道	詞彙	道[dào]	真理。《論語．里仁》：「子曰：『朝聞道，夕死可矣！』」	Tao/Dao; The Way; may be compared and contrasated with Greek λόγος （logos)	"The Dao is an infamously nebulous concept, recognized by intuition and difficult to put into words. It is best to build a sense of it by extensive reading and contact with Chinese philosophy: no definition will be attempted here."
君子	詞彙	君子[jūn zǐ]	才德出眾的人。《論語．子路》：「故君子名之必可言也。」《禮記．曲禮上》：「博聞彊識而讓，敦善行而不怠。」	Junzi; Chinese ideal of a virtuous person	"From Stanford Encyclopedia of Philosophy: The Chinese word originally meant “prince’s son,” but in the Analects it refers to ethical nobility. The first English translations rendered it as “gentleman,” but Ames and Rosemont (1998) have usefully suggested “exemplary person.” Among the traits connected to ethical nobility are filiality, a respect for and dedication to the performance of traditional ritual forms of conduct, and the ability to judge what the right thing to do is in the given situation. These traits are virtues in the sense that they are necessary for following the dao, the way human beings ought to live their lives. As Yu (2007) points out, the dao plays the kind of role in ancient Chinese ethics that is analogous to the role played by eudaimonia or flourishing, in ancient Greek ethics. The junzi is the ethical exemplar with the virtues making it possible to follow the dao."
仁	詞彙	仁[rén]	寬惠善良的德行。如：「仁愛」。《論語．陽貨》：「子張問仁於孔子。孔子曰：『能行五者於天下為仁矣。』請問之，曰：『恭、寬、信、敏、惠。』」	Ren; Chinese ideal of humane behavior; may be compared and contrasted with Western humanitas	"From Stanford Encyclopedia of Philosophy: Besides the concepts of dao and junzi, the concept of ren is a unifying theme in the Analects. Before Confucius’s time, the concept of ren referred to the aristocracy of bloodlines, meaning something like the strong and handsome appearance of an aristocrat. But in the Analects the concept is of a moral excellence that anyone has the potential to achieve. Various translations have been given of ren. Many translations attempt to convey the idea of complete ethical virtue, connoting a comprehensive state of ethical excellence. In a number of places in the Analects the ren person is treated as equivalent to the junzi, indicating that ren has the meaning of complete or comprehensive moral excellence, lacking no particular virtue but having them all. However, ren in some places in the Analects is treated as one virtue among others such as wisdom and courage. In the narrower sense of being one virtue among others, it is explained in 12.22 in terms of caring for others. It is in light of these passages that other translators, such as D.C. Lau, 1970a, use ‘benevolence’ to translate ren. However, others have tried to more explicitly convey the sense of ‘ren’ in the comprehensive sense of all-encompassing moral virtue through use of the translation ‘Good’ or ‘Goodness’ (see Waley, 1938, 1989; Slingerland, 2003). It is possible that the sense of ren as particular virtue and the sense of comprehensive excellence are related in that attitudes such as care and respect for others may be a pervasive aspect of different forms of moral excellence, e.g., such attitudes may be expressed in ritual performance, as discussed below, or in right or appropriate action according to the context. But this suggestion is speculative, and because the very nature of ren remains so elusive, it shall be here referred to simply as‘ren’."
義	詞彙	義[yì]	合宜的事情；正道，正理。《論語．為政》：「見義不為，無勇也。」《淮南子．齊俗》：「為義者，布施而德。」	Yi; Chinese ideal of righteousness	"From Internet Encyclopedia of Philosophy: D. C. Lau has pointed out that ren is an attribute of agents, while yi (literally, ""what is fitting"" -- “rightness,” ""righteousness"") is an attribute of actions. This helps to make clear the conceptual links between li, de, and the junzi. The junzi qua junzi exerts de, moral force, according to what is yi, fitting (that is, what is aesthetically, morally, and socially proper), and thus manifests ren, or the virtue of co-humanity in an interdependent, hierarchical universe over which Tian presides."
