¼ ª Kt * ý_ ŒÀ P¼/å
í G L
,Aà À P Oõð (KGL KGÏ ß

7.7 CHAP. VII.

The Master said, ‘From the man bringing his bundle of dried flesh for my teaching
upwards, I have never refused instruction to any one.’

7.8 CHAP. VIII.

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.’

7.9 CHAP. IX.

1. When the Master was eating by the side of a mourner, he never ate to the full.

2. He did not sing on the same day in which he had been weeping.

35
7.10 CHAP. X.
1. The Master said to Yen Yuan, ‘When called to office, to undertake its duties; when
not so called, to lie retired;— it is only I and you who have attained to this.’

> /+ ŒÀ Pïð PL ÍG° À Pð ´N

®³ { !” > _ Å_è‹ ü } _
A à Pð Ì ïB_ Ö÷-Kë >¦ºK ‚ ïB ž
>@ }
AŒà PK@N J 0 ¾

2. Tsze-lu said, ‘If you had the conduct of the armies of a great State, whom would you
have to act with you?’

3. The Master said, ‘I would not have him to act with me, who will unarmed attack a
tiger, or cross a river without a boat, dying without any regret. My associate must
be the man who proceeds to action full of solicitude, who is fond of adjusting his
plans, and then carries them into execution.’

7.11 CHAP. XI.

The Master said, ‘If the search for riches is sure to be successful, though I should
become a groom with whip in hand to get them, I will do so. As the search may not
be successful, I will follow after that which I love.’

7.12 CHAP. XII.

The things in reference to which the Master exercised the greatest caution were —
fasting, war, and sickness.

A à P(J^ö å‰s ð º Kó¼¯_

AÛà À ‰ ð +Pº[ N P¢ð þ > OK
Œ À eð /7ÔJ Uº_ ð äKâº_ ð (N ð
BÁ — Á ÈU( úð +P º_

7.13 CHAP. XIII.

When the Master was in Ch’i, he heard the Shao, and for three months did not know
the taste of flesh. ‘I did not think” he said, ‘that music could have been made so
excellent as this.’

36
7.14 CHAP. XIV.
1. Yen Yu said, ‘Is our Master for the ruler of Wei?’ Tsze-kung said, ‘Oh! I will ask
him.’

2. He went in accordingly, and said, ‘What sort of men were Po-i and Shu-ch’i?’ ‘They
were ancient worthies,’ said the Master. ‘Did they have any repinings because of
their course?’ The Master again replied, ‘They sought to act virtuously, and they
did so; what was there for them to repine about?’ On this, Tsze-kung went out and
said, ‘Our Master is not for him.’

A”à Pð ï•ßò4 ò± •K ¦(v-ã © Ì

´ ¼ ‚nò
Amà Pð xt ”Aåx ïå!'Nã
A à P@Å idød÷® †Å _

7.15 CHAP. XV.

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.’

7.16 CHAP. XVI.

The Master said, ‘If some years were added to my life, I would give fifty to the
study of the Yi, and then I might come to be without great faults.’ CHAP. XVII
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.

Akà À IlOTP¼Pï Pï ŒÀ Pð s
Z ð vºº_ |¤Øß åØ‚ å K ó‘>
A]à Pð ^ åK }ä OåBK _
ŒAà P ž * › ‚ ^

7.17 CHAP. XVIII.

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?’

37
7.18 CHAP. XIX.
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.’

7.19 CHAP. XX.

The subjects on which the Master did not talk, were— extraordinary things, feats of
strength, disorder, and spiritual beings.
ÿ à Pð ºL Å + Çv„ žK v „
9K
ÿŒà Pð ) ·¼ˆ SKv‚ˆU
ÿ à Pð Œ P å º±N >!±N> >!L Œ
P / _
ÿÛà PåÛY ‡ L à á

7.20 CHAP. XXI.

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.’

7.21 CHAP. XXII.

The Master said, ‘Heaven produced the virtue that is in me. Hwan T’ui— what can
he do to me?’

7.22 CHAP. XXIII.

The Master said, ‘Do you think, my disciples, that I have any concealments? I
conceal nothing from you. There is nothing which I do that is not shown to you, my
disciples;— that is my way.’

7.23 CHAP. XXIV.

There were four things which the Master taught,— letters, ethics, devotion of soul,
and truthfulness.
ÿ”à À Pð Vº> — ‹Kã —‹ P ¯ï
ã Œ À P𠄺> — ‹Kã —‹ F ¯ïã
À ¡ º [ ºÈ ºð ãN Fã
ÿmà Pã ± ¿
ÿ à Pð Ë å \

38
7.24 CHAP. XXV.
1. The Master said, ‘A sage it is not mine to see; could I see a man of real talent and
virtue, that would satisfy me.’

2. The Master said, ‘A good man it is not mine to see; could I see a man possessed of
constancy, that would satisfy me.

3. ‘Having not and yet affecting to have, empty and yet affecting to be full, straitened
and yet affecting to be at ease:— it is difficult with such characteristics to have
constancy.’

7.25 CHAP. XXVI.

The Master angled,— but did not use a net. He shot,— but not at birds perching.

7.26 CHAP. XXVII.

The Master said, ‘There 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.’

K !/_ ^ Çv„ žK ‹ XK åK!_

ÿkà À ’ ã åP‹ €ºÑ ŒÀ Pð
v2 _ v _ /U ºTñå2 vT_ Ýv€
_ Pð Á`NÉ 2Á ¯Áóã
Aà À søWO-lå®N TPð å® TP Ö
ë¬ 2

7.27 CHAP. XXVIII.

1. It was difficult to talk (profitably and reputably) with the people of Hu-hsiang, and
a lad of that place having had an interview with the Master, the disciples doubted.

2. The Master said, ‘I admit people’s approach to me without committing myself as to

what they may do when they have retired. Why must one be so severe? If a man
purify himself to wait upon me, I receive him so purified, without guaranteeing his
past conduct.’

7.28 CHAP. XXIX.

The Master said, ‘Is virtue a thing remote? I wish to be virtuous, and lo! virtue is
at hand.’

39
7.29 CHAP. XXX.
1. The minister of crime of Ch’an asked whether the duke Chao knew propriety, and
Confucius said, ‘He knew propriety.’
2. Confucius having retired, the minister bowed to Wu- ma Ch’i

K ð >^ P è P¦èN Ö¼3º Ó K3_P

å® p å® À ë¬ åJ Pð _x ß
N ºÅå K
E à P ºL „ Å•ÍK ŒŒK
EŒà Pð ‡ «>6º
to come forward, and said, ‘I have heard that the superior man is not a partisan. May
the superior man be a partisan also? The prince married a daughter of the house of
Wu, of the same surname with himself, and called her,— “The elder Tsze of Wu.” If
the prince knew propriety, who does not know it?’
3. Wu-ma Ch’i reported these remarks, and the Master said, ‘I am fortunate! If I have
any errors, people are sure to know them.’

7.30 CHAP. XXXI.

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.

7.31 CHAP. XXXII.

The Master said, ‘In letters I am perhaps equal to other men, but the character of
the superior man, carrying out in his conduct what he professes, is what I have not
yet attained to.’

_ ¬L P G>*K —
E à Pð åV Á G>Hb ‘ºK - ¨º & Gï
‘ >òã l•ïð c/ P ýx_
EÛà P¾Å Pï˱ Pð ø Pï ð K „ð
±> ¼ ^ W Pð K±Eã

7.32 CHAP. XXXIII.

The Master said, ‘The sage and the man of perfect virtue;— how dare I rank myself
with them? It may simply be said of me, that I strive to become such without satiety,
and teach others without weariness.’ Kung-hsi Hwa said, ‘This is just what we, the
disciples, cannot imitate you in.’

40
7.33 CHAP. XXXIV.
The Master being very sick, Tsze-lu asked leave to pray for him. He said, ‘May such
a thing be done?’ Tsze-lu replied, ‘It may. In the Eulogies it is said, “Prayer has
been made for thee to the spirits of the upper and lower worlds.”’ The Master said,
‘My praying has been for a long time.’

E”à Pð bG k Gú v k_ çú
Emà Pð Pfii ºw
E à P« ² m ‰

7.34 CHAP. XXXV.

The Master said, ‘Extravagance leads to insubordination, and parsimony to mean-
ness. It is better to be mean than to be insubordinate.’

7.35 CHAP. XXXVI.

The Master said, ‘The superior man is satisfied and composed; the mean man is
always full of distress.’

7.36 CHAP. XXXVII.

The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and
yet easy.

8 ð / ,k BOOK VIII. T’AI-PO.

, à Pð */vï ó·_òã å) “ !— 1

8.1 CHAP. I.
The Master said, ‘T’ai-po may be said to have reached the highest point of virtuous
action. Thrice he declined the kingdom, and the people in ignorance of his motives
could not express their approbation of his conduct.’

,Œà À Pð m !®GÞ N !®Gx Ç !®G

‚ ô !®G^ ŒÀ P伪 G ¼Á E z
G w
, à þP ¾ ì€ Pð _ˆ

41
8.2 CHAP. II.
1. The Master said, ‘Respectfulness, without the rules of propriety, becomes laborious
bustle; carefulness, without the rules of propriety, becomes timidity; boldness, with-
out the rules of propriety, becomes insubordination; straightforwardness, without the
rules of propriety, becomes rudeness.

2. ‘When those who are in high stations perform well all their duties to their relations,
the people are aroused to virtue. When old friends are not neglected by them, the
people are preserved from meanness.’

8.3 CHAP. III.

The philosopher Tsang being ill, he called to him the disciples of his school, and said,
‘Uncover 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,” and so have I been. Now and hereafter, I know my escape from all injury to my
person, O ye, my little children.’

³ _ˆK i‘ 00bb ‚èñõ ‚e„° Ê Œ >å

M+ P
,Ûà À þP ¾ _lPOK þP ð åK {
vô_ À ºK { v _„ À P@´NS Õ¹
Œ ¯`´b ã cOr ¯Ñá ú-# ¯` ã iFK
‹ G øX

8.4 CHAP. IV.

1. The philosopher Tsang being ill, Meng Chang went to ask how he was.

2. Tsang said to him, ‘When a bird is about to die, its notes are mournful; when a man
is about to die, his words are good.

3. ‘There are three principles of conduct which the man of high rank should consider
specially important:— that in 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.’

,”à þPð åýO¼ ý å O¼á å! æåU ¯

! >Ë ž‹¼¯ã
,mà þPð ïå m:Kd ïåÄ~ÌK} è'À
ïj _ Pº Pº_

42
 , à À þPð ë ïå Å ûÍ S` Œ
À Á åºñ

8.5 CHAP. V.
The philosopher Tsang said, ‘Gifted with ability, and yet putting questions to those
who were not so; possessed of much, and yet putting questions to those possessed of
little; having, as though he had not; full, and yet counting himself as empty; offended
against, and yet entering into no altercation; formerly I had a friend who pursued
this style of conduct.’

8.6 CHAP. VI.

The philosopher Tsang said, ‘Suppose that there is an individual who can be entrusted
with the charge of a young orphan prince, and can be commissioned with authority
over a state of a hundred li, and whom no emergency however great can drive from
his principles:— is such a man a superior man? He is a superior man indeed.’

8.7 CHAP. VII.

1. The philosopher Tsang said, ‘The officer may not be without breadth of mind and
vigorous endurance. His burden is heavy and his course is long.

û ¦ÍN { Œò ¦`N
,kà À Pð ¼i ŒÀ ˼® À ¼

,]à Pð ï•1K ï•åK

,Aà Pð }Ǿ§ ‚_ º Á ¾Kò ‚_
2. ‘Perfect virtue is the burden which he considers it is his to sustain;— is it not heavy?
Only with death does his course stop;— is it not long?

8.8 CHAP. VIII.

1. The Master said, ‘It is by the Odes that the mind is aroused.
2. ‘It is by the Rules of Propriety that the character is established.
3. ‘It is from Music that the finish is received.’

8.9 CHAP. IX.

The Master said, ‘The people may be made to follow a path of action, but they may
not be made to understand it.’

43
8.10 CHAP. X.
The Master said, ‘The man who is fond of daring and is dissatisfied with poverty,
will proceed to insubordination. So will the man who is not virtuous, when you carry
your dislike of him to an extreme.’

Pð ‚ hlKMKŽ •U v ³À_ò
AŒà Pð tx ó¼@ —_
A à À Pð äá}x ˆ{„S ŒÀ q¦ e
‚¦ E ) SG‹ !SG± À ¦ S § ä
e_ ¦! S Ì ´ e_

8.11 CHAP. XI.

The Master said, ‘Though a man have abilities as admirable as those of the Duke of
Chau, yet if he be proud and niggardly, those other things are really not worth being
looked at.’

8.12 CHAP. XII.

The Master said, ‘It is not easy to find a man who has learned for three years without
coming to be good.’

8.13 CHAP. XIII.

1. The Master said, ‘With sincere faith he unites the love of learning; holding firm to
death, he is perfecting the excellence of his course.

2. ‘Such an one will not enter a tottering State, nor dwell in a disorganized one. When
right principles of government prevail in the kingdom, he will show himself; when
they are prostrated, he will keep concealed.

3. ‘When a country is well-governed, poverty and a mean condition are things to be

ashamed of. When a country is ill- governed, riches and honour are things to be
ashamed of.’

AÛà Pð (vM v?
A”à Pð +oKË ÜbK‚ NÈ3É
Amà Pð Â ô — ? ¾¾ á > åKã
A à Pð x‚ Ê 6P1K
Akà Pð ÍÍN ¹K

44
8.14 CHAP. XIV.
The Master said, ‘He who is not in any particular office, has nothing to do with plans
for the administration of its duties.’

8.15 CHAP. XV.

The Master said, ‘When the music master Chih first entered on his office, the finish
of the Kwan Tsu was magnificent;— how it filled the ears!’

8.16 CHAP. XVI.

The Master said, ‘Ardent and yet not upright; stupid and yet not attentive; simple
and yet not sincere:— such persons I do not understand.’

8.17 CHAP. XVII.

The Master said, ‘Learn as if you could not reach your object, and were always fearing
also lest you should lose it.’

8.18 CHAP. XVIII.

The Master said, ‘How majestic was the manner in which Shun and Yu held possession
of the empire, as if it were nothing to them!’

) _
A]à À Pð 'É /Kº _ ÍÍN /)º'
//G K iiN !ý ŒÀ ÍÍN v Ÿ_ e
N v ‡à
ŒAà À 㔺 ) » ŒÀ f‹ð ˆ ‚
ãA º À TPð Mã v6N ^K› ¼¯ºÛ

8.19 CHAP. XIX.

1. The Master said, ‘Great indeed was Yao as a sovereign! How majestic was he! It is
only Heaven that is grand, and only Yao corresponded to it. How vast was his virtue!
The people could find no name for it.

2. ‘How majestic was he in the works which he accomplished! How glorious in the
elegant regulations which he instituted!’

45
8.20 CHAP. XX.
1. Shun had five ministers, and the empire was well-governed.
2. King Wu said, ‘I have ten able ministers.’
3. Confucius said, ‘Is not the saying that talents are difficult to find, true? Only when
the dynasties of T’ang and Yu met, were they more abundant than in this of Chau,
yet there was a woman among them. The able ministers were no more than nine
men.
fº ]º ò ÛÀ ) vŒ å ‹· hK· v
ï ó·_òã
ÿ à Pð ¹>!“6ã òòß ô]N<^ ác
ôŽ Nû• Q®¤ á›N•d ¹>!“6ã
4. ‘King Wan possessed two of the three parts of the empire, and with those he served
the dynasty of Yin. The virtue of the house of Chau may be said to have reached
the highest point indeed.’

8.21 CHAP. XXI.

The Master said, ‘I can find no flaw in the character of Yu. He used himself coarse
food and drink, but displayed the utmost filial piety towards the spirits. His ordinary
garments were poor, but he displayed the utmost elegance in his sacrificial cap and
apron. He lived in a low mean house, but expended all his strength on the ditches
and water- channels. I can find nothing like a flaw in Yu.’

9 P U, ] BOOK IX. TSZE HAN.

, à PU ) } Á
,Œà À T÷èºð 'ÉTP x !@ Œ
À P ^K € Pð >U÷ ÷¡N ÷ N >÷¡ã

9.1 CHAP. I.
The subjects of which the Master seldom spoke were— profitableness, and also the
appointments of Heaven, and perfect virtue.

9.2 CHAP. II.

1. A man of the village of Ta-hsiang said, ‘Great indeed is the philosopher K’ung! His
learning is extensive, and yet he does not render his name famous by any particular
thing.’

46
 2. The Master heard the observation, and said to his disciples, ‘What shall I practise?
Shall I practise charioteering, or shall I practise archery? I will practise charioteering.’

, à À Pð »• ®_ Ê_ >ž> Œ
À Ü ®_ ÊÜN ð_ Ö`> >ž
,Ûà PUÛ Ë ËÅ Ëú Ë
,”à À PO¼! ŒÀ 𠇋⒠‡ (2N
À )K ª¯‡_ Œ{ — ¼¯‡_

9.3 CHAP. III.

1. The Master said, ‘The linen cap is that prescribed by the rules of ceremony, but now
a silk one is worn. It is economical, and I follow the common practice.

2. ‘The rules of ceremony prescribe the bowing below the hall, but now the practice is
to bow only after ascending it. That is arrogant. I continue to bow below the hall,
though I oppose the common practice.’

9.4 CHAP. IV.

There were four things from which the Master was entirely free. He had no foregone
conclusions, no arbitrary predeterminations, no obstinacy, and no egoism.

9.5 CHAP. V.
1. The Master was put in fear in K’wang.

2. He said, ‘After the death of King Wan, was not the cause of truth lodged here in me?

)K*ª¯‡_ !ºv‚ˆU
,mà À '°O¼P¢ ð +PV Uv ý_
ŒÀ P¢ð ú)1K V È ý_ À P^Kð '
°å N > _ä E ý ‹ P NÉ _ ÛÀ
bð P‘ > f EÝ

3. ‘If Heaven had wished to let this cause of truth perish, then I, a future mortal, should
not have got such a relation to that cause. While Heaven does not let the cause of
truth perish, what can the people of K’wang do to me?’

9.6 CHAP. VI.

1. A high officer asked Tsze-kung, saying, ‘May we not say that your Master is a sage?
How various is his ability!’

47
 2. Tsze-kung said, ‘Certainly Heaven has endowed him unlimitedly. He is about a sage.
And, moreover, his ability is various.’

3. The Master heard of the conversation and said, ‘Does the high officer know me?
When I was young, my condition was low, and therefore I acquired my ability in
many things, but they were mean matters. Must the superior man have such variety
of ability? He does not need variety of ability.’

4. Lao said, ‘The Master said, “Having no official employment, I acquired many arts.”’

, à Pð > åNÉ !å_ +O¼ zz‚_

év iï í
,kà Pð óå ó ³ ú >òãN
,]à P‹Jp •có ½ ‹K Ö Å\ NKÅ
¨

9.7 CHAP. VII.

The Master said, ‘Am 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.’

9.8 CHAP. VIII.

The Master said, ‘The FANG bird does not come; the river sends forth no map:— it
is all over with me!’

9.9 CHAP. IX.

When the Master saw a person in a mourning dress, or any one with the cap and upper
and lower garments of full dress, or a blind person, on observing them approaching,
though they were younger than himself, he would rise up, and if he had to pass by
them, he would do so hastily.

,Aà À OõŸ6Nð ðKLØ }KL »K(M

ý (Œ+Pªª6„˜º Z å‡ å® À 2w
ý âí> M ‚ @ËS> Ö2žK +1_ò
A à À P¾Å Pï•€ººã ŒÀ Å“ð Eã
É 1KLP_ !ã º

48
9.10 CHAP. X.
1. Yen Yuan, in admiration of the Master’s doctrines, sighed and said, ‘I looked up to
them, and they seemed to become more high; I tried to penetrate them, and they
seemed to become more firm; I looked at them before me, and suddenly they seemed
to be behind.

2. ‘The Master, by orderly method, skilfully leads men on. He enlarged my mind with
learning, and taught me the restraints of propriety.

3. ‘When I wish to give over the study of his doctrines, I cannot do so, and having exerted
all my ability, there seems something to stand right up before me; but though I wish
to follow and lay hold of it, I really find no way to do so.’

9.11 CHAP. XI.

1. The Master being very ill, Tsze-lu wished the disciples to act as ministers to him.

2. During a remission of his illness, he said, ‘Long has the conduct of Yu been deceitful!
By pretending to have ministers when I have them not, whom should I impose upon?
Should I impose upon Heaven?

