# Manchu/Lesson 17 - Reading 5
## Text

Readings from the Analects (论语)
| tacingga ujui fiyelen | 学而第一 |
| 1. fudzi hendume: tacimbime erinderi urebuci,inu urgun wakao? | 1. 子曰:学而时习之、不亦说乎? |
| gucuse bifi goro baci jici, inu sebjen wakao? | 有朋自远方来、不亦乐乎? |
| niyalma sarkv seme korsorakv oci, inu ambasa saisa wakao? | 人不知而不愠、不亦君子乎? |
| 2. iodzi hendume: terei yabun, hiyooxun deocin bime, dergi be necire de amurangge komso dere. | 2. 有子曰:其为人也孝弟而好犯上者鲜矣。 |
| dergi be necire de amuran akv bime, facuhvn be deribure de amurangge akv kai. | 不好犯上而好作乱者未之有也。 |
| ambasa saisa fulehe be kicembi. fulehe ilici doro banjinambi. | 君子务本本立而道生。 |
| hiyooxun deocin, serengge, tere gosin be yabure fulehe dere. | 孝弟也者其为仁之本与。 |
| 3. fudzi hendume: faksi gisun, araha cira de, gosin komso dere. | 3. 子曰: 巧言令色鲜矣仁。 |
| 4. dzengdzi hendume: bi inenggideri ilan hacin be, mini beyede kimcimbi. | 4. 曾子曰:吾曰三省吾身、 |
| niyalmai jalin bodoro de, tondo akv ayoo. | 为人谋而不忠乎、 |
| gucu gargan i baru guculere de, akdun akv ayoo. | 与朋友交而不信乎、 |
| ulahangge be ureburakv ayoo. | 传不习乎。 |
| 5. fudzi hendume: minggan sejengge gurun be dasara de, | 5. 子曰:道千乘之国、 |
| baita be ginggulembime akdun oso. | 敬事而信、 |
| kemneme baitalambime niyalma be gosi, | 节用而爱人、 |
| irgen be takvrara de erile. | 使民以时。 |
| 6. fudzi hendume: deote juse dosici, hiyooxun.tucici, deocin. | 6. 子曰:弟子入则孝出则悌、 |
| ginggulembime, akdun oso. | 谨而信。 |
| geren be gemu gosimbime,gosingge de kamjile. yabume funcehe hvsun de, xu be taci. | 泛爱众而亲仁行有余力则以学文。 |
| 7. dzi hiya hendume: sain be saixara de, boco de amuran be guribure, | 7. 子夏曰:贤贤易色、 |
| ama eme be uilere de, hvsun be akvmbume mutere, | 父母能竭其力、 |
| ejen be uilere de, beyebe waliayatai obume mutere, | 事君能致其身、 |
| gucu gargan i baru guculere de, gisun akdun ojoro ohode, | 与朋友交言而有信。 |
| udu tacihakv sehe seme, bi urunakv tacihabi sembi. | 虽曰未学吾必谓之学矣。 |
| 8. fudzi hendume: ambasa saisa ujen akv oci, horon akv, | 8. 子曰:君子不重则不威、 |
| taciha seme beki akv, tondo akdun be de obu. | 学则不固、主忠信。 |
| beye de isirakvngge de ume guculere. | 无友不如已者。 |
| endebuhe be halara de ume sengguwendere. | 过则勿惮改。 |
| 9. dzengdzi hendume: duben be olhoxoro, goro be amcara oci, | 9. 曾子曰:慎终追远、 |
| irgen i erdemu jiramin de dahvmbidere. | 民德归厚矣。 |
| dzi kin,dzi gung de funjime,fudzi,yaya gurun de isinaha de, | 子禽问于子贡曰、夫子至于是邦也、 |
| urunaku terei dasan be donjirengge baire de bio.eici alara de bio. | 必闻其政求之与抑与之与。 |
| 10. dzi gung hendume: fudzi,nemgiyen,nesugen,gungencuke,boljonggo, anahvjan de bahabi. | 10. 子贡曰:夫子温良恭俭让以得之、 |
| fudzi i baimbi serengge,niyalmai baire ci encu akv semeo. | 夫子之求之也其诸异乎人之求之与。 |
| 11. fudzi hendume: ama bisire de,terei mujin be tuwambi, | 11. 子曰:父在观其志, |
| ama akv oho de,terei yabun be tuwambi. | 父没观其行、 |
| ilan aniya otolo,ama i doro be halarakv oci hiyooxungga seci ombidere. | 三年无改于父之道可谓孝矣。 |
| 12. iodzi hendume: dorolon i baitalan de, hvwaliyasun wesihun, | 12. 有子曰:礼之用和为贵、 |
| nenehe han sai doro,erebe sain obufi,amba ajige songkolohobi. | 先王之道、斯为美小大由之。 |
| yabuci ojorakv be bisirengge, | 有所不行、 |
| hvwaliyasun be same hvwaliyacibe dorolon i kemnerakv oci, | 知和而和、不以礼节之、 |
| inu yabuci ojorakv kai. | 亦不可行也。 |
| ...........................up to here.................................................... | ............................................................................... |
| 13. iodzi hendume: akdun ojorongge,jurgan de hanci oci gisun be dahvci ombi. | 13. 有子曰: 信近于义言可复也、 |
| kundulerengge dorolon de hanci oci yertacun girucun aldangga ombi. | 恭近于礼远耻辱也。 |
| daharangge hajilara be ufararakv oci,inu de obuci ombikai. | 因不失其亲亦可宗也。 |
| 14. fudzi hendume: ambasa saisa jetere de ebire be bairakv,tere de elhe be bairakv. | 14. 子曰:君子食无求饱居无求安、 |
| baita de kicembime,gisun de olhoxoro, | 敏于事而慎于言 |
| doro bisirengge de baihanafi tuwancihiyaburengge、 | 就有道而正焉、 |
| tacin de amuran seci ombikai. | 可谓好学也巳。 |
| 15. dzi gung hendume: yadahvn bime haldaba akv，bayan bime cokto akvngge antaka. | 15. 子贡曰:贫而无谄,富而无骄何如。 |
| fudzi hendume,ombi,yadahvn bime sebjengge, | 子曰可也,未若贫而乐、 |
| bayan bime dorolon de amurangge de isirakv. | 富而好礼者也。 |
| dzi gung hendume,irgebun i nomun de,faitara gese,mudure gese, foloro gese、nilara gese sehengge、 | 子贡曰诗云如切如磋如琢如磨、 |
| tere enteke be henduhebi dere. | 其斯之谓与。 |
| fudzi hendume,sy de,teni emgi irgebun be gisureci ombi. | 子曰赐也始可与言诗已矣, |
| dulekengge be alara de jiderengge be sahabi. | 告诸往而知来者。 |
| 16. fudzi hendume: beyebe niyalma sarkc de joborakv,niyalma be sarkv de jobombi. | 16. 子曰: 不患人之不己知患不知人也。 |

## Translation

* The Master 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?"
* The philosopher You said, "They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission! - are they not the root of all benevolent actions?"
* The Master said, "Fine words and an insinuating appearance are seldom associated with true virtue."
* The philosopher Zeng said, "I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher."
* The Master said, "To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons."
* The Master said, "A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies."
* 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."
* 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."
* 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."
* 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?"
* 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."
* 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."
* 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."
* 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."
* 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."
* The Master said, "I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men."

## Notes

Lesson 16 (Reading 4) ---- Contents ---- Lesson 18 (Reading 6)

## Reference

* http://librivox.org/lun-yu-or-analects-of-confucius-read-in-chinese/ (Audio archive in mp3 format)