Translation - Analects 2.5 Meng Yizi asked about being filial.

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。」

Mèng Yìzǐ wèn xiào.  Zǐ yuē: "Wú wéi." Fán Chí yù, Zǐ Gào zhī yuē: "Mèng sūn wèn xiào yú wǒ, wǒ duì yuē "wú wéi." Fán Chí yuē: "Hé wèi yě?" Zǐ yuē: "Shēng shì zhī yǐ lǐ; sǐ zàng zhī yǐ lǐ, jì zhī yǐ lǐ."

Minimalist Translation
Meng Yizi asked about filiality. The Master said: "Do not be disobey." Fan Chi was driving, [and] the Master told him: "Meng-sun asked me about filiality. I told him do not disobey." Fan Chi said: "What [is the] meaning?" The Master said: "[In] life, serve them according to ritual. In death, bury them according to ritual. Worship them according to ritual."

Refined Translation
Meng Yizi asked about being filial. The Master said, "do not be disobedient." When Fan Chi was driving, the Master remarked, "Meng-sun asked me about being filial. I told him do not be disobedient." Fan Chi asked, "What do you mean?" The Master said, "In life, serve your parents according to the rites. In death, bury your parents according to the rites. Worship and make sacrifices to your parents according tzo the rites."

無違
Wú wéi = without disobedience = do not be disobedient. This is not to be confused with the 無為 wú wéi of Laozi and Zhuangzi.

生事之以禮；死葬之以禮，祭之以禮。
There are two points of ambiguity here: (1) what is the pronoun antecedent for "之," and (2) how to interpret 事: as a noun (the affairs of life) or as a verb (to serve)? The second question can be answered by looking at the parallel structure in the passages: 葬 (bury) and 祭 (inter) are both more commonly used as verbs. This suggests 事 should be treated as a verb. Answering (2) provides a framework for answering (1): if we are serving, then who are we serving? The passage does not mention the parents explicitly, but serving, burying, and worshipping are all actions taken towards the parents. Therefore, serve the parents, bury the parents, make sacrifices to the parents. This framework provides a basis for treating 生 and 死 as instances of time (when the events take place). Therefore, "In life, serve the parents according to the rites; in death, bury the parents according to the rites; worship them according to the rites."

Philosophically, Confucius' insistence on ritual as the guiding criteria for filial piety is an important stance in the context of the Zhou dynasty. Rather than framing filial piety in terms of obeying the dictates of the parents, Confucius frames filial piety in terms of obedience to the rites. In this sense the rites open the possibility of maintaining standards separate from the dictates of the parents. Obedience is not blind obedience, but rather for the sake of upholding the rites, which in turn serve to nurture benevolence and harmony in human society. This again speaks to Confucius' depth of insight: the rites can be examined, altered, or critiqued, and are never followed merely for their own sake. The plasticity of the rites allows the rites to function as conceptual intermediaries for human behavior. This mediation functions as regulation, and this regulation serves to integrate human needs with the physical and social environment.

孟 mèng - first; great; founder
懿 yì - virtuous, admirable, esteemed
違 wéi - disobey, violate, defy
樊 fán - railing, fence; enclosed area
遲 chí - late, tardy, slow; delay
御 yù - drive, ride; chariot; manage
葬 zàng - bury, inter
祭 jì - sacrifice to, worship