Translated by Wu Guozhen
This is a new version that is characterized as its faithfulness to the original text.
1. Isn’t it a pleasure to learn and constantly practice what is learnt? 1.1
2. Isn’t it delightful to have friends coming from afar? 1.1
3. Isn’t he a gentleman who is not annoyed for not being understood? 1.1
4. It is a rare case that a man who has filial piety and fraternal love will be liable to offend his superior; it never occurs that a man who does not offend his superior will rebel. （Youzi）1.2 (Note: This means that Youzi, a disciple of Confucius, made the remark, the same below.)
5. Filial piety and fraternal love are the foundation of moral excellence! （Youzi）1.2
6. Artful words and flattering countenance have little to do with human goodness.1.3
7. I ask myself several times in my daily introspection: Am I not dedicated when handling affairs for others? Am I not trustworthy to my friends? Have I not practiced what is taught by the teacher?（Zengzi）1.4
8. When you have faults, you should not be afraid to correct them. (When you have faults, don’t hesitate to correct them.) 1.8
9. Prudently perform funeral rites to deceased parents and permanently remember the forefathers, and the civic morality will resume its excellence.（Zengzi）1.9
10. In carrying out the rules of propriety, harmony is a most valued pursuit. （Youzi）1.12
11. When credit is based on just grounds, a promise can be fulfilled. （Youzi）1.13
12. A man of virtue does not seek to eat to his heart’s content or dwell in coziness. 1.14
13. Never mind others not knowing about you; just worry that you might not know about others. 1.16
14. He who governs by means of morality is like the North Star, which keeps its place with all the other stars gathering around it. 2.1
15. The Book of Poetry with all its three hundred poems may be summed up in just one line: ‘With no evil thoughts’. 2.2
16. If the people are ruled by injunctions and restricted by penalty, they may try to evade the punishment without developing the sense of shame. 2.3
17. At thirty I began to stand firm on my own feet; in my forties I was free from puzzlement; when I turned fifty I had come to apperceive destiny; by the age of sixty I had been all ears to different opinions; now in my seventies I can follow what my heart desires without going against what is right. 2.4
18. Nowadays filial piety simply means the feeding of one’s parents. But since dogs and horses may also get fed, what is there to distinguish the two if one shows no respect while supporting the parents? 2.7 (Ziyou)
19. Review what has been learned to perceive what is new, and you will be qualified to be a teacher. 2.11
20. A superior man is not a mere utensil. 2.12 (A high official must not just master some everyday skills.)
21. The virtuous people widely unite but do not gang up; the virtueless people gang up but do not widely unite. 2.14
22. Learning without thinking leads to perplexity; thinking without learning is perilous. 2.15
23. When you know a thing, say that you know it; when you do not know a thing, say that you do not know it. It is wise doing so. 2.17
24. I don’t think it all right for a man to go without credibility. 2.22
25. Failing to take action at the critical moment shows a lack of courage. 2.24
26. If this could be tolerated, what else might not? 3.1
27. If a man is virtueless, what does propriety mean to him? If a man is virtueless, what does music mean to him? 3.3
28. A gentleman contends for nothing. 3.7
29. He who offends God of Heaven has none to pray to. 3.13
30. Let bygones be bygones. 3.21
31. It is a nice thing to have benevolent neighbors. 4.1
32. The virtueless cannot live for long either in poverty or in comfort. 4.2
33. It is only the virtuous who know how to love and how to hate. 4.3
34. Those who set their minds to moral goodness will conduct nothing wicked. 4.4
35. Riches and ranks are what men desire. But if they are not obtained in a just way, they should not be held. 4.5
36. Poverty and humbleness are what men detest. But if they cannot be avoided in a just way, they should not be evaded. 4.5
37. A man’s faults are similar to those committed by the group that he belongs to. By observing his faults we know what kind of person he is. 4.7
38. If I were told of the truth in the morning, I could die willingly even in the evening. 4.8
39. It is not worthwhile to talk about the truth with scholars who, while pursuing the truth, feel it a shame to live off bad clothes and poor food. 4.9
40. To a superior man, there is nothing in the world that he ought to do or ought not to do. He just does what is right.” 4.10
41. A superior man holds to morality, while a petty man clings to his lotus land. 4.11
(Note: A lotus land , or a lotusland, is a place providing idle pleasure and luxury. )
42. A superior man holds to legal laws, while a petty man clings to his personal gains. 4.11
43. He who acts merely for personal gains will beget a lot of resentment. 4.12
44. Never mind having no position or rank, but care about what will help you secure the footing. 4.14
45. Never mind your not being known by others, but try to seek what can help make yourself known. 4.14
46. A man of virtue is penetrable to reason; a base man can only be persuaded with benefits. 4.16
