Analects By Books
Confucius Analects (论语)
– Selected excerpts on personal cultivation, and wisdom to live in the world
– edited by LI Siming, 2011. Index and subheadings added to facilitate reference and discussion
– original source: “The Chinese Classics, Volume I: Confucian Analects” by James Legge, 1891.
(www.yellowbridge.com/onlinelit/analects.php)
Overview:
Confucius Analects is a collection of dialogues between Confucius and his students. It is the core scripture of Confucianism, which hugely affect the Chinese civilization for thousands of years and up to the present. In this core scripture, Confucius and his students discussed the importance of Virtue (Kindness, benevolence), Propriety (commonly accepted standards in society) in establishing one’s life, as well as shaping a harmonious society. Below are excerpts that outline teachings relevant to personal development and on wisdom living in the world. They provide invaluable insights on how to position oneself in the world, and how to interact with others, and how to live one life in fulfilling one’s mission and responsibility. These teachings lay important foundation for personal development as well as for spiritual cultivation.
Books 1-4:
Book 1:
1.1 Careful with fine words and insinuating appearance
子曰、巧言令色、鮮矣仁。
The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’
1.2 Three things to reflect daily
曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。
The philosopher Zeng [Tsang] said, ‘I daily examine myself on three points:– whether, in transacting business for others, I may have been not faithful;– whether, in intercourse with friends, I may have been not sincere;– whether I may have not mastered and practised the instructions of my teacher.’
1.3 Life and general conducts
子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有餘力、則以學文。
The Master said, ‘A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in studies.’
1.4 Attitude and conducts of a learned person (home, work, friends)
子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。
Zixia [Tsze-hsia] said, ‘If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength;if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:– although men say that he has not learned, I will
certainly say that he has.’
1.5 Attitudes and conducts of a learned person (internal/individual)
子曰、君子不重、則不威、學則不固。主忠信。無友不如己者。過則勿憚改。
The Master said, ‘If the scholar be not prudent, he will not build authority, and his learning will not be solid. Hold faithfulness and sincerity as first principles. Treat friends as if they are yourself. When you have faults, do not fear to abandon them.’
1.6 Characteristics of man who love learning
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
The Master said, ‘He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:– such a person may be said indeed to love to learn.’
1.7 Seek to understand others
子曰、不患人之不己知、患不知人也。
The Master said, ‘I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.’
Book 2:
2.1 Have no negative thought
子曰、詩三百、一言以蔽之、曰、思無邪。
The Master said, ‘In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence– “Having no depraved thoughts. “‘
2.2 Confucius own life
子曰、吾十有五而志于學 。三十而立。四十而不惑。五 十而知天命。六十而耳順。七十而從心所欲、不踰矩。
The Master said, ‘At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right.
2.3 Filial piety
子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 曾是以為孝乎?
Zixia asked what filial piety was. The Master said, ‘The attitude is the most crucial and difficult part. 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?’
2.4 Conduct when alone
子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回 也不愚。
The Master said, ‘I have talked with Hui [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.’
2.5 Observing a man
子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。
The Master said, ‘See what a man does. Observe his motives. Examine in where he abides. How can a man conceal his character?
2.6 Reviewing old and learning new
子曰、溫故而知新、可以為師矣。
The Master said, ‘If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.’
2.7 Act before speak
子貢問君子、子曰、先行其言、而後從之。
Zigong asked what constituted the superior man. The Master said, ‘He acts before he speaks, and afterwards speaks according to his actions.’
2.8 Whole vs. compete
子曰、君子周而不比、小人比而不周。
The Master said, ‘The superior man concerns the whole and does not compare. The mean man compares and does not concern the whole.’
2.9 Learn (acquire) and think
子曰、學而不思則罔、思而不學則殆。
The Master said, ‘Learning without thinking is labour lost; thinking without learning is dangerous.’
2.10 Strange doctrines
子曰、攻乎異端、斯害也己。
The Master said, ‘The study of strange doctrines is injurious indeed!
2.11 Knowing and not-knowing
子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
The Master said, ‘You [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.’
2.12 Careful speech and conduct
子曰、多聞闕疑、慎言其餘、則 寡尤、多見闕殆、慎行其餘、則寡悔。
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.
2.13 Importance of being truthful
子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 之哉。
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?’
Book 4:
4.1 Proper attitude to face fortune and misfortune
子曰、富與貴、是人之所欲也、不以其道得之、不處也。 貧與賤、是人之所惡也、不以其道得之、不去也。
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.
4.2 Ongoing dedication to virtue
君子無終食之間違仁、造次必於是、顛沛必於是。
‘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.’
4.3 Expect from oneself, not from others (status, being known)
子曰、不患無位、患所以立、不患莫己知、求為可知也。
The Master said, ‘A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.’
4.4 Superior vs. mean man
子曰、君子喻於義、小人喻於利。
The Master said, ‘The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.’
4.5 Learn from superior and mean man
子曰、見賢思齊焉、見不賢而內自省也。
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.’
4.6 Virtue attracts alike
子曰、德不孤、必有鄰。
The Master said, ‘Virtue is not left to stand alone. He who practises it will have neighbors.’
Books 5 – 8
Book 5:
5.1 Learning and asking question
子曰、敏而好學、不恥下問。
The Master said, ‘Learn diligently, not ashamed to ask question, even from inferiors (people with lower social rank/status).’
5.2 Four Characteristics of a Superior Man
子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義。
The Master said of Zichan [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.’
5.3 Think twice before acting
季文子三思而後行。子聞之曰、再、斯可矣。
Ji Wen [Chi Wan] thought thrice, and then acted. When the Master was informed of it, he said, ‘Twice may do.’
5.4 Different actings in different times
子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。
The Master said, ‘When good order prevailed in his country, Ning Wu [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.’
5.5 Forgive and there is few resentment
子曰、伯夷叔齊、不念舊惡、怨是用希。
The Master said, ‘Boyi [Po-i] and Shuqi [Shu-ch’i] did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.’
5.6 Confucius dislikes hypocrisy
子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。
The Master said, ‘Fine words, an insinuating appearance, and excessive respect;– Zuo Qiuming [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;– Zuo Qiuming was ashamed of such conduct. I also am ashamed of it.’
5.7 How to treat elders, friends, and young
子曰、老者安之、朋友信之、 少者懷之。
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.’
Book 6:
6.1 Three levels of cultivation: knowing, loving, enjoying
子曰、知之者、不如好之者、好之者、不如樂之者。
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.’
6.2 Learn broadly, abide oneself with propriety
子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。
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.’
6.3 Constant mean (central normalness)
子曰、中庸之為德也、其至矣乎、民鮮久矣。
The Master said, ‘Perfect is the virtue which is according to the constant mean (central normalness)! Rare for a long time has been its practise among the people.’
6.4 To establish oneself, establish others
夫仁者、己欲立而立人、己欲達而達人。
‘Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be understood, he seeks also to understand others.
