Which Chinese Idioms Come from the Analects of Confucius?

溫故而知新 可以爲師矣

wēn gù ér zhī xīn, kě yǐ wéi shī yǐ · Analects 2.11

By reviewing what is old and discovering what is new, one may become a teacher.

wēn gù zhī xīn (溫故知新): “review the old, know the new.” Return to what you already know until it yields a fresh insight; Confucius says this is what makes a person fit to teach (Analects 2.11).

過猶不及

guò yóu bù jí · Analects 11.16

Going too far is no better than falling short.

guò yóu bù jí (過猶不及): “going too far is as bad as falling short.” Excess and deficiency are equally flawed, a central statement of the balanced mean. It was Confucius’s reply when Zigong asked whether Shi, who went too far, was better than Shang, who fell short (Analects 11.16).

子曰 志士仁人 無求生以害仁 有殺身以成仁

zǐ yuē, zhì shì rén rén, wú qiú shēng yǐ hài rén, yǒu shā shēn yǐ chéng rén · Analects 15.9

The Master said, “People of resolve and humaneness do not seek life at the cost of humaneness; they may sacrifice their lives to fulfill it.”

shā shēn chéng rén (殺身成仁): “give one’s life to fulfill humaneness.” People of resolve do not seek life at the cost of humaneness. The line does not glorify reckless death; it ranks humaneness above survival (Analects 15.9).

君子和而不同 小人同而不和

jūn zǐ hé ér bù tóng, xiǎo rén tóng ér bù hé · Analects 13.23

The exemplary person seeks harmony without conformity; the petty person seeks conformity without harmony.

hé ér bù tóng (和而不同): “harmony without conformity.” The exemplary person gets along with others while keeping an independent view, whereas the petty person conforms without real harmony (Analects 13.23).

巧言令色 鮮矣仁

qiǎo yán lìng sè, xiǎn yǐ rén · Analects 1.3

Clever words and an ingratiating expression are rarely associated with humaneness.

qiǎo yán lìng sè (巧言令色): “clever words and an ingratiating face.” Polished speech and a pleasing expression are rarely signs of humaneness. The teaching appears twice in the Analects; this is Analects 1.3.

回也聞一以知十 賜也聞一以知二

huí yě wén yī yǐ zhī shí, cì yě wén yī yǐ zhī èr · Analects 5.9

Hui hears one thing and understands ten; I, Ci, hear one thing and understand two.

wén yī zhī shí (聞一知十): “hear one, know ten,” exceptional quickness of understanding. Zigong said it of his fellow disciple Yan Hui, adding that he himself heard one thing and understood two (Analects 5.9).

戰戰兢兢 如臨深淵 如履薄冰

zhàn zhàn jīng jīng, rú lín shēn yuān, rú lǚ bó bīng · Analects 8.3

Tremble with caution, as if standing at the edge of a deep abyss, as if treading on thin ice.

zhàn zhàn jīng jīng (戰戰兢兢): “trembling with caution.” Today it suggests timidity, but originally it described never relaxing one’s vigilance. Zengzi recited this verse from the Book of Songs when gravely ill (Analects 8.3); rú lǚ bó bīng (如履薄冰), “as if treading on thin ice,” comes from the same lines.

見利思義 見危授命 久要不忘平生之言

jiàn lì sī yì, jiàn wēi shòu mìng, jiǔ yāo bù wàng píng shēng zhī yán · Analects 14.12

Seeing profit, think of what is right; seeing danger, be ready to give your life; and never forget the words of a promise made long ago.

jiàn lì sī yì (見利思義): “seeing profit, think of what is right.” Together with jiàn wēi shòu mìng (見危授命), “seeing danger, be ready to give your life,” it is part of Confucius’s answer when Zilu asked about the complete person (Analects 14.12).