ã >°: :)N À ˆ v{¼ãKK_ !ç{¼Œ

PK KN ˆ1 —'l ˆ{¼SïN
AŒà P¢ð Ž‰¼¯ Þ(du2 ã Ý ) Ï
ø B „È ½ø Pð ½KÉ ½KÉ …È _
A à À P2E]7 ŒÀ ð K ‚KU Pð
P EK UKK
AÛà Pð >ê[Ío 6Œ

3. ‘Moreover, than that I should die in the hands of ministers, is it not better that I
should die in the hands of you, my disciples? And though I may not get a great
burial, shall I die upon the road?’

9.12 CHAP. XII.

Tsze-kung said, ‘There is a beautiful gem here. Should I lay it up in a case and keep
it? or should I seek for a good price and sell it?’ The Master said, ‘Sell it! Sell it!
But I would wait for one to offer the price.’

9.13 CHAP. XIII.

1. The Master was wishing to go and live among the nine wild tribes of the east.

49
 2. Some one said, ‘They are rude. How can you do such a thing?’ The Master said, ‘If
a superior man dwelt among them, what rudeness would there be?’

9.14 CHAP. XIV.

The Master said, ‘I returned from Wei to Lu, and then the music was reformed, and
the pieces in the Royal songs and Praise songs all found their proper places.’

c Å —v@
A”à Pð úG‹l• eG‹6D ª‹ b É ºR
ð U ¼ É
Amà P(Ý ð ‚¯+ ]
A à Pð >*‹}· ‚}r _
Akà Pð l‚ºq * # b >b_ l‚s0 Ö

9.15 CHAP. XV.

The Master said, ‘Abroad, to serve the high ministers and nobles; at home, to serve
one’s father and elder brothers; in all duties to the dead, not to dare not to exert
one’s self; and not to be overcome of wine:— which one of these things do I attain
to?’

9.16 CHAP. XVI.

The Master standing by a stream, said, ‘It passes on just like this, not ceasing day
or night!’

9.17 CHAP. XVII.

The Master said, ‘I have not seen one who loves virtue as he loves beauty.’

9.18 CHAP. XVIII.

The Master said, ‘The prosecution of learning may be compared to what may happen
in raising a mound. If there want but one basket of earth to complete the work, and
I stop, the

† # 2 >€_
A]à Pð žK ð vÞ_
ŒAà P Oõð ÜN >‹v2_ *‹vb_
ÿ à Pð × À ã+ À æ ã+
ÿŒà Pð Œ ïO å† K ‚Ê_ ÛA”A !^
¯ ¦ ³O_ò

50
 stopping is my own work. It may be compared to throwing down the earth on the
level ground. Though but one basketful is thrown at a time, the advancing with it is
my own going forward.’

9.19 CHAP. XIX.

The Master said, ‘Never flagging when I set forth anything to him;— ah! that is
Hui.’

9.20 CHAP. XX.

The Master said of Yen Yuan, ‘Alas! I saw his constant advance. I never saw him
stop in his progress.’

9.21 CHAP. XXI.

The Master said, ‘There are cases in which the blade springs, but the plant does
not go on to flower! There are cases where it flowers, but no fruit is subsequently
produced!’

9.22 CHAP. XXII.

The Master said, ‘A youth is to be regarded with respect. How do we know that
his future will not be equal to 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.’

ÿ à Pð ÕžK ý!žN 9Kº´ ý K ý!ª

N yKº´ ª y ž 9 >+‚KU_òã
ÿÛà Pð ;àá ËË ‚ñ NGÿš9
ÿ”à Pð Íïj+_ 9+ ïj×_

9.23 CHAP. XXV.

The Master said, ‘Can men refuse to assent to the words of strict admonition? But
it is reforming the conduct because of them which is valuable. Can men refuse to be
pleased with words of gentle advice? But it is unfolding their aim which is valuable.
If a man be pleased with these words, but does not unfold their aim, and assents to
those, but does not reform his conduct, I can really do nothing with him.’

51
9.24 CHAP. XXIV.
The Master said, ‘Hold faithfulness and sincerity as first principles. Have no friends
not equal to yourself. When you have faults, do not fear to abandon them.’

9.25 CHAP. XXV.

The Master said, ‘The commander of the forces of a large state may be carried off,
but the will of even a common man cannot be taken from him.’

ÿmà À Pð c] • cd‰ Ë e v
1_ ŒÀ î B U( ç À PïB«¦K P
ð /S_ U ³åç
ÿ à Pð rÒ 6Œå~ÏKŒk_
ÿkà Pð å Ñ Á ‚ Ç ü
ÿ]à Pð ï qx *ï

9.26 CHAP. XXVI.

1. The Master said, ‘Dressed himself in a tattered robe quilted with hemp, yet standing
by the side of men dressed in furs, and not ashamed;— ah! it is Yu who is equal to
this!

2. ’“He dislikes none, he covets nothing;— what can he do but what is good!”’

3. Tsze-lu kept continually repeating these words of the ode, when the Master said,
‘Those things are by no means sufficient to constitute (perfect) excellence.’

9.27 CHAP. XXVII.

The Master said, ‘When the year becomes cold, then we know how the pine and the
cypress are the last to lose their leaves.’

9.28 CHAP. XXVIII.

The Master said, ‘The wise are free from perplexities; the virtuous from anxiety; and
the bold from fear.’

9.29 CHAP. XXIX.

The Master said, ‘There are some with whom we may study in common, but we shall
find them unable to go along

52
 iS ï iS *ï Ë ï Ë *ï
Aà À ãKï OvÍ H > ¤/` Œ
À Pð *K _ *U`K
with us to principles. Perhaps we may go on with them to principles, but we shall
find them unable to get established in those along with us. Or if we may get so
established along with them, we shall find them unable to weigh occurring events
along with us.’

9.30 CHAP. XXX.

1. How the flowers of the aspen-plum flutter and turn! Do I not think of you? But your
house is distant.
2. The Master said, ‘It is the want of thought about it. How is it distant?’

10 è , A BOOK X. HEANG TANG.

, à À TP¼ è BB‚_ < ý ŒÀ v
(— ß ÷ ¿¿6 /9>
,Œà À '+ ƒƒ‚_ '+ ¾¾‚
_ ŒÀ ( ' ‚_ ‚_

10.1 CHAP. I.
1. Confucius, in his village, looked simple and sincere, and as if he were not able to
speak.
2. When he was in the prince’s ancestorial temple, or in the court, he spoke minutely
on every point, but cautiously.

10.2 CHAP. II.

1. When he was waiting at court, in speaking with the great officers of the lower grade,
he spake freely, but in a straightforward manner; in speaking with those of the higher
grade, he did so blandly, but precisely.
2. When the ruler was present, his manner displayed respectful uneasiness; it was grave,
but self-possessed.
, à À ì•ï rÂ_ ³©‚_ ŒÀ Ö@
Ë æóK cMŒ •‚_ À ¨2 ü‚_ ÛÀ
Ó Å©} ð Ó gã
,Ûà À el€

53
10.3 CHAP. III.
1. When the prince called him to employ him in the reception of a visitor, his counte-
nance appeared to change, and his legs to move forward with difficulty.

2. He inclined himself to the other officers among whom he stood, moving his left or
right arm, as their position required, but keeping the skirts of his robe before and
behind evenly adjusted.

3. He hastened forward, with his arms like the wings of a bird.

4. When the guest had retired, he would report to the prince, ‘The visitor is not turning
round any more.’

10.4 CHAP. IV.

1. When he entered the palace gate, he seemed to bend his body, as if it were not
sufficient to admit him.

¬‚_ ‚ ¹ ŒÀ Ë -€ L e¾ À NM r
Â_ ³©‚_ v < ³ ÛÀ JG ¬‚_
O#< o ”À ú M I Or !!‚_ ’Ž ¨
2 ü‚_ ©vM ' ‚_
,”à À ÷- ¬‚_ ‚
2. When he was standing, he did not occupy the middle of the gate-way; when he passed
in or out, he did not tread upon the threshold.

3. When he was passing the vacant place of the prince, his countenance appeared to
change, and his legs to bend under him, and his words came as if he hardly had
breath to utter them.

4. He ascended the reception hall, holding up his robe with both his hands, and his
body bent; holding in his breath also, as if he dared not breathe.

5. When he came out from the audience, as soon as he had descended one step, he
began to relax his countenance, and had a satisfied look. When he had got to the
bottom of the steps, he advanced rapidly to his place, with his arms like wings, and
on occupying it, his manner still showed respectful uneasiness.

10.5 CHAP. V.
1. When he was carrying the scepter of his ruler, he seemed to bend his body, as if he
were not able to bear its weight. He did not hold it higher than the position of the
hands in making

54
 Ý ‚Ö ‚ˆ Â0r ³\\‚ ª ŒÀ «®
¹r À Á¿ ‚_
,mà À P å:Åþ ŒÀ + åº;
À v‘—zŒ Åh úK ÛÀ Çc”Ø c‘Ø Ãc

a bow, nor lower than their position in giving anything to another. His countenance
seemed to change, and look apprehensive, and he dragged his feet along as if they
were held by something to the ground.

2. In presenting the presents with which he was charged, he wore a placid appearance.

3. At his private audience, he looked highly pleased.

10.6 CHAP. VI.

1. The superior man did not use a deep purple, or a puce colour, in the ornaments of
his dress.

2. Even in his undress, he did not wear anything of a red or reddish colour.

3. In warm weather, he had a single garment either of coarse or fine texture, but he
wore it displayed over an inner garment.

4. Over lamb’s fur he wore a garment of black; over fawn’s fur one of white; and over
fox’s fur one of yellow.

ÐØ ”À ;Øw íó‚ mÀ Å âc w « J
À ЉKšåE kÀ »ª !@ i ]À ^7ó
źK A À ”Ø„ å A À Å

5. The fur robe of his undress was long, with the right sleeve short.

6. He required his sleeping dress to be half as long again as his body.

7. When staying at home, he used thick furs of the fox or the badger.

8. When he put off mourning, he wore all the appendages of the girdle.

9. His under-garment, except when it was required to be of the curtain shape, was made
of silk cut narrow above and wide below.

10. He did not wear lamb’s fur or a black cap, on a visit of condolence.

11. On the first day of the month he put on his court robes, and presented himself at
court.

55
 , à À J Å c ŒÀ JÅŠß EÅw
P
,kà À ß -¾ ¾ -0 ŒÀ ßP 2 Z
‰W ß rá ß íá ß 1ê ß B ß À
r c ß —v¬ ß ÛÀ ‰Ö •Ýß# ßR!
Ï Ê‚ ”À ½R

10.7 CHAP. VII.

1. When fasting, he thought it necessary to have his clothes brightly clean and made of
linen cloth.

2. When fasting, he thought it necessary to change his food, and also to change the
place where he commonly sat in the apartment.

10.8 CHAP. VIII.

1. He did not dislike to have his rice finely cleaned, nor to have his minced meat cut
quite small.

2. He did not eat rice which had been injured by heat or damp and turned sour, nor
fish or flesh which was gone. He did not eat what was discoloured, or what was of a
bad flavour, nor anything which was ill-cooked, or was not in season.

3. He did not eat meat which was not cut properly, nor what was served without its
proper sauce.

4. Though there might be a large quantity of meat, he would not allow what he took
to exceed the due proportion for the rice. It was only in wine that he laid down no
limit for himself, but he did not allow himself to be confused by it.

5. He did not partake of wine and dried meat bought in the market.

/ ß mÀ ¤‘ß À ß kÀ m¼l
¿‰ m‰ ú å ú å ßKã ]À ß ž â
AÀ Ö •ßܹ Üm ÅJ‚_
,]à - c P
,Aà À ºòR V ú ¯úã ŒÀ º:
˼<Ž

6. He was never without ginger when he ate.

7. He did not eat much.

56
 8. When he had been assisting at the prince’s sacrifice, he did not keep the flesh which
he received overnight. The flesh of his family sacrifice he did not keep over three
days. If kept over three days, people could not eat it.

9. When eating, he did not converse. When in bed, he did not speak.

10. Although his food might be coarse rice and vegetable soup, he would offer a little of
it in sacrifice with a grave, respectful air.

10.9 CHAP. IX.

If his mat was not straight, he did not sit on it.

10.10 CHAP. X.
1. When the villagers were drinking together, on those who carried staffs going out, he
went out immediately after.

2. When the villagers were going through their ceremonies to drive away pestilential
influences, he put on his court robes and stood on the eastern steps.

A à À Oº¼Ö¦ •Ü K ŒÀ ·PKå Ü
×K ð *T b
AŒà Ä P ð ·ºN O¬
A à À Üß Åc- H K Üe ÅŸ ¦K
Ü Å\K ŒÀ •ß¼

10.11 CHAP. XI.

1. When he was sending complimentary inquiries to any one in another State, he bowed
twice as he escorted the messenger away.

2. Chi K’ang having sent him a present of physic, he bowed and received it, saying, ‘I
do not know it. I dare not taste it.’

10.12 CHAP. XII.

The stable being burned down, when he was at court, on his return he said, ‘Has any
man been hurt?’ He did not ask about the horses.

57
10.13 CHAP. XIII.
1. When the prince sent him a gift of cooked meat, he would adjust his mat, first taste
it, and then give it away to others. When the prince sent him a gift of undressed
meat, he would have it cooked, and offer it to the spirits of his ancestors. When the
prince sent him a gift of a living animal, he would keep it alive.

2. When he was in attendance on the prince and joining in the entertainment, the prince
only sacrificed. He first tasted everything.

m Hï À ¾ –K q– Ö3 ÛÀ }
ì ßÕLã
AÛà e'ßÏ‹O
A”à À Ë{ !@x ð ¼ ¯ ŒÀ ËK
K Ö Ê¬ ^m‰ Ü
Amà À â 8 E ¹ ŒÀ ‹Jp ÖÎÅŠ
‹• ½ Ö;ÅåŒ À ö

3. When he was ill and the prince came to visit him, he had his head to the east, made
his court robes be spread over him, and drew his girdle across them.

4. When the prince’s order called him, without waiting for his carriage to be yoked, he
went at once.

10.14 CHAP. XIV.

When he entered the ancestral temple of the State, he asked about everything.

10.15 CHAP. XV.

1. When any of his friends died, if he had no relations who could be depended on for
the necessary offices, he would say, ‘I will bury him.’

2. When a friend sent him a present, though it might be a carriage and horses, he did
not bow.

3. The only present for which he bowed was that of the flesh of sacrifice.

10.16 CHAP. XVI.

1. In bed, he did not lie like a corpse. At home, he did not put on any formal deportment.

2. When he saw any one in a mourning dress, though it might be an acquaintance,

he would change countenance; when he saw any one wearing the cap of full dress,

58
 or a blind person, though he might be in his undress, he would salute them in a
ceremonious manner.

K H ÛÀ ÛL ÅŠr \ ”À Å÷
¨È ÅŠ
A à À GÊ ÅcË ÷• ŒÀ Ê- gg
¾ ª
Akà À r¯ ã Ô ŒÆ ŒÀ ð q•ÌÉ B
ÉB É PïqK Å \

3. To any person in mourning he bowed forward to the crossbar of his carriage; he

bowed in the same way to any one bearing the tables of population.

4. When he was at an entertainment where there was an abundance of provisions set

before him, he would change countenance and rise up.

5. On a sudden clap of thunder, or a violent wind, he would change countenance.

10.17 CHAP. XVII.

1. When he was about to mount his carriage, he would stand straight, holding the cord.

2. When he was in the carriage, he did not turn his head quite round, he did not talk
hastily, he did not point with his hands.

10.18 CHAP. XVIII.

1. Seeing the countenance, it instantly rises. It flies round, and by and by settles.

2. The Master said, ‘There is the hen-pheasant on the hill bridge. At its season! At its
season!’ Tsze-lu made a motion to it. Thrice it smelt him and then rose.

11 H2,A BOOK XI. HSIEN TSIN.

,à À Pð H2¼® κ_ Œ2¼® P
_ Œ À ‚(K G>žH2
,Œà À Pð ž ¼s! † Ê€_ ŒÀ ·
L O õ ”P+ ‰/[ ò ž ° P¢ ?‹ ‰

59
11.1 CHAP. I.
1. The Master said, ‘The men of former times, in the matters of ceremonies and music
were rustics, it is said, while the men of these latter times, in ceremonies and music,
are accomplished gentlemen.
2. ‘If I have occasion to use those things, I follow the men of former times.’

11.2 CHAP. II.

1. The Master said, ‘Of those who were with me in Ch’an and Ts’ai, there are none to
be found to enter my door.’
2. Distinguished for their virtuous principles and practice, there were Yen Yuan, Min
Tsze-ch’ien, Zan Po-niu, and Chung- kung; for their ability in speech, Tsai Wo and
Tsze-kung; for their adminis-
Pï ‡x P8 P
, à Pð Þ_ ^© _ ¼> !@ ª
,Ûà Pð ]É”P+ º “¼v6Í K
,”à W¹ ©}- TPåvDKP»K
trative talents, Zan Yu and Chi Lu; for their literary acquirements, Tsze-yu and
Tsze-hsia.

11.3 CHAP. III.

The Master said, ‘Hui gives me no assistance. There is nothing that I say in which
he does not delight.’

11.4 CHAP. IV.

The Master said, ‘Filial indeed is Min Tsze- ch’ien! Other people say nothing of him
different from the report of his parents and brothers.’

11.5 CHAP. V.
Nan Yung was frequently repeating the lines about a white scepter stone. Confucius
gave him the daughter of his elder brother to wife.
,mà c·PO Ppº}x TP ð OÞ }x xí
}{ ã Ê_G¡
, à À Oõ{ OïËPKÊ åºK(guo3 (+«
è ) ŒÀ Pð M M ¦ vP_ É_{ ú
!(guo3 (

60
 +« è ) > ’LåºK(guo3 (+« è ) å>ž'+KŒ

ï’L_
,kà Oõ{ Pð k )ªˆ )ªˆ

11.6 CHAP. VI.

Chi K’ang asked which of the disciples loved to learn. Confucius replied to him,
‘There was Yen Hui; he loved to learn. Unfortunately his appointed time was short,
and he died. Now there is no one who loves to learn, as he did.’

11.7 CHAP. VII.

1. When Yen Yuan died, Yen Lu begged the carriage of the Master to sell and get an
outer shell for his son’s coffin.

2. The Master said, ‘Every one calls his son his son, whether he has talents or has not
talents. There was Li; when he died, he had a coffin but no outer shell. I would not
walk on foot to get a shell for him, because, having followed in the rear of the great
officers, it was not proper that I should walk on foot.’

11.8 CHAP. VIII.

When Yen Yuan died, the Master said, ‘Alas! Heaven is destroying me! Heaven is
destroying me!’

,]à À Oõ{ PíK_ ž ð P_ã ŒÀ

ð _N À ^+ºKº_ °º
,Aà À Oõ{ €º2šlK Pð ï ŒÀ €
ºš lK À Pð Þ_ –ˆ66_ ˆ —–6P_ ^
_ +ΠP_
A à PïO‹<^ Pð *ý‹º ý‹< b

11.9 CHAP. IX.

1. When Yen Yuan died, the Master bewailed him exceedingly, and the disciples who
were with him said, ‘Master, your grief is excessive?’

2. ‘Is it excessive?’ said he.

3. ‘If I am not to mourn bitterly for this man, for whom should I mourn?’

61
11.10 CHAP. X.
1. When Yen Yuan died, the disciples wished to give him a great funeral, and the Master
said, ‘You may not do so.’

2. The disciples did bury him in great style.

3. The Master said, ‘Hui behaved towards me as his father. I have not been able to
treat him as my son. The fault is not mine; it belongs to you, O disciples.’

11.11 CHAP. XI.

Chi Lu asked about serving the spirits of the dead. The Master said, ‘While you are
not able to serve men, how can you serve their spirits?’ Chi Lu added, ‘I venture to
ask about

O{ ð *å å{
AŒà À ”P•t ¾¾‚_ PïLL‚_ ‰ P
¢ ƒ ƒ‚_ P ŒÀ å1_ —v{6
A à À oººwœ ŒÀ ”P+ð Í « ‚K
U U Å9\ À Pð +º Å -

death?’ He was answered, ‘While you do not know life, how can you know about
death?’

11.12 CHAP. XII.

1. The disciple Min was standing by his side, looking bland and precise; Tsze-lu, looking
bold and soldierly; Zan Yu and Tsze-kung, with a free and straightforward manner.
The Master was pleased.

