| | 学而: |
子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。” |
| Xue Er: |
The Master said, "While a man's father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial." |
| | 学而: |
有子曰：“礼之用，和为贵。先王之道斯为美，小大由之。有所不行，知和而和，不以礼节之，亦不可行也。” |
| Xue Er: |
The philosopher You said, "In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done." |
| | 学而: |
有子曰：“信近于义，言可复也；恭近于礼，远耻辱也；因不失其亲，亦可宗也。” |
| Xue Er: |
The philosopher You said, "When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters." |
| | 学而: |
子曰：“君子食无求饱，居无求安，敏于事而慎于言，就有道而正焉，可谓好学也已。” |
| Xue Er: |
The Master said, "He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified - such a person may be said indeed to love to learn." |
| | 学而: |
子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也。未若贫而乐1，富而好礼者也。”子贡曰：“《》云：‘’其斯之谓与？”子曰：“赐也，始可与言诗已矣！告诸往而知来者。” |
| 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. 乐 : Another version reads: "乐道". 《》本、《》本《论语集解》作“乐道”。
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| | 为政: |
子曰：“温故而知新，可以为师矣。” |
| Wei Zheng: |
The Master said, "If a man keeps cherishing his old knowledge, so as continually to be acquiring new, he may be a teacher of others." |
| | 为政: |
子曰：“人而无信，不知其可也。大车无輗，小车无軏，其何以行之哉？” |
| Wei Zheng: |
The Master said, "I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?" |
| | 为政: |
子张问：“十世可知也？”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也；其或继周者，虽百世可知也。” |
| Wei Zheng: |
Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, "The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known." |
| | 八佾: |
孔子谓季氏：“八佾舞于庭，是可忍也，孰不可忍也？” |
| Ba Yi: |
Confucius said of the head of the Ji family, who had eight rows of pantomimes in his area, "If he can bear to do this, what may he not bear to do?" |
| | 八佾: |
子夏问曰：“‘巧笑倩兮，美目盼兮，素以为绚兮。’何谓也？”子曰：“绘事后素。”曰：“礼后乎？”子曰：“起予者商也！始可与言诗已矣。” |
| 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." |
