The Master said, "It is virtuous manners which constitute the excellenceof a neighborhood. If a man in selecting a residence do not fix onone where such prevail, how can he be wise?"The Master said, "Those who are without virtue cannot abide long eitherin a condition of poverty and hardship, or in a condition of enjoyment.

　　The virtuous rest in virtue; the wise desire virtue."The Master said, "It is only the truly virtuous man, who can love,or who can hate, others."The Master said, "If the will be set on virtue, there will be no practiceof wickedness."The Master said, "Riches and honors are what men desire. If they cannotbe obtained in the proper way, they should not be held. Poverty andmeanness are what men dislike. If they cannot be avoided in the properway, they should not be avoided.

　　"If a superior man abandon virtue, how can he fulfill the requirementsof that name?

　　"The superior man does not, even for the space of a single meal, actcontrary to virtue. In moments of haste, he cleaves to it. In seasonsof danger, he cleaves to it."The Master said, "I have not seen a person who loved virtue, or onewho hated what was not virtuous. He who loved virtue, would esteemnothing above it. He who hated what is not virtuous, would practicevirtue in such a way that he would not allow anything that is notvirtuous to approach his person.

　　"Is any one able for one day to apply his strength to virtue? I havenot seen the case in which his strength would be insufficient.

　　"Should there possibly be any such case, I have not seen it."The Master said, "The faults of men are characteristic of the classto which they belong. By observing a man's faults, it may be knownthat he is virtuous."The Master said, "If a man in the morning hear the right way, he maydie in the evening hear regret."The Master said, "A scholar, whose mind is set on truth, and who isashamed of bad clothes and bad food, is not fit to be discoursed with."The Master said, "The superior man, in the world, does not set hismind either for anything, or against anything; what is right he willfollow."The Master said, "The superior man thinks of virtue; the small manthinks of comfort. The superior man thinks of the sanctions of law;the small man thinks of favors which he may receive."The Master said: "He who acts with a constant view to his own advantagewill be much murmured against."The Master said, "If a prince is able to govern his kingdom with thecomplaisance proper to the rules of propriety, what difficulty willhe have? If he cannot govern it with that complaisance, what has heto do with the rules of propriety?"The Master said, "A man should say, I am not concerned that I haveno place, I am concerned how I may fit myself for one. I am not concernedthat I am not known, I seek to be worthy to be known."The Master said, "Shan, my doctrine is that of an all-pervading unity."The disciple Tsang replied, "Yes."The Master went out, and the other disciples asked, saying, "Whatdo his words mean?" Tsang said, "The doctrine of our master is tobe true to the principles-of our nature and the benevolent exerciseof them to others,-this and nothing more."The Master said, "The mind of the superior man is conversant withrighteousness; the mind of the mean man is conversant with gain."The Master said, "When we see men of worth, we should think of equalingthem; when we see men of a contrary character, we should turn inwardsand examine ourselves."The Master said, "In serving his parents, a son may remonstrate withthem, but gently; when he sees that they do not incline to followhis advice, he shows an increased degree of reverence, but does notabandon his purpose; and should they punish him, he does not allowhimself to murmur."The Master said, "While his parents are alive, the son may not goabroad to a distance. If he does go abroad, he must have a fixed placeto which he goes."The Master said, "If the son for three years does not alter from theway of his father, he may be called filial."The Master said, "The years of parents may by no means not be keptin the memory, as an occasion at once for joy and for fear."The Master said, "The reason why the ancients did not readily giveutterance to their words, was that they feared lest their actionsshould not come up to them."The Master said, "The cautious seldom err."The Master said, "The superior man wishes to be slow in his speechand earnest in his conduct."The Master said, "Virtue is not left to stand alone. He who practicesit will have neighbors."Tsze-yu said, "In serving a prince, frequent remonstrances lead todisgrace. Between friends, frequent reproofs make the friendship distant."