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The Analects of Confucius

In: Philosophy and Psychology

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论语

论语序说

史记世家曰:“孔子名丘,字仲尼。其先宋人。父叔梁纥,母颜氏。以
鲁襄公二十二年,庚戌之岁,十一月庚子,生孔子于鲁昌平乡陬邑。为儿嬉
戏,常陈俎豆,设礼容。及长,为委吏,料量平;为司职吏,畜蕃息。适周,
问礼于老子,既反,而弟子益进。昭公二十五年甲申,孔子年三十五,而昭
公奔齐,鲁乱。于是适齐,为高昭子家臣,以通乎景公。

公欲封以尼溪之田,晏婴不可,公惑之。孔子遂行,反乎鲁。定公元
年壬辰,孔子年四十三,而季氏强僭,其臣阳虎作乱专政。故孔子不仕,而
退修诗、书、礼、乐,弟子弥众。九年庚子,孔子年五十一。公山不狃以费
畔季氏,召,孔子欲往,而卒不行。定公以孔子为中都宰,一年,四方则之,
遂为司空,又为大司寇。十年辛丑,相定公会齐侯于夹谷,齐人归鲁侵地。
十二年癸卯,使仲由为季氏宰,堕三都,收其甲兵。孟氏不肯堕成,围之不
克。十四年乙巳,孔子年五十六,摄行相事,诛少正卯,与闻国政。三月,
鲁国大治。齐人归女乐以沮之,季桓子受之。郊又不致膰俎于大夫,孔子行。
适卫,主于子路妻兄颜浊邹家。适陈,过匡,匡人以为阳虎而拘之。既解,
还卫,主蘧伯玉家,见南子。去适宋,司马桓魋欲杀之。又去,适陈,主司
城贞子家。居三岁而反于卫,灵公不能用。晋赵氏家臣佛肸以中牟畔,召孔
子,孔子欲往,亦不果。将西见赵简子,至河而反,又主蘧伯玉家。灵公问
陈,不对而行,复如陈。季桓子卒,遗言谓康子必召孔子,其臣止之,康子

乃召冉求。孔子如蔡及叶。楚昭王将以书社地封孔子,令尹子西不可,乃止。
又反乎卫,时灵公已卒,卫君辄欲得孔子为政。而冉求为季氏将,与齐战有
功,康子乃召孔子,而孔子归鲁,实哀公之十一年丁巳,而孔子年六十八矣。
然鲁终不能用孔子,孔子亦不求仕,乃叙书传礼记。删诗正乐,序易彖、系、
象、说卦、文言。弟子盖三千焉,身通六艺者七十二人。十四年庚申,鲁西
狩获麟,孔子作春秋。明年辛酉,子路死于卫。十六年壬戌、四月己丑,孔
子卒,年七十三,葬鲁城北泗上。弟子皆服心丧三年而去,惟子贡庐于冢上,
凡六年,孔子生鲤,字伯鱼,先卒。伯鱼生急,字子思,作中庸。”何氏曰:
“鲁论语二十篇。齐论语别有问王、知道,凡二十二篇,其二十篇中章句,
颇多于鲁论。古论出孔氏壁中,分尧曰下章子张问以为一篇,有两子张,凡
二十一篇,篇次不与齐鲁论同。”程子曰:“论语之书,成于有子曾子之门人,
故其书独二子以子称。”程子曰:“读论语:有读了全然无事者;有读了后其
中得一两句喜者;有读了后知好之者;有读了后直有不知手之舞之足之蹈之
者。”程子曰:“今人不会读书。如读论语,未读时是此等人,读了后又只是
此等人,便是不曾读。”程子曰:“颐自十七八读论语,当时已晓文义。读之
愈久,但觉意味深长。”

读论语孟子法

程子曰:“学者当以论语孟子为本。论语孟子既治,则六经可不治而明
矣。读书者当观圣人所以作经之意,与圣人所以用心,圣人之所以至于圣人,
而吾之所以未至者,所以未得者。句句而求之,昼诵而味之,中夜而思之,
平其心,易其气,阙其疑,则圣人之意可见矣。”程子曰:“凡看文字,须先
晓其文义,然后可以求其意。未有不晓文义而见意者也。”程子曰:“学者须
将论语中诸弟子问处便作自己问,圣人答处便作今日耳闻,自然有得。虽孔
孟复生,不过以此教人。若能于语孟中深求玩味,将来涵养成甚生气质!”
程子曰:“凡看语孟,且须熟读玩味。须将圣人言语切己,不可只作一场话
说。人只看得二书切己,终身尽多也。”程子曰:“论孟只剩读着,便自意足。
学者须是玩味。若以语言解着,意便不足。”或问:“且将论孟紧要处看,如
何?”程子曰:“固是好,但终是不浃洽耳。”程子曰:“孔子言语句句是自
然,孟子言语句句是事实。”程子曰:“学者先读论语孟子,如尺度权衡相似,
以此去量度事物,自然见得长短轻重。”程子曰:“读论语孟子而不知道,所
谓‘虽多,亦奚以为’。”

卷一 学而第一

子曰:“学而时习之,不亦说乎?有朋自远方来,不亦乐乎?人不知而
不愠,不亦君子乎?”有子曰:“其为人也孝弟,而好犯上者,鲜矣;不好
犯上,而好作乱者,未之有也。君子务本,本立而道生。孝弟也者,其为仁
之本与!”子曰:“巧言令色,鲜矣仁!”曾子曰:“吾日三省吾身:为人谋而
不忠乎?与朋友交而不信乎?传不习乎?”子曰:“道千乘之国:敬事而信,
节用而爱人,使民以时。”子曰:“弟子入则孝,出则弟,谨而信,泛爱众,
而亲仁。行有余力,则以学文。”子夏曰:“贤贤易色,事父母能竭其力,事
君能致其身,与朋友交言而有信。虽曰未学,吾必谓之学矣。”子曰:“君子
不重则不威,学则不固。主忠信。无友不如己者。过则勿惮改。”曾子曰:“慎
终追远,民德归厚矣。”子禽问于子贡曰:“夫子至于是邦也,必闻其政,求

之与?抑与之与?”子贡曰:“夫子温、良、恭、俭、让以得之。夫子之求
之也,其诸异乎人之求之与?”子曰:“父在,观其志;父没,观其行;三
年无改于父之道,可谓孝矣。”有子曰:“礼之用,和为贵。先王之道斯为美,
小大由之。有所不行,知和而和,不以礼节之,亦不可行也。”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。”子曰:
“君子食无求饱,居无求安,敏于事而慎于言,就有道而正焉,可谓好学也
已。”子贡曰:“贫而无谄,富而无骄,何如?”子曰:“可也。未若贫而乐,
富而好礼者也。”子贡曰:“诗云:‘如切如磋,如琢如磨。’其斯之谓与?”
子曰:“赐也,始可与言诗已矣!告诸往而知来者。”子曰:“不患人之不己
知,患不知人也。”

卷一 为政第二

子曰:“为政以德,譬如北辰,居其所而众星共之。”子曰:“诗三百,
一言以蔽之,曰‘思无邪’。”子曰:“道之以政,齐之以刑,民免而无耻;
道之以德,齐之以礼,有耻且格。”子曰:“吾十有五而志于学,三十而立,
四十而不惑,五十而知天命,六十而耳顺,七十而从心所欲,不踰矩。”孟
懿子问孝。子曰:“无违。”樊迟御,子告之曰:“孟孙问孝于我,我对曰‘无
违’。”樊迟曰:“何谓也?”子曰:“生,事之以礼;死,葬之以礼,祭之以
礼。”孟武伯问孝。子曰:“父母唯其疾之忧。”子游问孝。子曰:“今之孝者,
是谓能养。至于犬马,皆能有养;不敬,何以别乎?”子夏问孝。子曰:“色
难。有事弟子服其劳,有酒食先生馔,曾是以为孝乎?”子曰:“吾与回言
终日,不违如愚。退而省其私,亦足以发。回也,不愚。”子曰:“视其所以,
观其所由,察其所安。人焉廋哉?人焉廋哉?”子曰:“温故而知新,可以
为师矣。”子曰:“君子不器。”子贡问君子。子曰:“先行其言,而后从之。”
子曰:“君子周而不比,小人比而不周。”子曰:“学而不思则罔,思而不学
则殆。”子曰:“攻乎异端,斯害也已!”子曰:“由!诲女知之乎?知之为知
之,不知为不知,是知也。”子张学干禄。子曰:“多闻阙疑,慎言其余,则
寡尤;多见阙殆,慎行其余,则寡悔。