Book 7:
7.1 Tune the will, conducts, attitudes and habits
子曰、志於道。據於德。依於仁。游於藝。
The Master said, ‘Let the will be set on the pathway towards truth. Let external conducts be virtuous, let internal attitudes be benevolence. Let relaxation and enjoyment be found in the polite arts.’
7.2 Enjoy simple life
子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 於我如浮雲。
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.’
7.3 Irrelevance: Those confucius don’t speak of
子不語、怪、力、亂、神。
The subjects on which the Master did not talk, were– extraordinary things, superhuman power, chaos/disorder, and metaphysics.
7.4 There are teachers everywhere
子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。
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.’
7.5 Four qualities that Confucius taught
子以四教、文、行、忠、信。
There were four things which the Master taught,– classics, virtue, loyalty, and honesty.
7.6 Internal world of superior vs. mean man
子曰、君子坦蕩蕩、小人長戚戚 。
The Master said, ‘The superior man is composed and at ease; the mean man is always nervous and distress.’
Book 8:
8.1 Importance of Propriety to Respect, Careful, Boldness, Straightforwardness
子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 直而無禮則絞。
The Master said, ‘Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.
8.2 The puruse of perfect virtue requires vigorous endurance
曾子曰、士、不可以不弘毅、任重而道遠。
仁以為己任、不亦重乎、死而後已、不亦遠乎。
The philosopher Zeng said, ‘The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.
‘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?
8.3 Human behaviour
子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。
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.
8.4 Selecting place to abode, mode of living
危邦不入、亂邦 不居、天下有道則見、無道則隱。
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.
8.5 Mind your own business
子曰、不在其位、不謀其政。
The Master said, ‘He who is not in any particular office, has nothing to do with plans for the administration of its duties.’
Book 9 – 12
Book 9:
9.1 Conduct of superior man
子曰、主忠信、毋友不如己者、過則勿憚改。
The Master said, ‘Hold faithfulness and sincerity as first principles. Treat friends as to yourself. When you have faults, do not fear to abandon them.’
9.2 The wise, the kind, and the courageous
子曰、知者不惑、仁者不憂、勇者不懼。
The Master said, ‘The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.’
Book 10:
10.1 Confucius in village vs. in court
孔子於鄉黨、恂恂如也、似不能言者。
其在宗廟朝廷、便便然、唯謹爾。
Confucius, in his village, looked simple and sincere, and as if he were not able to speak. respectful uneasiness; it was grave, but self-possessed.
When he was in the prince’s ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.
10.2 Confucius eating habits
食饐而餲、魚餒而肉敗、 不食、色惡不食、臭惡不食、失飪不食、不時不食。不多食。
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. He did not over eat.
10.3 Confucius eating and sleeping
食不語、寢不言。
When eating, he did not converse. When in bed, he did not speak.
Book 12:
12.1 Virtue as abiding in Propriety, practise from onself
子曰、克己復禮為仁、一日克己復禮、天下 歸仁焉、為仁由己、而由人乎哉。
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. The practice of perfect virtue from oneself, how could it be practiced by others?’
12.2 Do not act outside propriety
子曰、非禮 勿視、非禮勿聽、非禮勿言、非禮勿動。
The Master said, ‘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.
12.3 Treat others as youself
己所不欲、勿施於人。
not to do to others as you would not wish done to yourself
12.4 How to govern
子貢問政。子曰足食、足兵、民信之矣。
Zigong asked about government. The Master said, ‘The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.’
12.5 How to govern 2
齊景公問政於孔子。
孔子對曰、君君、臣臣、 父父、子子。
The Duke Jing [Ching], of Qi {Chi], asked Confucius about government.
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.’
12.6 Facilitate the good
子曰、君子成人之美、不成人之惡、小人反是。
The Master said, ‘The superior man seeks to menifest the admirable qualities of men, and does not seek to manifest their bad qualities. The mean man does the opposite of this.’
Books 13 – 16
Book 13:
13.1 Quality of leaders affect quality of leadership
子曰、其身正、不令而行、其身不正、雖令不從。
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.’
13.2 Do things thoroughly, avoid the temptation of seeking quick and minute advantages
子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 見小利則大事不成。
Zixia, 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.’
13.3 Harmony in diversity
子曰、君子和而不同、小人同而不和。
The Master said, ‘The superior man maintains harmony in diversity; the mean man are similar in disharmony.’
13.4 The difference betwenn dignity vs. pride
子曰、君子泰而不驕、小人驕而不泰。
The Master said, ‘The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.’
13.5 Qualities close to virtue
子曰、剛、毅、木、訥、近仁。
The Master said, ‘The firm, the enduring, the simple, and the modest are near to virtue.’
13.6 Qualities of a scholar
子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 可謂士矣、朋友切切偲偲、兄弟怡怡。
Zilu 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.’
Book 14:
14.1 Virtue->Speech; Benevolence->Courage, not vice versa
子曰、有德者、必有言、有言者、不必有德、仁者、必有勇、勇 者、不必有仁。
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.’
14.2 Cultivating in poor vs. rich time
子曰、貧而無怨、難、富而無驕、易。
The Master said, ‘To be poor without murmuring is difficult. To be rich without being proud is easy.’
14.3 Importance of careful speech
子曰、其言之不怍、則為之也難。
子曰、君子恥其言而過其行。
The Master said, ‘He who speaks without modesty will find it difficult to carry out his words.’
The Master said, ‘The superior man is ashamed of his speech exceeding his actions.’
14.4 The wise stays in the present, is aware and alert
子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。
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 wise.’
Book 15:
15.1 Scholar and the virtuous abide to virtue in all situations
子曰、志士、仁人、無求生以害仁、有殺身以成仁。
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.’
15.2 Advices on cultivating virtue in daily life
子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 大夫之賢者、友其士之仁者。
Zigong 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.’
15.3 Think ahead
子曰、人無遠慮、必有近憂。
The Master said, ‘If a man take no thought about what is distant, he will find sorrow near at hand.’
15.4 Demand oneself, not others
子曰、躬自厚、而薄責於人、則遠怨矣。
The Master said, ‘He who requires much from himself and little from others, will keep himself from being the object of resentment.’
15.5 Qualities of a superior man
子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。
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.’
15.6 Superior man’s distress on his own inability
子曰、君子病無能焉、不病人之不己知也。
The Master said, ‘The superior man is distressed by his own inability, not by others not knowing him.’
15.7 Superior man is dignified and sociable
子曰、君子矜而不爭、群而不黨。
The Master said, ‘The superior man is dignified, but does not wrangle. He is sociable, but not a partizan.’
15.8 Superior man is impartial, does not judge people merely by their speech or reputation
子曰、君子不以言舉人、不以人廢言。
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.’
15.9 What you don’t like don’t act onto others
己所不欲、勿施於人。
What you do not want done to yourself, do not do to others.
15.10 Specious words confound virtue
子曰、巧言亂德、小不忍、則亂大謀。
The Master said, ‘Specious words confound virtue. Failure to forbearance in small matters confounds great plans.’
15.11 Learn from mistakes
子曰、過而不改、是謂過矣。
The Master said, ‘To have faults and not to reform them,– this, indeed, should be pronounced having faults.’
