論語中翻英

《學而Xue Er》
1
學而
子曰：“學而時習之，不亦說乎？有朋自遠方來，不亦樂乎？人不知而不慍，不亦君子乎？”
Confucius said, “Isn't it delightful to learn and recite over and over perseveringly? Is it delightful to be visited by distant friends? Isn't he a virtuous esquire who shows no indignation even if people disregard him?”

2
學而
有子曰：“其為人也孝弟，而好犯上者，鮮矣；不好犯上，而好作亂者，未之有也。君子務本，本立而道生。孝弟也者，其為仁之本與！”
Yu Zi said,” It is rare whoever of piety and compatriot affection inclined to offend elders. It is never seen whoever of no inclination to offend elders but caused insurrection. Esquires value roots highly. Whenever roots were established, the way grows. Are piety and compatriot affection exactly the roots of benevolence?

3
學而
子曰：“巧言令色，鮮矣仁！”
Confucius said, “Flattery talk and pretentious manners are seldom accompanied with benevolence.”

4
學而
曾子曰：“吾日三省吾身：為人謀而不忠乎？與朋友交而不信乎？傳不習乎？”
Zeng-zi said, “I examine myself thrice a day: Am I faithful in planning with others? Am I trustworthy in dealing with friends? Haven't I reviewed the lessons already learned?”〞

5
學而
子曰：「道千乘之國，敬事而信，節用而愛人，使民以時。」
Confucius said, “When Leading a country with a thousand chariots, be sincere to the office and trustworthy; use resources economically and love people, employing people timely.〞

6
學而
子曰：“弟子入則孝，出則弟，謹而信，汎愛眾，而親仁。行有餘力，則以學文。”
Confucius said, “The young should be filial at home and respectful to elders outside. They should be discreet and faithful with love to all and intimacy to the benevolent. After well done, remaining effort can be endeavored for literature.〞

7
學而
子夏曰：“賢賢易色，事父母能竭其力，事君能致其身，與朋友交言而有信。雖曰未學，吾必謂之學矣。”
Zi Xia said, “If a man turns his zeal from lust to virtue, he can exert his utmost in serving parents, devote his life in serving his ruler, and keep his words in dealing with friends, I will confirm he is certainly well-learned even with his denial.

8
學而
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。”
Confucius said, “Without insistence, an esquire will command no respect and show his unsteadiness in learning. Advocating loyalty and trustworthiness, he has no friends unequal to him and never hesitate to correct any faults found.

9
學而
曾子曰：“慎終追遠，民德歸厚矣。”
Zing Zi said, “To show reverence in mourning and remember ancestors faded away already, can resultantly enhance the virtue of people.

10
學而
子禽問於子貢曰：“夫子至於是邦也，必聞其政，求之與？抑與之與？”子貢曰：“夫子溫、良、恭、儉、讓以得之。夫子之求之也，其諸異乎人之求之與？”
Zi Qin asked Zi Gong, saying, "To whatever states our master travels, he never fail to learn all of its governance. Does he inquire and keep those well informed? Zi Gong said, "Our master keep himself well informed by being gentile, kind, courteous, temperate, and complaisant. Is his way of inquiry quite different others?"

11
學而
子曰：“父在，觀其志；父沒，觀其行；三年無改於父之道，可謂孝矣。
Confucius said, “Observe a man's ambitions during his father's lifetime; observe a man's behaviors after his father's death. If a man hasn’t changed his eagerness to his father's way, he can be called filial.

12
學而
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。”
Yu Zi said, “Harmony is highly valued by rite performing. Such was the goodliness with ancient emperors' ways in matters small and great. Yet, it is unacceptable sometimes. Whenever harmony is performed for itself only but not disciplined by rites, it is unacceptable.

13
學而
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。”
Yu Zi said,” When engagement achieves righteousness, promises can be fulfilled. When politeness achieves rites, shame is apart away. Those who are intimate are not lost and the glorification of ancestors can be saved.

14
學而
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。”
Confucius said,” An esquire neither satisfies himself in eating nor long for a living with ease, but he is alert in deeds and prudent in speech to lead a right way ahead. He is thus thought to be endeavoring for learning.

