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Di Zi Gui
弟子规
Analects of Confucius for
CONTENTS
the Standards for Being
a Good Student and Child
Content
Introduction
Outline
Chapter 1: At Home, Be Dutiful to Your Parents
Chapter 2: Standards for a Younger Brother When Away from Home
Chapter 3: Be Cautious in Your Daily Life
Chapter 4: Be Trustworthy
Chapter 5: Love All Equally
Chapter 6: Be Close to and Learn from People of Virtue and
Compassion
Chapter 7: After All the Above Are Accomplished, Study Further and
Learn Literature and Art to Improve Your Cultural and Spiritual Life
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
INTRODUCTION
1. What kind of influence is this book on our present society?
Many of you will probably wonder what this book is all about. What
is in this book that made it so important in ancient China? Can it still
be relevant today? If we teach this book today, what can it do for us
and what kind of influence will it have on our present society?
today only promotes teachings that lead our young people to a world
of competition, which will eventually turn them into hell-beings,
hungry ghosts and animals. When we lose our moral standards, and
search instead for money and fame, we leave the world of humans and
heavenly beings, and degenerate into a lower form of being. Therefore,
education that is based on moral principles is extremely important for
our world today. This is the only way we can help our young discover
their true self-nature, which is supposed to be all knowing and virtuous.
All the ancient saints and sages recommended that the first step we
must take is to start communicating and working with family members
at home. That is why both Confucius and Shakyamuni Buddha
said: ¨Our virtues are based and build on the foundation of being
dutiful children to our parents.〃 This book, Di Zi Gui, helps our
children put the teachings of the ancient saints and sages into actual
practice, and that is why this book is so important for our educational
system today. It is definitely still relevant today, actually even more so.
dì zǐ ɡuī
弟子规
zǒnɡ xù
总 叙
dì zǐ guī shènɡ rén xùn shǒu xiào tì cì jǐn xìn
弟 子 规 圣 人 训 首 孝 弟 次 谨 信 1
入则孝
fù mǔ hū yìnɡ wù huǎn fù mǔ mìnɡ xínɡ wù lǎn
父 母 呼 应 勿 缓 父 母 命 行 勿 懒
fù mǔ jiào xū jìnɡ tīnɡ fù mǔ zé xū shùn chénɡ
