Speak

Analects 19.25

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Original Text:

陈子禽谓子贡曰子为恭也仲尼岂贤于子乎子贡曰君子一言以为知一言以为不知言不可不慎也夫子之不可及也犹天之不可阶而升也夫子之得邦家者所谓立之斯立道之斯行绥之斯来动之斯和其生也荣其死也哀如之何其可及也

Translation:

Other Translations:

Chen Ziqin said to Zigong, “You show reverence to Confucius, but how could he be more worthy than you?”

Zigong replied, “A gentleman can be judged wise or unwise on the basis of a single comment—this is why one cannot fail to be careful in one’s speech. One cannot equal the Master anymore than one can climb a stairway to the heavens. Had the Master acquired control of a state or noble family, then, as they say: ‘When he raised them up, they would stand; when he led them forward they would advance; when he comforted them they would come; and when he moved them they would become harmonious.’ His birth was glorious and his death was universally mourned. How could anyone equal him?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Chen Ziqin said to Zigong, You are being too modest. How could Zhongni be a worthier man than you?

Zigong said, The gentleman speaks one word and shows that he is wise, speaks one word and shows that he is unwise. Therefore, he must be careful how he speaks. Our Master can no more be equaled than one can mount a stairway to the sky. If our Master were to preside over a state or a powerful family, then, as the saying has it, If he raised them, they would stand; if he led, they would go forward; if he chose peace, they would flock around; if he moved, they would move in harmony. In life he is glorious; in death, deeply mourned. How, then, could he be equaled?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.19

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Original Text:

子曰予欲无言子贡曰子如不言则小子何述焉子曰天何言哉四时行焉百物生焉天何言哉

Translation:

Other Translations:

The Master sighed, “Would that I did not have to speak!”

Zigong said, “If the Master did not speak, then how would we little ones receive guidance from you?”

The Master replied, “What does Heaven ever say? Yet the four seasons are put in motion by it, and the myriad creatures receive their life from it. What does Heaven ever say?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, I wish I could just say nothing. Zigong said, But Master, if you do not say anything, what will we, your followers, have to pass on to others?

The Master said, What does Heaven say? The four seasons proceed in order, the hundred creatures live their lives, but what does Heaven say?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 16.13

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Original Text:

陈亢问于伯鱼曰子亦有异闻乎对曰未也尝独立鲤趋而过庭曰学诗乎对曰未也不学诗无以言

鲤退而学诗他日又独立鲤趋而过庭曰学礼乎对曰未也不学礼无以立’鲤退而学礼

闻斯二者陈亢退而喜曰问一得三闻诗闻礼又闻君子之远其子也

Translation:

Other Translations:

Ziqin asked Boyu, “Have you acquired any esoteric learning?”

Boyu replied, “I have not. My father was once standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned the Odes?’ I replied, ‘Not yet.’ He said, ‘If you do not learn the Odes, you will lack the means to speak.’ I then retired and learned the Odes.

“On another day, my father was once again standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned ritual?’ I replied, ‘Not yet.’ He said, ‘If you do not learn ritual, you will lack the means to take your place.’ I then retired and learned ritual.

“These two things are what I have been taught.”

Ziqin retired and, smiling to himself, remarked “I asked one question and got three answers: I learned about the Odes, I learned about ritual, and I learned how the gentleman keeps his son at a distance.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Chen Gang (Ziqin) questioned [Confucius’s son] Boyu, saying, As a son, have you received any special instruction?

No, replied Boyu. But once, when my father was standing by himself and I hurried across the courtyard, he said, Have you studied the Odes? Not yet, I replied. He said, If you don’t study the Odes, you won’t know how to speak properly! So after that I studied the Odes. Another day, when he was standing by himself and I hurried across the courtyard, he said, Have you studied the rites? Not yet, I replied. He said, If you don’t study the rites, you won’t have any basis to stand on. So after that I studied the rites. He gave me these two pieces of instruction.

Afterward Chen Gang, delighted, said, I asked one question and learned three things. I learned about the Odes, I learned about rites, and I learned that the gentleman maintains a certain distance in relations with his son.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 16.6

Leave a Comment / Analects, Analects - Book Sixteen

Original Text:

孔子曰侍于君子有三愆言未及之而言谓之躁言及之而不言谓之隐未见颜色而言谓之瞽

Translation:

Other Translations:

Confucius said, “When attending a gentleman, there are three types of errors one may commit. To speak when it is not yet time to speak—this is called being rash. To not speak when it is time to speak—this is called being secretive. To speak without taking into account the countenance of one’s lord—this is called being blind.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Confucius said, In one’s relations with a gentleman, there are three errors to avoid. To speak of something before the time is right—this is called boorishness. To fail to speak when it is time to do so—this is called secretiveness. To speak without first observing the face of the person one is addressing—this is called blindness.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 15.8

Leave a Comment / Analects, Analects - Book Fifteen

Original Text:

子曰可与言而不与之言失人不可与言而与之言失言知者不失人亦不失言

Translation:

Other Translations:

The Master said, “If someone is open to what you have to say, but you do not speak to them, this is letting the person go to waste; if, however, someone is not open to what you have to say, but you speak to them anyway, this is letting your words go to waste. The wise person does not let people go to waste, but he also does not waste his words.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, If it’s someone you ought to speak to and you fail to speak, you waste a person. If it’s someone you ought not to speak to and you speak, you waste words. The wise man doesn’t waste people and doesn’t waste words either.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.3

Leave a Comment / Analects, Analects - Book Twelve

Original Text:

司马牛问仁子曰仁者其言也讱曰其言也讱斯谓之仁已乎子曰为之难言之得无讱乎

Translation:

Other Translations:

Sima Niu asked about Goodness.

The Master said, “The Good person is hesitant to speak.”

“ ‘Hesitant to speak’—is that all there is to Goodness?”

“When being Good is so difficult, how can one not be hesitant to speak about it?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Sima Niu asked about humaneness. The Master said, The humane person is cautious about how he speaks of it.

Being cautious in how you speak—is that what it means to be humane?

The Master said, When it is so difficult to do, how can you fail to be cautious in speaking of it?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.1

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Original Text:

颜渊问仁子曰克己复礼为仁一日克己复礼天下归仁焉为仁由己而由人乎哉颜渊曰请问其目子曰非礼勿视非礼勿听非礼勿言非礼勿动颜渊曰回虽不敏请事斯语矣

Translation:

Other Translations:

Yan Hui asked about Goodness.

The Master said, “Restraining yourself and returning to the rites constitutes Goodness. If for one day you managed to restrain yourself and return to the rites, in this way you could lead the entire world back to Goodness. The key to achieving Goodness lies within yourself—how could it come from others?”

Yan Hui asked, “May I inquire as to the specifics?”

The Master said, “Do not look unless it is in accordance with ritual; do not listen unless it is in accordance with ritual; do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual.”

Yan Hui replied, “Although I am not quick to understand, I ask permission to devote myself to this teaching.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Yan Yuan asked about humaneness. The Master said, To master the self and return to ritual is to be humane. For one day master the self and return to ritual, and the whole world will become humane. Being humane proceeds from you yourself. How could it proceed from others?

Yan Yuan said, May I ask how to go about this?

The Master said, If it is contrary to ritual, don’t look at it. If it is contrary to ritual, don’t listen to it. If it is contrary to ritual, don’t utter it. If it is contrary to ritual, don’t do it.

Yan Yuan said, Lacking in cleverness though I am, I would like, if I may, to honor these words.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 11.14

Leave a Comment / Analects, Analects - Book Eleven

Original Text:

鲁人为长府闵子骞曰仍旧贯如之何何必改作子曰夫人不言言必有中

Translation:

Other Translations:

The people of Lu were planning to remodel the Long Treasury.

Min Ziqian remarked, “Why not simply restore it? Why does it need to be completely remodeled?”

The Master said, “That man does not talk much, but when he does say something he inevitably hits the mark.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The people of Lu were rebuilding the Long Treasury. Min Ziqian said, Why not build it along the old lines? What need is there to make changes?

The Master said, This man doesn’t say much, but when he does speak, he’s sure to hit the mark.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 10.26

Leave a Comment / Analects, Analects - Book Ten

Original Text:

升车必正立执绥车中不内顾不疾言不亲指

Translation:

Other Translations:

When mounting his carriage, he would always stand facing it directly while grasping the mounting strap. Once in his carriage, he would not let his gaze wander past the crossbar in front of him or to either side, he would not speak rapidly, nor would he point with his hand.

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When mounting a carriage, he always stood in the correct position and took hold of the mounting-cord. Once in the carriage, he did not look toward the rear, speak in a hurried manner, or point at things.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 10.10

Leave a Comment / Analects, Analects - Book Ten

Original Text:

食不语寝不言

Translation:

Other Translations:

He would not instruct while eating, nor continue to converse once he had retired to bed.

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

He did not converse at mealtime and did not talk in bed.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.