子曰君子贞而不谅
The Master said, “The gentleman is true, but not rigidly trustworthy.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, The gentleman is firm but not stubbornly unbending.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子张问行子曰言忠信行笃敬虽蛮貊之邦行矣言不忠信行不笃敬虽州里行乎哉立则见其参于前也在舆则见其倚于衡也夫然后行子张书诸绅
Zizhang asked about getting by in the world.
The Master replied, “In your speech, be dutiful and trustworthy, and in your conduct be sincere and respectful. In this way, you will always get by in the world, even if you find yourself in some barbarian state. If your words are not dutiful and trustworthy, and your conduct is not sincere and respectful, how can you possibly get along, even in your own region? When standing still, visualize these principles standing by your side; when riding in your carriage, see them resting before you on the crossbar. Only then will you get by in the world.”
Zizhang then wrote these words on the end of his sash.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked about how to get along in the world. The Master said, If your words are loyal and trustworthy and your actions sincere and respectful, then even in the lands of the Man and Mo tribes you will get along. But if your words are not loyal and trustworthy and your actions not sincere and respectful, then even in your own district or village you won’t get along, will you? When you stand up, see these words plainly before you; when riding in your carriage, see them resting on the crossbar. Act in this way and then you will get along.
Zizhang wrote this down on his sash.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子张问崇德辨惑子曰主忠信徙义崇德也爱之欲其生恶之欲其死既欲其生又欲其死是惑也诚不以富亦只以异
Zizhang asked about accumulating Virtue and resolving confusion.
The Master said, “Make it your guiding principle to be dutiful and trustworthy, and always move in the direction of what is right. This is what it means to accumulate Virtue. If you love someone, you desire that they live; if you hate them, you desire that they perish. Now, having already desired that someone live, and then to desire that they perish—this is confusion.
‘Not for the sake of wealth,
But simply for the sake of variety.’ ”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang asked how to uphold virtue and detect faulty thinking.
The Master said, Concentrate on loyalty and trustworthiness and follow what is right—that’s the way to uphold virtue. When you love someone, you hope that the person will live, but if you hate him, you wish that he were dead. Having wished for life, you turn around and wish for death—this is faulty thinking.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子曰笃信好学守死善道危邦不入乱邦不居天下有道则见无道则隐邦有道贫且贱焉耻也邦无道富且贵焉耻也
The Master said, “Be sincerely trustworthy and love learning, and hold fast to the good Way until death. Do not enter a state that is endangered, and do not reside in a state that is disordered. If the Way is being realized in the world then show yourself; if it is not, then go into reclusion. In a state that has the Way, to be poor and of low status is a cause for shame; in a state that is without the Way, to be wealthy and honored is equally a cause for shame.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Entirely trustworthy, a lover of learning, faithful until death, exemplar of the Way, he never enters a state where there is peril, never remains in a state where there is disorder. When the Way prevails in the world, he appears; when the Way is lacking, he retires. When the state follows the Way, being poor and lowly is a cause for shame. When the state is without the Way, being rich and eminent is a cause for shame.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
曾子有疾孟敬子问之曾子言曰鸟之将死其鸣也哀人之将死其言也善君子所贵乎道者三动容貌斯远暴慢矣正颜色斯近信矣出辞气斯远鄙倍矣笾豆之事则有司存
Master Zeng was gravely ill, and Meng Jingzi came to inquire about his health.
Master Zeng said to him, “When a bird is about to die, its call is mournful and touching. When a person is about to die, his words should be heeded. There are three things that are important for a gentleman pursuing the Way: by altering his behavioral demeanor, he avoids violence and arrogance; by rectifying his countenance, he welcomes trustworthiness; and in his choice of words and tone of voice, he avoids vulgarity and impropriety. As for the details of handling sacrificial vessels, there are minor officials to deal with that.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When Master Zeng was ill, Meng Jing Zi asked how he was.
Master Zeng spoke these words: When a bird is about to die, its cries are sad. When a man is about to die, his words are good. With regard to the Way, there are three things the gentleman prizes: in his actions and manner, that he be far from harshness or arrogance; in ordering his appearance, that he stick close to trustworthiness; in his utterances, that they be far from crude or unseemly. As for the sacrificial baskets and stands, there are experts to tend to such matters.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子以四教文行忠信
The Master taught four things: cultural refinement, comportment, dutifulness, and trustworthiness.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master taught four things: culture, behavior, loyalty, trustworthiness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子曰十室之邑必有忠信如丘者焉不如丘之好学也
The Master said, “In any village of ten households there are surely those who are as dutiful or trustworthy as I am, but there is no one who matches my love for learning.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, In a village of ten households there are certain to be those who are as loyal and trustworthy as I am, but none my equal in love of learning!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
颜渊季路侍子曰盍各言尔志子路曰愿车马衣轻裘与朋友共敝之而无憾颜渊曰愿无伐善无施劳子路曰愿闻子之志子曰老者安之朋友信之少者怀之
Yan Hui and Zilu were in attendance. The Master said to them, “Why do you not each speak to me of your aspirations?”
Zilu answered, “I would like to be able to share my carts and horses, clothing and fur with my fellow students and friends, without feeling regret.”
Yan Hui answered, “I would like to avoid being boastful about my own abilities or exaggerating my accomplishments.”
Zilu then said, “I would like to hear of the Master’s aspirations.”
The Master said, “To bring comfort to the aged, to inspire trust in my friends, and be cherished by the youth.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Once, when Yan Yuan and Zilu were accompanying him, the Master said, Why don’t each of you speak of your desires?
Zilu said, I wish that I and my friends could share the same carriages and horses, robes and furs, and never worry if we wore them out.
Yan Yuan said, I would like never to boast of what good points I have and never cause trouble to others.
Zilu said, I would like to hear the Master’s desires.
The Master said, To free old people from worry, to be trustworthy toward my friends, and at all times solicitous of the young.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
子曰人而无信不知其可也大车无輗小车无軏其何以行之哉
The Master said, “I cannot see how a person devoid of trustworthiness could possibly get along in the world. Imagine a large ox-drawn cart without a linchpin for its yolk, or a small horse drawn cart without a linchpin for its collar; how could they possibly be driven?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Persons who lack trustworthiness – I don’t know how they get by! Big carts that have no yoke-bar, little carts that have no collar-bar – how can you go anywhere in them?”
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
有子曰信近于义言可复也恭近于礼远耻辱也因不失其亲亦可宗也
Master You said, “Trustworthiness comes close to rightness, in that your word can be counted upon. Reverence comes close to ritual propriety, in that it allows you to keep shame and public disgrace at a distance. Simply following these virtues, never letting them out of your sight – one cannot deny that this is worthy of respect.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Master You said, Trustworthiness is close to rightness – it ensure that people will live up to their word. Courtesy is close to ritual decorum – it ensures that people will give wide berth to shame and disgrace. When one makes no mistakes in what he favors, he can serve as a leader.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