盡美矣 又盡善也

jìn měi yǐ, yòu jìn shàn yě · Analects 3.25

Perfectly beautiful, and perfectly good as well.

jìn shàn jìn měi (盡善盡美): “perfectly good and perfectly beautiful,” flawless in every respect. Confucius said this of the Shao, the music of the sage king Shun; the Wu of King Wu was perfectly beautiful but not perfectly good (Analects 3.25).

見賢思齊焉 見不賢而內自省也

jiàn xián sī qí yān, jiàn bù xián ér nèi zì xǐng yě · Analects 4.17

When you see someone worthy, think of becoming their equal; when you see someone unworthy, look within and examine yourself.

jiàn xián sī qí (見賢思齊): “see the worthy, think of equaling them.” Take admirable people as models, and let those who behave badly prompt you to examine yourself (Analects 4.17).

任重而道遠

rèn zhòng ér dào yuǎn · Analects 8.7

The burden is heavy, and the road is long.

rèn zhòng dào yuǎn (任重道遠): “the burden is heavy and the road is long.” Zengzi’s description of a scholar’s calling: humaneness is the burden, and the road ends only with death (Analects 8.7).

欲速則不達 見小利則大事不成

yù sù zé bù dá, jiàn xiǎo lì zé dà shì bù chéng · Analects 13.17

If you seek haste, you will not arrive; if you focus on small gains, great undertakings will not succeed.

yù sù zé bù dá (欲速則不達): “haste prevents arrival.” Wanting quick results keeps you from the goal, and fixing on small gains keeps great undertakings from succeeding. Confucius’s advice to Zixia when he became governor of Jufu (Analects 13.17).

人無遠慮 必有近憂

rén wú yuǎn lǜ, bì yǒu jìn yōu · Analects 15.12

A person who gives no thought to the future is certain to face worries close at hand.

rén wú yuǎn lǜ, bì yǒu jìn yōu (人無遠慮 必有近憂): “without far-sighted thought, there is worry close at hand.” Neglecting the future guarantees immediate trouble, for a state as much as for a person (Analects 15.12).

工欲善其事 必先利其器

gōng yù shàn qí shì, bì xiān lì qí qì · Analects 15.10

A craftsperson who wishes to do good work must first sharpen the tools.

gōng yù shàn qí shì, bì xiān lì qí qì (工欲善其事 必先利其器): “to do good work, first sharpen your tools.” Preparation comes before results. Confucius used the image when Zigong asked how to practice humaneness (Analects 15.10).

四海之內 皆兄弟也

sì hǎi zhī nèi, jiē xiōng dì yě · Analects 12.5

Within the four seas, all people are brothers and sisters.

sì hǎi zhī nèi, jiē xiōng dì (四海之內 皆兄弟): “within the four seas, all are brothers and sisters.” The disciple Zixia said it to comfort Sima Niu, who grieved that he had no brothers: treat others with respect and propriety, and everyone becomes kin (Analects 12.5).

己所不欲 勿施於人

jǐ suǒ bù yù, wù shī yú rén · Analects 12.2

Do not impose on others what you yourself do not desire.

jǐ suǒ bù yù, wù shī yú rén (己所不欲 勿施於人): “do not impose on others what you do not desire.” Often called the Golden Rule of Confucian ethics; Confucius used it to explain reciprocity when Zigong asked for one word to live by (Analects 12.2).

學而不思則罔 思而不學則殆

xué ér bù sī zé wǎng, sī ér bù xué zé dài · Analects 2.15

Learning without reflection leads to confusion; reflection without learning leads to peril.

xué ér bù sī zé wǎng (學而不思則罔): “learning without thinking leaves you lost.” The second half warns that thinking without learning is dangerous; learning and reflection are the two wheels of one cart (Analects 2.15).

後生可畏 焉知來者之不如今也

hòu shēng kě wèi, yān zhī lái zhě zhī bù rú jīn yě · Analects 9.23

The younger generation deserves our respect; how can we know that those to come will not equal those of today?

hòu shēng kě wèi (後生可畏): “the young deserve awe.” Those born later may well equal the present generation, so they deserve respect rather than dismissal (Analects 9.23).

