The Analects of Confucius (from the Chinese Classics)
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Title: THE CHINESE CLASSICS (CONFUCIAN ANALECTS)
Author: James Legge
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A note from the digitizer
This digitized version preserves the original page breaks.
It is the English translation portion of the CONFUCIAN ANALECTS,
which is one part of Legge's THE CHINESE CLASSICS. The Prolegomena,
The Great Learning, and The Doctrine of the Mean can be found in other
Project Gutenberg files.
THE CHINESE CLASSICS
with a translation, critical and exegetical
notes, prolegomena, and copious indexes
by James Legge
IN FIVE VOLUMES
CONFUCIAN ANALECTS
THE GREAT LEARNING
THE DOCTRINE OF THE MEAN
CONFUCIAN ANALECTS.
BOOK I. HSIO R.
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?'
CHAP. II. 1. The philosopher Yu said, 'They are few who, being
filial and fraternal, are fond of offending against their superiors.
There have been none, who, not liking to offend against their
superiors, have been fond of stirring up confusion.
2. 'The superior man bends his attention to what is radical.
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
have been not faithful;— whether, in intercourse with friends, I
may have been not sincere;— whether I may have not mastered
and practised the instructions of my teacher.'
CHAP. V. The Master said, To rule a country of a thousand
chariots, there must be reverent attention to business, and
sincerity; economy in expenditure, and love for men; and the
employment of the people at the proper seasons.'
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 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.'
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 sacrifice;— then
the virtue of the people will resume its proper excellence.'
CHAP. X. 1. Tsze-ch'in asked Tsze-kung, saying, 'When our master
comes to any country, he does not fail to learn all about its
government. Does he ask his information? or is it given to him?'
2. Tsze-kung said, 'Our master is benign, upright, courteous,
temperate, and 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, 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.'
CHAP. XII. 1. The philosopher Yu said, 'In practising the rules of
propriety, a natural ease is to be prized. In the ways prescribed by
the ancient kings, this is the excellent quality, and in things small
and great we follow them.
2. 'Yet it is not to be observed in all cases. If one, knowing
how such ease should be prized, manifests it, without regulating it
by the rules of propriety, this likewise is not to be done.'
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
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.'
CHAP. XV. 1. Tsze-kung said, 'What do you pronounce
concerning the poor man who yet does not flatter, and the rich man
who is not proud?' The Master replied, 'They will do; but they are
not equal to him, who, though poor, is yet cheerful, and to him, who,
though rich, loves the rules of propriety.'
2. Tsze-kung replied, 'It is said in the Book of Poetry, "As you
cut and then file, as you carve and then polish."— The meaning is
the same, I apprehend, as that which you have just expressed.'
3. The Master said, 'With one like Ts'ze, I can begin to talk
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's
not knowing me; I will be afflicted that I do not know men.'
BOOK II. WEI CHANG.
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.'
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 shame.
2. 'If they be led by virtue, and uniformity sought to be given
them by the rules of propriety, they will have the sense of shame,
and moreover will become good.'
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.
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 propriety; that,
when dead, they should be buried according to propriety; and that
they should be sacrificed to according to propriety.'
CHAP. VI. Mang Wu asked what filial piety was. The Master
said, 'Parents are anxious lest their children should be sick.'
CHAP. VII. Tsze-yu asked what filial piety was. The Master
said, 'The filial piety of now-a-days means the support of one's
parents. But dogs and horses likewise are able to do something in
the way of support;— without reverence, what is there to
distinguish the one support given from the other?'
CHAP. VIII. Tsze-hsia asked what filial piety was. The Master
said, 'The difficulty is with the countenance. If, when their elders
have any troublesome affairs, the young take the toil of them, and
if, when the young have wine and food, they set them before their
elders, is THIS to be considered filial piety?'
CHAP. IX. The Master said, 'I have talked with Hui for a whole
day, and he has not made any objection to anything I said;— as if
he were stupid. He has retired, and I have examined his conduct
when away from me, and found him able to illustrate my teachings.
Hui!— He is not stupid.'
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.'
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
labour lost; thought without learning is perilous.'
CHAP. XVI. The Master said, 'The study of strange doctrines is
injurious indeed!'
CHAP. XVII. The Master said, 'Yu, shall I teach you what
knowledge is? When you know a thing, to hold that you know it;
and when you do not know a thing, to allow that you do not know
it;— this is knowledge.'
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.'
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 over them
with gravity;— then they will reverence him. Let him be filial and
kind to all;— then they will be faithful to him. Let him advance the
good and teach the incompetent;— then they will eagerly seek to be
virtuous.'
