【廿四章】儀封人請見、曰、君子之至於斯也、吾未嘗不得見也。從者見之、 出曰、二三子、何患於喪乎、天下之無道也久矣、天將以夫子為木鐸。 【廿五章】子謂韶、盡美矣、又盡善也、謂武、盡美矣、未盡善也。 【廿六章】子曰、居上不寬、為禮 CHAP. XXIV. The border warden at Yi requested to be introduced to the Master, saying, 'When men of superior virtue have come to this, I have never been denied the privilege of seeing them.' The followers of the sage introduced him, and when he came out from the interview, he said, 'My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.' CHAP. XXV. The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good. CHAP. XXVI. The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-- wherewith should I contemplate such ways?' 不敬、臨喪不哀、吾何以觀之哉。 里仁第四 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 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.'