wéi zhèng dì èr
为　政　第 二

zǐ yuē ： wéi zhèng yǐ dé ，pì rú běi chén ，jū qí suǒ ，ér
子 曰　： 为　　政　以 德 ，譬 如 北　 辰　，居 其 所　，而
zhòng xīng gòng zhī 。
　众　 星　 共　之　。

zǐ yuē ： shī sān bǎi piān ，yī yán yǐ bì zhī ，yuē ：“sī
子 曰　： 诗　三　百　 篇　，一 言　以 蔽 之　，曰　：“思
wú yé 。”
无 邪 。”

zǐ yuē ： dǎo zhī yǐ zhèng ，qí zhī yǐ dé ，mín miǎn ér wú
子 曰　： 导　之　以 　政　，齐 之　以 德 ，民　 免　而 无
chǐ 。dǎo zhī yǐ dé ，qí zhī yǐ lǐ ，yǒu chǐ qiě gé 。
耻　。导　之　以 德 ，齐 之　以 礼 ，有　耻　且　格 。

zǐ yuē ： wú shí yǒu wǔ ér zhì yú xué ，sān shí ér lì ，sì
子 曰　： 吾 十　有　五 而 志　于 学　，三　十　而 立 ，四
shí ér bù huò ，wǔ shí ér zhī tiān mìng ，liù shí ér ěr shùn，
十　而 不 惑　，五 十　而 知　 天　 命　，六　十　而 耳　顺，　
qī shí ér cóng xīn suǒ yù bù yú jǔ 。
七 十　而　从　心　所　欲 不 逾 矩 。

mèng yì zǐ wèn xiào 。zǐ yuē ：“wú wéi 。”fán chí yù ，
　孟　懿 子 问　 孝　。子 曰　：“无 违　。”樊　迟　御 ，

zǐ gào zhī yuē ：“mèng sūn wèn xiào yú wǒ ，wǒ duì yuē wú
子 告　之　曰　：“ 孟　孙　问　 孝　于 我 ，我 对　曰　无
wéi 。”fán chí yuē ：“hé wèi yě ？”zǐ yuē ：“shēng ，shì
违　。”樊　迟　曰　：“何 谓　也 ？”子 曰　：“　生　，事　
zhī yǐ lǐ ，sǐ ，zàng zhī yǐ lǐ ，jì zhī yǐ lǐ 。”
之　以 礼 ，死 ， 葬　之　以 礼 ，祭 之　以 礼 。”

mèng wǔ bó wèn xiào 。zǐ yuē ：“fù mǔ ，wéi qí jí zhī yōu 。”
　孟　武 伯 问　 孝　。子 曰　：“父 母 ，唯　其 疾 之　忧。”　

zǐ yóu wèn xiào 。zǐ yuē ：“jīn zhī xiào zhě ，shì wèi
子 游　问　 孝　。子 曰　：“今　之　 孝　者　，是　谓　
néng yǎng ，zhì yú quǎn mǎ ，jiē néng yǒu yǎng ，bù jìng ，hé
能　 养　，至　于　犬　马 ，皆　 能　有　 养　，不　敬　，何
yǐ bié hū ？”
以 别　乎 ？”

zǐ xià wèn xiào 。zǐ yuē ：“sè nán 。yǒu shì ，dì zǐ fú
子 夏　问　 孝　。子 曰　：“色 难　。有　事　，弟 子 服
qí láo ，yǒu jiǔ shí ，xiān shēng zhuàn ，zēng shì yǐ wéi xiào
其 劳　，有　酒　食　， 先　　生　　馔　， 曾　是　以 为　 孝　
hū ？”
乎 ？”

zǐ yuē ： wú yǔ huí yán zhōng rì ，bù wéi rú yú ，tuì ér
子 曰　： 吾 与 回　言　　终　日 ，不 违　如 愚 ，退　而
shěng qí sī ，yì zú yǐ fā 。huí yě bù yú 。
　省　其 私 ，亦 足 以 发 。回　也 不 愚 。

zǐ yuē ： shì qí suǒ yǐ ，guān qí suǒ yóu ，chá qí suǒ ān ，
子 曰　： 视　其 所　以 ， 观　其 所　由　，察　其 所　安，
rén yān sǒu zāi ！rén yān sǒu zāi ！
人　焉　叟　哉　！人　焉　叟　哉　！

zǐ yuē ： wēn gù ér zhī xīn ，kě yǐ wéi shī yǐ 。
子 曰　： 温　故 而 知　新　，可 以 为　师　矣 。

zǐ yuē ： jūn zǐ bù qì 。
子 曰　： 君　子 不 器 。

zǐ gòng wèn jūn zǐ 。zǐ yuē ：“xiān xíng qí yán ér hòu
子　贡　问　君　子 。子 曰　：“ 先　 行　其 言　而 后　
cóng zhī 。
从　之　。

zǐ yuē ： jūn zǐ zhōu ér bù bǐ ，xiǎo rén bǐ ér bù zhōu 。
子 曰　： 君　子　周　而 不 比 ， 小　人　比 而 不　周　。