CHAP. XXI. 1. Some one addressed Confucius, saying, 'Sir, why
are you not engaged in the government?'
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.'
CHAP. XXIV. 1. The Master said, 'For a man to sacrifice to a
spirit which does not belong to him is flattery.
2. 'To see what is right and not to do it is want of courage.'
BOOK III. PA YIH.
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?'
CHAP. II. The three families used the YUNG ode, while the
vessels were being removed, at the conclusion of the sacrifice. The
Master said, '"Assisting are the princes;— the son of heaven looks
profound and grave:"— what application can these words have in
the hall of the three families?'
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.
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?'
CHAP. VII. The Master said, 'The student of virtue has no
contentions. If it be said he cannot avoid them, shall this be in
archery? But he bows complaisantly to his competitors; 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.'
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 on this;— pointing
to his palm.
CHAP. XII. 1. He sacrificed to the dead, as if they were
present. He sacrificed to the spirits, as if the spirits were present.
2. The Master said, 'I consider my not being present at the
sacrifice, as if I did not sacrifice.'
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.'
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 the principal thing;— because people's
strength is not equal. This was the old way.'
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, you love the sheep; 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 the rules of propriety; 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.'
CHAP. XXI. 1. The Duke Ai asked Tsai Wo about the altars of
the spirits of the land. Tsai Wo replied, 'The Hsia sovereign planted
the pine tree about them; the men of the Yin planted the cypress;
and the men of the Chau planted the chestnut tree, meaning
thereby to cause the people to be in awe.'
2. When the Master heard it, he said, 'Things that are done, it
is needless to speak about; things that have had their course, it is
needless to remonstrate about; things that are past, it is needless to
blame.'
CHAP. XXII. 1. The Master said, 'Small indeed was the capacity
of Kwan Chung!'
2. Some one said, 'Was Kwan Chung parsimonious?' 'Kwan,'
was the reply, 'had the San Kwei, and his officers performed no
double duties; how can he be considered parsimonious?'
3. 'Then, did Kwan Chung know the rules of propriety?' The
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.'
CHAP. XXIV. The border warden at Yi requested to be
introduced to the Master, saying, 'When men of superior virtue
have come to this, I have never been denied the privilege of seeing
them.' The followers of the sage introduced him, and when he came
out from the interview, he said, 'My friends, why are you distressed
by your master's loss of office? The kingdom has long been without
the principles of truth and right; Heaven is going to use your master
as a bell with its wooden tongue.'
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
indulgent generosity; ceremonies performed without reverence;
mourning conducted without sorrow;— wherewith should I
contemplate such ways?'
BOOK IV. LE JIN.
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 virtuous rest in virtue; the wise
desire virtue.'
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.'
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 seen it.'
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.'
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 anything; what
is right he will follow.'
CHAP. XI. The Master said, 'The superior man thinks of virtue;
the small man thinks of comfort. The superior man thinks of the
sanctions of law; the small man thinks of favours which he may
receive.'
CHAP. XII. The Master said: 'He who acts with a constant view
to his own advantage will be much murmured against.'
CHAP. XIII. 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?'
CHAP. XIV. The Master said, 'A man should say, I am not
concerned that I have no place, I am concerned how I may fit
myself for one. I am not concerned that I am not known, I seek to
be worthy to be known.'
CHAP. XV. 1. The Master said, 'Shan, my doctrine is that of an
all-pervading unity.' The disciple Tsang replied, 'Yes.'
2. The Master went out, and the other disciples asked, saying,
'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.'
CHAP. XVI. The Master said, 'The mind of the superior man is
conversant with righteousness; the mind of the mean man is
conversant with gain.'
CHAP. XVII. The Master said, 'When we see men of worth, we
should think of equalling them; when we see men of a contrary
character, we should turn inwards and examine ourselves.'
CHAP. XVIII. The Master said, 'In serving his parents, a son
may remonstrate with them, but gently; when he sees that they do
not incline to follow his advice, he shows an increased degree of
reverence, but does not abandon his purpose; and should they
punish him, he does not allow himself to murmur.'
CHAP. XIX. The Master said, 'While his parents are alive, the
son may not go abroad to a distance. If he does go abroad, he must
have a fixed place to which he goes.'
CHAP. XX. The Master said, 'If the son for three years does not
alter from the way of his father, he may be called filial.'
CHAP. XXI. The Master said, 'The years of parents may by no
means not be kept in the memory, as an occasion at once for joy
and for fear.'
CHAP. XXII. The Master said, 'The reason why the ancients did
not readily give utterance to their words, was that they feared lest
their actions should not come up to them.'
CHAP. XXIII. The Master said, 'The cautious seldom err.'
