01-01
The Master "Is it not pleasant to learn with a constant perseverance and application?
"Is it not delightful to have friends coming from distant quarters?
"Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"
子曰、學而時習之、不亦説乎、有朋自遠方来、不亦楽乎、人不知而不慍、不亦君子乎
子（し）曰（いわ）く、学（まな）んで時（とき）にこれを習（なら）う。また説（よろこ）ばしからずや。朋（とも）あり、遠方（えんぽう）より来（き）たる。また楽（たの）しからずや。人（ひと）知（し）らずして慍（いきど）おらず、また君子（くんし）ならずや。

01-02
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.
"The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission,-are they not the root of all benevolent actions?"
有子曰、其爲人也、孝弟而好犯上者、鮮矣、不好犯上而好作乱者、未之有也、君子務本、本立而道生、孝弟也者、其爲仁之本與、
有子（ゆうし）曰（いわ）く、その人（ひと）となりや孝悌（こうてい）にして、上（かみ）を犯すを好（この）む者（もの）は鮮（すく）なし。上（かみ）を犯（おか）すことを好（この）まずして、乱（らん）をなすを好（この）む者（もの）はいまだこれあらざるなり。君子（くんし）は本（もと）を務（つと）む。本（もと）立（た）ちて道（みち）生（しょう）ず。孝悌（こうてい）なる者（もの）はそれ仁（じん）の本（もと）たるか。

01-03
The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."
子曰、巧言令色、鮮矣仁、
子（し）曰（いわ）く、巧言（こうげん）令色（れいしょく）には、鮮（すくな）いかな仁（じん）。

01-04
The philosopher Tsang said, "I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher."
曾子曰、吾日三省吾身、爲人謀而忠乎、與朋友交言而不信乎、傳不習乎
曾子（そうし）曰（いわ）く、われは日（ひ）に三（み）たびわが身（み）を省（かえり）みる。人（ひと）のために謀（はか）りて忠（ちゅう）ならざるか。朋友（ほうゆう）と交（まじわ）りて信（しん）ならざるか。習（なら）わざるを伝（つた）うるか。

01-05
The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
子曰、道千乘之國、敬事而信、節用而愛人、使民以時、
子（し）曰（いわ）く、千乗（せんじょう）の国を道（おさ）むるには、事を敬（つつし）みて信あり、用を節（せっ）して人を愛し、民を使うに時（とき）をもってす。

01-06
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."
子曰、弟子入則孝、出則弟、謹而信、汎愛衆而親仁、行有餘力、則以學文、
子（し）曰（いわ）く、弟子（ていし）、入りてはすなわち孝、出でてはすなわち悌（てい）、謹みて信あり、汎（ひろ）く衆を愛して仁に親しみ、行（おこな）って余力あればすなわちもって文（ぶん）を学べ。

01-07
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.
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、
子夏曰く、「賢賢たるかな易（とかげ）の色や」とあり。父母に事（つか）えてはよくその力を竭（つく）し、君に事えてよくその身を致（いた）し、朋友と交わり、言いて信あらば、いまだ学ばずというといえども、われは必ずこれを学（まな）びたりといわん。

01-08
The Master said, "If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid.
"Hold faithfulness and sincerity as first principles.
"Have no friends not equal to yourself.
"When you have faults, do not fear to abandon them."
子曰、君子不重則不威、學則不固、主忠信、無友不如己者、過則勿憚改、
子（し）曰（いわ）く、君子重（おも）からざればすなわち威（い）あらず。学べば固（こ）ならず。忠信を主とし、おのれにしかざる者を友とするなかれ。過（あやま）ちては改（あらた）むるに憚（はば）かることなかれ。

01-09
The philosopher Tsang said, "Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice;-then the virtue of the people will resume its proper excellence."
曾子曰、愼終追遠、民徳歸厚矣
子（そうし）曰く、「終りを慎しみ、遠きを追う」とあり、民の徳、厚（あつ）きに帰（き）せしかな。

01-10
Tsze-ch'in asked Tsze-kung saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?"
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?"
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、
子貢曰、夫子温良恭儉譲以得之、夫子之求之也、其諸異乎人之求之與、
禽（しきん）、子貢に問うて曰く、夫子（ふうし）のこの邦（くに）に至るや、必ずその政（まつりごと）を聞く。これを求めたるか、そもそもこれを与えられしか。子貢曰く、夫子は温良恭倹譲（おんりょうきょうけんじょう）にしてもってこれを得たり。夫子（ふうし）のこれを求めしや、それこれ人のこれを求むると異（こと）なるか。

01-11
The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial."
子曰、父在觀其志、父沒觀其行、三年無改於父之道、可謂孝矣、
子（し）曰（いわ）く、父在（いま）すときはその志を観（み）、父没（ぼっ）すればその行（おこない）を観る。三年父の道を改（あらた）むることなし。孝（こう）というべきなり。

01-12
The philosopher Yu said, "In practicing 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.
"Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done."
有子曰、禮之用和爲貴、先王之道斯爲美、小大由之、
有所不行、知和而和、不以禮節之、亦不可行也、
有子（ゆうし）曰く、礼をこれ用うるには、和を貴（たっと）しとなす。先王（せんおう）の道もこれを美（び）となせり。小大（しょうだい）にこれによらば行（おこな）われざるところあればなり。和（わ）を知りて和するも礼をもってこれを節（せっ）せざれば、また行（おこな）うべからざるなり。

01-13
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."
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、
有子（ゆうし）曰く、信は義に近ければ、言うこと復（ふ）むべきなり。恭（きょう）は礼に近づけば、恥辱（ちじょく）に遠ざかるなり。因（いん）にてその親（しん）を失わざれば、また崇（たっと）ぶべきなり。

01-14
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."
子曰、君子食無求飽、居無求安、敏於事而愼於言、就有道而正焉、可謂好學也已矣
子（し）曰（いわ）く、君子は食に飽（あ）くを求むるなく、居（きょ）に安（やす）きを求むるなし。事に敏（びん）にして言に慎しみ、有道（ゆうどう）に就いて正（ただ）す。学（がく）を好（この）むというべきのみ。

01-15
Tsze-kung said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety."
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."
The Master said, "With one like Ts'ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence."
子貢曰、貧而無諂、富而無驕、何如、子曰、可也、未若貧時樂道、富而好禮者也、
子貢曰、詩云、如切如磋、如琢如磨、其斯之謂與、
子曰、賜也、始可與言詩已矣、告諸往而知來者也、
子貢（しこう）曰く、貧にして諂（へつら）うなく、富みて驕（おご）るなきはいかん。子（し）曰（いわ）く、可なり。いまだ貧にして楽しみ、富みて礼を好む者にしかざるなり。子貢曰く、詩に云う、「切（せっ）するがごとく磋（さ）するがごとく、琢（たく）するがごとく磨するがごとし」と。それこれの謂（い）いか。子（し）曰（いわ）く、賜（し）や、始めてともに詩を言うべきのみ。これに往（ゆ）くを告げて、来るを知る者（もの）なればなり。

01-16
The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."
子曰、不患人之不己知、患己不知人也、
子（し）曰（いわ）く、人のおのれを知らざるを患（うれ）えず、人を知らざるを患（うれ）うるなり。

[TOP]

02-01
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."
子曰、爲政以徳、譬如北辰居其所、而衆星共之、
子（し）曰（いわ）く、政（まつりごと）をなすに徳をもってす。たとえば北辰（ほくしん）のその所に居て衆星（しゅうせい）のこれに共（むか）うがごときなり。

02-02
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.'"
子曰、詩三百、一言以蔽之、曰思無邪、
子（し）曰（いわ）く、詩は三百、一言にしてもってこれを蔽（おお）えば、曰く、思い邪（よこしま）なし。

02-03
The Master said, "If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.
"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."
子曰、道之以政、齊之以刑、民免而無恥、道之以徳、齊之以禮、有恥且格、
子（し）曰（いわ）く、これを道（みちび）くに政（まつりごと）をもってし、これを斉（ととの）うるに刑（けい）をもってすれば、民免（まぬが）れて恥なし。これを道（みちび）くに徳をもってし、これを斉（ととの）うるに礼をもってすれば、恥ありてかつ格（ただ）し。

02-04
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."
子曰、吾十有五而志乎學、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、
子（し）曰（いわ）く、われ十有五にして学に志し、三十にして立ち、四十にして惑（まど）わず。五十にして天命を知り、六十にして耳順（したが）う。七十にして心の欲するところに従って矩（のり）を踰（こ）えず。

02-05
Mang I asked what filial piety was. The Master said, "It is not being disobedient."
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.'"
Fan Ch'ih said, "What did you mean?" The Master replied, "That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety."
孟懿子問孝、子曰、無違、樊遲御、子告之曰、孟孫問孝於我、我對曰無違、樊遲曰、何謂也、子曰、生事之以禮、死葬之以禮、祭之以禮、
懿子（もういし）、孝を問う。子（し）曰（いわ）く、違（たが）うことなかれ、と。樊遲（はんち）御（ぎょ）たり。子これに告げて曰く、孟孫（もうそん）、孝をわれに問いしに、われ対（こた）えて、違（たが）うことなかれと曰えり。樊遲（はんち）曰く、なんの謂（いい）ぞや。子（し）曰（いわ）く、生きてはこれに事（つか）うるに礼をもってし、死してはこれを葬（ほう）むるに礼をもってし、これを祭（まつ）るに礼（れい）をもってせよとなり。

02-06
Mang Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick."
孟武伯問孝、子曰、父母唯其疾之憂、
武伯（もうぶはく）、孝を問う。子（し）曰（いわ）く、父母はただその疾（やまい）をこれ憂（うれ）う。

02-07
Tsze-yu asked what filial piety was. The Master said, "The filial piety nowadays means the support of one's parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?"
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、
子游（しゆう）、孝を問う。子（し）曰（いわ）く、今の孝なる者はこれよく養うをいう。犬馬（けんば）に至（いた）るまで、みなよく養うことあり。敬（けい）せずんば何をもって別（わか）たんや。

02-08
Tsze-hsia asked what filial piety was. The Master said, "The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?"
子夏問孝、子曰、色難、有事弟子服其勞、有酒食先生饌、曾是以爲孝乎、
しか）、孝を問う。子（し）曰（いわ）く、色（いろ）難（かた）し。事あれば弟子（ていし）その労に服し、酒食（しゅし）あれば先生に饌（せん）す。曾（すなわ）ちこれもって孝（こう）となさんや。

02-09
The Master said, "I have talked with Hui for a whole day, and he has not made any objection to anything I said;-as if he were stupid. He has retired, and I have examined his conduct when away from me, and found him able to illustrate my teachings. Hui!-He is not stupid."
子曰、吾與囘言終日、不違如愚、退而省其私、亦足以發、囘也不愚、
し）曰（いわ）く、われ、回（かい）と言う。終日違（たが）わず、愚（ぐ）なるがごとし。退いてその私（わたくし）を省（せい）すれば、またもって発するに足（た）る。回や愚ならず。

