The Chinese Classics/Volume 1/Confucian Analects/IV

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里仁第四

BOOK IV. LE JIN.


【第一章】子曰、里仁爲美、擇不處仁、焉得知。

【第二章】子曰、不仁者、不可以久處約、不可以長處樂、仁者安仁、知者利仁。

Chapter 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?"

Chapter 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、能惡人。

【第四章】子曰、苟志於仁矣、無惡也。

【第五章】【一節】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。【二節】君子去仁、惡乎成名。【三節】君子無終食之閒

Chapter III. The Master said, "It is only the (truly) virtuous man, who can love, or who can hate, others."

Chapter IV. The Master said, "If the will be set on virtue, there will be no practice of wickedness."

Chapter 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."


違仁、造次必於是、顚沛必於是。

【第六章】【一節】子曰、我未見好仁者、惡不仁者、好仁者、無以尙之、惡不仁者、其爲仁矣、不使不仁者、加乎其身。【二節】有能一日用其力於仁矣乎、我未見力不足者。【三節】蓋有之矣、我未之見也。

【第七章】子曰、人之過也、各於其黨、觀過、斯知仁矣。

Chapter 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."

Chapter 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、朝聞道、夕死、可矣。

【第九章】子曰、士志於道、而恥惡衣惡食者、未足與議也。

【第十章】子曰、君子之於天下也、無適也、無莫也、義之與比。

【十一章】子曰、君子懷德、小人懷土、君子懷刑、小

Chapter VIII. The Master said, "If a man in the morning hear the right way, he may die in the evening without regret."

Chapter 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."

Chapter 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."

Chapter 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."


人懷惠。

【十二章】子曰、放於利而行、多怨。

【十三章】子曰、能以禮讓爲國乎、何有、不能以禮讓爲國、如禮何。

【十四章】子曰、不患無位、患所以立、不患莫己知、求爲可知也。

【十五章】【一節】子曰、參乎、吾道一以貫之。曾子曰、唯。【二節】子出、門人問

Chapter XII. The Master said: "He who acts with a constant view to his own advantage will be much murmured against."

Chapter 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?"

Chapter 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."

Chapter 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、何謂也。曾子曰、夫子之道、忠恕而已矣。

【十六章】子曰、君子喻於義、小人喻於利。

【十七章】子曰、見賢思齊焉、見不賢而內自省也。

【十八章】子曰、事父母幾諫、見志不從、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."

Chapter XVI. The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain."

Chapter 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."

Chapter 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."


不違、勞而不怨。

【十九章】子曰、父母在、不遠游、游必有方。

【二十章】子曰、三年無改於父之道、可謂孝矣。

【廿一章】子曰、父母之年、不可不知也、一則以喜、一則以懼。

【廿二章】子曰、古者言之不出、恥躬之不逮也。

【廿三章】子曰、以約、失之者鮮矣。

Chapter 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."

Chapter XX. The Master said, "If the son for three years does not alter from the way of his father, he may be called filial."

Chapter 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."

Chapter 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."

Chapter XXIII. The Master said, "The cautious seldom err."


【廿四章】子曰、君子欲訥於言、而敏於行。

【廿五章】子曰、德不孤、必有鄰。

【廿六章】子游曰、事君數、斯辱矣、朋友數、斯疏矣。

Chapter XXIV. The Master said, "The superior man wishes to be slow in his speech and earnest in his conduct."

Chapter XXV. The Master said, "Virtue is not left to stand alone. He who practises it will have neighbors."

Chapter XXVI. Tsze-yu said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant."