the master said, "a transmitter and not a maker, believing in andloving the ancients, i venture to compare myself with our old p'ang."the master said, "the silent treasuring up of knowledge; learningwithout satiety; and instructing others without being wearied:-whichone of these things belongs to me?"the master said, "the leaving virtue without proper cultivation; thenot thoroughly discussing what is learned; not being able to movetowards righteousness of which a knowledge is gained; and not beingable to change what is not good:-these are the things which occasionme solicitude."when the master was unoccupied with business, his manner was easy,and he looked pleased.
the master said, "extreme is my decay. for a long time, i have notdreamed, as i was wont to do, that i saw the duke of chau."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."the master said, "from the man bringing his bundle of dried fleshfor my teaching upwards, i have never refused instruction to any one."the master said, "i do not open up the truth to one who is not eagerto get knowledge, nor help out any one who is not anxious to explainhimself. 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."when the master was eating by the side of a mourner, he never ateto the full.
he did not sing on the same day in which he had been weeping.
the master said to yen yuan, "when called to office, to undertakeits duties; when not so called, to he retired;-it is only i and youwho 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 unarmedattack a tiger, or cross a river without a boat, dying without anyregret. my associate must be the man who proceeds to action full ofsolicitude, who is fond of adjusting his plans, and then carries theminto execution."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 willdo so. as the search may not be successful, i will follow after thatwhich i love."the things in reference to which the master exercised the greatestcaution were-fasting, war, and sickness.
when the master was in ch'i, he heard the shao, and for three monthsdid not know the taste of flesh. "i did not think'" he said, "thatmusic could have been made so excellent as this."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 andshu-ch'i?" "they were ancient worthies," said the master. "did theyhave any repinings because of their course?" the master again replied,"they sought to act virtuously, and they did so; what was there forthem to repine about?" on this, tsze-kung went out and said, "ourmaster is not for him."the master said, "with coarse rice to eat, with water to drink, andmy bended arm for a pillow;-i have still joy in the midst of thesethings. riches and honors acquired by unrighteousness, are to me asa floating cloud."the master said, "if some years were added to my life, i would givefifty to the study of the yi, and then i might come to be withoutgreat faults."the master's frequent themes of discourse were-the odes, the history,and the maintenance of the rules of propriety. on all these he frequentlydiscoursed.
the duke of sheh asked tsze-lu about confucius, and tsze-lu did notanswer 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 thejoy of its attainment forgets his sorrows, and who does not perceivethat old age is coming on?"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."the subjects on which the master did not talk, were-extraordinarythings, feats of strength, disorder, and spiritual beings.
the master said, "when i walk along with two others, they may serveme as my teachers. i will select their good qualities and follow them,their bad qualities and avoid them."the master said, "heaven produced the virtue that is in me. hwan t'ui-whatcan he do to me?"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 notshown to you, my disciples; that is my way."there were four things which the master taught,-letters, ethics, devotionof soul, and truthfulness.
the master said, "a sage it is not mine to see; could i see a manof real talent and virtue, that would satisfy me."the master said, "a good man it is not mine to see; could i see aman possessed of constancy, that would satisfy me.
"having not and yet affecting to have, empty and yet affecting tobe full, straitened and yet affecting to be at ease:-it is difficultwith such characteristics to have constancy."the master angled,-but did not use a net. he shot,-but not at birdsperching.
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 followingit; seeing much and keeping it in memory: this is the second styleof knowledge."it was difficult to talk profitably and reputably with the peopleof hu-hsiang, and a lad of that place having had an interview withthe master, the disciples doubted.
the master said, "i admit people's approach to me without committingmyself as to what they may do when they have retired. why must onebe so severe? if a man purify himself to wait upon me, i receive himso purified, without guaranteeing his past conduct."the master said, "is virtue a thing remote? i wish to be virtuous,and lo! virtue is at hand."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 comeforward, 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 daughterof the house of wu, of the same surname with himself, and called her,-'theelder tsze of wu.' if the prince knew propriety, who does not knowit?"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."when the master was in company with a person who was singing, if hesang well, he would make him repeat the song, while he accompaniedit with his own voice.