02-10
The Master said, "See what a man does.
"Mark his motives.
"Examine in what things he rests.
"How can a man conceal his character? How can a man conceal his character?"
子曰、視其所以、觀其所由、察其所安、人焉％哉、人焉％哉、
子（し）曰（いわ）く、そのもってするところを視（み）、その由（よ）るところを観（み）、その安んずるところを察（さっ）すれば、人いずくんぞ?（かく）さんや、人いずくんぞ?（かく）さんや。

02-11
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."
子曰、温故而知新、可以爲師矣、
子（し）曰（いわ）く、故（ふる）きを温（たず）ねて新しきを知れば、もって師たるべし。
02-12
The Master said, "The accomplished scholar is not a utensil."
子曰、君子不器、
子（し）曰（いわ）く、君子は器（き）ならず。
02-13
Tsze-kung asked what constituted the superior man. The Master said, "He acts before he speaks, and afterwards speaks according to his actions."
子貢問君子、子曰、先行其言、而後從之、
子貢（しこう）、君子を問う。子（し）曰（いわ）く、まず行（おこな）え。その言（げん）はしかるのちにこれに従（したが）う。
02-14
The Master said, "The superior man is catholic and not partisan. The mean man is partisan and not catholic."
子曰、君子周而不比、小人比而不周、
子（し）曰（いわ）く、君子は周（しゅう）して比（ひ）せず。小人（しょうじん）は比して周せず。

02-15
The Master said, "Learning without thought is labor lost; thought without learning is perilous."
子曰、學而不思則罔、思而不學則殆、
子（し）曰（いわ）く、学んで思わざれば罔（くら）し。思って学ばざれば殆（あや）うし。
02-16
The Master said, "The study of strange doctrines is injurious indeed!"
子曰、攻乎異端、斯害也已矣、
子（し）曰（いわ）く、異端を攻（おさ）むるはこれ害なるのみ。

02-17
The Master said, "Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;-this is knowledge."
子曰、由、誨女知之乎、知之爲知之、不知爲不知、是知也、
子（し）曰（いわ）く、由（ゆう）や、女（なんじ）にこれを知（し）ることを誨（おし）えんか。これを知（し）るをばこれを知（し）るとなし、知（し）らざるを知（し）らずとなす。これ知（し）れるなり。

02-18
Tsze-chang was learning with a view to official emolument.
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."
子張學干祿、子曰、多聞闕疑、愼言其餘、則寡尤、多見闕殆、愼行其餘、則寡悔、言寡尤行寡悔、祿在其中矣、
子張（しちょう）、禄（ろく）を干（もと）むるを学ばんとす。子（し）曰（いわ）く、多く聞きて疑わしきを闕（か）き、慎（つつし）んでその余（あま）りを言えば尤（とが）め寡（すく）なし。多く見て殆（あやう）きを闕（か）き、慎んでその余りを行えば悔（く）い寡（すく）なし。言って尤（とが）め寡（すく）なく、行（おこ）なって悔い寡（すく）なければ、禄その中（うち）にあり。

02-19
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."
哀公問曰、何爲則民服、孔子對曰、擧直錯諸枉、則民服、擧枉錯諸直、則民不服、
哀公（あいこう）問うて曰わく、いかにすればすなわち民服（ふく）せん。孔子対（こた）えて曰く、直（なお）きを挙げて、これを枉（まが）れるに錯（お）けば民服せん。枉（まが）れるを挙げて、これを直きに錯（お）けば、民服（ふく）せざらん。

02-20
Chi K'ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, "Let him preside over them with gravity;-then they will reverence him. Let him be final and kind to all;-then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous."
季康子問、使民敬忠以勸、如之何、子曰、臨之以莊則敬、孝慈則忠、擧善而教不能則勸、
季康子（きこうし）、民をして敬忠（けいちゅう）にして、もって勧（すす）めしめんにはこれをいかんせんか、と問う。子（し）曰（いわ）く、これに臨むに荘をもってすれば敬し、孝慈（こうじ）ならしむれば忠なり。善を挙げて不能を教えしむれば勧（すす）まん。

02-21
Some one addressed Confucius, saying, "Sir, why are you not engaged in the government?"
The Master said, "What does the Shu-ching say of filial piety?-'You are final, 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?"
或謂孔子曰、子奚不爲政、子曰、書云、孝于惟孝、友于兄弟、施於有政、是亦爲政也、奚其爲爲政、
あ）るひと孔子に謂（い）いて曰く、子（し）はなんすれぞ政（まつりごと）をなさざるや。子（し）曰（いわ）く、書に云う、孝なるかこれ孝、兄弟（けいてい）に友なり、有政（ゆうせい）に施す、と。これまた政をなすなり。なんすれぞそれ政（まつりごと）をなさずとなさんや。

02-22
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 crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?"
子曰、人而無信、不知其可也、大車無％、小車無＄、其何以行之哉、
子（し）曰（いわ）く、人にして信なくんば、その可なるを知らざるなり。大車に?（げい）なく、小車に軏（げつ）なくんば、それ何をもってこれを行（や）らんや。

02-23
Tsze-chang asked whether the affairs of ten ages after could be known.
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."
子張問、十世可知也、子曰、殷因於夏禮、所損益可知也、周因於殷禮、所損益可知也、其或繼周者、雖百世亦可知也、
子張（しちょう）問う、十世（じゅっせい）知るべきか。子（し）曰（いわ）く、殷（いん）は夏（か）の礼による、損益（そんえき）するところ知るべきなり。周（しゅう）は殷（いん）の礼による、損益（そんえき）するところ知るべきなり。それ周を継（つ）ぐ者あらんに、百世（ひゃくせい）といえども知るべきなり。

02-24
The Master said, "For a man to sacrifice to a spirit which does not belong to him is flattery.
"To see what is right and not to do it is want of courage."
子曰、非其鬼而祭之、諂也、見義不爲、無勇也、
子（し）曰（いわ）く、その鬼（き）にあらずしてこれを祭るは諂（へつら）いなり。義を見てなさざるは勇（ゆう）なきなり。

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八 ％　第三

03-01
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?"
孔子謂季氏、八％舞於庭、是可忍也、孰不可忍也、

孔子、季氏（きし）を謂（い）う、八?（はちいつ）を庭（てい）に舞（ま）わす、これにして忍ぶべくんば、いずれをか忍（しの）ぶべからざらんや。

03-02
The three families used the Yungode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, "'Assisting are the princes;-the son of heaven looks profound and grave';-what application can these words have in the hall of the three
families?"
三家者以雍徹、子曰、相維辟公、天子穆穆、奚取於三家之堂、
三家者（さんかしゃ）、雍（よう）をもって徹（てっ）す。子（し）曰（いわ）く、相（たす）くるはこれ辟公（へきこう）、天子は穆穆（ぼくぼく）たり、とあり。いずくんぞ三家の堂（どう）に取（と）らん。

03-03
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?"
子曰、人而不仁、如禮何、人而不仁、如樂何、
子（し）曰（いわ）く、人にして不仁（ふじん）ならば、礼をいかん。人にして不仁ならば、楽（がく）をいかん。

03-04
Lin Fang asked what was the first thing to be attended to in ceremonies.
The Master said, "A great question indeed! "In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances."
林放問禮之本、子曰、大哉問、禮與其奢也寧儉、喪與其易也寧戚、
放（りんぽう）、礼の本（もと）を問う。子（し）曰（いわ）く、大なるかな問いや。礼はその奢（おご）らんよりはむしろ倹なれ。喪（も）はその易（ととの）わんよりはむしろ戚（いた）め。

03-05
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."
子曰、夷狄之有君、不如諸夏之亡也、
し）曰（いわ）く、夷狄（いてき）にも君あり、諸夏（しょか）のなきがごとくならず。

03-06
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?"
季氏旅於泰山、子謂冉有曰、女不能救與、對曰、不能、子曰、嗚呼、曾謂泰山不如林放乎、
季氏（きし）、泰山（たいざん）に旅（りょ）す。子、冉有（ぜんゆう）に謂いて曰く、女（なんじ）救うあたわざるか。対（こた）えて曰く、あたわず。子（し）曰（いわ）く、嗚呼（ああ）、かつて泰山を謂うこと、林放（りんぽう）のごとくならざりしか。

03-07
The Master said, "The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-tsze."
子曰、君子無所爭、必也射乎、揖譲而升下、而飮、其爭也君子、
子（し）曰（いわ）く、君子は争うところなし。必ずや射（しゃ）か。揖譲（ゆうじょう）して升（のぼ）り、下（くだ）りて飲む。その争いや君子なり。

03-08
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 colors?'"
The Master said, "The business of laying on the colors follows the preparation of the plain ground."
"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."
子夏問曰、巧笑倩兮、美目％兮、素以爲絢兮、何謂也、子曰、繪事後乎、子曰、起予者商也、始可與言詩已矣、
夏（しか）、問うて曰く、巧笑倩（こうしょうせん）たり、美目（びもく）?（はん）たり、素（そ）もって絢（あや）となす、と。なんの謂（い）いぞや。子（し）曰（いわ）く、絵事（かいじ）は素ののちにす。曰く、礼はのちなるか。子（し）曰（いわ）く、予を起す者は商なり。始めてともに詩（し）を言うべきのみ。

03-09
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."
子曰、夏禮吾能言之、杞不足徴也、殷禮吾能言之、宋不足徴也、文献不足故也、足則吾能徴之矣、
子（し）曰（いわ）く、夏（か）の礼はわれよくこれを言わんとするも、杞（き）は徴（ちょう）するに足らざるなり。殷（いん）の礼はわれよくこれを言わんとするも、宋（そう）は徴するに足らざるなり。文献の足らざるがゆえなり。足らばわれよくこれを徴（ちょう）せん。

03-10
The Master said, "At the great sacrifice, after the pouring out of the libation, I have no wish to look on."
子曰、％ 自既灌而往者、吾不欲觀之矣、
子（し）曰（いわ）く、?（てい）はすでに灌（かん）してより而往（のち）は、われ、これを観（み）るを欲せず。

03-11
Some one asked the meaning of the great sacrifice. The Master said, "I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this"-pointing to his palm.
或問％之説、子曰、不知也、知其説者之於天下也、其如示諸斯乎、指其掌、
あるひと?（てい）の説を問う。子（し）曰（いわ）く、知らざるなり。その説を知る者の天下（てんか）におけるや、それこれをここに示すがごときか、と。その掌（たなごころ）を指（さ）せり。

03-12
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice."
祭如在、祭神如神在、子曰、吾不與祭、如不祭、
祭ること祭にあるがごとくすれば、神は神在（いま）すがごとし、とあり。子（し）曰（いわ）く、われ与（あずか）らざれば、祭るも祭らざるがごときなり。

03-13
Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'"
The Master said, "Not so. He who offends against Heaven has none to whom he can pray."
王孫賈問曰、與其媚於奧、寧媚於竈、何謂、子曰、不然、獲罪於天、無所祷也、
王孫賈（おうそんか）、問うて曰く、それ奥（おう）に媚（こ）びんよりは、むしろ竈（かまど）に媚びよ、とはなんの謂（い）いぞや。子（し）曰（いわ）く、しからず、罪を天に獲（う）れば、?（いの）るところなきなり。

03-14
The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."
子曰、周監於二代、郁郁乎文哉、吾從周、
子（し）曰（いわ）く、周は二代に監（かんが）みて郁郁（いくいく）として文なるかな。われは周に従（したが）わん。

03-15
The Master, when he entered the grand temple, asked about everything. Some one said, "Who 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."
子入大廟、毎事問、或曰、孰謂％人之知禮乎、入大廟、毎事問、子聞之曰、是禮也、
子（し）、大廟に入り、事ごとに問う。或るひとの曰く、孰（た）れか謂う、?人（すうひと）の子（こ）礼を知ると。大廟に入りて事（こと）ごとに問えり。子（し）これを聞きて曰く、これ礼（れい）なり。

03-16
The Master said, "In archery it is not going through the leather which is the principal thing;-because people's strength is not equal. This was the old way."
子曰、射不主皮、爲力不同科、古之道也、
子（し）曰（いわ）く、射（しゃ）は皮（ひ）を主（しゅ）とせず。力をなすに科（か）を同じくせず。古（いにしえ）の道なり。

03-17
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.
The Master said, "Ts'ze, you love the sheep; I love the ceremony."
子貢欲去告朔之％羊、子曰、賜也、女愛其羊、我愛其禮、
子貢（しこう）、告朔（こくさく）の?羊（きよう）を去らんと欲す。子（し）曰（いわ）く、賜（し）や、なんじはその羊を愛（おし）む、われはその礼を愛（おし）む。

03-18
The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."
子曰、事君盡禮、人以爲諂也、
子（し）曰（いわ）く、君（きみ）に事（つか）うるに礼を尽（つ）くせば、人はもって諂（へつら）いとなすなり。

03-19
The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, "A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness."
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、
公（ていこう）問う、君（きみ）、臣を使い、臣、君に事（つか）うるには、これをいかんせん。孔子対（こた）えて曰く、君（きみ）、臣を使うに礼をもってし、臣、君に事（つか）うるに忠をもってす。

03-20
The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."
子曰、關雎、樂而不淫、哀而不傷
し）曰（いわ）く、関雎（かんしょ）は楽しんで淫（いん）せず、哀（かな）しんで傷（やぶ）らず。

03-21
The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, "The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe."
When the Master heard it, he said, "Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame."
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、使民戰栗也、子聞之曰、成事不説、遂事不諌、既徃不咎、
哀公（あいこう）、社（しゃ）を宰我（さいが）に問う。宰我、対（こた）えて曰く、夏后氏（かこうし）は松を以（もち）い、殷人（いんひと）は柏（はく）を以（もち）い、周人（しゅうひと）は栗（りつ）を以（もち）う。民をして戦栗（せんりつ）せしむるをいうなり、と。子これを聞いて曰く、成事（せいじ）は説かず、遂事（すいじ）は諌（いさ）めず、既往（きおう）は咎（とが）めず。

03-22
The Master said, "Small indeed was the capacity of Kwan Chung!"
Some one said, "Was Kwan Chung parsimonious?" "Kwan," was the reply, "had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?"
"Then, did Kwan Chung know the rules of propriety?" The 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?"
子曰、管仲之器小哉、或曰、管仲儉乎、曰、管氏有三歸、官事不攝、焉得儉乎、曰然則管仲知禮乎、曰、邦君樹塞門、管氏亦樹塞門、邦君爲兩君之好、有反沾、管氏亦有反沾、管氏而知禮、孰不知禮、
子（し）曰（いわ）く、管仲（かんちゅう）の器（うつわ）は小なるかな。あるひと曰く、管仲は倹（けん）なるか。曰く、管氏に三帰（さんき）あり、官事（かんじ）は摂（せっ）せず、いずくんぞ倹（けん）なるを得ん。しからばすなわち管仲は礼を知るか。曰く、邦君（ほうくん）は樹（じゅ）もて門を塞（ふさ）ぐ、管氏もまた樹もて門を塞ぐ。邦君が両君の好（よし）みをなすには反?（はんてん）あり、管氏もまた反?（はんてん）あり。管氏にして礼を知らば、たれか礼を知（し）らざらんや。

03-23
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."
子語魯大師樂曰、樂其可知已、始作翕如也、從之純如也、％如也、繹如也、以成、
子、魯（ろ）の大師（たいし）に楽（がく）を語りて曰く、楽はそれ知るべきなり。始め作（おこ）すや翕如（きゅうじょ）たり。これに従うこと純如（じゅんじょ）たり。皦如（きょうじょ）たり。繹如（えきじょ）たり。もって成る。

03-24
The border warden at Yi requested to be introduced to the Master, saying, "When men of superior virtue have come to this, I have never been denied the privilege of seeing them." The followers of the sage introduced him, and when he came out from the interview, he said, "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue."
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、二三子何患者於喪乎、天下之無道也久矣、天將以夫子爲木鐸、
儀（ぎ）の封人（ほうじん）、見（まみ）えんことを請（こ）うて曰く、君子のここに至るや、われいまだかつて得て見（み）えずんばあらず、と。従者（じゅうしゃ）、これを見（まみ）えしむ。出（い）でて曰く、二三子（にさんし）、なんぞ喪（うしな）うを患（うれ）えんや。天下の道なきや久し。天、まさに夫子（ふうし）をもって木鐸（ぼくたく）となさんとするなり。

03-25
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.
子謂韶、盡美矣、叉盡善也、謂武、盡美矣、未盡善也、
子、韶（しょう）を謂う。美を尽（つく）し、また善を尽せり。武（ぶ）を謂う。美を尽せり、いまだ善を尽（つく）さず。

03-26
The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"
子曰、居上不寛、爲禮不敬、臨喪不哀、吾何以觀之哉、
し）曰（いわ）く、上（かみ）におりて寛（かん）ならず、礼をなして敬（つつし）まず、喪（も）に臨んで哀（かな）しまずんば、われ何をもってこれを観（み）んや。

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04-01
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?"
子曰、里仁爲美、擇不處仁、焉得知、
子（し）曰（いわ）く、里（さと）は仁（じん）なるを美（よ）しとなす。択（えら）んで仁に処（お）らずんば、いずくんぞ知なることを得（え）ん。

04-02
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 virtuous rest in virtue; the wise desire virtue."
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、
子（し）曰（いわ）く、不仁者（ふじんしゃ）はもって久しく約（やく）に処（お）るべからず、もって長く楽しみに処るべからず。仁者（じんしゃ）は仁に安（やす）んじ、知者は仁を利（り）とす。

04-03
The Master said, "It is only the truly virtuous man, who can love, or who can hate, others."
子曰、惟仁者能好人、能惡人
（し）曰（いわ）く、ただ仁者（じんしゃ）のみ、よく人を好み、よく人を悪（にく）む。

04-04
The Master said, "If the will be set on virtue, there will be no practice of wickedness."
子曰、苟志於仁矣、無惡也、
子（し）曰（いわ）く、苟（いやし）くも仁に志さば、悪（にく）むなきなり。

04-05
The Master said, "Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided.
"If a superior man abandon virtue, how can he fulfill the requirements of that name?
"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."
子曰、富與貴、是人之所欲也、不以其道得之、不處也、貧與賎、是人之所惡也、不以其道得之、不去也、君子去仁、惡乎成名、君子無終食之間違仁、造次必於是、巓沛必於是、
子（し）曰（いわ）く、富と貴（たっと）きとはこれ人の欲するところなり。処（お）らざるなり。貧と賤（いや）しきとはこれ人の悪むところなり。その道をもってこれを得しにあらざれば去（さ）らざるなり。君子は仁を去りて、悪（いず）くにか名を成さん。君子は終食の間も仁に違（たが）うなく、造次（ぞうじ）にも必ずここにおいてし、?沛（てんぱい）にも必ずここにおいてす。

04-06
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 practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.
"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.
"Should there possibly be any such case, I have not seen it."
子曰、我未見好仁者惡不仁者、好仁者無以尚之、惡不仁者其爲仁矣、不使不仁者加乎其身、有能一日用其力於仁矣乎、我未見力不足者、蓋有之乎、我未之見也
子（し）曰（いわ）く、われはいまだ仁（じん）を好む者、不仁（ふじん）を悪（にく）む者を見ず。仁を好む者はもってこれに尚（くわ）うるなし。不仁を悪む者は、それ仁たるなり。不仁者（ふじんしゃ）をしてその身に加えしめざればなり。よく一日（いちじつ）もその力を仁に用（もち）うるあらんか。われはいまだ力の足（た）らざる者を見ず。けだしこれあらんか、われはいまだこれを見（み）ざるなり。

04-07
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."
子曰、人之過也、各於其黨、觀過斯知仁矣、
子（し）曰（いわ）く、人の過（あやま）ちや、おのおのその党（たぐい）においてす。過ちを観て、ここに仁（ひと）を知る。

04-08
The Master said, "If a man in the morning hear the right way, he may die in the evening hear regret."
子曰、朝聞道、夕死可矣、
（し）曰（いわ）く、朝（あした）に道を聞けば、夕（ゆうべ）に死すとも可（か）なり。

04-09
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."
子曰、士志於道、而恥惡衣惡食者、未足與議也、
（し）曰（いわ）く、士、道に志して、悪衣（あくい）悪食（あくしょく）を恥ずる者は、いまだともに議（はか）るに足らざるなり。

04-10
The Master said, "The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow."
子曰、君子之於天下也、無適也、無莫也、義之與比、
子（し）曰（いわ）く、君子の天下におけるや、適（てき）なきなり。莫（ばく）なきなり。義をこれともに比（ひ）す。

04-11
The Master said, "The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive."
子曰、君子懷徳、小人懷土、君子懷刑、小人懷惠、
（し）曰（いわ）く、君子、徳を懐（おも）えば、小人は土（ど）を懐い、君子、刑を懐えば、小人は恵（けい）を懐う。

04-12
The Master said: "He who acts with a constant view to his own advantage will be much murmured against."
子曰、放於利而行、多怨、
子（し）曰（いわ）く、利を放（ほし）いままにして行えば、怨みを多くす。

04-13
The Master said, "If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?"
子曰、能以禮讓爲國乎、何有、不能以禮讓爲國、如禮何、
子（し）曰（いわ）く、よく礼譲（れいじょう）をもってすれば、国を為（おさ）むるにおいて、何かあらん。よく礼譲をもって国を為（おさ）めずんば、礼をいかんせん。

04-14
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."
子曰、不患無位、患所以立、不患莫己知、求爲可知也、
（し）曰（いわ）く、位（くらい）なきを患（うれ）えず、もって立つなきを患う。己を知るものなきを患えず、知らるべきなきを患うるなり。