禮	詞彙	禮[lǐ]	規矩恭敬的態度或行為。如：「行禮」、「有禮」。《左傳．僖公三十年》：「以其無禮於晉，且貳於楚也。」	Li; Chinese ideal of proper adherence to ritual	"From Internet Encyclopedia of Philosophy: Much of Confucius' teaching is directed toward the maintenance of three interlocking kinds of order: (1) aesthetic, (2) moral, and (3) social. The instrument for effecting and emulating all three is li (ritual propriety).[...] In this passage, Confucius underscores the crucial importance of rigorous attention to li as a kind of self-replicating blueprint for good manners and taste, morality, and social order."
人之初	句子	人之初[rén zhī chū]	人出生的時間	The beginning of people; people at their beginning	Pattern: A之B = A的B; the A's B	Three Character Classic
古之人	句子	古之人[gǔ zhī rén]	古代的人們	The people of old	Pattern: A之B = A的B; the A's B
千乘之國	句子	千乘之國[qiān chéng zhī guó]	有千乘的國家	A state of a thousand charios	Pattern: A之B = A的B; the A's B	Analects 1.5
人之路	句子	人之路[rén zhī lù]	人的道路	The way of man	Pattern: A之B = A的B; the A's B	Mencius 6.10
蜀道之難	句子	蜀道之難[shǔ dào zhī nán]	攀登蜀道的困難	The difficulty of Shu Road	Pattern: A之B = A的B; the A's B		蜀[shǔ] - ancient state located in present-day Sichuan
敬天之怒	句子	敬天之怒[jìng tiān zhī nù]	尊敬天的怒火	Revere the wrath of heaven	Pattern: A之B = A的B; the A's B	"Classic of Poetry, 板[bǎn] 8"
敬禹之德	句子	敬禹之德[jìng yǔ zhī dé]		Revere Yu's virtues	Pattern: A之B = A的B; the A's B	"Records of the Grand Historian, Annals of the Xia 24"	禹[yǔ] -  Xia emperor and traditional exemplar of virtue
不患人之不己知	句子	不患人之不己知[bù huàn rén zhī bù jǐ zhī]	我不要憂愁人家不知道我	I will not be afflicted at men’s not knowing me	Pattern: A之B = A的B; the A's B	Analects 1.16
學問之道無他	句子	學問之道無他[xué wèn zhī dào wú tā]	學問的道路沒有別的	The way of learning has no other	"Pattern: A之B = A的B; the A's B Note: Classical Chinese, as Modern Chinese, often combines juxtaposed roots to illustrate broader concepts. In this case, 學[xué] (study) + 問[wèn] (ask) = learning (literally study-ask). Compare Modern Standard Mandarin 大小[dà xiǎo] = size (literally big-small)"	Mencius 6.11	無[wú] - not to have/not to exist/nothingness/emptiness
仁，人心也	句子	仁[rén]， 人心也[rén xīn yě]	仁就是人的心	Ren is the heart of man	Pattern: A，B也 = A是B; A is B	Mencius 6.11
宋，小國也	句子	宋[sòng]， 小國也[xiǎo guó yě]	宋國是一個小國	Song is a small state	Pattern: A，B也 = A是B; A is B
子曰、女器也。	句子	子曰[zǐ yuē]、女器也[rǔ qì yě]。 	孔子說：“你就是個一臺器！“	"The Master said, ""You are a utensil."""	Pattern: A，B也 = A是B; A is B	Analects 5.4	女[rǔ] - archaic variant of 汝 ( rǔ) - thou
物之不齊，物之情也	句子	物之不齊[wù zhī bù qí]	事物的不相等性	The inequality of things is the nature of things	Pattern: A，B也 = A是B; A is B	Mencius 3.4
王之不王，不為也，非不能也	句子	王之不王[wáng zhī bù wàng]， 不為也[bù wéi yě]， 非不能也[fēi bù néng yě]	王子不統治就是因為不做到，不是因為不能夠。	"Your Majesty's not exercising the royal sway, is because you do not do it, not because you are not able to do it. (Literally: King's not kinging is not doing, not not being able to do.)"	Pattern: A，B也 = A是B; A is B	Mencius 1.7
非敢後也，馬不進也	句子	非敢後也[fēi gǎn hòu yě]， 馬不進也[mǎ bù jìn yě]	不是我敢于殿后，而是我的馬跑不快呀！	It is not that I dare to be last. It is that my horse would not advance.	Pattern: A，B也 = A是B; A is B	Analects 6.15
子	詞彙	子[zǐ]	夫子	Master; teacher: compare and contrast French maître	"In Classical Chinese, titles are often used as forms of address. 子 is therefore frequently used as a respectful second-person pronoun."