15
學而
子貢曰：“貧而無諂，富而無驕，何如？”子曰：“可也。未若貧而樂，富而好禮者也。”子貢曰：“《詩》云：‘如切如磋，如琢如磨。’其斯之謂與？”子曰：“賜也，始可與言詩已矣！告諸往而知來者。”
Zi Gong said, “What about being poor yet not flattery, rich yet not proud?” Confucius replied,” Adequate, but it is not competently poor yet happy, rich yet zealous for the rites.” Zi Gong said,” The Odes say, “Do you mean like jade cut and polished, like diamond carved and ground.” Confucius said,” Ci! Now I can begin to discuss the Odes with you. From what I said, you can deduct the sequence to come.”

16
學而
子曰：“不患人之不己知，患不知人也。”
Confucius said, “Never mind people's disregard for you, but care about your disregard for others.”



《為政: Wei Zheng》
1
為政
子曰：“為政以德，譬如北辰，居其所而眾星共之。”
Confucius said, "Whoever reigns with his virtue is eligibly compared to the north polar star keeping its ruling place surrounded by other stars."

2
為政
子曰：“詩三百，一言以蔽之，曰‘思無邪’。”
Confucius said,” Talking about three hundred verses in the Odes, it is thinking of no evil by summing up in a sentence.”

3
為政
子曰：“道之以政，齊之以刑，民免而無恥；道之以德，齊之以禮，有恥且格。”
Confucius said, “Led by policies, disciplined by punishment, people are restrained without the sense of shame. Led by virtue and disciplined by the rites. There will be a sense of shame and improved conscience.”

4
為政
子曰：“吾十有五而志于學，三十而立，四十而不惑，五十而知天命，六十而耳順，七十而從心所欲，不踰矩。”
Confucius said, “I focused my effort on learning at fifteen. At thirty, I supported myself in both living and spirit. At forty, there was no more mindful confusion bothering. At fifty, I knew my destination in God's hands. At sixty. I listened to everything with a docile attitude. At seventy, my heart was at my own discretion peacefu1ly without fouling thought.

5
為政
孟懿子問孝。子曰：“無違。”樊遲御，子告之曰：“孟孫問孝於我，我對曰‘無違’。”樊遲曰：“何謂也？”子曰：“生事之以禮；死葬之以禮，祭之以禮。”
Meng Yi inquired about filial piety. Confucius said, "No disobedience!”. As Fan Chi driving Confucius, Confucius told him, saying, "Meng-sun inquired me about filial piety, and I answered him, - 'No disobedience!'" Fan Chi said, "What did you mean?" Confucius replied, “Serve parents when alive according to propriety; when dead, bury them and make a sacrifice to them according to propriety."

6
為政
孟武伯問孝。子曰：“父母唯其疾之憂。”
Meng Wu asked about filial piety. Confucius said,” What your parents worry most is your health.”

7
為政
子游問孝。子曰：“今之孝者，是謂能養。至於犬馬，皆能有養；不敬，何以別乎？”


Zi You asked about filial piety. Confucius said, "The filial piety nowadays means living support for parents. But dogs and horses are so supported likewise. Is there any difference if no respect posed? “
8
為政
子夏問孝。子曰：“色難。有事弟子服其勞，有酒食先生饌，曾是以為孝乎？”
Zi Xia asked about filial piety. Confucius said, "Difficulty with countenance. The young take the burden whenever any trouble happening, but the elders enjoy servings firstly whenever food and wine available. Yet, is this considered filial piety?"

9
為政
子曰：“吾與回言終日，不違如愚。退而省其私，亦足以發。回也，不愚。”
Confucius said, "I conversed with Hue all day long, and he never rebutted me as if he were stupid. I reflected his deeds after he retired, and found he could exemplify my teachings. Hui! - He is no stupid."

10
為政
子曰：“視其所以，觀其所由，察其所安。人焉廋哉？人焉廋哉？”
Confucius said, “Insight his motives, note his course and observe whether he is at ease. How can a man hide? How can a man hide?

11
為政
子曰：“溫故而知新，可以為師矣。”
Confucius said, “Reviewing the old to deduce the new makes one become a teacher!”

12
為政
子曰：“君子不器。”
Confucius said, “An esquire is never like an implement dully."

13
為政
子貢問君子。子曰：“先行其言，而後從之。”
Zi Gong asked about being an esquire. Confucius said,” Actions precede words.”

