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论语中的成语俗语原出处
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3秒自动关闭窗口论语——子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有？”
子欲居九夷。或曰：“陋，如之何？”子曰：“君子居之，何陋之有？”
【解释】孔子想居住到中原以外边远的地方。有人说：“物质条件太差了，怎么办呢？”孔子说：“君子居住在那儿，物质条件差点又有什么关系？“
【心得】在孔子看来，君子根本就不注重外在条件的好坏，只要自己觉得充实，觉得可以实现理想就行。外在条件的好坏，都是由人的心态决定的，自己不感觉到条件简陋，那么条件再简陋也不会影响到自己的心情。这里我很欣赏孔子的豁达。作为一个求学者，求学途中难免会和同学产生经济上的碰撞。有的时候别人条件比你好，自己会很羡慕，如果心态不好的话，羡慕会变成嫉妒，这就不利于求学了。在我们周围，或多或少会有经济上的差距，那很正常，但我们不应该过于关注这些外在条件，再简陋的条件也不应该成为求学的障碍。相反，一些条件好的自恃条件好而不好好务学求实，这就太对不起父母给我们创造的环境了。
但若就这句话本身来说，孔子说得未免过于冠冕堂皇了。的确，君子要有理想，要为自己的“道”而生活，物质生活是为自己的“道”服务的。然而，如果物质生活根本达不到服务自己“道”的地步，那“道”能实现吗？就像我们求学，如果父母压根就没钱供我们学习，那我们会很好的求学吗？实现“道”的一个必要条件是物质生活必须能够供应基本的生活，只有达到最基本的“衣食无忧”了，人才能安心求“道”。还有，“君子居之，何陋之有？”这句话是不是太虚伪了？孔子你是至圣先师，你专心求“道”而不关注外界生活，“环堵萧然，不蔽风日”你依然快乐，刮风下雨的没有一个很好的室内环境你孔子能安心求“道”？环境简陋就是环境简陋，不
管你君子有没有过去居住，太过简陋的环境是不能达到治学最佳的效果的。
已投稿到：
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论语中的成语俗语原出处
1论语中的成语，俗语1，犯上作乱有子曰其为人也孝弟，而好犯上者鲜矣；不好犯上，而好作乱者，未之有也。（学而第一）2，巧言令色子曰巧言令色，鲜矣仁。（学而第一）3，慎终追远曾子曰慎终追远，民德归厚矣。（学而第一）4，温良恭俭让子贡曰夫子温良恭俭让得之。5，和为贵有子曰礼之用，和为贵。先王之道斯为美，大小由之。6，三十而立子曰吾十五有志于学，三十而立，四十而不惑，五十而知天命，六十而耳顺，七十而从心所欲，不逾矩。（为政第二）7，温故知新子曰温故而知新，可以为师矣。8，知之为知之，不知为不知子曰由，诲汝知之乎知之为知之，不知为不知，是知也。9，举直错诸枉孔子对曰举直错诸枉，则民服，举枉错诸直，则民不服。10，见义勇为子曰非其鬼而祭之，谄也；见义不为，无勇也。11，是可忍，孰不可忍孔子谓季氏八佾舞于庭，是可忍也，孰不可忍也（八佾第三）12，获罪于天子曰不然，获罪于天，无所祷也。13，力不同科子曰射不主皮，为力不同科，古之道也。14，既往不咎自曰成事不说，遂事不谏，既往不咎。15，尽善尽美子谓韶尽美矣，又尽善矣。16，朝闻道，夕死可矣子曰朝闻道，夕死可矣。（里仁第四）17，见贤思齐子月见贤思齐焉，见不贤而内自省也。18，父母在，不远游子曰父母在，不远游，游必有方。19，德不孤，必有邻子曰德不孤，必有邻20，听其言，观其行子曰始吾与人也，听其言而信其行，今吾与人也，听其言而观其行。公冶长第五21，无欲则刚子曰吾未见刚者。或对曰申枨。子曰枨也欲,焉得刚22,不耻下问子曰敏而好学，不耻下问，是以谓之文也。23，三思而后行季文子三思而后行。子闻之曰再，斯可矣。24，中道而废冉求曰非不说子之道，力不足也。子曰力不足者，中道而废，今汝画。（雍也第六）25，文质彬彬子曰质胜文则野，文胜质则史，文质彬彬，然后君子。26，敬而远之樊迟问知。子曰务民之义，敬鬼神而远之，可谓知矣。27，述而不作子曰述而不作，信而好古，窃比我于老彭。（述而第七）28，学而不厌，诲人不倦子曰默而识之，学而不厌，诲人不倦，何有于我哉29，举一反三子曰不愤不启，不悱不发，举一隅不以三隅反，则不复也。30，三月不知肉味子在齐闻韶，三月不知肉味。曰不图为乐之至于斯也。31，乐在其中子曰饭疏食饮水，曲肱而枕之，乐亦在其中矣。不义而富且贵，于我如浮云。32，发愤忘食子曰女奚不曰，其为人也，发愤忘食，乐以忘忧，不知老之将至。33，三人行必有我师子曰三人行，必有我师焉。择其善者而从之，其不善者而改之。234，君子坦荡荡子曰君子坦荡荡，小人常戚戚。35，鸟之将死，其鸣也哀。人之将死，其言也善。曾子有疾，孟敬子问之。曾子言曰鸟之将死，其鸣也哀。人之将死，其言也善。（泰伯第八）36，任重道远，死而后已曾子曰士不可以不弘毅，任重而道远。仁以为己任，不亦重乎死而后已，不亦远乎37，不在其位，不谋其政子曰不在其位，不谋其政38，于斯为盛孔子曰才难，不其然乎唐虞之际，于斯为盛。39，多乎哉，不多也子贡曰固天纵之将圣，又多能也。子闻之曰大宰知我乎吾少也贱，故多能鄙事。君子多乎哉不多也。（子罕第九）40，仰之弥高，欲罢不能颜渊喟然叹曰仰之弥高，钻之弥坚，瞻之在前，忽焉在后。夫子循循然善诱人，博我以文，约我以礼。欲罢不能，既竭吾才，如有所立卓尔。虽欲从之，末由也已。41，待价而沽子贡曰有美玉于斯，韫椟而藏诸求善贾而沽诸子曰沽之哉沽之哉我待贾者也。42，何陋之有子欲居九夷。或曰陋，如之何子曰君子居之，何陋之有43，后生可畏子曰后生可畏，焉知来者之不如今也四十，五十而无闻焉，斯亦不足畏也已。44，三军可夺帅，匹夫不可夺志子曰三军可夺帅也，匹夫不可夺志也。45，知者不惑，仁者不忧，勇者不惧子曰知者不惑，仁者不忧，勇者不惧46，食不厌精，脍不厌细（乡党第十）47，未知生，焉知死季路问事鬼神。子曰未能事人，焉能事鬼敢问死。曰未知生，焉知死（先进第十一）48，升堂入室子曰由之瑟奚为于丘之门门人不敬子路。子曰由也升堂矣，未入于室也。49，过犹不及子贡问师与商也孰贤子曰师也过，商也不及。曰然则师愈与子曰过犹不及。50，克己复礼颜渊问仁。子曰克己复礼为仁。一日克己复礼，天下归仁焉。为仁由己，而由人乎哉（颜渊第十二）51，己所不欲，勿施于人仲弓问仁。子曰出门如见大宾，使民如承大祭。己所不欲，勿施于人。在邦无怨，在家无怨。52，生死由命，富贵在天司马牛忧曰人皆有兄弟，我独亡。子夏曰商闻之矣死生由命，富贵在天。君子敬而无失，与人恭而有礼。四海之内，皆兄弟也。君子何患无兄弟也53，四海之内皆兄弟54，成人之美子曰君子成人之美，不成人之恶。小人反是。55，以文会友曾子曰君子以文会友，以友辅仁。56，名正言顺子路曰卫君待子而为政，子将奚先子曰必也正名乎子路曰有是哉，子之迂也奚其正子曰野哉由也。君子于其所不知，盖阙如也。名不正，则言不顺，言不顺，则事不成。（子路第十三）57，其身正，不令而行；其身不正，虽令不从子曰其身正，不令而行；其身不正，虽令不从358，不能正身，如何正人子曰苟正其身矣，与从政乎何有不能正其身，如正人何59，一言兴邦，一言丧邦定公问一言而可以兴邦，有诸孔子对曰言不可以若是其几也。人之言曰为君难，为臣不易。如知为君之难也，不几乎一言而兴邦乎曰一言而丧邦，有诸孔子对曰言不可以若是其几也。人之言曰予无乐乎为君，唯其言而莫予违也。如其善而莫之违也，不亦善乎如不善而莫之违也，不几乎一言而丧邦乎60，近者悦，远者来叶公问政。子曰近者说，远者来。61，欲速则不达子夏为莒父宰，问政。子曰无欲速，无见小利。欲速，则不达，见小利，则大事不成。62，言必信，行必果（子）曰言必信，行必果，KENGKENG然小人哉，亦可以为次矣。63，和而不同子曰君子和而不同，小人同而不和。64，见利思义曰今之成人者何必然见利思义，见危授命，久要不忘平生之言，亦可以为成人矣。（宪问第十四）65，言过其行子曰君子耻其言而过其行。66，怨天尤人子曰莫我知也夫。子贡曰何为其莫知子也子曰不怨天，不尤人。下学而上达。知我者其天乎67，知其不可而为之子路宿于石门。晨门曰奚自子路曰自孔氏。曰是知其不可而为之者与68，老而不死原壤夷俟。子曰幼而不孙弟，长而无述焉，老而不死，是为贼。以杖扣其胫。69，君子固穷子曰君子固穷，小人穷斯滥矣。（卫灵公第十五）70，无为而治子曰无为而治者，其舜也与夫何为哉，恭己正南面而已矣。71，失人，失言子曰可与之言而不与之言，失人；不可与之言而与之言，失言。知者不失人，亦不失言。72，杀身成仁子曰志士仁人，无求生以害仁，有杀身以成仁。73，工欲善其事，必先利其器子贡问为仁。子曰工欲善其事，必先利其器。居是邦也，事其大夫之贤者，友其士之仁者。74，人无远虑，必有近忧子曰人无远虑，必有近忧75，薄责于人子曰躬自厚而薄责于人，则远怨矣。76，君子求诸己子曰君子求诸己，小人求诸人。77，以言废人子曰君子不以言举人，不以言废人78，小不忍则乱大谋子曰巧言乱德，小不忍则乱大谋。79，当仁不让子曰当仁不让于师80，有教无类子曰有教无类81，道不同，不相为谋子曰道不同，不相为谋82，既来之，则安之孔子曰夫如是，故远人不服，则修文德以来之，既来之，则安之。（季氏第十六）83，祸起萧墙孔子曰吾恐季孙之忧，不在颛臾，而在萧墙之内也。84，血气方刚孔子曰君子有三戒少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗，及其老也，血气既衰，戒之在得。85，见得思义4孔子曰君子有九思视思明，听思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。86，性相近，习相远子曰性相近也，习相远也。（阳货第十七）87，杀鸡焉用牛刀子之武城，闻弦歌之声。夫子莞尔而笑，曰割鸡焉用牛刀。88，色厉内荏子曰色厉而内荏，譬如小人，其犹穿窬之盗也与89，道听途说子曰道听而涂说，德之弃也。90，患得患失子曰鄙夫可与事君也与哉其未得之也，患得之；既得之，患失之。苟患失之，无所不至矣。91，饱食终日，无所用心子曰饱食终日，无所用心，难矣哉不有博弈者乎，为之犹贤乎已。92，四体不勤，五谷不分丈人曰四体不勤，五谷不分，孰为夫子（微子第十八）93，不降其志，不辱其身子曰不降其志，不辱其身，伯夷，叔齐与94，博学笃志，切问近思子夏曰博学而笃志，切问而近思，仁在其中矣。（子张第十九）95，望之俨然子夏曰君子有三变望之俨然，即之也温，听其言也厉。96，学而优则仕子夏曰仕而优则学，学而优则仕。97，威而不猛子张曰何谓五美子曰君子惠而不废，劳而不怨，欲而不贪，泰而不骄，威而不猛。（尧曰第二十）论语选读中的成语以下成语释义摘自新华出版社出版的中国成语辞海1不亦乐乎学而原文有朋自远方来，不亦乐乎翻译有朋友从远方来到，不也是很快乐的事情吗成语义①不也是很快乐；②表示程度过甚，达到难以应付的地步；③表示情况令人满意④表示十分高兴。2犯上作乱学而原文不好犯上，而好作乱者，未之有也。翻译不喜好冒犯长辈和上级，而喜好造反作乱的人，是没有的。成语义①触犯上级，闹乱子；②指叛逆活动；③历代剥削阶级把人民的反抗、起义诬蔑为“犯上作乱”。3节用爱人学而原文道千乘之国，敬事而信，节用而爱人，使民以时。翻译治理拥有一千辆兵车的诸候国，要严肃慎重、专心认真办理国家的政事，以要守信用；节约财政开支，又爱护部下和人民；按照农时的季节役使人民。成语义节约财用，爱护百姓。4食无求饱学而原文君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。