【正文】 not be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they 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. 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. 11 He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person. 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. Should there possibly be any such case, I have not seen it. 子曰 : 「人之過也 , 各於其黨 .觀過 , 斯知仁矣 .」 The Master said, The faults of men are characteristic of the class to which they belong. By observing a man39。 when we see men of a contrary character, we should turn inwards and examine ourselves. 子曰 : 「事父母幾諫 .見志不從 , 又敬不違 , 勞而不怨 .」 子曰 : 「父 母在 , 不遠游 , 游必有方 .」 子曰 : 「三年無改於父之道 , 可謂孝矣 .」 子曰 : 「父母之年 , 不可不知也 。i tiao K39。邦無道 , 免於刑戮」 .以其兄之子妻之 . 13 子謂子賤 : 「君子哉若人 !魯無君子者 , 斯焉取斯 ? 」 The Master said of Kung ye Ch39。 the small man thinks of fort. The superior man thinks of the sanctions of law。 mourning conducted without sorrow。 things that have had their course, it is needless to remonstrate about。 because people39。ai mountain. The Master said to Zan Yu, Can you not save him from this? He answered, I cannot. Confucius said, Alas! Will you say that the T39。You are final, you discharge your brotherly duties. These qualities are displayed in government.39。 and when you do not know a thing, to allow that you do not know it。 that, when dead, they should be buried according to propriety。Having no depraved thoughts.39。 he is earnest in what he is doing, and careful in his speech。in asked Tsze kung saying, When our master es to any country, he does not fail to learn all about its government. Does he ask his information, or is it given to him? Tsze kung said, Our master is benign, upright, courteous, temperate, and plaisant and thus he gets his information. The master39。 economy in expenditure, and love for men。 and the employment of the people at the proper seasons. 子曰 : 「弟子入則孝 , 出則悌 , 謹而信 , 泛愛眾 , 而親仁 , 行有餘力 , 則以學文 .」 The Master said, A youth, when at home, should be filial, and, abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all, and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies. 子夏曰 :「賢賢易色 ,事父母能竭其力 ,事君能致其身 ,與朋友交言而有信 。s mode of asking information, is it not different from that of other men? 子 曰 : 「父在觀其志 。 he frequents the pany of men of principle that he may be rectified: such a person may be said indeed to love to learn. 子貢問曰 :「貧而無諂 ,富而無驕 ,何如 ?」 子曰 : 可也 .未若貧而樂道、富而好禮者也 .」 子貢曰 : 「 詩 云 : 『如切如磋 , 如琢如磨』 , 其斯之謂與 ? 」 子曰 : 「賜也 , 始可與言 詩 已矣 !告諸往而知來者 .」 Tsze kung said, What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud? The Master replied, They will do。 子曰 : 「道之以政 , 齊之以刑 , 民免而無恥 。 and that they should be sacrificed to according to propriety. 孟武伯問孝 .子曰 : 「父母唯其疾之憂 .」 Mang Wu asked what filial piety was. The Master said, Parents are anxious lest their children should be sick. 子游問孝 .子曰 : 「今之孝者 , 是謂能養(yǎng) .至於犬馬 , 皆能有養(yǎng) 。 this is knowledge. 子張學干祿 Tsze chang was learning with a view to official emolument. 子曰 : 「多聞闕疑 , 慎言其餘 , 則寡尤 。 This then also constitutes the exercise of government. Why must there be THAT making one be in the government? The Master said, I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses? 子張問 : 「十世可知也 ? 」 子曰 : 「殷因於夏禮 , 所損益可知也 。ai mountain is not so discerning as Lin Fang? 子曰 : 「君子無所爭 , 必也射乎 !揖讓而升 , 下而飲 , 其爭也君子 .」 The Master said, The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows plaisantly to his petitors。s strength is not equal. This was the old way. 9 子貢欲去告朔之餼羊 .子曰 :「賜也 ,爾愛其羊 ,我愛其禮 .」 子曰 :「事君盡禮 ,人以為諂也 .」 Tsze kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. The Master said, Ts39。 things that are past, it is needless to blame. 子曰 : 「管仲之器小哉 !」或曰 : 「管仲儉乎 ? 」曰 : 「管氏有三歸 , 官事不攝 , 焉得儉 ? 」 「然則管仲知禮乎 ? 」曰 : 「邦君樹塞門 , 管氏亦樹塞門 。 wherewith should I contemplate such ways? 4 里仁 第四 子曰 : 「里仁為美 , 擇不處仁 , 焉得知 ? 」 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 .」 子曰 : 「唯仁者能好人、能惡人 .」 子曰 : 「茍志於仁矣 , 無惡也 .」 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? 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 small man thinks of favors which he may receive. 子曰 : 「放於利而行 , 多怨 .」 The Master said: He who acts with a constant view to his own advantage will be much murmured against. 子曰 : 「能以禮讓為國乎 ? 何有 !不能以禮讓為國 , 如禮何 !」 子曰 : 「不患無位 , 患所以立 。ang that he might be wived。ze! The Master said, You are a utensil. What utensil? A gemmed sacrificial utensil. Some one said, Yung is truly virtuous, but he i