2. He said, ‘Yu, there!— he will not die a natural death.’

11.13 CHAP. XIII.

1. Some parties in Lu were going to take down and rebuild the Long Treasury.

2. Min Tsze-ch’ien said, ‘Suppose it were to be repaired after its old style;— why must
it be altered and made anew?’

3. The Master said, ‘This man seldom speaks; when he does, he is sure to hit the point.’

AÛà À Pð 1K_ Zº¼ K€ ŒÀ €º l

Pï Pð 1_ G ã *e¼¤_

62
 A”à À P¢O+ F_pâ Pð +_N F_ Ê
ŒÀ ð 6G+ À Pð N6 Ê
Amà À c ̼hl B_ºKZ‚ D

11.14 CHAP. XIV.

1. The Master said, ‘What has the lute of Yu to do in my door?’

2. The other disciples began not to respect Tsze-lu. The Master said, ‘Yu has ascended
to the hall, though he has not yet passed into the inner apartments.’

11.15 CHAP. XV.

1. Tsze-kung asked which of the two, Shih or Shang, was the superior. The Master said,
‘Shih goes beyond the due mean, and Shang does not come up to it.’

2. ‘Then,’ said Tsze-kung, ‘the superiority is with Shih, I suppose.’

3. The Master said, ‘To go beyond is as wrong as to fall short.’

11.16 CHAP. XVI.

1. The head of the Chi family was richer than the duke of Chau had been, and yet Ch’iu
collected his imposts for him, and increased his wealth.

ÊK ŒÀ Pð ^>’_ P ô ;Kï_
A à À ô_ ŒÀ Ã_o À +_Ÿ Û
À 1_-
Akà À Pð Þ_G¶Nbz ŒÀ Ü ×} ¨
– Gb-
A]à P5O„ºK

2. The Master said, ‘He is no disciple of mine. My little children, beat the drum and
assail him.’

11.17 CHAP. XVII.

1. Ch’ai is simple.

2. Shan is dull.

3. Shih is specious.

4. Yu is coarse.

63
11.18 CHAP. XVIII.
1. The Master said, ‘There is Hui! He has nearly attained to perfect virtue. He is often
in want.

2. ‘Ts’ze does not acquiesce in the appointments of Heaven, and his goods are increased
by him. Yet his judgments are often correct.’

11.19 CHAP. XIX.

Tsze-chang asked what were the characteristics of

S Pð (ji1 Â+¦ á ) ¦ e¼¤

ŒAà Pð Öä/ P N rŠ N
ÿ à PïO^¯Lø Pð 6D( ‚KUv^¯LK
‰ O ^¯Lø Pð ^¯LK l•ïð 1_O^¯Lø P
ð 6D( B_

the GOOD man. The Master said, ‘He does not tread in the footsteps of others, but
moreover, he does not enter the chamber of the sage.’

11.20 CHAP. XX.

The Master said, ‘If, because a man’s discourse appears solid and sincere, we al-
low him to be a good man, is he really a superior man? or is his gravity only in
appearance?’

11.21 CHAP. XXI.

Tsze-lu asked whether he should immediately carry into practice what he heard. The
Master said, ‘There are your father and elder brothers to be consulted;— why should
you act on that principle of immediately carrying into practice what you hear?’ Zan
Yu asked the same, whether he should immediately carry into practice what he heard,
and the Master answered, ‘Immediately carry into practice what you hear.’ Kung-
hsi Hwa said, ‘Yu asked whether he should carry immediately into practice what he
heard, and you said, “There are your father and elder brothers to be consulted.”
Ch’iu asked whether he should immediately carry into practice what he heard, and
you said, “Carry it immediately into practice.” I, Ch’ih, am perplexed, and venture
to ask you for an explanation.’ The Master said, ‘Ch’iu is retiring and slow; therefore,

O^¯Lø Pð ^¯LK d_ bO Pð B_ E2
K 1 _|º E K
ÿŒà PO¼! OõŒ Pð >åsº{ã ð P( ÞU

64
 b{
ÿ à À cP6Oò1‰B ï 'ã ŒÀ Pð
>å PºpKO þ1 BKO À @ 'ã åS‹
ïGb ÛÀ Ê1

I urged him forward. Yu has more than his own share of energy; therefore I kept him
back.’

11.22 CHAP. XXII.

The Master was put in fear in K’wang and Yen Yuan fell behind. The Master, on
his rejoining him, said, ‘I thought you had died.’ Hui replied, ‘While you were alive,
how should I presume to die?’

11.23 CHAP. XXIII.

1. Chi Tsze-zan asked whether Chung Yu and Zan Ch’iu could be called great ministers.

2. The Master said, ‘I thought you would ask about some extraordinary individuals,
and you only ask about Yu and Ch’iu!

3. ‘What is called a great minister, is one who serves his prince according to what is
right, and when he finds he cannot do so, retires.

B_ï wãã ”À ð 6GžK mÀ Pð

6 ¦ ž_
ÿÛà À Pï•P”º»° ŒÀ Pð Ê+ºKP
À Pïð º >7 UÅ€ø 6Œºx Û
À Pð /Eá+^
ÿ”à À Pï þ( • å p ) ‰ l•ï
•P ŒÀ Pð å> å

4. ‘Now, as to Yu and Ch’iu, they may be called ordinary ministers.’

5. Tsze-zan said, ‘Then they will always follow their chief;— will they?’

6. The Master said, ‘In an act of parricide or regicide, they would not follow him.’

11.24 CHAP. XXIV.

1. Tsze-lu got Tsze-kao appointed governor of Pi.

2. The Master said, ‘You are injuring a man’s son.’

65
 3. Tsze-lu said, ‘There are (there) common people and officers; there are the altars of the
spirits of the land and grain. Why must one read books before he can be considered
to have learned?’

4. The Master said, ‘It is on this account that I hate your glib-tongued people.’

11.25 CHAP. XXV.

1. Tsze-lu, Tsang Hsi, Zan Yu, and Kung-hsi Hwa were sitting by the Master.

2. He said to them, ‘Though I am a day or so older than you, do not think of that.

wN> Ë>å_ À EGð >å_ ‚ å> GUå

É Û À Pï‡> ð CXK N' K’ Kå+
Å àKåQI 1_ºK ÔÊ t ï• Ç å¹_ +P
ÂK ”À B >U ‚ ð ¹m A ‚”mA B_ºK
ÔÊ t  ‚v® å

3. ‘From day to day you are saying, “We are not known.” If some ruler were to know
you, what would you like to do?’

4. Tsze-lu hastily and lightly replied, ‘Suppose the case of a State of ten thousand char-
iots; let it be straitened between other large States; let it be suffering from invading
armies; and to this let there be added a famine in corn and in all vegetables:— if I
were intrusted with the government of it, in three years’ time I could make the people
to be bold, and to recognise the rules of righteous conduct.’ The Master smiled at
him.

5. Turning to Yen Yu, he said, ‘Ch’iu, what are your wishes?’ Ch’iu replied, ‘Suppose
a state of sixty or seventy li square, or one of fifty or sixty, and let me have the
government of it;— in three years’ time, I could make plenty to abound among the
people. As to teaching them the principles of propriety, and music, I must wait for
the rise of a superior man to do that.’

ß PmÀ d >U‚ ð ^ðýK Xx —ßK‹

‚ ïà+ Xº ø À Þ >U‚ _ ×>
_ \ ð pN P K° Pð U·N d v×_
ð «% % â ”mº åPm º tN‚ ¨N
é ` x +PŸ6N ð >

6. ‘What are your wishes, Ch’ih,’ said the Master next to Kung-hsi Hwa. Ch’ih replied,
‘I do not say that my ability extends to these things, but I should wish to learn them.
At the services of the ancestral temple, and at the audiences of the princes with the

66
 sovereign, I should like, dressed in the dark square-made robe and the black linen
cap, to act as a small assistant.’

7. Last of all, the Master asked Tsang Hsi, ‘Tien, what are your wishes?’ Tien, pausing
as he was playing on his lute, while it was yet twanging, laid the instrument aside,
and rose. ‘My wishes,’ he said, ‘are different from the cherished purposes of these
three gentlemen.’ ‘What harm is there in that?’ said the Master; ‘do you also, as
well as they, speak out your wishes.’ Tien then said, ‘In this, the last month of
spring, with the dress of the season all complete, along with five or six young men
who have assumed the cap, and six or seven boys, I would wash in the I, enjoy the
breeze among the rain altars, and return home singing.’ The Master heaved a sigh
and said, ‘I give my approval to Tien.’

Þ_ kÀ P ú þ( • å p )Œ þ( •
å p )ð + P K U‚ Pð ¦ v×_òã ]
À ð +PUÂ1_ AÀ ð º å® v “ /EÂ
K A À /BG^¦_ ‰‹¹m A ‚”mA ^¦
_ AŒÀ /d G^¦_ —ß ^ø¯ U d_º
K pýºK'

8. The three others having gone out, Tsang Hsi remained behind, and said, ‘What do
you think of the words of these three friends?’ The Master replied, ‘They simply told
each one his wishes.’

9. Hsi pursued, ‘Master, why did you smile at Yu?’

10. He was answered, ‘The management of a State demands the rules of propriety. His
words were not humble; therefore I smiled at him.’

11. Hsi again said, ‘But was it not a State which Ch’iu proposed for himself?’ The reply
was, ‘Yes; did you ever see a territory of sixty or seventy li or one of fifty or sixty,
which was not a State?’

12. Once more, Hsi inquired, ‘And was it not a State which Ch’ih proposed for himself?’
The Master again replied, ‘Yes; who but princes have to do with ancestral temples,
and with audiences but the sovereign? If Ch’ih were to be a small assistant in these
services, who could be a great one?

12 O õ, AŒ BOOK XII. YEN YUAN.

, à À OõOÁ Pð Kñ©®ºÁ åKñ©®
) xÁ ºÁ1ñ 1ºNÉ ŒÀ Oõð ËOvî

67
 Pð ^® ÿ– ^®ÿ} ^®ÿ ^®ÿÕ Oõð ÞÖ
O Ë‹¯žã

12.1 CHAP. I.
1. Yen Yuan asked about perfect virtue. The Master said, ‘To subdue one’s self and
return to propriety, is perfect virtue. If a man can for one day subdue himself and
return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice
of perfect virtue from a man himself, or is it from others?’

2. Yen Yuan said, ‘I beg to ask the steps of that process.’ The Master replied, ‘Look not
at what is contrary to propriety; listen not to what is contrary to propriety; speak
not what is contrary to propriety; make no movement which is contrary to propriety.’
Yen Yuan then said, ‘Though I am deficient in intelligence and vigour, I will make it
my business to practise this lesson.’

,Œà ò OÁ Pð ú€‚‹'Ó • ‚•'m ñ@

2 ÿ ½¼º (¦!( (¶!( ò ð ÍÖ O Ë‹¯ž
ã
, à À ø¬[OÁ ŒÀ Pð Á v

12.2 CHAP. II.

Chung-kung asked about perfect virtue. The Master said, ‘It is, when you go abroad,
to behave to every one as if you were receiving a great guest; to employ the people
as if you were assisting at a great sacrifice; not to do to others as you would not wish
done to yourself; to have no murmuring against you in the country, and none in the
family.’ Chung-kung said, ‘Though I am deficient in intelligence and vigour, I will
make it my business to practise this lesson.’

12.3 CHAP. III.

1. Sze-ma Niu asked about perfect virtue.

2. The Master said, ‘The man of perfect virtue is cautious and slow in his speech.’

_ À ð v _ ¯ KÁãN Pð ºKã K—
! N
,Ûà À ø¬[O P Pð P ‚ ü ŒÀ
ð ‚ ü ¯ K PãN À Pð g š +U‚
Uü
,”à À ø¬[‚𠺆 D h¡ ŒÀ P

68
 3. ‘Cautious and slow in his speech!’ said Niu;— ‘is this what is meant by perfect
virtue?’ The Master said, ‘When a man feels the difficulty of doing, can he be other
than cautious and slow in speaking?’

12.4 CHAP. IV.

1. Sze-ma Niu asked about the superior man. The Master said, ‘The superior man has
neither anxiety nor fear.’

2. ‘Being without anxiety or fear!’ said Nui;— ‘does this constitute what we call the
superior man?’

3. The Master said, ‘When internal examination discovers nothing wrong, what is there
to be anxious about, what is there to fear?’

12.5 CHAP. V.
1. Sze-ma Niu, full of anxiety, said, ‘Other men all have their brothers, I only have not.’

2. Tsze-hsia said to him, ‘There is the following saying which I have heard:—

ð F^Kã À { } Ì´() ÛÀ Pl !
1 ºm ® ÛwKg †D _ PU£N!D _
,mà P5O Pð xdKV š×K, L ï _
òã xdKV š×K, L ï `_òã

3. ’“Death and life have their determined appointment; riches and honours depend upon
Heaven.”

4. ‘Let the superior man never fail reverentially to order his own conduct, and let him
be respectful to others and observant of propriety:— then all within the four seas
will be his brothers. What has the superior man to do with being distressed because
he has no brothers?’

12.6 CHAP. VI.

Tsze-chang asked what constituted intelligence. The Master said, ‘He with whom
neither slander that gradually soaks into the mind, nor statements that startle like
a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with
whom neither soaking slander, nor startling statements, are successful, may be called
farseeing.’

69
 , à À P¢O? Pð³ß ³u áKã ŒÀ
P¢ ð Å —ò » ¼¯ UH ð »u P¢ð Å —
ò » ¼ ¯Œ UH ð »ß êä† { !á Ë
,kà À ØP ð Pê òã U出 ŒÀ P

12.7 CHAP. VII.

1. Tsze-kung asked about government. The Master said, ‘The requisites of govern-
ment are that there be sufficiency of food, sufficiency of military equipment, and the
confidence of the people in their ruler.’
2. Tsze-kung said, ‘If it cannot be helped, and one of these must be dispensed with,
which of the three should be foregone first?’ ‘The military equipment,’ said the
Master.
3. Tsze-kung again asked, ‘If it cannot be helped, and one of the remaining two must
be dispensed with, which of them should be foregone?’ The Master answered, ‘Part
with the food. From of old, death has been the lot of all men; but if the people have
no faith in their rulers, there is no standing for the state.’

12.8 CHAP. VIII.

1. Chi Tsze-ch’ang said, ‘In a superior man it is only the substantial qualities which are
wanted;— why should we seek for ornamental accomplishments?’

¢ð ÜN+PKª P_ ß Ê À ‡6ê_ ê6
‡_ NyK(kuo4, i+« ¹ ) 6¬ŠK(kuo4, i+« ¹
)
,]à À ÀlO¼ åðtQ ( ³ ‚KU ŒÀ
å ð ͹N À ð Œ >6 ³ ‚KUv¹_ Û
À ð ~Ó³ p ³ ~Ó ³ p ³
2. Tsze-kung said, ‘Alas! Your words, sir, show you to be a superior man, but four
horses cannot overtake the tongue.
3. Ornament is as substance; substance is as ornament. The hide of a tiger or a leopard
stripped of its hair, is like the hide of a dog or a goat stripped of its hair.’

12.9 CHAP. IX.

1. The Duke Ai inquired of Yu Zo, saying, ‘The year is one of scarcity, and the returns
for expenditure are not sufficient;— what is to be done?’
2. Yu Zo replied to him, ‘Why not simply tithe the people?’

70
 3. ‘With two tenths, said the duke, ‘I find it not enough;— how could I do with that
system of one tenth?’

4. Yu Zo answered, ‘If the people have plenty, their prince will not be left to want alone.
If the people are in want, their prince cannot enjoy plenty alone.’

,Aà À P5O · ¨Ñ Pð ;àá ’© ·

_ ŒÀ K2v áK2v{ â2v È2v{ /Ñ
_ å̦ Gåp
A à À JolO?¼TP ŒÀ TP ð ã
ã 66 PP À lð „É á‚ ã ã 6
6 P P Ö Ÿ >— ßø

12.10 CHAP. X.
1. Tsze-chang having asked how virtue was to be exalted, and delusions to be discovered,
the Master said, ‘Hold faithfulness and sincerity as first principles, and be moving
continually to what is right;— this is the way to exalt one’s virtue.

2. ‘You love a man and wish him to live; you hate him and wish him to die. Having
wished him to live, you also wish him to die. This is a case of delusion.

3. ’“It may not be on account of her being rich, yet you come to make a difference.”’

12.11 CHAP. XI.

1. The Duke Ching, of Ch’i, asked Confucius about government.

2. Confucius replied, ‘There is government, when the prince is prince, and the minister
is minister; when the father is father, and the son is son.’

3. ‘Good!’ said the duke; ‘if, indeed; the prince be not prince, the minister not minister,
the father not father, and the son not son, although I have my revenue, can I enjoy
it?’

AŒà À Pð G ïå˜D v1_ ŒÀ Pï

!¿ þ
A à Pð } >6º_ Å_ •! N
AÛà P5O? Pð EK!& LKåà
A”à Pð Zx¼‡ Kå® ¦ïå Tã+

71
12.12 CHAP. XII.
1. The Master said, ‘Ah! it is Yu, who could with half a word settle litigations!’

2. Tsze-lu never slept over a promise.

12.13 CHAP. XIII.

The Master said, ‘In hearing litigations, I am like any other body. What is necessary,
however, is to cause the people to have no litigations.’

12.14 CHAP. XIV.

Tsze-chang asked about government. The Master said, ‘The art of governing is
to keep its affairs before the mind without weariness, and to practise them with
undeviating consistency.’

12.15 CHAP. XV.

The Master said, ‘By extensively studying all learning, and keeping himself under the
restraint of the rules of propriety, one may thus likewise not err from what is right.’

Amà Pð P ºKŽ ºKá ºÍ/

A à c·PO?¼TP TP ð ? c_ P%åc pb
c c·P£Ü O¼TP TP ð ßPK 2 ÖÞK Ê
A]à c·PO?¼TP 𠂺!S å1 S U‚

12.16 CHAP. XVI.

The Master said, ‘The superior man seeks to perfect the admirable qualities of men,
and does not seek to perfect their bad qualities. The mean man does the opposite of
this.’

12.17 CHAP. XVII.

Chi K’ang asked Confucius about government. Confucius replied, ‘To govern means
to rectify. If you lead on the people with correctness, who will dare not to be correct?’

12.18 CHAP. XVIII.

Chi K’ang, distressed about the number of thieves in the state, inquired of Confucius
how to do away with them. Confucius said, ‘If you, sir, were not covetous, although
you should reward them to do it, they would not steal.’

72
12.19 CHAP. XIX.
Chi K’ang asked Confucius about government, saying, ‘What do you say to killing
the unprincipled for the good of the principled?’ Confucius replied, ‘Sir, in carrying
on your government, why should you use killing at all? Let your evinced desires be
for what is good, and the people will be good. The relation

TP ð Pº? (º P2„ „ã PK·¨ ºK

·I I K¨ÅC
ŒAà À P5OëU‚ ¯ï KTã ŒÀ Pð
UÉ >@ T À P5 ð (¦Å^ (¶Å^ Û
À Pð / ^_ ^T_ ”À +T_ êô }© ß
Àr nå º (¦ÅT (¶ÅT mÀ +^_ rÖ
Á L
between superiors and inferiors, is like that between the wind and the grass. The
grass must bend, when the wind blows across it.’

12.20 CHAP. XX.

1. Tsze-chang asked, ‘What must the officer be, who may be said to be distinguished?’
2. The Master said, ‘What is it you call being distinguished?’
3. Tsze-chang replied, ‘It is to be heard of through the State, to be heard of throughout
his clan.’
4. The Master said, ‘That is notoriety, not distinction.
5. ‘Now the man of distinction is solid and straightforward, and loves righteousness.
He examines people’s words, and looks at their countenances. He is anxious to
humble himself to others. Such a man will be distinguished in the country; he will
be distinguished in his clan.
6. ‘As to the man of notoriety, he assumes the appearance of

U EK ‘ (¦Å^ (¶Å^
ÿ à À ržJ¼ éK ð bO · î] ¨
Ñ P ð „ÉO À H‹Œ— ^ · ;vá !;º
Ká ^î] Kÿ Øv«åÊvª ^Ñ
ÿŒà À rOÁ Pð º O
virtue, but his actions are opposed to it, and he rests in this character without any
doubts about himself. Such a man will be heard of in the country; he will be heard
of in the clan.’

73
12.21 CHAP. XXI.
1. Fan Ch’ih rambling with the Master under the trees about the rain altars, said, ‘I
venture to ask how to exalt virtue, to correct cherished evil, and to discover delusions.’