04-15
The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes."
The Master went out, and the other disciples asked, saying, "What do his words mean?" Tsang said, "The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more."
子曰、參乎、吾道一以貫之哉、曾子曰、唯、子出、門人問曰、何謂也、曾子曰、夫子之道、忠恕而已無、
子（し）曰（いわ）く、参（しん）や、わが道は一（いつ）もってこれを貫（つらぬ）く。曾子曰く、唯（い）。子出（い）ず。門人、問うて曰く、なんの謂（い）いぞや。曾子曰く、夫子（ふうし）の道は忠恕（ちゅうじょ）のみ。

04-16
The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."
子曰、君子喩於義、小人喩於利、
（し）曰（いわ）く、君子は義に喩（さと）り、小人は利に喩（さと）る。

04-17
The Master said, "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."
子曰、見賢思齊焉、見不賢而内自省也、
（し）曰（いわ）く、賢（けん）を見ては斉（ひと）しからんことを思い、不賢（ふけん）を見ては内（うち）にみずから省（かえり）みるなり。

04-18
The Master said, "In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur."
子曰、事父母幾諌、見志不從、叉敬不違、勞而不怨、
子（し）曰（いわ）く、父母に事（つか）うるには幾諫（きかん）す、志の従わざるを見ては、また敬して違（たが）わず、労して怨（うら）みず。

04-19
The Master said, "While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes."
子曰、父母在、子不遠遊、遊必有方、
子（し）曰（いわ）く、父母在（いま）せば、遠くに遊ばず。遊ぶには必ず方（ほう）あり。

04-20
The Master said, "If the son for three years does not alter from the way of his father, he may be called filial."
子曰、三年無改於父之道、可謂孝矣、
（し）曰（いわ）く、三年、父の道を改（あらた）むるなきは、孝と謂（い）うべし。

04-21
The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear."
子曰、父母之年、不可不知也、一則以喜、一則以懼、
子（し）曰（いわ）く、父母の年は知らざるべからざるなり。一（いつ）にはもって喜び、一にはもって懼（おそ）る。

04-22
The Master said, "The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them."
子曰、古者、言之不出、恥躬之不逮也、
子（し）曰（いわ）く、古（いにしえ）は、これを言わんとして出（い）ださず。躬（み）の逮（およ）ばざるを恥ずればなり。

04-23
The Master said, "The cautious seldom err."
子曰、以約失之者、鮮矣、
（し）曰（いわ）く、約（やく）をもってこれを失う者は鮮（すく）なし。

04-24
The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."
子曰、君子欲訥於言、而敏於行、
し）曰（いわ）く、君子は言に訥（とつ）にして、行ないに敏（びん）ならんことを欲（ほっ）す。

04-25
The Master said, "Virtue is not left to stand alone. He who practices it will have neighbors."
子曰、徳不孤、必有鄰、
（し）曰（いわ）く、徳は孤（こ）ならず、必ず鄰（となり）あり。

04-26
Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant."
子游曰、事君數斯辱矣、朋友數斯疎矣、
子游（しゆう）曰く、君（きみ）に事（つか）えて数（しばしば）すれば、ここに辱（はずかし）められ、朋友に数（しばしば）すれば、ここに疏（うと）んぜらる。

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05-01
The Master said of Kung-ye Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.
子謂公冶長、可妻也、雖在縲紲之中、非其罪也、以其子妻之、
子、公冶長（こうやちょう）を謂（い）う。妻（め）あわすべきなり。縲絏（るいせつ）の中（うち）にありといえども、その罪にあらざるなり、と。その子（こ）をもってこれに妻（め）あわす。子、南容（なんよう）を謂う。邦（くに）に道あれば廃せられず、邦に道なきも、刑戮（けいりく）より免かる、と。その兄の子をもってこれに妻（め）あわす。

05-02
Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were in governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.
子謂子賎、君子哉若人、魯無君子者、斯焉取斯、
子、子賤（しせん）を謂（い）う。君子なるかな、若（かくのごと）きの人。魯（ろ）に君子者（くんししゃ）なくんば、これいずくにかこれを取らんや。

05-03
The Master said of Tsze-chien, "Of superior virtue indeed is such a man! If there were not virtuous men in Lu, how could this man have acquired this character?"
子謂子賎、君子哉若人、魯無君子者、斯焉取斯、
子、子賤（しせん）を謂（い）う。君子なるかな、若（かくのごと）きの人。魯（ろ）に君子者（くんししゃ）なくんば、これいずくにかこれを取らんや。

05-04
Tsze-kung asked, "What do you say of me, Ts'ze!" The Master said, "You are a utensil." "What utensil?" "A gemmed sacrificial utensil."
子貢問曰、賜也何如、子曰、女器也、曰、何器也、曰、瑚％也、
貢（しこう）、問いて曰く、賜（し）やいかん。子（し）曰（いわ）く、女（なんじ）は器（き）なり。曰く、なんの器ぞや。曰く、 瑚璉（これん）なり。

05-05
Some one said, "Yung is truly virtuous, but he is not ready with his tongue."
The Master said, "What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?"
或曰、雍也、仁而不佞、子曰、焉用佞、禦人以口給、屡憎於人、不知其仁也、焉用佞也、
あるひと曰く、雍（よう）や、仁（じん）にして佞（ねい）ならず。子（し）曰（いわ）く、いずくんぞ佞（ねい）なるを用いん。人を禦（ふせ）ぐに口給（こうきゅう）をもってすれば、しばしば人に憎（にく）まる。その仁なるを知らず、いずくんぞ佞なるを用（もち）いん。 。

05-06
The Master was wishing Ch'i-tiao K'ai to enter an official employment. He replied, "I am not yet able to rest in the assurance of this." The Master was pleased.
子使漆雕開仕、對曰、吾斯之未能信、子説、
子、漆彫開（しつちょうかい）をして仕（つか）えしめんとす。対（こた）えて曰く、われはこれをこれいまだ信ずるあたわず、子、説（よろこ）ぶ。 。

05-07
The Master said, "My doctrines make no way. I will get upon a raft, and float about on the sea. He that will accompany me will be Yu, I dare say." Tsze-lu hearing this was glad, upon which the Master said, "Yu is fonder of daring than I am. He does not exercise his judgment upon matters."
子曰、道不行、乘桴浮于海、從我者其由也與、子路聞之喜、子曰、由也、好勇過我、無所取材、
子（し）曰（いわ）く、道行（おこな）われず、桴（いかだ）に乗りて海に浮ばん。われに従う者はそれ由（ゆう）なるか。子路（しろ）、これを聞いて喜ぶ。子（し）曰（いわ）く、由や勇を好むことわれに過（す）ぐ。材（よろしき）を取るところなし。

05-08
Mang Wu asked about Tsze-lu, whether he was perfectly virtuous. The Master said, "I do not know."
He asked again, when the Master replied, "In a kingdom of a thousand chariots, Yu might be employed to manage the military levies, but I do not know whether he be perfectly virtuous."
"And what do you say of Ch'iu?" The Master replied, "In a city of a thousand families, or a clan of a hundred chariots, Ch'iu might be employed as governor, but I do not know whether he is perfectly virtuous."
"What do you say of Ch'ih?" The Master replied, "With his sash girt and standing in a court, Ch'ih might be employed to converse with the visitors and guests, but I do not know whether he is perfectly virtuous."
孟武伯問、子路仁乎、子曰、不知也、叉問、子曰、由也、千乘之國、可使治其賦也、不知其仁也、求也何如、子曰、求也、千室之邑、百乘之家、可使爲之宰也、不知其仁也、赤也何如、子曰、赤也、束帶立於朝、可使與賓客言也、不知其仁也、
武伯（もうぶはく）問う、子路は仁なるか。子（し）曰（いわ）く、知らざるなり。また問う。子（し）曰（いわ）く、由（ゆう）や、千乗（せんじょう）の国にその賦（ふ）を治めしむべきなり。その仁なるを知らず。求（きゅう）やいかん。子（し）曰（いわ）く、求や、千室の邑（ゆう）、百乗の家に、これが宰（さい）たらしむべし。その仁なるを知らず。赤（せき）やいかん。子（し）曰（いわ）く、赤や、束帯（そくたい）して朝（ちょう）に立ち、賓客（ひんかく）と言わしむべきなり。その仁（じん）なるを知らず。

05-09
The Master said to Tsze-kung, "Which do you consider superior, yourself or Hui?"
Tsze-kung replied, "How dare I compare myself with Hui? Hui hears one point and knows all about a subject; I hear one point, and know a second."
The Master said, "You are not equal to him. I grant you, you are not equal to him."
子謂子貢曰、汝與囘也孰愈、對曰、賜也何敢望囘、囘也聞一以知十、賜也聞一以知二、子曰、弗如也、吾與汝弗如也、
子、子貢（しこう）に謂いて曰く、女（なんじ）と回（かい）といずれか愈（まさ）れる。対えて曰く、賜（し）や、なんぞあえて回を望まん。回や一を聞いてもって十を知る。賜（し）や一を聞いてもって二を知るのみ。子（し）曰（いわ）く、しかざるなり。われ女（なんじ）とともにしかざるなり。

05-10
Tsai Yu being asleep during the daytime, the Master said, "Rotten wood cannot be carved; a wall of dirty earth will not receive the trowel. This Yu,-what is the use of my reproving him?"
The Master said, "At first, my way with men was to hear their words, and give them credit for their conduct. Now my way is to hear their words, and look at their conduct. It is from Yu that I have learned to make this change."
宰予晝寝、子曰、朽木不可雕也、糞土之牆、不可朽也、於予與何誅、子曰、始吾於人也、聽其言而信其行、今吾於人也、聽其言而觀其行、於予與改是
予（さいよ）、昼寝（ひるい）ぬ。子（し）曰（いわ）く、朽木（きゅうぼく）は雕（ほ）るべからず。糞土（ふんど）の牆（かき）は?（ぬ）るべからず。予においてか何をか誅（せ）めん。子（し）曰（いわ）く、始めわれ、人においてや、その言を聴きてその行いを信（しん）じたりき。今われ、人においてや、その言を聴きてその行いを観（み）る。予においてか、これを改（あらた）めたり。

05-11
The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shan Ch'ang." "Ch'ang," said the Master, "is under the influence of his passions; how can he be pronounced firm and unbending?"
子曰、吾未見剛者、或對曰、申％、子曰、％也慾、焉得剛、
子（し）曰（いわ）く、われはいまだ剛（ごう）なる者を見ず。あるひと対えて曰く、申?（しんとう）あり。子（し）曰（いわ）く、?（とう）や慾あり。いずくんぞ剛（ごう）なるを得（え）ん。

05-12
Tsze-kung said, "What I do not wish men to do to me, I also wish not to do to men." The Master said, "Ts'ze, you have not attained to that."
子貢曰、我不欲人之加諸我也、吾亦欲無加諸人、子曰、賜也、非爾所及也、
子貢（しこう）曰く、われは人のこれをわれに加うるを欲せざるや、われもまたこれを人に加うるなからんと欲す。子（し）曰（いわ）く、賜（し）や、なんじの及ぶところにあらざるなり。