47. When you meet a virtuous man, try to become his equal. When you see something bad in others, try to reflect yourself. 4.17
48. Do not travel far from home while your parents are still living. If you do have to, be sure to indicate the whereabouts. 4.19
49. The ancients were cautious in speech, for they felt ashamed if they could not live up to their word. 4.22
50. He who exercises self-restraint rarely errs. 4.23
51. A superior man should be slow in speech and prompt in action. 4.24
52. A man of virtue will not walk alone; he shall always have company. 4.25
53. Serving a prince overmuch will only beget humiliation. Contacting friends overmuch will only repel them. 4.26
54. Rotten wood cannot be carved; a wall of dirt cannot be whitewashed. 5.10
55. (To judge a man correctly, we should) listen to his words and watch his deeds. 5.10
56. Be keen on learning and feel no shame in consulting the inferior. 5.15
57. Never vent anger on others, nor repeat your errors. 6.3
58. A superior man helps meet an urgent need rather than help enrich the rich. 6.4
59. The proper combination of exterior refinement with plain nature helps make a true superior man. 6.18
60. Men survive thanks to their uprightness, but the dishonest do survive misfortune by sheer luck. 6.19
61. It is better to love knowledge than just to have it; it is even better to find fun out of knowledge than just to love it. 6.20
62. Focus on what ought to be done for the people and keep aloof from ghosts and deities while showing respect to them. 6.22
63. The wise find pleasure in waters while the virtuous take delight in mountains. The wise are active, the virtuous tranquil. The wise are happy, the virtuous longevous. 6.23
64. A superior man who keeps broadening his learning and restraining himself with the rules of propriety may not overstep what is right. 6.27
65. The Golden Mean as a great virtue must have reached its highest realm! But it hasn’t been seen in the people for a long time. 6.29
66. While one strives to gain his footing in society, he should help others to gain theirs; while he strives to make his own accomplishment, he should help others to make theirs. 6.30
67. Learning by heart and bearing in mind what is learned; studying without satiety and teaching without weariness. 7.2
68. I have never refused to teach anyone so long as he presents me with a bundle of dried meat. 7.7
69. Never enlighten a student unless he has racked his brains but fails to understand; never teach him how to speak unless he has tried hard to express himself but fails to do it. 7.8
70. I won’t be working with those who would die without any regret in fighting with a tiger barehanded, or crossing a river without a boat. 7.11
71.Enjoying the music Shao in the State of Qi, Confucius found meat tasteless in those three months. 7.14
72. To die for what one pursues will leave him no regret. 7.15
73. Riches and ranks acquired by unrighteous means are to me like passing clouds. 7.16
74.I forget my food when racking my brains without a result; I forget my worries while taking delight in life; I care little about my increasing age. 7.19
75. I was not born learned. 7.20
76. In a party of three there must be one whom I can learn from. I will pick his merits to emulate them, and find his demerits to amend mine. 7.22
77. Since one presents his purified side, we should appreciate his purity, and try to overlook his negative past. 7.29
78. I am lucky that when I have an error, others will surely know it. 7.31
79. A gentleman is open and broad-hearted; a base man is always worried and distressed. 7.37
80. Without the regulation of the rules of propriety, reverence turns out to be fatigue. (Reverence shown overmuch will do more harm than good.) 8.2
81. Without the regulation of the rules of propriety, cautiousness leads to timidity. (Cautiousness shown overmuch will make one timid.) 8.2
82. Without the regulation of the rules of propriety, boldness results in turbulence. (Boldness displayed overmuch will result in unruly actions.) 8.2
83. Without the regulation of the rules of propriety, straightforwardness causes offence. (Straightforwardness displayed overmuch will make others unhappy.) 8.2
84. When a bird is dying, its notes are mournful; when a man is dying, his words are well-intentioned. 8.4
85. A scholar cannot but aim high and be perseverant, for he has to shoulder weighty responsibilities with a long way ahead. 8.7
86. The people may be made to follow, but must not be made to know why. 8.9
87. Take poverty and humbleness for a shame when living in a well-governed state; also take riches and ranks for a shame when living in a badly-governed one. 8.13
88. He who does not hold the position shall not involve himself in its affairs. 8.14
89. Learning is like chasing something：while chasing it we fear we cannot catch up with it; having caught up with it we fear we might lose it again. 8.17
90. I was humble when young, so I developed many lowly skills. 9.6
91. If a gentleman dwelt in a place, how could there still be vulgarity? (A gentleman’s living in a place will help civilize it.) 9.14
92. Watching the surging current by the riverside Confucius said, “O time elapses just like this, day and night without cease!” 9.17
93. There are some plants that grow without blossom, and others that blossom without bearing fruits. （Not all education could achieve the desired results.）9.22