14
為政
子曰：“君子周而不比，小人比而不周。”
Confucius said, “An esquire encompass all sides but never take sides with anyone. A flunky takes sides with someone but never encompass all sides.

15
為政
子曰：“學而不思則罔，思而不學則殆。”
Confucius said, “Learning without thought puts effort in vain. Thought without learning leads to waste.

16
為政
子曰：“攻乎異端，斯害也已！”
Confucius said, “Studying absurd doctrines is harmful.

17
為政
子曰：“由！誨女知之乎？知之為知之，不知為不知，是知也。”
Confucius said, “Yu, I instruct you about knowledge. To claim what you known as “known” and also view what not known as “not known” is so-called real knowledge."

18
為政
子張學干祿。子曰：“多聞闕疑，慎言其餘，則寡尤；多見闕殆，慎行其餘，則寡悔。言寡尤，行寡悔，祿在其中矣。”
Zi Zhang used to learn aiming for official emolument. Confucius sad, “Listen broadly and cast doubt away. Besides, speak cautiously and there will be less accusation arisen. Observe broadly and cast desolation away. Besides, act cautiously and there will be less repentance arisen. When little accusation about words and little repentance about actions, the official emolument is reachable.'

19
為政
哀公問曰：“何為則民服？”孔子對曰：“舉直錯諸枉，則民服；舉枉錯諸直，則民不服。”
Duke Ai asked, “How to secure people's submission?” Confucius replied,”Exalt the righteous above the crooked resultantly making people's submission reachable. Otherwise, exalt the crooked above the righteous resultantly leading to disobedience from people.

20
為政
季康子問：“使民敬、忠以勸，如之何？”子曰：“臨之以莊則敬，孝慈則忠，舉善而教不能，則勸。”
Ji Kang asked how to make people inspired with reverence, loyalty and cheerfulness?” Confucius said, "Direct people with dignity, coming with the reverence; direct people with piety and kindness, coming with the loyalty. Admire the good and instruct the incompetent; there is cheerfulness."

21
為政
或謂孔子曰：“子奚不為政？”子曰：“《書》云：‘孝乎惟孝、友于兄弟，施於有政。’是亦為政，奚其為為政？”
Someone asked Confucius, "Sir, why don't you serve in the government?" Confucius said, “As the Book said, act with filial piety and compassionate brotherhood just like orderly governance in public office. Why should one take a governmental office necessarily? "

22
為政
子曰：“人而無信，不知其可也。大車無輗，小車無軏，其何以行之哉？”
Confucius said, “I know no one that can achieve anything if no trustworthiness. How can a carriage move without yokes whatever a small or big one?

23
為政
子張問：“十世可知也？”子曰：“殷因於夏禮，所損益，可知也；周因於殷禮，所損益，可知也；其或繼周者，雖百世可知也。”
Zi Zhang asked about the future 10 generations afterwards. Confucius said, "The Yin followed the rites of the Xia wherein gain or loss can be recounted. The Zhou followed the rites of Yin wherein gain or loss can be recounted. Whoever succeeds to the Zhou in a long period of 100 generations more afterwards can be likewise recounted. "

24
為政
子曰：“非其鬼而祭之，諂也。見義不為，無勇也。”
Confucius said,”Making a sacrifice to anyone rather than deceased families means flattery. To see whatever right but not to do means acting without guts.


《八佾:Ba Yi》
1
八佾
孔子謂季氏：“八佾舞於庭，是可忍也，孰不可忍也？”
Confucius said of Ji who had eight rows of eight dancers perform in his courtyard, "Being such acceptable, what else cannot be tolerated?

2
八佾
三家者以雍徹。子曰：“‘相維辟公，天子穆穆’，奚取於三家之堂？”
The three families ended a fiesta with the Yung ode. Confucius said, " 'The son of heaven makes sacrificial offerings solemnly': how would it mean anything to the three families?"

3
八佾
子曰：“人而不仁，如禮何？人而不仁，如樂何？”
Confucius said, "Were a man without benevolence, what would be the rites intended for? If without benevolence, what would be the music used for?"

4
八佾
林放問禮之本。子曰：“大哉問！禮，與其奢也，寧儉；喪，與其易也，寧戚。”
Lin Fang asked about roots of the rites. Confucius said, “An insightful question indeed!" "For the rites, be better modest than lavish. For mourning, be better sorrowful rather than fastidious."