2. The Master said, ‘Truly a good question!

3. ‘If doing what is to be done be made the first business, and success a secondary
consideration;— is not this the way to exalt virtue? To assail one’s own wickedness
and not assail that of others;— is not this the way to correct cherished evil? For a
morning’s anger to disregard one’s own life, and involve that of his parents;— is not
this a case of delusion?’

12.22 CHAP. XXII.

1. Fan Ch’ih asked about benevolence. The Master said, ‘It is to love all men.’ He
asked about knowledge. The Master said, ‘It is to know all men.’

å Pð åº ŒÀ r*T À Pð ô/ø‰ ý
•‰ ô ÛÀ r ‹P ð _ >‹¼+P Oå
Pð ô /ø‰ ý•‰ ô U _ ”À P ð ÌÉ
N mÀ ) x¼> ‹v Á `ã o )
x¼> 9 Á `ã
ÿ à P¢OË Pð àJ „S

2. Fan Ch’ih did not immediately understand these answers.

3. The Master said, ‘Employ the upright and put aside all the crooked;— in this way
the crooked can be made to be upright.’

4. Fan Ch’ih retired, and, seeing Tsze-hsia, he said to him, ‘A Little while ago, I had an
interview with our Master, and asked him about knowledge. He said, ‘Employ the
upright, and put aside all the crooked;— in this way, the crooked will be made to be
upright.’ What did he mean?’

5. Tsze-hsia said, ‘Truly rich is his saying!

6. ‘Shun, being in possession of the kingdom, selected from among all the people, and
employed Kao-yao, on which all who were devoid of virtue disappeared. T’ang, being
in possession of the kingdom, selected from among all the people, and employed I
Yin, and all who were devoid of virtue disappeared.’

74
12.23 CHAP. XXIII.
Tsze-kung asked about friendship. The Master said, ‘Faithfully admonish your friend,
and skillfully lead him on. If you find him impracticable, stop. Do not disgrace
yourself.’

K ïGb Ëê±
ÿÛà þPð På‡ Ë åË Á

12.24 CHAP. XXIV.

The philosopher Tsang said, ‘The superior man on grounds of culture meets with his
friends, and by their friendship helps his virtue.’

13 Pï,A BOOK XIII. TSZE-LU.

, à À PïO? Pð HK ÞK ŒÀ ËÊ
ð ! &
,Œà À ò ºc

13.1 CHAP. I.
1. Tsze-lu asked about government. The Master said, ‘Go before the people with your
example, and be laborious in their affairs.’

2. He requested further instruction, and was answered, ‘Be not weary (in these things).’

13.2 CHAP. II.

1. Chung-kung, being chief minister to the Head of the Chi family, asked about govern-
ment. The Master said, ‘Employ

° O? Pð H ø f N âM ŒÀ ð åâM
K ð >@å >@ å ºv ø
, à À Pïð [ …P º? P ZH ŒÀ P
ð Å_ c N À Pïð /É PKÂ_ Zvc
ÛÀ P ð ÎÉ 1_ P¼v@ å ËÕ‚_ ”À

first the services of your various officers, pardon small faults, and raise to office men
of virtue and talents.’

75
 2. Chung-kung said, ‘How shall I know the men of virtue and talent, so that I may raise
them to office?’ He was answered, ‘Raise to office those whom you know. As to those
whom you do not know, will others neglect them?’

13.3 CHAP. III.

1. Tsze-lu said, ‘The ruler of Wei has been waiting for you, in order with you to admin-
ister the government. What will you consider the first thing to be done?’

2. The Master replied, ‘What is necessary is to rectify names.’

3. ‘So, indeed!’ said Tsze-lu. ‘You are wide of the mark! Why must there be such
rectification?’

4. The Master said, ‘How uncultivated you are, Yu! A superior man, in regard to what
he does not know, shows a cautious reserve.

5. ‘If names be not correct, language is not in accordance with

c G G‹ mÀ ‹ G® ®
G p - p - G !@ªK³ À E P
KÅï _ KÅïL_ P¼v !@ òã
,Ûà À rËx< Pð > ‚ ² Ëxº ð

the truth of things. If language be not in accordance with the truth of things, affairs
cannot be carried on to success.

6. ‘When affairs cannot be carried on to success, proprieties and music will not flour-
ish. When proprieties and music do not flourish, punishments will not be properly
awarded. When punishments are not properly awarded, the people do not know how
to move hand or foot.

7. ‘Therefore a superior man considers it necessary that the names he uses may be
spoken appropriately, and also that what he speaks may be carried out appropriately.
What the superior man requires, is just that in his words there may be nothing
incorrect.’

13.4 CHAP. IV.

1. Fan Ch’ih requested to be taught husbandry. The Master said, ‘I am not so good for
that as an old husbandman.’ He

> ‚ ŒÀ rú Pð ºÉ _ À }
® G «b l }© G «b }á G «b (

76
 Å +‚/ GÛ¹K A vP óã (<
,”à Pð ¦i ~ ˆKå? T •¼Û¹ ý
Ö ¦Zåº

requested also to be taught gardening, and was answered, ‘I am not so good for that
as an old gardener.’

2. Fan Ch’ih having gone out, the Master said, ‘A small man, indeed, is Fan Hsu!

3. If a superior love propriety, the people will not dare not to be reverent. If he love
righteousness, the people will not dare not to submit to his example. If he love good
faith, the people will not dare not to be sincere. Now, when these things obtain, the
people from all quarters will come to him, bearing their children on their backs;—
what need has he of a knowledge of husbandry?’

13.5 CHAP. V.
The Master said, ‘Though a man may be able to recite the three hundred odes, yet if,
when intrusted with a governmental charge, he knows not how to act, or if, when sent
to any quarter on a mission, he cannot give his replies unassisted, notwithstanding
the extent of his learning, of what practical use is it?’

,mà Pð v«c ä L v« c Öä ž
, à Pð o[K? D _
,kà P [lPJ„E¤ Ë ð ß ã ð ߌ
ã Ì ð ߎã
,]à À Pi[ ‰ Õ ŒÀ Pð ¶ãÉ
À ‰ ð â¶ã

13.6 CHAP. VI.

The Master said, ‘When a prince’s personal conduct is correct, his government is
effective without the issuing of orders. If his personal conduct is not correct, he may
issue orders, but they will not be followed.’

13.7 CHAP. VII.

The Master said, ‘The governments of Lu and Wei are brothers.’

13.8 CHAP. VIII.

The Master said of Ching, a scion of the ducal family of Wei, that he knew the
economy of a family well. When he began to have means, he said, ‘Ha! here is a

77
 collection!’ When they were a little increased, he said, ‘Ha! this is complete!’ When
he had become rich, he said, ‘Ha! this is admirable!’

13.9 CHAP. IX.

1. When the Master went to Wei, Zan Yu acted as driver of his carriage.

2. The Master observed, ‘How numerous are the people!’

3. Yu said, ‘Since they are thus numerous, what more shall be done for them?’ ‘Enrich
them,’ was the reply.

ÈU ð ÌK ÛÀ ð âÌã ÈU ð YK
,Aà Pð ß ( v , ji1 òï_ t
P𠄺º¦~t ¦ï嵘»ºã É/ _
AŒà Pð ‚ ‹ Å ŒÁ

4. ‘And when they have been enriched, what more shall be done?’ The Master said,
‘Teach them.’

13.10 CHAP. X.
The Master said, ‘If there were (any of the princes) who would employ me, in the
course of twelve months, I should have done something considerable. In three years,
the government would be perfected.’

13.11 CHAP. XI.

The Master said, ’“If good men were to govern a country in succession for a hundred
years, they would be able to transform the violently bad, and dispense with capital
punishments.” True indeed is this saying!’

13.12 CHAP. XII.

The Master said, ‘If a truly royal ruler were to arise, it would still require a generation,
and then virtue would prevail.’

A à Pð ßcv«ã ¼ž?NU ýcv« ‚cº

U
AÛà ‰P Pð UO_ ð ? Pð v‹_ ‚
? Ö > å >v ^K
A”à À šlO ïå ¦ ø TP ð ï
åå /v

78
13.13 CHAP. XIII.
The Master said, ‘If a minister make his own conduct correct, what difficulty will he
have in assisting in government? If he cannot rectify himself, what has he to do with
rectifying others?’

13.14 CHAP. XIV.

The disciple Zan returning from the court, the Master said to him, ‘How are you so
late?’ He replied, ‘We had government business.’ The Master said, ‘It must have
been family affairs. If there had been government business, though I am not now in
office, I should have been consulted about it.’

13.15 CHAP. XV.

1. The Duke Ting asked whether there was a single sentence which could make a country
prosperous. Confucius replied, ‘Such an effect cannot be expected from one sentence.

~_ ŒÀ ºK ð º ã ºã À ‚åº K
ã_ ~N ¦N ÛÀ 𠪦 ø TP
ð ïå å/v~_ ºK ð ˆ! Nº /v «ˆ
U_ ”À ‚v „ «KU_ ¦„N ‚ „ «KU_
~N ª¦N
Amà À IlO? ŒÀ Pð Ñ ª `

2. ‘There is a saying, however, which people have— “To be a prince is difficult; to be a

minister is not easy.”

3. ‘If a ruler knows this,— the difficulty of being a prince,— may there not be expected
from this one sentence the prosperity of his country?’

4. The duke then said, ‘Is there a single sentence which can ruin a country?’ Confucius
replied, ‘Such an effect as that cannot be expected from one sentence. There is,
however, the saying which people have— “I have no pleasure in being a prince, but
only in that no one can offer any opposition to what I say!”

5. ‘If a ruler’s words be good, is it not also good that no one oppose them? But if they
are not good, and no one opposes them, may there not be expected from this one
sentence the ruin of his country?’

13.16 CHAP. XVI.

1. The Duke of Sheh asked about government.

79
 2. The Master said, ‘Good government obtains, when those who are near are made
happy, and those who are far off are attracted.’

†
A à P º’6° O? Pð !2 !‹ ) 2 G
T ‹ )G'‹
Akà À IlžTPð >è ô¬ v6 Š PI
K ŒÀ TPð >èKô p¼/ 6ºP± Pº6± ô
(v-ã

13.17 CHAP. XVII.

Tsze-hsia, being governor of Chu-fu, asked about government. The Master said, ‘Do
not be desirous to have things done quickly; do not look at small advantages. Desire
to have things done quickly prevents their being done thoroughly. Looking at small
advantages prevents great affairs from being accomplished.’

13.18 CHAP. XVIII.

1. The Duke of Sheh informed Confucius, saying, ‘Among us here there are those who
may be styled upright in their conduct. If their father have stolen a sheep, they will
bear witness to the fact.’

2. Confucius said, ‘Among us, in our part of the country, those who are upright are
different from this. The father conceals the misconduct of the son, and the son
conceals the misconduct of the father. Uprightness is to be found in this.’

A]à rOÁ Pð EUm ÷‹l ºà ÖK7Ä

ïÄ _
ŒAà À P¢Oð U‚¯ï Këã Pð Lñ e
•¼ Û¹ ± } ï ëã ŒÀ ð bOv! ð —Ï
1] è1 À ð bOv! ð Åá LÅœ
\\6

13.19 CHAP. XIX.

Fan Ch’ih asked about perfect virtue. The Master said, ‘It is, in retirement, to be
sedately grave; in the management of business, to be reverently attentive; in inter-
course with others, to be strictly sincere. Though a man go among rude, uncultivated
tribes, these qualities may not be neglected.’

80
13.20 CHAP. XX.
1. Tsze-kung asked, saying, ‘What qualities must a man possess to entitle him to be
called an officer? The Master said, ‘He who in his conduct of himself maintains a sense
of shame, and when sent to any quarter will not disgrace his prince’s commission,
deserves to be called an officer.’

3. Tsze-kung pursued, ‘I venture to ask who may be placed in the next lower rank?’
And he was told, ‘He whom the circle of his relatives pronounce to be filial, whom
his fellow- villagers and neighbours pronounce to be fraternal.’

3. Again the disciple asked, ‘I venture to ask about the class still next in order.’ The
Master said, ‘They are determined to be sincere in what they say, and to carry out
what they do. They are obstinate little men. Yet perhaps they may make the next
class.’

ºÉ ‘¦ïåº!ã ÛÀ ð ÊKž? U‚ Pð k —
rK º U³—_
ÿ à Pð —-L K Å_Â÷N  2Ö ÷ @
º_
ÿŒà À Pð Wº ð º !F ïå\ë« „
+ ŒÀ Fv· •K

4. Tsze-kung finally inquired, ‘Of what sort are those of the present day, who engage
in government?’ The Master said ‘Pooh! they are so many pecks and hampers, not
worth being taken into account.’

13.21 CHAP. XXI.

The Master said, ‘Since I cannot get men pursuing the due medium, to whom I might
communicate my instructions, I must find the ardent and the cautiously-decided. The
ardent will advance and lay hold of truth; the cautiously- decided will keep themselves
from what is wrong.’

13.22 CHAP. XXII.

1. The Master said, ‘The people of the south have a saying— “A man without constancy
cannot be either a wizard or a doctor.” Good!

2. ‘Inconstant in his virtue, he will be visited with disgrace.’

ž À Pð ` òã
ÿ à Pð PŒ º Œ

81
 ÿÛà P¢O𠺆}K U‚ Pð *ï_ º†á
K U ‚ Pð *ï_ ‚ ºK„ }K v „ áK
ÿ”à Pð P ‹ ãª_ ªK åS ª_ Ê

3. The Master said, ‘This arises simply from not attending to the prognostication.’

13.23 CHAP. XXIII.

The Master said, ‘The superior man is affable, but not adulatory; the mean man is
adulatory, but not affable.’

13.24 CHAP. XXIV.

Tsze-kung asked, saying, ‘What do you say of a man who is loved by all the people
of his neighborhood?’ The Master replied, ‘We may not for that accord our approval
of him.’ ‘And what do you say of him who is hated by all the people of his neighbor-
hood?’ The Master said, ‘We may not for that conclude that he is bad. It is better
than either of these cases that the good in the neighborhood love him, and the bad
hate him.’

13.25 CHAP. XXV.

The Master said, ‘The superior man is easy to serve and difficult to please. If you try
to please him in any way which is not accordant with right, he will not be pleased.
But in his

v•º_ hK ºã‹ ª_ ªKÖ åS ª_ Êv•º

_ B™
ÿmà Pð Pð U ºU ð
ÿ à Pð [ Å ( % ÑÁ
ÿkà PïOð U‚¯ï Këã Pð rr !!‚
_ ï ëã Ë rr D !!

employment of men, he uses them according to their capacity. The mean man is
difficult to serve, and easy to please. If you try to please him, though it be in a way
which is not accordant with right, he may be pleased. But in his employment of men,
he wishes them to be equal to everything.’

13.26 CHAP. XXVI.

The Master said, ‘The superior man has a dignified ease without pride. The mean
man has pride without a dignified ease.’

82
13.27 CHAP. XXVII.
The Master said, ‘The firm, the enduring, the simple, and the modest are near to
virtue.’

13.28 CHAP. XXVIII.

Tsze-lu asked, saying, ‘What qualities must a man possess to entitle him to be called
a scholar?’ The Master said, ‘He must be thus,— earnest, urgent, and bland:—
among his friends, earnest and urgent; among his brethren, bland.’

ÿ]à P𠄺Y t ¦ïås ã

Aà Pð å Y 0 / ÄK

13.29 CHAP. XXIX.

The Master said, ‘Let a good man teach the people seven years, and they may then
likewise be employed in war.’

13.30 CHAP. XXX.

The Master said, ‘To lead an uninstructed people to war, is to throw them away.’

14 ² O, AÛ BOOK XIV. HSIEN WAN.

, à ²Oe Pð ¦ S@ ¦!S@ e_

14.1 CHAP. I.
Hsien asked what was shameful. The Master said, ‘When good government prevails
in a state, to be thinking only of salary; and, when bad government prevails, to be
thinking, in the same way, only of salary;— this is shameful.’

,Œà À K ( 2 L ïåºÁã ŒÀ
Pð ïåºãã ÁG> å_
, à Pð ë ÷E ³åºëã
,Ûà Pð ¦ S q qL ¦!S qL k
,”à Pð · Å Å · Á Å
Ç Ç Å Á

83
14.2 CHAP. II.
1. ‘When the love of superiority, boasting, resentments, and covetousness are repressed,
this may be deemed perfect virtue.’

2. The Master said, ‘This may be regarded as the achievement of what is difficult. But
I do not know that it is to be deemed perfect virtue.’

14.3 CHAP. III.

The Master said, ‘The scholar who cherishes the love of comfort is not fit to be
deemed a scholar.’

14.4 CHAP. IV.

The Master said, ‘When good government prevails in a state, language may be lofty
and bold, and actions the same. When bad government prevails, the actions may be
lofty and bold, but the language may be with some reserve.’

14.5 CHAP. V.
The Master said, ‘The virtuous will be sure to speak correctly, but those whose speech
is good may not always be virtuous. Men of principle are sure to be bold, but those
who are bold may not always be men of principle.’

,mà W® O¼TPð ¿„ aê ñ —v{6 ¹7

¬< ) +P T W® ú Pð PÉåº ·Éå
º
, à Pð P Á ã+ * º Á _

14.6 CHAP. VI.

Nan-kung Kwo, submitting an inquiry to Confucius, said, ‘I was skillful at archery,
and Ao could move a boat along upon the land, but neither of them died a natural
death. Yu and Chi personally wrought at the toils of husbandry, and they became
possessors of the kingdom.’ The Master made no reply; but when Nan-kung Kwo
went out, he said, ‘A superior man indeed is this! An esteemer of virtue indeed is
this!’

14.7 CHAP. VII.

The Master said, ‘Superior men, and yet not always virtuous, there have been, alas!
But there never has been a mean man, and, at the same time, virtuous.’

84
 ,kà Pð K ýÿÞN à ýÿ¨N
,]à Pð º} èöIuK Ô ÖK LºP½îþK
qÌ P"drK
,Aà À OP" Pð àº_ ŒÀ OP• ð
|É |É À O¡ò ð º_ j/ â‘ ~ ï•ß
’R

14.8 CHAP. VIII.

The Master said, ‘Can there be love which does not lead to strictness with its object?
Can there be loyalty which does not lead to the instruction of its object?’

14.9 CHAP. IX.

The Master said, ‘In preparing the governmental notifications, P’i Shan first made the
rough draught; Shi-shu examined and discussed its contents; Tsze-yu, the manager of
Foreign intercourse, then polished the style; and, finally, Tsze-ch’an of Tung-li gave
it the proper elegance and finish.’

14.10 CHAP. X.
1. Some one asked about Tsze-ch’an. The Master said, ‘He was a kind man.’

2. He asked about Tsze-hsi. The Master said, ‘That man! That man!’

3. He asked about Kwan Chung. ‘For him,’ said the Master, ‘the city of Pien, with
three hundred families, was taken from the chief of the Po family, who did not utter
a murmuring word, though, to the end of his life, he had only coarse rice to eat.’

!(
A à Pð § !( ã Ì !U
AŒà Pð _l½ º™O G* ïåºÕ›'+
A à À PïO º Pð åçfòKå l½K 2
^Š PKÇ ‰BKÝ ‡Kå® ¦ïåº ºã ŒÀ ð
ÊK º UÅ6 ‹

14.11 CHAP. XI.

The Master said, ‘To be poor without murmuring is difficult. To be rich without
being proud is easy.’

85
14.12 CHAP. XII.
The Master said, ‘Mang Kung-ch’o is more than fit to be chief officer in the families
of Chao and Wei, but he is not fit to be great officer to either of the States Tang or
Hsieh.’

14.13 CHAP. XIII.

1. Tsze-lu asked what constituted a COMPLETE man. The Master said, ‘Suppose
a man with the knowledge of Tsang Wu-chung, the freedom from covetousness of
Kung-ch’o, the bravery of Chwang of Pien, and the varied talents of Zan Ch’iu; add
to these the accomplishments of the rules of propriety and music:— such a one might
be reckoned a COMPLETE man.’

2. He then added, ‘But what is the necessity for a complete man of the present day to
have all these things? The man, who in the

) © ‹qˆ} E• Øs K ¦ïåº ºã
AÛà À POlÔ‡P¼l Èð áN +P
ÖN ŒÀ l È ð åJ N_ +PB6Œ º -
v 6Œ º -v ©6ŒÖ º -vÖ Pð v6
Hv6N

view of gain, thinks of righteousness; who in the view of danger is prepared to give
up his life; and who does not forget an old agreement however far back it extends:—
such a man may be reckoned a COMPLETE man.’

