述而第七
（一）
子曰：“述而不作，信而好古，窃比于我老彭。”
辜译
Confucius remarked, “I transmit the old truth and do not originate any new theory. I am well acquainted and love the study of Antiquity. In this respect I may venture to compare myself with our old Worthy Pang.”
孔子说：“我传承古老的真理，尽管没有提出什么新理论。我知晓、相信并热衷研究古代的东西。就这一点而言，我敢把自己比作彭老前辈。”
辜解
孔子一生都在努力尝试把社会和文明引入正途，并给其搭建一个坚实的基础，以此防止文明的毁灭。在孔子生命的最后岁月，当他看到自己无法阻止中国文明的毁灭时，他做了什么呢？好像一个看到自己房屋着火、燃烧着要掉在头顶上的建筑师，当他确信已经不可能挽救房屋，他所能做的就是挽救这建筑的图纸和设计，这样以后就有机会重建。于是，当孔子看到中国文明的建筑不可避免地走向毁灭而自己却不能阻止时，他挽救了中国文明的图纸和设计，那就是对后世影响深远的“五经”。
孔子在为中国文明挽救了图纸和设计时，也为中华民族做了伟大的工作。但这并不是孔子为中华民族所做的主要的和最伟大的工作。他所做的最伟大的工作是，通过挽救他们文明的图纸和设计，对文明的设计做了一个新的综合，在这个新的综合里，他给了中国人真正的国家观念——国家的一个真正的、理性的、永恒的、绝对基础。
孔子在《中庸》中说：“夫孝者，善继人之志，善述人之事者也。”因此，总体而言，孔子正如他自己所宣称的那样“述而不作”，并没有提出什么新的理论，他宣扬周礼也并不是因为他有什么野心，而是他真的喜爱周礼，渴望将它发扬光大。
（二）
子曰：“默而识之，学而不厌，诲人不倦，何有于我哉？”
辜译
Confucius then went on to say, “To meditate in silence; patiently to acquire knowledge; and to be indefatigable in teaching it to others; which one of these things can I say that I have done? ”
孔子说：“在寂静中思考，把所见所闻记在心里，努力获取知识永不自满，教导别人也不觉得厌烦。对于这些事情，我做到了哪些呢？”
（三）
子曰：“德之不修，学之不讲，闻义不能徙，不善不能改，是吾忧也。”
辜译
Lastly, Confucius said, “Neglect of godliness; study without understanding; failure to act up to what I believe to he right; and inability to change bad habits: these are things which cause me constant solicitude.”
最后，孔子说：“忽视信仰和德行的培养，对学习知之甚少，听到正确的事情却不能有所行动，有了坏习惯却不能改正，这些都是让我忧虑的事情。”
（四）
子之燕居，申申如也，夭夭如也。
辜译
But not with standing what he said above, Confucius in his disengaged hours was always serene and cheerful.
尽管孔子说过上面那些话，但他在闲暇的时候，总能保持自在安详，温和舒畅。
（五）
子曰：“甚矣吾衰也！久矣吾不复梦见周公! ”
辜译
Only once in his old age Confucius was heard to say: “How my mental powers have decayed! For a long time now I have not dreamt as I was won' t to do, of our Lord of Chou.”
在孔子晚年，有一次有人听到他说：“我的智慧已近枯竭！我现在已经很久没有梦见周公了。”
辜解
在孔子之前，中国出现了一位伟大的政治家——著名的中国法律制定者——周公，他最先确定、整理、制定了君子律法的成文法典，即中国的礼——礼仪、礼节的律法。周公之礼可以看作是前孔子时代中国的宗教，也可以称为中国人的旧约信仰。它第一次给了中国婚姻的圣礼和神圣不可侵犯的约束力，因此直到今天，中国人还把婚姻圣礼称为周公之礼。通过婚姻圣礼制度，前孔子时代或者中国的旧约信仰时代建立了家庭。它保证了所有中国家庭的稳定性和持久性。
而孔子在他教导的国家信仰里给出了一个新约，给出了君子律法一种新的、更广泛的、更有包容力的应用，即制定了新的圣礼。这种新的圣礼，不再称为礼法，他叫它“名分大义”，我则翻译成“荣誉和责任”的重大原则或者荣誉法典。孔子通过制定名分大义或者荣誉法典来替代以前的家庭信仰，给了中国人一种国家信仰。
（六）
子曰：“志于道，据于德，依于仁，游于艺。”
辜译
Confucius said to his disciples: “Seck for wisdom; hold fast to godliness; live a moral life; and enjoy the pleasures derived from the pursuit of the polite arts.”