父 母 教 须 敬 听 父 母 责 须 顺 承
dōnɡ zé wēn xià zé jìnɡ chén zé xǐnɡ hūn zé dìnɡ
冬 则 温 夏 则 凊 晨 则 省 昏 则 定
chū bì ɡù fǎn bì miàn jū yǒu chánɡ yè wú biàn
出 必 告 反 必 面 居 有 常 业 无 变
2
shì suī xiǎo wù shàn wéi ɡǒu shàn wéi zǐ dào kuī
事 虽 小 勿 擅 为 苟 擅 为 子 道 亏
wù suī xiǎo wù sī cánɡ ɡǒu sī cánɡ qīn xīn shānɡ
物 虽 小 勿 私 藏 苟 私 藏 亲 心 伤
qīn suǒ hào lì wèi jù qīn suǒ wù jǐn wèi qù
亲 所 好 力 为 具 亲 所 恶 谨 为 去
shēn yǒu shānɡ yí qīn yōu dé yǒu shānɡ yí qīn xiū
身 有 伤 贻 亲 忧 德 有 伤 贻 亲 羞
qīn ài wǒ xiào hé nán qīn zēnɡ wǒ xiào fānɡ xián
亲 爱 我 孝 何 难 亲 憎 我 孝 方 贤
qīn yǒu ɡuò jiàn shǐ ɡēnɡ yí wú sè róu wú shēnɡ
亲 有 过 谏 使 更 怡 吾 色 柔 吾 声
jiàn bú rù yuè fù jiàn háo qì suí tà wú yuàn
谏 不 入 悦 复 谏 号 泣 随 挞 无 怨
qīn yǒu jí yào xiān chánɡ zhòu yè shì bù lí chuánɡ
亲 有 疾 药 先 尝 昼 夜 侍 不 离 床
6 《弟子规》课文
sānɡ sān nián chánɡ bēi yè jū chù biàn jiǔ ròu jué
丧 三 年 常 悲 咽 居 处 变 酒 肉 绝
sānɡ jìn lǐ jì jìn chénɡ shì sǐ zhě rú shì shēnɡ
丧 尽 礼 祭 尽 诚 事 死 者 如 事 生
chū zé tì
出则弟
xiōnɡ dào yǒu dì dào ɡōnɡ xiōnɡ dì mù xiào zài zhōnɡ
兄 道 友 弟 道 恭 兄 弟 睦 孝 在 中
cái wù qīnɡ yuàn hé shēnɡ yán yǔ rěn fèn zì mǐn
财 物 轻 怨 何 生 言 语 忍 忿 自 泯
huò yǐn shí huò zuò zǒu zhǎnɡ zhě xiān yòu zhě hòu
或 饮 食 或 坐 走 长 者 先 幼 者 后
zhǎnɡ hū rén jí dài jiào rén bú zài jǐ jí dào
长 呼 人 即 代 叫 人 不 在 己 即 到
chēnɡ zūn zhǎnɡ wù hū mínɡ duì zūn zhǎnɡ wù xiàn nénɡ
称 尊 长 勿 呼 名 对 尊 长 勿 见能 3
zhǎnɡ zhě lì yòu wù zuò zhǎnɡ zhě zuò mìnɡ nǎi zuò
长 者 立 幼 勿 坐 长 者 坐 命 乃 坐
zūn zhǎnɡ qián shēnɡ yào dī dī bù wén què fēi yí
尊 长 前 声 要 低 低 不 闻 却 非 宜
jìn bì qū tuì bì chí wèn qǐ duì shì wù yí
进 必 趋 退 必 迟 问 起 对 视 勿 移
shì zhū fù rú shì fù shì zhū xiōnɡ rú shì xiōnɡ
事 诸 父 如 事 父 事 诸 兄 如 事 兄
jǐn
谨
zhāo qǐ zǎo yè mián chí lǎo yì zhì xī cǐ shí
朝 起 早 夜 眠 迟 老 易 至 惜此 时 5
chén bì ɡuàn jiān shù kǒu biàn niào huí zhé jìnɡ shǒu
晨 必 盥 兼 漱 口 便 溺回 辄 净 手 6
huǎn jiē lián wù yǒu shēnɡ kuān zhuǎn wān wù chù lénɡ
缓 揭 帘 勿 有 声 宽 转 弯 勿 触 棱
zhí xū qì rú zhí yínɡ rù xū shì rú yǒu rén
执 虚 器 如 执 盈 入 虚 室 如 有 人
shì wù mánɡ mánɡ duō cuò wù wèi nán wù qīnɡ lüè
事 勿 忙 忙 多 错 勿 畏 难 勿 轻 略
dòu nào chǎnɡ jué wù jìn xié pì shì jué wù wèn
斗 闹 场 绝 勿 近 邪 僻 事 绝 勿 问
jiānɡ rù mén wèn shú cún jiānɡ shànɡ tánɡ shēnɡ bì yánɡ
将 入 门 问 孰 存 将 上 堂 声 必 扬
rén wèn shuí duì yǐ mínɡ wú yǔ wǒ bù fēn mínɡ
人 问 谁 对 以 名 吾 与 我 不 分 明
13
信
fán chū yán xìn wéi xiān zhà yǔ wànɡ xī kě yān
凡 出 言 信 为 先 诈 与 妄 奚 可 焉
huà shuō duō bù rú shǎo wéi qí shì wù nìnɡ qiǎo
话 说 多 不 如 少 惟 其 是 勿 佞 巧
