Chapter 5

【第一章】子曰、里仁为美、择不处仁、焉得知。 【第二章】子曰、不仁者、不可以久处约、不可以长处乐、仁者安仁、知者 利仁。 CHAP. I. The Master said, 'It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?' CHAP. II. The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.'

【第三章】子曰、惟仁者、能好人、能恶人。 【第四章】子曰、苟志于仁矣、无恶也。 【第五章】【一节】子曰、富与贵、是人之所欲也、不以其道得之、不处也。

贫与贱、是人之所恶也、不以其道得之、不去也。【二节】君子去仁、恶乎 成名。【三节】君子无终食之间 CHAP. III. The Master said, 'It is only the (truly) virtuous man, who can love, or who can hate, others.' CHAP. IV. The Master said, 'If the will be set on virtue, there will be no practice of wickedness.' CHAP. V. 1. The Master said, 'Riches and honours 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. 2. 'If a superior man abandon virtue, how can he fulfil the requirements of that name? 3. '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.'

违仁、造次必于是、颠沛必于是。 【第六章】【一节】子曰、我未见好仁者、恶不仁者、好仁者、无以尚之、 恶不仁者、其为仁矣、不使不仁者、加乎其身。【二节】有能一日用其力于 仁矣乎、我未见力不足者。【三节】盖有之矣、我未之见也。 【第七章】子曰、人之过也、各于其党、观过、斯知仁矣。 CHAP. VI. 1. The Master said, 'I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practise virtue in such a way that he would not allow anything that is not virtuous to approach his person. 2. 'Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. 3. 'Should there possibly be any such case, I have not seen it.' CHAP. VII. The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'

【第八章】子曰、朝闻道、夕死、可矣。 【第八章】子曰、士志于道、而耻恶衣恶食者、未足与议也。 【第十章】子曰、君子之于天下也、无适也、无莫也、义之与比。 【十一章】子曰、君子怀德、小人怀土、君子怀刑、小 CHAP. VIII. The Master said, 'If a man in the morning hear the right way, he may die in the evening without regret.' CHAP. IX. The Master said, 'A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.' CHAP. X. The Master said, 'The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow.' CHAP. XI. The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favours which he may receive.'

人怀惠。 【十二章】子曰、放于利而行、多怨。 【十三章】子曰、能以礼让为国乎、何有、不能以礼让为国、如礼何。 【十四章】子曰、不患无位、患所以立、不患莫己知、求为可知也。 【十五章】【一节】子曰、参乎、吾道一以贯之。曾子曰、唯。【二节】子 出、门人问 CHAP. XII. The Master said: 'He who acts with a constant view to his own advantage will be much murmured against.' CHAP. XIII. The Master said, 'Is a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?' CHAP. XIV. The Master said, 'A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.' CHAP. XV. 1. The Master said, 'Shan, my doctrine is that of an all-pervading unity.' The disciple Tsang replied, 'Yes.' 2. The Master went out, and the other disciples asked, saying,

曰、何谓也。曾子曰、夫子之道、忠恕而已矣。 【十六章】子曰、君子喻于义、小人喻于利。 【十七章】子曰、见贤思齐焉、见不贤而内自省也。 【十八章】子曰、事父母几谏、见志不从、又敬 'What do his words mean?' Tsang said, 'The doctrine of our master is to be true to the principles of our nature and the benevolent exercise of them to others,-- this and nothing more.' CHAP. XVI. The Master said, 'The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.' CHAP. XVII. The Master said, 'When we see men of worth, we should think of equalling them; when we see men of a contrary character, we should turn inwards and examine ourselves.' CHAP. XVIII. The Master said, 'In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.'

不违、劳而不怨。 【十九章】子曰、父母在、不远游、游必有方。 【二十章】子曰、三年无改于父之道、可谓孝矣。 【廿一章】子曰、父母之年、不可不知也、一则以喜、一则以惧。 【廿二章】子曰、古者言之不出、耻躬之不逮也。 【廿三章】子曰、以约、失之者鲜矣。 CHAP. XIX. The Master said, 'While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.' CHAP. XX. The Master said, 'If the son for three years does not alter from the way of his father, he may be called filial.' CHAP. XXI. The Master said, 'The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.' CHAP. XXII. The Master said, 'The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.' CHAP. XXIII. The Master said, 'The cautious seldom err.'

【廿四章】子曰、君子欲讷于言、而敏于行。 【廿五章】子曰、德不孤、必有邻。 【廿六章】子游曰、事君数、斯辱矣、朋友数、斯疏矣。 CHAP. XXIV. The Master said, 'The superior man wishes to be slow in his speech and earnest in his conduct.' CHAP. XXV. The Master said, 'Virtue is not left to stand alone. He who practises it will have neighbors.' CHAP. XXVI. Tsze-yu said, 'In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.'

公冶长第五