| | 學而: |
子曰：「父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。」 |
| 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." |
| | 學而: |
有子曰：「禮之用，和為貴。先王之道斯為美，小大由之。有所不行，知和而和，不以禮節之，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." |
| | 學而: |
有子曰：「信近於義，言可復也；恭近於禮，遠恥辱也；因不失其親，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." |
| | 學而: |
子曰：「君子食無求飽，居無求安，敏於事而慎於言，就有道而正焉，可謂好學也已。」 |
| 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." |
| | 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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| | 為政: |
子曰：「溫故而知新，可以為師矣。」 |
| 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." |
| | 為政: |
子曰：「人而無信，不知其可也。大車無輗，小車無軏，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?" |
| | 為政: |
子張問：「十世可知也？」子曰：「殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也；其或繼周者，雖百世可知也。」 |
| 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: |
孔子謂季氏：「八佾舞於庭，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." |