孔子对他的学生说：“你们的目标应该是探寻智慧（道），同时要根据‘德’坚守信仰，过仁德的生活，一边享受各类典雅艺术带来的快乐。”
（七）
子曰：“自行束脩以上，吾未尝无诲焉。”
辜译
Confucius remarked, “In teaching men, I make no difference between the rich and the poor. I have taught men who could just afford to bring me the barest presentation gift in the same way as I have taught others.”
孔子说：“在教育学生的过程中，无论贫穷还是富有，我都会同等对待。就算学生只能送极少的拜师礼，我也会像教其他学生一样教他。”
（八）
子曰：“不愤不启，不悱不发。举一隅不以三隅反，则不复也。”
辜译
Confucius then went on to say:“In my method of teaching I always wait for my student to make an eff ort himself to fi nd his way through a difficulty, before I show him the way myself.I also make him find his own illustrations before I give him one of my own.When I have pointed out the bearing of a subject in one direction and found that my student cannot himself see its bearings into other directions, I do not then repeat my lesson.”
然后，孔子继续说：“在教学方法上，我通常会在传授学生方法之前，尽可能让学生自己努力探索解决难题的办法；同时在我说出自己的想法前，尽可能让学生自己去探索自己的想法。当我按照某个方向阐述一个题目的含义时，如果发现学生不能举一反三，我就会终止授课。”
（九）
子食于有丧者之侧，未尝饱也。子于是日哭，则不歌。
辜译
When Confucius dined in a house of mourning he never ate much. On the same day in which he had occasion to mourn for the death of a friend, the sound of music was never heard in his house.
每次孔子参加葬礼，在死者家里吃饭从来不会多吃。如果在同一天参加了朋友的葬礼，回到家绝不会唱歌。
（十）
子谓颜渊曰：“用之则行，舍之则藏，惟我与尔有是夫！”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。”
辜译
Confucius once said to his disciple, the favourite Yen Hui, “To act when called upon to act, in public life, and, when neglected, to be content to lead out a private life——that is what you and I——we both have made up our minds upon.”
When his other disciple, the intrepid Chung Yu, heard the remark, be said to Confucius: “But if you were in command of an army, whom would you have with you? ”
“I would not have him, ” replied Confucius, “who is ready to seize a live tiger with his bare arms, or jump into the sea, without fear of death. The man I would have with me would be a man who is conscious of the difficulties of any task set before him, and who, only after mature deliberation, proceeds to accomplish it.”
有一次，孔子对他最喜欢的学生颜回说：“当国家召唤的时候，就行动起来；当未被召唤的时候，能过自己的生活也心满意足，这是只有你和我才能做到的吧。”
另一位学生子路听到后，对孔子说：“如果您统帅军队，那么您会和谁一起共事呢？”
孔子回答：“赤手空拳和老虎搏斗，不畏死亡去投海，且死了都不后悔的人，这样的人我是不会和他共事的。和我一起共事的人，应该是对所面临的任何困难都一目了然，且经过谨慎思考能顺利完成任务的人。”
（十一）
子曰：“富而可求也，虽执鞭之士，吾亦为之。如不可求，从吾所好。”
辜译
Confucius once remarked, “If there is a sure way of getting rich, even though one had to be a groom and keep horses, I would be willing to be one. But as there is really no sure way of getting rich, I prefer to follow the pursuits congenial to me.”
孔子曾说：“如果有合乎道义的致富方法，就算是做一个马夫去养马，我也愿意。但如果不存在合乎道义的致富方法，我宁愿按照自己的意愿持之以恒地做我愿意做的事。”
（十二）
子之所慎：齐，战，疾。
辜译
There were three cases in life in which Confucius considered a man was called upon to exercise the most mature deliberation: in case of worship, of war and of sickness.
