a 利處 仁樂久 仁處 日仁 仁 約 仁 不敬臨喪不哀吾何 里仁第四 不處仁焉得知 者知為 知以不 CHAPTER 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.' HEADING OF THIS Book一里仁第四,ship, we have seen, is for the aid of virtue (I. 2. ONLY TRUE VIRTUE ADAPTS A MAN FOR THE VARIED CONDITIONS OF LIFE. 約,‘to bind,' is Virtue in a neighbourhood, No. 4.-Such is viii. 3), and the same should be the object dethe title of this fourth Book, which is mostly sired in selecting a residence. occupied with the subject of. To render that term invariably by benevolence, would by no means suit many of the chapters. See II. i. 2. used for what binds, as an oath, a covenant; Virtue, as a general term, would answer better. and here, the metaphor being otherwise di. The embodiment of virtue demands an acquaint-rected, it denotes a condition of poverty and ance with ceremonies and music, treated of in distress. 利,‘gain,’‘profit,’ used as a verb, the last Book; and this, it is said, is the reason why the one subject immediately follows the =貪,‘to desire,'cto covet.’安仁,‘to other. 1. RULE FOR THE SELECTION OF A RESIDENCE. rest in virtue,' being virtuous without effort. According to the 周禮, five families made 利仁,‘to desire virtue,' being virtuous beand five 鄰a里, which we might cause it is the best policy. Observe how 者 style, therefore, a hamlet or village. There are following and makes those terms other estimates of the number of its component households., 3rd tone, a verb, 'to dwell adjectives or participles. 不可,‘may not,’ in.’知, 4th tone, is the same as 智,‘wise, =不能,cannot. The inability is moral. ‘wisdom.’So, not unfrequently, below. Friend-| See Jin the Index VII. CHAP. III. The Master said, 'It is only the (truly) virtuous man, who can love, or who can hate, others.’ 6 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 obtained 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.’ 3. ONLY IN THE GOOD MAN ARE EMOTIONS OF|proper way. If we supply a nom. to 處 and LOVE AND HATRED RIGHT, AND TO BE DEPENDED ON. This chapter is incorporated with the 大學去, it must be 君子;he will not abide 傳, X.xv. 好 and 惡 (read wú) are both verbs in the 4th tone. 4. THE VIRTUOUS WILL PRESERVES FROM ALL WICKEDNESS. 苟=誠, not merely‘if,' but ‘if really.’ Comp. the statement, I John iii. 9, 'Whosoever is born of God doth not com mit sin.’ 5. THE DEVOTION OF THE CHUN-TSZE TO VIRTUE. 1. For the antecedent to in the recurring | in,' nor ‘go away from,' riches and honours. 2. 惡, read wû, the Ist tone, ‘how: 名 ‘name,'not reputation, but the name of a chün-tsze, which he bears. 3. 終食之間, (The space in which a meal can be finished;" |meaning a short time. 造次(interchange (able with 草次) and顛沛 are well-known sion, the latter for change and danger; but it expressions, the former for haste and confu 得之 we are to look to the following is not easy to trace the attaching of those meanings to the characters. 顚, to fall down,' verbs, 處 and 去. We might translate the first 不以道得之,‘if they can and, the same, but the former with the not be obtained, &c., but this would not suit face up, the other with the face down. 必 the second case. 其道,‘the way,' i.e. the 於是;-comp. Horace's (Omnis in hoc sum.. 觀 仁仁圈是違 蓋於加仁 有仁乎: 者者三 斯日之 其其 過 子日人之過也各於其 乎身篇 未未 能 仁者 之 見一不以好 6 造次必於是顛沛必於 CHAP. VI. I. 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.’ CHAP. 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.' 6. A LAMENT BECAUSE OF THE RARITY OF THE | 'a particle of doubt;' as often. a transposition, as in I. ii. 1. LOVE OF VIRTUE; AND ENCOURAGEMENT TO PRAC TISE VIRTUE. 1. The first four belong to the verbs and, and give them the force 未之有 7. A MAN IS NOT TO BE UTTERLY CONDEMNED BECAUSE HE HAS FAULTS. Such is the sentiment found in this chapter, in which we may say, of participles. In belongs however, that Confucius is liable to the charge to不仁,and 不仁者=不仁之事. brought against Tsze-hsia, I. vii. 