94. Young people are a worthy challenge. Who says that the younger generation will not be as good as the older? 9.23
95. While a great army may be made to change its commander, a common person cannot be made to change his ambition. 9.26
96. It is only in cold winter months that we see how the pine and the cypress are the last to wither. 9.28
96. The wise won’t get bewildered, the virtuous are not anxiety-ridden, and the courageous are dauntless. 9.29
97. While you fail to serve the living well, how can you serve the ghosts? While you do not know about life, how can you know about death? 11.12
98. Going beyond is as wrong as falling short. 11.16
99. He is no disciple of mine. You pupils may beat the drum to assail him. (Confucius appealed his disciples to denounce Ran You, one of his disciples who was trying to extort excessive taxes for the royal Jisun Family.) 11.17
100. Those who do not follow others’ footsteps will not be able to enter the inner chamber.（This means that without learning from ancient sages, one will not be able to deepen his academic researches or reach moral perfection.） 11.20
101. Never impose on others what you would not choose for yourself. 12.2
102. A superior man is free of anxiety or fear. 12.4
103. All men under the sun are brothers. 12.5
104. A government cannot stand without public confidence. 12.7
105. If the people live in plenty, how can you be left in want alone? If the people are in want, how can you live in plenty alone?（Confucius warned a sovereign that he should cut taxes to enrich the people.）12.9
106. Let the prince be a prince, a minister be a minister, a father be a father, and a son be a son. (Confucius pointed out that people in different positions must have their respective rights and obligations.) 12.11
107. I have the same ability in settling a lawsuit as others do. But what is important is to make sure there are no lawsuits! 12.13
108. A virtuous man helps others to fulfill their nice wishes but not their evil ones. A base man does the opposite. 12.16
109. To govern means to act rightly. If you take the lead on the right way, who else dares to go astray? 12.17
110. If you are not insatiate, no one would steal even if you should reward them for doing that. 12.18
111. The moral influence of the superior men is like the wind, while the moral inclination of the inferior men is like grass. Where the wind blows, the grass will bend.（This means that leaders should take the lead in establishing good social customs to influence the common people.） 12.19
112. Let your conducts be good, and the people will conduct well, too. 12.19
113. Rebuke yourself for your faults instead of rebuking others for theirs. 12.21
114. Give your friend faithful advice, and skillfully talk him round. But if he refuses to listen to you, just stop. Do not bring disgrace upon yourself. （This warns not to impose your advice on friends, not even when you think your advice is the best in the world.）12.23
115. A superior man gathers friends on literary grounds, and fosters his own morality with the help of such friends. 12.24 （Zengzi）
116. If a statement is not made in a licit name, it will not be justifiable. If the statement is not justifiable, the goal will not be achieved.（This means that, for example, if you raise money for the victims of disaster, that means you are doing it in a licit name, and people will donate their money eagerly.）13.3
117. If a state ruler loves righteousness, the people cannot but show their submission. 13.4
118. If a state ruler loves creditability, the people cannot but show sincerity. 13.4
119. He who stands rightly himself will inspire an action even before he gives the order. 13.6
120. He who does not stand rightly himself will not have an order obeyed even when he gives one. 13.6
121. If one cannot right himself, how can he right others? 13.13
122. If one makes himself upright, what difficulty will he have in government? 13.13
123. Do not want things done too hastily; do not covet petty gains. 13.17
124. Coveting petty gains will fail great accomplishment. 13.17
125. More haste, less speed. 13.17
126. Those who are true to every word and stoutly seek a result in every action are rigid petty fellows. 13.20
127. The superior men harmonize without demanding conformity; the base men demand conformity but do not harmonize. 13.23
128. A man of virtue is easy to serve but hard to please. If you try to please him in a crooked way, he will not be pleased. 13.25
129. A superior man is poised but not arrogant, while a base man is arrogant but not poised. 13.26
130. To send untrained people to war is to send them to grave. 13.30
131. A scholar who indulges in domestic comfort cannot be counted as a worthy scholar. 14.2
132. When good government prevails in a state, be upright in speech and upright in action. When bad government prevails in a state, be upright in action but cautious in speech. 14.3
133. The virtuous people will surely have their famous sayings, but those who have their famous sayings are not necessarily virtuous. 14.4
134. The benevolent people will surely be brave, but those who are brave are not necessarily benevolent. 14.4
135. Could we exempt one from toil simply because we love him? Could we give one no dissuasion simply because we are loyal to him? 14.7