jiān qiǎo yǔ huì wū cí shì jǐnɡ qì qiè jiè zhī
奸 巧 语 秽 污 词 市 井 气 切 戒 之
8 《弟子规》课文
jiàn wèi zhēn wù qīnɡ yán zhī wèi dì wù qīnɡ chuán
见 未 真 勿 轻 言 知 未 的 勿 轻 传 14
shì fēi yí wù qīnɡ nuò ɡǒu qīnɡ nuò jìn tuì cuò
事 非 宜 勿 轻 诺 苟 轻 诺 进 退 错
fán dào zì zhònɡ qiě shū wù jí jí wù mó hū
凡 道 字 重 且 舒 勿 急 疾 勿 模 糊 15
泛爱 众
fán shì rén jiē xū ài tiān tónɡ fù dì tónɡ zài
凡 是 人 皆 须 爱 天 同 覆 地 同 载
xìnɡ ɡāo zhě mínɡ zì ɡāo rén suǒ zhònɡ fēi mào ɡāo
行 高 者 名 自 高 人 所 重 非 貌 高
17
亲 仁
tónɡ shì rén lèi bù qí liú sú zhònɡ rén zhě xī
同 是 人 类 不 齐 流 俗 众 仁 者 希
ɡuǒ rén zhě rén duō wèi yán bú huì sè bú mèi
果 仁 者 人 多 畏 言 不 讳 色 不 媚
nénɡ qīn rén wú xiàn hǎo dé rì jìn ɡuò rì shǎo
能 亲 仁 无 限 好 德 日 进 过 日 少
bù qīn rén wú xiàn hài xiǎo rén jìn bǎi shì huài
不 亲 仁 无 限 害 小 人 进 百 事 坏
yú lì xué wén
余力学文
bú lì xínɡ dàn xué wén zhǎnɡ fú huá chénɡ hé rén
不 力 行 但 学 文 长 浮 华 成 何 人
dàn lì xínɡ bù xué wén rèn jǐ jiàn mèi lǐ zhēn
但 力 行 不 学 文 任 己 见 昧 理 真
10 《弟子规》课文
dú shū fǎ yǒu sān dào xīn yǎn kǒu xìn jiē yào
读 书 法 有 三 到 心 眼 口 信 皆 要
fānɡ dú cǐ wù mù bǐ cǐ wèi zhōnɡ bǐ wù qǐ
方 读 此 勿 慕 彼 此 未 终 彼 勿 起
kuān wéi xiàn jǐn yònɡ ɡōnɡ ɡōnɡ fū dào zhì sè tōnɡ
宽 为 限 紧 用 功 工 夫 到 滞 塞 通
xīn yǒu yí suí zhá jì jiù rén wèn qiú què yì
心 有 疑 随 札 记 就 人 问 求 确 义
fánɡ shì qīnɡ qiánɡ bì jìnɡ jī àn jié bǐ yàn zhènɡ
房 室 清 墙 壁 净 几 案 洁 笔 砚 正
mò mó piān xīn bù duān zì bú jìnɡ xīn xiān bìnɡ
墨 磨 偏 心 不 端 字 不 敬 心 先 病
liè diǎn jí yǒu dìnɡ chù dú kàn bì huán yuán chù
列 典 籍 有 定 处 读 看 毕 还 原 处
suī yǒu jí juàn shù qí yǒu quē huài jiù bǔ zhī
虽 有 急 卷 束 齐 有 缺 坏 就 补 之
fēi shènɡ shū bǐnɡ wù shì bì cōnɡ mínɡ huài xīn zhì
非 圣 书 屏 勿 视 蔽 聪 明 坏 心 志 19
《弟子规》课文 终
■部分读音注释
1.「弟」读音 tì,通「悌」; 11.「 箕踞」读音 jī jù,是指坐着时双脚展
2.「告」读音 gù 为古音,今音 gào ; 开像簸箕或是虎踞的样子 ;
3.「见」读音 xiàn,通「现」; 12.「 摇髀」,是指抖腿或摇臀 ; 「髀」读音
4.「车」读音 jū 为古音,今音 chē ; bì,指大腿 ;
5.「惜」读音 xī,另有读音 xí ; 13.「谁」读音 shuí,另有读音 shéi ;
6.「溺」读音 niào,通「尿」,指小便 ; 14.「的」读音 dì 第四声,意为真实、确实 ;
7.「分」读音 fèn,指身份 ; 15.「糊」hū ,另有读音 hú hu
8.「称」读音 chèn,意为相称 ; 16.「跻」读音 jī,意为上升 ;
9.「阈」读音 yù 第四声,意为门槛 ; 17.「行」读音为 xìng 第四声,意为德行 ;
10.「 跛倚」读音 bǒ yǐ,
「跛」是指一只脚 18.「訾」读音为 zī 第一声,意为口毁 ;
斜站着 ;跛倚是指身子歪曲斜倚 ; 19.「屏」读音 bǐng,通「摒」,意为放弃,除去 ;
20.「驯」读音 xún 第二声,意为逐渐。
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
Di Zi Gui
Standards for Being a Good Students and Child
OUTLINE
¨Standards for Being a Good Student and Child〃 [1] was taught by
Chinese saints and sages of the ancient past.