14.14 CHAP. XIV.

1. The Master asked Kung-ming Chia about Kung-shu Wan, saying, ‘Is it true that
your master speaks not, laughs not, and takes not?’

2. Kung-ming Chia replied, ‘This has arisen from the reporters going beyond the truth.—
My master speaks when it is the time to speak, and so men do not get tired of his
speaking. He laughs when there is occasion to be joyful, and so men do not get tired
of his laughing. He takes when it is consistent with righteousness to do so, and so
men do not get tired of his taking.’ The Master said, ‘So! But is it so with him?’

A”à Pð çfò å2BºŒ¼o Öð • > á_

Amà Pð I‡lN c JSlc N
A à À Pïð SlºlPþ ìý{K ¡ò {

86
14.15 CHAP. XV.
The Master said, ‘Tsang Wu-chung, keeping possession of Fang, asked of the duke of
Lu to appoint a successor to him in his family. Although it may be said that he was
not using force with his sovereign, I believe he was.’

14.16 CHAP. XVI.

The Master said, ‘The duke Wan of Tsin was crafty and not upright. The duke Hwan
of Ch’i was upright and not crafty.’

14.17 CHAP. XVII.

1. Tsze-lu said, ‘The Duke Hwan caused his brother Chiu to be killed, when Shao Hu
died with his master, but Kwan Chung did not die. May not I say that he was
wanting in virtue?’

ð *ÁN ŒÀ Pð Sl] ø¯ åuÊ ¡òK›_

‚v Á ‚vÁ
Akà À P¢ð ¡ò^Á SlºlPþ ý{
Èø K ŒÀ Pð ¡òøSl 8ø¯ !) 0ŽÊ
×vÜ ®¡ò >v«îæ}ã À Hå9+9fKºÒ_

2. The Master said, ‘The Duke Hwan assembled all the princes together, and that not
with weapons of war and chariots:— it was all through the influence of Kwan Chung.
Whose beneficence was like his? Whose beneficence was like his?’

14.18 CHAP. XVIII.

1. Tsze-kung said, ‘Kwan Chung, I apprehend, was wanting in virtue. When the Duke
Hwan caused his brother Chiu to be killed, Kwan Chung was not able to die with
him. Moreover, he became prime minister to Hwan.’

2. The Master said, ‘Kwan Chung acted as prime minister to the Duke Hwan, made
him leader of all the princes, and united and rectified the whole kingdom. Down to
the present day, the people enjoy the gifts which he conferred. But for Kwan Chung,
we should now be wearing our hair unbound, and the lappets of our coats buttoning
on the left side.

3. ‘Will you require from him the small fidelity of common

ꓼ• «Kå_
A]à À lÔ‡PKã '+Î ‡P Gøl Œ

87
 À P ^Kð ïåºã
ŒAà À P [HlK!S_ ·Pð +‚/ Z
ª Œ À TPð òÔ »Ó¢ ]€»

men and common women, who would commit suicide in a stream or ditch, no one
knowing anything about them?’

14.19 CHAP. XIX.

1. The great officer, Hsien, who had been family-minister to Kung-shu Wan, ascended
to the prince’s court in company with Wan.

2. The Master, having heard of it, said, ‘He deserved to be considered WAN (the ac-
complished).’

14.20 CHAP. XX.

1. The Master was speaking about the unprincipled course of the duke Ling of Wei,
when Ch’i K’ang said, ‘Since he is of such a character, how is it he does not lose his
State?’

2. Confucius said, ‘The Chung-shu Yu has the superintendence of his guests and of
strangers; the litanist, T’o, has the management

—ß ‹kÈ»ÍÅ +‚/ Zvª

ÿ à Pð v K GºK_ã
ÿŒà À s P !l ŒÀ TP•t J¼Àl
ð sF v Ë K À lð J+ P ÛÀ TP
ð å>ž '+KŒ b J_

of his ancestral temple; and Wang-sun Chia has the direction of the army and
forces:— with such officers as these, how should he lose his State?’

14.21 CHAP. XXI.

The Master said, ‘He who speaks without modesty will find it difficult to make his
words good.’

14.22 CHAP. XXII.

1. Chan Ch’ang murdered the Duke Chien of Ch’i.

2. Confucius bathed, went to court, and informed the duke Ai, saying, ‘Chan Hang has
slain his sovereign. I beg that you will undertake to punish him.’

88
 3. The duke said, ‘Inform the chiefs of the three families of it.’

4. Confucius retired, and said, ‘Following in the rear of the great officers, I did not dare
not to represent such a matter, and my prince says, “Inform the chiefs of the three
families of it.”’

ð J+ P ÛÀ K PJ ï TPð å>ž'+K
Πb J_
ÿ à PïO‹ Pð ÿ:_ ¯K
ÿÛà Pð P T º T
ÿ”à Pð äKx ºñ ÊKx ºº
ÿmà À '/‰•º¼TP ŒÀ TP KP O
ð +PUº

5. He went to the chiefs, and informed them, but they would not act. Confucius then
said, ‘Following in the rear of the great officers, I did not dare not to represent such
a matter.’

14.23 CHAP. XXIII.

Tsze-lu asked how a ruler should be served. The Master said, ‘Do not impose on
him, and, moreover, withstand him to his face.’

14.24 CHAP. XXIV.

The Master said, ‘The progress of the superior man is upwards; the progress of the
mean man is downwards.’

14.25 CHAP. XXV.

The Master said, ‘In ancient times, men learned with a view to their own improve-
ment. Now-a-days, men learn with a view to the approbation of others.’

14.26 CHAP. XXVI.

1. Chu Po-yu sent a messenger with friendly inquiries to Confucius.

2. Confucius sat with him, and questioned him. ‘What,’ said he, ‘is your master engaged
in?’ The messenger replied, ‘My master is

ð +P2ávN *ý_ • ú Pð •N •N
ÿ à Pð (vM v?
ÿkà þPð P úvM

89
 ÿ]à Pð Pev NvL
Aà À Pð PS !ý Á ‚ å
Ñ Ç ü ŒÀ P¢ð +PêS_

anxious to make his faults few, but he has not yet succeeded.’ He then went out, and
the Master said, ‘A messenger indeed! A messenger indeed!’

14.27 CHAP. XXVII.

The Master said, ‘He who is not in any particular office, has nothing to do with plans
for the administration of its duties.’

14.28 CHAP. XXVIII.

The philosopher Tsang said, ‘The superior man, in his thoughts, does not go out of
his place.’

14.29 CHAP. XXIX.

The Master said, ‘The superior man is modest in his speech, but exceeds in his
actions.’

14.30 CHAP. XXX.

1. The Master said, ‘The way of the superior man is threefold, but I am not equal to
it. Virtuous, he is free from anxieties; wise, he is free from perplexities; bold, he is
free from fear.

2. Tsze-kung said, ‘Master, that is what you yourself say.’

E à P¢¹º Pð Ü_âNÉ + G ‡
EŒà P𠣺K ñå £v ý_
E à Pð P á ‘¦Hº /âN
EÛà À ® ] TPð Uº/ !Cº^
N Œ À TPð ^bº^_ ¾ú_

14.31 CHAP. XXXI.

Tsze-kung was in the habit of comparing men together. The Master said, ‘Tsze must
have reached a high pitch of excellence! Now, I have not leisure for this.’

90
14.32 CHAP. XXXII.
The Master said, ‘I will not be concerned at men’s not knowing me; I will be concerned
at my own want of ability.’

14.33 CHAP. XXXIII.

The Master said, ‘He who does not anticipate attempts to deceive him, nor think
beforehand of his not being believed, and yet apprehends these things readily (when
they occur);— is he not a man of superior worth?’

14.34 CHAP. XXXIV.

1. Wei-shang Mau said to Confucius, ‘Ch’iu, how is it that you keep roosting about? Is
it not that you are an insinuating talker?’

2. Confucius said, ‘I do not dare to play the part of such a talker, but I hate obstinacy.’

E”à Pð e 1v› 1v·_

Emà À ð å·1( U‚ ŒÀ Pð Uå1
· À åô1( å·1·
E à À Pð « å_+ ŒÀ P¢ð Uºv«å
P_ Pð () $º x

14.35 CHAP. XXXV.

The Master said, ‘A horse is called a ch’i, not because of its strength, but because of
its other good qualities.’

14.36 CHAP. XXXVI.

1. Some one said, ‘What do you say concerning the principle that injury should be
recompensed with kindness?’

2. The Master said, ‘With what then will you recompense kindness?

3. ‘Recompense injury with justice, and recompense kindness with kindness.’

14.37 CHAP. XXXVII.

1. The Master said, ‘Alas! there is no one that knows me.’

2. Tsze-kung said, ‘What do you mean by thus saying— that no one knows you?’ The
Master replied, ‘I do not murmur against

91
 T å v)N
Ekà À l/î,Pï¼ck P o/åJ ð +P
ú Ñ ×¼l/î >›6ý†ø ŒÀ Pð SK L_
}_ S K â_ }_ l/îv‚}U

Heaven. I do not grumble against men. My studies lie low, and my penetration rises
high. But there is Heaven;— that knows me!’

14.38 CHAP. XXXVIII.

1. The Kung-po Liao, having slandered Tsze-lu to Chi-sun, Tsze-fu Ching-po informed
Confucius of it, saying, ‘Our master is certainly being led astray by the Kung-po
Liao, but I have still power enough left to cut Liao off, and expose his corpse in the
market and in the court.’

2. The Master said, ‘If my principles are to advance, it is so ordered. If they are to fall
to the ground, it is so ordered. What can the Kung-po Liao do where such ordering
is concerned?’

E]à À Pð â Ÿ ŒÀ v!Ÿ0 À v
!Ÿ r ÛÀ v!Ÿ
ÛAà Pð \ ºã
Û à Pó€ h€ð Zê Pïð êT ð /å
v ï ºK
ÛŒà À PÊì¼[ wb NT K€

14.39 CHAP. XXXIX.

1. The Master said, ‘Some men of worth retire from the world.

2. Some retire from particular states.

3. Some retire because of disrespectful looks.

4. Some retire because of contradictory language.’

14.40 CHAP. XL.

The Master said, ‘Those who have done this are seven men.’

92
14.41 CHAP. XLI.
Tsze-lu happening to pass the night in Shih- man, the gatekeeper said to him, ‘Whom
do you come from?’ Tsze-lu said, ‘From Mr. K’ung.’ ‘It is he,— is it not?’— said
the other, ‘who knows the impracticable nature of the times and yet will be doing in
them.’

14.42 CHAP. XLII.

1. The Master was playing, one day, on a musical stone in Wei, when a man, carrying
a straw basket, passed the door

ð ÃÉ ÊìN ŒÀ â ð É \\N «ñå_

¯ò òã ñG² úGí À Pð œÉ +Kãã
Û à À P5ð ø‘ Ø—Òp t U _ Œ
À Pð UÅØ— äKº†6 ¨ ~˜=ñ å}¼¢°
t

of the house where Confucius was, and said, ‘His heart is full who so beats the musical
stone.’

2. A little while after, he added, ‘How contemptible is the one-ideaed obstinacy those
sounds display! When one is taken no notice of, he has simply at once to give over
his wish for public employment. “Deep water must be crossed with the clothes on;
shallow water may be crossed with the clothes held up.”’

3. The Master said, ‘How determined is he in his purpose! But this is not difficult!’

14.43 CHAP. XLIII.

1. Tsze-chang said, ‘What is meant when the Shu says that Kao-tsung, while observing
the usual imperial mourning, was for three years without speaking?’

2. The Master said, ‘Why must Kao-tsung be referred to as an example of this? The
ancients all did so. When the sovereign died, the officers all attended to their several
duties, taking instructions from the prime minister for three years.’

ÛÛà Pð }® G •_
Û”à PïO P Pð îñål 𠂯 òN ð îñ
å‰ º 𠂯 òN ð îñå‰~Ó îñå‰~Ó /
v6Åø
Ûmà Ÿä7ß Pð |

93
14.44 CHAP. XLIV.
The Master said, ‘When rulers love to observe the rules of propriety, the people
respond readily to the calls on them for service.’

14.45 CHAP. XLV.

Tsze-lu asked what constituted the superior man. The Master said, ‘The cultivation
of himself in reverential carefulness.’ ‘And is this all?’ said Tsze-lu. ‘He cultivates
himself so as to give rest to others,’ was the reply. ‘And is this all?’ again asked
Tsze-lu. The Master said, ‘He cultivates himself so as to give rest to all the people.
He cultivates himself so as to give rest to all the people:— even Yao and Shun were
still solicitous about this.’

14.46 CHAP. XLVI.

Yuan Zang was squatting on his heels, and

k w !ð { /ºÊ åVév
Û à À ÕèåP } OKð Ê ŒÀ P
ð > ‹vE¼M_ ‹v H &L_ ^BÊ _ 2 _

so waited the approach of the Master, who said to him, ‘In youth not humble as befits
a junior; in manhood, doing nothing worthy of being handed down; and living on to
old age:— this is to be a pest.’ With this he hit him on the shank with his staff.

14.47 CHAP. XLVI.

1. A youth of the village of Ch’ueh was employed by Confucius to carry the messages
between him and his visitors. Some one asked about him, saying, ‘I suppose he has
made great progress.’

2. The Master said, ‘I observe that he is fond of occupying the seat of a full-grown man;
I observe that he walks shoulder to shoulder with his elders. He is not one who is
seeking to make progress in learning. He wishes quickly to become a man.’

15 [ Hl ,A ” BOOK XV. WEI LING KUNG.

, à À [HlOs¼TP TP ð ÎFK‹ G ^
Kã ÍÅK‹ *Kx_ åBL ŒÀ (sUç ž Å
«ý À PïM‹ð P¦ ®N Pð Pú®
º®¯ëã

94
15.1 CHAP. I.
1. The Duke Ling of Wei asked Confucius about tactics. Confucius replied, ‘I have
heard all about sacrificial vessels, but I have not learned military matters.’ On this,
he took his departure the next day.

2. When he was in Chan, their provisions were exhausted, and his followers became so
ill that they were unable to rise.

3. Tsze-lu, with evident dissatisfaction, said, ‘Has the superior man likewise to endure
in this way?’ The Master said, ‘The superior man may indeed have to endure want,
but the mean man, when he is in want, gives way to unbridled license.’

,Œà À Pð Ü_ s刺 x XK ŒÀ
ð 6 ^ À ð ^_ ˆ å«K
, à Pð 1 å· ®ã
,Ûà Pð !º » v _ +UºÉ mñcWb ò
ã
,”à À P5OL ŒÀ Pð àá Läl Ö;
ŠK ¦

15.2 CHAP. II.

1. The Master said, ‘Ts’ze, you think, I suppose, that I am one who learns many things
and keeps them in memory?’

2. Tsze-kung replied, ‘Yes,— but perhaps it is not so?’

3. ‘No,’ was the answer; ‘I seek a unity all-pervading.’

15.3 CHAP. III.

The Master said, ‘Yu, those who know virtue are few.’

15.4 CHAP. IV.

The Master said, ‘May not Shun be instanced as having governed efficiently without
exertion? What did he do? He did nothing but gravely and reverently occupy his
royal seat.’

15.5 CHAP. V.
1. Tsze-chang asked how a man should conduct himself, so as to be everywhere appre-
ciated.

95
 2. The Master said, ‘Let his words be sincere and truthful, and his actions honourable
and careful;— such conduct may be practised among the rude tribes of the South or
the North. If his words be

Lã àá L äl ÖÞÌ LNÉ À Ë G‹vÃ

¼M _ (? G‹ ¼a_ +6ŒL ÛÀ P5øø3
,mà À Pð ôÉòZ ¦ S‚â ¦ S‚â Œ
À PÉ '/‰ ¦ S GÕ ¦!S Gïw ÷K

not sincere and truthful and his actions not honourable and careful, will he, with
such conduct, be appreciated, even in his neighborhood?

3. ‘When he is standing, let him see those two things, as it were, fronting him. When
he is in a carriage, let him see them attached to the yoke. Then may he subsequently
carry them into practice.’

4. Tsze-chang wrote these counsels on the end of his sash.

15.6 CHAP. VI.

1. The Master said, ‘Truly straightforward was the historiographer Yu. When good
government prevailed in his State, he was like an arrow. When bad government
prevailed, he was like an arrow.

2. A superior man indeed is Chu Po-yu! When good government prevails in his state,
he is to be found in office. When bad government prevails, he can roll his principles
up, and keep them in his breast.’

, à Pð ï K 1º ï K
1 å 1º ¦ 1
,kà Pð ×ë Áº !B å³Á º«å Á
,]à P¢OºÁ Pð å2„v‹ ÅH)vh E/¦_
‹v '+Kâ ËvëKÁ
,Aà À OõOº¦ ŒÀ Pð L K

15.7 CHAP. VII.

The Master said, ‘When a man may be spoken with, not to speak to him is to err
in reference to the man. When a man may not be spoken with, to speak to him is
to err in reference to our words. The wise err neither in regard to their man nor to
their words.’

96
15.8 CHAP. VIII.
The Master said, ‘The determined scholar and the man of virtue will not seek to live
at the expense of injuring their virtue. They will even sacrifice their lives to preserve
their virtue complete.’

15.9 CHAP. IX.

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.’

15.10 CHAP. X.
1. Yen Yuan asked how the government of a country should be administered.

2. The Master said, ‘Follow the seasons of Hsia.

B À X·K ÛÀ hK• ”À Gö m
À >-r `^º -rë ^º†
A à Pð º!`n Å Ñ‚
AŒà Pð òãN >*‹}·‚}r _
A à Pð ç‡ò vÊM åó àK

3. ‘Ride in the state carriage of Yin.

4. ‘Wear the ceremonial cap of Chau.

5. ‘Let the music be the Shao with its pantomimes.

6. Banish the songs of Chang, and keep far from specious talkers. The songs of Chang
are licentious; specious talkers are dangerous.’

15.11 CHAP. XI.

The Master said, ‘If a man take no thought about what is distant, he will find sorrow
near at hand.’

15.12 CHAP. XII.

The Master said, ‘It is all over! I have not seen one who loves virtue as he loves
beauty.’

97
15.13 CHAP. XIII.
The Master said, ‘Was not Tsang Wan like one who had stolen his situation? He
knew the virtue and the talents

â Ë_
AÛà Pð ¬êš „¬¼º G`(ã
A”à Pð ð‚KU ‚KU >+‚KU_òã
Amà Pð ¤EBå Ê© }L g ããÉ
A à Pð P©åºê ®åLK kåúK á

of Hui of Liu-hsia, and yet did not procure that he should stand with him in court.’

15.14 CHAP. XIV.

The Master said, ‘He who requires much from himself and little from others, will
keep himself from being the object of resentment.’

15.15 CHAP. XV.

The Master said, ‘When a man is not in the habit of saying— “What shall I think
of this? What shall I think of this?” I can indeed do nothing with him!’

15.16 CHAP. XVI.

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.’

15.17 CHAP. XVII.

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.’

å K PÉ
Akà Pð PÅ!ý źK ñå_
A]à Pð P¾’ 1
ŒAà Pð PBøñ ºBøº
ÿ à Pð PÜ - ¤ è
ÿŒà Pð P å º å

98
15.18 CHAP. XVIII.
The Master said, ‘The superior man is distressed by his want of ability. He is not
distressed by men’s not knowing him.’

15.19 CHAP. XIX.

The Master said, ‘The superior man dislikes the thought of his name not being
mentioned after his death.’

15.20 CHAP. XX.

The Master said, ‘What the superior man seeks, is in himself. What the mean man
seeks, is in others.’

15.21 CHAP. XXI.

The Master said, ‘The superior man is dignified, but does not wrangle. He is sociable,
but not a partizan.’

15.22 CHAP. XXII.

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.’

ºâ
ÿ à P¢Oð ïåB«LK N Pð vUN
ñ@ 2 ÿ½¼ º
ÿÛà À Pð >K¼º_°À °} ‚ @} v
@f ã ŒÀ ¯ _ ãK@åôS L_
ÿ”à Pð >6ÊòKÕ‡_ ¬ ºXK Ê¡ã+

15.23 CHAP. XXIII.

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.’

15.24 CHAP. XXIV.

1. The Master said, ‘In my dealings with men, whose evil do I blame, whose goodness
do I praise, beyond what is proper? If I do sometimes exceed in praise, there must
be ground for it in my examination of the individual.

99
 2. ‘This people supplied the ground why the three dynasties pursued the path of straight-
forwardness.’

15.25 CHAP. XXV.

The Master said, ‘Even in my early days, a historiographer would leave a blank in
his text, and he who had a horse would lend him to another to ride. Now, alas! there
are no such things.’