136. It is hard to live in poverty without making complaints. It is easier to live in plenty without being arrogant. 14.10
137. Check if it is righteous before a chance of gain and be ready to give life at a critical moment. 14.12
138. Speak when it is time to speak, and no one will get tired of what you say. 14.13
139. Take what is rightful to take, and no one will dislikes your taking. 14.13
140. He who talks big without feeling ashamed will find it difficult to put his words into practice. 14.20
141. A superior man aims high, while an ordinary man directs downward.（High-ranking leaders or men of virtue have lofty aims while the ordinary people care mainly about trivial things.）14.23
142. A superior man does not exceed his authority when he takes an issue into account. 14.26（Zengzi）
143. A superior man considers it a shame to have more words than deeds. 14.27
144. The virtuous won’t be anxiety-ridden, the wise won’t get bewildered and the courageous are fearless. 14.28
145. Never suspect others of a fraud beforehand; never presume others’ incredibility. 14.31
146. A good horse is not judged by its strength, but by its excellent qualities. 14.33
147. Return justice for evil and return good for good. 14.34
148. Blame neither Heaven nor men. 14.35
149. Now at your old age you still wouldn’t die. You are a pest! 14.43 （Confucius scolded a friend who always behaved badly.）
150. A man of virtue maintains steadfast in adversity, while a base man may act recklessly in it. 15.2
151. Faithful and truthful words, together with steady and earnest actions, will help pave a thoroughfare for one even in uncivilized tribes. 15.6
152. Without truthful words or earnest actions, how can one go checkless even in his own hometown? 15.6
153. Take office when good government prevails in your state; roll up and bosom your talents and wisdom when ill government prevails in your state. 15.7
154. Failing to talk with a man you ought to talk with might mean losing a friend. Talking with a man you ought not to talk with might mean saying what you ought not to say. 15.8
155. A man of ideal and moral integrity should not seek to survive at the expense of morality, but should be ready to give up his life to preserve his moral perfection. 15.9
156. A craftsman who wishes to perform his job well must first sharpen his tools. 15.10
157. Those who have no long-term worries are bound to have some immediate ones. 15.12
158. He who is strict with himself and lenient with others will be free from resentment. 15.15
159. I really don’t know what I should do to those who never say “What should I do? What should I do?” 15.16 (Confucius humorously satirized those who never tried to solve a problem on their own initiative.)
160. There are people who mingle with each other all day without talking about anything serious, but just love to show off their minor wisdom. Such people are really a hard case! 15.17
161. A man of virtue worries that he might lack abilities. He does not worry that others might not know about him. 15.19
162. A man of virtue worries that he may end up with no reputation. 15.20
163. A virtuous man finds faults in himself while a base man finds faults in others.15.21
164. Men of virtue are dignified, but do not contend against each other. They are sociable, but do not gang up. 15.22
165. A superior man never favors a man only because of his fine words, nor does he reject a good saying simply because of its speaker. 15.23
166. Artful talks ruin one’s virtue. A lack of forbearance in small matters spoils a great plan. 15.27
167. A man can enhance the Truth, but the Truth cannot glorify a man. (Just try to uphold and carry forward the truth instead of trying to gild yourself with it.) 15.29
168. An error is a real error when not corrected. 15.30
169. I once spent days and nights racking my brains without food or sleep. It was not helpful. Better to take to learning instead. 15.31
170. A superior man seeks for the truth rather than food. (A high-ranking official should think of something big.) 15.32
171. A superior man concerns himself about the truth rather than poverty. 15.32
172. A superior man should not be assigned to minor tasks, but can be trusted with great responsibilities. An ordinary man should not be trusted with great responsibilities, but can be assigned to minor tasks. 15.34
173. Never wait for your teacher to go ahead when facing a just cause. 15.36
174. A superior man upholds justice, but does not necessarily keep faith on minor issues. 15.37
175. Let there be education for all irrespective of learners’ background. （One of UNESCO’s core goals is Education For All.）15.39
176. Those who are not in the same camp do not plan together. 15.40
177. All that matters in wording is to get the point across. 15.41
178. Do not worry about poverty, but about unfair distribution of wealth. Do not worry about the small size of population, but about instability of society. 16.1
179. A fair distribution system may help eliminate poverty, a harmonious society has nothing to do with the size of population, and stability never causes subversion. 16.1
180. It is helpful to have friendship with the upright, the faithful and the learned. 16.4
181. It is harmful to have friendship with the wicked, the flatterers and the glib-tongued. 16.4