當仁不讓於師

dāng rén bù ràng yú shī · Analects 15.36

When humaneness is at stake, do not defer even to your teacher.

dāng rén bù ràng (當仁不讓): “when humaneness is at stake, do not yield.” The full line adds “even to your teacher”: doing what is right takes priority over deference to authority (Analects 15.36).

質勝文則野 文勝質則史 文質彬彬 然後君子

zhì shèng wén zé yě, wén shèng zhì zé shǐ, wén zhì bīn bīn, rán hòu jūn zǐ · Analects 6.18

When substance outweighs refinement, one is crude; when refinement outweighs substance, one is merely ornate. Only when substance and refinement are balanced does one become an exemplary person.

wén zhì bīn bīn (文質彬彬): “refinement and substance in balance.” Confucius uses it to define the exemplary person, in whom inner substance and outward refinement are fully integrated (Analects 6.18).

成事不說 遂事不諫 既往不咎

chéng shì bù shuō, suì shì bù jiàn, jì wǎng bù jiù · Analects 3.21

Do not discuss what is already done, remonstrate over what is already under way, or assign blame for what is already past.

jì wǎng bù jiù (既往不咎): “do not blame what is past.” Said after the disciple Zai Wo gave an inappropriate answer to Duke Ai of Lu: rather than dwelling on a mistake that cannot be undone, attend to what comes next (Analects 3.21).

三人行 必有我師焉

sān rén xíng, bì yǒu wǒ shī yān · Analects 7.22

When three people walk together, there is always someone among them who can be my teacher.

sān rén xíng, bì yǒu wǒ shī (三人行 必有我師): “among three people walking, one will be my teacher.” Three stands for several people: anyone you meet has something to teach (Analects 7.22).

割鷄焉用牛刀

gē jī yān yòng niú dāo · Analects 17.4

Why use an ox cleaver to kill a chicken?

gē jī yān yòng niú dāo (割鷄焉用牛刀): “why use an ox cleaver to kill a chicken?” Now used to mock overkill, it began as Confucius’s joke when he heard his disciple Ziyou governing a small town with ritual and music. When Ziyou answered seriously, Confucius admitted Ziyou was right (Analects 17.4).

駟不及舌

sì bù jí shé · Analects 12.8

Even a team of four horses cannot overtake the tongue.

sì bù jí shé (駟不及舌): “a team of four horses cannot overtake the tongue.” A word once spoken cannot be taken back. Zigong said it in response to a careless remark by Ji Zicheng, a grandee of Wei (Analects 12.8).

子不語 怪力亂神

zǐ bù yǔ, guài lì luàn shén · Analects 7.21

The Master did not speak of prodigies, feats of strength, disorder, or spirits.

guài lì luàn shén (怪力亂神): prodigies, feats of strength, disorder, and spirits, the four subjects Confucius did not discuss. They excite curiosity but do nothing to set a life in order (Analects 7.21).

繪事後素

huì shì hòu sù · Analects 3.8

The painting comes after the plain white ground.

huì shì hòu sù (繪事後素): “the painting comes after the plain ground.” Sincerity comes first and ritual refinement follows. Confucius’s reply when Zixia asked about a verse from the Book of Songs (Analects 3.8).

不遷怒 不貳過

bù qiān nù, bù èr guò · Analects 6.3

He did not vent his anger on others, and he never repeated a mistake.

bù qiān nù, bù èr guò (不遷怒 不貳過): “not venting anger on others, never repeating a mistake.” The two qualities Confucius cited when he named Yan Hui as the disciple who loved learning (Analects 6.3).

由也升堂矣 未入於室也

yóu yě shēng táng yǐ, wèi rù yú shì yě · Analects 11.15

Zilu has climbed to the hall, but he has not yet entered the inner room.

shēng táng rù shì (升堂入室): “ascend the hall, enter the inner room,” progressing from a considerable level to real depth. Confucius said Zilu had reached the hall but not yet the inner room, defending him while marking how far he had to go (Analects 11.15).