1. Tsze-chang asked how a man might conduct himself, so as to be everywhere appreciated.

2. The Master said, "Let his words be sincere and truthful, and his actions honorable and careful;—such conduct may be practised among the rude tribes of the South or the North.

2. HOW CONFUCIUS AIMED AT THE KNOWLEDGE OF AN ALL-PERVADING UNITY. This chapter is to be compared with IV. 15, only, says Choo He, 'that is spoken with reference to practice, and this with reference to knowledge'. But the design of Conf. was probably the same in them both; and I understand the first par. here as meaning —'Ts'ze, do you think that I am aiming, by the exercise of memory, to acquire a varied and extensive knowledge?' Then the 3d paragraph is equivalent to:—'I am not doing this. My aim is to know myself,—the mind which embraces all knowledge, and regulates all practice.' This is the view of the chapter given in the 日讲:—此一章书言学贵乎知要, 'This chapter teaches that what is valuable in learning, is the knowledge of that which is important.'

3. FEW REALLY KNOW VIRTUE. This is understood as spoken with reference to the dissatisfaction manifested by Tsze-loo in ch. 1. If he had possessed a right knowledge of virtue, he would not have been so affected by distress.

4. HOW SHUN WAS ABLE TO GOVERN WITHOUT PERSONAL EFFORT. 恭已, 'made himself reverent'.正南面, 'correctly adjusted his south-wards face'; see VI. 1. Shun succeeding Yaou, there were many ministers o great virtue and ability, to occupy all the offices of the government. All that Shun did, was by his grave and sage example. This is the lesson—the influence of a ruler's personal character.

5. CONDUCT THAT WILL BE APPRECIATED IN ALL PARTS OF THE WORLD. 1. We must supply a good deal to bring out the meaning here. Choo He compares the question with that other of Tsze-chang about the scholar who may be called 达; see XII. 20. 2. 貊 is another name for the 北狛, the rude tribes on the north. 2500 families made up a 州, and 25 made up a 里, but the meaning of the phrase is that given in the translation. 3. 其, 'them', i.e., such words and actions.—Let him see them 参于前, 'before him, with himself making a trio'. 舆 is properly 'the bottom of a carriage', planks laid over wheels, a simple 'hackery', but here it= 'a carriage'. 4. 绅, denotes the ends of the sash that hang down.

If his words be not sincere and truthful, and his actions not honorable and careful, will he, with such conduct, be appreciated, even in his neighborhood?

3. "When he is standing, let him see those two things, as it were fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice."

4. Tsze-chang wrote these counsels on the end of his sash.