zǐ yuē ： xué ér bù sī zé wǎng ，sī ér bù xué zé dài 。
子 曰　： 学　而 不 思 则　罔　，思 而 不 学　则 殆　。

zǐ yuē ： gōng hū yì duān ，sī hài yě yǐ 。
子 曰　：　攻　乎 异　端　，斯 害　也 已 。

zǐ yuē ： yóu ，huì rǔ zhī zhī hū ！zhī zhī wéi zhī zhī ，
子 曰　： 由　，诲　汝 知　之　乎 ！知　之　为　知　之　，
bù zhī wéi bù zhī ，shì zhì yě 。
不 知　为　不 知　，是　知　也 。

zǐ zhāng xué gàn lù 。zǐ yuē ：“duō wén quē yí ，shèn yán
子 　张　学　干　禄 。子 曰　：“多　闻　阙　疑 ， 慎　言　
qí yú ，zé guǎ yóu 。duō jiàn quē dài ，shèn xíng qí yú ，zé
其 余 ，则 寡　尤　。多　 见　阙　殆　， 慎　 行　其 余 ，则
guǎ huǐ 。yán guǎ yóu ，xíng guǎ huǐ ，lù zài qí zhōng yǐ 。
寡　悔　。言　寡　尤　， 行　寡　悔　，禄 在　其 　中　矣 。

āi gōng wèn yuē ：“hé wéi zé mín fú ？”kǒng zǐ duì yuē ：
哀　公　问　曰　：“何 为　则 民　服 ？” 孔　子 对　曰：　
“jǔ zhí cuò zhū wǎng ，zé mín fú ；jǔ wǎng cuò zhū zhí ，
“举 直　错　诸　 枉　，则 民　服 ；举　枉　错　诸　直　，
zé mín bù fú 。”
则 民　不 服 。”

jì kāng zǐ wèn ：“shǐ mín jìng zhōng yǐ quàn ，rú zhī hé ？”
季　康　子 问　：“使　民　 敬　　忠　以　劝　，如 之　何 ？”
zǐ yuē ：“lín zhī yǐ zhuāng zé jìng ，xiào cí zé zhōng ，
子 曰　：“临　之　以 　庄　 则　敬　， 孝　慈 则 　忠　，
jǔ shàn ér jiào bù néng zé quàn 。”
举　善　而　教　不　能　则　劝　。”

huò wèi kǒng zǐ yuē ：“zǐ xī bù wéi zhèng ？”zǐ yuē ：“
或　谓　 孔　子 曰　：“子 奚 不 为　　政　？”子 曰　：“
shū yún ： xiào hū ！wéi xiào yǒu yú xiōng dì ，shī yú yǒu
书　云　：　孝　乎 ！惟　 孝　友　于 　兄　弟 ，施　于 有　
zhèng 。shì yì wéi zhèng 。xī qí wéi wéi zhèng ！”
　政　。是　亦 为　　政　。奚 其 为　为　　政　！”

zǐ yuē ： rén ér wú xìn ，bù zhī qí kě yě 。dà chē wú ní ，
子 曰　： 人　而 无 信　，不 知　其 可 也 。大 车　无 倪 ，
xiǎo chē wú wù ，qí hé yǐ xíng zhī zāi ！
 小　车　无 杌 ，其 何 以　行　之　哉　！

zǐ zhāng wèn ：“shí shì kě zhì yě ？”zǐ yuē ：“yīn yīn
子 　张　问　：“十　世　可 知　也 ？”子 曰　：“殷　因　
yǔ xià lǐ ，suǒ sǔn yì ，kě zhì yě 。zhōu yīn yú yīn lǐ ，suǒ
与 夏　礼 ，所　损　益 ，可 知　也 。 周　因　于 殷　礼 ，所　
sǔn yì ，kě zhì yě 。qí huò jì zhōu zhě ，suī bǎi shì ，kě
损　益 ，可 知　也 。其 或　继　周　者　，虽　百　世　，可
zhì yě 。”
知　也 。”

zǐ yuē ： fēi qí guǐ ér jì zhī ，chǎn yě 。jiàn yì bù wéi ，
子 曰　： 非　其 鬼　而 祭 之　， 谄　也 。 见　义 不 为　，
wú yǒng yě 。
无　勇　也 。

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英语翻译English Translation：

2:1 Confucius said: "If you govern with the power of your virtue, you will be like the North Star. It just stays in its place while all the other stars position themselves around it."

[Comment] This is the Analects' first statement on government. Scholars of Chinese thought have commonly placed great emphasis on a supposed radical distinction between Confucian "authoritative" government and Taoist "laissez-faire" government. But numerous Confucian passages such as this which suggest of the ruler's governance by a mere attunement with an inner principle of goodness, without unnecessary external action, quite like the Taoist wu-wei are far more numerous than has been noted. This is one good reason for us to be careful when making the commonplace Confucian/Taoist generalizations without qualification.

