Tsze-hea said, "When a person does not transgress the boundary-line in the great virtues, he may pass and repass it in the small virtues."

8. GLOSSING HIS FAULTS THE PROOF OF THE MEAN MAN:—BY TSZE-HEA. Lit., 'The faults of the mean man, must gloss', i.e., he is sure to gloss. 文, in this sense, a verb, low. 3d tone.

9. CHANGING APPEARANCES OF THE SUPERIOR MAN TO OTHERS:—BY TSZE-HEA. Tsze-hea probably intended Confuciusby the Keun-tsze, but there is a general applicability in his language and sentiments. 望之, 即之,—lit., 'look towards him', 'approach him'.—The description is about equivalent to our 'fortiter in re, suaviter in modo'.

10. THE IMPORTANCE OF ENJOYING CONFIDENCE TO THE RIGHT SERVING OF SUPERIORS AND ORDERING OF INFERIORS:—BY TSZE-HEA. Choo He gives to 信 here the double meaning of 'being sincere', and 'being believed in'. The last is the proper force of the term, but it requires the possession of the former quality.

11. THE GREAT VIRTUES DEMAND THE CHIEF ATTENTION, AND THE SMALL ONES MAY BE SOMEWHAT VIOLATED:—BY TSZEHEA. The sentiment here is very questionable. A different turn however, is given to the chapter in the older interpreters. Hing Ping, expanding K'ung Gankwo? says:—'Men of great virtue never go beyond the boundary-line; it is enough for those who are virtuous in a less degree to keep near to it, going beyond and coming back.' We adopt the more natural interpretation of Choo He. 闲, 'a piece of wood, in a doorway, obstructing ingress and egress'; then, 'an inclosure' generally, 'a railing', whatever limits and confines.