| | 子道: |
入孝出弟，人之小行也。上順下篤，人之中行也；從道不從君，從義不從父，人之大行也。若夫志以禮安，言以類使，則儒道畢矣。雖堯舜不能加毫末於是矣。孝子所不從命有三：從命則親危，不從命則親安，孝子不從命乃衷；從命則親辱，不從命則親榮，孝子不從命乃義；從命則禽獸，不從命則脩飾，孝子不從命乃敬。故可以從而不從，是不子也；未可以從而從，是不衷也；明於從不從之義，而能致恭敬，忠信、端愨、以慎行之，則可謂大孝矣。傳曰：「從道不從君，從義不從父。」此之謂也。故勞苦、彫萃而能無失其敬，災禍、患難而能無失其義，則不幸不順見惡而能無失其愛，非仁人莫能行。《》曰：「」此之謂也。 |
| | Filial piety at home and respect for one's elder brothers outside are the minor virtues of a person. Loyalty to superiors and sincerity toward subordinates are the moderate virtues of a person; Following the Way rather than the ruler, following righteousness rather than one's father, are the great virtues of a person. If one establishes one's will through propriety and uses speech appropriately according to its proper class, then the way of Confucianism is complete. Even Yao and Shun could not add even the slightest bit more to this. There are three instances in which a filial son does not obey his parents' command: if obeying the command would place his parents in danger, but disobeying it would ensure their safety. In such cases, the filial son disobeys the command out of sincerity; If obeying the command would bring disgrace to his parents, but disobeying it would bring them honor, the filial son disobeies the command out of righteousness; If obeying the command would make his parents act like beasts, but disobeying it allows them to behave properly and with decorum, the filial son disobeis the command out of reverence. Therefore, if one can obey a command but chooses not to, it is not being a true son; If one obeys a command when it should not be obeyed, it is lacking sincerity; Understanding the meaning of when to obey and when not to obey, and being able to show reverence and respect, while practicing loyalty, trustworthiness, sincerity, and prudence in one's conduct, can be called great filial piety. The Commentary says: "Follow the Way rather than the sovereign; follow righteousness rather than one's father." This is what it means. Therefore, even when toiling and enduring hardships or facing misfortunes and calamities, one who does not lose reverence; and even in times of adversity and suffering, one who does not abandon righteousness—such a person, though unfortunate and perhaps regarded as uncooperative or disliked, still does not lose his love. Only a truly benevolent person can act thus. The Book of Songs says: "The filial son never lacks (in virtue)." This is what it means.
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魯哀公問於孔子曰：「子從父命，孝乎？臣從君命，貞乎？」三問，孔子不對。孔子趨出以語子貢曰：「鄉者，君問丘也，曰：『子從父命，孝乎？臣從君命，貞乎？』三問而丘不對，賜以為何如？」子貢曰：「子從父命，孝矣。臣從君命，貞矣，夫子有奚對焉？」孔子曰：「小人哉！賜不識也！昔萬乘之國，有爭臣四人，則封疆不削；千乘之國，有爭臣三人，則社稷不危；百乘之家，有爭臣二人，則宗廟不毀。父有爭子，不行無禮；士有爭友，不為不義。故子從父，奚子孝？臣從君，奚臣貞？審其所以從之之謂孝、之謂貞也。」 |
| | Duke Ai of Lu asked Confucius, "Is it filial for a son to obey his father's command?" "A minister being obedient to the ruler's command—is that loyal?" The duke asked three times, and Confucius did not respond. Confucius hurriedly left and told Zigong, "Earlier, the ruler asked me: 'Is it filial for a son to follow his father's command?'" "'Is it loyal for a minister to obey the ruler's command?'" He asked three times, yet I did not answer. What do you think of that, Ci?" Zigong said: "A son obeying his father's command is filial." "A minister obeying the ruler's command is loyal. What possible answer could Master have?" Confucius said: "What a petty person you are!" Ci, you do not understand! In the past, a great state with ten thousand chariots, if it had four ministers who dared to remonstrate, would not lose its territory; A medium-sized state with a thousand chariots, if having three ministers who dare to remonstrate, will not face danger to its ancestral temple and state; A family of a hundred chariots, with two ministers who dare to remonstrate within it, will not see their ancestral temples destroyed. If a father has a son who dares to remonstrate, he will not act without propriety; A scholar with a friend who dares to remonstrate will not commit acts of injustice. Therefore, if a son merely follows his father, how can he be filial? If a minister merely follows the ruler, how can he be loyal? Understanding why one obeys is what constitutes filial piety and what constitutes loyalty.
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子路問於孔子曰：「有人於此，夙興夜寐，耕耘樹藝，手足胼胝，以養其親，然而無孝之名，何也？」孔子曰：「意者身不敬與？辭不遜與？色不順與？古之人有言曰：『衣與！繆與！不女聊。』今夙興夜寐，耕耘樹藝，手足胼胝，以養其親，無此三者，則何以為而無孝之名也？意者所友非仁人邪？1」孔子曰：「由志之，吾語汝。雖有國士之力，不能自舉其身。非無力也，勢不可也。故入而行不脩，身之罪也；出而名不章，友之過也。故君子入則篤行，出則友賢，何為而無孝之名也！」 |
| | Zilu asked Confucius, "Suppose there is a person here who rises early and sleeps late, tills the fields and plants crops, with calloused hands and feet, to support his parents. Yet he has no reputation for filial piety—why is that?" Confucius said: "Perhaps it is because his conduct lacks reverence? Or perhaps his words lack humility? Or perhaps his manner is not respectful? Ancient people said: "Clothes and food!" Mistakenly so! "I will not speak with you." "If a person rises early and sleeps late, toils in the fields, plants crops, and develops his land with calloused hands and feet to support his parents, yet lacks these three qualities—reverent conduct, humble speech, and respectful manner—then how can he have no reputation for filial piety?" Confucius said: "Yong, remember this; I will tell you. Even if one has the strength of a national hero, he cannot lift himself up by his own power. It is not that he lacks strength; it is simply impossible given the circumstances. Therefore, if one enters society but does not cultivate proper conduct, it is a fault of the individual himself; If one leaves society without gaining recognition, it is the fault of his friends. Therefore, a gentleman, when entering into life, practices sincerity and virtue; when going out among others, associates with the virtuous. How then could he lack a reputation for filial piety!"