05-13
Tsze-kung said, "The Master's personal displays of his principles and ordinary descriptions of them may be heard. His discourses about man's nature, and the way of Heaven, cannot be heard."
子貢曰、夫子之文章、可得而聞也、夫子之言性與天道、不可得而聞也已矣、
子貢（しこう）曰く、夫子（ふうし）の文章は、得て聞くべきなり。夫子の性（せい）と天道とを言うは、得て聞くべからざるなり。

05-14
When Tsze-lu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.
子路有聞、未之能行、唯恐有聞、
路（しろ）は聞くことありて、いまだこれをよく行（おこな）わざれば、ただ聞くあらんことを恐（おそ）る。

05-15 Tsze-kung asked, saying, "On what ground did Kung-wan get that title of Wan?"
The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors!-On these grounds he has been styled Wan."
子貢問曰、孔文子何以謂之文也、子曰、敏而好學、不恥下問、是以謂之文也、
子貢（しこう）、問うて曰く、孔文子（こうぶんし）は、何をもってかこれを文（ぶん）というや。子（し）曰（いわ）く、敏（びん）にして学を好み、下問（かもん）を恥じず、ここをもってこれを文（ぶん）というなり。

05-16
The Master said of Tsze-ch'an that he had four of the characteristics of a superior man-in his conduct of himself, he was humble; in serving his superior, he was respectful; in nourishing the people, he was kind; in ordering the people, he was just."
子謂子産、有君子之道四焉、其行己也恭、其事上也敬、其養民也惠、其使民也義、
子、子産（しさん）を謂う。君子の道、四つあり。そのおのれを行なうや恭（きょう）。その上（かみ）に事（つか）うるや敬（けい）。その民を養うや恵（けい）あり。その民を使うや義（ぎ）あり。

05-17
The Master said, "Yen P'ing knew well how to maintain friendly intercourse. The acquaintance might be long, but he showed the same respect as at first."
子曰、晏平仲善與人交、久而人敬之、
子（し）曰（いわ）く、晏平仲（あんぺいちゅう）はよく人と交わる。久くしてこれを敬す。
05-18
The Master said, "Tsang Wan kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters.-Of what sort was his wisdom?"
子曰、臧文仲居蔡、山節藻％、何如其知也、
子（し）曰（いわ）く、臧文仲（ぞうぶんちゅう）は、蔡（さい）を居（お）き、節（せつ）に山（さん）し、?（せつ）に藻（そう）す。いかんぞそれ知（ち）ならんや。

05-19
Tsze-chang asked, saying, "The minister Tsze-wan thrice took office, and manifested no joy in his countenance. Thrice he retired from office, and manifested no displeasure. He made it a point to inform the new minister of the way in which he had conducted the government; what do you say of him?" The Master replied. "He was loyal." "Was he perfectly virtuous?" "I do not know. How can he be
pronounced perfectly virtuous?"
Tsze-chang proceeded, "When the officer Ch'ui killed the prince of Ch'i, Ch'an Wan, though he was the owner of forty horses, abandoned them and left the country. Coming to another state, he said, 'They are here like our great officer, Ch'ui,' and left it. He came to a second state, and with the same observation left it also;-what do you say of him?" The Master replied, "He was pure." "Was he
perfectly virtuous?" "I do not know. How can he be pronounced perfectly virtuous?"
子張問曰、令尹子文、三仕爲令尹、無喜色、三已之、無慍色、舊令尹之政、必以告新令尹、何如也、子曰、忠矣、曰、仁矣乎、曰、未知、焉得仁、崔子弑齊君、陳文子有馬十乘、棄而違之、至於他邦、則曰、猶吾大夫崔子也、違之、至一邦、則叉曰、猶吾大夫崔子也、違之、何如、子曰、清矣、曰、仁矣乎、曰、未知、焉得仁、
子張、問うて曰く、令尹子文（れいいんしぶん）は三（み）たび仕（つか）えて令尹（れいいん）となりて喜色（きしょく）なし。三たびこれを已（や）めて慍（いか）る色（いろ）なし。旧令尹（きゅうれいいん）の政（まつりごと）は必ずもって新令尹（しんれいいん）に告ぐ。いかんぞや。子（し）曰（いわ）く、忠（ちゅう）なり。曰く、仁なるか。曰く、いまだ知ならず、いずくんぞ仁なるを得ん。崔子（さいし）、斉君（せいくん）を弑（しい）す。陳文子（ちんぶんし）、馬十乗あり。棄ててこれを違（さ）り、他邦（たほう）に至る。すなわち曰く、なおわが大夫（たいふ）崔子のごときあり、と。これを違（さ）る。一邦に之（ゆ）く。すなわちまた曰く、なおわが大夫崔子のごときあり、と。これを違（さ）る。いかんぞや。子（し）曰（いわ）く、清なり。曰く、仁なるか。曰く、いまだ知（ち）ならず、いずくんぞ仁なるを得（え）ん。

05-20
Chi Wan thought thrice, and then acted. When the Master was informed of it, he said, "Twice may do."
季文子三思而後行、子聞之曰、再思斯可矣、
きぶんし）、三思してのちに行なう。子、これを聞いて曰く、再びすればこれに可（か）なり。

05-21
The Master said, "When good order prevailed in his country, Ning Wu acted the part of a wise man. When his country was in disorder, he acted the part of a stupid man. Others may equal his wisdom, but they cannot equal his stupidity."
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。
子（し）曰（いわ）く、甯武子（ねいぶし）は、邦（くに）に道あればすなわち知、邦に道なければすなわち愚（ぐ）。その知は及（およ）ぶべし。その愚は及（およ）ぶべからざるなり。

05-22
When the Master was in Ch'an, he said, "Let me return! Let me
return! The little children of my school are ambitious and too
hasty. They are accomplished and complete so far, but they do not know
how to restrict and shape themselves."
子在陳曰、歸與歸與、吾黨之小子狂簡、斐然成章、不知所以裁之也、
子、陳（ちん）にありて曰く、帰らんかな、帰らんかな。わが党の小子、狂簡（きょうかん）にして、斐然（ひぜん）として章を成すも、これを裁（さい）するゆえんを知らず。

05-23
The Master said, "Po-i and Shu-ch'i did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few."
子曰、伯夷叔齊、不念舊惡、怨是用希、
子（し）曰（いわ）く、伯夷（はくい）、叔齊（しゅくせい）は、旧悪（きゅうあく）を念（おも）わず。怨み、ここを用（もっ）て希（まれ）なり。
05-24
The Master said, "Who says of Weishang Kao that he is upright? One begged some vinegar of him, and he begged it of a neighbor and gave it to the man."
子曰、孰謂微生高直、或乞醯焉、乞諸其鄰而與之、
子（し）曰（いわ）く、たれか微生高（びせいこう）を直しと謂うや。あるひと醯（す）を乞（こ）いしに、これをその鄰（とな）りに乞うてこれに与（あた）えたり。

05-25
The Master said, "Fine words, an insinuating appearance, and excessive respect;-Tso Ch'iu-ming was ashamed of them. I also am ashamed of them. To conceal resentment against a person, and appear friendly with him;-Tso Ch'iu-ming was ashamed of such conduct. I also am ashamed of it."
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、
（し）曰（いわ）く、巧言（こうげん）、令色（れいしょく）、足恭（すうきょう）なるは、左丘明（さきゅうめい）これを恥ず。丘（きゅう）もまたこれを恥ず。怨みを匿（かく）してその人を友とするは、左丘明（さきゅうめい）これを恥ず。丘もまたこれを恥（は）ず。

05-26
Yen Yuan and Chi Lu being by his side, the Master said to them, "Come, let each of you tell his wishes."
Tsze-lu said, "I should like, having chariots and horses, and light fur clothes, to share them with my friends, and though they should spoil them, I would not be displeased."
Yen Yuan said, "I should like not to boast of my excellence, nor to make a display of my meritorious deeds."
Tsze-lu then said, "I should like, sir, to hear your wishes." The Master said, "They are, in regard to the aged, to give them rest; in regard to friends, to show them sincerity; in regard to the young, to treat them tenderly."
顔淵季路侍、子曰、盍各言爾志。子路曰、願車馬衣輕裘、與朋友共、敝之而無憾、顔淵曰、願無伐善、無施勞、子路曰、願聞子之志、子曰、老者安之、朋友信之、少者懐之、
顔淵（がんえん）、季路（きろ）侍（じ）す。子（し）曰（いわ）く、なんぞおのおの爾（なんじ）の志を言わざる。子路（しろ）曰く、願わくは車馬（しゃば）衣（い）軽裘（けいきゅう）を、朋友とともにし、これを敝（やぶ）りて憾（うら）むなからん。顔淵曰く、願わくは善に伐（ほこ）るなく、労を施しすることなからん。子路曰く、願わくは子の志を聞かん。子（し）曰（いわ）く、老者（ろうしゃ）はこれを安んじ、朋友はこれを信じ、少者（しょうしゃ）はこれを懐（なつ）けん。

05-27
The Master said, "It is all over. I have not yet seen one who could perceive his faults, and inwardly accuse himself."
子曰、已矣乎、吾未見能見其過、而内自訟者也、
子（し）曰（いわ）く、已（や）んぬるかな。われはいまだ、よくその過ちを見て内にみずから訟（せ）むる者を見（み）ず。
05-28
The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning."
子曰、十室十邑、必有忠信如丘者焉、不如丘之好學也、
（し）曰（いわ）く、十室（じっしつ）の邑（ゆう）に、必ずや忠信の丘（きゅう）のごとき者あらん。丘の学を好（この）むにしかざるなり。

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06-01
The Master said, "There is Yung!-He might occupy the place of a prince."
子曰、雍也可使南面、
子（し）曰（いわ）く、雍（よう）や南面（なんめん）せしむべし。

06-02
Chung-kung asked about Tsze-sang Po-tsze. The Master said, "He may pass. He does not mind small matters."
Chung-kung said, "If a man cherish in himself a reverential feeling of the necessity of attention to business, though he may be easy in small matters in his government of the people, that may be allowed. But if he cherish in himself that easy feeling, and also carry it out in his practice, is not such an easymode of procedure excessive?"
The Master said, "Yung's words are right."
仲弓問子桑伯子、子曰、可也、簡、仲弓曰、居敬而行簡、以臨其民、不亦可乎、居簡而行簡、無乃大簡乎、子曰、雍之言然、
仲弓（ちゅうきゅう）、子桑伯子（しそうはくし）を問う。子（し）曰（いわ）く、可（か）や簡（かん）なり。仲弓（ちゅうきゅう）曰く、敬（けい）に居りて簡を行ない、もってその民に臨むは、また可ならずや。簡に居りて簡を行なうは、すなわち大（はなは）だ簡なるなからんや。子（し）曰（いわ）く、雍（よう）の言うことしかり。