182. It is helpful to take delight in cultivating oneself with proprieties and music, in talking about merits of others, and in making many virtuous friends. 16.5
183. It is harmful to take delight in excessive enjoyment, in being addicted to idleness, and in indulging oneself in feasts. 16.5
184. Speaking before it is time to speak is called rashness. Not to speak when it is time to speak is called concealment. Speaking without watching the other’s expression is called blindness. 16.6
185. A man should guard against these three bad habits: in teenage years when immature, he should guard against carnal desire; in prime years when full of vitality, he should guard against belligerence; in old age when physically decayed, he should guard against greed. 16.7
186. A man of virtue holds these three in awe: the will of Heaven, men in authority and words of sages. 16.8
187. Those who are confused and yet refuse to learn are people of the lowest grade. 16.9
188. Think if it is righteous before you take. 16.10
189. At the sight of good conducts one should worry that he is not as good. At the sight of evil things he should withdraw as if having his hands off boiling water. 16.11
190. Without learning the rules of propriety, you will get no footing. 16.13
191. Without learning the Book of Poetry, you will not have good wording. 16.13
192. Men are born alike in nature, but wide diverse in second nature. 17.2
193. Why kill a chick with an ox-cleaver? 17.4
194. Dignity incurs no humiliation, lenience helps win over people, faithfulness helps gain trust, diligence helps win success, and kindness enables you to employ the services of others. 17.6
195. Loving to show benevolence without loving to learn may lead to being fooled. 17.8
196. Loving to show wisdom without loving to learn may lead to random actions. 17.8
197. Loving to show sincerity without loving to learn may bring about harm. 17.8
199. Loving to show courage without loving to learn may lead to rampage. 17.8
200. Loving to show staunchness without loving to learn may lead to arrogance. 17.8
201. Those goody-goody rustics are spoilers of morality. 17.13
202. To spread hearsay is to go against morality. 17.14
203. Heaven does not speak, yet the four seasons do function, and all things do grow. 17.19
204. A man who simply eats his fill every day without applying his mind to anything else will find it hard to get along! 17.22
205. Failing to base valiancy on justice, a superior man might turn trouble-maker; failing to base valiancy on justice, a base man might turn mobster.（A superior man usually refers to a high official or a man of virtue. Here it refers to the former.） 17.23
206. (A man of virtue) hates those who take delight in talking about other’s demerits. He hates the inferior who slander the superior. He hates those who are bold but intemperate. He hates those who are resolute but stubborn. 17.24
207. Women and inferior men are hard to deal with. 17.25
208. If a man remains the object of dislike in his forties, he will be hopeless for the rest of his life. 17.26
209. A superior man holds office simply for the purpose of performing the righteous duties. 18.7
210. Never demand perfection of a person. 18.10
211. Although some skills are minor ones, they are certainly useful, except that they might hinder a lofty target, so a superior man does not practice them. 19.4 （Zixia）
212. Learn every day what is not known and remember every month what is gained, and you will be counted as a true lover of learning. （Zixia）19.5
213. Just like artisans who complete their work in their workshops, a superior man seeks to master the Way in the course of learning. 19.7 （Zixia）
214. A base man is sure to gloss over his faults. 19.8 （Zixia）
215. A superior man should gain the public confidence before he can employ the people. 19.10 （Zixia）
216. No breach is permitted in matters of major moral principle, but in matters of minor importance, some deviation may be allowed. 19.11 （Zixia）
217. An official may devote his spare energy to learning, while a scholar with spare energy may seek to be an official. 19.13 （Zixia）
218. Those in superior positions have long been astray from the right way, only to cause the people to become unruly. So when you have managed to crack a criminal case, feel sad and sympathetic rather than joyful. 19.19 （Zengzi）
219. A superior man hates to be in a low-lying moral position, where all the evils of the world would be imputed to him.19.20 （Zigong）
（A person caught stealing a sheep would be blamed for all the theft in the village.）
220. The faults of a superior man are like the eclipses of the sun and the moon. When he has faults, all men witness them; when he has mended them, all men look up to him with admiration. 19.21 （Zigong）
221. A gentleman may be considered wise for just one word, or unwise for another, so better be cautious when you utter a word. 19.25
222. A superior man should render others benefits at little of his expense. （The government may allow and encourage the people to do things that will best benefit them without having to consume the state resources.） 20.2
223. To impose death penalty without jural instruction beforehand is called tyranny. 20.2
224. To demand immediate success without forewarning is called asperity. 20.2
225. To issue an order in a loose way at first and suddenly impose the due date is called frame-up. 20.2
THE END
