Analects - Confucian Pages

Analects 17.15

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Original Text:

子曰鄙夫可与事君也与哉其未得之也患得之既得之患失之苟患失之无所不至矣

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The Master said, “Is it really possible to work alongside one of these common fellows in serving your lord? Before such a person has obtained an official position, all that concerns him is getting one; once he has gotten one, all that concerns him is hanging onto it. And if he is concerned about hanging onto it, there are no extremes to which he will not go.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Can you serve the ruler with some mean-minded fellow as your companion? Before he has gotten what he wants, he worries he won’t get it. After he has gotten it, he worries he’ll lose it. And when he starts worrying about losing it, there’s nothing he won’t do!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.14

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Original Text:

子曰道听而涂说德之弃也

Translation:

Other Translations:

The Master said, “To hear something on the road, and then repeat it everywhere you go, is to throw Virtue away.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Hear it along the road and expound it in the byways—this is to throw virtue away.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.13

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Original Text:

子曰乡愿德之贼也

Translation:

Other Translations:

The Master said, “The village worthy is the thief of virtue.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, The self-righteous villager is the thief of virtue.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.12

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Original Text:

子曰色厉而内荏譬诸小人其犹穿窬之盗也与

Translation:

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The Master said, “To assume a severe expression while being weak inside—is this not, to take an analogy from the common classes, like breaking into a home in order to commit burglary?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Stern in aspect but weak inside—look for his likeness among petty men, and it would be the thief who breaks through or climbs over walls.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.11

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Original Text:

子曰礼云礼云玉帛云乎哉乐云乐云钟鼓云乎哉

Translation:

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The Master said, “When we say, ‘the rites, the rites,’ are we speaking merely of jade and silk? When we say, ‘music, music,’ are we speaking merely of bells and drums?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Ritual! ritual! they say. But is it just a matter of jades and silks? Music! music! they say. But is it just a matter of bells and drums?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.10

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Original Text:

子谓伯鱼曰女为周南召南矣乎人而不为周南召南其犹正墙面而立也与

Translation:

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The Master said to Boyu, “Have you mastered the Odes from the ‘South of Zhou’ and the ‘South of Shao’? A man who has not mastered the ‘South of Zhou’ and the ‘South of Shao’ is like someone standing with his face to the wall, is he not?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said to [his son] Boyu, Have you studied the “Zhounan” and “Shaonan”? Anyone who doesn’t know the “Zhounan” and “Shaonan” is like a person who stands with a wall in front of him.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.9

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Original Text:

子曰小子何莫学夫诗诗可以兴可以观可以群可以怨迩之事父远之事君多识于鸟兽草木之名

Translation:

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The Master said, “Little Ones, why do none of you learn the Odes? The Odes can be a source of inspiration and a basis for evaluation; they can help you to come together with others, as well as to properly express complaints. In the home, they teach you about how to serve your father, and in public life they teach you about how to serve your lord. They also broadly acquaint you with the names of various birds, beasts, plants, and trees.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Young people, why do none of you study the Odes? The Odes train you in analogy, allow you to observe customs, teach you to be sociable, teach you to express anger. Close at hand, you learn how to serve your father; in more distant terms, how to serve the ruler. And you become familiar with the names of numerous birds, animals, plants, and trees.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.8

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Original Text:

子曰由也女闻六言六蔽矣乎对曰未也居吾语女好仁不好学其蔽也愚好知不好学其蔽也荡好信不好学其蔽也贼好直不好学其蔽也绞好勇不好学其蔽也乱好刚不好学其蔽也狂

Translation:

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The Master said, “Zilu! Have you heard about the six [virtuous] words and their six corresponding vices?”
Zilu replied, “I have not.”
“Sit! I will tell you about them.
“Loving Goodness without balancing it with a love for learning will result in the vice of foolishness. Loving wisdom without balancing it with a love for learning will result in the vice of deviance. Loving trustworthiness without balancing it with a love for learning will result in the vice of harmful rigidity. Loving uprightness without balancing it with a love for learning will result in the vice of intolerance. Loving courage without balancing it with a love for learning will result in the vice of unruliness. Loving resoluteness without balancing it with a love for learning will result in the vice of willfulness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, You (Zilu), have you heard of the six terms and the six flaws attending them?
Zilu replied, No, not yet.
Sit down, said the Master, and I will tell you. Love of humaneness without love of study invites the flaw of foolishness. Love of understanding without love of study invites the flaw of recklessness. Love of trustworthiness without love of study invites the flaw of injurious behavior. Love of uprightness without love of study invites the flaw of bluntness. Love of bravery without love of study invites the flaw of riotousness. Love of firmness without love of study invites the flaw of irrational action.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.7

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Original Text:

佛肸召子欲往子路曰昔者由也闻诸夫子曰亲于其身为不善者君子不入也佛肸以中牟畔子之往也如之何子曰然有是言也不曰坚乎磨而不磷不曰白乎涅而不缁吾岂匏瓜也哉焉能系而不食

Translation:

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Bi Xi summoned Confucius, and the Master was inclined to go.
Zilu said, “In the past, Master, I have heard you say, ‘The gentleman does not enter into association with someone who treats badly those who are close to him.’ Bi Xi is using the city of Zhongmou to stage a rebellion against his superior. How could it be acceptable for you, Master, to go to him?”
The Master replied, “Yes, I have said that. But have I not also said, ‘[A gentleman is] so hard that grinding will not wear him down; so pure that dyeing will not stain him black’? Do you take me to be a bitter gourd, content to merely hang on a string without ever being eaten?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Bi Xi invited the Master to join him, and the Master wanted to go. Zilu said, In the past I have heard you say, When someone is personally doing what is not good, the gentleman will not go near him. Bi Xi has raised a revolt in Zhongmou. What reason could you have to go there?
The Master said, You are right—that’s what I said. But don’t people say, So hard, file it, but it never wears thin? And don’t they say, So white, dirty it, but it never turns black? Am I some sort of bitter melon? Can I go on hanging here and never be eaten?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.6

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Original Text:

子张问仁于孔子孔子曰能行五者于天下为仁矣请问之曰恭宽信敏惠恭则不侮宽则得众信则人任焉敏则有功惠则足以使人

Translation:

Other Translations:

Zizhang asked Confucius about Goodness.
Confucius replied, “Someone could be considered Good who is able to, everywhere in the world, put five virtues into practice.”
“May I ask what these virtues are?”
“Reverence, magnanimity, trustworthiness, diligence, and kindness. If you are reverent, you will avoid disgrace; if you are magnanimous, you will win the populace; if you are trustworthy, others will put their trust in you; if you are diligent, you will achieve results; and if you are kind, you will have the wherewithal to employ the people.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zizhang asked Confucius about humaneness. Confucius said, A person who can exercise these five in his dealings with the world is acting humanely.
When Zizhang asked what “these five” were, Confucius said, Courtesy, tolerance, trustworthiness, diligence, and kindness. Be courteous, and you avoid disrespect. Be tolerant, and you win over the multitude. Be trustworthy, and you are trusted by others. Be diligent, and your work will go well. Be kind, and you will be able to employ others.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.