子曰⋯	詞彙	子曰[zǐ yuē]	夫子說⋯	The Master says…	"An overwhelming number of passages of the Analects begin with these words, denoting in the absence of a name that they are quotations from Confucius, the sage and master himself. The Analects were not written by Confucius himself, but rather as a collection of quotations by his students."
樂子之無知	句子	樂子之無知[yào zǐ zhī wú zhī]	羨慕你無知好自在	"I should rejoice to be like you, without consciousness. (Literally: rejoice in master's no-knowledge)"	Pattern: A之B = A的B; the A's B	"Classic of Poetry, 隰有萇楚"	樂[yào] - to rejoice
犯上作乱	詞彙	犯上作乱[fàn shàng zuò luàn]		To offend against one's superiors and make trouble; wanton rebellion.	成語 derived from Analects 1.2
左右流之	句子	左右流之[zuǒ yòu liú zhī]	姑娘左右採呀採	"To the left, to the right, borne about by the current (literally: left-right flow-it)"	Pattern: X之 = X他/她/它; direct object of verb. Note that this is an altogether different use of 之 than as a possessive.	"Classic of Poetry, 隰有萇楚"
求之不得	句子	求之不得[qiú zhī bù dé]	追求她，可是找不到	He sought her and found her not (Literally: seek her not get)	"Pattern: X之 = X他/她/它; direct object of verb. Note that this sentence could equally be written as 求之而不得, but 而 is ommitted as a matter of style."	"Classic of Poetry, 關雎"
知之爲知之，不知爲不知，是知也。	句子	知之爲知之[zhī zhī wéi zhī zhī]， 不知爲不知[bù zhī wéi bù zhī]， 是知也[shì zhī yě]。 	對於自己知道的事物，才說知道，不知道就說不知，這才是真知啊！	"When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it;—this is knowledge. (Literally: know-it do know-it, not-know do not-know, this is knowing.)"	Pattern: X之 = X他/她/它; direct object of verb	Analects 2.17	"是[shì] - ""this,"" ""truly,"" or ""moral/right,"" not ""to be/is/are"" as in Modern Standard Mandarin"
知和而和	句子	知和而和[zhī hé ér hé]	知道和諧，那麼做和諧	Know harmony and be at harmony	"Pattern: X而Y = X而且Y；X但是Y；因為X，所以Y; (principally) X and then Y; X and Y; X but Y; X, so Y"	Analects 1.12
敬事而信	句子	敬事而信[jìng shì ér xìn]	嚴肅對待政事，又嚴守信用	Respect business and be sincere	"Pattern: X而Y = X而且Y；X但是Y；因為X，所以Y; (principally) X and then Y; X and Y; X but Y; X, so Y"	Analects 1.5
與朋友交，言而有信	句子	與朋友交[yǔ péng yǒu jiāo]， 言而有信[yán ér yǒu xìn]	與朋友交往說話守信用	"In his intercourse with his friends, his words are sincere (literally: speak and have sincerity)"	"Pattern: X而Y = X而且Y；X但是Y；因為X，所以Y; (principally) X and then Y; X and Y; X but Y; X, so Y"	Analects 1.7
人不知而不慍	句子	人不知而不慍	不被別人了解而不抱怨	Feel no discomposure though men take no note of him（literally: people not-know and/but not mind)	"Pattern: X而Y = X而且Y；X但是Y；因為X，所以Y; (principally) X and then Y; X and Y; X but Y; X, so Y"	Analects 1.1
