xué ér dì yī
学　而 第 一
zǐ yuē ：“xué ér shí xí zhī ，bù yì yuè hū ？yǒu péng zì
子曰　：“学　而 时　习 之　，不 亦 悦　乎 ？有　朋　自
yuǎn fāng lái ，bù yì lè hū ？rén bù zhì ér bù yùn ，bù yì
远　 方　来　，不 亦 乐 乎 ？人　不 知　而 不 愠　，不 亦
jūn zǐ hū ？”
君　子 乎 ？”

yǒu zǐ yuē ：“qí wéi rén yě xiào tì ér hǎo fàn shàng zhě
有　子 曰　：“其 为　人　也　孝　悌 而 好　犯　　上　者　
，xiān yǐ 。bù hǎo fàn shàng ér hǎo zuò luàn zhě ，wèi zhī
， 鲜　矣 。不 好　犯　　上　而 好　作　乱　者　，未　之　
yǒu yě 。jūn zǐ wù běn ，běn lì ér dào shēng 。xiào tì yě
有　也 。君　子 务 本　，本　立 而 道　　生　。 孝　悌 也
zhě ，qí wéi rén zhī běn yǔ ？”
者　，其 为　仁　之　本　与 ？”

zǐ yuē ：“qiǎo yán lìng sè ，xiān yǐ rén 。”
子曰　：“ 巧　言　 令　色 ， 鲜　矣 仁　。”

zēng zǐ yuē ： wú rì sān xǐng hū wú shēn 。wéi rén móu
　曾　子曰　：吾日三　省　乎吾　身　。为　人　谋　
ér bù zhōng hū ？yǔ péng yǒu jiāo ér bù xìn hū ？chuán bù
而 不 　忠　乎 ？与　朋　友　 交　而 不 信　乎 ？　传　不
xí hū ？
习 乎 ？

zǐ yuē ： dào qiān shèng zhī guó ，jìng shì ér xìn ，jié
子曰　：道　千　　乘　之　国　，敬　事　而信　，节　
yòng ér ài rén ，shǐ mín yǐ shí 。
用　而爱人　，使　民　以时　。

zǐ yuē ： dì zǐ rù zé xiào ，chū zé tì ，jǐn ér xìn ，fàn
子曰　：弟 子 入则　孝　，出　则悌，谨　而信　，泛　
ài zhòng ér qīn rén ，xíng yǒu yú lì ，zé yǐ xué wén 。
爱 　众　而 亲　仁　， 行　有　余力，则以学　文　。

zǐ xià yuē ： xián xián yì sè ，shì fù mǔ ，néng jié qí lì
子夏　曰　：　贤　 贤　易 色 ，事　父 母 ， 能　竭　其 力
。shì jūn ，néng zhì qí shēn 。yǔ péng yǒu jiāo ，yán ér yǒu
。事　君　， 能　致　其　身　。与　朋　友　交　，言　而有　
xìn 。suī yuē wèi xué ，wú bì wèi zhī xué yǐ 。
信　。虽　曰　未　学　，吾必谓　之　学　矣 。

zǐ yuē ： jūn zǐ bù zhòng zé bù wēi ，xué zé bù gù 。zhǔ
子曰　：君　子 不 　重　则 不 威　，学　则 不 固。主　
zhōng xìn ，wú yǒu bù rú jǐ zhě ，guò zé wù dàn gǎi 。
　忠　信　，无 友　不 如 己 者　，过　则 勿 惮　改　。

zēng zǐ yuē ： shèn zhōng zhuī yuǎn ，mín dé guī hòu yǐ
　曾　子 曰　：　慎　　终　追　远　，民　德 归　厚　矣 。

zǐ qín wèn yú zǐ gòng yuē ：“fū zǐ zhì yú shì bāng yě
子禽　问　于 子　贡　曰　：“夫 子 至　于 是　邦　也，

bì wén qí zhèng 。qiú zhī yǔ ？yì yǔ zhī yǔ ？”zǐ gòng yuē
必 闻　其 　政　。求　之　与 ？抑 与 之　与 ？”子　贡　曰　：