15.12 Choose learning rather than strange practices
子曰、吾嘗終日 不食、終夜不寢、以思、無益、不如學也。
The Master said, ‘I have been the whole day without eating, and the whole night without sleeping:– occupied with thinking. It was of no use. The better plan is to learn.’
15.13 Four levels of virtue (knowing, abiding, applying, integrating)
子曰、知及之、仁不能守之、雖得之、必失之。
知及之、仁能守之、不莊以蒞之、則民不敬。
知及之、仁能守之、 莊以蒞之、動之不以禮、未善也。
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.
‘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.
‘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.’
15.14 Teach all
子曰、有教、無類。
The Master said, ‘In teaching there should be no distinction of classes.’
15.15 People have different paths
子曰、道不同、不相為謀。
The Master said, ‘Those whose courses are different cannot lay plans for one another.’
Book 16:
16.1 On friendships
孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 便辟、友善柔、友便佞、損矣。
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.’
16.2 On enjoyment
孔子曰、益者三樂、損者三樂、樂節禮樂、 樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。
Confucius said, ‘There are three things men find enjoyment in which are advantageous, 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 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 enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:– these are injurious.’
16.3 Three caution in three stages in life
孔子曰、君子有三戒、少之時、血氣未定、戒之 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在
得。
Confucius said, ‘There are three things which the superior man guards against. In youth, when the physical powers 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.’
16.4 Nine areas for careful considerations
孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 忠、事思敬、疑思問、忿思難、見得思義。
Confucius said, ‘The superior man has nine things which are subjects with him of thoughtful consideration. In regards 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.’
Book 17 – 20
Book 17:
17.1 Men’s nature are alike
子曰、性相近也、習相遠也。
The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide apart.’
17.2 Five qualities of virtue
子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 功、惠、則足以使人。
Zizhang 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.
17.3 Importance of learning in 6 virtues (benevolence, wisdom, sincerity, straightforwardness, courage, firmness)
好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 剛不好學、其蔽也狂。
‘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.’
17.4 Exercise caution against hearsay information
子曰、道聽而塗說、德之棄也。
The Master said, ‘To tell, as we go along, what we have heard on the way, is to cast away our virtue.’
17.5 What superior man does not like
子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。
Zigong 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, 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.’
Book 19:
19.1 Superior man avoids side tracks
子夏曰、雖小道、必有 可觀者焉、致遠恐泥、是以君子不為也。
Zixia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carrythem out to what is remote, there is a danger of running into mud. Therefore, the superior man does not practise them.’
19.2 Learning for truth
子夏曰、百工居肆、以成其事、君子學以致其道。
Zixia 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.’
19.3 Serving vs. learning
子夏曰、仕而優則學、學而優則仕。
Zixia 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.’
19.4 Superior man commits mistakes, he learns and changes through them
子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 人皆仰之。
Zigong 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.’
Book 20:
20.1 Importance of knowing one’s mission, propriety, and words
子曰、不知命、無以為君子也。
不知禮、無以立也。
不知言、無以知人也。
The Master said, ‘Without recognising the ordinances of Heaven, it is impossible to be a superior man. ’Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. ’Without knowing the force of words, it is impossible to know men.’
Analects By Topics
Confucius life, Superior Man vs. Mean Man
Confucius life:
2.2 Confucius own life
子曰、吾十有五而志于學 。三十而立。四十而不惑。五十而知天命。六十而耳順。七十而從心所欲、不踰矩。
The Master said, ‘At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right.
Superior vs. Mean Man:
2.8 Whole vs. compete
子曰、君子周而不比、小人比而不周。
The Master said, ‘The superior man concerns the whole and does not compare. The mean man compares and does not concern the whole.’
4.4 Superiorvs. mean man
子曰、君子喻於義、小人喻於利。
The Master said, ‘The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.’
7.6 Internal world of superior vs. mean man
子曰、君子坦蕩蕩、小人長戚戚 。
The Master said, ‘The superior man is composed and at ease; the mean man is always nervous and distress.’
12.6 Facilitate the good
子曰、君子成人之美、不成人之惡、小人反是。
The Master said, ‘The superior man seeks to menifest the admirable qualities of men, and does not seek to manifest their bad qualities. The mean man does the opposite of this.’
13.3 Harmony in diversity
子曰、君子和而不同、小人同而不和。
The Master said, ‘The superior man maintains harmony in diversity; the mean man are similar in disharmony.’
13.4 The difference between dignity vs. pride
子曰、君子泰而不驕、小人驕而不泰。
The Master said, ‘The superior man has a dignified ease without pride. The mean man has pride without a dignified ease.’
Image, manner, lifestyle and expectation on oneself
1.2 Three things to reflect daily
曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。
The philosopher Zeng [Tsang] said, ‘I daily examine myself on three points:– whether, in transacting business for others, I may have been not faithful;– whether, in intercourse with friends, I may have been not sincere;– whether I may have not mastered and practised the instructions of my teacher.’
1.5 Attitudes and conducts of a learned person (internal/individual)
子曰、君子不重、則不威、學則不固。主忠信。無友不如己者。過則勿憚改。
The Master said, ‘If the scholar be not prudent, he will not build authority, and his learning will not be solid. Hold faithfulness and sincerity as first principles. Treat friends as if they are yourself. When you have faults, do not fear to abandon them.’
1.6 Characteristics of man who love learning
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
The Master said, ‘He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:– such a person may be said indeed to love to learn.’
1.7 Seek to understand others
子曰、不患人之不己知、患不知人也。
The Master said, ‘I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.’
2.7 Act before speak
子貢問君子、子曰、先行其言、而後從之。
Zigongasked what constituted the superior man. The Master said, ‘He acts before he speaks, and afterwards speaks according to his actions.’
4.1 Proper attitude to face fortune and misfortune
子曰、富與貴、是人之所欲也、不以其道得之、不處也。 貧與賤、是人之所惡也、不以其道得之、不去也。
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.
4.3 Expect from oneself, not from others (status, being known)
子曰、不患無位、患所以立、不患莫己知、求為可知也。
The Master said, ‘A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.’
7.1 Tune the will, conducts, attitudes and habits
子曰、志於道。據於德。依於仁。游於藝。
The Master said, ‘Let the will be set on the pathway towards truth. Let external conducts be virtuous, let internal attitudes be benevolence. Let relaxation and enjoyment be found in the polite arts.’
7.2 Enjoy simple life
子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 於我如浮雲。
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.’
9.1 Conduct of superior man
子曰、主忠信、毋友不如己者、過則勿憚改。
The Master said, ‘Hold faithfulness and sincerity as first principles. Treat friends as to yourself. When you have faults, do not fear to abandon them.’
12.2 Do not act outside propriety
子曰、非禮 勿視、非禮勿聽、非禮勿言、非禮勿動。
The Master said, ‘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.
13.5 Qualities close to virtue
子曰、剛、毅、木、訥、近仁。
The Master said, ‘The firm, the enduring, the simple, and the modest are near to virtue.’
