Things have their root and their branches. Affairs have their end and their beginning. To know what is first and what is last will lead near to what is taught in the Great Learning.

Sincerity becomes apparent. From being apparent, it becomes manifest. From being manifest, it becomes brilliant. Brilliant, it affects others. Affecting others, they are changed by it. Changed by it, they are transformed. It is only he who is possessed of the most complete sincerity that can exist under heaven, who can transform.

It is the way of the superior man to prefer the concealment of his virtue, while it daily becomes more illustrious, and it is the way of the mean man to seek notoriety, while he daily goes more and more to ruin. It is characteristic of the superior man, appearing insipid, yet never to produce satiety; while showing a simple negligence, yet to have his accomplishments recognized; while seemingly plain, yet to be discriminating. He knows how what is distant lies in what is near. He knows where the wind proceeds from. He knows how what is minute becomes manifested. Such a one, we may be sure, will enter into virtue.

By the ruler's cultivation of his own character, the duties of universal obligation are set forth. By honoring men of virtue and talents, he is preserved from errors of judgment.

Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish.

The way of the superior man may be compared to what takes place in traveling, when to go to a distance we must first traverse the space that is near, and in ascending a height, when we must begin from the lower ground.

The way of the superior man may be found, in its simple elements, in the intercourse of common men and women; but in its utmost reaches, it shines brightly through Heaven and Earth.

In all things success depends on previous preparation, and without such previous preparation there is sure to be failure. If what is to be spoken be previously determined, there will be no stumbling. If affairs be previously determined, there will be no difficulty with them. If one's actions have been previously determined, there will be no sorrow in connection with them. If principles of conduct have been previously determined, the practice of them will be inexhaustible.

Perfect is the virtue which is according to the Mean! Rare have they long been among the people, who could practice it!

How abundantly do spiritual beings display the powers that belong to them! We look for them, but do not see them; we listen to, but do not hear them; yet they enter into all things, and there is nothing without them.

The Path is not far from man. When men try to pursue a course, which is far from the common indications of consciousness, this course cannot be considered The Path.

There is no body but eats and drinks. But they are few who can distinguish flavors.

Heaven, in the production of things, is sure to be bountiful to them, according to their qualities. Hence the tree that is flourishing, it nourishes, while that which is ready to fall, it overthrows.

The superior man governs men, according to their nature, with what is proper to them, and as soon as they change what is wrong, he stops.

Men all say, "We are wise"; but being driven forward and taken in a net, a trap, or a pitfall, they know not how to escape. Men all say, "We are wise"; but happening to choose the course of the Mean, they are not able to keep it for a round month.

The administration of government lies in getting proper men. Such men are to be got by means of the ruler's own character. That character is to be cultivated by his treading in the ways of duty. And the treading those ways of duty is to be cultivated by the cherishing of benevolence.

When one cultivates to the utmost the principles of his nature, and exercises them on the principle of reciprocity, he is not far from the path. What you do not like when done to yourself, do not do to others.

The kingdom, its states, and its families, may be perfectly ruled; dignities and emoluments may be declined; naked weapons may be trampled under the feet; but the course of the Mean cannot be attained to.

Benevolence is the characteristic element of humanity.

Earnest in practicing the ordinary virtues, and careful in speaking about them, if, in his practice, he has anything defective, the superior man dares not but exert himself; and if, in his words, he has any excess, he dares not allow himself such license. Thus his words have respect to his actions, and his actions have respect to his words; is it not just an entire sincerity which marks the superior man?

The superior man accords with the course of the Mean. Though he may be all unknown, unregarded by the world, he feels no regret. It is only the sage who is able for this.

To be fond of learning is to be near to knowledge. To practice with vigor is to be near to magnanimity. To possess the feeling of shame is to be near to energy.

In archery we have something like the way of the superior man. When the archer misses the center of the target, he turns round and seeks for the cause of his failure in himself.

The way which the superior man pursues, reaches wide and far, and yet is secret. Common men and women, however ignorant, may intermeddle with the knowledge of it; yet in its utmost reaches, there is that which even the sage does not know. Common men and women, however much below the ordinary standard of character, can carry it into practice; yet in its utmost reaches, there is that which even the sage is not able to carry into practice. Great as heaven and earth are, men still find some things in them with which to be dissatisfied. Thus it is that, were the superior man to speak of his way in all its greatness, nothing in the world would be found able to embrace it, and were he to speak of it in its minuteness, nothing in the world would be found able to split it.

When a man at forty is the object of dislike, he will always continue what he is.

To rank the effort above the prize may be called love.

By extensively studying all learning, and keeping himself under the restraint of the rules of propriety, one may thus likewise not err from what is right.

Guide the people by law, subdue them by punishment; they may shun crime, but will be void of shame. Guide them by example, subdue them by courtesy; they will learn shame, and come to be good.

When a country is well governed, poverty and a mean condition are things to be ashamed of. When a country is ill governed, riches and honor are things to be ashamed of.

The superior man, when resting in safety, does not forget that danger may come. When in a state of security he does not forget the possibility of ruin. When all is orderly, he does not forget that disorder may come. Thus his person is not endangered, and his States and all their clans are preserved.

Cornered vessel without corners, strange cornered vessel, strange cornered vessel.

If names be not correct, language is not in accordance with the truth of things. Paraphrased as a chinese proverb stating "The beginning of wisdom is to call things by their proper name."

Only after Winter comes do we know that the pine and the cypress are the last to fade.

A man's character is formed by the Odes, developed by the Rites and perfected by music.

Recompense hatred with justice, and recompense kindness with kindness.

I do not open up the truth to one who is not eager to get knowledge, nor help out any one who is not anxious to explain himself. When I have presented one corner of a subject to any one, and he cannot from it learn the other three, I do not repeat my lesson.

There are only the wise of the highest class, and the stupid of the lowest class, who cannot be changed.

It is soft, smooth and shining like intelligence. Its edges seem sharp but do not cut like justice. It hangs down to the ground like humility. When struck, it gives a clear, ringing sound like music. The strains in it are not hidden and add to its beauty like truthfulness.' What imagination! Confucius extolled Jade's virtues this way.

The man of perfect virtue is cautious and slow in his speech. When a man feels the difficulty of doing, can he be other than cautious and slow in speaking?

A man living without conflicts, as if he never lives at all.

When I walk along with two others, they may serve me as my teachers. I will select their good qualities and follow them, their bad qualities and avoid them.

There is the love of knowing without the love of learning; the beclouding here leads to dissipation of mind.

The superior man loves his soul; the inferior man loves his property.

The superior man has neither anxiety nor fear. When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?

A scholar who loves comfort is not worthy of the name.

The superior man is satisfied and composed; the mean man is always full of distress. The virtuous is frank and open; the non-virtuous is secretive and worrying.

The Master said, "Hard is it to deal with him, who will stuff himself with food the whole day, without applying his mind to anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing at all.

What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive.

Let the superior man never fail reverentially to order his own conduct, and let him be respectful to others and observant of propriety: then all within the four seas, all men are brothers. What has the superior man to do with being distressed because he has no brothers?

The man of virtue makes the difficulty to be overcome his first business, and success only a subsequent consideration.