: và như vậy, chủ quyền và Bộ trưởng, cha và con trai, anh trai và em , từ bỏ những suy nghĩ của lợi nhuận, sẽ trân trọng các nguyên tắc của lòng nhân từ và sự công chính, và thực hiện trên tất cả các quan hệ của họ khi họ. Nhưng không bao giờ có được một trạng thái của xã hội, mà không cần Nhà nước nơi mà nó chiếm ưu thế tăng lên ảnh hưởng của hoàng gia. | benevolence will be the result. All men have some things which they will not do -- extend that feeling to the things which they do and righteousness will be the result. 911 2. If a man can give full development to the feeling which makes him shrink from injuring others his benevolence will be more than can be called into practice. If he can give full development to the feeling which refuses to break through or jump over a wall his righteousness will be more than can be called into practice. 912 3. If he can give full development to the real feeling of dislike with which he receives the salutation Thou Thou he will act righteously in all places and circumstances. 913 4. When a scholar speaks what he ought not to speak by guile of speech seeking to gain some end and when he does not speak what he ought to speak by guile of silence seeking to gain some end -- both these cases are of a piece with breaking through a neighbour s wall. 914 1. Mencius said Words which are simple while their meaning is far-reaching are good words. Principles which as held are compendious while their application is extensive are good principles. The words of the superior man do not go below the girdle but great principles are contained in them. 915 2. The principle which the superior man holds is that of personal cultivation but the kingdom is thereby tranquillized. 916 3. The disease of men is this -- that they neglect their own fields and go to weed the fields of others and that what they require from others is great while what they lay upon themselves is light. 917 1. Mencius said Yâo and Shun were what they were by nature T ang and Wũ were so by returning to natural virtue. 918 2. When all the movements in the countenance and every turn of the body are exactly what is proper that shows the extreme degree of the complete virtue. Weeping for the dead should be from real sorrow and not because of the living. The regular path of virtue is to be pursued without any bend and from no view to .