13.6 Qualities of a scholar
子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 可謂士矣、朋友切切偲偲、兄弟怡怡。
Zilu 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.’
15.5 Qualities of a superior man
子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。
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.’
15.6 Superior man’s distress on his own inability
子曰、君子病無能焉、不病人之不己知也。
The Master said, ‘The superior man is distressed by his own inability, not by others not knowing him.’
15.7 Superior man is dignified and sociable
子曰、君子矜而不爭、群而不黨。
The Master said, ‘The superior man is dignified, but does not wrangle. He is sociable, but not a partizan.’
15.8 Superior man is impartial, does not judge people merely by their speech or reputation
子曰、君子不以言舉人、不以人廢言。
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.’
15.15 People have different paths
子曰、道不同、不相為謀。
The Master said, ‘Those whose courses are different cannot lay plans for one another.’
17.5 What superior man does not like
子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。
Zigongsaid, ‘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, 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.’
Study:
1.6 Characteristics of man who love learning
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
The Master said, ‘He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:– such a person may be said indeed to love to learn.’
2.1 Have no negative thought
子曰、詩三百、一言以蔽之、曰、思無邪。
The Master said, ‘In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence– “Having no depraved thoughts. “‘
2.6 Reviewing old and learning new
子曰、溫故而知新、可以為師矣。
The Master said, ‘If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others.’
2.9 Learn (acquire) and think
子曰、學而不思則罔、思而不學則殆。
The Master said, ‘Learning without thinking is labour lost; thinking without learning is dangerous.’
2.10 Strange doctrines
子曰、攻乎異端、斯害也己。
The Master said, ‘The study of strange doctrines is injurious indeed!
5.1 Learning and asking question
子曰、敏而好學、不恥下問。
The Master said, ‘Learn diligently, not ashamed to ask question, even from inferiors (people with lower social rank/status).’
7.3 Irrelevance: Those confucius don’t speak of
子不語、怪、力、亂、神。
The subjects on which the Master did not talk, were– extraordinary things, superhuman power, chaos/disorder, and metaphysics.
7.4 There are teachers everywhere
子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。
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.’
7.5 Four qualities that Confucius taught
子以四教、文、行、忠、信。
There were four things which the Master taught,– classics, virtue, loyalty, and honesty.
19.2 Learning for truth
子夏曰、百工居肆、以成其事、君子學以致其道。
Zixia 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.’
19.3 Serving vs. learning
子夏曰、仕而優則學、學而優則仕。
Zixia 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.’
Practice/devotion:
2.4 Conduct when alone, in different environment
子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回也不愚。
The Master said, ‘I have talked with Hui [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.’
2.12 Careful speech and conduct
子曰、多聞闕疑、慎言其餘、則寡尤、多見闕殆、慎行其餘、則寡悔。
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.
4.2 Ongoing dedication to virtue
君子無終食之間違仁、造次必於是、顛沛必於是。
‘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.’
5.3 Think twice before acting
季文子三思而後行。子聞之曰、再、斯可矣。
Ji Wen [Chi Wan] thought thrice, and then acted. When the Master was informed of it, he said, ‘Twice may do.’
6.1 Three levels of cultivation: knowing, loving, enjoying
子曰、知之者、不如好之者、好之者、不如樂之者。
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.’
6.2 Learn broadly, abide oneself with propriety
子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。
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.’
8.2 The puruse of perfect virtue requires vigorous endurance
曾子曰、士、不可以不弘毅、任重而道遠。
仁以為己任、不亦重乎、死而後已、不亦遠乎。
The philosopher Zeng said, ‘The officer may not be without breadth of mind and vigorous endurance. His burden is heavy and his course is long.
‘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?
12.1 Virtue as abiding in Propriety, practise from oneself
子曰、克己復禮為仁、一日克己復禮、天下歸仁焉、為仁由己、而由人乎哉。
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. The practice of perfect virtue from oneself, how could it be practiced by others?’
15.1 Scholar and the virtuous abide to virtue in all situations
子曰、志士、仁人、無求生以害仁、有殺身以成仁。
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.’
15.12 Choose learning rather than strange practices
子曰、吾嘗終日 不食、終夜不寢、以思、無益、不如學也。
The Master said, ‘I have been the whole day without eating, and the whole night without sleeping:– occupied with thinking. It was of no use. The better plan is to learn.’
15.13 Four levels of virtue (knowing, abiding, applying, integrating)
子曰、知及之、仁不能守之、雖得之、必失之。
知及之、仁能守之、不莊以蒞之、則民不敬。
知及之、仁能守之、 莊以蒞之、動之不以禮、未善也。
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.
‘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.
‘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.’
Life towards others, trust and honesty
Life towards others:
1.3 Life and general conducts
子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有餘力、則以學文。
The Master said, ‘A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in studies.’
1.4 Attitude and conducts of a learned person (home, work, friends)
子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。
Zixia [Tsze-hsia] said, ‘If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength;if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere:– although men say that he has not learned, I will certainly say that he has.’
4.5 Learn from superior and mean man
子曰、見賢思齊焉、見不賢而內自省也。
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.’
5.2 Four Characteristics of a SuperiorMan
子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義。
The Master said of Zichan [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.’
5.7 How to treat elders, friends, and young
子曰、老者安之、朋友信之、 少者懷之。
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.’
12.3 Treat others as youself
己所不欲、勿施於人。
not to do to others as you would not wish done to yourself．
15.4 Demand oneself, not others
子曰、躬自厚、而薄責於人、則遠怨矣。
The Master said, ‘He who requires much from himself and little from others, will keep himself from being the object of resentment.’
17.2 Five qualities of virtue
子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 功、惠、則足以使人。
Zizhang 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.
Trust and honesty:
2.13 Importance of being truthful
子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 之哉。
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?’
14.3 Importance of careful speech
子曰、其言之不怍、則為之也難。
子曰、君子恥其言而過其行。
The Master said, ‘He who speaks without modesty will find it difficult to carry out his words.’
The Master said, ‘The superior man is ashamed of his speech exceeding his actions.’
Discernment, Mistakes and Forgiveness, Eat and Rest
Appearance vs. essence:
1.1 Careful with fine words and insinuating appearance
子曰、巧言令色、鮮矣仁。
The Master said, ‘Fine words and an insinuating appearance are seldom associated with true virtue.’
2.5 Observing a man
子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。
The Master said, ‘See what a man does. Observe his motives. Examine in where he abides. How can a man conceal his character?
5.6 Confucius dislikes hypocrisy
子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。
The Master said, ‘Fine words, an insinuating appearance, and excessive respect;– Zuo Qiuming [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;– Zuo Qiuming was ashamed of such conduct. I also am ashamed of it.’
Mistakes and forgiveness:
5.5 Forgive and there is few resentment
子曰、伯夷叔齊、不念舊惡、怨是用希。
The Master said, ‘Boyi [Po-i] and Shuqi [Shu-ch’i] did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.’
15.11 Learn from mistakes
子曰、過而不改、是謂過矣。
The Master said, ‘To have faults and not to reform them,– this, indeed, should be pronounced having faults.’