06-03
The Duke Ai asked which of the disciples loved to learn.
Confucius replied to him, "There was Yen Hui; he loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to
learn as he did."
哀公問曰、弟子孰爲好學、孔子對曰、有顔囘、好學、不遷怒、不貳過、不幸短命死矣、今也則亡、未聞好學者也、
哀公（あいこう）問う、弟子（ていし）、たれか学を好むとなす。孔子対（こた）えて曰く、顔回（がんかい）なる者ありて学を好みたり。怒りを遷（うつ）さず、過ちを弐（ふたた）びせず。不幸、短命にして死せり。今やすなわちなし。いまだ学を好む者あるを聞（き）かざるなり。

06-04
Tsze-hwa being employed on a mission to Ch'i, the disciple Zan requested grain for his mother. The Master said, "Give her a fu." Yen requested more. "Give her a yi," said the Master. Yen gave her five ping.
The Master said, "When Ch'ih was proceeding to Ch'i, he had fat horses to his carriage, and wore light furs. I have heard that a superior man helps the distressed, but does not add to the wealth of the rich."
子華使於齊、冉子爲其母請粟、子曰、與之釜、請益、曰與之％、冉子與之粟五秉、子曰、赤之適齊也、乘肥馬、衣輕裘、吾聞之也、君子周急不繼富、
子華（しか）、斉（せい）に使いす。冉子（ぜんし）、その母のために粟（ぞく）を請う。子（し）曰（いわ）く、これに釜（ふ）を与えよ。益（ま）さんことを請う。曰く、これに?（ゆ）を与えよ。冉子、これに粟五秉（へい）を与う。子（し）曰（いわ）く、赤の斉に適（ゆ）くや、肥馬（ひば）に乗（の）り、軽裘（けいきゅう）を衣（き）る。われはこれを聞く。君子は急を周（すく）うて富めるに継がず、と。

06-05
Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures of grain, but Sze declined them.
The Master said, "Do not decline them. May you not give them away in the neighborhoods, hamlets, towns, and villages?"
原思爲之宰、與之粟九百、辭、子曰、毋、以與爾隣里郷黨乎、
<>思（げんし）、これが宰たり。これに粟九百を与う。辞す。子（し）曰（いわ）く、もってなんじが鄰里（りんり）郷党（きょうとう）に与うるなからんや。
06-06
The Master, speaking of Chung-kung, said, "If the calf of a brindled cow be red and homed, although men may not wish to use it, would the spirits of the mountains and rivers put it aside?"
子謂仲弓曰、犂牛之子、％且角、雖欲勿用、山川其舎諸、
子、仲弓（ちゅうきゅう）を謂いて曰く、犂牛（りぎゅう）の子、?（あか）くしてかつ角（つの）あらば、用いるなからんと欲すといえども、山川（さんせん）、それこれを舎（お）かんや。
06-07
The Master said, "Such was Hui that for three months there would be nothing in his mind contrary to perfect virtue. The others may attain to this on some days or in some months, but nothing more."
子曰、囘也、其心三月不違仁、其餘則日月至焉而已矣、
子（し）曰（いわ）く、回（かい）や?（おし）うること三月、仁に違（たが）わずなりぬ。その余はすなわち日に月に至りしのみ。

06-08
Chi K'ang asked about Chung-yu, whether he was fit to be employed as an officer of government. The Master said, "Yu is a man of decision; what difficulty would he find in being an officer of government?" K'ang asked, "Is Ts'ze fit to be employed as an officer of government?" and was answered, "Ts'ze is a man of intelligence; what
difficulty would he find in being an officer of government?" And to the same question about Ch'iu the Master gave the same reply, saying, "Ch'iu is a man of various ability."
季康子問、仲由可使從政也與、子曰、由也果、於從政乎何有、曰、賜也可使從政也與、子曰、賜也逹、於從政乎何有、曰、求也可使從政也與、子曰、求也藝、於從政乎何有、
きこうし）、問う、仲由（ちゅうゆう）は政（まつりごと）に従わしむべきか。子（し）曰（いわ）く、由（ゆう）や果（か）なり。政に従うにおいて何かあらん。曰く、賜（し）や政に従わしむべきか。曰く、賜（し）や達（たつ）なり。政に従うにおいて何かあらん。曰く、求（きゅう）や政に従わしむべきか。曰く、求（きゅう）や芸（げい）あり。政に従うにおいて何（なに）かあらん。

06-09
The chief of the Chi family sent to ask Min Tsze-ch'ien to be governor of Pi. Min Tszech'ien said, "Decline the offer for me politely. If any one come again to me with a second invitation, I shall be obliged to go and live on the banks of the Wan."
季氏使閔子騫爲費宰、閔子騫曰、善爲我辭焉、如有復我者、則吾必在％上矣、
季氏（きし）、閔子騫（びんしけん）をして費（ひ）の宰（さい）たらしめんとす。閔子騫曰く、よくわがためにこれを辞せ。もしわれに復（ふた）たびする者（こと）あらば、われは必ず?（ぶん）の上（ほとり）にあらん。

06-10
Po-niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"
伯牛有疾、子問之、自％執其手、曰、亡之、命矣夫、斯人也而有斯疾也、斯人也而有斯疾也、
牛（はくぎゅう）、疾（やまい）あり。子これを問い、?（まど）よりその手を執（と）る。曰く、これを亡（うしな）わん。命（めい）なるかな。この人にしてこの疾（やまい）あり。この人にしてこの疾（やまい）あらんとは。

06-11
The Master said, "Admirable indeed was the virtue of Hui! With a single bamboo dish of rice, a single gourd dish of drink, and living in his mean narrow lane, while others could not have endured the
distress, he did not allow his joy to be affected by it. Admirable indeed was the virtue of Hui!"
子曰、賢哉囘也、一箪食、一瓢飮、在陋巷、人不堪其憂、囘也不改其樂、賢哉囘也、
子（し）曰（いわ）く、賢（けん）なるかな回（かい）や。一箪（たん）の食（し）、一瓢（ぴょう）の飲（いん）、陋巷（ろうこう）にあり。人はその憂えに堪（た）えず。回やその楽しみを改（あらた）めず。賢なるかな回（かい）や。

06-12
Yen Ch'iu said, "It is not that I do not delight in your doctrines, but my strength is insufficient." The Master said, "Those whose strength is insufficient give over in the middle of the way but now you limit yourself."
冉求曰、非不説子之道、力不足也、子曰、力不足者、中道而癈、今女畫、
冉求（ぜんきゅう）曰く、子（し）の道を説（よろこ）ばざるにはあらず。力足らざるなり。子（し）曰（いわ）く、力の足らざる者は、中道にして廃（はい）す。今、なんじは画（かぎ）る。

06-13
The Master said to Tsze-hsia, "Do you be a scholar after the style of the superior man, and not after that of the mean man."
子謂子夏曰、女爲君子儒、無爲小人儒、
子、子夏（しか）に謂いて曰く、なんじ君子の儒（じゅ）となれ。小人の儒（じゅ）となるなかれ。

06-14
Tsze-yu being governor of Wu-ch'ang, the Master said to him, "Have you got good men there?" He answered, "There is Tan-t'ai Miehming, who never in walking takes a short cut, and never comes to my office, excepting on public business."
子游爲武城宰、子曰、女得人焉耳乎、曰、有澹薹滅明者、行不由徑、非公事、未嘗至於偃之室也、
子游（しゆう）、武城（ぶじょう）の宰（さい）となる。子（し）曰（いわ）く、なんじ人を得たるか。曰く、澹台滅明（たんだいめつめい）なる者あり。行くに径（こみち）によらず。公事にあらざれば、いまだかつて偃（えん）の室に至（いた）らざるなり。

06-15
The Master said, "Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of flight, when they were about to enter the gate, he whipped up his horse, saying, "It is not that I dare to be last. My horse would not advance."
子曰、孟之反不伐、奔而殿、將入門、策其馬曰、非敢後也、馬不進也、
子（し）曰（いわ）く、孟之反（もうしはん）、伐（ほこ）らず。奔（はし）りて殿（でん）す。まさに門に入（い）らんとす。その馬に策（むち）うちて曰く、あえて後（おく）れたるにあらず。馬、進（すす）まざりしなり。

06-16
The Master said, "Without the specious speech of the litanist T'o and the beauty of the prince Chao of Sung, it is difficult to escape in the present age."
子曰、不有祝％之佞、而有宋朝之美、難乎、免於今之世矣、
子（し）曰（いわ）く、祝?（しゅくだ）の佞（ねい）あらずして、宋朝（そうちょう）の美あらば、難（かた）いかな、今の世に免（まぬが）れんこと。

06-17
The Master said, "Who can go out but by the door? How is it that men will not walk according to these ways?"
子曰、誰能出不由戸者、何莫由斯道也、
子（し）曰（いわ）く、誰（たれ）かよく出（い）ずるに戸（こ）によらざらん。なんぞこの道（みち）によるなきや。

06-18
The Master said, "Where the solid qualities are in excess of accomplishments, we have rusticity; where the accomplishments are in excess of the solid qualities, we have the manners of a clerk. When the accomplishments and solid qualities are equally blended, we then have the man of virtue."
子曰、質勝文勝質則史、文質彬彬、然後君子、
子（し）曰（いわ）く、質（しつ）、文（ぶん）に勝れば野（や）、文、質に勝れば史（し）、文質（ぶんしつ）彬彬（ひんぴん）として、しかるのちに君子（くんし）なり。

06-19
The Master said, "Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune."
子曰、人之生也直、罔之生也、幸而免、
子（し）曰（いわ）く、人の生（うま）るるや直（なお）し。これを罔（なみ）して生（い）くるや、幸いにして免（まぬが）れんのみ。

06-20
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."
子曰、知之者不如好之者、好之者不如樂之者、
子（し）曰（いわ）く、これを知（し）る者はこれを好（この）む者にしかず。これを好（この）む者はこれを楽（たのし）しむ者にしかず。

06-21
The Master said, "To those whose talents are above mediocrity, the highest subjects may be announced. To those who are below mediocrity, the highest subjects may not be announced."
子曰、中人以上、可以語上也、中人以下、不可以語上也、
子（し）曰（いわ）く、中人（ちゅうじん）以上はもって上（かみ）を語るべきなり。中人以下はもって上（かみ）を語るべからず。

06-22
Fan Ch'ih asked what constituted wisdom. The Master said, "To give one's self earnestly to the duties due to men, and, while respecting spiritual beings, to keep aloof from them, may be called wisdom." He
asked about perfect virtue. The Master said, "The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration;-this may be called perfect virtue."
樊遅問知、子曰、務民之義、敬鬼神而遠之、可謂知矣、問仁、子曰、仁者先難而後獲、可謂仁矣、
樊遅（はんち）、知を問う。子（し）曰（いわ）く、民の義を務め、鬼神（きしん）を敬（けい）してこれを遠ざく。知と謂うべし。仁を問う。曰く、仁者（じんしゃ）は難きを先（さき）にして獲（う）るを後（のち）にす。仁と謂うべし。

06-23
The Master said, "The wise find pleasure in water; the virtuous find pleasure in hills. The wise are active; the virtuous are tranquil. The wise are joyful; the virtuous are long-lived."
子曰、知者樂水、仁者樂山、知者動、仁者静、知者樂、仁者壽、
子（し）曰（いわ）く、知者は水を楽しみ、仁者（じんしゃ）は山を楽しむとあり。知者は動き、仁者（じんしゃ）は静かなり。知者は楽しみ、仁者（じんしゃ）は寿（いのちなが）し。