孔子认为，人生中有三件事情需要谨慎对待：信仰、战争和疾 病。
（十三）
子在齐闻《韶》，三月不知肉味，曰：“不图为乐之至于斯 也。”
辜译
When Confucius on his travels was in a certain State he, for the first time, heard played a piece of ancient music（the oldest then known in China）. Thereupon he gave himself up to the study of it for three months, to the entire neglect of his ordinary food. He was then heard to say, “I should never have thought that music could be brought to such perfection.”
孔子周游列国到达齐国时，第一次听到有人弹奏古老的乐曲《韶》。于是他专心学习这首乐曲三个月的时间，以至于很长时间吃自己喜欢的美食都觉得没有滋味。后来，有人听到他说：“我从没有想过音乐能到达如此美妙的境界。
（十四）
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。”
辜译
A disciple who was with Confucius on his travels while in a certain State, ——speaking of the reigning prince of that State who, while his father was driven to exile, succeeded, on his grandfather' s death, to the throne, and was then opposing the attempt of his father to return to the country, ——said to another disciple: “Is the master in favour of the son, the present ruler? ” “Oh, ” replied the other disciple, “I will ask him.”
The other disciple accordingly went in where Confucius was, and said to him: “What kind of men were Po-yi and Shuh-ts'i.” “They are ancient worthies, ” answered Confucius. “But, ” asked the disciple, “did they complain of the world? ” “No, ” replied Confucius, “What they sought for in life was to live a high moral life, and they succeeded in living a high moral life. What had they then to complain of the world? ” The disciple then went out and said to the other disciple, “No, the master is not in favour of the present ruler.”
孔子的学生冉有跟随孔子周游列国到达卫国时，和另一位学生子贡谈起卫国在位的国君。这位国君的父亲被驱逐出了卫国，所以当他的祖父死后，他继承了王位，然后反对他的父亲回国。冉有说：“老师赞成这个在位的国君（即卫君）吗？”子贡回答：“我去问问老师。”
子贡就进入孔子的房间，对孔子说：“伯夷和叔齐是什么样的人？”孔子回答：“他们是古代的圣人。”子贡又问道：“那他们对社会是否存在怨恨呢？”“没有，”孔子回答，“他们一生所追求的是道德高尚的生活，而他们最终也成功地过上了道德高尚的生活。他们对社会还有什么怨言呢？”子贡随后走出来，对冉有说：“老师不会赞成现在的国君。”
（十五）
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。”
辜译
Confucius remarked, “Living upon the poorest fare with cold water for drink, and with my bended arms for a pillow, —— I could yet find pleasure in such a life, whereas riches and honours acquired through the sacrifice of what is right, would be to me as unreal as a mirage.”
孔子说：“就算过最贫困的生活，吃粗粮，喝凉水，枕着双臂做枕头，我也能在这样的生活中找到乐趣；而通过做不义之事得到荣华富贵，对于我来说就像浮云一样不真实。”
（十六）
子曰：“加我数年，五十以学《易》，可以无大过矣。”
辜译
Confucius once remarked, after he had begun the study of the I-king, “If I could hope to live some years more, long enough to complete my study of the I-king, I should then hope tobe without any great shortcomings in my life.”
有一次，孔子开始研究《易经》后说：“倘若我可以多活几年，活到足够我完成《易经》的研究，那么在我的人生中就不会有大的遗憾了。”
（十七）
子所雅言, 《诗》、《书》、执礼，皆雅言也。
辜译
The subjects upon which Confucius loved to talk were: Poetry, history, and the rules of courtesy and good manners. He frequently talked on these subjects.
孔子最喜欢讨论的题目是：诗歌、历史、礼仪规则及良好的行为习惯。他经常讨论这些题目。（这段话辜译似有偏颇。此句常被翻译为：孔子常使用当时最通行的雅言，无论是读《诗》还是读《书》，或是行礼，都使用雅言。）
（十八）
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。'”
辜译
The reigning prince of a small principality asked a disciple of Confucius, the intrepid Chung Yu, to give his opinion of Confucius. The disciple did not say anything in reply. When Confucius afterwards heard of the enquiry, he said to his disciple: “Why did you not say to him thus; ‘He is a man who, in the efforts he makes to overcome the difficulty in acquiring knowledge, neglects his food, and, in the joy of its attainment, forgets his sorrows of life; and, who thus absorbed, becomes oblivious that old age is stealing on him? ' ”
一个小诸侯国的国君叶公问孔子的学生子路对孔子的看法，子路什么也没说。后来孔子听到这件事时，对子路说：“你为什么不这么回答他呢：‘他这个人为了攻克学习中遇到的难题，常常会忘记吃饭；在享受获得知识带来的喜悦时，会忘记人生的悲痛；他学习全神贯注，以至于忘了衰老将要到来，如此而已！'”
（十九）
子曰：“我非生而知之者，好古，敏以求之者也。”
辜译
Confucius remarked, “I am not one born with understanding. I am only one who has given himself to the study of Antiquity and is diligent in seeking for understanding in such studies.”
