| | 六本: |
孔子曰：行已有六本焉。然後為君子，立身有義矣。而孝為本，喪紀有禮矣。而哀為本，戰陣有列矣。而勇為本，治政有理矣。而農為本，居國有道矣。而嗣為本，生財有時矣。而力為本，置本不固，無務豐末，親戚不悅，無務外交，事不終始，無務多業，反本修迹，君子之道也。 |
| | Confucius said: "There are six fundamentals to conduct in life." Only then can one become a junzi (gentleman), and establish oneself with righteousness. Filial piety is the foundation, and mourning rituals are conducted with propriety. Sorrow is the foundation; on the battlefield, there is order. Bravery is the foundation; governing politics follows reason. Agriculture is the foundation; residing in a state follows the way. And succession is the foundation, Producing wealth occurs at appropriate times. And effort is the foundation. If the root is not firmly established, one should not pursue luxuries; if relatives are displeased, one should not engage in external affairs; if matters do not have a beginning and an end, one should not take on many endeavors. Returning to the roots and cultivating one's conduct—this is the way of the junzi (gentleman).
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| | 六本: |
孔子曰：藥酒苦於口而利於病，忠言逆於耳而利於行，湯，武以諤諤而昌，桀，紂以唯唯而亡，君無争臣，父無争子，兄無争弟，士無争友，其無過者未之有也。故曰：君失之，臣得之，父失之，子得之，兄失之，弟得之，士失之，友得之，是以國無危亡之兆，家無悖亂之惡，父子兄弟無失，而交友無絕。 |
| | Confucius said: "Medicinal wine is bitter to the mouth but beneficial for illness; loyal words are harsh to the ear but beneficial for conduct. Tang and Wu became prosperous through frank remonstrations, while Jie and Zhou perished due to flattery. A ruler without a contentious minister, a father without a contentious son, an elder brother without a contentious younger brother, a scholar without a contentious friend—there has never been one among them who did not commit faults." Therefore it is said: "When the ruler makes a mistake, the minister corrects it; when the father makes a mistake, the son corrects it; when an elder brother makes a mistake, the younger brother corrects it; when a scholar makes a mistake, his friend corrects it." Thus, there are no omens of national peril or collapse, no evils of family disorder, parents and children, brothers remain without fault, and friendships do not sever.
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| | 六本: |
孔子讀易至於損益，喟然而嘆。子夏避席問曰：夫子何嘆焉。孔子曰：夫自損者必有益之，自益者必有决之，吾是以嘆也。子夏曰：然則學者不可以益乎。子曰：非道益之謂也。道彌益而身彌損，夫學者，損其自多，以虛受之，天道成而必變，凡持滿而能久者，未嘗有也。故曰：自賢者，則天下之善言不得聞其耳矣。 |
| | Confucius was reading the Yijing when he reached the hexagrams Sun and Yi; he sighed deeply and expressed admiration. Zixia rose from his seat to ask, "Master, why do you sigh?" Confucius said: "One who brings about self-sacrifice will surely gain benefit; one who seeks personal gain will inevitably face downfall. This is why I sigh." Zixia said: "Then, may scholars not seek to improve themselves?" The Master said: "I am referring not to self-improvement through the Way." The Way brings increasing benefit while the self suffers decreasing loss. A scholar, by diminishing his own arrogance and remaining humble to receive knowledge, aligns with the principles of Heaven. The Dao is fulfilled yet inevitably changes; anyone who maintains fullness and lasts long has never existed. Therefore it is said: "One who considers himself virtuous will not hear the good words of the world."
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| | 六本: |
孔子曰：以富貴而下人，何人不與，以富貴而愛人，何人不親，發言不逆，可謂知言矣。 |
| | Confucius said: "If one of wealth and rank treats others with humility, who would not support him? If one of wealth and rank loves others, who would not be close to him? To speak in a way that does not provoke resistance—this may be called understanding words."
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| | 六本: |
孔子曰：吾死之後，則商也日益，賜也日損。曾子問曰：何謂也。子曰：商也好與賢已者處，賜也好悅不如己者，不知其子視其父，不知其人視其友，不知其君視其所使。故曰：與善人居，如入芝蘭之室，久而不聞其香，即與之化矣。與不善人居，如入鮑魚之肆，久而不聞其臭，亦與之化矣。是以君子必慎其所與者焉。 |
| | Confucius said: "After my death, Shang will improve daily, while Ci will decline day by day." Zengzi asked, "What do you mean?" The Master said: "Shang prefers to associate with those more virtuous than himself, while Ci takes pleasure in those less capable than himself. If you do not know a man's son, look at his father; if you do not know the person, observe his friends; if you do not understand the ruler, examine whom he appoints." Therefore it is said: "To live among virtuous people is like entering a room filled with orchids and osmanthus; after a long time, one no longer notices the fragrance because they have become part of it." To live among wicked people is like entering a shop selling stinking fish; after a long time, one ceases to notice the foul smell because they have also become part of it. Therefore, a junzi (gentleman) must always be cautious about whom he associates with.
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