“fū zǐ wēn liáng gōng jiǎn ràng yǐ de zhī 。fū zǐ qiú

“夫 子 温　　良　 恭　 俭　 让　以 得 之　。夫 子 求　
zhī yě ，qí zhū yì hū rén zhī qiú zhī yǔ ？”
之　也 ，其 诸　异 乎 人　之　求　之　与 ？”

zǐ yuē ： fù zài ，guān qí zhì 。fù méi ，guān qí xíng 。
子曰　：父 在　，观　其志　。父没　，观　其　行　。
sān nián wú gǎi yú fù zhī dào ，kě wèi xiào yǐ 。
三　 年　无 改　于 父 之　道　，可 谓　 孝　矣 。

yǒu zǐ yuē ： lǐ zhī yòng ，hé wéi guì 。xiān wáng zhī dào
有　子 曰　： 礼 之　 用　，和 为　贵　。 先　 王　之　道　
sī wéi měi 。xiǎo dà yóu zhī ，yǒu suǒ bù xíng 。zhī hé ér
斯 为　美　。 小　大 由　之　，有　所　不　行　。知　和 而
hé ，bù yǐ lǐ jié zhī ，yì bù kě xíng yě 。
和，不以礼 节　之　，亦 不 可　行　也 。

yǒu zǐ yuē ： xìn jìn yú yì ，yán kě fù yě 。gōng jìn yú
有　子 曰　： 信　近　于 义 ，言　可 复 也 。 恭　近　于
lǐ ，yuǎn chǐ rǔ yě 。yīn bù shī qí qīn ，yì kě zōng yě 。
礼 ， 远　耻　辱 也 。因　不 失　其 亲　，亦 可　宗　也 。


zǐ yuē ： jūn zǐ shí wú qiú bǎo ，jū wú qiú ān 。mǐn yú
子曰　：君　子 食　无 求　饱　，居 无 求　安 。敏　于
shì ér shèn yú yán ，jiù yǒu dào ér zhèng yān 。kě wèi hào
事　而　慎　于 言　，就　有　道　而 　正　焉　。可 谓　好　
xué yě yǐ 。
学　也 已 。

zǐ gòng yuē ：“pín ér wú chǎn ，fù ér wú jiāo 。hé rú ？”
子　贡　曰　：“贫　而 无　谄　，富而无　骄　。何如？”

zǐ yuē ：“kě yě 。wèi ruò pín ér lè ，fù ér hǎo lǐ zhě
子 曰　：“可 也 。未　若　贫　而 乐 ，富 而 好　礼 者　
yě 。”zǐ gòng yuē ：“shī yún ： rú qiē rú cuō ，rú zhuó rú
也 。”子　贡　曰　：“诗　云　： 如 切　如 磋　，如　琢　如
mó 。qí sī zhī wèi yǔ ？”zǐ yuē ：“cì yě ，shǐ kě yǔ yán
磨。其斯之　谓　与 ？”子 曰　：“赐 也 ，始　可 与 言　
shī yǐ yǐ 。gào zhū wǎng ér zhī lái zhě 。”
诗　已 矣 。告　诸　 往　而 知　来　者　。”

zǐ yuē ： bù huàn rén zhī bù jǐ zhī ，huàn bù zhī rén yě
子曰　：不　患　人　之　不 己 知　，患　不知　人　也。

Click here to listen：

http://www.yshin.com/audio/02guoxue/01论语-学而第一.mp3

英语翻译English Translation：

1:1 Confucius said: "Isn't it a pleasure to study and practice what you have learned? Isn't it also great when friends visit from distant places? If people do not recognize me and it doesn't bother me, am I not a Superior Man?"