翻译君子吃饭不追求饱足，居住不追求享受安逸，做事勤快敏捷，说话小心谨慎，向有道德的人看齐，时时改正自己的缺点，就可以说是一个好学的人了。成语义吃饭不要求饱足。5居无求安学而原文同上成语义指不去一心追求安适舒服的居所。56安贫乐道学而原文贫而无谄，富而无骄，何如子曰“可也，未若贫而乐，富而好礼者也。”翻译贫穷却不去巴结，富贵却不骄傲自大，怎么样孔子说“可以了，但还不如贫穷仍快快乐乐，富裕仍爱好礼义的人。成语义安于清贫，乐于实践自己所信奉的思想。古代思想家所提倡的立身处世的态度。7巧言令色学而原文巧言令色，鲜矣仁。翻译花言巧语，面容
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&span style=&color: rgb(85, 85, 85); font-family: 微软雅黑; background-color: rgb(255, 255, 255);&>& & 为了维护合法，安定的网络环境，本着开放包容的心态共建共享金锄头文库平台，请各位上传人本着自律和责任心共享发布有价值的文档；本站客服对于上传人服务前，有以下几点可提前参阅：&/span>&/p>&p>&span style=&color: rgb(85, 85, 85); font-family: 微软雅黑; background-color: rgb(255, 255, 255);&>1、本站上传会员收益见：&a href=&http://www.jinchutou.com/h-36.html& target=&_blank&>http://www.jinchutou.com/h-36.html&/a> &/span>&/p>&p>2、本站不会为任何刚注册的上传会员特批解除上传限制，普通会员每天可以上传50份，值班经值会审核其上传内容，请自行观察自己上传的文档哪些在“临时转换中”（审核通过），哪些在审核拒绝中，连续坚持几天都没有任何文档被拒的情况下，根据文档质量和发布分类是否正常等考量合格后值班经理会特批升级会员等级，相应的权益也同时上升。&/p>&p>3、上传人本着友好、合作、共建、共享的原则，请耐心仔细的查看《&a href=&http://www.jinchutou.com/i-143.html& target=&_blank&>违禁作品内容处理规则》；&/a>&a href=&http://www.jinchutou.com/i-143.html& target=&_blank&>http://www.jinchutou.com/i-143.html&/a>&/p>&p>4、上传人可以观注本站公告，查看其它被公示永久封禁的原因&a href=&http://www.jinchutou.com/news-1.html& target=&_blank&>http://www.jinchutou.com/news-1.html&/a>&/p>&p>5、其它问题可以参阅上传常见问题指引：&a href=&http://www.jinchutou.com/info-0-25-1.html& target=&_blank&>http://www.jinchutou.com/info-0-25-1.html&/a>&/p>" />THE CHINESE CLASSICS
with a translation, critical and exegetical
notes, prolegomena, and copious indexes
James Legge
IN FIVE VOLUMES
CONFUCIAN ANALECTS
THE GREAT LEARNING
THE DOCTRINE OF THE MEAN
論語
CONFUCIAN ANALECTS.
學而第一
【第一章】
【一節】子曰、 學而時習之、不亦說乎。【二節】有朋自遠方來、不亦樂
乎。【三節】人不知而不慍、不亦君子乎。
CHAPTER I. 1. The Master said, 'Is it not pleasant to learn
with a constant perseverance and application?
2. 'Is it not delightful to have friends coming from distant
quarters?'
3. 'Is he not a man of complete virtue, who feels no
discomposure though men may take no note of him?'
【第二章】【一節】有子曰、其為人也孝弟、而好犯上者鮮矣、不好犯上、
而好作亂者、未之有也。【二節】君子務本、本立、而道生、孝
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
弟也者、其為仁之本與。
【第三章】子曰、巧言令色、鮮矣仁。
【第四章】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。
That being established, all practical courses naturally grow up.
Filial piety and fraternal submission!-- are they not the root of
all benevolent actions?'
CHAP. III. The Master said, 'Fine words and an
insinuating appearance are seldom associated with true virtue.'
CHAP. IV. The philosopher Tsang said, 'I daily examine
myself on three points:-- whether, in transacting business for
others, I may ha-- whether, in intercourse
with friends, I may h-- whether I may
have not mastered and practised the instructions of my
【第五章】子曰、道千乘之國、敬事而信、節用而愛人、使民以時。
【第六章】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。
【第七章】子夏曰、賢賢易色、事父母、能竭其力、事君、能致其身、
CHAP. V. The Master said, To rule a country of a thousand
chariots, there must be reverent attention to business, and
economy in expenditure, and the
employment of the people at the proper seasons.'
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.'
CHAP. VII. Tsze-hsia said, 'If a man withdraws his mind
from the love of beauty, and applies it as sincerely to the love
if, in serving his parents, he can exert his
與朋友交、言而有信、雖曰未學、吾必謂之學矣。
【第八章】【一節】子曰、君子不重、則不威、學則不固。【二節】主忠信。
【三節】無友不如己者。【四節】過則勿憚改。
【第九章】曾子曰、慎終追遠、民德歸厚矣。
if, in serving his prince, he 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
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.'
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
-- then the virtue of the people will resume its proper
excellence.'
【第十章】【一節】子禽問於子貢曰、夫子至於是邦也、必聞其政、求之與、
抑與之與。【二節】子貢曰、夫子溫､良､恭､儉､讓、以得之、夫子之求
之也、其諸異乎人之求之與。
【十一章】子曰、父在、觀其志、父沒、觀其行、三年無改於父之道、可謂
孝矣。
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
2. Tsze-kung said, 'Our master is benign, upright,
courteous, temperate, and complaisant, and thus he gets his
information. The master's mode of asking information!-- is it
not different from that of other men?'
CHAP. XI. The Master said, 'While a man's father is alive,
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.'
【十二章】【一節】有子曰、禮之用、和為貴、先王之道、斯為美；小大由
之。【二節】有所不行、知和而和、不以禮節之、亦不可行也。
【十三章】有子曰、信近於義、言可復也、恭近於禮、遠恥辱也、因不失其
親、亦可宗也。
【十四章】子曰、君子食無求
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
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.'
