The different mindings of the superior and the small man.
The Master said, \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 favors which he may receive.\
Chapter 12
子曰：“放於利而行，多怨。”
The consequence of selfish conduct.
The Master said: \will be much murmured against.\
Chapter 13
子曰：“能以禮讓爲國乎？何有！不能以禮讓爲國，如禮何！”
The influence in government of ceremonies observed in their proper spirit. The Master said, \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?\
Chapter 14
子曰：“不患無位，患所以立。不患莫己知，求爲可知也。”
Advising to self-cultivation. The Master said, \man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.\
Chapter 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。”
Confucius's doctrine that of a pervading unity. 1. The Master said, \my doctrine is that of an all-pervading unity.\The disciple Tsang replied, \
2. The Master went out, and the other disciples asked, saying, \his words mean?\to the principles of our nature and the benevolent exercise of them to others, -- this and nothing more.\
Chapter 16
子曰：“君子喻於義，小人喻於利。”
How righteousness and selfishness distinguish the superior man and the small man.
The Master said, \righteousness; the mind of the mean man is conversant with gain.\
Chapter 17
子曰：“見賢思齊焉，見不賢而內自省也。”
The lessons to be learned from observing men of different characters. The Master said, \them; when we see men of a contrary character, we should turn inwards and examine ourselves.\
Chapter 18
子曰：“事父母幾諫。見志不從，又敬不違，勞而不怨。”
How a son may remonstrate with his parents on their faults. The Master said, \serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice,
he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.\
Chapter 19
子曰：“父母在，不遠遊；遊必有方。”
A son not ought to go to a distance where he will not be able to pay the due services to his parents.
The Master said, \to a distance. If he does go abroad, he must have a fixed place to which he goes.\
Chapter 20
子曰：“三年無改於父之道，可謂孝矣。”
On filial duty. See Book I, Chapter VI.
The Master said, \of his father, he may be called filial.\
Chapter 21
子曰：“父母之年，不可不知也。一則以喜，一則以懼。”
What effect the age of parents should have on their children.
The Master said, \years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.\
Chapter 22
子曰：“古者言之不出，恥躬之不逮也。”
The virtue of the ancients seen in their slowness to speak.
The Master said, %utterance to their words, was that they feared lest their actions should not come up to them.\
Chapter 23
子曰：“以約失之者，鮮矣。”
Advantage of caution.
The Master said, \
Chapter 24
子曰：“君子欲訥於言而敏於行。”
Rule of the Chün-tsze about his words and actions.
The Master said, \earnest in his conduct.\
Chapter 25
子曰：“德不孤，必有鄰。”
The virtuous are not left alone:-- an encouragement to virtue.
The Master said, \will have neighbors.\
Chapter 26
子游曰：“事君數，斯辱矣。朋友數，斯疏矣。”
A lesson to counsellors and friends.
Tsze-y? said, \nt remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.\
（《Confucian Analects》）
公冶長第五
Book V: Kung-Yê Ch'ang
Chapter 1
子謂公冶長：“可妻也。雖在縲絏之中，非其罪也。” 以其子妻之。
子謂南容：“邦有道不廢，邦無道免於刑戮。” 以其兄之子妻之。
Confucius in marriage-making was guided by character and not by fortune. 1. The Master said of Kung-Yê Ch'ang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.
2. Of Nan Yung he said that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.
Chapter 2
子謂子賤：“君子哉若人！魯無君子者，斯焉取斯？”
The Chün-tsze formed by intercourse with other Chün-tsze.
The Master said of Tsze-chien, \superior virtue indeed is such a man! If there were not virtuous men in L?, how could this man have acquired this character?\
Chapter 3
子貢問曰：“賜也何如？” 子曰：“女器也。” 曰：“何器也？” 曰：“瑚璉也。”