2. When the Master heard it, he said, \that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.\
Chapter 22
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。邦君爲兩君之好，有反坫，管氏亦有反坫。管氏而知禮，孰不知禮？”
Confucius's opinion of Kwan Chung:-- against him.
1. The Master said, \2. Some one said, \\he be considered parsimonious?\
3. \\princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?\
Chapter 23
子語魯大師樂，曰：“樂其可知也：始作，翕如也；從之，純如也，皦如也，繹如也；以成。”
On the playing of music.
The Master instructing the Grand music master of Lü said, \music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.\
Chapter 24
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，天將以夫子爲木鐸。” A stranger's view of the vocation of Confucius.
The border warden at I requested to be introduced to the Master, saying, \the privilege of seeing them.\The followers of the sage introduced him, and when he came out from the interview, he said, \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.\
Chapter 25
子謂《韶》：“盡美矣，又盡善也。” 謂《武》：“盡美矣，未盡善也。”
The comparative merits of the music of Shun and W?.
The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the W? that it was perfectly beautiful but not perfectly good.
Chapter 26
子曰：“居上不寬，爲禮不敬，臨喪不哀，吾何以觀之哉？”
The disregard of what is essential vitiates all services.
The Master said, \ceremonies performed without reverence; mourning conducted without sorrow;-- wherewith should I contemplate such ways?\
（《Confucian Analects》）
里仁第四 Book IV: Le Jin
Chapter 1
子曰：“里仁爲美。擇不處仁，焉得知？”
Rule for the selection of a residence.
The Master said, \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?\
Chapter 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。” Only true virtue adapts a man for the varied conditions of life.
The Master said, \in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.\
Chapter 3
子曰：“唯仁者能好人，能惡人。”
Only in the good man are emotions of love and hatred right, and to be depended on.
The Master said, \who can hate, others.\
Chapter 4
子曰：“苟志於仁矣，無惡也。”
The virtuous will preserves all from wickedness.
The Master said, \the will be set on virtue, there will be no practice of wickedness.\
Chapter 5
子曰：“富與貴是人之所欲也，不以其道得之，不處也。貧與賤是人之所惡也，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。”
The devotion of the Chün-tsze to virtue.
1. The Master said, \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. \a superior man abandon virtue, how can he fulfill the requirements of that name?
3. \contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.\
Chapter 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。”
A lament because of the rarity of the love of virtue; and encouragement to practice virtue.
1. The Master said, \who hated what was not virtuous. He who loved virtue, would esteem nothing above it. 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.
2. \not seen the case in which his strength would be insufficient. 3. \
Chapter 7
子曰：“人之過也，各於其黨。觀過，斯知仁矣。”
A man is not to be utterly condemned because he has faults.
The Master said, \which they belong. By observing a man's faults, it may be known that he is virtuous.\
Chapter 8
子曰：“朝聞道，夕死可矣！”
The importance of knowing the right way.
The Master said, \in the evening without regret.\
Chapter 9
子曰：“士志於道而恥惡衣惡食者，未足與議也！”
The pursuit of truth should raise a man above being ashamed of poverty. The Master said, \scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.\
Chapter 10
子曰：“君子之於天下也，無適也，無莫也，義之與比。”
Righteousness is the rule of the Chün-tsze's practice.
The Master said, \either for anything, or against anything; what is right he will follow.\
Chapter 11
子曰：“君子懷德，小人懷土。君子懷刑，小人懷惠。”