知者	句子	知者[zhī zhě]	知道的人	One that knows	Pattern: X者 = X的人/X的事; that which Xes/that which is X
導人者	句子	導人者[dǎo rén zhě]	令導人們的人	One that leads people	Pattern: X者 = X的人/X的事; that which Xes/that which is X
知己者	句子	知己者[zhī jǐ zhě]	知道自己的人	One that knows oneself	Pattern: X者 = X的人/X的事; that which Xes/that which is X
知命者不怨天，知己者不怨人	句子	知命者不怨天[zhī mìng zhě bù yuàn tiān]，  知己者不怨人[zhījǐ zhě bù yuàn rén]	知道命運的人不怨憤天，知道自己的人不怨憤人	One that knows fate does not resent heaven; one that knows oneself does not resent men.	Pattern: X者 = X的人/X的事; that which Xes/that which is X	Garden of Stories; Proverb
不知命者不怨天乎？	句子	知命者不怨天[bù zhī mìng zhě bù yuàn tiān]？	不知道命運的人不怨憤天嗎？	Does one that does not know fate not anger heaven?	Pattern: rhetorical question with 乎		乎[hū] - particle for questions and exclamations
不亦君子乎？	句子	不亦君子乎[bú yì jūn zǐ hū]？	不也是很有君子風度的嗎？	Is this also not a junzi?	Pattern: rhetorical question with 乎	Analects 1.1	"亦[yì] - ""even,"" ""also""; compare 也's use in Modern Standard Mandarin"
孫子曰：兵者，國之大事，死生之地，存亡之道，不可不察也	句子	孫子曰：兵者[bīng zhě]， 國之大事[guó zhī dà shì]， 死生之地[sǐ shēng zhī dì]， 存亡之道[cún wáng zhī dào]， 不可不察也[bù kě bù chá yě]	孫子說：戰爭是一個國家的頭等大事，關係到軍民的生死，國家的存 亡，是不能不慎重周密地觀察、分析、研究。	"Sunzi said: The art of war is of vital importance to the State. It is a matter of life and death, a road either to safety or to ruin. Hence it is a subject of inquiry which can on no account be neglected. (the first part of the sentence literally: ""the war-one,"" or ""war, specifically"")"	Pattern: X者 = X的人/X的事; that which Xes/that which is X	The Art of War 1.1	"孫子[sūn zǐ] - Master Sun, author of Art of War, not 孫子[sūn zi] ""grandson"" as in Modern Standard Mandarin"
不好犯上、而好作亂者、未之有也。	句子	不好犯上[bù hǎo fànshàng]、 而好作亂者[ér hǎo zuòluàn zhě]	不喜歡冒犯上司卻喜歡造反的人	"There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion."	"Pattern: X而Y = X而且Y；X但是Y；因為X，所以Y; (principally) X and then Y; X and Y; X but Y; X, so Y"	Analects 1.2	"好 [hào] - to like, not 好[hǎo] ""good"" as in Modern Standard Mandarin"
子曰：「學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？」	論語，一之一	子曰[zǐ yuē]：「 學而時習之[xué ér shí xí zhī]， 不亦說乎[bù yì yuè hū]？有朋自遠方來[yǒu péng zì yuǎn fāng lái]， 不亦樂乎[bú yì lè hū]？人不知而不慍[rén bù zhī ér bú yùn]， 不亦君子乎[bú yì jūn zǐ hū]？」 	孔子說：“學習知識并按一定的時間去溫習它，不也是很高興的嗎？有同學從遠方來，不也是很快樂的嗎？不被別人了解而不抱怨，不也是很有君子風度的嗎？”	"The Master said, “Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”"		Analects 1.1	"自[zì] - from, not ""self"" as in Modern Standard Mandarin"
巧言令色	詞彙	巧言令色[qiǎo yán lìng sè]	話說得很動聽，臉色裝得很和善，可是一點也不誠懇。	Skillfull words and insinuating manner; persuasive deceptiveness; demagoguery.	成語 derived from Analects 1.4