１０．８．食不厌精，脍不厌细．食饐而餲，鱼馁而肉败，不食．色恶，不食．臭恶，不食．失饪，不食．不时，不食．割不正，不食．不得其酱，不食．肉虽多，不使胜食气．惟酒无量，不及乱．
He did not dislike to have his rice finely cleaned, nor to have his mince meat cut quite small. He did not eat rice which had been injured by heat or damp and turned sour, nor fish or flesh which was gone. He did not eat what was discolored, or what was of a bad flavor, nor anything which was ill-cooked, or was not in season. He did not eat meat which was not cut properly, nor what was served without its proper sauce. Though there might be a large quantity of meat, he would not allow what he took to exceed the due proportion for the rice. It was only in wine that he laid down no limit for himself, but he did not allow himself to be confused by it.

１２．１．颜渊问仁。子曰：「克己复礼为仁。一日克己复礼，天下归仁焉。为仁由 己，而由人乎哉﹖」颜渊曰：「请问其目。」子曰：「非礼勿视，非礼勿听，非 礼勿言，非礼勿动。」颜渊曰：「回虽不敏，请事斯语矣！」
Yan Yuan asked about perfect virtue. The Master said, "To subdue one's self and return to propriety, is perfect virtue. If a man can for one day subdue himself and return to propriety, all under heaven will ascribe perfect virtue to him. Is the practice of perfect virtue from a man himself, or is it from others?" Yan Yuan said, "I beg to ask the steps of that process." The Master replied, "Look not at what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety." Yan Yuan then said, "Though I am deficient in intelligence and vigour, I will make it my business to practise this lesson."

１２．１１．齐景公问政于孔子，孔子对曰：「君君、臣臣、父父、子子。」公曰：「善哉！信如君不君，臣不臣、父不父、子不子，虽有粟，吾得而食诸﹖」
Duke Jing of Qi asked Confucius about government. Confucius replied, "THere is government, when prince is prince, and the minister is minister; when the father is father, and the son is son." "Good", said the duke, "if indeed; the prince be not prince, the minister not minister, the father not father, and the son not son, although I have my revenue, can I enjoy it [in spite of insubordinate officers]?"

１３．３．子路曰：「卫君待子而蚌，子将奚先﹖」子曰：「必也正名乎！」子路曰 ：「有是哉，子之迂也！奚其正﹖」子曰：「野哉，由也！君子于其所不知，盖 阙如也。名不正，则言不；言不，则事不成；事不成，则礼乐不兴；礼乐不兴， 则刑罚不中；刑罚不中，则民无所措手足。故君子名之必可言也，言之必可行也 。君子于其言，无所苟而已矣！」
Zilu said, "The ruler of Wei has been waiting for you, in order with you to administer the government. What will you consicer the first thing to be done?" The Master replied, "What is necessary is to rectify names." "So, indeed!" said Zilu. "You are wide of the mark! Why must there be such rectification?" The Master said, "How uncultivated are you, You! A superior man, in regard to what he does not know, shows a cautious reserve. If names be not correct, language is not in accordance with the truth of things. If language be not in accordance with the truth of things, affairs cannot be carried on to success. When affairs cannot be carried on to success, proprieties and music will not flourish. When proprieties and music do not flourish, punishments will not be properly awarded. When punishments are not properly awarded, the people do not know now to move hand or foot. Therefore a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately. What the superior man requires, is just that in his words there may be nothing incorrect."

１７．９．子曰：「小子！何莫学夫《诗》﹖《诗》可以兴，可以观，可以群，可以怨。迩之事父，远之事君。多识于鸟兽草木之名。」
The Master said, "My children, why do you not study the Book of Poetry? The Odes serve to stimulate the mind. They may be used for purposes of self-contemplation. They teach the art of sociability. They show how to regulate feelings of resentment. From them you learn the more immediate duty of serving one's father, and the remoter one of serving one's prince. From them we become largely acquainted with the names of birds, beasts, and plants."