言寡尤,行寡悔,禄在其中矣。”哀公问曰:“何为则民服?”孔子对
曰:“举直错诸枉,则民服;举枉错诸直,则民不服。”季康子问:“使民敬、
忠以劝,如之何?”子曰:“临之以庄则敬,孝慈则忠,举善而教不能,则
劝。”或谓孔子曰:“子奚不为政?”子曰:“书云:‘孝乎惟孝、友于兄弟,
施于有政。’是亦为政,奚其为为政?”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?”子张问:“十世可知也?”子曰:“殷
因于夏礼,所损益,可知也;周因于殷礼,所损益,可知也;其或继周者,
虽百世可知也。”子曰:“非其鬼而祭之,谄也。见义不为,无勇也。”

卷二 八佾第三

孔子谓季氏:“八佾舞于庭,是可忍也,孰不可忍也?”三家者以雍彻。
子曰:“‘相维辟公,天子穆穆’,奚取于三家之堂?”子曰:“人而不仁,如
礼何?人而不仁,如乐何?”林放问礼之本。子曰:“大哉问!礼,与其奢
也,宁俭;丧,与其易也,宁戚。”子曰:“夷狄之有君,不如诸夏之亡也。”

季氏旅于泰山。子谓冉有曰:“女弗能救与?”对曰:“不能。”子曰:“呜呼!
曾谓泰山,不如林放乎?”子曰:“君子无所争,必也射乎!揖让而升,下
而饮,其争也君子。”子夏问曰:“‘巧笑倩兮,美目盼兮,素以为绚兮。’何
谓也?”子曰:“绘事后素。”曰:“礼后乎?”子曰:“起予者商也!始可与
言诗已矣。”子曰:“夏礼,吾能言之,杞不足征也;殷礼,吾能言之,宋不
足征也。文献不足故也,足则吾能征之矣。”子曰:“禘自既灌而往者,吾不
欲观之矣。”或问禘之说。子曰:“不知也。知其说者之于天下也,其如示诸
斯乎!”指其掌。

祭如在,祭神如神在。子曰:“吾不与祭,如不祭。”王孙贾问曰:“与
其媚于奥,宁媚于灶,何谓也?”子曰:“不然,获罪于天,无所祷也。”子
曰:“周监于二代,郁郁乎文哉!吾从周。”子入大庙,每事问。或曰:“孰
谓鄹人之子知礼乎?入大庙,每事问。”子闻之曰:“是礼也。”子曰:“射不
主皮,为力不同科,古之道也。”子贡欲去告朔之饩羊。子曰:“赐也,尔爱
其羊,我爱其礼。”子曰:“事君尽礼,人以为谄也。”定公问:“君使臣,臣
事君,如之何?”孔子对曰:“君使臣以礼,臣事君以忠。”子曰:“关雎,
乐而不淫,哀而不伤。”哀公问社于宰我。宰我对曰:“夏后氏以松,殷人以
柏,周人以栗,曰使民战栗。”子闻之曰:“成事不说,遂事不谏,既往不咎。”
子曰:“管仲之器小哉!”或曰:“管仲俭乎?”曰:“管氏有三归,官事不摄,
焉得俭?”“然则管仲知礼乎?”曰:“邦君树塞门,管氏亦树塞门;邦君为
两君之好,有反坫,管氏亦有反坫。管氏而知礼,孰不知礼?”子语鲁大师
乐。曰:“乐其可知也:始作,翕如也;从之,纯如也,皦如也,绎如也,
以成。”仪封人请见。曰:“君子之至于斯也,吾未尝不得见也。”从者见之。
出曰:“二三子,何患于丧乎?天下之无道也久矣,天将以夫子为木铎。”子
谓韶,“尽美矣,又尽善也。”谓武,“尽美矣,未尽善也”。

子曰:“居上不宽,为礼不敬,临丧不哀,吾何以观之哉?”

卷二 里仁第四

子曰:“里仁为美。择不处仁,焉得知?”子曰:“不仁者不可以久处
约,不可以长处乐。仁者安仁,知者利仁。”子曰:“唯仁者能好人,能恶人。”
子曰:“苟志于仁矣,无恶也。”子曰:“富与贵是人之所欲也,不以其道得
之,不处也;贫与贱是人之所恶也,不以其道得之,不去也。君子去仁,恶
乎成名?君子无终食之间违仁,造次必于是,颠沛必于是。”子曰:“我未见
好仁者,恶不仁者。好仁者,无以尚之;恶不仁者,其为仁矣,不使不仁者
加乎其身。有能一日用其力于仁矣乎?我未见力不足者。盖有之矣,我未之
见也。”子曰:“人之过也,各于其党。观过,斯知仁矣。”子曰:“朝闻道,
夕死可矣。”子曰:“士志于道,而耻恶衣恶食者,未足与议也。”子曰:“君
子之于天下也,无适也,无莫也,义之与比。”子曰:“君子怀德,小人怀土;
君子怀刑,小人怀惠。”子曰:“放于利而行,多怨。”子曰:“能以礼让为国
乎?何有?不能以礼让为国,如礼何?”子曰:“不患无位,患所以立;不
患莫己知,求为可知也。”子曰:“参乎!吾道一以贯之。”曾子曰:“唯。”
子出。门人问曰:“何谓也?”曾子曰:“夫子之道,忠恕而已矣。”子曰:“君
子喻于义,小人喻于利。”子曰:“见贤思齐焉,见不贤而内自省也。”子曰:
“事父母几谏。见志不从,又敬不违,劳而不怨。”子曰:“父母在,不远游。
游必有方。”子曰:“三年无改于父之道,可谓孝矣。”子曰:“父母之年,不

可不知也。一则以喜,一则以惧。”子曰:“古者言之不出,耻躬之不逮也。”
子曰:“以约失之者,鲜矣。”子曰:“君子欲讷于言,而敏于行。”子曰:“德
不孤,必有邻。”子游曰:“事君数,斯辱矣,朋友数,斯疏矣。”

卷三 公冶长第五

子谓公冶长,“可妻也。虽在缧绁之中,非其罪也”。以其子妻之。

子谓南容,“邦有道,不废;邦无道,免于刑戮”。以其兄之子妻之。

子谓子贱,“君子哉若人!鲁无君子者,斯焉取斯?”子贡问曰:“赐
也何如?”子曰:“女器也。”曰:“何器也?”曰:“瑚琏也。”或曰:“雍也,
仁而不佞。”子曰:“焉用佞?御人以口给,屡憎于人。不知其仁,焉用佞?”
子使漆雕开仕。对曰:“吾斯之未能信。”子说。

子曰:“道不行,乘桴浮于海。从我者其由与?”子路闻之喜。子曰:
“由也好勇过我,无所取材。”孟武伯问:“子路仁乎?”子曰:“不知也。”
又问。子曰:“由也,千乘之国,可使治其赋也,不知其仁也。”“求也何如?”
子曰:“求也,千室之邑,百乘之家,可使为之宰也,不知其仁也。”“赤也
何如?”子曰:“赤也,束带立于朝,可使与宾客言也,不知其仁也。”子谓
子贡曰:“女与回也孰愈?”对曰:“赐也何敢望回。回也闻一以知十,赐也
闻一以知二。”子曰:“弗如也!吾与女弗如也。”宰予昼寝。子曰:“朽木不
可雕也,粪土之墙不可杇也,于予与何诛。”子曰:“始吾于人也,听其言而
信其行;今吾于人也,听其言而观其行。于予与改是。”子曰:“吾未见刚者。”
或对曰:“申枨。”子曰:“枨也欲,焉得刚?”子贡曰:“我不欲人之加诸我
也,吾亦欲无加诸人。”子曰:“赐也,非尔所及也。”子贡曰:“夫子之文章,
可得而闻也;夫子之言性与天道,不可得而闻也。”子路有闻,未之能行,
唯恐有闻。