1. 意者所友非仁人邪？ : Inserted. 據《》本補，說見王念孫《》、王先謙《》。
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子路問於孔子曰：「魯大夫練而床，禮邪？」孔子曰：「吾不知也。」子路出，謂子貢曰：「吾以為夫子無所不知，夫子徒有所不知。」子貢曰：「汝何問哉？」子路曰：「由問：『魯大夫練而床，禮邪？』夫子曰：『吾不知也。』」子貢曰：「吾將為女問之。」子貢問曰：「練而床，禮邪？」孔子曰：「非禮也。」子貢出，謂子路曰：「女謂夫子為有所不知乎！夫子徒無所不知。女問非也。禮：居是邑不非其大夫。」 |
| | Zilu asked Confucius: "The officials of Lu use plain-colored mats on their beds after mourning—Is this in accordance with the rites?" Confucius said, "I do not know." Zilu left and told Zigong: "I thought Master knew everything; it turns out he does have things he doesn't know." Zigong said, "What did you ask?" Zilu said: "I asked, 'The officials of Lu use plain mats on their beds after mourning—is this in accordance with the rites?'" Confucius replied, "I do not know." Zigong said: "I will ask the Master for you." Zigong asked, "Using plain-colored mats on one's bed after mourning—is this in accordance with rites?" Confucius said: "It is not in accordance with the rites." Zigong left and told Zilu, "Did you think there was something our Master did not know?" The Master knows everything. You asked the question incorrectly. The rites state: "While residing in a certain district, one should not criticize its officials."
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子路盛服而見孔子，孔子曰：「由，是裾裾何也？昔者江出於岷山，其始出也，其源可以濫觴，及其至江之津也，不放舟，不避風，則不可涉也。非維下流水多邪？今女衣服既盛，顏色充盈，天下且孰肯諫女矣！子路趨而出，改服而入，蓋猶若也。孔子曰：「由志之！吾語汝：奮於言者華，奮於行者伐，色知而有能者，小人也。故君子知之曰知之，不知曰不知，言之要也；能之曰能之，不能曰不能，行之至也。言要則知，行至則仁；既知且仁，夫惡有不足矣哉！」 |
| | Zilu appeared before Confucius dressed in formal attire. Confucius said: "Yong, why are you wearing such ostentatious clothes?" In the past, the River Jiang originated from Minshan. When it first emerged, its source was small enough for a ladle to scoop water and float cups in it; but by the time it reached the river's crossing, without a boat or shelter from the wind, one could not cross it. Is it not because of the accumulated flow of water downstream? Now that your clothes are so splendid and your appearance so full of confidence, who in the world will dare to advise you! Zilu hurriedly left, changed his attire, and re-entered—his appearance was still modest. Confucius said: "Yong, remember this! I will tell you: One who boasts in speech is showy; one who brags about his actions is self-congratulatory. A person who appears wise and capable but lacks true virtue is a petty person. Therefore, a gentleman calls something known as known, and unknown as unknown—this is the essence of speech; Calling oneself capable when one truly is, and not capable when one is not—that is the highest standard of conduct. Speech that is essential leads to wisdom; conduct that reaches perfection embodies benevolence; With both knowledge and benevolence, how could there ever be a lack of virtue!
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子路入，子曰：「由！知者若何？仁者若何？」子路對曰：「知者使人知己，仁者使人愛己。」子曰：「可謂士矣。」子貢入，子曰：「賜！知者若何？仁者若何？」子貢對曰：「知者知人，仁者愛人。」子曰：「可謂士君子矣。」顏淵入，子曰：「回！知者若何？仁者若何？」顏淵對曰：「知者自知，仁者自愛。」子曰：「可謂明君子矣。」 |
| | Zilu entered. The Master said: "Yong!" What is wisdom like? What is benevolence like?" Zilu replied: "A wise person makes others know him; a benevolent person makes others love him." The Master said: "He may be called a scholar." Zigong entered. The Master said: "Ci!" What is wisdom like? What is benevolence like?" Zigong replied: "A wise person knows people; a benevolent person loves others." The Master said: "He may be called an aristocratic scholar." Yan Hui entered. The Master said: "Hui!" What is wisdom like? Yan Hui replied: "A wise person understands himself; a benevolent person loves all." The Master said: "This may be called the way of the superior man." The Master said: "This may be called a truly enlightened gentleman."
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子路問於孔子曰：「君子亦有憂乎？」孔子曰：「君子其未得也，則樂其意，既已得之，又樂其治。是以有終生之樂，無一日之憂。小人者其未得也，則憂不得；既已得之，又恐失之。是以有終身之憂，無一日之樂也。」 |
| | Zilu asked Confucius: "Do gentlemen also have worries?" Confucius said: "A gentleman, before he attains his goal, finds joy in the meaning of it; once he has attained it, he also finds joy in its governance. Therefore, he has lifelong joy and no worry for even a single day. The petty person, before attaining his goal, worries about not obtaining it; Once he has obtained it, he fears losing it. Therefore, he has worries for a lifetime and no joy even for a single day."
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