BOOK IV. LE JIN.

【第一章】子曰、里仁為美、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。

CHAP. I. The Master said, ‘It is virtuous manners which constitute the excellence of a neighbourhood. 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】君子無終食之間

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.’

【第八章】子曰、朝聞道、夕死、可矣。

【第八章】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

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.’

人懷惠。

【十二章】子曰、放於利而行、多怨。

【十三章】子曰、能以禮讓為國乎、何有、不能以禮讓為國、如禮何。

【十四章】子曰、不患無位、患所以立、不患莫己知、求為可知也。

【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

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

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,
‘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.’

【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。

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 neighbours.’

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