子贡问曰:“孔文子何以谓之文也?”子曰:“敏而好学,不耻下问,
是以谓之文也。”子谓子产,“有君子之道四焉:其行己也恭,其事上也敬,
其养民也惠,其使民也义。”子曰:“晏平仲善与人交,久而敬之。”子曰:“臧
文仲居蔡,山节藻梲,何如其知也?”子张问曰:“令尹子文三仕为令尹,
无喜色;三已之,无愠色。旧令尹之政,必以告新令尹。何如?”子曰:“忠
矣。”曰:“仁矣乎?”曰:“未知,焉得仁?”“崔子弒齐君,陈文子有马十
乘,弃而违之。至于他邦,则曰:‘犹吾大夫崔子也。’违之。之一邦,则又
曰:‘犹吾大夫崔子也。’违之。何如?”子曰:“清矣。”曰:“仁矣乎?”
曰:“未知。焉得仁?”季文子三思而后行。子闻之,曰:“再,斯可矣。”
子曰:“宁武子邦有道则知,邦无道则愚。其知可及也,其愚不可及也。”子
在陈曰:“归与!归与!吾党之小子狂简,斐然成章,不知所以裁之。”子曰:
“伯夷、叔齐不念旧恶,怨是用希。”子曰:“孰谓微生高直?或乞醯焉,乞
诸其邻而与之。”子曰:“巧言、令色、足恭,左丘明耻之,丘亦耻之。匿怨
而友其人,左丘明耻之,丘亦耻之。”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。”
子曰:“已矣乎!吾未见能见其过而内自讼者也。”子曰:“十室之邑,必有
忠信如丘者焉,不如丘之好学也。”

卷三 雍也第六

子曰:“雍也可使南面。”仲弓问子桑伯子,子曰:“可也简。”仲弓曰:
“居敬而行简,以临其民,不亦可乎?居简而行简,无乃大简乎?”子曰:
“雍之言然。”哀公问:“弟子孰为好学?”孔子对曰:“有颜回者好学,不
迁怒,不贰过。不幸短命死矣!今也则亡,未闻好学者也。”子华使于齐,
冉子为其母请粟。子曰:“与之釜。”请益。曰:“与之庾。”冉子与之粟五秉。
子曰:“赤之适齐也,乘肥马,衣轻裘。吾闻之也,君子周急不继富。”原思
为之宰,与之粟九百,辞。子曰:“毋!以与尔邻里乡党乎!”子谓仲弓曰:
“犁牛之子骍且角,虽欲勿用,山川其舍诸?”子曰:“回也,其心三月不
违仁,其余则日月至焉而已矣。”季康子问:“仲由可使从政也与?”子曰:
“由也果,于从政乎何有?”曰:“赐也,可使从政也与?”曰:“赐也达,
于从政乎何有?”曰:“求也,可使从政也与?”曰:“求也艺,于从政乎何
有?”季氏使闵子骞为费宰。闵子骞曰:“善为我辞焉。如有复我者,则吾
必在汶上矣。”伯牛有疾,子问之,自牖执其手,曰:“亡之,命矣夫!斯人
也而有斯疾也!斯人也而有斯疾也!”子曰:“贤哉,回也!一箪食,一瓢饮,
在陋巷。人不堪其忧,回也不改其乐。贤哉,回也!”冉求曰:“非不说子之
道,力不足也。”子曰:“力不足者,中道而废。今女画。”子谓子夏曰:“女
为君子儒,无为小人儒。”子游为武城宰。子曰:“女得人焉尔乎?”曰:“有
澹台灭明者,行不由径。非公事,未尝至于偃之室也。”子曰:“孟之反不伐,
奔而殿。将入门,策其马,曰:‘非敢后也,马不进也。’”子曰:“不有祝鮀
之佞而有宋朝之美,难乎免于今之世矣!”子曰:“谁能出不由户?何莫由斯
道也?”子曰:“质胜文则野,文胜质则史。文质彬彬,然后君子。”子曰:
“人之生也直,罔之生也幸而免。”子曰:“知之者不如好之者,好之者不如
乐之者。”子曰:“中人以上,可以语上也;中人以下,不可以语上也。”樊
迟问知。子曰:“务民之义,敬鬼神而远之,可谓知矣。”问仁。曰:“仁者
先难而后获,可谓仁矣。”子曰:“知者乐水,仁者乐山;知者动,仁者静;
知者乐,仁者寿。”子曰:“齐一变,至于鲁;鲁一变,至于道。”子曰:“觚
不觚,觚哉!觚哉!”宰我问曰:“仁者,虽告之曰:‘井有仁焉。’其从之也?”
子曰:“何为其然也?君子可逝也,不可陷也;可欺也,不可罔也。”子曰:
“君子博学于文,约之以礼,亦可以弗畔矣夫!”子见南子,子路不说。夫
子矢之曰:“予所否者,天厌之!天厌之!”子曰:“中庸之为德也,其至矣
乎!民鲜久矣。”子贡曰:“如有博施于民而能济众,何如?可谓仁乎?”子
曰:“何事于仁,必也圣乎!尧舜其犹病诸!夫仁者,己欲立而立人,己欲
达而达人。能近取譬,可谓仁之方也已。”

卷四 述而第七

子曰:“述而不作,信而好古,窃比于我老彭。”子曰:“默而识之,学
而不厌,诲人不倦,何有于我哉?”子曰:“德之不修,学之不讲,闻义不
能徙,不善不能改,是吾忧也。”子之燕居,申申如也,夭夭如也。

子曰:“甚矣吾衰也!久矣吾不复梦见周公。”子曰:“志于道,据于德,
依于仁,游于艺。”子曰:“自行束修以上,吾未尝无诲焉。”子曰:“不愤不
启,不悱不发,举一隅不以三隅反,则不复也。”子食于有丧者之侧,未尝
饱也。于是日哭,则不歌。

子谓颜渊曰:“用之则行,舍之则藏,唯我与尔有是夫!”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。”子曰:“富而可求也,虽执鞭之士,吾亦为之。如不
可求,从吾所好。”子之所慎:齐,战,疾。

子在齐闻韶,三月不知肉味。曰:“不图为乐之至于斯也!”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。”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。”子曰:“加我数年,五十以学易,可以无大过矣。”子所
雅言,诗、书、执礼,皆雅言也。

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。”子曰:“我非生而知之者,好古,敏以
求之者也。”子不语怪,力,乱,神。

子曰:“三人行,必有我师焉。择其善者而从之,其不善者而改之。”
子曰:“天生德于予,桓魋其如予何?”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。”子以四教:文,行,忠,信。

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。”子钓而不纲,弋不射宿。

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。”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!人洁己以进,与其洁也,不保其往也。”子曰:“仁远乎哉?
我欲仁,斯仁至矣。”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。”子与人歌而善,必使反之,而
后和之。

子曰:“文,莫吾犹人也。躬行君子,则吾未之有得。”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。”子疾病,子路请祷。子曰:“有诸?”子路对曰:“有之。
诔曰:‘祷尔于上下神只。’”子曰:“丘之祷久矣。”子曰:“奢则不孙,俭则
固。与其不孙也,宁固。”子曰:“君子坦荡荡,小人长戚戚。”子温而厉,
威而不猛,恭而安。

卷四 泰伯第八

子曰:“泰伯,其可谓至德也已矣!三以天下让,民无得而称焉。”子
曰:“恭而无礼则劳,慎而无礼则葸,勇而无礼则乱,直而无礼则绞。君子
笃于亲,则民兴于仁;故旧不遗,则民不偷。”曾子有疾,召门弟子曰:“启
予足!启予手!诗云‘战战兢兢,如临深渊,如履薄冰。’而今而后,吾知
免夫!小子!”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。”曾子曰:“以能问
于不能,以多问于寡;有若无,实若虚,犯而不校,昔者吾友尝从事于斯矣。”
曾子曰:“可以托六尺之孤,可以寄百里之命,临大节而不可夺也。君子人
与?君子人也。”曾子曰:“士不可以不弘毅,任重而道远。仁以为己任,不

亦重乎?死而后已,不亦远乎?”子曰:“兴于诗,立于礼。成于乐。”子曰:
“民可使由之,不可使知之。”子曰:“好勇疾贫,乱也。人而不仁,疾之已
甚,乱也。”子曰:“如有周公之才之美,使骄且吝,其余不足观也已。”子
曰:“三年学,不至于谷,不易得也。”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。”子曰:“不在其位,不谋其政。”子曰:“师挚之始,
关雎之乱,洋洋乎!盈耳哉。”子曰:“狂而不直,侗而不愿,悾悾而不信,
吾不知之矣。”子曰:“学如不及,犹恐失之。”子曰:“巍巍乎!舜禹之有天
下也,而不与焉。”子曰:“大哉,尧之为君也!巍巍乎!唯天为大,唯尧则
之。荡荡乎!民无能名焉。巍巍乎!其有成功也;焕乎,其有文章!”舜有
臣五人而天下治。武王曰:“予有乱臣十人。”孔子曰:“才难,不其然乎?
唐虞之际,于斯为盛。有妇人焉,九人而已。三分天下有其二,以服事殷。
周之德,其可谓至德也已矣。”子曰:“禹,吾无间然矣。菲饮食,而致孝乎
鬼神;恶衣服,而致美乎黻冕;卑宫室,而尽力乎沟洫。禹,吾无间然矣。”