06-24
The Master said, "Ch'i, by one change, would come to the State of Lu. Lu, by one change, would come to a State where true principles predominated."
子曰、齊一變至於魯、魯一變至於道、
子（し）曰（いわ）く、斉（せい）、一変（いっぺん）すれば魯（ろ）に至り、魯（ろ）、一変すれば道（みち）に至らん。
06-25
The Master said, "A cornered vessel without corners-a strange cornered vessel! A strange cornered vessel!"
子曰、觚不觚、觚哉、觚哉、
子（し）曰（いわ）く、觚（こ）にして觚ならずんば、觚ならんや、觚ならんや。

06-26
Tsai Wo asked, saying, "A benevolent man, though it be told him,-'There is a man in the well" will go in after him, I suppose." Confucius said, "Why should he do so?" A superior man may be made to go to the well, but he cannot be made to go down into it. He may be
imposed upon, but he cannot be fooled."
宰我問曰、仁者雖告之曰井有仁者焉、其從之也、子曰、何爲其然也、君子可逝也、不可陥也、可欺也、不可罔也、
宰我（さいが）、問うて曰く、仁者（じんしゃ）はこれに告げて、井（せい）に人ありと曰うといえども、それこれに従わん。子（し）曰（いわ）く、なんすれぞそれ然（しか）らんや。君子は逝（ゆ）かしむべきなり。陥（おとしい）るべからざるなり。欺（あざむ）くべきなり。罔（し）うべからざるなり。

06-27
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."
子曰、君子博學於文、約之以禮、亦可以弗畔矣夫、
し）曰（いわ）く、君子は博（ひろ）く文（ぶん）を学び、これを約（やく）するに礼をもってすれば、またもって畔（そむ）かざるべし。

06-28
The Master having visited Nan-tsze, Tsze-lu was displeased, on which the Master swore, saying, "Wherein I have done improperly, may Heaven reject me, may Heaven reject me!"
子見南子、子路不説、夫子矢之曰、予所否者、天厭之、天厭之、
子、南子（なんし）を見る。子路（しろ）、説（よろこ）ばず。夫子、これに矢（ちか）いて曰く、予が否（しから）ずとするところのものは、天これを厭（す）てん。天これを厭てん。

06-29
The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people."
子曰、中庸之爲徳也、其至矣乎、民鮮久矣、
子（し）曰（いわ）く、中庸（ちゅうよう）の徳たるや、それ至れるかな。民よくすること鮮（すくな）きや久（ひさ）し。

06-30
Tsze-kung said, "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said, "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this.
"Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others.
"To be able to judge of others by what is nigh in ourselves;-this may be called the art of virtue."
子貢曰、如能博施於民、而能濟衆者、何如、可謂仁乎、子曰、何事於仁、必也聖乎、尭舜其猶病諸、夫仁者己欲立而立人、己欲逹而逹人、能近取譬、可謂仁之方也已、
しこう）曰く、もし博（ひろ）く民に施（ほどこ）してよく衆を済（すく）うものあらばいかんぞや。仁と謂うべきか。子（し）曰（いわ）く、なんぞ仁を事（こと）とせん。必ずや聖か。尭舜（ぎょうしゅん）もそれなおこれを病（や）めり。それ仁者（じんしゃ）はおのれ立たんと欲して人を立て、おのれ達せんと欲して人を達せしむ。よく近く譬（たと）えを取る。仁の方（ほう）と謂うべきのみ。

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07-01
The Master said, "A transmitter and not a maker, believing in and loving the ancients, I venture to compare myself with our old P'ang."
子曰、述而不作、信而好古、竊比於我老彭、
子（し）曰（いわ）く、述（の）べて作（つく）らず、信じて古（いにしえ）を好む。窃（ひそ）かに我（わ）が老彭（ろうほう）に比（ひ）す。
07-02
The Master said, "The silent treasuring up of knowledge; learning without satiety; and instructing others without being wearied:-which one of these things belongs to me?"
子曰、默而識之、學而不厭、誨人不倦、何有於我哉、
子（し）曰（いわ）く、黙してこれを識（し）り、学んで厭（いと）わず、人を誨（おし）えて倦（う）まず。我（われ）において何かあらんや。

07-03
The Master said, "The leaving virtue without proper cultivation; the not thoroughly discussing what is learned; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good:-these are the things which occasion me solicitude."
子曰、徳之不脩也、學之不講也、聞義不能徙也、不善不能改也、是吾憂也、
子（し）曰（いわ）く、徳の脩（おさ）まらざる、学の講ぜられざる、義を聞いて徙（うつ）るあたわざる、不善の改むるあたわざる、これ吾（わ）が憂（うれ）いなり。

07-04
When the Master was unoccupied with business, his manner was easy, and he looked pleased.
子之燕居、申申如也、夭夭如也、
子の燕居（えんきょ）するや、申申如（しんしんじょ）たり、夭夭如（ようようじょ）たり。

07-05
The Master said, "Extreme is my decay. For a long time, I have not dreamed, as I was wont to do, that I saw the duke of Chau."
子曰、甚矣、吾衰也、久矣、吾不復夢見周公也、
子（し）曰（いわ）く、甚（はなはだ）しいかな、わが衰（おとろ）うるや。久しいかな、われまた夢に周公（しゅうこう）を見ず。

07-06
The Master said, "Let the will be set on the path of duty.
"Let every attainment in what is good be firmly grasped.
"Let perfect virtue be accorded with.
"Let relaxation and enjoyment be found in the polite arts."
子曰、志於道、據於徳、依於仁、游於藝、
子（し）曰（いわ）く、道に志（こころざ）し、徳に拠（よ）り、仁に依（よ）り、芸に遊（あそ）ぶ。

07-07
The Master said, "From the man bringing his bundle of dried flesh for my teaching upwards, I have never refused instruction to any one."
子曰、自行束脩以上、吾未嘗無誨焉、
子（し）曰（いわ）く、束脩（そくしゅう）を行なうより以上は、吾（われ）いまだかつて誨（おし）うるなくんばあらず。

07-08
The Master said, "I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson."
子曰、不憤不啓、不％不發、擧一隅而示之、不以三隅反、則吾不復也、
子（し）曰（いわ）く、憤（いきどお）らざれば啓（けい）せず。?（ひ）せざれば発せず。一隅（いちぐう）を挙（あ）げて、三隅（さんぐう）をもって反（かえ）さざれば、またせざるなり。

07-09
When the Master was eating by the side of a mourner, he never ate to the full.
He did not sing on the same day in which he had been weeping.
子食於有喪者之側、未嘗飽也、子於是日也哭、則不歌、
子は喪（も）ある者の側（かたわら）に食（しょく）するには、いまだかつて飽（あ）かざるなり。子、この日において哭（こく）すれば、すなわち歌わず。

07-10
The Master said to Yen Yuan, "When called to office, to undertake its duties; when not so called, to he retired;-it is only I and you who have attained to this."
Tsze-lu said, "If you had the conduct of the armies of a great state, whom would you have to act with you?"
The Master said, "I would not have him to act with me, who will unarmed attack a tiger, or cross a river without a boat, dying without any regret. My associate must be the man who proceeds to action full of solicitude, who is fond of adjusting his plans, and then carries them into execution."
子謂顔淵曰、用之則行、舎之則藏、唯我與爾有是夫、子路曰、子行三軍、則誰與、子曰、暴虎馮河、死而無悔者、吾不與也、必也臨事而懼、好謀而成者也、
子、顔淵（がんえん）に謂いて曰く、これを用うればすなわち行ない、これを舎（お）けばすなわち蔵（かく）る。ただわれと爾（なんじ）とのみこれあるかな。子路曰く、子（し）、三軍を行（や）らば、すなわち誰（たれ）とともにせん。子（し）曰（いわ）く、虎（とら）を暴（う）ち河（かわ）を馮（わた）り、死して悔（く）いなき者は、われ与（くみ）せざるなり。必ずや事（こと）に臨んで懼（おそ）れ、謀（はかりごと）を好んでなす者（もの）なり。

07-11
The Master said, "If the search for riches is sure to be successful, though I should become a groom with whip in hand to get them, I will do so. As the search may not be successful, I will follow after that which I love."
子曰、富而可求也、雖執鞭之士、吾亦爲之、如不可求、從吾所好、
子（し）曰（いわ）く、富（とみ）にして求むべくんば、執鞭（しつべん）の士（し）といえども、吾（われ）またこれをなさん。もし求むべからずんば、吾（わ）が好むところに従（したが）わん。子（し）曰（いわ）く、富（とみ）にして求むべくんば、執鞭（しつべん）の士（し）といえども、吾（われ）またこれをなさん。もし求むべからずんば、吾（わ）が好むところに従（したが）わん。

07-12
The things in reference to which the Master exercised the greatest caution were-fasting, war, and sickness.
子之所愼、齊戰疾、
子の慎（つつし）しむところは、斉（さい）と、戦（せん）と、疾（しつ）。

07-13
When the Master was in Ch'i, he heard the Shao, and for three months did not know the taste of flesh. "I did not think'" he said, "that music could have been made so excellent as this."
子在齊、聞韶樂三月、不知肉味、曰、不圖爲樂之至於斯也、
子、斉（せい）にありて韶（しょう）を聞く。三月肉の味を知らず。曰く、図（はか）らざりき、楽（がく）をなすのここに至るや。

07-14
Yen Yu said, "Is our Master for the ruler of Wei?" Tsze-kung said, "Oh! I will ask him."
He went in accordingly, and said, "What sort of men were Po-i and Shu-ch'i?" "They were ancient worthies," said the Master. "Did they have any repinings because of their course?" The Master again replied, "They sought to act virtuously, and they did so; what was there for them to repine about?" On this, Tsze-kung went out and said, "Our Master is not for him."
冉有曰、夫子爲衛君乎、子貢曰、諾、吾將問之、入曰、伯夷叔齊何人也、子曰、古之賢人也、曰怨乎、曰、求仁而得仁、叉何怨乎、出曰、夫子夫爲也、
冉有（ぜんゆう）曰く、夫子（ふうし）は衛君（えいくん）を為（たす）けんか。子貢（しこう）曰く、諾（だく）。われまさにこれを問わんとす、と。入りて曰く、伯夷（はくい）、叔斉（しゅくせい）は何人（なんぴと）ぞや。曰く、古（いにしえ）の賢人なり。曰く、怨みたるか。曰く、仁（じん）を求めて仁を得たり。また何をか怨みん。出でて曰く、夫子は為（たす）けざるなり。

07-15
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 honors acquired by unrighteousness, are to me as a floating cloud."
子曰、飯疏食飮水、曲肱而枕之、樂亦在其中矣、不義而富且貴、於我如浮雲、
子（し）曰（いわ）く、疏食（そし）を飯（くら）い水を飲み、肱（ひじ）を曲げてこれを枕（まくら）とす。楽しみまたその中にあり。不義（ふぎ）にして富みかつ貴（たっと）きは、われにおいて浮雲（ふうん）のごとし。

