Chapter 40
經上
Canon I
故，所得而後成也，止以久也。
[A1] A cause is that which obtains before something comes about. [A51] Stopping is by means of duration.
體，分於兼也，必不已也。
[A2] A part is a division of the whole. [A52] Necessity is not coming to an end.
智，材也。
[A3] Knowing is a capacity.
平，同高也。
[A53] To be level is to be at the same height.
慮，求也。
[A4] Cogitating is seeking.
同長，以擊缶相盡也。
[A54] The same length is when two things use each other up with their straightness, that is, when their straightness is identical.
知，接也。
[A5] Knowing is contacting.
中，同長也。
[A55] The centre is established by equal lengths.
𢜔，明也。
[A6] Understanding is seeing clearly.
厚，有所大也。
[A56] Thickness is to have magnitude.
仁，體愛也。
[A7] Ren (love, kindness, humaneness and benevolence) is to love individually.
日中，缶南也。
[A57] The sun at noon is directly south.
義，利也。
[A8] Yi (right action, righteousness, justice) is being of benefit.
直，參也。
[A58] Straight is to be aligned.
禮，敬也。
[A9] Li (proper conduct in interpersonal relationships and ceremonial practices) is respect.
圜，一中同長也。
[A59] A circle has the same lengths from one centre.
行，為也。
[A10] Conduct is doing.
方柱，隅四讙也。
[A60] A square is where the sides and angles are four and regular.
實，榮也。
[A11] Inner substance should equate with the outer display.
倍，為二也。
[A61] To double is to make two.
忠，以為利而強低也。
[A12] Loyalty is to strengthen the lowly, taking this to be beneficial.
端，體之無序而最前者也。
[A62] A starting point is a part which is without thickness and is the very foremost.
孝，利親也。
[A13] Being filial is to benefit parents.
有，間中也。
[A63] Having a space or interval is not reaching to the centre.
信，言合於意也。
[A14] Trustworthiness is words being in accord with thoughts.
佴，自作也。
[A15] To help is the self acting.
間，不及旁也。
[A64] The space or interval does not reach the sides.
纑，間虛也。
[A65] With king-posts there is an empty space between.
𧨜，作嗛也。
[A16] To be scrupulous is acting to bring satisfaction.
盈，莫不有也。
[A66] To fill is for there not not to be.
廉，作非也。
[A17] To be ashamed relates to acting wrongly.
堅白，不相外也。
[A67] Hard and white do not exclude each other.
令，不為所作也。
[A18] A command is not doing what is done.
攖，相得也。
[A68] To coincide is both obtaining the same space.
任，士損己而益所為也。
[A19] To act responsibly is an officer bringing harm to himself but being of benefit in what he does.
似，有以相攖有不相攖也。
[A69] In comparing, there is some respect in which two things coincide and there is some respect in which they do not coincide.
勇，志之所以敢也。
[A20] Courage is the means whereby the will dares to act.
次，無間而不攖攖也。
[A70] A series is where there is no interval but no coinciding.
力，刑之所以奮也。
[A21] Force is what moves a body.
法，所若而然也。
[A71] A standard is what something complies with and is so.
生，刑與知處也。
[A22] Life is when body and mind exist together.
臥，知無知也。
[A23] To sleep is to have the capacity for knowing but not its function.
說，所以明也。
[A73] Explanation is the means by which clarification is effected.
夢，臥而以為然也。
[A24] To dream is to be asleep and yet to take something to be so.
攸，不可兩不可也。
[A74] The other is not admissible; two are not admissible.
平，知無欲惡也。
[A25] To be at peace is to know no desire or aversion.
辯，爭攸也。
[A75] Making a distinction is contending about an object or entity.
辯，勝當也。
[A75 cont.] The distinction prevails which fits the facts.
利，所得而喜也。
[A26] Benefit is what one is pleased to get.
為，窮知而𠐴於欲也。
[A76] In doing, there are limits to knowledge and dependence on desire.
害，所得而惡也，已成亡。
[A27] Harm is what one is displeased to get. [A77] Yi may mean to complete or to go away.
治，求得也，使謂故。
[A28] In bringing about order there is seeking and obtaining. [A78] Shi may mean to tell or to cause.
譽，明美也，名達類私。
[A29] To praise is to make clear the good. [A79] Ming (a name) may be generalizing, classifying, or particularizing.
誹，明惡也，謂疑舉加。
[A30] To censure is to make clear the bad. [A80] Wei (to say, refer) may be to transfer, to raise or pick out, or to apply.
舉，擬實也，知間說親，名實合為。
[A31] To raise (pick out) is to identify an entity. [A81] Zhi (knowing) is by hearing, explaining, and personally experiencing; it is about names, entities, correlations, and actions.
言，出舉也，聞博親且。
[A32] To speak is to bring forth raisings. [A82] Wen (to hear) is by transmission or in person.
且，言然也，見體盡。
[A33] About to is to say something is going to be so. [A83] Jian (to see) is partial or complete.
君，臣萌通約也，合缶宜必。
[A34] A ruler is one who brings officials and people together in agreement. [A84] He (to relate to, to correspond) includes being correct, being fitting, and being necessary.
功，利民也，欲缶權利且惡缶權害。
[A35] Meritorious service is benefiting the people. [A85] To desire is to directly weigh the benefit. Moreover to abhor is to directly weigh the harm.
賞，上報下之功也，為存亡、易蕩、治化。
[A36] To reward is superiors requiting the meritorious service of inferiors. [A86] Wei (being or becoming) includes to be, to cease to be, to exchange, to disperse, to put in order, and to transform.
罪，犯禁也，同重體合類。
[A37] Committing a crime is transgressing a prohibition. [A87] Tong (the same) may involve being duplicated, being a part, being together, or being of a class.
罰，上報下之罪也。異二體，不合不類，同異而俱於之一也。同異交得放有無。
[A38] To punish is superiors requiting inferiors for a crime. [A88] Yi (different) includes two, not being a part, not being together, and not being of a class. [A89] Sameness and difference are interrelated and are determined by comparing what things have and do not have.
久，彌異時也。
[A40] Time fills up different periods.
守，彌異所也。
[A41] Space fills up different places.
聞，耳之聰也。
[A90] Hearing is the listening of the ear.
窮，或有前不容尺也，循所聞而得其意心也察也。
[A42] A limit is a boundary which does not allow any further advance by a measured length. [A91] To follow what is heard and get to its meaning is the discernment of the mind.
盡，莫不然也。
[A43] Completion is where there is no aspect that is not so.
言，口之利也。
[A92] To speak is the benefit provided by the mouth.
始，當時也，執所言而意得見心之辯也。
[A44] A beginning is a specific instant of time. [A93] To grasp what is said and its meaning being understood is the discrimination of the mind.
化，徵易也，諾不一利用。
[A45] A transformation is a change of characteristics. [A94] Assenting does not have just one benefit or use.
損，偏去也。
[A46] Decrease is a part leaving.