论语·里仁第四

• 『4-5』子曰：「富與貴, 是人 之所欲也; 不以其道得之, 不 處也。貧與賤, 是人之惡也; 不以其道得之, 不去也。君子 去仁, 惡乎成名。君子無終食 之間違仁, 造次必於是, 顛沛 必於是。」
4:5 Confucius said, "Riches and honors are what all men desire. But if they cannot be attained in accordance with the Tao they should not be kept. Poverty and low status are what all men hate. But if they cannot avoided in while staying in accordance with the Tao, you should not avoid them. If a Superior Man departs from humaneness, how can he be worthy of that name? A Superior Man never leaves humaneness for even the time of a single meal. In moments of haste he acts according to it. In times of difficulty or confusion he acts according to it.“
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『4-9』子曰：「士志於道, 而恥 惡衣惡食者, 未足與議也 」


4:9 "A shih who is set on the way, but is ashamed of old clothes and coarse food, is not worth consulting.“ 心欲求道，而以口體之奉不若人為恥， 其識趣之卑陋甚矣，何足與議於道哉？ 程子曰：「志於道而心役乎外，何足 與議也？」
『4-3』子曰：「唯仁者, 能 好人, 能惡人。」


4:3 Confucius said: "Only the humane person is able to really like others or to really dislike them." 好、惡，皆去聲。唯之為言獨也。蓋無私 心，然後好惡當於理，程子所謂「得其公 正」是也。游氏曰：「好善而惡惡，天下 之同情，然人每失其正者，心有所繫而不 能自克也。惟仁者無私心，所以能好惡 也。」
4:6 Confucius said: "I have never seen one who really loves humaneness or really hates non-humaneness. If you really loved humaneness you would not place anything above it. If you really hated the nonhumaneness, you would not let it near you. Is there anyone who has devoted his strength to humaneness for a single day? I have not seen anyone who has lacked the strength to do so. Perhaps there has been such a case, but I have never seen it.“ 言好仁惡不仁者，雖不可見，然或有人果能一旦奮然用力於仁， 則我又未見其力有不足者。蓋為仁在己，欲之則是，而志之所 至，氣必至焉。故仁雖難能，而至之亦易也。蓋，疑辭。有之， 謂有用力而力不足者。蓋人之氣質不同，故疑亦容或有此昏弱 之甚，欲進而不能者，但我偶未之見耳。蓋不敢終以為易，而 又歎人之莫肯用力於仁也。此章言仁之成德，雖難其人，然學 者苟能實用其力，則亦無不可至之理。但用力而不至者，今亦 未見其人焉，此夫子所以反覆而歎惜之也。
第五講
處 利 約 去 觀 志 得
選擇與堅持（裡仁篇）
『4-1』子曰：「里仁爲美。擇 不處仁, 焉得知 」


4:1 Confucius said: "As for a neighborhood, it is its humaneness that makes it beautiful. If you choose to live in a place that lacks humaneness, how can you grow in wisdom?" 處，上聲。焉，於虔反。知，去聲。裡有 仁厚之俗為美。擇裡而不居於是焉，則失 其是非之本心，而不得為知矣。
懷，思念也。懷德，謂存其固有之善。懷土， 謂溺其所處之安。懷刑，謂畏法。懷惠，謂貪 利。君子小人趣向不同，公私之間而已。尹氏 曰「樂善惡不善，所以為君子；苟安務得，所 以為小人。」

『4-12』子曰：「放於利而行, 多怨。」

4:12 Confucius said: "If you do everything with a concern for your own advantage, you will be resented by many people.”
『4-10』子曰：「君子之於天下也, 無適也, 無莫也, 義之於比。」

4:10 Confucius said: "When the Superior Man deals with the world he is not prejudiced for or against anything. He does what is Right.“
『4-2』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。」


4:2 Confucius said: "If you lack humaneness you can't handle long periods of difficulty or long periods of comfortability. humane men are comfortable in humaneness. The wise take advantage of humaneness." 窮困也。利，猶貪也，蓋深知篤好而必欲得之也。 不仁之人，失其本心，久約必濫，久樂必淫。惟 仁者則安其仁而無適不然，知者則利於仁而不易 所守，蓋雖深淺之不同，然皆非外物所能奪矣。
放，上聲。孔氏曰：「放，依也。多怨， 謂多取怨。」○程子曰：「欲利於己， 必害於人，故多怨。」