19.4 Superior man commits mistakes, he learns and changes through them
子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 人皆仰之。
Zigongsaid, ‘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.’
Food and rest:
10.2 Confucius eating habits
食饐而餲、魚餒而肉敗、 不食、色惡不食、臭惡不食、失飪不食、不時不食。不多食。
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. He did not over eat.
10.3 Confucius eating and sleeping
食不語、寢不言。
When eating, he did not converse. When in bed, he did not speak.
Knowledge, wisdom, Filial Piety
Knowledge/ wisdom:
2.11 Knowing and not-knowing
子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
The Master said, ‘You [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.’
14.4 The wise stays in the present, is aware and alert
子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。
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 wise.’
Filial Piety:
2.3 Filial piety
子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 曾是以為孝乎?
Zixia asked what filial piety was. The Master said, ‘The attitude is the most crucial and difficult part. 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?’
Cautions:
16.1 On friendships
孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 便辟、友善柔、友便佞、損矣。
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.’
16.2 On enjoyment
孔子曰、益者三樂、損者三樂、樂節禮樂、 樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。
Confucius said, ‘There are three things men find enjoyment in which are advantageous, 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 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 enjoyment in idleness and sauntering; to find enjoyment in the pleasures of feasting:– these are injurious.’
16.3 Three caution in three stages in life
孔子曰、君子有三戒、少之時、血氣未定、戒之 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。
Confucius said, ‘There are three things which the superior man guards against. In youth, when the physical powers 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.’
16.4 Nine areas for careful considerations
孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思忠、事思敬、疑思問、忿思難、見得思義。
Confucius said, ‘The superior man has nine things which are subjects with him of thoughtful consideration. In regards 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.’
17.3 Importance of learning in 6 virtues (benevolence, wisdom, sincerity, straightforwardness, courage, firmness)
好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 剛不好學、其蔽也狂。
‘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.’
17.4 Exercise caution against hearsay information
子曰、道聽而塗說、德之棄也。
The Master said, ‘To tell, as we go along, what we have heard on the way, is to cast away our virtue.’
19.1 Superior man avoids side tracks
子夏曰、雖小道、必有 可觀者焉、致遠恐泥、是以君子不為也。
Zixia said, ‘Even in inferior studies and employments there is something worth being looked at; but if it be attempted to carrythem out to what is remote, there is a danger of running into mud. Therefore, the superior man does not practise them.’
Working relationship:
8.5 Mind your own business
子曰、不在其位、不謀其政。
The Master said, ‘He who is not in any particular office, has nothing to do with plans for the administration of its duties.’
10.1 Confucius in village vs. in court
孔子於鄉黨、恂恂如也、似不能言者。
其在宗廟朝廷、便便然、唯謹爾。
Confucius, in his village, looked simple and sincere, and as if he were not able to speak. respectful uneasiness; it was grave, but self-possessed.
When he was in the prince’s ancestorial temple, or in the court, he spoke minutely on every point, but cautiously.
12.5 How to govern 2
齊景公問政於孔子。
孔子對曰、君君、臣臣、 父父、子子。
The Duke Jing [Ching], of Qi {Chi], asked Confucius about government.
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.’
15.2 Advices on cultivating virtue in daily life
子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 大夫之賢者、友其士之仁者。
Zigongasked 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.’
Leading/managing people:
8.3 Human behaviour
子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。
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.
12.4 How to govern
子貢問政。子曰足食、足兵、民信之矣。
Zigongasked about government. The Master said, ‘The requisites of government are that there be sufficiency of food, sufficiency of military equipment, and the confidence of the people in their ruler.’
13.1 Quality of leaders affect quality of leadership
子曰、其身正、不令而行、其身不正、雖令不從。
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.’
13.2 Do things thoroughly, avoid the temptation of seeking quick and minute advantages
子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 見小利則大事不成。
Zixia, 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.’
Teacher, Adjusting in different times
Teaching:
15.14 Teach all
子曰、有教、無類。
The Master said, ‘In teaching there should be no distinction of classes.’
Surviving in the changing world:
5.4 Different actings in different times
子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。
The Master said, ‘When good order prevailed in his country, Ning Wu [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.’
8.4 Selecting place to abode, mode of living
危邦不入、亂邦 不居、天下有道則見、無道則隱。
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.
General observations:
4.6 Virtue attracts alike
子曰、德不孤、必有鄰。
The Master said, ‘Virtue is not left to stand alone. He who practises it will have neighbors.’
6.3 Constant mean (central normalness)
子曰、中庸之為德也、其至矣乎、民鮮久矣。
The Master said, ‘Perfect is the virtue which is according to the constant mean (central normalness)! Rare for a long time has been its practise among the people.’
6.4 To establish oneself, establish others
夫仁者、己欲立而立人、己欲達而達人。
‘Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be understood, he seeks also to understand others.
8.1 Importance of Propriety to Respect, Careful, Boldness, Straightforwardness
子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 直而無禮則絞。
The Master said, ‘Respectfulness, without the rules of propriety, becomes laborious bustle; carefulness, without the rules of propriety, becomes timidity; boldness, without the rules of propriety, becomes insubordination; straightforwardness, without the rules of propriety, becomes rudeness.
9.2 The wise, the kind, and the courageous
子曰、知者不惑、仁者不憂、勇者不懼。
The Master said, ‘The wise are free from perplexities; the virtuous from anxiety; and the bold from fear.’
14.1 Virtue->Speech; Benevolence->Courage, not vice versa
子曰、有德者、必有言、有言者、不必有德、仁者、必有勇、勇者、不必有仁。
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.’
14.2 Cultivating in poor vs. rich time
子曰、貧而無怨、難、富而無驕、易。
The Master said, ‘To be poor without murmuring is difficult. To be rich without being proud is easy.’
15.3 Think ahead
子曰、人無遠慮、必有近憂。
The Master said, ‘If a man take no thought about what is distant, he will find sorrow near at hand.’
15.10 Specious words confound virtue
子曰、巧言亂德、小不忍、則亂大謀。
The Master said, ‘Specious words confound virtue. Failure to forbearance in small matters confounds great plans.’
17.1 Men’s nature are alike
子曰、性相近也、習相遠也。
The Master said, ‘By nature, men are nearly alike; by practice, they get to be wide apart.’
20.1 Importance of knowing one’s mission, propriety, and words
子曰、不知命、無以為君子也。
不知禮、無以立也。
不知言、無以知人也。
The Master said, ‘Without recognising the ordinances of Heaven, it is impossible to be a superior man. ’Without an acquaintance with the rules of Propriety, it is impossible for the character to be established. ’Without knowing the force of words, it is impossible to know men.’