ÿmà Pð ç ‚· Í G‚'
ÿ à Pð >áK Åß >}K Åß
ÿkà Pð ºý S ^S º
ÿ]à Pð N 9 / Nã
Aà Pð > Bå

15.26 CHAP. XXVI.

The Master said, ‘Specious words confound virtue. Want of forbearance in small
matters confounds great plans.’

15.27 CHAP. XXVII.

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.’

15.28 CHAP. XXVIII.

The Master said, ‘A man can enlarge the principles which he follows; those principles
do not enlarge the man.’

15.29 CHAP. XXIX.

The Master said, ‘To have faults and not to reform them,— this, indeed, should be
pronounced having faults.’

15.30 CHAP. XXX.

The Master said, ‘I have been the whole day

ß B â å !Ê ‚x_
E à Pð P S ß _ (v-ã x_ •(v
-ã P‚S ‚§
EŒà À Pð åÊK Á ýˆK Ö—K Å1K

100
 ŒÀ åÊK ÁýˆK ŠåžK G l À åÊ
K ÁýˆK ŠåžK ÕK å® *„_

without eating, and the whole night without sleeping:— occupied with thinking. It
was of no use. The better plan is to learn.’

15.31 CHAP. XXXI.

The Master said, ‘The object of the superior man is truth. Food is not his object.
There is plowing;— even in that there is sometimes want. So with learning;— emol-
ument may be found in it. The superior man is anxious lest he should not get truth;
he is not anxious lest poverty should come upon him.’

15.32 CHAP. XXXII.

1. The Master said, ‘When a man’s knowledge is sufficient to attain, and his virtue is
not sufficient to enable him to hold, whatever he may have gained, he will lose again.

2. ‘When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if
he cannot govern with dignity, the people will not respect him.

3. ‘When his knowledge is sufficient to attain, and he has virtue enough to hold fast;
when he governs also with dignity, yet if he try to move the people contrary to the
rules of propriety:— full excellence is not reached.’

E à Pð P ï å ï'×_ º ï'× ï
å_
EÛà Pð K¼Á_ ¼4k 4k>‹H { ã *‹
HÁ { _
E”à Pð vÁ “¼+

15.33 CHAP. XXXIII.

The Master said, ‘The superior man cannot be known in little matters; but he may
be intrusted with great concerns. The small man may not be intrusted with great
concerns, but he may be known in little matters.’

15.34 CHAP. XXXIV.

The Master said, ‘Virtue is more to man than either water or fire. I have seen men
die from treading on water and fire, but I have never seen a man die from treading
the course of virtue.’

101
15.35 CHAP. XXXV.
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.’

Emà Pð Pž Ò
E à Pð ‹ lv‹ Œvß
Ekà Pð Y !^
E]à Pð S øº
ÛAà Pð - T òã
Û à À +•‹ ÊŽ Pð Ž_ Ê- Pð -_

15.36 CHAP. XXXVI.

The Master said, ‘The superior man is correctly firm, and not firm merely.’

15.37 CHAP. XXXVII.

The Master said, ‘A minister, in serving his prince, reverently discharges his duties,
and makes his emolument a secondary consideration.’

15.38 CHAP. XXXVIII.

The Master said, ‘In teaching there should be no distinction of classes.’

15.39 CHAP. XXXIX.

The Master said, ‘Those whose courses are different cannot lay plans for one another.’

15.40 CHAP. XL.

The Master said, ‘In language it is simply required that it convey the meaning.’

15.41 CHAP. XLI.

1. The Music-master, Mien, having called upon him, when they came to the steps, the
Master said, ‘Here are the steps.’ When they came to the mat for the guest to sit
upon, he

†P PJKð Ð(¯ Ð(¯ ŒÀ +•ú P5Oð +

KS À Pð 6 úø+KS_

said, ‘Here is the mat.’ When all were seated, the Master informed him, saying, ‘So
and so is here; so and so is here.’

102
 2. The Music-master, Mien, having gone out, Tsze-chang asked, saying. ‘Is it the rule
to tell those things to the Music- master?’
3. The Master said, ‘Yes. This is certainly the rule for those who lead the blind.’

16 c , Am BOOK XVI. KE SHE.

, à À c Sþ ŒÀ ‰ PTPð c
‹¼Sþ

16.1 CHAP. I.
1. The head of the Chi family was going to attack Chwan-yu.
2. Zan Yu and Chi-lu had an interview with Confucius, and said, ‘Our chief, Chi, is
going to commence operations against Chwan-yu.’

À TPð B !C>/N ÛÀ +Sþ H‹å

ºq ™; (¦ßK-ã />7Kã_ Uå º ”À ‰
ð +P 2K >Œã † 2_ mÀ TPð B hû
ð s›1 ý b q [ v G (|ø
ã À > Nã NUú¼Ù œ‰À¼
3. Confucius said, ‘Ch’iu, is it not you who are in fault here?
4. ‘Now, in regard to Chwan-yu, long ago, a former king appointed its ruler to preside
over the sacrifices to the eastern Mang; moreover, it is in the midst of the territory of
our State; and its ruler is a minister in direct connexion with the sovereign:— What
has your chief to do with attacking it?’
5. Zan Yu said, ‘Our master wishes the thing; neither of us two ministers wishes it.’
6. Confucius said, ‘Ch’iu, there are the words of Chau Zan,— “When he can put forth
his ability, he takes his place in the ranks of office; when he finds himself unable to
do so, he retires from it. How can he be used as a guide to a blind man, who does
not support him when tottering, nor raise him up when fallen?”
7. ‘And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage;
when a tortoise or piece of jade is injured in its repository:— whose is the fault?’

Ý- /°KN kÀ ‰ ð Ê+Sþ ú Ѽ» Ê

Ö Œ źPk‚ ]À TPð B P¾+ ð2K
źK- AÀ _ ^ ¶ £á £ G £
§ £ ‰ ËG! § Œ!á ‰!¾ A À +‚

103
 8. Zan Yu said, ‘But at present, Chwan-yu is strong and near to Pi; if our chief do not
now take it, it will hereafter be a sorrow to his descendants.’

9. Confucius said. ‘Ch’iu, the superior man hates that declining to say— “I want such
and such a thing,” and framing explanations for the conduct.

10. ‘I have heard that rulers of States and chiefs of families are not troubled lest their
people should be few, but are troubled lest they should not keep their several places;
that they are not troubled with fears of poverty, but are troubled with fears of a want
of contented repose among the people in their several places. For when the people
keep their several places, there will be no poverty; when harmony prevails, there will
be no scarcity of people; and when there is such a contented repose, there will be no
rebellious upsettings.

11. ‘So it is.— Therefore, if remoter people are not submissive, all

/ E`º Gå†K â†K G‰K AŒÀ Ê

1 B _ ø+P `º ý†_ ¦ )â• ýˆ
_ A À Õr ¼¦g >PckK‚ (Sþ (
mFKg_

the influences of civil culture and virtue are to be cultivated to attract them to be so;
and when they have been so attracted, they must be made contented and tranquil.

12. ‘Now, here are you, Yu and Ch’iu, assisting your chief. Remoter people are not
submissive, and, with your help, he cannot attract them to him. In his own territory
there are divisions and downfalls, leavings and separations, and, with your help, he
cannot preserve it.

13. ‘And yet he is planning these hostile movements within the State.— I am afraid that
the sorrow of the Chi-sun family will not be on account of Chwan-yu, but will be
found within the screen of their own court.’

,Œà À TPð ) S G® • ê)Pú )

!S G® • êø¯ú êø¯ú ËA 1ã ê'
+ú ” 1ã jã÷ } 1ã ŒÀ )
S G? ('+ À ) S G¶º p

16.2 CHAP. II.

1. Confucius said, ‘When good government prevails in the empire, ceremonies, music,
and punitive military expeditions proceed from the son of Heaven. When bad gov-
ernment prevails in the empire, ceremonies, music, and punitive military expeditions

104
 proceed from the princes. When these things proceed from the princes, as a rule,
the cases will be few in which they do not lose their power in ten generations. When
they proceed from the Great officers of the princes, as a rule, the cases will be few in
which they do not lose their power in five generations. When the subsidiary ministers
of the great officers hold in their grasp the orders of the state, as a rule, the cases
will be few in which they do not lose their power in three generations.

2. ‘When right principles prevail in the kingdom, government will not be in the hands
of the Great officers.

3. ‘When right principles prevail in the kingdom, there will be no discussions among
the common people.’

, à TPð •K»l¤ ” ã ?.¼'+ Û ã E+

S KPk®ã
,Ûà TPð Ê Ë Ë Ëô ËÒ Ë ^ Ê
ã Ë ¿Ÿ Ë„Ô Ë¿^ ã
,”à TPð Ê À®

16.3 CHAP. III.

Confucius said, ‘The revenue of the state has left the ducal House now for five genera-
tions. The government has been in the hands of the Great officers for four generations.
On this account, the descendants of the three Hwan are much reduced.’

16.4 CHAP. IV.

Confucius said, ‘There are three friendships which are advantageous, and three which
are injurious. Friendship with the upright; friendship with the sincere; and friendship
with the man of much observation:— these are advantageous. Friendship with the
man of specious airs; friendship with the insinuatingly soft; and friendship with the
glib-tongued:— these are injurious.’

16.5 CHAP. V.
Confucius said, ‘There are three things men find enjoyment in which are advanta-
geous, and three things they find enjoyment in which are injurious. To find enjoyment
in the discriminating study of ceremonies and music; to find enjoyment in

SºK„ âË Êã U ZJ ´ ã
,mà TPð •¼ P *ÊK K• ÊK
K± *‹Or K½
, à TPð P KB @#*š K

105
 speaking of the goodness of others; to find enjoyment in having many worthy friends:—
these are advantageous. To find enjoyment in extravagant pleasures; to find enjoy-
ment in idleness and sauntering; to find enjoyment in the pleasures of feasting:—
these are injurious.’

16.6 CHAP. VI.

Confucius said, ‘There are three errors to which they who stand in the presence of
a man of virtue and station are liable. They may speak when it does not come to
them to speak;— this is called rashness. They may not speak when it comes to
them to speak;— this is called concealment. They may speak without looking at the
countenance of their superior;— this is called blindness.’

16.7 CHAP. VII.

Confucius said, ‘There are three things which the superior man guards against. In
youth, when the physical powers

(r Êvï_ @#¹[ K(% Êv _ @#âp K(

—
,kà À TPð P O O)} O'º OVºK
ŒÀ º å)} O_ Î'º ®VºK
,]à TPð åK _ x åK !_

are not yet settled, he guards against lust. When he is strong and the physical powers
are full of vigor, he guards against quarrelsomeness. When he is old, and the animal
powers are decayed, he guards against covetousness.’

16.8 CHAP. VIII.

1. Confucius said, ‘There are three things of which the superior man stands in awe. He
stands in awe of the ordinances of Heaven. He stands in awe of great men. He stands
in awe of the words of sages.

2. ‘The mean man does not know the ordinances of Heaven, and consequently does not
stand in awe of them. He is disrespectful to great men. He makes sport of the words
of sages.’

16.9 CHAP. IX.

Confucius said, ‘Those who are born with the possession of knowledge are the highest
class of men. Those who learn, and so, readily, get possession of knowledge, are the
next.

106
 ð xK Èv!_ ð x ¯º ã
,Aà TPð P ] – } p r « Œ m
à ‹ l ‘ O ÿ ã ‹— ©
A à À TPð ‹„‚ Ê ‹ „ ¢o >‹vº
ã > ^vžã ŒÀ ±E

Those who are dull and stupid, and yet compass the learning, are another class next
to these. As to those who are dull and stupid and yet do not learn;— they are the
lowest of the people.’

16.10 CHAP. X.
Confucius said, ‘The superior man has nine things which are subjects with him of
thoughtful consideration. In regard to the use of his eyes, he is anxious to see clearly.
In regard to the use of his ears, he is anxious to hear distinctly. In regard to his
countenance, he is anxious that it should be benign. In regard to his demeanor, he
is anxious that it should be respectful. In regard to his speech, he is anxious that
it should be sincere. In regard to his doing of business, he is anxious that it should
be reverently careful. In regard to what he doubts about, he is anxious to question
others. When he is angry, he thinks of the difficulties (his anger may involve him in).
When he sees gain to be got, he thinks of righteousness.’

16.11 CHAP. XI.

1. Confucius said, ‘Contemplating good, and pursuing it, as if they could not reach it;
contemplating evil, and shrinking from it, as they would from thrusting the hand
into boiling water:— I have seen such men, as I have heard such words.

2. ‘Living in retirement to study their aims, and practising

åBv× L©åTvS >^vžã *‹vº_

AŒà À Jol ¬Cß {Kå !· 1 /7Ô
J Ž–}K 0ŽÊ1K ŒÀ v¯K
A à À s¢O¼/Zð P¦ p^N ŒÀ ð
*_ hË É¨ N- ð xiN ð *_ xi !
å

righteousness to carry out their principles:— I have heard these words, but I have
not seen such men.’

107
16.12 CHAP. XII.
1. The duke Ching of Ch’i had a thousand teams, each of four horses, but on the day of
his death, the people did not praise him for a single virtue. Po-i and Shu-ch’i died of
hunger at the foot of the Shau-yang mountain, and the people, down to the present
time, praise them.
2. ‘Is not that saying illustrated by this?’

16.13 CHAP. XIII.

1. Ch’an K’ang asked Po-yu, saying, ‘Have you heard any lessons from your father
different from what we have all heard?’
2. Po-yu replied, ‘No. He was standing alone once, when I passed below the hall with
hasty steps, and said to me, “Have you learned the Odes?” On my replying “Not
yet,” he added, “If you do not learn the Odes, you will not be fit to converse with.”
I retired and studied the Odes.

É xi À Öå ÈhË É¨ N- ð x®N
ð *_ x® !åË É x® ÛÀ ^¯Œ ”
À s¢ œð O — ^i ^® È^ P`vP_
AÛà ¦ PK» 1Kð+º +ºê1 å ¦º1K ð
+º 1
3. ‘Another day, he was in the same way standing alone, when I passed by below the
hall with hasty steps, and said to me, ‘Have you learned the rules of Propriety?’ On
my replying ‘Not yet,’ he added, ‘If you do not learn the rules of Propriety, your
character cannot be established.’ I then retired, and learned the rules of Propriety.
4. ‘I have heard only these two things from him.’
5. Ch’ang K’ang retired, and, quite delighted, said, ‘I asked one thing, and I have got
three things. I have heard about the Odes. I have heard about the rules of Propriety.
I have also heard that the superior man maintains a distant reserve towards his son.’

16.14 CHAP. XIV.

The wife of the prince of a state is called by him FU ZAN. She calls herself HSIAO
T’UNG. The people of the State call

øp¦ ðá p¦º1K ¦ð +º
her CHUN FU ZAN, and, to the people of other States, they call her K’WA HSIAO
CHUN. The people of other states also call her CHUN FU ZAN.

108
17 }¨,A BOOK XVII. YANG HO.
,à À }¨2‹TP TP ‹ xTPZ TPBv¡
_ €ÜK GøW ŒÀ TPð † ˆ > ð ÷
vö ÷v ¦ ï ÁN ð ï }ž

17.1 CHAP. I.
1. Yang Ho wished to see Confucius, but Confucius would not go to see him. On this,
he sent a present of a pig to Confucius, who, having chosen a time when Ho was not
at home, went to pay his respects for the gift. He met him, however, on the way.

2. Ho said to Confucius, ‘Come, let me speak with you.’ He then asked, ‘Can he be
called benevolent who keeps his jewel in his

‹ Ÿ1B ï åN ð ï å ã r TPð
þ > Õã
,Œà Pð 'øÑ_ Òø`_
, à Pð / å û

bosom, and leaves his country to confusion?’ Confucius replied, ‘No.’ ‘Can he be
called wise, who is anxious to be engaged in public employment, and yet is constantly
losing the opportunity of being so?’ Confucius again said, ‘No.’ ‘The days and months
are passing away; the years do not wait for us.’ Confucius said, ‘Right; I will go into
office.’

17.2 CHAP. II.

The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide
apart.’

17.3 CHAP. III.

The Master said, ‘There are only the wise of the highest class, and the stupid of the
lowest class, who cannot be changed.’

,Ûà À PKfÎ ^&LKr ŒÀ +Pž>

ð r Þ ([ À P8 ð C_ ^ø+Pð
PxSG º ºxSG •_ ÛÀ Pð Œ P CK
/_ M 2K3
,”à À lq þå»T ì P2€ ŒÀ Pï
ª ð +

109
17.4 CHAP. IV.
1. The Master, having come to Wu-ch’ang, heard there the sound of stringed instruments
and singing.

2. Well pleased and smiling, he said, ‘Why use an ox knife to kill a fowl?’

3. Tsze-yu replied, ‘Formerly, Master, I heard you say,— “When the man of high station
is well instructed, he loves men; when the man of low station is well instructed, he is
easily ruled.”’

4. The Master said, ‘My disciples, Yen’s words are right. What I said was only in sport.’

17.5 CHAP. V.
Kung-shan Fu-zao, when he was holding Pi, and in an attitude of rebellion, invited
the Master to visit him, who was rather inclined to go.

2. Tsze-lu was displeased, and said, ‘Indeed, you cannot go! Why must you think of
going to see Kung-shan?’

K_ò UÅlq KK_ À Pð *ì H’É ‚

( >vºqhN
,mà P5OÁ¼TP TPð ýL” ¼) ºÁã ËO
K ð m ì á O à m G ® ì G—> á Gº
û O G Ÿ à G³å•º

3. The Master said, ‘Can it be without some reason that he has invited ME? If any one
employ me, may I not make an eastern Chau?’

17.6 CHAP. VI.

Tsze-chang asked Confucius about perfect virtue. Confucius said, ‘To be able to
practise five things everywhere under heaven constitutes perfect virtue.’ He begged to
ask what they were, and was told, ‘Gravity, generosity of soul, sincerity, earnestness,
and kindness. If you are grave, you will not be treated with disrespect. If you are
generous, you will win all. If you are sincere, people will repose trust in you. If you
are earnest, you will accomplish much. If you are kind, this will enable you to employ
the services of others.

, à À [¸ì P2€ ŒÀ Pïð 1_

^ø+ P𠪼v« º „ P e_ [¸å-_T P
K€_ ‚K U À Pð 6 / _ ð N è
÷ ð}N … Ç ÛÀ >H Ü_É ýk ß

110
17.7 CHAP. VII.
1. Pi Hsi inviting him to visit him, the Master was inclined to go.

2. Tsze-lu said, ‘Master, formerly I have heard you say, “When a man in his own person
is guilty of doing evil, a superior man will not associate with him.” Pi Hsi is in
rebellion, holding possession of Chung-mau; if you go to him, what shall be said?’

3. The Master said, ‘Yes, I did use these words. But is it not said, that, if a thing be
really hard, it may be ground without being made thin? Is it not said, that, if a
thing be really white, it may be steeped in a dark fluid without being made black?

4. ‘Am I a bitter gourd! How can I be hung up out of the way of being eaten?’

,kà À Pð 1_ s^m m=ãN ð *_

ŒÀ E >žs À }Á }x v=_ }z }x
v=_i } á }x v=_Ê }ô }x v=_^ }Ç
}x v=_‚ } [ }x v=_Â

17.8 CHAP. VIII.

1. The Master said, ‘Yu, have you heard the six words to which are attached six be-
cloudings?’ Yu replied, ‘I have not.’

2. ‘Sit down, and I will tell them to you.

3. ‘There is the love of being benevolent without the love of learning;— the beclouding
here leads to a foolish simplicity. There is the love of knowing without the love
of learning;— the beclouding here leads to dissipation of mind. There is the love of
being sincere without the love of learning;— the beclouding here leads to an injurious
disregard of consequences. There is the love of straightforwardness without the love
of learning;— the beclouding here leads to rudeness. There is the love of boldness
without the love of learning;— the beclouding here leads to insubordination. There
is the love of firmness without the love of learning;— the beclouding here leads to
extravagant conduct.’

,]à À Pð P U«x+i ŒÀ iïå

À ïåÀ ÛÀ ïå¤ ”À ïå( mÀ ‡K
‹6 `K‹ À X¼åxI(K
,Aà P /Zð sºhWìWãN º ºhWìW v6
cF b Ë_

111
17.9 CHAP. IX.
1. The Master said, ‘My children, why do you not study the Book of Poetry?

2. ‘The Odes serve to stimulate the mind.