the master said, "in letters i am perhaps equal to other men, butthe character of the superior man, carrying out in his conduct whathe professes, is what i have not yet attained to."the master said, "the sage and the man of perfect virtue;-how darei rank myself with them? it may simply be said of me, that i striveto become such without satiety, and teach others without weariness."kung-hsi hwa said, "this is just what we, the disciples, cannot imitateyou in."the master being very sick, tsze-lu asked leave to pray for him. hesaid, "may such a thing be done?" tsze-lu replied, "it may. in theeulogies it is said, 'prayer has been made for thee to the spiritsof the upper and lower worlds.'" the master said, "my praying hasbeen for a long time."the master said, "extravagance leads to insubordination, and parsimonyto meanness. it is better to be mean than to be insubordinate."the master said, "the superior man is satisfied and composed; themean man is always full of distress."the master was mild, and yet dignified; majestic, and yet not fierce;respectful, and yet easy.
述而篇第七
7.1 子曰：“述而不作，信而好古，窃比于我老彭。”
7.2 子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”
7.3 子曰：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。”
7.4 子之燕居，申申如也，夭夭如也。
7.5 子曰：“甚矣吾衰也！久矣吾不复梦见周公。”
7.6 子曰：“志于道，据于德，依于仁，游于艺。”
7.7 子曰：“自行束修以上，吾未尝无诲焉。”
7.8 子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”
7.9 子食于有丧者之侧，未尝饱也。
7.10 子於是日哭，则不歌。
7.11 子谓颜渊曰：“用之则行，舍之则藏，惟我与尔有是夫！”子路曰：“子行三军，则谁与？”子曰：“暴虎冯河，死而无悔者，吾不与也。必也临事而惧，好谋而成者也。”
7.12 子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。”
7.13 子之所慎：齐、战、疾。
7.14 子在齐闻《韶》，三月不知肉味。曰：“不图为乐之至于斯也。”
7.15 冉有曰：“夫子为卫君乎？”子贡曰：“诺。吾将问之。”入，曰：“伯夷、叔齐何人也？”曰：“古之贤人也。”曰：“怨乎？”曰：“求仁而得仁，又何怨？”出，曰：“夫子不为也。”
7.16 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。”
7.17 子曰：“加我数年，五十以学《易》，可以无大过矣。”
7.18 子所雅言，《诗》、《书》、执行，皆雅言也。
7.19 叶公问孔子于子路，子路不对。子曰：“女奚不曰：其为人也，发愤忘食，乐以忘忧，不知老之将至云尔。”
7.20 子曰：“我非生而知之者，好古，敏以求之者也。”
7.21 子不语：怪、力、乱、神。
7.22 子曰：“三人行，必有我师焉；择其善者而从之，其不善者而改之。”
7.23 子曰：“天生德于予，恒 其如予何？”
7.24 子曰：“二三子以我为隐乎？吾无隐乎尔。吾无行而不与二三子者，是丘也。”
7.25 子以四教：文、行、忠、信。
7.26 子曰：“圣人，吾不得而见之矣；得见君子者，斯可矣。”子曰：“善人，吾不得而见之矣；得见有恒者，斯可矣。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”
7.27 子钓而不纲，弋不射宿。
7.28 子曰：“盖有不知而作之者，我无是也。多闻，择其善者而从之，多见而识之，知之次也。”
7.29 互乡难与言，童子见，门人惑。子曰：“与其进也，不与其退也，唯何甚？人洁已以进，与其洁也，不保其往也。”
7.30 子曰：“仁远乎哉？我欲仁，斯仁至矣。”
7.31 陈司败问：“昭公知礼乎？”孔子曰：“知礼。”孔子退，揖巫马期而进之，曰：“吾闻君子不党，君子亦党乎？君取于吴，为同姓，谓之吴孟子。君而知礼，孰不知礼？“巫马期以告。子曰：“丘也幸，苟有过，人必知之。”
7.32 子与人歌而善，必使反之，而后和之。
7.33 子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”
7.34 子曰：“若圣与仁，则吾岂敢？抑为之不厌，诲人不倦，则可谓云尔已矣。”公西华曰：“正唯弟子不能学也。”
7.35 子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之。诔曰：‘祷尔于上下神祗。’”子曰：“丘之祷久矣。”
7.36 子曰：“奢则不孙，俭则固。与其不孙也，宁固。”
7.37 子曰：“君子坦荡荡，小人长戚戚。”
7.38 子温而厉，威而不猛，恭而安。