5
八佾
子曰：“夷狄之有君，不如諸夏之亡也。”
Confucius said, “Even with lords, rude tribes Yi and Ti are never eligibly comparable to the civilized Hsia without lords.


6
八佾
季氏旅於泰山。子謂冉有曰：“女弗能救與？”對曰：“不能。”子曰：“嗚呼！曾謂泰山，不如林放乎？”
Ji traveled to Tai Shan. Confucius said to Jan Yu, "Can you save the predicament?”
Jan Yu replied,” No!”
Confucius said, "Alas! Can Tai Shan be considered unequal to Lin Fang?"

7
八佾
子曰：“君子無所爭，必也射乎！揖讓而升，下而飲，其爭也君子。”
Confucius said, "Esquires compete for nothing except archery. With both hands clasped both bows complaisantly and greet mutually to ascend the hall for competition. After descent, they solute by drinking. What a gentleman competition!

8
八佾
子夏問曰：“‘巧笑倩兮，美目盼兮，素以為絢兮。’何謂也？”子曰：“繪事後素。”曰：“禮後乎？”子曰：“起予者商也！始可與言詩已矣。”
Zi Xia asked, "What's meant by 'artful smile enchants, beautiful eyes induce', 'outline before color'."
Confucius said, "Color rendering comes behind sketching."
Zi Xia said, "Rites come behind..., right?"
Confucius said, "Shang can really cite my meaning and I can start discussing The Odes with you."

9
八佾
子曰：“夏禮，吾能言之，杞不足徵也；殷禮，吾能言之，宋不足徵也。文獻不足故也，足則吾能徵之矣。”
Confucius said, "I can discuss Xia Rites, but Chi cannot be verified sufficiently. I can discuss Yin Rites, but Sung cannot be verified sufficiently. It is because of lacking learned men and written records. If sufficiently, I can adduce them."

10
八佾
子曰：“禘自既灌而往者，吾不欲觀之矣。”
Confucius said, "At the Ti Offering, after pouring out libation, I wish not to see what comes after."

11
八佾
或問禘之說。子曰：“不知也。知其說者之於天下也，其如示諸斯乎！”指其掌。
Someone asked about Ti offerings remarked by Confucius. Confucius said, "I do not know. There are many under heaven knowing my remark just as what I express herein." He said this, pointing to his palm.

12
八佾
祭如在，祭神如神在。子曰：“吾不與祭，如不祭。”
Make ancestral offerings as if the dead were present. Make sacrificial offerings to the gods as if they are present. Confucius said, "It is as if I had made no offering whenever I never feel their presence."

13
八佾
王孫賈問曰：“與其媚於奧，寧媚於灶，何謂也？”子曰：“不然，獲罪於天，無所禱也。”
Wang Sun Jia asked, saying, "What is meant by 'better flatter the god of kitchen than the god of the southwest corner?'" Confucius said, "Not so. Whoever offends heaven, there will be nowhere to pray."

14
八佾
子曰：“周監於二代，郁郁乎文哉！吾從周。”
Confucius said, "Zhou inherits the two past dynasties. How well-literated it is! I urge Zhou."

15
八佾
子入大廟，每事問。或曰：“孰謂鄹人之子知禮乎？入大廟，每事問。”子聞之曰：“是禮也。”
Confucius asked about everything when entering the grand temple. Someone said, "Who say that the young man of Zou knows the rites! When entering the grand temple, Confucius asked about everything." Hearing this, Confucius said, "It is exactly the rites."

16
八佾
子曰：“射不主皮，為力不同科，古之道也。”
Confucius said, "In archery, piercing hide is never the major measure, because archers' strength varies. Such has been so since ancient times."

17
八佾
子貢欲去告朔之餼羊。子曰：“賜也，爾愛其羊，我愛其禮。”
Zi Gong wished to spare goat offerings on every first day monthly. Confucius said, "Ci, you value goats but I value the rites."

18
八佾
子曰：“事君盡禮，人以為諂也。”
Confucius said, "Serve the lord with complete obedience to the rites, letting people feel flattery."

19
八佾
公問：“君使臣，臣事君，如之何？”孔子對曰：“君使臣以禮，臣事君以忠。”
Duke Ding asked,” What about how a lord should employ his courtiers and how courtiers should serve their lord?" Confucius replied, "A lord should employ his courtiers according to the rites; courtiers should serve their lord loyally."