When you have accomplished all the above duties, you can study
further and learn literature and art to improve the quality of your
cultural and spiritual life.
children. After returning home, go and see your parents to let them
know you are back, so they do not worry about you. Have a
permanent place to stay and lead a routine life. Persist in whatever
you do and do not change your aspirations at will.
When your parents are ill, taste the medicine first before giving it
to them.[10] Take care of them night and day; do not leave their
bedside. During the first three years of mourning after they passed
away, remember them with gratitude and feel sad often for not being
able to repay them for their kindness in raising you. During this period
you should arrange your home to reflect your grief and sorrow. Avoid
festivities and indulgence in food and alcoholic drinks.
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
stand aside and wait respectfully; do not leave until you can no longer
see him.
When an elder is standing, do not sit. After an elder sits down, sit
only when you are told to do so. Before an elder, speak softly. But if
your voice is too low and hard to hear, it is not appropriate. When
meeting an elder, walk briskly towards him; when leaving, do not exit
in haste. When answering a question, look at the person who is asking
you the question.
It is more important that your clothes are clean, rather than how
extravagant they are. When with an elder or people of importance,
wear what is suitable for your station. At home, wear clothes according
to your family traditions and customs. When it comes to eating and
drinking, do not pick and choose your food. Eat only the right amount;
do not over eat. You are still too young, do not drink alcohol. When
you are drunk, your behavior will turn ugly.
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
Walk composed, with light and even steps. Stand up straight and
tall. Your bows should be deep, with hands held in front and arms
rounded. Always pay your respect with reverence.[22]
Chapter 4: Be Trustworthy
When you speak, honesty is
important. Deceitful words and lies
are not allowed. Rather than talking
too much, it is better to speak less.
Speak the truth, do not twist the
facts. Cunning words, foul language,
and bad habits must be avoided at
all costs.
If you do, you will be wrong either way. When speaking, make the
words clear and to the point. Do not talk too fast or mumble.
Some like to talk about the good points of others, while some like
to talk about the faults of others. If it is none of your business, do not
get involved.
When you see others do good deeds, think about following their
example. Even though your own achievements are still far behind
those of others, you are getting closer. When you see others do wrong,
immediately reflect upon yourself. If you have made the same mistake,
correct it. If not, be extra cautious not to make the same mistake.
When your morals, conduct, knowledge, and skills are not as good
as others, you should encourage yourself to be better. If the clothes
you wear, and the food you eat and drink are not as good as others,
do not be ashamed.
others does not come from boasting or praising oneself. If you are a
very capable person, use your abilities for the benefit of others. Other
peopleˇs competence should not be slandered. Do not flatter the rich,
or despise the poor. Do not ignore old friends, and take delight in new
ones. When a person is busy, do not bother him with matters. When a
personˇs mind is not at peace, do not bother him with words.
We are all human, but we are not the same. Most of us are
ordinary; only a very few have
great virtues and high moral
principles. A truly virtuous person
is greatly respected by others. He
will not be afraid to speak the truth
and he will not fawn on others. If
you are close to and learn from
people of great virtue and
compassion, you will benefit
immensely. Your virtues will grow
daily and your wrongdoings will
lessen day by day. If you are not
close to and learn from people of
great virtue, you will suffer a great
loss. People without virtue will get
close to you and nothing you do
will succeed.
and study hard. Given time and effort,[26] you will thoroughly
understand. If you have a question, make a note of it. Ask the person
who has the knowledge for the right answer.
Keep your room neat, your walls uncluttered and clean, your desk
tidy and your brush[27] and inkstone[28] properly placed. If your ink
block[29] is ground unevenly, it shows you have a poor state of mind.
Notes:
[1] Select from Analects of Confucius, Book⒐, Chapter 6. It was taught by Confucius,
Mencius, and other Chinese saints and sages of the ancient past.
[2] ¨Xiao〃 and ¨Ti〃 have been the very foundation of Chinese culture for five
thousand years.
Xiao ¨У〃 means to be dutiful to oneˇs parents with affection, and to understand
the basic relationship of grandparents, parents and self. In ideogram form, xiao has
two components- the top part of xiao is the top portion of the word elder ¨ρ〃 and
the bottom part is the word son ¨ .〃 Combined, it implies that the older generation
and the younger generation are one: that there should be no gap between them. In
Buddhism, the meaning is further extended. Outside the family, the child should
treat every male and female of the parentsˇ generation as if they were the childˇs
own father and mother. Ti ¨ 〃 means sincere fraternal love. Here it is used more
as the principle and standard of conduct of the younger brother towards his older
brother when the younger brother is away from home. In Buddhism, its meaning
also extends further to include conduct towards all older persons of any one
generation.