人之過 Commonly, 者 = he or those who, but some- 也 stands absolutely,‘As to the faults of that or those things which 尙 men'各各人,and 於=從,‘Each =加,‘to add to.’ Morrison, character 尙,過,‘what goes beyond.' The faults are the times also man follows his class.' Observe the force of translates the sentence wrongly-'He who loves virtue and benevolence can have nothing more Goldsmith's line. And even his failings leant excesses of the general tendencies. Compare said in his praise.’3. 蓋 here is 疑辭, to virtue's side. 恥惡灰惡食者未足 子日士志於道而 議 下也無適也無莫也 子 日 君子之於天 CHAP. VIII. 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 The Master said, 'If a man in the m 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,' 8. THE IMPORTANCE OF KNOWING THE RIGHT |‘truth, which perhaps is the best translation WAY. One is perplexed to translate here. of the term in places like this. 10. RIGHTEOUSNESS IS THE RULE OF THE CHÜNTSZE'S Chd defines it-事物當然之理,(the rszE'S PRACTICE 君子之云云,The principles of what is right in events and things.' relation of the Chun-tsze to the world,' i. e. to Better is the explanation in 四書翼註, , all things presenting themselves to him. 適, 一道卽率性之道,道 is the path' read ti, is explained by 專主, to set the i.e. of action-'which is in accordance with our nature.' Man is formed for this, and if he mind exclusively on. We may take the last die without coming to the knowledge of it, his clause thus :-'his is the according with, and death is no better than that of a beast. One keeping near to(比, the 4th tone, =從 would fain recognise in such sentences a vague or apprehension of some higher truth than Chi-righteousness.' This gives each character nese sages have been able to propound.-Ho its signification, the fil blending its meaning Yen takes a different view, and makes the with 比. whole chapter a lament of Confucius that he was likely to die without hearing of right principles prevailing in the world.-'Could I once hear of the prevalence of right principles, I could die the same evening!" Other views of the meaning have been proposed. 9. THE PURSUIT OF TRUTH SHOULD RAISE A 之圖也。立國禮何 不子何。有子子懷 會子 子曰 日參 已患 之子日唯子出門人 問貫 為患 知以 國國 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 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 I am not concerned that I am not known, I seek to be worthy to be known.' for one. CHAP.XV. I. The Master said, Shăn, 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, 12. THE CONSEQUENCE OF SELFISH CONDUCT. i.e. an official situation. 所以立 is to be 放, the 3rd tone, =依, to accord with,' to completed 所以立乎其位 keep along.'-'He who acts along the line of 15. CONFUCIUS'S DOCTRINE THAT OF A PERVADgain.’ ING UNITY. This chapter is said to be the most 13. THE INFLUENCE IN GOVERNMENT OF CEREMONIES OBSERVED IN THEIR PROPER SPIRIT. | profound in the Lun Yu. I. 吾道一 禮 讓字是二是一, i.e. they are a hen. 貫之; to myself it occurs to translate, 'my doctrines have one thing which goes through diadys. 讓 = 禮之實, the sincerity them,' but such an exposition has not been and substance of ceremony, the spirit of it. -, 'to govern.' This meaning is found in the dictionary. approved by any Chinese writer. 一以貫 are made to contain the copula and pre dicate of 吾道; and 之, it is said, refers to 14. ADVISING TO SELF-CULTIVATION. Comp. I. all affairs and all things.' The one thing or unity xvi. Here, as there, 不 not being imperative, we must supply a nominative. 位,‘a place,' intended by Confucius was the heart, man's nature, of which all the relations and duties of life are only the development and outgoings. |