[Comment] Superior Man is a common English translation for the Chinese term chün-tzu which originally means "Son of a Prince"--thus, someone from the nobility. In the Analects, Confucius imbues the term with a special meaning. Though sometimes used strictly in its original sense, it also refers to a person who has made significant progress in the Way (Tao) of self-cultivation, by practicing Righteousness, by loving treatment of parents, respect for elders, honesty with friends, etc. Though the chün-tzu is clearly a highly advanced human being, he is still distinguished from the category of sage (sheng-jen), who is, in the Analects more of a "divine being," usually a model from great antiquity.
The character of the Superior Man, in contrast to the sage, is being taught as a tangible model for all in the here and now. And although many descriptions of the requirements for chün-tzu status seem quite out of our reach, there are many passages where Confucius labels a contemporary, or one of his disciples a "Superior Man," intending a complement. Thus, the categorization is not so rigid. One might want to compare the term "Superior Man" to the Buddhist bodhisattva, in that both are the models for the tradition, both indicate a very high stage of human development as technical terms, yet both may be used colloquially to refer to a "really good person."

1:2 Yu Tzu said: "There are few who have developed themselves filially and fraternally who enjoy offending their superiors. Those who do not enjoy offending superiors are never troublemakers. The Superior Man concerns himself with the fundamentals. Once the fundamentals are established, the proper way (tao) appears. Are not filial piety and obedience to elders fundamental to the enactment of jen?"

[Comment] The Chinese term jen has been translated into English as "humanity," "benevolence," "goodness," "Perfect Goodness," etc. It is a difficult concept to translate because it doesn't really refer to any specific type of virtue or positive endowment, but refers to an inner capacity possessed by all human beings to do good, as human beings should. This is the reason some have translated it as "humanity." The problem with this translation is that it does not indicate the "goodness" implied by the term jen.
In the Chinese "essence-function" perception, jen can be understood as the essence of all kinds of manifestations of virtuosity: wisdom, filial piety, reverence, courtesy, love, sincerity, etc., all of which are aspects, or functions of jen. Through one's efforts at practicing at the function of jen, one may enhance and develop one's jen, until one may be called a Superior Man, or even better, a "Person of jen." In the Analects, "person of jen" is an extremely high state, rarely acknowledged of any human being by Confucius.

1:3 Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley' face is seldom considered a person of jen."

1:4 Tseng Tzu said: "Each day I examine myself in three ways: in doing things for others, have I been disloyal? In my interactions with friends, have I been untrustworthy? Have not practiced what I have preached?"

1:5 Confucius said: "If you would govern a state of a thousand chariots (a small-to-middle-size state), you must pay strict attention to business, be true to your word, be economical in expenditure and love the people. You should use them according to the seasons."

[Comment] "Usage of the people according to the seasons" is extremely important in an agriculture-based society, where planting, cultivating, or harvesting a certain crop during a certain few-day period can be critical. During the Spring and Autumn and Warring States periods in China, selfish and aggressive warlords frequently pulled farmers off their land at important farming times, to use them for public works projects, or have them fight in the ruler's personal wars.

1:6 Confucius said: "A young man should serve his parents at home and be respectful to elders outside his home. He should be earnest and truthful, loving all, but become intimate with jen. After doing this, if he has energy to spare, he can study literature and the arts."

[Comment] In the above-mentioned essence-function view, the development of one's proper relationship with one's parents and others around her/him is fundamental in life. Only after these things are taken care of is it proper to go off and play at whatever one likes--even if this "play" involves the serious study of some art form.

1:7 Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert your utmost in serving your parents, devote your whole self in serving your prince, and be honest in speech when dealing with your friends. Then even if someone says you are not learned (hsüeh), I would say that you are definitely learned."

[Comment] In the Confucian tradition, learning (hsüeh) is more than intellectual, academic study, or the accumulation of facts (although this aspect is included). It is the process of manifesting one's jen by developing-oneself in self-reflection through the various types of human relationships.

