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Holy Confucian Analects
   Texts 1 - 41
   Texts 42 - 82
   Texts 83 - 123
   Texts 124 - 164
   Texts 165 - 205
   Texts 206 - 246
   Texts 247 - 287
   Texts 288 - 328
   Texts 329 - 369
   Texts 370 - 410
   Texts 411 - 451
   Texts 452 - 492
   Texts 493 - 533
   Texts 534 - 574
   Texts 575 - 615
   Texts 616 - 656
   Texts 657 - 697
   Texts 698 - 738
   Texts 739 - 779
   Texts 780 - 851
Holy Mencius
   
Chapter 1
   
Chapter 2
   
Chapter 3
   
Chapter 4
   
Chapter 5
   
Chapter 6
   
Chapter 7
   
Chapter 8
   
Chapter 9
   
Chapter 10
   
Chapter 11
   
Chapter 12
   
Chapter 13
   
Chapter 14
   
Chapter 15
   
Chapter 16
   
Chapter 17
   
Chapter 18
   
Chapter 19
   
Chapter 20
   
Chapter 21
   
Chapter 22
   
Chapter 23
   
Chapter 24
   
Chapter 25
   
Chapter 26
   
Chapter 27
   
Chapter 28
The Doctrine of the Mean
The Great Learning

 

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Home : Confucianism : Holy Confucian Analects - Texts 83 - 123
Holy Confucian Analects - Texts 83 - 123

83
Wang-sun Chia asked, saying, "What is the meaning of the saying, 'It is better to pay court to the furnace then to the southwest corner?'"

84
The Master said, "Not so. He who offends against Heaven has none to whom he can pray."

85
The Master said, "Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau."

86
The Master, when he entered the grand temple, asked about everything. Some one said, "Who 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."

87
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."

88
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month.

89
The Master said, "Ts'ze, you love the sheep; I love the ceremony."

90
The Master said, "The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery."

91
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."

92
The Master said, "The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive."

93
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."

94
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."

95
The Master said, "Small indeed was the capacity of Kwan Chung!"

96
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?"

97
"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?"

98
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."

99
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."

100
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.

101
The Master said, "High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?"

102
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?"

103
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."

104
The Master said, "It is only the truly virtuous man, who can love, or who can hate, others."

105
The Master said, "If the will be set on virtue, there will be no practice of wickedness."

106
The Master said, "Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided.

107
"If a superior man abandon virtue, how can he fulfill the requirements of that name?

108
"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."

109
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 practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.

110
"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.

111
"Should there possibly be any such case, I have not seen it."

112
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."

113
The Master said, "If a man in the morning hear the right way, he may die in the evening hear regret."

114
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."

115
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."

116
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 favors which he may receive."

117
The Master said: "He who acts with a constant view to his own advantage will be much murmured against."

118
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?"

119
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."

120
The Master said, "Shan, my doctrine is that of an all-pervading unity." The disciple Tsang replied, "Yes."

121
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."

122
The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

123
The Master said, "When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves."



 

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