2:2 Confucius said: "The 300 verses of the Book of Odes can be summed up in a single phrase: 'Don't think in an evil way.'"

2:3 Confucius said: "If you govern the people legalistically and control them by punishment, they will avoid crime, but have no personal sense of shame. If you govern them by means of virtue and control them with propriety, they will gain their own sense of shame, and thus correct themselves."

2:4 Confucius said: "At fifteen my heart was set on learning; at thirty I stood firm; at forty I had no more doubts; at fifty I knew the mandate of heaven; at sixty my ear was obedient; at seventy I could follow my heart's desire without transgressing the norm."

2:5 Meng I Tzu asked about the meaning of filial piety. Confucius said, "It means 'not diverging (from your parents).'"" Later, when Fan Chih was driving him, Confucius told Fan Chih, "Meng Sun asked me about the meaning of filial piety, and I told him 'not diverging.'" Fan Chih said, "What did you mean by that?" Confucius said, "When your parents are alive, serve them with propriety; when they die, bury them with propriety, and then worship them with propriety."

2:6 Meng Wu Po asked about the meaning of filial piety. Confucius said, "The main concern of your parents is about your health."

[Comment] When we are separated from our parents for long periods of time, we can set their minds at ease by letting them know that we are in good health.

2:7 Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays filial piety means being able to feed your parents. But everyone does this for even horses and dogs. Without respect, what's the difference?"

2:8 Tzu Hsia asked about filial piety. Confucius said, "What is important is the expression you show in your face. You should not understand 'filial' to mean merely the young doing physical tasks for their parents, or giving them food and wine when it is available."

2:9 Confucius said: "I can talk with Hui for a whole day without him differing with me in any way--as if he is stupid. But when he retires and I observe his personal affairs, it is quite clear that he is not stupid."

[Comment] Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in many passages of the Analects. He died at a young age, probably around thirty, a fact which Confucius lamented.

2:10 Confucius said: "See a person's means (of getting things). Observe his motives. Examine that in which he rests. How can a person conceal his character? How can a person conceal his character?"

[Comment] People think that they are successfully hiding the devious plots that are going on in their minds. But as the Doctrine of the Mean teaches, "The sincerity on the inside shows on the outside." When someone is deceitful, everyone knows it. When someone is good and honest, everyone knows it.

2:11 Confucius said: "Reviewing what you have learned and learning anew, you are fit to be a teacher."

2:12 Confucius said: "The Superior Man is not a utensil."

[Comment] The Superior Man is not a technician, to be used by others to do a single job. On another level, his mind is not narrowly oriented by a specific task. The chün-tzu thinks broadly and does not limit himself quickly into a certain world-view, and cannot easily be used as a cog in someone else's machine.

2:13 Tzu Kung asked about the character of the Superior Man. Confucius said, "First he practices what he preaches and then he follows it."

2:14 Confucius said: "The Superior Man is all-embracing and not partial. The inferior man is partial and not all-embracing."

2:15 Confucius said: "To study and not think is a waste. To think and not study is dangerous."

2:16 Confucius said: "To throw oneself into strange teachings is quite dangerous."

2:17 Confucius said: "Yu, shall I teach you about knowledge? What you know, you know, what you don't know, you don't know. This is knowledge."

[Comment] The stage of "knowing what you know and knowing what you don't know" is not easy to attain. It has been noted in the teachings of other religious traditions to be a very high level of attainment.

2:18 Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen widely to remove your doubts and be careful when speaking about the rest and your mistakes will be few. See much and get rid of what is dangerous and be careful in acting on the rest and your causes for regret will be few. Speaking without fault, acting without causing regret: 'upgrading' consists in this."

2:19 The Duke of Ai asked: "How can I make the people follow me?" Confucius replied: "Advance the upright and set aside the crooked, and the people will follow you. Advance the crooked and set aside the upright, and the people will not follow you."

2:20 Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so they will work positively for me?" Confucius said, "Approach them with dignity, and they will be reverent. Be filial and compassionate and they will be loyal. Promote the able and teach the incompetent, and they will work positively for you."

2:21 Someone asked Confucius: "Why are you not involved in government?" Confucius said, "What does the Book of History say about filial piety? 'Righteous by being a good son and friendly to ones brothers and sisters you can have an effect on government.' Since this is also 'doing government,' why do I need to do 'doing government?'"

2:22 Confucius said: "If a person lacks trustworthiness, I don't know what s/he can be good for. When a pin is missing from the yoke-bar of a large wagon, or from the collar-bar of a small wagon, how can it go?"

2:23 Tzu Chang asked whether the state of affairs ten generations hence could be known. Confucius said, "The Shang based its propriety on that of the Yin, and what it added and subtracted is knowable. The Chou has based its propriety on that of the Shang and what it added and subtracted is knowable. In this way, what continues from the Chou, even if 100 generations hence, is knowable."

2:24 Confucius said: "To worship to other than one's own ancestral spirits is brown-nosing. If you see what is right and fail to act on it, you lack courage."