孔子说：“我不是一个天生就通晓一切的人，我只是爱好研究古代的东西，并且愿意勤奋地去求得知识。”
辜解
孔子前往周土向老子求教，老子对他说：“你所说的那些人，他们虽然已经去世很久，但他们的言论还在流传着。君子一旦遇到合适的机会，就会大显身手；如果没有机会，就隐居潜行。我听说，成功的商人也会隐藏出身，看起来就像普通人一样；君子德行深厚，但是外貌看起来却仿佛很愚蠢。所以要去除你的狂傲自大、多种欲望和过高志向，这些都对你没有好处。我所能告诉你的，只有这些。”虞舜是圣人，但大禹还是告诫他不要像丹朱那样骄傲自满；孔子也是圣人，而老子还是规劝他。所以谁又能说，孔子之所以成为万世敬仰的圣人学者，不是因为老子劝诫的缘故呢？
（二十）
子不语怪、力、乱、神。
辜译
Confucius always refused to talk of supernatural phenomena; of extraordinary feats of strength; of crime of unnatural depravity of men; or of supernatural beings.
孔子不谈怪异、勇力、叛乱和鬼神之事。
（二十一）
子曰：“三人行，必有我师焉。择其善者而从之，其不善者而改之。”
辜译
Confucius remarked, “When three men meet together, one of them who is anxious to learn can always learn something of the other two. He can profit by the good example of the one and avoid the had example of the other.”
孔子说：“几个人一起走路，其中渴望知识的人总能从其他人身上学到一些东西。他可以选取别人的优点来学习，并避免别人犯过的过错。”
（二十二）
子曰：“天生德于予，桓魋其如予何？”
辜译
Confucius, on one occasion of great personal danger to his person from an enemy, was heard to say, “God has given me this moral and intellectual power in me: what can that man do to me? ”
有一次，孔子面临桓魋对自己人身的巨大威胁时说：“既然上天赐予我道德和智慧的力量，桓魋又能把我怎么样呢？”
（二十三）
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。”
辜译
But on another occasion Confucius remarked to his disciples, “Do you think, my friends, that I have some mysterious power within me? I have really nothing mysterious in me, ——to you, of all others. For if there is anyone who shows to you everything which he does, I am, you know, my friends, that person.”
但是，又有一次，孔子对他的学生说：“各位，你们认为我身上有神秘的才能吗？在你们和其他所有人面前，我从来没有过什么隐瞒。我会将我所做的全部事情都展现在你们面前，这就是我孔丘的为人。”
（二十四）
子以四教：文、行、忠、信。
辜译
Confucius through his life and teaching taught only four things:a knowledge of literature and the arts, conduct, conscientiousness and truthfulness.
孔子在其一生的教育生涯中，只教四种东西：历代文艺之事、社会行为准则、正直忠义和诚实守信的品格。
（二十五）
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。”
辜译
Confucius once, speaking of the men and state of the society of his time, remarked, “Holy, sainted men I do not expect to see; if I could only meet with wise and good men I would he satisfied.”
“Perfectly honest men I do not expect to see; if I could only meet with scrupulous men I would be satisfied. But in a state of society in which men must pretend to possess what they really do not possess;pretend to have plenty, when they have really nothing; and pretend to be in affluence when they are in actual want——in such a state of society, it is difficult to be even a scrupulous man.”
