単亜語/論語/学而

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第一章子(孔)(콩지)曰()(웓):
「学習()(학십)而(与)(요)時(常)(샹시)ㄹ習(練)(런십)之(ㄹ)(티)，不亦()(볻역)悦(喜)(히엳)乎()(호)。
有()(유)朋(友)(붕윳)自由(ㄹ)(윳)遠方()(온팡)ㄹ来()(래)，不亦()(볻역)楽(快)(쾌락)乎()(호)。
人等()(닌둥)不()(볻)知()(쥐)而(但)(단)不()(볻)慍(怒)(노)，不亦()(볻역)君子()(군지)乎()(호)。」

学習物(학십묻)与(요)常時(샹시)之(티)練習物(런십묻) 不亦(볻역)喜悦(히엳)乎(호)?
有(유)遠方(온팡)由(윳)来(래)之(티)友朋(붕윳)事(지) 不亦(볻역)快楽(쾌락)乎(호)?
人等(닌둥)不(볻)知(쥐)

The Confucius said, "Is it not pleasant to learn with a constant perseverance and application?
Is it not delightful to have friends coming from distant quarters?
Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?"

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第二章有子()(유지)曰()(웓):
「其()(기)為人()(원닌)也(是)(서)孝弟()(햣더)，而(猶)(윳)好()(핫)犯(侵)(위밤)上(長)(장샹)者(事)(지)，鮮少()(션솟)矣()(에);
不()(볻)好()(핫)犯(侵)(위밤)上(長)(장샹)，而()(니)好()(핫)作()(작)離(乱)(란레)者，未()(뮈)之此人(ㄹ)(처닌)有()(유)ㄹ也()(야)。
君子()(군지)務(服)(북무)本(根)(간본)，本(根)(간본)立(被創)(피창립)而()(니)道()(닷)生(出)(춛상)。
孝弟()(햣더)也者()(야)，其物()(기묻)為()()仁徳()(닌둑)之()(티)本(根)()与()()。」

第三章子(孔)(콩지)曰()(웓)：「巧言与()(캿언요)令色()(렁식)，鮮(少)(션솟)矣(ㄹ)(에)仁(徳)(닌둑)ㄹ。」
第四章曽子()(중지)曰()(웓)：
「吾()(아)日(毎)(뫼닏)三回()(삼회)省(内)(뇌셩)吾()()身(自)(즤신)：
為人()(워닌)謀求()(뭇귯)而(然)(년니)不()(볻)忠誠()(퉁싱)乎()(호)。
与朋友(ㄹ)(붕윳)交(社)(샤걋)ㄹ而(然)(년니)不()(볻)信実()(신싣)乎()(호)。
伝達()(줜탇)不()(볻)習(被練)(피런십)乎()(호)。」
第五章子(孔)(콩지)曰()(웓):
「道()(닷)千乘()(천숭)之()(티)国(柄)(병곡)：敬(尊)(종경)事情()(지칭)而()(니)信実()(신싣)，
節減()(젇감)用(使)(시용)而()(니)愛()(애)人等()(닌둥)，使用()(시용)民(人)(닌민)以(ㄹ)(이)時宜()(시위)ㄹ。」
第六章子(孔)(콩지)曰()(웓)：
「弟子()(더지)入(加)(가닙)則(規)(귀죽)孝敬()(햣경)，出()(춛)則(規)(귀죽)弟(孝)(햣더)，謹慎()(긴신)而()(니)信実()(신싣)，
氾濫()(밤람)愛()(애)衆(大)(대중)，而()(니)親知()(친쥐)仁徳()(닌둑)。行(孝)(햣항)有()(유)余(剰)(징요)力()(릭)，則(規)(귀죽)以(ㄹ)(이)学習()(학십)文(人)(닌문)ㄹ。」
第七章子夏()(지햐)曰()(웓)：
「賢人()()賢明()(헌명)易(移)(예역)色(酒)(줏식)，事父母()(부못)能竭其力，事君能致其身，与朋友交言而有信。
雖曰未學，吾必謂之學矣。」

文言
7. 子夏曰：「賢賢易色，事父母能竭其力，事君能致其身，与朋友交言而有信。雖曰未學，吾必謂之學矣。」	Zi Xia 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 serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere - although men say that he has not learned, I will certainly say that he has."
8 子曰：「君子不重則不威，學則不固。主忠信，無友不如己者，過則勿憚改。」	The Master said, "If the scholar be not grave, he will not call forth any 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."
9 曾子曰：「慎終追遠，民德歸厚矣。」	The philosopher Zeng said, "Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice - then the virtue of the people will resume its proper excellence."
10 子禽問於子貢曰：「夫子至於是邦也，必聞其政，求之与？抑与之与？」子貢曰：「夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之与？」	Zi Qin asked Zi Gong, saying, "When our master comes to any country, he does not fail to learn all about its government. Does he ask his information? or is it given to him?" Zi Gong said, "Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master's mode of asking information! - is it not different from that of other men?"
11 子曰：「父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。」	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."
12 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。」	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."
13 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。」	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."
14 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。」	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."
15 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：「《詩》云：『如切如磋，如琢如磨。』其斯之謂与？」子曰：「賜也，始可与言詩已矣！告諸往而知來者。」	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."
16. 子曰：「不患人之不己知，患不知人也。」	The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."