卷五 子罕第九

子罕言利,与命,与仁。

达巷党人曰:“大哉孔子!博学而无所成名。”子闻之,谓门弟子曰:“吾
何执?执御乎?执射乎?吾执御矣。”子曰:“麻冕,礼也;今也纯,俭。吾
从众。拜下,礼也;今拜乎上,泰也。虽违众,吾从下。”子绝四:毋意,
毋必,毋固,毋我。

子畏于匡。曰:“文王既没,文不在兹乎?天之将丧斯文也,后死者不
得与于斯文也;天之未丧斯文也,匡人其如予何?”大宰问于子贡曰:“夫
子圣者与?何其多能也?”子贡曰:“固天纵之将圣,又多能也。”子闻之,
曰:“大宰知我乎!吾少也贱,故多能鄙事。君子多乎哉?不多也。”牢曰:
“子云,‘吾不试,故艺’。”子曰:“吾有知乎哉?无知也。有鄙夫问于我,
空空如也,我叩其两端而竭焉。”子曰:“凤鸟不至,河不出图,吾已矣夫!”
子见齐衰者、冕衣裳者与瞽者,见之,虽少必作;过之,必趋。

颜渊喟然叹曰:“仰之弥高,钻之弥坚;瞻之在前,忽焉在后。夫子循
循然善诱人,博我以文,约我以礼。欲罢不能,既竭吾才,如有所立卓尔。
虽欲从之,末由也已。”子疾病,子路使门人为臣。病闲,曰:“久矣哉!由
之行诈也,无臣而为有臣。吾谁欺?欺天乎?且予与其死于臣之手也,无宁
死于二三子之手乎?且予纵不得大葬,予死于道路乎?”子贡曰:“有美玉
于斯,韫匮而藏诸?求善贾而沽诸?”子曰:“沽之哉!沽之哉!我待贾者
也。”子欲居九夷。或曰:“陋,如之何!”子曰:“君子居之,何陋之有?”
子曰:“吾自卫反鲁,然后乐正,雅颂各得其所。”子曰:“出则事公卿,入
则事父兄,丧事不敢不勉,不为酒困,何有于我哉?”子在川上,曰:“逝
者如斯夫!不舍昼夜。”子曰:“吾未见好德如好色者也。”子曰:“譬如为山,
未成一篑,止,吾止也;譬如平地,虽覆一篑,进,吾往也。”子曰:“语之
而不惰者,其回也与!”子谓颜渊,曰:“惜乎!吾见其进也,未见其止也。”
子曰;“苗而不秀者有矣夫!秀而不实者有矣夫!”子曰:“后生可畏,焉知
来者之不如今也?四十、五十而无闻焉,斯亦不足畏也已。”子曰:“法语之
言,能无从乎?改之为贵。巽与之言,能无说乎?绎之为贵。说而不绎,从
而不改,吾末如之何也已矣。”子曰:“主忠信,毋友不如己者,过则勿惮改。”

子曰:“三军可夺帅也,匹夫不可夺志也。”子曰:“衣敝缊袍,与衣狐貉者
立,而不耻者,其由也与?‘不忮不求,何用不臧?’”子路终身诵之。子
曰:“是道也,何足以臧?”子曰:“岁寒,然后知松柏之后雕也。”子曰:“知
者不惑,仁者不忧,勇者不惧。”子曰:“可与共学,未可与适道;可与适道,
未可与立;可与立,未可与权。”
“唐棣之华,偏其反而。岂不尔思?室是远
而。”子曰:“未之思也,夫何远之有?”

卷五 乡党第十

孔子于乡党,恂恂如也,似不能言者。其在宗庙朝廷,便便言,唯谨
尔。

朝,与下大夫言,侃侃如也;与上大夫言,誾誾如也。君在,踧踖如
也。与与如也。

君召使摈,色勃如也,足躩如也。揖所与立,左右手。衣前后,襜如
也。趋进,翼如也。宾退,必复命曰:“宾不顾矣。”入公门,鞠躬如也,如
不容。立不中门,行不履阈。过位,色勃如也,足躩如也,其言似不足者。
摄齐升堂,鞠躬如也,屏气似不息者。出,降一等,逞颜色,怡怡如也。没
阶趋,翼如也。复其位,踧踖如也。

执圭,鞠躬如也,如不胜。上如揖,下如授。勃如战色,足缩缩,如
有循。享礼,有容色。私觌,愉愉如也。

君子不以绀緅饰。红紫不以为亵服。当暑,袗絺绤,必表而出之。缁
衣羔裘,素衣麑裘,黄衣狐裘。亵裘长。短右袂。狐貉之厚以居。去丧,无
所不佩。非帷裳,必杀之。羔裘玄冠不以吊。吉月,必朝服而朝。

齐,必有明衣,布。必有寝衣,长一身有半。齐,必变食,居必迁坐。

食不厌精,脍不厌细。食饐而餲,鱼馁而肉败,不食。色恶,不食。
臭恶,不食。失饪,不食。不时,不食。割不正,不食。不得其酱,不食。
肉虽多,不使胜食气。惟酒无量,不及乱。沽酒市脯不食。不撤姜食。不多
食。祭于公,不宿肉。祭肉不出三日。出三日,不食之矣。食不语,寝不言。
虽疏食菜羹,瓜祭,必齐如也。

席不正,不坐。

乡人饮酒,杖者出,斯出矣。乡人傩,朝服而立于阼阶。

问人于他邦,再拜而送之。康子馈药,拜而受之。曰:“丘未达,不敢
尝。”厩焚。子退朝,曰:“伤人乎?”不问马。

君赐食,必正席先尝之;君赐腥,必熟而荐之;君赐生,必畜之。侍
食于君,君祭,先饭。疾,君视之,东首,加朝服,拖绅。君命召,不俟驾
行矣。

入太庙,每事问。

朋友死,无所归。曰:“于我殡。”朋友之馈,虽车马,非祭肉,不拜。

寝不尸,居不容。见齐衰者,虽狎,必变。见冕者与瞽者,虽亵,必
以貌。凶服者式之。式负版者。有盛馔,必变色而作。迅雷风烈,必变。

升车,必正立执绥。车中,不内顾,不疾言,不亲指。

色斯举矣,翔而后集。曰:“山梁雌雉,时哉!时哉!”子路共之,三
嗅而作。

卷六 先进第十一

子曰:“先进于礼乐,野人也;后进于礼乐,君子也。如用之,则吾从
先进。”子曰:“从我于陈、蔡者,皆不及门也。”德行:颜渊,闵子骞,冉
伯牛,仲弓。言语:宰我,子贡。政事:冉有,季路。文学:子游,子夏。

子曰:“回也非助我者也,于吾言无所不说。”子曰:“孝哉闵子骞!人
不间于其父母昆弟之言。”南容三复白圭,孔子以其兄之子妻之。

季康子问:“弟子孰为好学?”孔子对曰:“有颜回者好学,不幸短命
死矣!今也则亡。”颜渊死,颜路请子之车以为之椁。子曰:“才不才,亦各
言其子也。鲤也死,有棺而无椁。吾不徒行以为之椁。以吾从大夫之后,不
可徒行也。”颜渊死。子曰:“噫!天丧予!天丧予!”颜渊死,子哭之恸。
从者曰:“子恸矣。”曰:“有恸乎?非夫人之为恸而谁为!”颜渊死,门人欲
厚葬之,子曰:“不可。”门人厚葬之。子曰:“回也视予犹父也,予不得视
犹子也。非我也,夫二三子也。”季路问事鬼神。子曰:“未能事人,焉能事
鬼?”敢问死。曰:“未知生,焉知死?”闵子侍侧,誾誾如也;子路,行
行如也;冉有、子贡,侃侃如也。子乐。“若由也,不得其死然。”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。”子曰:“由之瑟奚为于丘之门?”门人不敬子路。子曰:“由也升堂矣,
未入于室也。”子贡问:“师与商也孰贤?”子曰:“师也过,商也不及。”曰:
“然则师愈与?”子曰:“过犹不及。”季氏富于周公,而求也为之聚敛而附
益之。子曰:“非吾徒也。小子鸣鼓而攻之,可也。”柴也愚,参也鲁,师也
辟,由也喭。

子曰:“回也其庶乎,屡空。赐不受命,而货殖焉,亿则屡中。”子张
问善人之道。子曰:“不践迹,亦不入于室。”子曰:“论笃是与,君子者乎?
色庄者乎?”子路问:“闻斯行诸?”子曰:“有父兄在,如之何其闻斯行
之?”冉有问:“闻斯行诸?”子曰:“闻斯行之。”公西华曰:“由也问闻斯
行诸,子曰‘有父兄在’;求也问闻斯行诸,子曰‘闻斯行之’。赤也惑,敢
问。”子曰:“求也退,故进之;由也兼人,故退之。”子畏于匡,颜渊后。
子曰:“吾以女为死矣。”曰:“子在,回何敢死?”季子然问:“仲由、冉求
可谓大臣与?”子曰:“吾以子为异之问,曾由与求之问。所谓大臣者:以
道事君,不可则止。今由与求也,可谓具臣矣。”曰:“然则从之者与?”子
曰:“弒父与君,亦不从也。”子路使子羔为费宰。子曰:“贼夫人之子。”子
路曰:“有民人焉,有社稷焉。何必读书,然后为学?”子曰:“是故恶夫佞
者。”子路、曾皙、冉有、公西华侍坐。子曰:“以吾一日长乎尔,毋吾以也。
居则曰:“不吾知也!’如或知尔,则何以哉?”子路率尔而对曰:“千乘之
国,摄乎大国之间,加之以师旅,因之以饥馑;由也为之,比及三年,可使
有勇,且知方也。”夫子哂之。“求!尔何如?”对曰:“方六七十,如五六
十,求也为之,比及三年,可使足民。如其礼乐,以俟君子。”“赤!尔何如?”
对曰:“非曰能之,愿学焉。宗庙之事,如会同,端章甫,愿为小相焉。”“点!
尔何如?”鼓瑟希,铿尔,舍瑟而作。对曰:“异乎三子者之撰。”子曰:“何
伤乎?亦各言其志也。”曰:“莫春者,春服既成。冠者五六人,童子六七人,
浴乎沂,风乎舞雩,咏而归。”夫子喟然叹曰:“吾与点也!”三子者出,曾
皙后。曾皙曰:“夫三子者之言何如?”子曰:“亦各言其志也已矣。”曰:“夫
子何哂由也?”曰:“为国以礼,其言不让,是故哂之。”“唯求则非邦也与?”
“安见方六七十如五六十而非邦也者?”“唯赤则非邦也与?”“宗庙会同,
非诸侯而何?赤也为之小,孰能为之大?”

卷六 颜渊第十二

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。”仲弓问仁。子
曰:“出门如见大宾,使民如承大祭。己所不欲,勿施于人。在邦无怨,在
家无怨。”仲弓曰:“雍虽不敏,请事斯语矣。”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?”司马牛问君子。子曰:“君子不忧不惧。”曰:“不忧不惧,斯谓之君
子已乎?”子曰:“内省不疚,夫何忧何惧?”司马牛忧曰:“人皆有兄弟,
我独亡。”子夏曰:“商闻之矣:死生有命,富贵在天。

君子敬而无失,与人恭而有礼。四海之内,皆兄弟也。君子何患乎无
兄弟也?”子张问明。子曰:“浸润之谮,肤受之愬,不行焉。可谓明也已
矣。浸润之谮肤受之愬不行焉,可谓远也已矣。”子贡问政。子曰:“足食。
足兵。民信之矣。”子贡曰:“必不得已而去,于斯三者何先?”曰:“去兵。”
子贡曰:“必不得已而去,于斯二者何先?”曰:“去食。自古皆有死,民无
信不立。”棘子成曰:“君子质而已矣,何以文为?”子贡曰:“惜乎!夫子
之说,君子也。驷不及舌。文犹质也,质犹文也。虎豹之(革享),犹犬羊之
(革享)。”哀公问于有若曰:“年饥,用不足,如之何?”有若对曰:“盍彻
乎?”曰:“二,吾犹不足,如之何其彻也?”对曰:“百姓足,君孰与不足?
百姓不足,君孰与足?”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。”齐景公问
政于孔子。孔子对曰:“君君,臣臣,父父,子子。”公曰:“善哉!信如君
不君,臣不臣,父不父,子不子,虽有粟,吾得而食诸?”子曰:“片言可
以折狱者,其由也与?”子路无宿诺。

子曰:“听讼,吾犹人也,必也使无讼乎!”子张问政。子曰:“居之无
倦,行之以忠。”子曰:“君子博学于文,约之以礼,亦可以弗畔矣夫!”子
曰:“君子成人之美,不成人之恶。小人反是。”季康子问政于孔子。孔子对
曰:“政者,正也。子帅以正,孰敢不正?”季康子患盗,问于孔子。孔子
对曰:“苟子之不欲,虽赏之不窃。”季康子问政于孔子曰:“如杀无道,以
就有道,何如?”孔子对曰:“子为政,焉用杀?子欲善,而民善矣。君子
之德风,小人之德草。草上之风,必偃。”子张问:“士何如斯可谓之达矣?”
子曰:“何哉,尔所谓达者?”子张对曰:“在邦必闻,在家必闻。”子曰:“是
闻也,非达也。夫达也者,质直而好义,察言而观色,虑以下人。在邦必达,
在家必达。夫闻也者,色取仁而行违,居之不疑。在邦必闻,在家必闻。”
樊迟从游于舞雩之下,曰:“敢问崇德、修慝、辨惑。”子曰:“善哉问!先
事后得,非崇德与?攻其恶,无攻人之恶,非修慝与?一朝之忿,忘其身,
以及其亲,非惑与?”樊迟问仁。子曰:“爱人。”问知。子曰:“知人。”樊
迟未达。子曰:“举直错诸枉,能使枉者直。”樊迟退,见子夏。曰:“乡也
吾见于夫子而问知,子曰,‘举直错诸枉,能使枉者直’,何谓也?”子夏曰:
“富哉言乎!舜有天下,选于众,举皋陶,不仁者远矣。汤有天下,选于众,
举伊尹,不仁者远矣。”子贡问友。子曰:“忠告而善道之,不可则止,无自
辱焉。”曾子曰:“君子以文会友,以友辅仁。”

卷七 子路第十三

子路问政。子曰:“先之,劳之。”请益。曰:“无倦。”仲弓为季氏宰,
问政。子曰:“先有司,赦小过,举贤才。”曰:“焉知贤才而举之?”曰:“举
尔所知。尔所不知,人其舍诸?”子路曰:“卫君待子而为政,子将奚先?”
子曰:“必也正名乎!”子路曰:“有是哉,子之迂也!奚其正?”子曰:“野
哉由也!君子于其所不知,盖阙如也。名不正,则言不顺;言不顺,则事不
成;事不成,则礼乐不兴;礼乐不兴,则刑罚不中;刑罚不中,则民无所措
手足。故君子名之必可言也,言之必可行也。君子于其言,无所苟而已矣。”
樊迟请学稼,子曰:“吾不如老农。”请学为圃。曰:“吾不如老圃。”樊迟出。
子曰:“小人哉,樊须也!上好礼,则民莫敢不敬;上好义,则民莫敢不服;
上好信,则民莫敢不用情。夫如是,则四方之民襁负其子而至矣,焉用稼?”
子曰:“诵诗三百,授之以政,不达;使于四方,不能专对;虽多,亦奚以
为?”子曰:“其身正,不令而行;其不正,虽令不从。”子曰:“鲁卫之政,
兄弟也。”子谓卫公子荆,“善居室。始有,曰:‘苟合矣。’少有,曰:‘苟
完矣。’富有,曰:‘苟美矣。’”子适卫,冉有仆。子曰:“庶矣哉!”冉有曰:
“既庶矣。又何加焉?”曰:“富之。”曰:“既富矣,又何加焉?”曰:“教
之。”子曰:“苟有用我者。期月而已可也,三年有成。”子曰:“善人为邦百
年,亦可以胜残去杀矣。诚哉是言也!”子曰:“如有王者,必世而后仁。”
子曰:“苟正其身矣,于从政乎何有?不能正其身,如正人何?”冉子退朝。
子曰:“何晏也?”对曰:“有政。”子曰:“其事也。如有政,虽不吾以,吾
其与闻之。”定公问:“一言而可以兴邦,有诸?”孔子对曰:“言不可以若
是其几也。人之言曰:‘为君难,为臣不易。’如知为君之难也,不几乎一言
而兴邦乎?”曰:“一言而丧邦,有诸?”孔子对曰:“言不可以若是其几也。
人之言曰:‘予无乐乎为君,唯其言而莫予违也。’如其善而莫之违也,不亦
善乎?如不善而莫之违也,不几乎一言而丧邦乎?”叶公问政。子曰:“近
者说,远者来。”子夏为莒父宰,问政。子曰:“无欲速,无见小利。欲速,
则不达;见小利,则大事不成。”叶公语孔子曰:“吾党有直躬者,其父攘羊,
而子证之。”孔子曰:“吾党之直者异于是。父为子隐,子为父隐,直在其中
矣。”樊迟问仁。子曰:“居处恭,执事敬,与人忠。虽之夷狄,不可弃也。”
子贡问曰:“何如斯可谓之士矣?”子曰:“行己有耻,使于四方,不辱君命,
可谓士矣。”曰:“敢问其次。”曰:“宗族称孝焉,乡党称弟焉。”曰:“敢问
其次。”曰:“言必信,行必果,硁硁然小人哉!抑亦可以为次矣。”曰:“今
之从政者何如?”子曰:“噫!

斗筲之人,何足算也。”子曰:“不得中行而与之,必也狂狷乎!狂者
进取,狷者有所不为也。”子曰:“南人有言曰:‘人而无恒,不可以作巫医。’
善夫!”“不恒其德,或承之羞。”子曰:“不占而已矣。”子曰:“君子和而不
同,小人同而不和。”子贡问曰:“乡人皆好之,何如?”子曰:“未可也。”
“乡人皆恶之,何如?”子曰:“未可也。不如乡人之善者好之,其不善者
恶之。”子曰:“君子易事而难说也:说之不以道,不说也;及其使人也,器
之。小人难事而易说也:说之虽不以道,说也;及其使人也,求备焉。”子
曰:“君子泰而不骄,小人骄而不泰。”子曰:“刚毅、木讷,近仁。”子路问
曰:“何如斯可谓之士矣?”子曰:“切切、偲偲、怡怡如也,可谓士矣。朋
友切切、偲偲,兄弟怡怡。”子曰:“善人教民七年,亦可以即戎矣。”子曰:
“以不教民战,是谓弃之。”

卷七 宪问第十四

宪问耻。子曰:“邦有道,谷;邦无道,谷,耻也。”
“克、伐、怨、欲
不行焉,可以为仁矣?”子曰:“可以为难矣,仁则吾不知也。”子曰:“士
而怀居,不足以为士矣。”子曰:“邦有道,危言危行;邦无道,危行言孙。”
子曰:“有德者,必有言。有言者,不必有德。仁者,必有勇。勇者,不必
有仁。”南宫适问于孔子曰:“羿善射,奡荡舟,俱不得其死然;禹稷躬稼,
而有天下。”夫子不答,南宫适出。子曰:“君子哉若人!尚德哉若人!”子
曰:“君子而不仁者有矣夫,未有小人而仁者也。”子曰:“爱之,能勿劳乎?
忠焉,能勿诲乎?”子曰:“为命:裨谌草创之,世叔讨论之,行人子羽修
饰之,东里子产润色之。”或问子产。子曰:“惠人也。”问子西。曰:“彼哉!
彼哉!”问管仲。曰:“人也。

夺伯氏骈邑三百,饭疏食,没齿,无怨言。”子曰:“贫而无怨难,富
而无骄易。”子曰:“孟公绰,为赵魏老则优,不可以为滕薛大夫。”子路问
成人。子曰:“若臧武仲之知,公绰之不欲,卞庄子之勇,冉求之艺,文之
以礼乐,亦可以为成人矣。”曰:“今之成人者何必然?见利思义,见危授命,
久要不忘平生之言,亦可以为成人矣。”子问公叔文子于公明贾曰:“信乎夫
子不言、不笑、不取乎?”公明贾对曰:“以告者过也。夫子时然后言,人
不厌其言;乐然后笑,人不厌其笑;义然后取,人不厌其取。”子曰:“其然,
岂其然乎?”子曰:“臧武仲以防求为后于鲁,虽曰不要君,吾不信也。”子
曰:“晋文公谲而不正,齐桓公正而不谲。”子路曰:“桓公杀公子纠,召忽
死之,管仲不死。”曰:“未仁乎?”子曰:“桓公九合诸侯,不以兵车,管
仲之力也。如其仁!如其仁!”子贡曰:“管仲非仁者与?桓公杀公子纠,不
能死,又相之。”子曰:“管仲相桓公,霸诸侯,一匡天下,民到于今受其赐。
微管仲,吾其被发左衽矣。岂若匹夫匹妇之为谅也,自经于沟渎,而莫之知
也。”公叔文子之臣大夫僎,与文子同升诸公。子闻之曰:“可以为文矣。”
子言卫灵公之无道也,康子曰:“夫如是,奚而不丧?”孔子曰:“仲叔圉治
宾客,祝鮀治宗庙,王孙贾治军旅。夫如是,奚其丧?”子曰:“其言之不
怍,则为之也难。”陈成子弒简公。孔子沐浴而朝,告于哀公曰:“陈恒弒其
君,请讨之。”公曰:“告夫三子!”孔子曰:“以吾从大夫之后,不敢不告也。
君曰‘告夫三子’者。”之三子告,不可。孔子曰:“以吾从大夫之后,不敢
不告也。”子路问事君。子曰:“勿欺也,而犯之。”子曰:“君子上达,小人
下达。”子曰:“古之学者为己,今之学者为人。”蘧伯玉使人于孔子。孔子
与之坐而问焉,曰:“夫子何为?”对曰:“夫子欲寡其过而未能也。”使者
出。子曰:“使乎!使乎!”子曰:“不在其位,不谋其政。”曾子曰:“君子
思不出其位。”子曰:“君子耻其言而过其行。”子曰:“君子道者三,我无能
焉:仁者不忧,知者不惑,勇者不惧。”子贡曰:“夫子自道也。”子贡方人。
子曰:“赐也贤乎哉?夫我则不暇。”子曰:“不患人之不己知,患其不能也。”
子曰:“不逆诈,不亿不信。抑亦先觉者,是贤乎!”微生亩谓孔子曰:“丘
何为是栖栖者与?无乃为佞乎?”孔子曰:“非敢为佞也,疾固也。”子曰:
“骥不称其力,称其德也。”或曰:“以德报怨,何如?”子曰:“何以报德?
以直报怨,以德报德。”子曰:“莫我知也夫!”子贡曰:“何为其莫知子也?”
子曰:“不怨天,不尤人。下学而上达。知我者,其天乎!”公伯寮愬子路于
季孙。子服景伯以告,曰:“夫子固有惑志于公伯寮,吾力犹能肆诸市朝。”

子曰:“道之将行也与?命也。道之将废也与?命也。公伯寮其如命何!”子
曰:“贤者辟世,其次辟地,其次辟色,其次辟言。”子曰:“作者七人矣。”
子路宿于石门。晨门曰:“奚自?”子路曰:“自孔氏。”曰:“是知其不可而
为之者与?”子击磬于卫。有荷蒉而过孔氏之门者,曰:“有心哉!击磬乎!”
既而曰:“鄙哉!硁硁乎!莫己知也,斯己而已矣。深则厉,浅则揭。”子曰:
“果哉!末之难矣。”子张曰:“书云:‘高宗谅阴,三年不言。’何谓也?”
子曰:“何必高宗,古之人皆然。君薨,百官总己以听于冢宰,三年。”子曰:
“上好礼,则民易使也。”子路问君子。子曰:“修己以敬。”曰:“如斯而已
乎?”曰:“修己以安人。”曰:“如斯而已乎?”曰:“修己以安百姓。修己
以安百姓,尧舜其犹病诸!”原壤夷俟。子曰:“幼而不孙弟,长而无述焉,
老而不死,是为贼!”以杖叩其胫。

阙党童子将命。或问之曰:“益者与?”子曰:“吾见其居于位也,见
其与先生并行也。非求益者也,欲速成者也。”