孔子“论语”
– 关于个人修养和应世智慧的摘录
– 2011年李思明编辑, 加了章号和标题以方便参考和讨论。
– 翻译来源：“中国的经典，第I卷：儒家的”论语“”by James Legge，1891年。
（www.yellowbridge.com/ onlinelit/ analects.php）
概述：
孔子“论语”是孔子和他的学生之间的对话的集合。 这是儒家思想的核心经文，对中国文明千百年来，有着巨大的影响。 在这个核心的经文中，孔子和他的学生们讨论如何用：仁（慈，爱）和礼（在社会上普遍接受的标准），去建立个人的生活，以及塑造一个和谐的社会。以下的摘录，对如何在世界上找到自己的定位，如何与他人互动，以及如何在生活中履行自己的使命和责任，提供了宝贵的见解。 这些教导是‘个人发展以及心灵修炼的重要基础。
论语 – 按篇
一至四篇
第一篇:
1.1 巧言令色
子曰、巧言令色、鮮矣仁。
1.2 三省吾身
曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。
1.3 行有餘力、則以學文
子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有餘力、則以學文。
1.4 事父母、事君、與朋友交
子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。
1.5 無友不如己者
子曰、君子不重、則不威、學則不固。主忠信。無友不如己者。過則勿憚改。
1.6 敏於事、而慎於言
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
1.7 不患人之不己知
子曰、不患人之不己知、患不知人也。
第二篇:
2.1 思無邪
子曰、詩三百、一言以蔽之、曰、思無邪。
2.2 三十而立
子曰、吾十有五而志于學 。三十而立。四十而不惑。五 十而知天命。六十而耳順。七十而從心所欲、不踰矩。
2.3 問孝
子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 曾是以為孝乎?
2.4 吾與回言終日、不違、如愚
子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回 也不愚。
2.5 視其所以。觀其所由。察其所 安。
子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。
2.6 溫故而知新
子曰、溫故而知新、可以為師矣。
2.7 先行其言、而後從之
子貢問君子、子曰、先行其言、而後從之。
2.8 君子周而不比
子曰、君子周而不比、小人比而不周。
2.9 學而不思則罔
子曰、學而不思則罔、思而不學則殆。
2.10 異端
子曰、攻乎異端、斯害也己。
2.11 知之為知之、不知為不知
子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
2.12 多聞闕疑、慎言其餘
子曰、多聞闕疑、慎言其餘、則 寡尤、多見闕殆、慎行其餘、則寡悔。
2.13 人而無信、不知其可也
子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 之哉。
第四篇:
4.1 富與貴、貧與賤
子曰、富與貴、是人之所欲也、不以其道得之、不處也。 貧與賤、是人之所惡也、不以其道得之、不去也。
4.2 君子無終食之間違仁
君子無終食之間違仁、造次必於是、顛沛必於是。
4.3 不患無位、患所以立
子曰、不患無位、患所以立、不患莫己知、求為可知也。
4.4 君子喻於義
子曰、君子喻於義、小人喻於利。
4.5 見賢思齊焉
子曰、見賢思齊焉、見不賢而內自省也。
4.6 德不孤
子曰、德不孤、必有鄰。
五至八篇
第五篇:
5.1 不恥下問
子曰、敏而好學、不恥下問。
5.2 君子之道四焉
子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義。
5.3 三思而後行
季文子三思而後行。子聞之曰、再、斯可矣。
5.4 邦無道、則愚
子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。
5.5 不念舊惡
子曰、伯夷叔齊、不念舊惡、怨是用希。
5.6 巧言令色、足恭
子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。
5.7 老者安之
子曰、老者安之、朋友信之、 少者懷之。
第六篇:
6.1 好之者、不如樂之者
子曰、知之者、不如好之者、好之者、不如樂之者。
6.2 博學於文、約之以禮
子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。
6.3 中庸之為德
子曰、中庸之為德也、其至矣乎、民鮮久矣。
6.4 己欲立而立人
夫仁者、己欲立而立人、己欲達而達人。
第七篇:
7.1 志於道。據於德。
子曰、志於道。據於德。依於仁。游於藝。
7.2 飯疏食飲水、曲肱而枕之
子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 於我如浮雲。
7.3 怪、力、亂、神
子不語、怪、力、亂、神。
7.4 三人行、必有我師
子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。
7.5 四教
子以四教、文、行、忠、信。
7.6 君子坦蕩蕩
子曰、君子坦蕩蕩、小人長戚戚 。
第八篇:
8.1 恭而無禮則勞
子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 直而無禮則絞。
8.2 士、不可以不弘毅、任重而道遠
曾子曰、士、不可以不弘毅、任重而道遠。
仁以為己任、不亦重乎、死而後已、不亦遠乎。
8.3 好勇疾貧、亂也
子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。
8.4 天下有道則見、無道則隱
危邦不入、亂邦 不居、天下有道則見、無道則隱。
8.5 不在其位、不謀其政
子曰、不在其位、不謀其政。
九至十二篇
第九篇:
9.1 過則勿憚改
子曰、主忠信、毋友不如己者、過則勿憚改。
9.2 知者不惑
子曰、知者不惑、仁者不憂、勇者不懼。
第十篇:
10.1 孔子於鄉黨
孔子於鄉黨、恂恂如也、似不能言者。
其在宗廟朝廷、便便然、唯謹爾。
10.2 不時不食。不多食
食饐而餲、魚餒而肉敗、 不食、色惡不食、臭惡不食、失飪不食、不時不食。不多食。
10.3 食不語、寢不言
食不語、寢不言。
第十二篇:
12.1 克己復禮為仁
子曰、克己復禮為仁、一日克己復禮、天下 歸仁焉、為仁由己、而由人乎哉。
12.2 非禮勿動
子曰、非禮 勿視、非禮勿聽、非禮勿言、非禮勿動。
12.3 己所不欲、勿施於人
己所不欲、勿施於人。
12.4 子貢問政
子貢問政。子曰足食、足兵、民信之矣。
12.5 齊景公問政
齊景公問政於孔子。
孔子對曰、君君、臣臣、 父父、子子。
12.6 君子成人之美
子曰、君子成人之美、不成人之惡、小人反是。
十三至十六篇
第十三篇:
13.1 其身正、不令而行
子曰、其身正、不令而行、其身不正、雖令不從。
13.2 子夏為莒父宰、問政
子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 見小利則大事不成。
13.3 和而不同
子曰、君子和而不同、小人同而不和。
13.4 泰而不驕
子曰、君子泰而不驕、小人驕而不泰。
13.5 近仁
子曰、剛、毅、木、訥、近仁。
13.6 何如斯可謂之士
子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 可謂士矣、朋友切切偲偲、兄弟怡怡。
第十四篇:
14.1 有德者、必有言
子曰、有德者、必有言、有言者、不必有德、仁者、必有勇、勇 者、不必有仁。
14.2 富而無驕、易
子曰、貧而無怨、難、富而無驕、易。
14.3 君子恥其言而過其行
子曰、其言之不怍、則為之也難。
子曰、君子恥其言而過其行。
14.4 賢
子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。
第十五篇:
15.1 無求生以害仁
子曰、志士、仁人、無求生以害仁、有殺身以成仁。
15.2 子貢問為仁
子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 大夫之賢者、友其士之仁者。
15.3 人無遠慮、必有近憂
子曰、人無遠慮、必有近憂。
15.4 躬自厚、而薄責於人
子曰、躬自厚、而薄責於人、則遠怨矣。
15.5 君子
子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。
15.6 君子病無能焉
子曰、君子病無能焉、不病人之不己知也。
15.7 矜而不爭
子曰、君子矜而不爭、群而不黨。
15.8 不以言舉人
子曰、君子不以言舉人、不以人廢言。
15.9 己所不欲、勿施於人
己所不欲、勿施於人。
15.10 小不忍、則亂大謀
子曰、巧言亂德、小不忍、則亂大謀。
15.11 過
子曰、過而不改、是謂過矣。
15.12 終日 不食、終夜不寢、以思、無益
子曰、吾嘗終日 不食、終夜不寢、以思、無益、不如學也。
15.13 仁
子曰、知及之、仁不能守之、雖得之、必失之。
知及之、仁能守之、不莊以蒞之、則民不敬。
知及之、仁能守之、 莊以蒞之、動之不以禮、未善也。
15.14 有教、無類
子曰、有教、無類。
15.15 道不同、不相為謀
子曰、道不同、不相為謀。
第十六篇:
16.1 益者三友、損者三友
孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 便辟、友善柔、友便佞、損矣。
16.2 益者三樂、損者三樂
孔子曰、益者三樂、損者三樂、樂節禮樂、 樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。
16.3 君子有三戒
孔子曰、君子有三戒、少之時、血氣未定、戒之 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。
16.4 君子有九思
孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思 忠、事思敬、疑思問、忿思難、見得思義。
十七至二十篇
第十七篇:
17.1 性相近
子曰、性相近也、習相遠也。
17.2 子張問仁
子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 功、惠、則足以使人。
17.3 好仁不好學、其蔽也愚
好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 剛不好學、其蔽也狂。
17.4 道聽而塗說、德之棄
子曰、道聽而塗說、德之棄也。
17.5 君子亦有惡
子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。
第十九篇:
19.1 小道
子夏曰、雖小道、必有 可觀者焉、致遠恐泥、是以君子不為也。
19.2 君子學以致其道
子夏曰、百工居肆、以成其事、君子學以致其道。
19.3 仕而優則學
子夏曰、仕而優則學、學而優則仕。
19.4 君子之過也、如日月之食焉
子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 人皆仰之。
第二十篇:
20.1 不知命、無以為君子
子曰、不知命、無以為君子也。
不知禮、無以立也。
不知言、無以知人也。
论语 – 按题目
孔子“论语”
孔子一生，君子与小人
孔子一生:
2.2 孔子一生
子曰、吾十有五而志于學 。三十而立。四十而不惑。五十而知天命。六十而耳順。七十而從心所欲、不踰矩。
君子与小人:
2.8 君子周而不比
子曰、君子周而不比、小人比而不周。
4.4 君子喻於義
子曰、君子喻於義、小人喻於利。
7.6 君子坦蕩蕩
子曰、君子坦蕩蕩、小人長戚戚 。
12.6 成人之美
子曰、君子成人之美、不成人之惡、小人反是。
13.3 和而不同
子曰、君子和而不同、小人同而不和。
13.4 泰而不驕
子曰、君子泰而不驕、小人驕而不泰。
形象，心态，自我要求
形象，心态，自我要求：
1.2 吾日三省吾身
曾子曰、吾日三省吾身、為人謀、而不忠乎、與朋友交、而不信乎、傳不習乎。
1.5 無友不如己者
子曰、君子不重、則不威、學則不固。主忠信。無友不如己者。過則勿憚改。
1.6 敏於事、而慎於言
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
1.7 患不知人
子曰、不患人之不己知、患不知人也。
2.7 先行其言、而後從之
子貢問君子、子曰、先行其言、而後從之。
4.1 富與貴, 貧與賤
子曰、富與貴、是人之所欲也、不以其道得之、不處也。 貧與賤、是人之所惡也、不以其道得之、不去也。
4.3 不患無位、患所以立
子曰、不患無位、患所以立、不患莫己知、求為可知也。
7.1 志於道。據於德
子曰、志於道。據於德。依於仁。游於藝。
7.2 飯疏食飲水、曲肱而枕之
子曰、飯疏食飲水、曲肱而枕之、樂亦在其中矣、不義而富且貴、 於我如浮雲。
9.1 過則勿憚改
子曰、主忠信、毋友不如己者、過則勿憚改。
12.2 非禮勿動
子曰、非禮 勿視、非禮勿聽、非禮勿言、非禮勿動。
13.5 仁
子曰、剛、毅、木、訥、近仁。
13.6 何如斯可謂之士
子路問曰、何如斯可謂之士矣。子曰、切切、偲偲、怡怡如也、 可謂士矣、朋友切切偲偲、兄弟怡怡。
15.5 義以為質、禮以行之
子曰、君子義以為質、禮以行之、孫以出之、信以成之、君子哉。
15.6 君子病無能焉
子曰、君子病無能焉、不病人之不己知也。
15.7 矜而不爭
子曰、君子矜而不爭、群而不黨。
15.8 不以言舉人
子曰、君子不以言舉人、不以人廢言。
15.15 道不同
子曰、道不同、不相為謀。
17.5 君子亦有惡
子貢曰、君子亦有惡乎。子曰、有惡、惡稱人之惡者、 惡居下流而訕上者、惡勇而無禮者、惡果敢而窒者。
学:
1.6 好學
子曰、君子食無求飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
