the master said, "it is virtuous manners which constitute the excellenceof a neighborhood. if a man in selecting a residence do not fix onone where such prevail, how can he be wise?"the master said, "those who are without virtue cannot abide long eitherin a condition of poverty and hardship, or in a condition of enjoyment.

the virtuous rest in virtue; the wise desire virtue."the master said, "it is only the truly virtuous man, who can love,or who can hate, others."the master said, "if the will be set on virtue, there will be no practiceof wickedness."the master said, "riches and honors are what men desire. if they cannotbe obtained in the proper way, they should not be held. poverty andmeanness are what men dislike. if they cannot be avoided in the properway, they should not be avoided.

"if a superior man abandon virtue, how can he fulfill the requirementsof that name?

"the superior man does not, even for the space of a single meal, actcontrary to virtue. in moments of haste, he cleaves to it. in seasonsof danger, he cleaves to it."the master said, "i have not seen a person who loved virtue, or onewho hated what was not virtuous. he who loved virtue, would esteemnothing above it. he who hated what is not virtuous, would practicevirtue in such a way that he would not allow anything that is notvirtuous to approach his person.

"is any one able for one day to apply his strength to virtue? i havenot seen the case in which his strength would be insufficient.

"should there possibly be any such case, i have not seen it."the master said, "the faults of men are characteristic of the classto which they belong. by observing a man's faults, it may be knownthat he is virtuous."the master said, "if a man in the morning hear the right way, he maydie in the evening hear regret."the master said, "a scholar, whose mind is set on truth, and who isashamed of bad clothes and bad food, is not fit to be discoursed with."the master said, "the superior man, in the world, does not set hismind either for anything, or against anything; what is right he willfollow."the master said, "the superior man thinks of virtue; the small manthinks of comfort. the superior man thinks of the sanctions of law;the small man thinks of favors which he may receive."the master said: "he who acts with a constant view to his own advantagewill be much murmured against."the master said, "if a prince is able to govern his kingdom with thecomplaisance proper to the rules of propriety, what difficulty willhe have? if he cannot govern it with that complaisance, what has heto do with the rules of propriety?"the master said, "a man should say, i am not concerned that i haveno place, i am concerned how i may fit myself for one. i am not concernedthat i am not known, i seek to be worthy to be known."the master said, "shan, my doctrine is that of an all-pervading unity."the disciple tsang replied, "yes."the master went out, and the other disciples asked, saying, "whatdo his words mean?" tsang said, "the doctrine of our master is tobe true to the principles-of our nature and the benevolent exerciseof them to others,-this and nothing more."the master said, "the mind of the superior man is conversant withrighteousness; the mind of the mean man is conversant with gain."the master said, "when we see men of worth, we should think of equalingthem; when we see men of a contrary character, we should turn inwardsand examine ourselves."the master said, "in serving his parents, a son may remonstrate withthem, but gently; when he sees that they do not incline to followhis advice, he shows an increased degree of reverence, but does notabandon his purpose; and should they punish him, he does not allowhimself to murmur."the master said, "while his parents are alive, the son may not goabroad to a distance. if he does go abroad, he must have a fixed placeto which he goes."the master said, "if the son for three years does not alter from theway of his father, he may be called filial."the master said, "the years of parents may by no means not be keptin the memory, as an occasion at once for joy and for fear."the master said, "the reason why the ancients did not readily giveutterance to their words, was that they feared lest their actionsshould not come up to them."the master said, "the cautious seldom err."the master said, "the superior man wishes to be slow in his speechand earnest in his conduct."the master said, "virtue is not left to stand alone. he who practicesit will have neighbors."tsze-yu said, "in serving a prince, frequent remonstrances lead todisgrace. between friends, frequent reproofs make the friendship distant."

里仁篇第四

4.1 子曰：“里仁为美。择不处仁，焉得知？”

4.2 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。”

4.3 子曰：“唯仁者能好人，能恶人。”

4.4 子曰：“苟志于仁矣，无恶也。”

4.5 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。君子去仁，恶乎成名？君子无终食之间违仁，造次必于是，颠沛必于是。”

4.6 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。有能一日用其力于仁矣乎？我未见力不足者。盖有之矣，我未之见也。”

4.7 子曰：“人之过也，各于其党。观过，斯知仁矣。”

4.8 子曰：“朝闻道，夕死可矣。”

4.9 子曰：“士志于道，而耻恶衣恶食者，未足与议也。”

4.10 子曰：“君子之于天下也，无适也，无莫也，义之与比。”

4.11 子曰：“君子怀德，小人怀土；君子怀刑，小人怀惠。”

4.12 子曰：“放于利而行，多怨。”

4.13 子曰：“能以礼让为国乎，何有？不能以礼让为国，如礼何？”

4.14 子曰：“不患无位，患所以立。不患莫已知，求为可知也。”

4.15 子曰：“参乎！吾道一以贯之。”曾子曰：“唯。”子出，门人问曰：“何谓也？”曾子曰：“夫子之道，忠恕而已矣。”

4.16 子曰：“君子喻于义，小人喻于利。”

4.17 子曰：“见贤思齐焉，见不贤而内自省也。”

4.18 子曰：“事父母几谏，见志不从，又敬不违，劳而不怨。”

4.19 子曰：“父母在，不远游，游必有方。”

4.20 子曰：“三年无改于父之道，可谓孝矣。”

4.21 子曰：“父母之年，不可不知也。一则以喜，一则以惧。”

4.22 子曰：“古者言之不出，耻躬之不逮也。”

4.23 子曰：“以约失之者鲜矣。”

4.24 子曰：“君子欲讷于言而敏于行。”

4.25 子曰：“德不孤，必有邻。”

4.26 子游曰：“事君数，斯辱矣；朋友数，斯疏矣。”