1.1 子曰：“学而时习之，不亦说乎？有朋自远方来，不亦乐乎？人不知而不愠，不亦君子乎？”
The Master said, “ To learn, and then have occasion to practice what you have learned—is this not satisfying? To have friends arrive from afar— is this not a joy? To be patient even when others do not understand—is this not the mark of the gentleman?”
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！”
Master You said, “A young person who is filial and respectful of his elders rarely becomes the kind of person who is inclined to defy his superiors, and there has never been a case of one who is disinclined to defy his superiors stirring up rebellion.
“The gentleman applies himself to the roots. ‘Once the roots are firmly established, the Way will grow.’ Might we not say that filial piety and respect for elders constitute the root of Goodness?”
1.3 子曰：“巧言令色，鲜矣仁！”
The Master said, “A clever tongue and fine appearance are rarely signs of Goodness.”
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？”
Master Zeng said, “Every day I examine myself on three counts: in my dealings with others, have I in any way failed to be dutiful? In my interactions with friends and associates, have I in any way failed to be trustworthy? Finally, have I in any way failed to put into practice what I teach?”
1.5 子曰：“道千乘之国，敬事而信，节用而爱人，使民以时。”
The Master said, “A young person should be filial when at home and respectful of his elders when in public. Conscientious and trustworthy, he should display a general care for the masses but feel a particular affection for those who are Good. If he has any strength left over after manifesting these virtues in practice, let him then devote it to learning the cultural arts.”
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。”
The Master said, “A young person should be filial when at home and respectful of his elders when in public. Conscientious and trustworthy, he should display a general care for the masses but feel a particular affection for those who are Good. If he has any strength left over after manifesting these virtues in practice, let him devote it to learning the cultural arts (wen).”
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。”
Zixia said, “Imagine someone who recognizes and admires worthiness and therefore changes his lustful nature, who is able to fully exhaust his strength in serving his parents and extend himself to the utmost in serving his lord, and who is trustworthy in speech when interacting with friends and associates. Even if you said of such a person, ‘Oh, but he is not learned (xue),’ I would still insist that it is precisely such qualities that make one worthy of being called ‘learned.’”
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。”
The Master said, “If a gentleman is not serious, he will not inspire awe, and what he learns will be grasped only superficially.
Let your actions be governed by dutifulness and trustworthiness, and do not accept as a friend one who is not your equal. If you have committed a transgression, do not be afraid to change your ways.”
1.9 曾子曰：“慎终追远，民德归厚矣。”
Master Zeng said, “Take great care in seeing off the deceased and sedulously maintain the sacrifices to your distant ancestors, and the common people will sincerely return to Virtue.”
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？”
Ziqin asked Zigong, “When our Master arrives in a state, he invariably finds out about its government. Does he actively seek out this information? Surely it is not simply offered to him!”
Zigong answered, “Our Master obtains it through being courteous, refined, respectful, restrained, and deferential. The Master’s way of seeking it is entirely different from other people’s way of seeking it, is it not?”
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。”
The Master said, “When someone’s father is still alive, observe his intentions; after his father has passed away, observe his conduct. If for three years he does not alter the ways of his father, he may be called a filial son.”
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。”
Master You said, “When it comes to the practice of ritual, it is harmonious ease that is to be valued. It is precisely such harmony that makes the Way of the Former Kings so beautiful. If you merely stick rigidly to ritual in all matters, great and small, there will remain that which you cannot accomplish. Yet if you know enough to value harmonious ease but try to attain it without being regulated by the rites, this will not work either.”
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。”
Master You said, “Trustworthiness comes close to rightness, in that your word can be counted upon. Reverence comes close to ritual propriety, in that it allows you to keep shame and public disgrace at a distance. Simply following these virtues, never letting them out of your sight—one cannot deny that this is worthy of respect.”
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。”
The Master said, “The gentleman is not motivated by the desire for a full belly or a comfortable abode. He is simply scrupulous in behavior and careful in speech, drawing near to those who possess the Way in order to be set straight by them. Surely this and nothing else is what it means to love learning.”
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。”
Zigong said, “Poor without being obsequious, rich without being arrogant—what would you say about someone like that?”
The Master answered, “That is acceptable, but it is still not as good as being poor and yet joyful, rich and yet loving ritual.”
Zigong said, “An ode says,
'As if cut, as if polished;
As if carved, as if ground.'
Is this not what you have in mind?”
The Master said, “Zigong, you are precisely the kind of person with whom one can begin to discuss the Odes. Informed as to what has gone before, you know what is to come.”
1.16 子曰：“不患人之不己知，患不知人也。”
The Master said, “Do not be concerned about whether or not others know you; be concerned about whether or not you know others.”
