BOOK VII.

TSIN SIN. PART I.

CHAPTER I. 1. Mencius said, "He who has exhausted all his mental constitution knows his nature. Knowing his nature, he knows Heaven.

2. "To preserve one's mental constitution, and nourish one's nature, is the way to serve Heaven.

3. "When neither a premature death nor long life causes a man any double-mindedness, but he waits in the cultivation of his personal character for whatever issue;-this is the way in which he establishes his Heaven-ordained being."

II. 1. Mencius said, "There is an appointment for every thing. A man should receive submissively what may be correctly ascribed thereto.

2. "Therefore, he who has the true idea of what is Heaven's appointment will not stand beneath a precipitous wall.

3. "Death sustained in the discharge of one's duties may correctly be ascribed to the appointment of Heaven.

4. "Death under handcuffs and fetters cannot correctly be so ascribed."

III. 1. Mencius said, "When we get by our seeking and lose by our neglecting;--in that case seeking is of use to getting, and the things sought for are those which are in ourselves.

2. "When the seeking is according to the proper course, and the getting is only as appointed;-in that

case the seeking is of no use to getting, and the things sought are without ourselves."

IV. 1. Mencius said, "All things are already complete in us.

2. "There is no greater delight than to be conscious of sincerity on self-examination.

3. "If one acts with a vigorous effort at the law of reciprocity, when he seeks for the realization of perfect virtue, nothing can be closer than his approximation to it."

V. 1. Mencius said, "To act without understanding, and to do so habitually without examination, pursuing the proper path all the life without knowing its nature; -this is the way of multitudes."

VI. Mencius said, "A man may not be without shame. When one is ashamed of having been without shame, he will afterwards not have occasion for shame.” VII. 1. Mencius said, "The sense of shame is to a man of great importance.

2. "Those who form contrivances and versatile schemes distinguished for their artfulness, do not allow their sense of shame to come into action.

3. "When one differs from other men in not having this sense of shame, what will he have in common with them?"

VIII. 1. Mencius said, "The able and virtuous monarchs of antiquity loved virtue and forgot power. And shall an exception be made of the able and virtuous scholars of antiquity, that they did not do the same? They delighted in their own principles, and were oblivious of the power of princes. Therefore, if kings and dukes did not show the utmost respect, and observe all forms of ceremony, they were not permitted to come frequently and visit them. If they thus found it not in their power to pay them frequent visits, how much less could they get to employ them as ministers ?"

IX. 1. Mencius said to Sung Kow-ts'een, "Are you fond, Sir, of travelling to the diffierent courts? I will tell you about such travelling.

2. "If a prince acknowledge you and follow your counsels, be perfectly satisfied. If no one does so, be the same."

3. Kow-ts'een said, "What is to be done to secure this perfect satisfaction?" Mencius replied, "Honour virtue and delight in righteousness, and so you may always be perfectly satisfied.

4. "Therefore, a scholar, though poor, does not let go his righteousness; though prosperous, he does not leave his own path.

5. "Poor and not letting righteousness go;-it is thus that the scholar holds possession of himself. Prosperous and not leaving the proper path;-it is thus that the expectations of the people are not disappointed.

6. "When the men of antiquity realized their wishes, benefits were conferred by them on the people. If they did not realize their wishes, they cultivated their personal character, and became illustrious in the world. If poor, they attended to their own virtue in solitude; if advanced to dignity, they made the whole empire virtuous as well."

X. Mencius said, "The mass of men wait for a king Wan, and then they will receive a rousing impulse. Scholars distinguished from the mass, without a king Wan, rouse themselves."

XI. Mencius said, "Add to a man the families of Han and Wei. If he then look upon himself without being elated, he is far beyond the mass of men."

XII. Mencius said, "Let the people be employed in the way which is intended to secure their ease, and though they be toiled, they will not murmur. Let them be put to death in the way which is intended to preserve their lives, and though they die, they will not murmur at him who puts them to death."

XIII. 1. Mencius said, " Under a chief, leading all the princes, the people look brisk and cheerful. Under a true sovereign, they have an air of deep contentment.

2. "Though he slay them, they do not murmur. When he benefits them, they do not think of his merit. From day to day they make progress towards what is good, without knowing who makes them do so.

3. "Wherever the superior man passes through, transformation follows; wherever he abides, his influence is of a spiritual nature. It flows abroad above and beneath, like that of Heaven and Earth. How can it be said that he mends society but in a small way!" XIV. 1. Mencius said, "Kindly words do not enter so deeply into men as a reputation for kindness.

2. "Good government does not lay hold of the people so much as good instructions.

3. "Good government is feared by the people, while good instructions are loved by them. Good government gets the people's wealth, while good instructions get their hearts."

XV. 1. Mencius said, "The ability possessed by men without having been acquired by learning is intuitive ability, and the knowledge possessed by them without the exercise of thought is their intuitive knowledge.

2. "Children carried in the arms all know to love their parents, and when they are grown a little, they all know to respect their elder brothers.

3. "Filial affection for parents is the working of benevolence. Respect for elders is the working of righteousness. There is no other reason for those feelings; -they belong to all under heaven."

XVI. Mencius said, "When Shun was living amid the deep retired mountains, dwelling with the trees and rocks, and wandering among the deer and swine, the difference between him and the rude inhabitants of

those remote hills appeared very small. But when he heard a single good word, or saw a single good action, he was like a stream or a river bursting its banks, and flowing out in an irresistible flood."

XVII. Mencius said, "Let a man not do what his own sense of righteousness tells him not to do, and let him not desire what his sense of righteousness tells him not to desire ;-to act thus is all he has to do."

XVIII. 1. Mencius said, "Men who are possessed of intelligent virtue and prudence in affairs will generally be found to have been in sickness and troubles.

2. "They are the friendly minister and concubine's son, who keep their hearts under a sense of peril, and use deep precautions against calamity. On this account they become distinguished for their intelligence."

XIX. 1. Mencius said, "There are persons who serve the prince;-they serve the prince, that is, for the sake of his countenance and favour.

2. "There are ministers who seek the tranquillity of the State, and find their pleasure in securing that tranquillity.

3. "There are those who are the people of Heaven. They, judging that, if they were in office, they could carry out their principles, throughout the empire, proceed so to carry them out.

4. "There are those who are great men. They rectify themselves and others are rectified."

XX. 1. Mencius said, "The superior man has three things in which he delights, and to be ruler over the empire is not one of them.

2. "That his father and mother are both alive, and that the condition of his brothers affords no cause for anxiety;-this is one delight.

3. "That, when looking up, he has no occasion for shame before Heaven, and, below, he has no occasion to blush before men ;-this is a second delight.