the master "is it not pleasant to learn with a constant perseveranceand application?
"is it not delightful to have friends coming from distant quarters?
"is he not a man of complete virtue, who feels no discomposure thoughmen may take no note of him?"the philosopher yu 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 fondof stirring up confusion.
"the superior man bends his attention to what is radical. that beingestablished, all practical courses naturally grow up. filial pietyand fraternal submission,-are they not the root of all benevolentactions?"the master said, "fine words and an insinuating appearance are seldomassociated with true virtue."the philosopher tsang 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;-whetheri may have not mastered and practiced the instructions of my teacher."the master said, "to rule a country of a thousand chariots, theremust be reverent attention to business, and sincerity; economy inexpenditure, and love for men; and the employment of the people atthe proper seasons."the master said, "a youth, when at home, should be filial, and, abroad,respectful to his elders. he should be earnest and truthful. he shouldoverflow in love to all, and cultivate the friendship of the good.
when he has time and opportunity, after the performance of these things,he should employ them in polite studies."tsze-hsia 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 servinghis parents, he can exert his utmost strength; if, in serving hisprince, he can devote his life; if, in his intercourse with his friends,his words are sincere:-although men say that he has not learned, iwill certainly say that he has.
the master said, "if the scholar be not grave, he will not call forthany veneration, and his learning will not be solid.
"hold faithfulness and sincerity as first principles.
"have no friends not equal to yourself.
"when you have faults, do not fear to abandon them."the philosopher tsang said, "let there be a careful attention to performthe funeral rites to parents, and let them be followed when long gonewith the ceremonies of sacrifice;-then the virtue of the people willresume its proper excellence."tsze-ch'in asked tsze-kung saying, "when our master comes to any country,he does not fail to learn all about its government. does he ask hisinformation? or is it given to him?"tsze-kung said, "our master is benign, upright, courteous, temperate,and complaisant and thus he gets his information. the master's modeof asking information,-is it not different from that of other men?"the master said, "while a man's father is alive, look at the bentof his will; when his father is dead, look at his conduct. if forthree years he does not alter from the way of his father, he may becalled filial."the philosopher yu said, "in practicing the rules of propriety, anatural ease is to be prized. in the ways prescribed by the ancientkings, this is the excellent quality, and in things small and greatwe follow them.
"yet it is not to be observed in all cases. if one, knowing how suchease should be prized, manifests it, without regulating it by therules of propriety, this likewise is not to be done."the philosopher yu said, "when agreements are made according to whatis right, what is spoken can be made good. when respect is shown accordingto what is proper, one keeps far from shame and disgrace. when theparties upon whom a man leans are proper persons to be intimate with,he can make them his guides and masters."the master said, "he who aims to be a man of complete virtue in hisfood does not seek to gratify his appetite, nor in his dwelling placedoes 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 principlethat he may be rectified:-such a person may be said indeed to loveto learn."tsze-kung said, "what do you pronounce concerning the poor man whoyet does not flatter, and the rich man who is not proud?" the masterreplied, "they will do; but they are not equal to him, who, thoughpoor, is yet cheerful, and to him, who, though rich, loves the rulesof propriety."tsze-kung replied, "it is said in the book of poetry, 'as you cutand 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 ts'ze, i can begin to talk about theodes. i told him one point, and he knew its proper sequence."the master said, "i will not be afflicted at men's not knowing me;i will be afflicted that i do not know men."
学而第一
1、1子曰：“学而时习之，不亦悦乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”
1、2有子曰：“其为人也孝弟，而好犯上者，鲜矣；不好犯上，而好作乱者，未之有也。君子务本，本立而道生。孝弟也者，其为仁之本与！”
1、3子曰：“巧言令色，鲜矣仁！”
1、4曾子曰：“吾日三省吾身：为人谋而不忠乎？与朋友交而不信乎？传不习乎？”
1. 5子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
1.6 子曰：“弟子，入则孝，出则悌，谨而信，泛爱众，而亲仁。行有馀力，则以学文。”
1.7 子夏曰：“贤贤易色；事父母，能竭其力；事君，能致其身；与朋友交，言而有信。虽曰未学，吾必谓之学矣。”
1.8 子曰：“君子不重，则不威；学则不固。主忠信，无友不如已者。过则勿惮改。”
1.9 曾子曰：“慎终追远，民德归厚矣。”
1.10 子禽问于子贡曰：“夫子至于是邦也，必闻其政，求之与？抑与之与？”子贡曰：“夫子温、良、恭、俭、让以得之。夫子之求之也，其诸异乎人之求之与？”
1.11 子曰：“父在，观其志；父没，观其行；三年无改于父之道，可谓孝矣。”
1.12 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。”
1.13 有子曰：“信近於义，言可复也。恭近於礼，远耻辱也。因不失其亲，亦可宗也。”
1.14 子曰：“君子食无求饱，居无求安，敏於事而慎於言，就有道而正焉，可谓好学也已。”
1.15 子贡曰：“贫而无谄，富而无骄，何如？”子曰：“可也。未若贫而乐，富而好礼者也。”子贡曰：“《诗》云：‘如切如磋，如琢如磨’，其斯之谓与？”子曰：“赐也，始可与言《诗》已矣，告诸往而知来者。”
1.16 子曰：“不患人之不己知，患不知人也。”