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
飽、居無求安、敏於事、而慎於言、就有道、而正焉、可謂好學也已。
【十五章】【一節】子貢曰貧、而無諂、富而無驕、何如。子曰、可也、未
若貧而樂、富而好禮者也。【二節】子貢曰、詩云、如切如磋、如琢如磨、
其斯之謂與。【三節】子曰、賜也、始可與言詩
in his dwelling place does he seek th he is
earnest in what he is doing, and c he
frequents the company of men of principle that he may be
rectified:-- such a person may be said indeed to love to learn.'
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, 'T 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
已矣、告諸往而知來者。
【十六章】子曰、不患人之不己知、患不知人也。
about the odes. I told him one point, and he knew its proper
sequence.'
CHAP. XVI. The Master said, 'I will not be afflicted at
men' I will be afflicted that I do not know
為政第二
BOOK II. WEI CHANG.
【第一章】子曰、為政以德、譬如北辰、居其所、而眾星共之。
CHAP. I. The Master said, 'He who exercises government
by means of his virtue may be compared to the north polar
star, which keeps its place and all the stars turn towards it.'
【第二章】子曰、詩三百、一言以蔽之、曰、思無邪。
【第三章】【一節】子曰、道之以政、齊之以刑、民免而無恥。【二節】道
之以德、齊之以禮、有恥且格。
【第四章】【一節】子曰、吾十有五而志于學。【二節】三十而立。【三節】
四十而不惑。【四節】五
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."'
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
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.'
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.
十而知天命。【五節】六十而耳順。【五節】七十而從心所欲、不踰矩。
【第五章】【一節】孟懿子問孝、子曰、無違。【二節】樊遲御、子告之曰、
孟孫問孝於我、我對曰、無違。【三節】樊遲曰、何謂也、子曰、生事之以
禮、死葬之以禮、祭之以禮。
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.'
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
that, when dead, they should be buried according to
and that they should be sacrificed to according to
propriety.'
【第六章】孟武伯問孝、子曰、父母唯其疾之憂。
【第七章】子游問孝、子曰、今之孝者、是謂能養、至於犬馬、皆能有養、
不敬、何以別乎。
【第八章】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。
CHAP. VI. Mang Wu asked what filial piety was. The
Master said, 'Parents are anxious lest their children should be
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 i-- without reverence, what is
there to distinguish the one support given from the other?'
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
【第九章】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。
【第十章】【一節】子曰、視其所以。【二節】觀其所由。【三節】察其所
安。【四節】人焉廋哉、人焉廋哉。
【十一章】子曰、溫故而知新、可以為師矣。
CHAP. IX. The Master said, 'I have talked with Hui for a
whole day, and he has not made any objection to anything I
-- 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.'
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?'
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.'
【十二章】子曰、君子不器。
【十三章】子貢問君子、子曰、先行其言、而後從之。
【十四章】子曰、君子周而不比、小人比而不周。
【十五章】子曰、學而不思則罔、思而不學則殆。
【十六章】子曰、攻乎異端、斯害也己。
CHAP. XII. The Master said, 'The accomplished scholar is
not a utensil.'
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.'
CHAP. XIV. The Master said, 'The superior man is catholic
and no partisan. The mean man is partisan and not catholic.'
CHAP. XV. The Master said, 'Learning without thought is
thought without learning is perilous.'
CHAP. XVI. The Master said, 'The study of strange
doctrines is injurious indeed!'
【十七章】子曰、由、誨女知之乎、知之為知之、不知為不知、是知也。
【十八章】【一節】子張學干祿。【一節】子曰、多聞闕疑、慎言其餘、則
寡尤、多見闕殆、慎行其餘、則寡悔、言寡尤、行寡悔、祿在其中矣。
CHAP. XVII. The Master said, 'Yu, shall I teach you what
knowledge is? When you know a thing, to hold that you know
and when you do not know a thing, to allow that you do not
-- this is knowledge.'
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.'
【十九章】哀公聞曰、何為則民服。孔子對曰、舉直錯諸枉、則民服、舉枉
錯諸直、則民不服。
【二十章】季康子問使民敬忠以勤、如之何。子曰、臨之以莊、則敬、孝慈、
則忠、舉善而教不能、則勤。
【廿一章】【一節】或謂孔子曰、子奚
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.'