20
八佾
子曰：“關雎，樂而不淫，哀而不傷。”
Confucius said, "The Guan Ju expresses enjoyment yet not obscene and grief yet not grievance."

21
八佾
哀公問社於宰我。宰我對曰：“夏后氏以松，殷人以柏，周人以栗，曰使民戰栗。”子聞之曰：“成事不說，遂事不諫，既往不咎。”
Duke Ai asked Tsai Wo about the altars of land spirits. Zai Wo replied, "Xia Ho used pines, the Yin used cypresses, and the Zhou used chestnuts, meaning to cause people's awful mind." On hearing this, Confucius said, "What has been done unnecessary to discuss, what goes progressively unnecessary to improve with suggestions taken, and what is past unnecessary to blame."


22
八佾
子曰：“管仲之器小哉！”或曰：“管仲儉乎？”曰：“管氏有三歸，官事不攝，焉得儉？”“然則管仲知禮乎？”曰：“邦君樹塞門，管氏亦樹塞門；邦君為兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？”
Confucius said, "How small-minded was Guan Zhong!" Someone said, "Was Guan Zhong canny?" Confucius said, “Guan owns three households with officers never performing double duties; how could that be canny?" "Then, did Guan Zhong know nothing about the rites?" Confucius said, "Lords of state decorate wooden screens at their gates, so does Guan, likewise. Lords toast mutually with cup stands used, so does Guan. If Guan knew the rites, who else never knows them?"

23
八佾
子語魯大師樂。曰：“樂其可知也：始作，翕如也；從之，純如也，皦如也，繹如也，以成。”
Discussing music with the grand music master of Lu, Confucius said, "Music can be appreciated! Unisonal at the beginning, as it proceeds, it sounds harmoniously, clearly and endlessly onto the finale."

24
八佾
儀封人請見。曰：“君子之至於斯也，吾未嘗不得見也。”從者見之。出曰：“二三子，何患於喪乎？天下之無道也久矣，天將以夫子為木鐸。”
A border warden at Yi asked to see Confucius, saying,” I have never missed meeting any esquire who travels herein." The followers of Confucius led the official to Confucius. Confucius appeared and said, "My pupils! Why to care for your master's loss of office? Everything under heaven has long been truthless. Heaven will soon use your master as its tongue of wooden bells."

25
八佾
子謂韶，“盡美矣，又盡善也。”謂武，“盡美矣，未盡善也”。
As Confucius viewed, Shao is perfectly beautiful and good, while Wu is perfectly beautiful yet not good.
26

八佾
子曰：“居上不寬，為禮不敬，臨喪不哀，吾何以觀之哉？”
Confucius said, "Showing no tolerance with high official stations, Showing no reverence with ritual ceremony performed, and showing no sorrow with mourning event conducted. What should I comment, indeed?"

《里仁: Li Ren》
1
里仁
子曰：“里仁為美。擇不處仁，焉得知？”
Confucius said, "To live with the benevolent is good. However, I know nothing if not to live with the benevolent?"

2
里仁
子曰：“不仁者不可以久處約，不可以長處樂。仁者安仁，知者利仁。”
Confucius said, "People without benevolence cannot endure adversity and live happily long. The benevolent live at ease with benevolence; the wise benefit from benevolence."

3
里仁
子曰：“唯仁者能好人，能惡人。”
Confucius said, "Only the benevolent can love or hate people truly."

4
里仁
子曰：“苟志於仁矣，無惡也。”
Confucius said, "Aspiring for benevolence zealously will be of no wickedness."

5
里仁
子曰：“富與貴是人之所欲也，不以其道得之，不處也；貧與賤是人之所惡也，不以其道得之，不去也。君子去仁，惡乎成名？君子無終食之間違仁，造次必於是，顛沛必於是。”
Confucius said, "Wealth and honors are desired by people. If obtained in improper ways, they should not be possessed. Poverty and meanness are hated by people. If avoided in improper ways, they should not be avoided. If an esquire abandons benevolence, how can he fulfill his reputation? An esquire never deviates from benevolence even amid meals and bustling moments, nor in deprivation.

