於
Usages
3 distinct jobs 於 does in the Analects, each with examples from the text.
1Location (at, in)
Indicates where an action takes place.
子貢曰：「如有博施於民而能濟眾，何如？可謂仁乎？」子曰：「何事於仁，必也聖乎！堯舜其猶病諸！夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。」
Zigong said: "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said: "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves; — this may be called the art of virtue."
Legge 1861
博施於民
於 marks where the action lands.
孔子謂季氏：「八佾舞於庭，是可忍也，孰不可忍也？」
Confucius said of the head of the Ji family, who had eight rows of pantomimes in his area: "If he can bear to do this, what may he not bear to do?"
Legge 1861
八佾舞於庭
於 = in, at
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。」
The Master said: "Riches and honors are what men desire. If it cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If it cannot be avoided in the proper way, they should not be avoided. If a superior man abandon virtue, how can he fulfill the requirements of that name? The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it."
Legge 1861
造次必於是，顛沛必於是
於是 = in this, to this
2Direction or target (to, toward, against)
Marks where an action is aimed rather than where it sits. With verbs of asking, aspiring, or offending it introduces the person or thing on the receiving end.
王孫賈問曰：「與其媚於奧，寧媚於竈，何謂也？」子曰：「不然，獲罪於天，無所禱也。」
Wangsun Jia asked, saying: "What is the meaning of the saying, 'It is better to pay court to the furnace than to the south-west corner?'" The Master said: "Not so. He who offends against Heaven has none to whom he can pray."
Legge 1861
獲罪於天
於 points the offence at its target. Not a location — a direction.
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？」
Ziqin asked Zigong, 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?" Zigong 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?"
Legge 1861
問於子貢
With 問 it marks the person asked, where English uses "of".
子貢問曰：「何如斯可謂之士矣？」子曰：「行己有恥，使於四方，不辱君命，可謂士矣。」曰：「敢問其次。」曰：「宗族稱孝焉，鄉黨稱弟焉。」曰：「敢問其次。」曰：「言必信，行必果，硜硜然小人哉！抑亦可以為次矣。」曰：「今之從政者何如？」子曰：「噫！斗筲之人，何足算也。」
Zigong asked, saying: "What qualities must a man possess to entitle him to be called an officer?" The Master said: "He who in his conduct of himself maintains a sense of shame, and when sent to any quarter will not disgrace his prince's commission, deserves to be called an officer." Zigong next said: "I venture to ask who may be placed in the next lower rank?" and he was answered: "He whom the circle of his relatives pronounce to be filial, whom his fellow-villagers and neighbors pronounce to be fraternal." Again the disciple asked: "I venture to ask about the class still next in order." The Master said: "They are determined to be sincere in what they say, and to carry out what they do. They are obstinate little men. Yet, perhaps they may make the next class." Zigong finally inquired: "Of what sort are those of the present day, who engage in government?" The Master said: "Pooh! they are so many peck-and-hamper people, not worth being taken into account."
Legge 1861
使於四方
於 with a direction of travel.
子貢問曰：「有一言而可以終身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」
Zigong asked, saying: "Is there one word which may serve as a rule of practice for all one's life?" The Master said: "Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others."
Legge 1861
己所不欲，勿施於人
於 gives the target.
3Comparison (than)
Indicates comparison, meaning "than" or "compared to."
叔孫武叔語大夫於朝，曰：「子貢賢於仲尼。」子服景伯以告子貢。子貢曰：「譬之宮牆，賜之牆也及肩，窺見室家之好。夫子之牆數仞，不得其門而入，不見宗廟之美，百官之富。得其門者或寡矣。夫子之云，不亦宜乎！」
Shusun Wushu observed to the great officers in the court, saying: "Zigong is superior to Zhongni." Zifu Jingbo reported the observation to Zigong, who said: "Let me use the comparison of a house and its encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the apartments. The wall of my Master is several fathoms high. If one do not find the door and enter, he cannot see the ancestral temple with its beauties, nor all the officers in their rich array. But I may assume that they are few who find the door. Was not the observation of the gentleman to be expected?"
Legge 1861
賢於仲尼
The plainest comparative shape.
子曰：「民之於仁也，甚於水火。水火，吾見蹈而死者矣，未見蹈仁而死者也。」
The Master said: "Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue."
Legge 1861
甚於水火
Comparison after a degree word.
季氏富於周公，而求也為之聚斂而附益之。子曰：「非吾徒也。小子鳴鼓而攻之，可也。」
The head of the Ji family was richer than the duke of Zhou had been, and yet Qiu collected his taxes for him, and increased his wealth. The Master said: "He is no disciple of mine. My little children, beat the drum and assail him."
Legge 1861
季氏富於周公
Adjective 於 standard of comparison.
Combos
1 fixed pattern built on 於, with the role each plays and where to read them.
"At this" / "In this" / "Here"
7.14 子在齊聞韶，三月不知肉味。曰：「不圖為樂之至於斯也！」
Locative demonstrative.