卷八 卫灵公第十五

卫灵公问陈于孔子。孔子对曰:“俎豆之事,则尝闻之矣;军旅之事,
未之学也。”明日遂行。在陈绝粮,从者病,莫能兴。子路愠见曰:“君子亦
有穷乎?”子曰:“君子固穷,小人穷斯滥矣。”子曰:“赐也,女以予为多
学而识之者与?”对曰:“然,非与?”曰:“非也,予一以贯之。”子曰:“由!
知德者鲜矣。”子曰:“无为而治者,其舜也与?夫何为哉,恭己正南面而已
矣。”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。

子曰:“直哉史鱼!邦有道,如矢;邦无道,如矢。”君子哉蘧伯玉!
邦有道,则仕;邦无道,则可卷而怀之。”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。”子曰:“志士仁人,无
求生以害仁,有杀身以成仁。”子贡问为仁。子曰:“工欲善其事,必先利其
器。居是邦也,事其大夫之贤者,友其士之仁者。”颜渊问为邦。子曰:“行
夏之时,乘殷之辂,服周之冕,乐则韶舞。放郑声,远佞人。

郑声淫,佞人殆。”子曰:“人无远虑,必有近忧。”子曰:“已矣乎!
吾未见好德如好色者也。”子曰:“臧文仲其窃位者与?知柳下惠之贤,而不
与立也。”子曰:“躬自厚而薄责于人,则远怨矣。”子曰:“不曰‘如之何如
之何’者,吾末如之何也已矣。”子曰:“群居终日,言不及义,好行小慧,
难矣哉!”子曰:“君子义以为质,礼以行之,孙以出之,信以成之。君子哉!”
子曰:“君子病无能焉,不病人之不己知也。”子曰:“君子疾没世而名不称
焉。”子曰:“君子求诸己,小人求诸人。”子曰:“君子矜而不争,群而不党。”
子曰:“君子不以言举人,不以人废言。”子贡问曰:“有一言而可以终身行
之者乎?”子曰:“其恕乎!己所不欲,勿施于人。”子曰:“吾之于人也,
谁毁谁誉?如有所誉者,其有所试矣。斯民也,三代之所以直道而行也。”
子曰:“吾犹及史之阙文也,有马者借人乘之。今亡矣夫!”子曰:“巧言乱
德,小不忍则乱大谋。”子曰:“众恶之,必察焉;众好之,必察焉。”子曰:
“人能弘道,非道弘人。”子曰:“过而不改,是谓过矣。”子曰:“吾尝终日
不食,终夜不寝,以思,无益,不如学也。”子曰:“君子谋道不谋食。耕也,

馁在其中矣;学也,禄在其中矣。君子忧道不忧贫。”子曰:“知及之,仁不
能守之;虽得之,必失之。知及之,仁能守之。不庄以莅之,则民不敬。知
及之,仁能守之,庄以莅之。动之不以礼,未善也。”子曰:“君子不可小知,
而可大受也;小人不可大受,而可小知也。”子曰:“民之于仁也,甚于水火。
水火,吾见蹈而死者矣,未见蹈仁而死者也。”子曰:“当仁不让于师。”子
曰:“君子贞而不谅。”子曰:“事君,敬其事而后其食。”子曰:“有教无类。”
子曰:“道不同,不相为谋。”子曰:“辞达而已矣。”师冕见,及阶,子曰:
“阶也。”及席,子曰:“席也。”皆坐,子告之曰:“某在斯,某在斯。”师
冕出。子张问曰:“与师言之道与?”子曰:“然。固相师之道也。”

卷八 季氏第十六

季氏将伐颛臾。冉有、季路见于孔子曰:“季氏将有事于颛臾。”孔子
曰:“求!无乃尔是过与?夫颛臾,昔者先王以为东蒙主,且在邦域之中矣,
是社稷之臣也。何以伐为?”冉有曰:“夫子欲之,吾二臣者皆不欲也。”孔
子曰:“求!周任有言曰:“陈力就列,不能者止。’危而不持,颠而不扶,
则将焉用彼相矣?且尔言过矣。虎兕出于柙,龟玉毁于椟中,是谁之过与?”
冉有曰:“今夫颛臾,固而近于费。今不取,后世必为子孙忧。”孔子曰:“求!
君子疾夫舍曰欲之,而必为之辞。丘也闻有国有家者,不患寡而患不均,不
患贫而患不安。盖均无贫,和无寡,安无倾。夫如是,故远人不服,则修文
德以来之。既来之,则安之。今由与求也,相夫子,远人不服而不能来也;
邦分崩离析而不能守也。而谋动干戈于邦内。吾恐季孙之忧,不在颛臾,而
在萧墙之内也。”孔子曰:“天下有道,则礼乐征伐自天子出;天下无道,则
礼乐征伐自诸侯出。自诸侯出,盖十世希不失矣;自大夫出,五世希不失矣;
陪臣执国命,三世希不失矣。天下有道,则政不在大夫。天下有道,则庶人
不议。”孔子曰:“禄之去公室,五世矣;政逮于大夫,四世矣;故夫三桓之
子孙,微矣。”孔子曰:“益者三友,损者三友。友直,友谅,友多闻,益矣。
友便辟,友善柔,友便佞,损矣。”孔子曰:“益者三乐,损者三乐。乐节礼
乐,乐道人之善,乐多贤友,益矣。乐骄乐,乐佚游,乐宴乐,损矣。”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。”孔子曰:“君子有三戒:少之时,血气未定,戒之在色;
及其壮也,血气方刚,戒之在斗;及其老也,血气既衰,戒之在得。”孔子
曰:“君子有三畏:畏天命,畏大人,畏圣人之言。小人不知天命而不畏也,
狎大人,侮圣人之言。”孔子曰:“生而知之者,上也;学而知之者,次也;
困而学之,又其次也;困而不学,民斯为下矣。”孔子曰:“君子有九思:视
思明,听思聪,色思温,貌思恭,言思忠,事思敬,疑思问,忿思难,见得
思义。”孔子曰:“见善如不及,见不善如探汤。吾见其人矣,吾闻其语矣。
隐居以求其志,行义以达其道。吾闻其语矣,未见其人也。”
‘诚不以富,亦
只以异。’齐景公有马千驷,死之日,民无德而称焉。伯夷叔齐饿于首阳之
下,民到于今称之。其斯之谓与?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。”

邦君之妻,君称之曰夫人,夫人自称曰小童;邦人称之曰君夫人,称诸异邦
曰寡小君;异邦人称之亦曰君夫人。

卷九 阳货第十七

阳货欲见孔子,孔子不见,归孔子豚。孔子时其亡也,而往拜之,遇
诸涂。谓孔子曰:“来!予与尔言。”曰:“怀其宝而迷其邦,可谓仁乎?”
曰:“不可。”“好从事而亟失时,可谓知乎?”曰:“不可。”“日月逝矣,岁
不我与。”孔子曰:“诺。吾将仕矣。”子曰:“性相近也,习相远也。”子曰:
“唯上知与下愚不移。”子之武城,闻弦歌之声。夫子莞尔而笑,曰:“割鸡
焉用牛刀?”子游对曰:“昔者偃也闻诸夫子曰:‘君子学道则爱人,小人学
道则易使也。’”子曰:“二三子!偃之言是也。前言戏之耳。”公山弗扰以费
畔,召,子欲往。子路不说,曰:“末之也已,何必公山氏之之也。”子曰:
“夫召我者而岂徒哉?如有用我者,吾其为东周乎?”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。”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?”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。”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。”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?”子曰:“礼云礼云,玉帛云乎哉?乐云
乐云,钟鼓云乎哉?”子曰:“色厉而内荏,譬诸小人,其犹穿窬之盗也与?”
子曰:“乡原,德之贼也。”子曰:“道听而涂说,德之弃也。”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。”子曰:“古者民有三疾,今也或是之亡也。古之狂也肆,今之狂也
荡;古之矜也廉,今之矜也忿戾;古之愚也直,今之愚也诈而已矣。”子曰:
“巧言令色,鲜矣仁。”子曰:“恶紫之夺朱也,恶郑声之乱雅乐也,恶利口
之覆邦家者。”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?”孺悲欲见孔子,孔
子辞以疾。将命者出户,取瑟而歌。使之闻之。