1:8 Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire awe in others. If he is not learned, then he will not be on firm ground. He takes loyalty and good faith to be of primary importance, and has no friends who are not of equal (moral) caliber. When he makes a mistake, he doesn't hesitate to correct it."

[Comment] The Superior Man still makes mistakes. The difference between him and other people is that he rectifies his errors as soon as he becomes aware of them.

1:9 Tseng Tzu said: "When they are careful (about their parents) to the end and continue in reverence after (their parents) are long gone, the virtue of the people will return to its natural depth."

1:10 Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any country, he invariably finds out everything about its government. Does he seek this information? Or is it given to him?"
Tzu Kung said, "Our teacher gets it by being cordial, upright, courteous, temperate and complaisant. His way of getting information is quite different from that of other men."

1:11 Confucius said: "When your father is alive, observe his will. When your father is dead observe his former actions. If, for three years you do not change from the ways of your father, you can be called a 'real son (hsiao).'"

[Comment] In terms of the development of the character of the human being, the most fundamental practice is that of "filial piety," the English translation of the Chinese hsiao, which means to love, respect and take care of one's parents. Confucius believed that if people cultivated this innate tendency well, all other natural forms of human goodness would be positively affected by it.

1:12 Yu Tzu said: "In the actual practice of propriety, flexibility is important. This is what the ancient kings did so well--both the greater and the lesser used flexibility. Yet you should be aware: If you understand flexibility and use it, but don't structure yourself with propriety, things won't go well."

[Comment] Propriety is the English rendition of the Chinese li. This is a word that also has a wide spectrum of meaning in Classical Chinese thought, and is difficult to translate by a single word. Its most basic meaning is that of "ritual" or "ceremony," referring to all sorts of rituals that permeated early East Asian society. The most significant of course, would be wedding ceremonies and funerals. But there were also various agricultural rituals, coming-of-age rituals, coronations, etc. Confucius was an expert on the proper handling of all sorts of rituals.
The term li however, has, in the Analects, a much broader meaning than ritual, since it can also refer to the many smaller "ritualized" behavior patterns involved in day-to-day human interactions. This would include proper speech and body language according to status, age, sex--thus, "manners." In this sense, li means any action proper, or appropriate to the situation. For instance, in the modern context, I might go up and slap my friend on the back. But I certainly wouldn't to that to my professor, or to a student in my class whom I don't know very well.
In the Analects, li, as a general category, is clearly defined in a relationship with jen, where jen is the inner, substantial goodness of the human being, and li is the functioning of jen in the manifest world. That is to say, li is Righteousness, filial piety, fraternal respect, familial affection, etc.

1:13 Tzu Yu said: "When your own trustworthiness is close to Righteousness, your words can be followed. When your show of respect is according to propriety, you will be far from shame and disgrace. If you have genuine affection within your family, you can become an ancestor."

[Comment] Righteousness with a capital "R" is my rendering of the Chinese i, which has also commonly been translated as righteousness. Although not quite as essential a concept as jen, it is a strongly internalized human capacity. Being attuned to Righteousness allows people to do the proper thing in the proper situation, to give each person, place and thing its proper due.

1:14 Confucius said: "When the Superior Man eats he does not try to stuff himself; at rest he does not seek perfect comfort; he is diligent in his work and careful in speech. He avails himself to people of the Tao and thereby corrects himself. This is the kind of person of whom you can say, 'he loves learning.'"

1:15 Tzu Kung asked: "What do you think of a poor man who doesn't grovel or a rich man who isn't proud?" Confucius said, "They are good, but not as good as a poor man who is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book of Odes says:
Like cutting and filing,
Grinding and polishing This simile for the process of self-perfection is found often in Confucian texts.
Is this what you are talking about?" Confucius said, "Ah, now I can begin to discuss the Book of Odes with Tz'u. I give him a hint and he gets the whole point."

1:16 Confucius said: "I am not bothered by the fact that I am unknown. I am bothered when I do not know others."