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
ov-- then they will reverence him. Let
him be fi-- then they will be faithful to him.
Let him advance the good and t-- then
they will eagerly seek to be virtuous.'
CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir,
why are you not engaged in the government?'
不為政。【二節】子曰、書云孝乎、惟孝友于兄弟、施於有政、是亦為政、
奚其為為政。
【廿二章】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。
【廿三章】【一節】子張問十世、可知也。【二節】子曰、殷因於夏禮、
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?'
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?'
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.'
所損益、可知也、周因於殷禮、所損益、可知也、其或繼周者、雖百世、可
知也。
【廿四章】【一節】子曰、非其鬼而祭之、諂也。【二節】見義不為、無勇
也。
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
八佾第三
BOOK III. PA YIH.
【第一章】孔子謂季氏、八佾舞於庭、是可忍也、孰不可忍也。
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?'
【第二章】三家者、以雍徹。子曰、相維辟公、天子穆穆、奚取於三家之堂。
【第三章】子曰、人而不仁、如禮何、人而不仁、如樂何。
【第四章】【一節】林放問禮之本。【二節】子曰、大哉問。【三節】禮、
與其奢也、寧
CHAP. II. The three families used the YUNG ode, while the
vessels were being removed, at the conclusion of the sacrifice.
The Master said, '"Assis-- the son of heaven
looks profound and grave:"-- what application can these words
have in the hall of the three families?'
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?'
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.
儉、喪、與其易也、寧戚。
【第五章】子曰、夷狄之有君、不如諸夏之亡也。
【第六章】季氏旅於泰山。子謂冉有曰、女弗能救與。對曰、不能。子曰、
嗚呼、曾謂泰山、不如林放乎。
In the ceremonies of mourning, it is better that there be deep
sorrow than a minute attention to observances.'
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.'
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?'
【第七章】子曰、君子無所爭、必也射乎、揖讓而升、下而飲、其爭也君子。
【第八章】子夏問曰、巧笑倩兮、美目盼兮、素以為絢兮。何為也。【二節】
子曰、繪事後素。【三節】曰、禮後乎。子曰、起予者商也、始可與言詩已
矣。
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 complaisantl thus he
ascends the hall, descends, and exacts the forfeit of drinking. In
his contention, he is still the Chun-tsze.'
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.'
【第九章】子曰、夏禮吾能言之、杞不足徵也、殷禮吾能言之、宋不足徵也、
文獻不足故也、足、則吾能徵之矣。
【第十章】子曰、禘、自既灌而往者、吾不欲觀之矣。
【十一章】或問禘之說。子曰、不知也、知其說者、之於天下也、其如示諸
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.'
CHAP. X. The Master said, 'At the great sacrifice, after the
pouring out of the libation, I have no wish to look on.'
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
-- pointing to his palm.
斯乎。指其掌。
【十二章】【一節】祭如在、祭神如神在。【二節】子曰、吾不與祭、如不
祭。
【一節】王孫賈問曰、與其媚於奧、寧媚於(zao4 上穴，中土，下黽)、何
謂也。【二節】子曰、不然、獲罪於天、無所禱也。
CHAP. XII. 1. He sacrificed to the dead, as if they were
present. He sacrificed to the spirits, as if the spirits were
2. The Master said, 'I consider my not being present at
the sacrifice, as if I did not sacrifice.'
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.'
【十四章】子曰、周監於二代、郁郁乎文哉、吾從周。
【十五章】子入大廟、每事問。或曰、孰謂鄹人之子知禮乎、入大廟、每事
問。子聞之曰、是禮也。
【十六章】子曰、射不主皮、為力不同科、古之道也。
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.'
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.'
CHAP. XVI. The Master said, 'In archery it is not going
through the leather which is-- because
people's strength is not equal. This was the old way.'
【十七章】【一節】子貢欲去告朔之餼羊。【二節】子曰、賜也、爾愛其羊、
我愛其禮。
【十八章】子曰、事君盡禮、人以為諂也。
【十九章】【一節】定公問君使臣、臣事君、如之何。孔子對曰、君使臣以
禮、臣事君以忠。
【二十章】子曰、關睢樂而不淫、哀而不傷。
CHAP. XVII. 1. Tsze-kung wished to do away with the
offering of a sheep connected with the inauguration of the first
day of each month.
2. The Master said, 'Ts'ze, I love the
ceremony.'
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.'
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 th ministers
should serve their prince with faithfulness.'
CHAP. XX. The Master said, 'The Kwan Tsu is expressive of
enjoyment without being licentious, and of grief without being
hurtfully excessive.'
【廿一章】【一節】哀公問社於宰我。宰我對曰、夏后氏以松、殷人以柏、
周人以栗、曰、使民戰栗。【二節】子聞之曰、成事不說、遂事不諫、既往
不咎。
【廿二章】【一節】子曰、管仲之器小哉。【二節】或曰、管仲儉乎。【三
節】曰、管氏有三歸、
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
the men of the Yin planted
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 nee things that have had their
course, it is needless
things that are past,
it is needless to blame.'
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
perfor how can he be considered
parsimonious?'
3. 'Then, did Kwan Chung know the rules of propriety?'
官事不攝、焉得儉。【四節】然則管仲知禮乎。【五節】曰、邦君樹塞門、
管氏亦樹塞門、邦君為兩君之好、有反坫、管氏亦有反坫、管氏而知禮、孰
不知禮。
【廿三章】子語魯大師樂曰、樂其可知也、始作、翕如也、從之、純如也、
繳如也、繹如也、以成。
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?'
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.'
【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、
出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。
【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。
【廿六章】子曰、居上不寬、為禮
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
Heaven is going to use your master as a bell with its
wooden tongue.'
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.
CHAP. XXVI. The Master said, 'High station filled without
ceremonies perform
mourning cond-- wherewith should I
contemplate such ways?'
不敬、臨喪不哀、吾何以觀之哉。
里仁第四
BOOK IV. LE JIN.
【第一章】子曰、里仁為美、擇不處仁、焉得知。
【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者
利仁。
CHAP. I. The Master said, 'It is virtuous manners which
constitute the excellence of a neighborhood. If a man in
selecting a residence, do not fix on one where such prevail, how
can he be wise?'
CHAP. II. The Master said, 'Those who are without virtue
cannot abide long either in a condition of poverty and hardship,
or in a condition of enjoyment. The vir the
wise desire virtue.'
【第三章】子曰、惟仁者、能好人、能惡人。
【第四章】子曰、苟志於仁矣、無惡也。
【第五章】【一節】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。【二節】君子去仁、惡乎
成名。【三節】君子無終食之間
CHAP. III. The Master said, 'It is only the (truly) virtuous
man, who can love, or who can hate, others.'
CHAP. IV. The Master said, 'If the will be set on virtue,
there will be no practice of wickedness.'
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.'
違仁、造次必於是、顛沛必於是。
【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尚之、
惡不仁者、其為仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於
仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。
【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。
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
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
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.'
【第八章】子曰、朝聞道、夕死、可矣。
【第八章】子曰、士志於道、而恥惡衣惡食者、未足與議也。
【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。
【十一章】子曰、君子懷德、小人懷土、君子懷刑、小
CHAP. VIII. The Master said, 'If a man in the morning
hear the right way, he may die in the evening without regret.'
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.'
CHAP. X. The Master said, 'The superior man, in the
world, does not set his mind either for anything, or against
what is right he will follow.'
CHAP. XI. The Master said, 'The superior man thinks of
the small man thinks of comfort. The superior man
the small man thinks of favours
which he may receive.'
人懷惠。
【十二章】子曰、放於利而行、多怨。
【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。
【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。
【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、}