宰我问:“三年之丧,期已久矣。君子三年不为礼,礼必坏;三年不为
乐,乐必崩。旧谷既没,新谷既升,钻燧改火,期可已矣。”子曰:“食夫稻,
衣夫锦,于女安乎?”曰:“安。”“女安则为之!夫君子之居丧,食旨不甘,
闻乐不乐,居处不安,故不为也。今女安,则为之!”宰我出。子曰:“予之
不仁也!子生三年,然后免于父母之怀。夫三年之丧,天下之通丧也。予也,
有三年之爱于其父母乎?”子曰:“饱食终日,无所用心,难矣哉!不有博
弈者乎,为之犹贤乎已。”子路曰:“君子尚勇乎?”子曰:“君子义以为上。
君子有勇而无义为乱,小人有勇而无义为盗。”子贡曰:“君子亦有恶乎?”
子曰:“有恶:恶称人之恶者,恶居下流而讪上者,恶勇而无礼者,恶果敢
而窒者。”曰:“赐也亦有恶乎?”“恶徼以为知者,恶不孙以为勇者,恶讦
以为直者。”子曰:“唯女子与小人为难养也,近之则不孙,远之则怨。”子

曰:“年四十而见恶焉,其终也已。”

卷九 微子第十八

微子去之,箕子为之奴,比干谏而死。孔子曰:“殷有三仁焉。”柳下
惠为士师,三黜。人曰:“子未可以去乎?”曰:“直道而事人,焉往而不三
黜?枉道而事人,何必去父母之邦。”齐景公待孔子,曰:“若季氏则吾不能,
以季、孟之闲待之。”曰:“吾老矣,不能用也。”孔子行。

齐人归女乐,季桓子受之。三日不朝,孔子行。

楚狂接舆歌而过孔子曰:“凤兮!凤兮!何德之衰?往者不可谏,来者
犹可追。已而,已而!今之从政者殆而!”孔子下,欲与之言。趋而辟之,
不得与之言。

长沮、桀溺耦而耕,孔子过之,使子路问津焉。长沮曰:“夫执舆者为
谁?”子路曰:“为孔丘。”曰:“是鲁孔丘与?”曰:“是也。”曰:“是知津
矣。”问于桀溺,桀溺曰:“子为谁?”曰:“为仲由。”曰:“是鲁孔丘之徒
与?”对曰:“然。”曰:“滔滔者天下皆是也,而谁以易之?且而与其从辟
人之士也,岂若从辟世之士哉?”耰而不辍。子路行以告。夫子怃然曰:“鸟
兽不可与同群,吾非斯人之徒与而谁与?天下有道,丘不与易也。”子路从
而后,遇丈人,以杖荷莜。子路问曰:“子见夫子乎?”丈人曰:“四体不勤,
五谷不分。孰为夫子?”植其杖而芸。子路拱而立。止子路宿,杀鸡为黍而
食之,见其二子焉。明日,子路行以告。子曰:“隐者也。”使子路反见之。
至则行矣。子路曰:“不仕无义。长幼之节,不可废也;君臣之义,如之何
其废之?欲洁其身,而乱大伦。君子之仕也,行其义也。道之不行,已知之
矣。”逸民:伯夷、叔齐、虞仲、夷逸、朱张、柳下惠、少连。子曰:“不降
其志,不辱其身,伯夷、叔齐与!”谓:“柳下惠、少连,降志辱身矣。言中
伦,行中虑,其斯而已矣。”谓:“虞仲、夷逸,隐居放言。身中清,废中权。”
“我则异于是,无可无不可。”大师挚适齐,亚饭干适楚,三饭缭适蔡,四
饭缺适秦。鼓方叔入于河,播(上兆下鼓)武入于汉,少师阳、击磬襄,入于
海。

周公谓鲁公曰:“君子不施其亲,不使大臣怨乎不以。故旧无大故,则
不弃也。无求备于一人。”周有八士:伯达、伯适、仲突、仲忽、叔夜、叔
夏、季随、季騧。

卷十 子张第十九子张曰:“士见危致命,见得思义,祭思敬,丧思哀,
其可已矣。”子张曰:“执德不弘,信道不笃,焉能为有?焉能为亡?”子夏
之门人问交于子张。子张曰:“子夏云何?”对曰:“子夏曰:‘可者与之,
其不可者拒之。’”子张曰:“异乎吾所闻:君子尊贤而容众,嘉善而矜不能。
我之大贤与,于人何所不容?我之不贤与,人将拒我,如之何其拒人也?”
子夏曰:“虽小道,必有可观者焉;致远恐泥,是以君子不为也。”子夏曰:
“日知其所亡,月无忘其所能,可谓好学也已矣。”子夏曰:“博学而笃志,
切问而近思,仁在其中矣。”子夏曰:“百工居肆以成其事,君子学以致其道。”
子夏曰:“小人之过也必文。”子夏曰:“君子有三变:望之俨然,即之也温,
听其言也厉。”子夏曰:“君子信而后劳其民,未信则以为厉己也;信而后谏,
未信则以为谤己也。”子夏曰:“大德不踰闲,小德出入可也。”子游曰:“子
夏之门人小子,当洒扫、应对、进退,则可矣。抑末也,本之则无。如之何?”
子夏闻之曰:“噫!言游过矣!君子之道,孰先传焉?孰后倦焉?譬诸草木,

区以别矣。君子之道,焉可诬也?有始有卒者,其惟圣人乎!”子夏曰:“仕
而优则学,学而优则仕。”子游曰:“丧致乎哀而止。”子游曰:“吾友张也,
为难能也。然而未仁。”曾子曰:“堂堂乎张也,难与并为仁矣。”曾子曰:“吾
闻诸夫子:人未有自致者也,必也亲丧乎!”曾子曰:“吾闻诸夫子:孟庄子
之孝也,其他可能也;其不改父之臣,与父之政,是难能也。”孟氏使阳肤
为士师,问于曾子。曾子曰:“上失其道,民散久矣。如得其情,则哀矜而
勿喜。”子贡曰:“纣之不善,不如是之甚也。是以君子恶居下流,天下之恶
皆归焉。”子贡曰:“君子之过也,如日月之食焉:过也,人皆见之;更也,
人皆仰之。”卫公孙朝问于子贡曰:“仲尼焉学?”子贡曰:“文武之道,未
坠于地,在人。贤者识其大者,不贤者识其小者,莫不有文武之道焉。夫子
焉不学?而亦何常师之有?”叔孙武叔语大夫于朝,曰:“子贡贤于仲尼。”
子服景伯以告子贡。子贡曰:“譬之宫墙,赐之墙也及肩,窥见室家之好。
夫子之墙数仞,不得其门而入,不见宗庙之美,百官之富。得其门者或寡矣。
夫子之云,不亦宜乎!”叔孙武叔毁仲尼。子贡曰:“无以为也,仲尼不可毁
也。他人之贤者,丘陵也,犹可踰也;仲尼,日月也,无得而踰焉。人虽欲
自绝,其何伤于日月乎?多见其不知量也!”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。”卷十 尧曰第二十尧曰:“咨!
尔舜!天之历数在尔躬。允执其中。四海困穷,天禄永终。”舜亦以命禹。
曰:“予小子履,敢用玄牡,敢昭告于皇皇后帝:有罪不敢赦。帝臣不蔽,
简在帝心。

朕躬有罪,无以万方;万方有罪,罪在朕躬。”周有大赉,善人是富。
“虽有周亲,不如仁人。百姓有过,在予一人。”谨权量,审法度,修废官,
四方之政行焉。兴灭国,继绝世,举逸民,天下之民归心焉。所重:民、食、
丧、祭。宽则得众,信则民任焉,敏则有功,公则说。

子张问于孔子曰:“何如斯可以从政矣?”子曰:“尊五美,屏四恶,
斯可以从政矣。”子张曰:“何谓五美?”子曰:“君子惠而不费,劳而不怨,
欲而不贪,泰而不骄,威而不猛。”子张曰:“何谓惠而不费?”子曰:“因
民之所利而利之,斯不亦惠而不费乎?择可劳而劳之,又谁怨?欲仁而得仁,
又焉贪?君子无众寡,无小大,无敢慢,斯不亦泰而不骄乎?君子正其衣冠,
尊其瞻视,俨然人望而畏之,斯不亦威而不猛乎?”子张曰:“何谓四恶?”
子曰:“不教而杀谓之虐;不戒视成谓之暴;慢令致期谓之贼;犹之与人也,
出纳之吝,谓之有司。”子曰:“不知命,无以为君子也。不知礼,无以立也。
不知言,无以知人也。”

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