[3] 〃To believe in the teachings of the ancient saints and sages〃 means to actually
practice and put the teachings of the ancient saints and sages into effect.
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
[4] For example, in Buddhism, it is considered breaking the precept of not stealing if
you borrow a piece of paper or take someoneˇs pen without permission. It is
considered breaking the precept of not killing if you kill an ant or mosquito. If you lie
or talk about someone behind his back, you have broken the precept of not lying, etc.
[5] Your parents will be saddened by your actions, because if their child behaves in
such a way when he is still young, then he will probably twist the law in order to
obtain bribes and be a curse to his country and his people when he grows up.
[6] If what pleases your parents is illegitimate or unreasonable, you should tactfully
dissuade your parents, and tell them the reasons why they should not have it.
[7] You should lead your parents to proper views and understanding of things.
[8] Virtues are standards and principles of one’s conduct. In China a man’s conduct
is ruled by “Wu Chang” 五常 and “Ba De”八德. “Wu Chang” are the five moral
principles: kindheartedness 仁, personal loyalty 義, proper etiquette 禮, wisdom 智,
and trustworthiness 信. “Ba De” are the eight virtues: duty to parents 孝, respect for
elders 悌, loyalty 忠, credibility 信, proper etiquette 禮, personal loyalty 義, a sense of
honor 廉, and a sense of shame 恥.
[9] In ancient China, when a child did not obey the parents, the parents were
allowed to discipline the child. If a child refused to be disciplined, the parents had the
right to ask the authorities to have the child executed.
[10] Chinese people take herbal medicine prescribed by Chinese doctors. Herbs are
boiled with water to make a liquid medicine. Before giving such medicine to oneˇs
parents, a child should taste it first to make sure it is not too hot or too bitter.
[11] In ancient China, etiquette for funerals was set by the emperor.
[12] When our parents were alive, we should have treated them with our love and
respect. After they pass away, we should arrange their funerals with our deepest
sorrow. For all the subsequent commemorations and anniversaries held, we should
show our love and respect as if they were still alive.
[13] Parents are happy when their children get along with each other. This is one
way children can show they are dutiful to their parents.
[14] In Ancient China, a male person had at least two names. The first name was
the ¨given name,〃 which was given to him by his parents when he was born. A
second name was given to him by his friends when he reached the age of 20, at
a ¨Ceremony of the Hat〃 given in his honor to announce his coming of age. After
that only his parents called him by his ¨given name.〃 Everyone else, out of respect,
including the emperor, could only call him by his second name. The only exception
was if he committed a crime. During sentencing, he would be called by his ¨given
name.〃
[15] In Ancient China, most people used horses or carriages as their means of
transportation.
Confucius standards 弟子规 Lao Zi Academy 老子学院 http://www.laoziacademy.us
[19] There is an old Chinese proverb: ¨A unit of time is as precious as a unit of gold,
but you cannot buy back one unit of time with one unit of gold.〃 It means that time
is really very precious, as no amount of money can buy time.
[20] In ancient China, when a male wore a hat, it meant he had passed the age of
becoming an adult.
[21] In ancient China, in place of buttons, people used hooks. When dressed, hooks
had to be tied.
[22] In ancient China, people paid their respect to other people by bowing, holding
one hand over the other which is closed, or prostrating on the ground.
[23] In ancient China, curtains were made of bamboo strips woven together. They
were used to shelter a room from view.
[24] Even though a container may be empty, out of reverence to things, whether
living or not, one should treat it with respect and handle it with care.
[26] If you do not understand part of book you are reading, read it again and again,
even for a thousand times. Its meaning will come to you naturally.
[28] ¨Inkstone〃 is a stone stand used for the preparing and holding the ink used in
Chinese brush calligraphy.
[29] ¨Ink block〃 is a solid ink piece. A person grinds it with water against he
inkstone to make ink for writing Chinese brush calligraphy.
[30] Here ¨books〃 refer to books on laws, constitutions, and the structural systems
of a nation.