有一次，孔子谈到当时的百姓和社会状态时说：“我不指望能看到圣明而德高望重的人，只要能看到聪明善良的君子，我就非常满意了。我不指望遇到真挚诚恳的善人，只要能遇到谨慎有操守的人，我就非常满意了。但是在一个弄虚作假、本来没有却假装拥有、本来贫穷却假装富有的社会，要想做一个良好品德的人也很难。”
辜解
我很想知道，在那群卑鄙、贪婪的伦敦佬当中，究竟有多少英国人是打着冒牌的“帝国主义”旗帜，抱着“免费捕鱼”的目的而经过敞开的大门，径直走进中国的？当然，原本我并不责怪这些旅居中国的穷困潦倒的“伦敦佬”，只是在偶尔看到这些家伙时觉得很讨厌，但没有想到，他们竟变得越来越恬不知耻，只知道招摇撞骗，或者试图在忠厚老实的中国苦力面前抖威风，并喋喋不休地议论中国官员们的腐败事件。孔子说：“善人吾不得见之矣，得见有恒者，斯可也。亡而为有，虚而为盈，约而为泰，难乎有恒矣。”然而，对于英国伦敦佬在中国干的那些“免费捕鱼”的勾当，真正应该负责的乃是那些“乱臣贼子”，是他们使大不列颠冒牌“帝国主义”的公职服务体系变得百孔千疮。
（二十六）
子钓而不纲，弋不射宿。
辜译
Confucius sometimes went out fishing, but always with the rod and angle; he would never use a net. He sometimes went out shooting, but he would never shoot at a bird except on the wing.
孔子总是用钓竿和鱼钩钓鱼，而从来不用渔网。他外出打猎，箭矢从不射在巢中歇宿的鸟。
（二十七）
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。”
辜译
Confucius once remarked, “There are, perhaps, men who propound theories which they themselves do not understand. That is a thing I never do. I read and learn everything and, choosing what is excellent, I adopt it; I see everything and take note of what I see: that is, perhaps, next to having a great understanding.”
有一次，孔子说：“有些人或许会提出他们自己都不甚理解的理论。我从来不做这样的事情。无论读什么、学什么，我总是选择并采纳最优秀的东西；无论看到什么，我总是把看到的记下来，这是仅次于‘生而知之’的智慧。”
（二十八）
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。”
辜译
A certain place was noted for the bad character of the people in it. When Confucius allowed a young man of that place to be presented to him, his disciples were astonished. But Confucius said, “Why should one be too severe? When a man reforms and comes to me for advice, I accept his present reformation without inquiring what his past life has been. I am satisfied if I find that, for the present, he has really reformed, without being able to guarantee that he will not relapse again. But why should one be too severe? ”
有一个地方，因为当地百姓的品质低劣而闻名。有一次，孔子允许这个地方的一个年轻人去拜见他，他的学生都很惊讶。但是孔子说：“为什么要那么苛刻呢？如果有人改正了错误，来找我征求意见，我可以接受他现在的改变，而不必紧抓住他的过去不放。如果我现在看到他确实已经洗心革面，我会感到非常满意。就算不能保证他不会再次误入歧途，又为什么要那么苛刻呢？”
（二十九）
子曰：“仁远乎哉？我欲仁，斯仁至矣。”
辜译
Confucius then went on to remark, “Is moral life something remote or difficult? If a men will only wish to live a moral life——there and then his life becomes moral.”
然后孔子继续说：“仁德是件遥不可及或很困难的事情吗？如果有人渴求仁德，那么他的生活就能变得道德高尚。”
（三十）
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。”
辜译
A minister of justice in a certain State enquired of Confucius, while he was in that State on his travels, if the reigning prince in Confucius' native State was a man of propriety in his life. “Yes, ” answered Confucius, “he is.”
After a while, when Confucius had left, the minister beckoned to a disciple of Confucius to approach, and said to him: “I have always been taught to believe that a good and wise man is impartial in his judgment. But now I find it is not so. The reigning prince of your State married a princess from the reigning house of a State whose family surname is the same as that of your prince; and, to conceal the impropriety, your prince changed her surname in the title given to her a Court. Now if, after his, your prince can be considered a man of propriety in life, who may not be considered so? ”
Afterwards when the disciple told Confucius of what the minister said, Confucius remarked, “I am glad that whenever I make a mistake, people always know it.”