『4-13』子曰：「能以禮讓爲國乎, 何有？不能以禮讓爲國, 如禮何 」


4:13 Confucius said: "If you can govern the country by putting propriety first, what else will you need to do? If you can't govern your country by putting propriety first, how could you even call it propriety?“ 讓者，禮之實也。何有，言不難也。言有 禮之實以為國，則何難之有，不然，則其 禮文雖具，亦且無如之何矣，而況於為國 乎？

終食者，一飯之頃。造次，急遽苟且之時。顛沛，傾 覆流離之際。蓋君子之不去乎仁如此，不但富貴、貧 賤、取捨之間而已也。言君子為仁，自富貴、貧賤、 取捨之間，以至於終食、造次、顛沛之頃，無時無處 而不用其力也。然取捨之分明，然後存養之功密；存 養之功密，則其取捨之分益明矣。
• 『4-6』子曰：「我未見好仁 者, 惡不仁者。好仁者, 無以 尚之; 惡不仁者, 其爲仁矣, 不使不仁者加乎其身。有能一 日用其力於仁矣乎。我未見力 不足者。蓋有之矣, 我未之見 也。」
適，丁歷反。比，必二反。適，專主也。春秋傳 曰「吾誰適從」是也。莫，不肯也。比，從也。 謝氏曰：「適，可也。莫，不可也。無可無不可， 苟無道以主之，不幾於猖狂自恣乎？此佛老之學， 所以自謂心無所住而能應變，而卒得罪於聖人也。 聖人之學不然，於無可無不可之間，有義存焉。 然則君子之心，果有所倚乎？」

『4-4』子曰：「苟志於仁 矣, 無惡也。」


4:4 Confucius said: "If you are really committed to humaneness, you will have no evil in you.“ 苟，誠也。志者，心之所之也。其心 誠在於仁，則必無為惡之事矣。楊氏 曰：「苟志於仁，未必無過舉也，然 而為惡則無矣。」
『4-14』子曰：「不患無位, 患所以 立; 不患莫己知, 求爲可知也。」


4:14 Confucius said: "I don't worry abut not having a good position; I worry about the means I use to gain position. I don't worry about being unknown; I seek to be known in the right way.“ 所以立，謂所以立乎其位者。可知，謂可以 見知之實。程子曰：「君子求其在己者而已 矣。」 「知」原作「矣」，據清仿宋大字本改。
『4-11』子曰：「君子懷徳, 小人 懷土; 君子懷刑, 小人懷惠。」

4:11 Confucius said: "The Superior Man cares about virtue; the inferior man cares about material things. The Superior Man seeks discipline; the inferior man seeks favors.“
『4-7』子曰：「人之過也, 各於 其黨。觀過, 斯知仁矣。」

4:7 Confucius said: "People err according to their own level. It is by observing a person's mistakes that you can know his/her goodness."
黨，類也。程子曰：「人之過也，各於其類。君 子常失於厚，小人常失於薄；君子過於愛，小人 過於忍。」尹氏曰：「於此觀之，則人之仁不仁 可知矣。」吳氏曰：「後漢吳佑謂：『掾以親故： 受污辱之名，所謂觀過知仁』是也。」愚按：此 亦但言人雖有過，猶可即此而知其厚薄，非謂必 俟其有過，而後賢否可知也。

『4-8』子曰：「朝聞道, 夕死可矣 」
『4-15』子曰：「參乎 吾道一以貫 之。」曾子曰：「唯。」子出。門人 問曰：「何謂也 」曾子曰：「夫子 之道, 忠恕而已矣。」

4:15 Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng Tzu said, "Yes." When the Master left, some disciples asked what he meant. Tseng Tzu said, "Our master's Tao is to be sincere and fair, and that's it.“


4:8 Confucius said: "If I can hear the Tao in the morning, in the evening I can die content.“ 道者，事物當然之理。苟得聞之，則生順 死安，無復遺恨矣。朝夕，所以甚言其時 之近。程子曰「言人不可以不知道，苟得 聞道，雖死可也。」又曰：「皆實理也， 人知而信者為難。死生亦大矣！非誠有所 得，豈以夕死為可乎？」