07-16
The Master said, "If some years were added to my life, I would give fifty to the study of the Yi, and then I might come to be without great faults."
子曰、加我數年、五十以學、易可以無大過矣、
子（し）曰（いわ）く、われに数年を加（くわ）え、五十にしてもって易（えき）を学ばば、もって大過（たいか）なかるべし。

07-17
The Master's frequent themes of discourse were-the Odes, the History, and the maintenance of the Rules of Propriety. On all these he frequently discoursed.
子所雅言、詩書執禮、皆雅言也、
子の雅言（がげん）するところは詩、書。礼を執るもみな雅言（がげん）なり。
07-18
The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him.
The Master said, "Why did you not say to him,-He is simply a man, who in his eager pursuit of knowledge forgets his food, who in the joy of its attainment forgets his sorrows, and who does not perceive that old age is coming on?"
葉公問孔子於子路、子路不對、子曰、女奚不曰、其爲人也、發憤忘食、樂以忘憂、不知老之將至也云爾、
葉公（しょうこう）、孔子を子路に問う。子路対（こた）えず。子（し）曰（いわ）く、女（なんじ）はなんぞ曰わざる、その人となりや、憤（いきどお）りを発しては食を忘れ、楽んではもって憂（うれ）いを忘れ、老いのまさに至らんとするを知らずと云（い）うのみ、と。

07-19
The Master said, "I am not one who was born in the possession of knowledge; I am one who is fond of antiquity, and earnest in seeking it there."
子曰、我非生而知之者、好古敏以求之者也、
子（し）曰（いわ）く、これを知る者にあらず。古（いにしえ）を好み、敏（びん）にしてもってこれを求（もと）めし者なり。 子（し）曰（いわ）く、われは生まれながらにしてこれを知る者にあらず。古（いにしえ）を好み、敏（びん）にしてもってこれを求（もと）めし者なり。

07-20
The subjects on which the Master did not talk, were-extraordinary things, feats of strength, disorder, and spiritual beings.
子不語怪力亂神、
子、怪（かい）・力（りょく）・乱（らん）・神（しん）を語らず。

07-21
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."
子曰、我三人行、必得我師焉、擇其善者而從之、其不善者改之、
子（し）曰（いわ）く、三人行（おこ）なえば、必ずわが師あり。その善き者を択（えら）んでこれに従い、その善からざる者にしてはこれを改（あらた）む。

07-22
The Master said, "Heaven produced the virtue that is in me. Hwan T'ui-what can he do to me?"
子曰、天生徳於予、桓％其如予何、
子（し）曰（いわ）く、天、徳を予（われ）に生（しょう）ぜしならば、桓?（かんたい）、それ予（われ）をいかんせん。

07-23
The Master said, "Do you think, my disciples, that I have any concealments? I conceal nothing from you. There is nothing which I do that is not shown to you, my disciples; that is my way."
子曰、二三子以我爲隱乎、吾無隱乎爾、吾無所行而不與二三子者、是丘也、
子（し）曰（いわ）く、二三子（にさんし）は、われをもって隠すとなすか。われ爾（なんじ）に隠すことなし。われは行なうとして二三子とともにせざるものなし。これ丘（きゅう）なればなり。

07-24
There were four things which the Master taught,-letters, ethics, devotion of soul, and truthfulness.
子以四教、文行忠信、
子、四（し）をもって教う。文（ぶん）・行（こう）・忠（ちゅう）・信（しん）。

07-25
The Master said, "A sage it is not mine to see; could I see a man of real talent and virtue, that would satisfy me."
The Master said, "A good man it is not mine to see; could I see a man possessed of constancy, that would satisfy me.
"Having not and yet affecting to have, empty and yet affecting to be full, straitened and yet affecting to be at ease:-it is difficult with such characteristics to have constancy."
子曰、聖人吾不得而見之矣、得見君子者、斯可矣、子曰、善人不得而見之矣、得見有恆者、斯可矣、亡而爲有、虚而爲盈、約而爲泰、難乎有恆矣、
子（し）曰（いわ）く、聖人はわれ得てこれを見ざらん。君子者（くんししゃ）を見るを得ば、ここに可（か）なり。子（し）曰（いわ）く、善人はわれ得てこれを見ざらん。恒（つね）ある者を見るを得ば、ここに可なり。亡（な）くしてありとなし、虚（むな）しくして盈（み）てりとなし、約（やく）にして泰（たい）となさば、恒（つね）あること難（かた）いかな。

07-26
The Master angled,-but did not use a net. He shot,-but not at birds perching.
子釣而不綱、弋不射宿、
子、釣（つり）して綱（あみ）せず。弋（よく）して宿（やどり）を射（い）ず。

07-27
The Master said, "There may be those who act without knowing why. I do not do so. Hearing much and selecting what is good and following it; seeing much and keeping it in memory: this is the second style of knowledge."
子曰、蓋有不知而作之者、我無是也、多聞擇其善者而從之、多見而識之、知之次也、
子（し）曰（いわ）く、けだし、知らずしてこれを作る者あらん。われはこれなきなり。多く聞き、その善き者を択（えら）んでこれに従う。多く見てこれを識りこれを知るは次なり。

07-28
It was difficult to talk profitably and reputably with the people of Hu-hsiang, and a lad of that place having had an interview with the Master, the disciples doubted.
The Master said, "I admit people's approach to me without committing myself as to what they may do when they have retired. Why must one be so severe? If a man purify himself to wait upon me, I receive him
so purified, without guaranteeing his past conduct."
互郷難與言、童子見、門人惑、子曰、與其進也、不與其退也、唯何甚、人潔己以進、與其潔也、不保其往也、
互郷（ごきょう）はともに言い難し。童子（どうじ）、見（まみ）えんとす。門人惑う。子（し）曰（いわ）く、その進むことを与（ゆる）し、その退くを与（ゆる）さざるならば、ただなんぞ甚（はなはだ）しきや。人、己を絜（きよ）くしてもって進まば、その絜きを与（ゆる）さん。その往（むかし）を保（ほ）せざるなり。

07-29
The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is at hand."
子曰、仁遠乎哉、我欲仁、斯仁至矣、
子（し）曰（いわ）く、仁（じん）、遠（とお）からんや。われ仁を欲すれば、ここに仁至（いた）る。

07-30
The minister of crime of Ch'an asked whether the duke Chao knew propriety, and Confucius said, "He knew propriety."
Confucius having retired, the minister bowed to Wu-ma Ch'i to come forward, and said, "I have heard that the superior man is not a
partisan. May the superior man be a partisan also? The prince married a daughter of the house of WU, of the same surname with himself, and called her,-'The elder Tsze of Wu.' If the prince knew propriety, who does not know it?"
Wu-ma Ch'i reported these remarks, and the Master said, "I am fortunate! If I have any errors, people are sure to know them."
陳司敗問、昭公知禮乎、孔子對曰、知禮、孔子退、揖巫馬期而進之曰、吾聞、君子不黨、君子亦黨乎、君取於呉、爲同姓謂之呉孟子、君而知禮、孰不知禮、巫馬期以告、子曰、丘也幸、苟有過、人必知之、
陳（ちん）の司敗（しはい）問う、昭公（しょうこう）は礼を知るか。孔子曰く、礼を知る。孔子退く。巫馬期（ふばき）を揖（ゆう）してこれを進めて曰く、われ聞く、君子は党せず、と。君子もまた党するか。君は呉（ご）より娶（めと）り同性たり。これを呉孟子（ごもうし）と謂えり。君にして礼を知らば、たれか礼を知らざらん。巫馬期、もって告ぐ。子（し）曰（いわ）く、丘や幸なり。苟（いやし）くも過ちあれば、人必ずこれを知らしむ。

07-31
When the Master was in company with a person who was singing, if he sang well, he would make him repeat the song, while he accompanied it with his own voice.
子與人歌而善、必使反之、而後和之、
子、人と歌って善しとすれば、必ずこれを返（か）えせしめ、しかるのち、これに和（わ）す。
07-32
The Master said, "In letters I am perhaps equal to other men, but the character of the superior man, carrying out in his conduct what he professes, is what I have not yet attained to."
子曰、文莫吾猶人也、躬行君子、則吾未之有得也、
し）曰（いわ）く、文莫（ぶんばく）はわれなお人のごときなり。君子を躬行（きゅうこう）することは、われいまだこれを得ることあらず。

07-33
The Master said, "The sage and the man of perfect virtue;-how dare I rank myself with them? It may simply be said of me, that I strive to become such without satiety, and teach others without weariness." Kung-hsi Hwa said, "This is just what we, the disciples, cannot imitate you in."
子曰、若聖與仁、則吾豈敢、抑爲之不厭、誨人不倦、則可謂云爾已矣、公西華曰、正唯弟子不能學也、
子（し）曰（いわ）く、聖と仁とのごときは、われ豈（あ）にあえてせんや。そもそもこれを為（まね）して厭（いと）わず、人を誨（おし）えて倦（う）まざるは、すなわち云爾（しかり）と謂うべきのみ。公西華（こうせいか）曰く、まさに唯（しかり）、弟子（ていし）、学ぶあたわざるなり。

07-34
The Master being very sick, Tsze-lu asked leave to pray for him. He said, "May such a thing be done?" Tsze-lu replied, "It may. In the Eulogies it is said, 'Prayer has been made for thee to the spirits of the upper and lower worlds.'" The Master said, "My praying has been for a long time."
子疾病、子路請祷、子曰、有諸、子路對曰、有之、誄曰、祷爾于上下神祇、子曰、丘之祷之久矣、
子の疾（やま）い病（へい）す。子路（しろ）、?（いの）らんと請う。子（し）曰（いわ）く、これありや。子路、対（こた）えて曰く、これあり。誄（るい）に曰う、上下（しょうか）の神祇（しんぎ）に?爾（とうじ）す、と。子（し）曰（いわ）く、丘の?（いの）るや久し。

07-35
The Master said, "Extravagance leads to insubordination, and parsimony to meanness. It is better to be mean than to be insubordinate."
子曰、奢則不孫、儉則固、與其不孫也寧固、
子（し）曰（いわ）く、奢（しゃ）なれば不遜（ふそん）、倹なれば固（かた）し。その不遜よりはむしろ固（かた）かれ。

07-36
The Master said, "The superior man is satisfied and composed; the mean man is always full of distress."
子曰、君子坦蕩蕩、小人長戚戚、
子（し）曰（いわ）く、君子は坦（たん）として蕩蕩（とうとう）たり。小人は悵（ちょう）として戚戚（せきせき）たり。

07-37
The Master was mild, and yet dignified; majestic, and yet not fierce; respectful, and yet easy.
子温而％、威而不猛、恭而安、
子は温（おだ）やかにして厲（はげ）しく、威（い）ありて猛（たけ）からず、恭（きょう）にして安（やす）し。