3. ‘They may be used for purposes of self-contemplation.

4. ‘They teach the art of sociability.

5. ‘They show how to regulate feelings of resentment.

6. ‘From them you learn the more immediate duty of serving one’s father, and the
remoter one of serving one’s prince.

7. ‘From them we become largely acquainted with the names of birds, beasts, and
plants.’

17.10 CHAP. X.
The Master said to Po-yu, ‘Do you give yourself to the Chau-nan and the Shao-nan.
The man who has not studied the Chau-nan and the Shao-nan, is like one who stands
with his face right against a wall. Is he not so?’

A à Pð ®‘®‘ ‰ ‘NÉ ‘ ‘ ~ ‘NÉ

AŒà Pð r² gO lø º v6•¬KÜ_
A à Pð Ÿ ·KÊ_
AÛà Pð S} Wª ·KÄ_

17.11 CHAP. XI.

The Master said, ’“It is according to the rules of propriety,” they say.— “It is ac-
cording 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?’

17.12 CHAP. XII.

The Master said, ‘He who puts on an appearance of stern firmness, while inwardly
he is weak, is like one of the small, mean people;— yea, is he not like the thief who
breaks through, or climbs over, a wall?’

17.13 CHAP. XIII.

The Master said, ‘Your good, careful people of the villages are the thieves of virtue.’

112
17.14 CHAP. XIV.
The Master said, ‘To tell, as we go along, what we have heard on the way, is to cast
away our virtue.’

A”à À Pð + ï ‹ _ É ŒÀ v*—K
_ £—K â—K £1K À ߣ1K !@ óã
Amà À Pð ä ¾ Ê_ /K¡_ Œ
À ä KÂ_† ÊKÂ_i äKÜ_É ÊKÜ_ÿ> äK
_ô ÊK _P òã

17.15 CHAP. XV.

1. The Master said, ‘There are those mean creatures! How impossible it is along with
them to serve one’s prince!

2. ‘While they have not got their aims, their anxiety is how to get them. When they
have got them, their anxiety is lest they should lose them.

3. ‘When they are anxious lest such things should be lost, there is nothing to which
they will not proceed.’

17.16 CHAP. XVI.

1. The Master said, ‘Anciently, men had three failings, which now perhaps are not to
be found.

2. ‘The high-mindedness of antiquity showed itself in a disregard of small things; the

high-mindedness of the present day shows itself in wild license. The stern dignity of
antiquity showed itself in grave reserve; the stern dignity of the present day shows
itself in quarrelsome perverseness. The stupidity of antiquity showed itself in straight-
forwardness; the stupidity of the present day shows itself in sheer deceit.’

A à Pð 7 är®ãÁ
Akà Pð á+Kj1_ á-rK‚Å _ á)ãK†¦¶

A]à À Pð ˆ2! P¢ð P‚ G PUð

À Pð )U É ÛBL ~i )U É

17.17 CHAP. XVII.

The Master said, ‘Fine words and an insinuating appearance are seldom associated
with virtue.’

113
17.18 CHAP. XVIII.
The Master said, ‘I hate the manner in which purple takes away the luster of ver-
milion. I hate the way in which the songs of Chang confound the music of the Ya. I
hate those who with their sharp mouths overthrow kingdoms and families.’

17.19 CHAP. XIX.

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?’

ŒAà z²2‹TP TP-å¾ } ú6 Ö_ L •K

^K
ÿ à À ° O tKª òEã ŒÀ P t
º® ®ÅÞ t º Å) À @â’ °@â
G }ç9k ïòã ÛÀ Pð ß+; c+&

17.20 CHAP. XX.

Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick,
to see him. When the bearer of this message went out at the door, (the Master) took
his lute and sang to it, in order that Pei might hear him.

17.21 CHAP. XXI.

1. Tsai Wo asked about the three years’ mourning for parents, saying that one year was
long enough.

2. ‘If the superior man,’ said he, ‘abstains for three years from the observances of pro-
priety, those observances will be quite lost. If for three years he abstains from music,
music will be ruined.

3. ‘Within a year the old grain is exhausted, and the new grain has sprung up, and, in
procuring fire by friction, we go through all the changes of wood for that purpose.
After a complete year, the mourning may stop.’

4. The Master said, ‘If you were, after a year, to eat good rice, and wear embroidered
clothes, would you feel at ease?’ ‘I should,’ replied Wo.

114
 ¼s‰N ð ‰ ”À s‰ GºK + PKEª ßè
^ EU ‰ E º_ Ês‰ GºK mÀ °
ú Pð ˆK Á_ P t 6ŒM¼6ÍK÷ + tK
ª ) K ª_ ˆ_ tK ¼v6ÍN

5. The Master said, ‘If you can feel at ease, do it. But a superior man, during the
whole period of mourning, does not enjoy pleasant food which he may eat, nor derive
pleasure from music which he may hear. He also does not feel at ease, if he is
comfortably lodged. Therefore he does not do what you propose. But now you feel
at ease and may do it.’

6. Tsai Wo then went out, and the Master said, ‘This shows Yu’s want of virtue. It is
not till a child is three years old that it is allowed to leave the arms of its parents.
And the three years’ mourning is universally observed throughout the empire. Did
Yu enjoy the three years’ love of his parents?’

ÿŒà Pð ýßBå !@(à ããÉ Z N ºK

6â Nò
ÿ à Pïð P ÇN Pð P©åº P Ç !
© º‚ º Ç !© ºÜ
ÿÛà À P¢ð P¦ áN Pð á á1ºKá
áE A

17.22 CHAP. XXII.

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 chess players? To be one of these would still be better than doing nothing at
all.’

17.23 CHAP. XXIII.

Tsze-lu said, ‘Does the superior man esteem valour?’ The Master said, ‘The superior
man holds righteousness to be of highest importance. A man in a superior situation,
having valour without righteousness, will be guilty of insubordination; one of the
lower people having valour without righteousness, will commit robbery.’

17.24 CHAP. XXIV.

1. Tsze-kung said, ‘Has the superior man his hatreds also?’ The Master said, ‘He has
his hatreds. He hates those who proclaim the evil of others. He hates the man who,

115
 áÇ !® áœb ’ ŒÀ ð Ü_¦ áN á¼
åº å á kåºÇ á åºô
ÿ”à Pð /sP º ºã _ ÑKG k `KG(
ÿmà Pð tÛA ‹á vB_ò

being in a low station, slanders his superiors. He hates those who have valour merely,
and are unobservant of propriety. He hates those who are forward and determined,
and, at the same time, of contracted understanding.’

2. The Master then inquired, ‘Ts’ze, have you also your hatreds?’ Tsze-kung replied, ‘I
hate those who pry out matters, and ascribe the knowledge to their wisdom. I hate
those who are only not modest, and think that they are valourous. I hate those who
make known secrets, and think that they are straightforward.’

17.25 CHAP. XXV.

The Master said, ‘Of all people, girls and servants are the most difficult to behave
to. If you are familiar with them, they lose their humility. If you maintain a reserve
towards them, they are discontented.’

17.26 CHAP. XXVI.

The Master said, ‘When a man at forty is the object of dislike, he will always continue
what he is.’

18 ® P, Ak BOOK XVIII. WEI TSZE.

, à À ®P»K •PºKt Ôrë { ŒÀ T
Pð · Á
,Œà ó àºë+ Ü ºð P*ïå»N ð ôS ‹
º € Ü ‰S ‹º U

18.1 CHAP. I.
1. The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave
to Chau. Pi-kan remonstrated with him and died.

2. Confucius said, ‘The Yin dynasty possessed these three men of virtue.’

116
18.2 CHAP. II.
Hui of Liu-hsia being chief criminal judge, was thrice dismissed from his office. Some
one said to him, ‘Is it not yet time for you, sir, to leave this?’ He replied, ‘Serving
men in an upright way, where shall I go to, and not experience such a thrice-repeated

Å»6ÍK¦
, à Jol…TP ð åc G> ý åc_K’…K
ð > ã ý(_ TPL
,Ûà Jºxs cSP×K å TPL
,”à À ZÂ¥?L N

dismissal? If I choose to serve men in a crooked way, what necessity is there for me
to leave the country of my parents?’

18.3 CHAP. III.

The duke Ching of Ch’i, with reference to the manner in which he should treat
Confucius, said, ‘I cannot treat him as I would the chief of the Chi family. I will
treat him in a manner between that accorded to the chief of the Chi, and that given
to the chief of the Mang family.’ He also said, ‘I am old; I cannot use his doctrines.’
Confucius took his departure.

18.4 CHAP. IV.

The people of Ch’i sent to Lu a present of female musicians, which Chi Hwan received,
and for three days no court was held. Confucius took his departure.

18.5 CHAP. V.
1. The madman of Ch’u, Chieh-yu, passed by Confucius, singing and saying, ‘O FANG!
O FANG! How is your

TP ð ónón U·Kp € ïë † 6ïý ò ò

Ê Kž? † ŒÀ TP 2 K ¨ ŸK —
K
,mà À w®@º& TPNK •PïO% Œ
À w®ð +÷? º° Pïð ºT ð /oT ð
/_ ð /å%ã À O¼@

virtue degenerated! As to the past, reproof is useless; but the future may still be
provided against. Give up your vain pursuit. Give up your vain pursuit. Peril awaits
those who now engage in affairs of government.’

117
 2. Confucius alighted and wished to converse with him, but Chieh-yu hastened away,
so that he could not talk with him.

18.6 CHAP. VI.

1. Ch’ang-tsu and Chieh-ni were at work in the field together, when Confucius passed
by them, and sent Tsze- lu to inquire for the ford.

2. Ch’ang-tsu said, ‘Who is he that holds the reins in the carriage there?’ Tsze-lu told
him, ‘It is K’ung Ch’iu.’ ‘Is it not K’ung Ch’iu of Lu?’ asked he. ‘Yes,’ was the reply,
to which the other rejoined, ‘He knows the ford.’

3. Tsze-lu then inquired of Chieh-ni, who said to him, ‘Who

º @ºð Pº° ð ºò1 ð /oT K’ ð 6

ð ÔÔ ) †/_ °å K vžŸºKë_ H
垟 K ëÉ 0 ÛÀ PïLåJ +P®6ð å
x ï ¤ > ^¯ºK’ ° ) S _

are you, sir?’ He answered, ‘I am Chung Yu.’ ‘Are you not the disciple of K’ung
Ch’iu of Lu?’ asked the other. ‘I am,’ replied he, and then Chieh-ni said to him,
‘Disorder, like a swelling flood, spreads over the whole empire, and who is he that
will change its state for you? Than follow one who merely withdraws from this one
and that one, had you not better follow those who have withdrawn from the world
altogether?’ With this he fell to covering up the seed, and proceeded with his work,
without stopping.

4. Tsze-lu went and reported their remarks, when the Master observed with a sigh, ‘It
is impossible to associate with birds and beasts, as if they were the same with us. If
I associate not with these people,— with mankind,— with whom shall I associate? If
right principles prevailed through the empire, there would be no use for me to change
its state.’

, à À Pïž Œ G º åVwç PïOð P

‹+P N ºð Û® ä ”@ pº+P vV ¸
ŒÀ Pï ñ Ë À bPï¿ ºÞºÍ ßK ‹vŒ
P ÛÀ å PïLåJ Pð ± _ •PïÍ‹K
ó GLã ”À Pïð Õ

18.7 CHAP. VII.

1. Tsze-lu, following the Master, happened to fall behind, when he met an old man,
carrying across his shoulder on a staff a basket for weeds. Tsze-lu said to him, ‘Have

118
 you seen my master, sir!’ The old man replied, ‘Your four limbs are unaccustomed
to toil; you cannot distinguish the five kinds of grain:— who is your master?’ With
this, he planted his staff in the ground, and proceeded to weed.

2. Tsze-lu joined his hands across his breast, and stood before him.

3. The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared
millet, and feasted him. He also introduced to him his two sons.

4. Next day, Tsze-lu went on his way, and reported his adventure. The Master said, ‘He
is a recluse,’ and sent Tsze-lu back to see him again, but when he got to the place,
the old man was gone.

5. Tsze-lu then said to the family, ‘Not to take office is not

!© w|KÀ ïâ_ ãK© ‚KUvâK 2Tv«

‚' + PKÕ_ Lv©_ SK L òåKã
,kà À 8 /7 ÔJ ^ò 78 15 ó à
# ŒÀ Pð Mv× ±v« /7ÔJ À
ó à # M×±«ã

righteous. If the relations between old and young may not be neglected, how is it
that he sets aside the duties that should be observed between sovereign and minister?
Wishing to maintain his personal purity, he allows that great relation to come to
confusion. A superior man takes office, and performs the righteous duties belonging
to it. As to the failure of right principles to make progress, he is aware of that.’

18.8 CHAP. VIII.

1. The men who have retired to privacy from the world have been Po-i, Shu-ch’i, Yu-
chung, I-yi, Chu-chang, Hui of Liu-hsia, and Shao-lien.

2. The Master said, ‘Refusing to surrender their wills, or to submit to any taint in their
persons;— such, I think, were Po-i and Shu-ch’i.

3. ‘It may be said of Hui of Liu-hsia, and of Shao-lien, that they surrendered their wills,
and submitted to taint in their persons,

-+ L-n v¯ òã ÛÀ ^ò78 ±E> «-

â- ”À Gp¼/ !ï! ï
,]à À '+oiJ ŒÀ žïriZ ïZi!
Ûï :iæ À ¹Ô

119
 but their words corresponded with reason, and their actions were such as men are
anxious to see. This is all that is to be remarked in them.
4. ‘It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion,
they gave a license to their words; but, in their persons, they succeeded in preserving
their purity, and, in their retirement, they acted according to the exigency of the
times.
5. ‘I am different from all these. I have no course for which I am predetermined, and
no course against which I am predetermined.’

18.9 CHAP. IX.

1. The grand music master, Chih, went to Ch’i.
2. Kan, the master of the band at the second meal, went to Ch’u. Liao, the band master
at the third meal, went to Ts’ai. Chueh, the band master at the fourth meal, went
to Ch’in.
3. Fang-shu, the drum master, withdrew to the north of the river.
e¼³ -(tao2, F )f e¼" ”À +} ÊìD e
¼w
,Aà hl olð P ½vª •'ã(N å E !
'E G Ä_ !B™¼ º
A à h kë /T / ò• òý Ô Ô c¨
c'
4. Wu, the master of the hand drum, withdrew to the Han.
5. Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew
to an island in the sea.

18.10 CHAP. X.
The duke of Chau addressed his son, the duke of Lu, saying, ‘The virtuous prince
does not neglect his relations. He does not cause the great ministers to repine at
his not employing them. Without some great cause, he does not dismiss from their
offices the members of old families. He does not seek in one man talents for every
employment.’

18.11 CHAP. XI.

To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya,
Shu-hsia, Chi-sui, and Chi-kwa.

120
19 P5 , A] BOOK XIX. TSZE-CHANG.
, à P5ð ë ‹qô} ‹— © m l ª À vï
òã
,Œà P5ð ÷· áS ä ýº ýº¡

19.1 CHAP. I.
Tsze-chang said, ‘The scholar, trained for public duty, seeing threatening danger, is
prepared to sacrifice his life. When the opportunity of gain is presented to him, he
thinks of righteousness. In sacrificing, his thoughts are reverential. In mourning,
his thoughts are about the grief which he should feel. Such a man commands our
approbation indeed.’

19.2 CHAP. II.

Tsze-chang said, ‘When a man holds fast to virtue, but without seeking to enlarge it,
and believes right principles, but without firm sincerity, what account can be made
of his existence or non-existence?’

, à P K€ºO¤¼P5 P5ð P ‘U ð P
ð ï K v ï ÒK P5ð pN>@^ P â ¹
> „ Ü ý K'â ¼ºU@ ¹ K â º
Ò ‚KUvÒº _
,Ûà P ð Ö S Å

19.3 CHAP. III.

The disciples of Tsze-hsia asked Tsze-chang about the principles that should char-
acterize mutual intercourse. Tsze-chang asked, ‘What does Tsze-hsia say on the
subject?’ They replied, ‘Tsze-hsia says:— “Associate with those who can advantage
you. Put away from you those who cannot do so.”’ Tsze-chang observed, ‘This is
different from what I have learned. The superior man honours the talented and vir-
tuous, and bears with all. He praises the good, and pities the incompetent. Am I
possessed of great talents and virtue?— who is there among men whom I will not
bear with? Am I devoid of talents and virtue?— men will put me away from them.
What have we to do with the putting away of others?’

19.4 CHAP. IV.

Tsze-hsia said, ‘Even in inferior studies and employments there is something worth
being looked at; but if it be

121
 ïÀ ô`På /å P º_
,”à P ð ååv@¡ !Øv@ý ï }x_òã
,mà P ð Zx ä× O Ñ Á(v-ã
, à P ð ~åE† å v‹ PxåôvS

attempted to carry them out to what is remote, there is a danger of their proving
inapplicable. Therefore, the superior man does not practise them.’

19.5 CHAP. V.
Tsze-hsia said, ‘He, who from day to day recognises what he has not yet, and from
month to month does not forget what he has attained to, may be said indeed to love
to learn.’

19.6 CHAP. VI.

Tsze-hsia said, ‘There are learning extensively, and having a firm and sincere aim;
inquiring with earnestness, and reflecting with self-application:— virtue is in such a
course.’

19.7 CHAP. VII.

Tsze-hsia said, ‘Mechanics have their shops to dwell in, in order to accomplish their
works. The superior man learns, in order to reach to the utmost of his principles.’

,kà P ð ºKN_ Ň
,]à P ð P Š K<6 sK_« }v _²
,Aà P ð Pá ŒÞv *á G庲ñ_ á Œ
ë *á Gåº ñ_
A à P ð '· 0‘

19.8 CHAP. VIII.

Tsze-hsia said, ‘The mean man is sure to gloss his faults.’

19.9 CHAP. IX.

Tsze-hsia said, ‘The superior man undergoes three changes. Looked at from a dis-
tance, he appears stern; when approached, he is mild; when he is heard to speak, his
language is firm and decided.’

122
19.10 CHAP. X.
Tsze-hsia said, ‘The superior man, having obtained their confidence, may then impose
labours on his people. If he have not gained their confidence, they will think that
he is oppressing them. Having obtained the confidence of his prince, one may then
remonstrate with him. If he have not gained his confidence, the prince will think
that he is vilifying him.’

19.11 CHAP. XI.

Tsze-hsia said, ‘When a person does not transgress the boundary line in the great
virtues, he may pass and repass it in the small virtues.’

·úeï_
AŒà À P8ð P K€º P v ƒ É 2
Gï ã ‘+_ ,KG! ‚KU ŒÀ P ^Kð k
8Nã PKS pH³ pŒ& løI( @å%ã
PKS ï£_ Ë R vßVºN

19.12 CHAP. XII.

1. Tsze-yu said, ‘The disciples and followers of Tsze-hsia, in sprinkling and sweeping
the ground, in answering and replying, in advancing and receding, are sufficiently
accomplished. But these are only the branches of learning, and they are left ignorant
of what is essential.— How can they be acknowledged as sufficiently taught?’

2. Tsze-hsia heard of the remark and said, ‘Alas! Yen Yu is wrong. According to the
way of the superior man in teaching, what departments are there which he considers
of prime importance, and delivers? what are there which he considers of secondary
importance, and allows himself to be idle about? But as in the case of plants, which
are assorted according to their classes, so he deals with his disciples. How can the
way of a superior man be such as to make fools of any of them? Is it not the sage
alone, who can unite in one the beginning and the consummation of learning?’

A à P ð Õ *Gx x *GÕ
AÛà P8ð ªôNÀ b
A”à P8ð >Ë5_ ºãý_ 6 *Á
Amà þPð N5_ ã &ºÁã
A à þPð >^ø+P º* êô _ Å_ªªN

123
19.13 CHAP. XIII.
Tsze-hsia said, ‘The officer, having discharged all his duties, should devote his leisure
to learning. The student, having completed his learning, should apply himself to be
an officer.’

19.14 CHAP. XIV.

Tsze-hsia said, ‘Mourning, having been carried to the utmost degree of grief, should
stop with that.’

19.15 CHAP. XV.

Tsze-hsia said, ‘My friend Chang can do things which are hard to be done, but yet
he is not perfectly virtuous.’

19.16 CHAP. XVI.

The philosopher Tsang said, ‘How imposing is the manner of Chang! It is difficult
along with him to practise virtue.’

19.17 CHAP. XVII.

The philosopher Tsang said, ‘I heard this from our Master:— “Men may not have
shown what is in them to the full extent, and yet they will be found to do so, on
occasion of mourning for their parents.”’

