II. 1. On the bathing-tub of Tang, the following words were engraved:-"If you can one day renovate yourself, do so from day to day. Yea, let there be daily renovation."

2. In the Announcement to K'ang, it is said, "To stir up the new people."

3. In the Book of Poetry, it is said, "Although Chow was an ancient state, the ordinance which lighted on it was new."

4. Therefore, the superior man in every thing uses his utmost endeavours.

The above second chapter of commentary explains the renovating of the people.

III. 1. In the Book of Poetry, it is said, "The imperial domain of a thousand le is where the people

rest."

2. In the Book of Poetry, it is said, "The twittering yellow bird rests on a corner of the mound." The Master said, "When it rests, it knows where to rest. Is it possible that a man should not be equal to this bird?"

3. In the Book of Poetry, it is said, "Profound was King Wan. With how bright and unceasing a feeling of reverence did he regard his resting places!" As a sovereign, he rested in benevolence. As a minister, he rested in reverence. As a son, he rested in filial piety. As a father, he rested in kindness. In communication with his subjects, he rested in good faith.

4. In the Book of Poetry, it is said, "Look at that winding course of the K'e, with the green bamboos so luxuriant! Here is our elegant and accomplished prince! As we cut and then file; as we chisel and then grind so has he cultivated himself. How grave is he and dignified! How majestic and distinguished! Our elegant and accomplished prince never can be forgot

ten."

That expression-"as we cut and then file," in

dicates the work of learning. "As we chisel, and then grind," indicates that of self culture. "How grave is

he and dignified!" indicates the feeling of cautious reverence. "How commanding and distinguished," indicates an awe-inspiring deportment. "Our elegant and accomplished prince never can be forgotten," indicates how, when virtue is complete and excellence extreme, the people cannot forget them.

5. In the Book of Poetry, it is said, "Ah! the former kings are not forgotten." Future princes deem worthy what they deemed worthy, and love what they loved. The common people delight in what they delighted, and are benefited by their beneficial arrangements. It is on this account that the former kings, after they have quitted the world, are not forgotten.

The above third chapter of commentary explains resting in the highest excellence.

IV. The Master said, "In hearing litigations, I am like any other body. What is necessary is to cause the people to have no litigations?" So, those who are devoid of principle find it impossible to carry out their speeches, and a great awe would be struck into men's minds; this is called knowing the root.

The above fourth chapter of commentary explains the root and the issue.

V. 1. This is called knowing the root.

2. This is called the perfecting of knowledge.

The above fifth chapter of the commentary explained the meaning of "investigating things and carrying knowledge to the utmost extent," but it is now lost. I have ventured to take the views of the scholar Ching to supply it, as follows:-The meaning of the expression, "The perfecting of knowledge depends on the investigation of things, is this: -If we wish to carry our knowledge to the utmost, we must investigate the principles of all things we come into contact with, for the intelligent mind of man is certainly formed to know, and there is not a single thing in which its principles do not inhere. But so long as all principles are not investigated, man's knowledge is incomplete. On this account, the Learning for Adults, at the outset of its lessons, instructs the learner, in regard to all things in the world, to proceed from what knowledge he has of their principles, and pursue his investigation of them, till he reaches the extreme point. After exerting himself in this way for a long time, he will suddenly find himself possessed of a wide

and far-reaching penetration. Then, the qualities of all things. whether external or internal, the subtle or the coarse, will all be apprehended, and the mind, in its entire substance and its relations to things, will be perfectly intelligent. This is called the investigation of things. This is called the perfection of knowledge.

VI. 1. What is meant by "making the thoughts sincere," is the allowing no self-deception, as when we hate a bad smell, and as when we love what is beautiful. This is called self-enjoyment. Therefore, the superior man must be watchful over himself when he is alone.

2. There is no evil to which the mean man, dwelling retired, will not proceed, but when he sees a superior man, he instantly tries to disguise himself, concealing his evil, and displaying what is good. The other beholds him, as if he saw his heart and reins:-of what use is his disguise? This is an instance of the saying"What truly is within will be manifested without." Therefore, the superior man must be watchful over himself when he is alone.

3. The disciple Tsang said, "What ten eyes behold, what ten hands point to, is to be regarded with rev

erence!"

son.

4. Riches adorn a house, and virtue adorns the perThe mind is expanded, and the body is at ease. Therefore, the superior man must make his thoughts sincere.

The above sixth chapter of commentary explains making the thoughts sincere.

VII. 1. What is meant by, "The cultivation of the person depends on rectifying the mind," may be thus illustrated-If a man be under the influence of passion, he will be incorrect in his conduct. He will be the same, if he is under the influence of terror, or under the influence of fond regard, or under that of sorrow and distress.

2. When the mind is not present, we look and do not see; we hear and do not understand; we eat and do not know the taste of what we eat.

3. This is what is meant by saying that the cultivation of the person depends on the rectifying of the mind.

The above seventh chapter of commentary explains rectifying the mind and cultivating the person.

VIII. 1. What is meant by "The regulation of one's family depends on the cultivation of his person," is this: -Men are partial where they feel affection and love; partial where they despise and dislike; partial where they stand in awe and reverence; partial where they feel sorrow and compassion; partial where they are arrogant and rude. Thus it is that there are few men in the world, who love, and at the same time know the bad qualities of the object of their love, or who hate, and yet know the excellences of the object of their hatred.

2. Hence it is said, in the common adage, "A man does not know the wickedness of his son; he does not know the richness of his growing corn."

3. This is what is meant by saying that if the person be not cultivated, a man cannot regulate his family.

The above eighth chapter of commentary explains the cultivating the person and regulating the family.

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IX. 1. What is meant by " In order rightly to govern his State, it is necessary first to regulate his family," is this: It is not possible for one to teach others, while he cannot teach his own family. Therefore, the ruler, without going beyond his family, completes the lessons for the State. There is filial piety:-therewith the sovereign should be served. There is fraternal submission: -therewith elders and superiors should be served. There is kindness:-therewith the multitude should be treated.

2. In the Announcement to K'ang, it is said, " Act as if you were watching over an infant." If a mother is really anxious about it, though she may not hit exactly the wants of her infant, she will not be far from doing

so. There never has been a girl who learned to bring up a child, that she might afterwards marry.

3. From the loving example of one family, a whole State becomes loving, and from its courtesies, the whole State becomes courteous, while, from the ambition and perverseness of the one man, the whole State may be led to rebellious disorder;-such is the nature of the influence. This verifies the saying, "Affairs may be ruined by a single sentence; a kingdom may be settled by its one man."

4. Yaou and Shun led on the empire with benevolence, and the people followed them. Kee and Chow led on the empire with violence, and the people followed them. The orders which these issued were contrary to the practices which they loved, and so the people did not follow them. On this account, the ruler must himself be possessed of the good qualities, and then he may require them in the people. He must not have the bad qualities in himself, and then he may require that they shall not be in the people. Never has there been a man, who, not having reference to his own character and wishes in dealing with others, was able effectually to instruct them.

5. Thus we see how the government of the State depends on the regulation of the family.

6. In the Book of Poetry, it is said, "That peach tree, so delicate and elegant! How luxuriant is its foliage! This girl is going to her husband's house. She will rightly order her household." Let the household be rightly ordered, and then the people of the State may be taught.

7. In the Book of Poetry, it is said, "They can discharge their duties to their elder brothers. They can discharge their duties to their younger brothers." Let the ruler discharge his duties to his elder and younger brothers, and then he may teach the people of the State.