当孔子周游到陈国时，这个国家主管司法的大臣陈司败问孔子，鲁国国君鲁昭公在平常生活中是否懂得礼仪。孔子回答：“是的，他懂得礼仪。”
过了一会儿，孔子离开后，陈司败把孔子的学生巫马期叫到跟前，对他说：“以前经常有人教导我，使我相信君子在做出判断的时候总是公平公正。但是现在我发现事情并非如此。你们国君从吴国的贵族中迎娶了一位同姓的公主，而且为了掩盖这种有违礼仪的事情，你们国君改了她的姓，以便和他在一起。既然出现了这种事情，如果说你们国君懂得礼仪，那么还会有谁不懂呢？”
随后，巫马期把陈司败的话告诉了孔子，孔子说：“我非常高兴，如果我犯了错，人们一定会指出来。”
（三十一）
子与人歌而善，必使反之，而后和之。
辜译
When Confucius asked a man to sing, if he sang well, Confucius would make him sing again the same song, accompanying him with his own voice.
当孔子邀请别人一同唱歌时，如果唱得好，孔子会邀请他再唱一遍，然后跟着他一起唱。
（三十二）
子曰：“文，莫吾犹人也。躬行君子，则吾未之有得。”
辜译
Confucius remarked, “In the knowledge of letters and the arts, I may perhaps compare myself with other men. But as the character of a good and wise man who carries out in his personal conduct what he professes, ——that is something to which I have not yet attained.
孔子说：“在文学和艺术知识方面，我或许和别人差不多。但是在日常个人行为中展现出君子美德，我目前还没有做到。”
（三十三）
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。”
辜译
Confucius then went on to say, “And as for the character of a holy, sainted man or even a moral character, ——how should I dare to pretend to that. That I spare no pains in striving after it and am indefatigable in teaching others to strive for it, ——that, perhaps, may be said of me.”
A disciple, who heard what was said, thereupon remarked, “That is where we, your disciples, cannot follow you.”
然后，孔子继续说：“至于圣明而德高望重的人，或者一个有仁德的人，我怎么敢说我是呢！我不过是学习工作总不厌倦，教育他人孜孜不倦，就是如此罢了。”
孔子的学生公西华听到后说：“这正是我们这些学生做不到 的。”
（三十四）
子疾病，子路请祷。子曰：“有诸？”子路对曰：“有之。《诔》曰：‘祷尔于上下神祇。'”子曰：“丘之祷久矣。”
辜译
On one occasion when Confucius was sick, a disciple asked that he would allow prayers to be offered for his recovery. “Is it the custom? ”asked Confucius. “Yes, ” replied the disciple, “in the Book of Rituals for the Dead it is written, ‘Pray to the Powers above and pray to the Powers below.' ”
“Ah, ” said Confucius then, “my prayer has been a long——lifelong——one.”
有一次，孔子生病了，子路问是否可以祷告祝他早日康复。“有这种习俗吗？”孔子问。“有，”子路回答，“《诔》文上是这样写的：‘求天上地下各路神灵保佑。'”孔子说：“啊，那我早就祈祷过了。”
（三十五）
子曰：“奢则不孙，俭则固。与其不孙也，宁固。”
辜译
Confucius remarked, “Extravagance leads to excess; thrift to meanness; but it is better to be mean than to be guilty of excess.”
孔子说：“奢侈会导致逾越礼制，节俭会显得吝啬。但是宁肯吝啬，也不能因为浪费而逾越礼制（犯罪）。"
（三十六）
子曰：“君子坦荡荡，小人长戚戚。”
辜译
Confucius remarked, “A wise and good man is composed and happy;a fool is always worried and full of distress.”
孔子说：“君子沉着冷静，幸福快乐；愚人忧愁满怀，烦恼不 断。”
（三十七）
子温而厉，威而不猛，恭而安。
辜译
Confucius, in his look, was gracious but serious; he was awe-inspiring but not austere; he was earnest but unaffected.
孔子外表和蔼可亲且庄严肃穆，令人敬畏而不凶猛严厉，庄严而安详。
西方席勒有意思相近的诗：
Beseligend war ihre Nahe,（美丽的姑娘带着乡间的清纯，）
Uml a lie Hereen wurden weit!（站在她身边就让人感到幸福！）
Doch eine Wurde, eme Hohe（天空万里无云令人心情爽朗，）
Entfemt dieVertraulichkeit.（但她不亢不卑甚至不乏高贵，）
Das Madchen aus dem Fremde!（让人不敢显出丝毫过分亲昵！）