2.1 思無邪
子曰、詩三百、一言以蔽之、曰、思無邪。
2.6 溫故而知新
子曰、溫故而知新、可以為師矣。
2.9 學而不思則罔
子曰、學而不思則罔、思而不學則殆。
2.10 異端
子曰、攻乎異端、斯害也己。
5.1 不恥下問
子曰、敏而好學、不恥下問。
7.3 怪、力、亂、神
子不語、怪、力、亂、神。
7.4 三人行、必有我師
子曰、三人行、必有我師焉、擇其善者而從之、其不善者而改之。
7.5 四教
子以四教、文、行、忠、信。
19.2 學以致其道
子夏曰、百工居肆、以成其事、君子學以致其道。
19.3 仕而優則學
子夏曰、仕而優則學、學而優則仕。
行:
2.4 終日、不違
子曰、吾與回言終日、不違、如愚。退兒省其私、亦足以發、回也不愚。
2.12 多聞闕疑、慎言其餘
子曰、多聞闕疑、慎言其餘、則寡尤、多見闕殆、慎行其餘、則寡悔。
4.2 無終食之間違仁
君子無終食之間違仁、造次必於是、顛沛必於是。
5.3 三思而後行
季文子三思而後行。子聞之曰、再、斯可矣。
6.1 好之者、不如樂之者
子曰、知之者、不如好之者、好之者、不如樂之者。
6.2 博學於文、約之以禮
子曰、君子博學於文、約之以禮、亦可以弗畔矣夫。
8.2 士、不可以不弘毅、任重而道遠
曾子曰、士、不可以不弘毅、任重而道遠。
仁以為己任、不亦重乎、死而後已、不亦遠乎。
12.1 克己復禮為仁
子曰、克己復禮為仁、一日克己復禮、天下歸仁焉、為仁由己、而由人乎哉。
15.1 無求生以害仁
子曰、志士、仁人、無求生以害仁、有殺身以成仁。
15.12 終日 不食、終夜不寢、以思、無益
子曰、吾嘗終日 不食、終夜不寢、以思、無益、不如學也。
15.13 仁
子曰、知及之、仁不能守之、雖得之、必失之。
知及之、仁能守之、不莊以蒞之、則民不敬。
知及之、仁能守之、 莊以蒞之、動之不以禮、未善也。
待人，信，诚
待人:
1.3 謹而信、凡愛眾、而親仁
子曰、弟子、入則孝、出則弟、謹而信、凡愛眾、而親仁、行有餘力、則以學文。
1.4 賢賢易色、事父母、能竭其力、事君
子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、與朋友交、言而有信、雖曰未學、吾必謂之學矣。
4.5 見賢思齊
子曰、見賢思齊焉、見不賢而內自省也。
5.2 君子之道四焉
子謂子產、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義。
5.7 老者，朋友，少者
子曰、老者安之、朋友信之、 少者懷之。
12.3 己所不欲
己所不欲、勿施於人。
15.4 躬自厚、而薄責於人
子曰、躬自厚、而薄責於人、則遠怨矣。
17.2 能行五者於天下為仁
子張問仁於孔子、孔子曰、能行五者於天下為仁矣。請問之、曰、 恭、寬、信、敏、惠、恭、則不侮、寬、則得眾、信、則人任焉、敏、則有 功、惠、則足以使人。
诚，信:
2.13 人而無信、不知其可也
子曰、人而無信、不知其可也、大車無輗、小車無軏、其何以行 之哉。
14.3 子曰、其言之不怍、則為之也難。
子曰、君子恥其言而過其行。
表里, 错误与宽恕，吃饭睡觉
表里:
1.1 巧言令色、鮮矣仁
子曰、巧言令色、鮮矣仁。
2.5 看人
子曰、視其所以。觀其所由。察其所 安。人焉廋哉、人焉廋哉。
5.6 巧言令色、足恭
子曰、巧言令色、足恭、左丘明恥之、丘亦恥之、匿怨而友其人、 左丘明恥之、丘亦恥之。
错误与宽恕:
5.5 伯夷叔齊、不念舊惡
子曰、伯夷叔齊、不念舊惡、怨是用希。
15.11 過而不改、是謂過矣
子曰、過而不改、是謂過矣。
19.4 君子之過也、如日月之食焉
子貢曰、君子之過也、如日月之食焉、過也、人皆見之、更也、 人皆仰之。
吃饭睡觉:
10.2 吃饭
食饐而餲、魚餒而肉敗、 不食、色惡不食、臭惡不食、失飪不食、不時不食。不多食。
10.3 食不語、寢不言
食不語、寢不言。
知识, 智慧，孝
知识, 智慧:
2.11 知之為知之、不知為不知
子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
14.4 賢
子曰、不逆詐、不億不信、抑亦先覺者、是賢乎。
孝:
2.3 子夏問孝
子夏問孝、子曰、色難、有事、弟子服其勞、有酒食、先生饌、 曾是以為孝乎?
留意事项:
16.1 益者三友、損者三友
孔子曰、益者三友、損者三友、友直、友諒、友多聞、益矣、友 便辟、友善柔、友便佞、損矣。
16.2 益者三樂、損者三樂
孔子曰、益者三樂、損者三樂、樂節禮樂、 樂道人之善、樂多賢友、益矣。樂驕樂、樂佚遊、樂宴樂、損矣。
16.3 君子有三戒
孔子曰、君子有三戒、少之時、血氣未定、戒之 在色、及其壯也、血氣方剛、戒之在鬥、及其老也、血氣既衰、戒之在得。
16.4 君子有九思
孔子曰、君子有九思、視思明、聽思聰、色思溫、貌思恭、言思忠、事思敬、疑思問、忿思難、見得思義。
17.3 好仁不好學、其蔽也愚
好仁不好學、其蔽也愚、好智不好學、其蔽也蕩、好信不好學、其蔽也賊、好直不好學、其蔽也絞、好勇不好學、其蔽也亂、好 剛不好學、其蔽也狂。
17.4 道聽而塗說、德之棄也
子曰、道聽而塗說、德之棄也。
19.1 小道
子夏曰、雖小道、必有 可觀者焉、致遠恐泥、是以君子不為也。
工作环境:
8.5 不在其位、不謀其政
子曰、不在其位、不謀其政。
10.1 孔子於鄉黨、恂恂如也
孔子於鄉黨、恂恂如也、似不能言者。
其在宗廟朝廷、便便然、唯謹爾。
12.5 齊景公問政
齊景公問政於孔子。
孔子對曰、君君、臣臣、 父父、子子。
15.2 子貢問為仁
子貢問為仁。子曰、工欲善其事、必先利其器、居是邦也、事其 大夫之賢者、友其士之仁者。
领导/管理:
8.3 好勇疾貧、亂也
子曰、好勇疾貧、亂也、人而不仁、疾之已甚、亂也。
12.4 子貢問政
子貢問政。子曰足食、足兵、民信之矣。
13.1 其身正、不令而行
子曰、其身正、不令而行、其身不正、雖令不從。
13.2 子夏為莒父宰、問政
子夏為莒父宰、問政。子曰、無欲速、無見小利。欲速則不達、 見小利則大事不成。
教, 安身
教:
15.14 有教、無類
子曰、有教、無類。
安身:
5.4 邦有道、則知、邦無道、則愚
子曰、甯武子、邦有道、則知、邦無道、則愚、其知可及也、其愚不可及也。
8.4 天下有道則見、無道則隱
危邦不入、亂邦 不居、天下有道則見、無道則隱。
普通观察:
4.6 德不孤、必有鄰
子曰、德不孤、必有鄰。
6.3 中庸之為德
子曰、中庸之為德也、其至矣乎、民鮮久矣。
6.4 欲立而立人
夫仁者、己欲立而立人、己欲達而達人。
8.1 恭而無禮則勞
子曰、恭而無禮則勞、慎而無禮則葸、勇而無禮則亂、 直而無禮則絞。
9.2 知者不惑
子曰、知者不惑、仁者不憂、勇者不懼。
14.1 有德者、必有言、有言者、不必有德
子曰、有德者、必有言、有言者、不必有德、仁者、必有勇、勇者、不必有仁。
14.2 富而無驕、易
子曰、貧而無怨、難、富而無驕、易。
15.3 人無遠慮、必有近憂
子曰、人無遠慮、必有近憂。
15.10 小不忍、則亂大謀
子曰、巧言亂德、小不忍、則亂大謀。
17.1 性相近
子曰、性相近也、習相遠也。
20.1 不知命、無以為君子
子曰、不知命、無以為君子也。
不知禮、無以立也。
不知言、無以知人也。