| | 學而: |
有子曰：「其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！」 |
| Xue Er: |
The philosopher You said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission! - are they not the root of all benevolent actions?" |
| | 學而: |
曾子曰：「吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？」 |
| Xue Er: |
The philosopher Zeng said, "I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher." |
| | 學而: |
子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。」 |
| Xue Er: |
Zi Xia said, "If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere - although men say that he has not learned, I will certainly say that he has." |
| | 學而: |
子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之與？抑與之與？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？」 |
| Xue Er: |
Zi Qin asked Zi Gong, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?" Zi Gong said, "Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information! - is it not different from that of other men?" |
| | 學而: |
子貢曰：「貧而無諂，富而無驕，何如？」子曰：「可也。未若貧而樂1，富而好禮者也。」子貢曰：「《》云：『』其斯之謂與？」子曰：「賜也，始可與言詩已矣！告諸往而知來者。」 |
| Xue Er: |
Zi Gong said, "What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?" The Master replied, "They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety." Zi Gong replied, "It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.' - The meaning is the same, I apprehend, as that which you have just expressed." The Master said, "With one like Ci, I can begin to talk about the odes. I told him one point, and he knew its proper sequence." 1. 樂 : Another version reads: "樂道". 《》本、《》本《論語集解》作「樂道」。
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| | 八佾: |
林放問禮之本。子曰：「大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。」 |
| Ba Yi: |
Lin Fang asked what was the first thing to be attended to in ceremonies. The Master said, "A great question indeed! In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than a minute attention to observances." |
| | 八佾: |
季氏旅於泰山。子謂冉有曰：「女弗能救與？」對曰：「不能。」子曰：「嗚呼！曾謂泰山，不如林放乎？」 |
| Ba Yi: |
The chief of the Ji family was about to sacrifice to the Tai mountain. The Master said to Ran You, "Can you not save him from this?" He answered, "I cannot." Confucius said, "Alas! will you say that the Tai mountain is not so discerning as Lin Fang?" |
| | 八佾: |
子夏問曰：「『巧笑倩兮，美目盼兮，素以為絢兮。』何謂也？」子曰：「繪事後素。」曰：「禮後乎？」子曰：「起予者商也！始可與言詩已矣。」 |
| Ba Yi: |
Zi Xia asked, saying, "What is the meaning of the passage - 'The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?'" The Master said, "The business of laying on the colors follows (the preparation of) the plain ground." "Ceremonies then are a subsequent thing?" The Master said, "It is Shang who can bring out my meaning. Now I can begin to talk about the odes with him." |
| | 八佾: |
祭如在，祭神如神在。子曰：「吾不與祭，如不祭。」 |
| Ba Yi: |
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, "I consider my not being present at the sacrifice, as if I did not sacrifice." |