Akà þPð >^ø+P _ŠPK]_ vÖïý_ v 9

6K ã 6K? /ãý_
A]à _ •}šºë+ O¼þP þPð 1vS c
Eã ‚—vÅ GÀÜ ÿœ
ŒAà P¢ð K „ ‚/K _ /å P

19.18 CHAP. XVIII.

The philosopher Tsang said, ‘I have heard this from our Master:— “The filial piety of
Mang Chwang, in other matters, was what other men are competent to, but, as seen
in his not changing the ministers of his father, nor his father’s mode of government,
it is difficult to be attained to.”’

124
19.19 CHAP. XIX.
The chief of the Mang family having appointed Yang Fu to be chief criminal judge,
the latter consulted the philosopher Tsang. Tsang said, ‘The rulers have failed in
their duties, and the people consequently have been disorganised, for a long time.
When you have found out the truth of any accusation, be grieved for and pity them,
and do not feel joy at your own ability.’

19.20 CHAP. XX.

Tsze-kung said, ‘Chau’s wickedness was not so great as that name implies. Therefore,
the superior man hates to dwell
áE A ) Ká†x
ÿ à P¢ð PKN_ ‚å Kß N_ º†‹K ô
_ º†ðK
ÿŒà À [lk O¼P¢ð ò< x ŒÀ P¢
ð ‡ fKS *œ¼0 (º â Xv' â Xv
« ‡fK S +P x ¦U8+K
in a low-lying situation, where all the evil of the world will flow in upon him.’

19.21 CHAP. XXI.

Tsze-kung said, ‘The faults of the superior man are like the eclipses of the sun and
moon. He has his faults, and all men see them; he changes again, and all men look
up to him.’

19.22 CHAP. XXII.

1. Kung-sun Ch’ao of Wei asked Tsze-kung, saying, ‘From whom did Chung-ni get his
learning?’
2. Tsze-kung replied, ‘The doctrines of Wan and Wu have not yet fallen to the ground.
They are to be found among men. Men of talents and virtue remember the greater
principles of them, and others, not possessing such talents and virtue, remember the
smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go
that he should not have an opportunity of learning them? And yet what necessity
was there for his having a regular master?’
ÿ à À ÔkfÔž'+¼ ð P¢â¼ò< ŒÀ
P o/åJP¢ P¢ð lK®F ÜKF_ Ê© º‹¤¶
K} À +PKF xÞ —v€ e ‹—ßKŽ ~
˜KÌ ÛÀ —v€ áã +PK‘ ¦œN

125
19.23 CHAP. XXIII.
1. Shu-sun Wu-shu observed to the great officers in the court, saying, ‘Tsze-kung is
superior to Chung-ni.’

2. Tsze-fu Ching-po reported the observation to Tsze- kung, who said, ‘Let me use
the comparison of a house and its encompassing wall. My wall only reaches to the
shoulders. One may peep over it, and see whatever is valuable in the apartments.

3. ‘The wall of my Master is several fathoms high. If one do not find the door and enter
by it, he cannot see the ancestral temple with its beauties, nor all the officers in their
rich array.

4. ‘But I may assume that they are few who find the door. Was not the observation of
the chief only what might have been expected?’

ÿÛà ÔkfÔÀò< P¢ð !åº_ ò< ïÀ_ Öº

Kâ u_ 6ï0_ ò< å _ !— 0 ºÖ2ê
U vU· ¼å N ‹v åÏ_
ÿ”à À sP½ P¢ð Pºm_ ò<Hâ¼PN
ŒÀ P¢ð P åºå åº å ï N_
À +PK

19.24 CHAP. XXIV.

Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, ‘It is of no
use doing so. Chung-ni cannot be reviled. The talents and virtue of other men are
hillocks and mounds which may be stepped over. Chung-ni is the sun or moon, which
it is not possible to step over. Although a man may wish to cut himself off from the
sage, what harm can he do to the sun or moon? He only shows that he does not
know his own capacity.

19.25 CHAP. XXV.

1. Ch’an Tsze-ch’in, addressing Tsze-kung, said, ‘You are too modest. How can Chung-
ni be said to be superior to you?’

2. Tsze-kung said to him, ‘For one word a man is often deemed to be wise, and for one
word he is often deemed to be foolish. We ought to be careful indeed in what we say.

3. ‘Our Master cannot be attained to, just in the same way as the heavens cannot be
gone up to by the steps of a stair.

126
 ïÊ_ 6)K ïŽ G_ ÛÀ +PK—¦¶ @ ËK
¯Ë SK L •K † ÕK¯Œ v _® v{_À ‚K
UvïÊ_

4. ‘Were our Master in the position of the ruler of a State or the chief of a Family, we
should find verified the description which has been given of a sage’s rule:— he would
plant the people, and forthwith they would be established; he would lead them on,
and forthwith they would follow him; he would make them happy, and forthwith
multitudes would resort to his dominions; he would stimulate them, and forthwith
they would be harmonious. While he lived, he would be glorious. When he died, he
would be bitterly lamented. How is it possible for him to be attained to?’

20 /ð ,Œ A BOOK XX. YAO YUEH.

, à À /ð ¨ > )KÆx(>¬ A÷v- Û
wð ® )•8B ŒÀ ¦å}¹ À ð ˆ Pe
b(„a b-JŽ‡‡ j bf ã = !( Ã
¬ j !å, ¹ ,¹ j

20.1 CHAP. I.
1. Yao said, ‘Oh! you, Shun, the Heaven- determined order of succession now rests in
your person. Sincerely hold fast the due Mean. If there shall be distress and want
within the four seas, the Heavenly revenue will come to a perpetual end.’

2. Shun also used the same language in giving charge to Yu.

3. T’ang said, ‘I the child Li, presume to use a dark- coloured victim, and presume
to announce to Thee, O most great and sovereign God, that the sinner I dare not
pardon, and thy ministers, O God, I do not keep in obscurity. The examination of
them is by thy mind, O God. If, in my person, I commit offences, they are not to
be attributed to you, the people of the myriad regions. If you in the myriad regions
commit offences, these offences must rest on my person.’

j( ¬ ÛÀ h 'Ú „º/Ì ”À Ö hª ‚
Áº ~Ó N (ˆ º mÀ 9 Ï éÕ¦ î☠Û
¹K?L À Å |U 8 ) K xÃ
kÀ @Í ß ª m ]À ìG—> á G û
O G Ÿ lGª

4. Chau conferred great gifts, and the good were enriched.

127
 5. ‘Although he has his near relatives, they are not equal to my virtuous men. The
people are throwing blame upon me, the One man.’

6. He carefully attended to the weights and measures, examined the body of the laws,
restored the discarded officers, and the good government of the kingdom took its
course.

7. He revived States that had been extinguished, restored families whose line of succes-
sion had been broken, and called to office those who had retired into obscurity, so
that throughout the kingdom the hearts of the people turned towards him.

8. What he attached chief importance to, were the food of the people, the duties of
mourning, and sacrifices.

9. By his generosity, he won all. By his sincerity, he made the people repose trust in
him. By his earnest activity, his achievements were great. By his justice, all were
delighted.

,Œà À P5O¼TPð U‚ ¯ïåž?ã Pð

”Ž OÛá ¯ïåž?ã P5ð U ”Ž Pð Pà
» Þ ( 2 ª ð U Œ
À P5ð U à » Pð à K@) )K

20.2 CHAP. II.

1. Tsze-chang asked Confucius, saying, ‘In what way should a person in authority act
in order that he may conduct government properly?’ The Master replied, ‘Let him
honour the five excellent, and banish away the four bad, things;— then may he con-
duct government properly.’ Tsze- chang said, ‘What are meant by the five excellent
things?’ The Master said, ‘When the person in authority is beneficent without great
expenditure; when he lays tasks on the people without their repining; when he pur-
sues what he desires without being covetous; when he maintains a dignified ease
without being proud; when he is majestic without being fierce.’

2. Tsze-chang said, ‘What is meant by being beneficent without great expenditure?’

The Master replied, ‘When the person in authority makes more beneficial to the
people the things from which

¯ ¦à »N ÇïÞ ÞK È°( 2Á —Á È ª
P! >á ! ' !bb ¯ ¦ð UN Pcvc
v»– < 6º OK ¯ ¦ N À P5ð U
Ûá Pð Y º KP – K´ bäô
KÊ 6

128
 they naturally derive benefit;— is not this being beneficent without great expendi-
ture? When he chooses the labours which are proper, and makes them labour on
them, who will repine? When his desires are set on benevolent government, and
he secures it, who will accuse him of covetousness? Whether he has to do with
many people or few, or with things great or small, he does not dare to indicate any
disrespect;— is not this to maintain a dignified ease without any pride? He adjusts
his clothes and cap, and throws a dignity into his looks, so that, thus dignified, he is
looked at with awe;— is not this to be majestic without being fierce?’

3. Tsze-chang then asked, ‘What are meant by the four bad things?’ The Master said,
‘To put the people to death without having instructed them;— this is called cruelty.
To require from them, suddenly, the full tale of work, without having given them
warning;— this is called oppression. To issue orders as if without urgency, at first,
and, when the time comes, to insist on them with severity;— this is called injury.
And, generally, in the giving pay

K º_ ú K K ø
, à À Pð å} !åº P_ ŒÀ å®
!å Ë_ À å !ååº_

or rewards to men, to do it in a stingy way;— this is called acting the part of a mere
official.’

20.3 CHAP. III.

1. The Master said, ‘Without recognising the ordinances of Heaven, it is impossible to
be a superior man.

2. ‘Without an acquaintance with the rules of Propriety, it is impossible for the character
to be established.

3. ‘Without knowing the force of words, it is impossible to know men.’

129
The Project Gutenberg Etext of The Chinese Classics (Confucian Analects)
by James Legge

Copyright laws are changing all over the world, be sure to check
the laws for your country before redistributing these files!!!

Please take a look at the important information in this header.

We encourage you to keep this file on your own disk, keeping an
electronic path open for the next readers.

Please do not remove this.

This should be the first thing seen when anyone opens the book.
Do not change or edit it without written permission. The words
are carefully chosen to provide users with the information they
need about what they can legally do with the texts.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**Etexts Readable By Both Humans and By Computers, Since 1971**

*****These Etexts Are Prepared By Thousands of Volunteers!*****

Information on contacting Project Gutenberg to get Etexts, and

further information is included below, including for donations.

The Project Gutenberg Literary Archive Foundation is a 501(c)(3)

organization with EIN [Employee Identification Number] 64-6221541

Title: The Chinese Classics

Volume One: Confucian Analects

Author: James Legge

Release Date: May, 2003 [Etext #4094]

[The actual date this file first posted = 11/25/01]
[Most recently updated August 27, 2004]

130
Edition: 10

Language: Chinese and English

Character Set: Unicode UTF-8

The Project Gutenberg Etext of The Chinese Classics

(Confucian Analects) by James Legge
***This file should be named cnfnl10.txt or cnfnl10.zip***

Corrected EDITIONS of our etexts get a new NUMBER, cnfnl11.txt

VERSIONS based on separate sources get new LETTER, cnfnl10a.txt

This etext was produced by Rick Davis.

Project Gutenberg Etexts are usually created from multiple editions,

all of which are in the Public Domain in the United States, unless a
copyright notice is included. Therefore, we usually do NOT keep any
of these books in compliance with any particular paper edition.

We are now trying to release all our books one year in advance
of the official release dates, leaving time for better editing.
Please be encouraged to send us error messages even years after
the official publication date.

Please note neither this listing nor its contents are final til
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg Etexts is at
Midnight, Central Time, of the last day of the stated month. A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.

Most people start at our sites at:

http://gutenberg.net
http://promo.net/pg

Those of you who want to download any Etext before announcement

can surf to them as follows, and just download by date; this is
also a good way to get them instantly upon announcement, as the
indexes our cataloguers produce obviously take a while after an

131
announcement goes out in the Project Gutenberg Newsletter.

http://www.ibiblio.org/gutenberg/etext03
or
ftp://ftp.ibiblio.org/pub/docs/books/gutenberg/etext03

Or /etext02, 01, 00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want,
as it appears in our Newsletters.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work. The
time it takes us, a rather conservative estimate, is fifty hours
to get any etext selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc. This
projected audience is one hundred million readers. If our value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour this year as we release fifty new Etext
files per month, or 500 more Etexts in 2000 for a total of 3000+
If they reach just 1-2% of the world’s population then the total
should reach over 300 billion Etexts given away by year’s end.

The Goal of Project Gutenberg is to Give Away One Trillion Etext

Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion]
This is ten thousand titles each to one hundred million readers,
which is only about 4% of the present number of computer users.

At our revised rates of production, we will reach only one-third

of that goal by the end of 2001, or about 4,000 Etexts unless we
manage to get some real funding.

The Project Gutenberg Literary Archive Foundation has been created

to secure a future for Project Gutenberg into the next millennium.

We need your donations more than ever!

As of July 12, 2001 contributions are only being solicited from people in:
Arkansas, Colorado, Connecticut, Delaware, Florida, Georgia, Hawaii, Idaho,

132
Illinois, Indiana, Iowa, Kansas, Louisiana, Maine, Massachusetts, Minnesota,
Missouri, Montana, Nebraska, New Mexico, Nevada, New Jersey, New York, North
Carolina, Ohio, Oklahoma, Oregon, Rhode Island, South Carolina*, South Dakota,
Tennessee, Texas, Utah, Vermont, Virginia, Washington, West Virginia,
Wisconsin, and Wyoming.

*In Progress

We have filed in about 45 states now, but these are the only ones
that have responded.

As the requirements for other states are met,

additions to this list will be made and fund raising
will begin in the additional states. Please feel
free to ask to check the status of your state.

In answer to various questions we have received on this:

We are constantly working on finishing the paperwork

to legally request donations in all 50 states. If
your state is not listed and you would like to know
if we have added it since the list you have, just ask.

While we cannot solicit donations from people in

states where we are not yet registered, we know
of no prohibition against accepting donations
from donors in these states who approach us with
an offer to donate.

International donations are accepted,

but we don’t know ANYTHING about how
to make them tax-deductible, or
even if they CAN be made deductible,
and don’t have the staff to handle it
even if there are ways.

All donations should be made to:

Project Gutenberg Literary Archive Foundation

PMB 113

133
1739 University Ave.
Oxford, MS 38655-4109

The Project Gutenberg Literary Archive Foundation is a 501(c)(3)

organization with EIN [Employee Identification Number] 64-6221541,
and has been approved as a 501(c)(3) organization by the US Internal
Revenue Service (IRS). Donations are tax-deductible to the maximum
extent permitted by law. As the requirements for other states are met,
additions to this list will be made and fund raising will begin in the
additional states.

We need your donations more than ever!

You can get up to date donation information at:

http://www.gutenberg.net/donation.html

***

If you can’t reach Project Gutenberg,

you can always email directly to:

Michael S. Hart <[email protected]>

[email protected] forwards to [email protected] and archive.org

if your mail bounces from archive.org, I will still see it, if
it bounces from prairienet.org, better resend later on. . . .

Prof. Hart will answer or forward your message.

We would prefer to send you information by email.

***

Example command-line FTP session:

ftp ftp.ibiblio.org

134
login: anonymous
password: your@login
cd pub/docs/books/gutenberg
cd etext90 through etext99 or etext00 through etext02, etc.
dir [to see files]
get or mget [to get files. . .set bin for zip files]
GET GUTINDEX.?? [to get a year’s listing of books, e.g., GUTINDEX.99]
GET GUTINDEX.ALL [to get a listing of ALL books]

**The Legal Small Print**

(Three Pages)

***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***

Why is this "Small Print!" statement here? You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this etext, even if you got it for free from
someone other than us, and even if what’s wrong is not our
fault. So, among other things, this "Small Print!" statement
disclaims most of our liability to you. It also tells you how
you may distribute copies of this etext if you want to.

*BEFORE!* YOU USE OR READ THIS ETEXT

By using or reading any part of this PROJECT GUTENBERG-tm
etext, you indicate that you understand, agree to and accept
this "Small Print!" statement. If you do not, you can receive
a refund of the money (if any) you paid for this etext by
sending a request within 30 days of receiving it to the person
you got it from. If you received this etext on a physical
medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM ETEXTS

This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts,
is a "public domain" work distributed by Professor Michael S. Hart
through the Project Gutenberg Association (the "Project").
Among other things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties. Special rules, set forth

135
below, apply if you wish to copy and distribute this etext
under the "PROJECT GUTENBERG" trademark.

Please do not use the "PROJECT GUTENBERG" trademark to market

any commercial products without permission.

To create these etexts, the Project expends considerable

efforts to identify, transcribe and proofread public domain
works. Despite these efforts, the Project’s etexts and any
medium they may be on may contain "Defects". Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other etext medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES

But for the "Right of Replacement or Refund" described below,
[1] Michael Hart and the Foundation (and any other party you may
receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims
all liability to you for damages, costs and expenses, including
legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this etext within 90 days of

receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from. If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy. If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.

THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER

WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A

136
PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or

the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.

INDEMNITY
You will indemnify and hold Michael Hart, the Foundation,
and its trustees and agents, and any volunteers associated
with the production and distribution of Project Gutenberg-tm
texts harmless, from all liability, cost and expense, including
legal fees, that arise directly or indirectly from any of the
following that you do or cause: [1] distribution of this etext,
[2] alteration, modification, or addition to the etext,
or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"

You may distribute copies of this etext electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,
or:

[1] Only give exact copies of it. Among other things, this
requires that you do not remove, alter or modify the
etext or this "small print!" statement. You may however,
if you wish, distribute this etext in machine readable
binary, compressed, mark-up, or proprietary form,
including any form resulting from conversion by word
processing or hypertext software, but only so long as
*EITHER*:

[*] The etext, when displayed, is clearly readable, and

does *not* contain characters other than those
intended by the author of the work, although tilde
(~), asterisk (*) and underline (_) characters may
be used to convey punctuation intended by the
author, and additional characters may be used to
indicate hypertext links; OR

[*] The etext may be readily converted by the reader at

137
 no expense into plain ASCII, EBCDIC or equivalent
form by the program that displays the etext (as is
the case, for instance, with most word processors);
OR

[*] You provide, or agree to also provide on request at

no additional cost, fee or expense, a copy of the
etext in its original plain ASCII form (or in EBCDIC
or other equivalent proprietary form).

[2] Honor the etext refund and replacement provisions of this

"Small Print!" statement.

[3] Pay a trademark license fee to the Foundation of 20% of the

gross profits you derive calculated using the method you
already use to calculate your applicable taxes. If you
don’t derive profits, no royalty is due. Royalties are
payable to "Project Gutenberg Literary Archive Foundation"
the 60 days following each date you prepare (or were
legally required to prepare) your annual (or equivalent
periodic) tax return. Please contact us beforehand to
let us know your plans and to work out the details.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON’T HAVE TO?
Project Gutenberg is dedicated to increasing the number of
public domain and licensed works that can be freely distributed
in machine readable form.

The Project gratefully accepts contributions of money, time,

public domain materials, or royalty free copyright licenses.
Money should be paid to the:
"Project Gutenberg Literary Archive Foundation."

If you are interested in contributing scanning equipment or

software or other items, please contact Michael Hart at:
[email protected]

[Portions of this header are copyright (C) 2001 by Michael S. Hart

and may be reprinted only when these Etexts are free of all fees.]
[Project Gutenberg is a TradeMark and may not be used in any sales
of Project Gutenberg Etexts or other materials be they hardware or

138
software or any other related product without express permission.]

*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.10/04/01*END*

This etext was produced by Rick Davis

A note from the digitizer for the Big 5 version

Your computer must have the Big 5 character set (Traditional

Chinese) installed to display the Chinese text in this file
correctly.

This text preserves the original page breaks. In a few places I

have substituted the character forms available in the Big 5
character set for rare or (what are now considered)
nonstandard forms used by Legge. Characters not included in
the Big 5 character set in any form are described by their
constituent elements.

A note for the Unicode version

This Unicode version was made directly from the Big 5 original,
and so the same note about substitute characters applies; no
attempt has been made to undo the substitutions. However, of
course, you will need support for Unicode rather than Big 5
to view this file.

139
THE CHINESE CLASSICS

with a translation, critical and exegetical

notes, prolegomena, and copious indexes

by

James Legge

IN FIVE VOLUMES

CONFUCIAN ANALECTS
THE GREAT LEARNING
THE DOCTRINE OF THE MEAN

Öž
CONFUCIAN ANALECTS.

140