6
里仁
子曰：“我未見好仁者，惡不仁者。好仁者，無以尚之；惡不仁者，其為仁矣，不使不仁者加乎其身。有能一日用其力於仁矣乎？我未見力不足者。蓋有之矣，我未之見也。”
Confucius said, "I have not seen whoever loved benevolence, or whoever who hated those of no benevolence. Whoever loved benevolence would esteem nothing beyond it. Whoever hated those of no benevolence actually practice benevolence to prevent anything without benevolence from approaching. Anyone can really practice benevolence for a day! I have not seen whoever is insufficient in strength. Should there be such a man, I have not seen him yet."

7
里仁
子曰：“人之過也，各於其黨。觀過，斯知仁矣。”
Confucius said, “Whatever faults of men are characterized by the faction they belong to. Observing faults can know benevolence."

8
里仁
子曰：“朝聞道，夕死可矣。”
Confucius said, "A man hearing the right way in the morning can die in the evening without regret."

9
里仁
子曰：“士志於道，而恥惡衣惡食者，未足與議也。”
Confucius said, " A scholar zealous for the right way but ashamed of wretched clothes and food is never worthy of discussion."

10
里仁
子曰：“君子之於天下也，無適也，無莫也，義之與比。”
Confucius said, "For any esquire in the world, nothing is absolutely positive and negative. Righteousness is exactly his measure."

11
里仁
子曰：“君子懷德，小人懷土；君子懷刑，小人懷惠。”
Confucius said, “An esquire dwells upon virtue; a mean person dwells upon comfort. An esquire dwells upon laws; a mean person dwells upon privilege"

12
里仁
子曰：“放於利而行，多怨。”
Confucius said: "Deeds driven by profit cause much complaint."

13
里仁
子曰：“能以禮讓為國乎？何有？不能以禮讓為國，如禮何？”
Confucius said, "If a state is ruled by rites and homage, what difficulty would be? If a state is not ruled by rites and homage, what are the rites used for?"

14
里仁
子曰：“不患無位，患所以立；不患莫己知，求為可知也
Confucius said, "Never worry about no office available, but worry about if a stand well established. Never worry when not appreciated, but pursue what can be admired."

15
里仁
子曰：“參乎！吾道一以貫之。”曾子曰：“唯。”子出。門人問曰：“何謂也？”曾子曰：“夫子之道，忠恕而已矣。”
Confucius said, "Shen, my doctrine is all the way consistently." Zeng Zi replied, "Yes." After Confucius left, other disciples asked, "What did he mean?" Zeng Zi said, "The doctrine of our master is purely loyalty and forgiveness."

16
里仁
子曰：“君子喻於義，小人喻於利。”
Confucius said, "An esquire apprehends righteousness, a mean person apprehends profit."

17
里仁
子曰：“見賢思齊焉，見不賢而內自省也。”
Confucius said,” See whoever virtuous thinking how to match with him; see whoever not virtuous examining yourself."

18
里仁
子曰：“事父母幾諫。見志不從，又敬不違，勞而不怨。”
Confucius said,” In serving parents, suggest them artfully. If your advice is not taken, show increased reverence but never disobey; bear burdens without complaint."

19
里仁
子曰：“父母在，不遠遊。遊必有方。”
Confucius said,” While parents alive, never journey afar. If any journey required, the journey course must be told."

20
里仁
子曰：“三年無改於父之道，可謂孝矣。”
Confucius said,” A son never deviating his father's way may be considered filial."

21
里仁
子曰：“父母之年，不可不知也。一則以喜，一則以懼。”
Confucius said,” Parents' ages should be known, half with joy and half with fear."

22
里仁
子曰：“古者言之不出，恥躬之不逮也。”
Confucius said,” Ancient men hesitated to voice, because whatever deeds unfulfilled would be shameful."

23
里仁
子曰：“以約失之者，鮮矣。”
Confucius said," A prudent person rarely errs."

24
里仁
子曰：“君子欲訥於言，而敏於行。”
Confucius said," An esquire wishes to speak slowly but act quickly."

25
里仁
子曰：“德不孤，必有鄰。”
Confucius said,” Whoever virtuous is never alone yet always surrounded by company."

26
里仁
子游曰：“事君數，斯辱矣，朋友數，斯疏矣。”
Zi You said,” Serving lords excessively will cause disgrace; treating friends over fully will cause dispersion."