1. Mencius said, "For the mouth to desire sweet tastes, the eye to desire beautiful colours, the ear to desire pleasant sounds, the nose to desire fragrant odors, and the four limbs to desire ease and rest;—these things are natural. But there is the appointment of Heaven in connection with them, and the superior　man does not say of his pursuit of them, "It is my nature."

2. "The exercise of love between father and son,the observance of righteousness between sovereign and minister, the rules of ceremony between guest and host, the display of knowledge in recognising the talented, and the fulfilling the heavenly course by the sage;—these are the appointment of Heaven. But there is an adaptation of our nature for them.

It did not belong to Fung Foo, now an officer, to befighting with tigers, playing the part of a bravo.

CHAPTER 24. HOW THE SUPERIOR MAN SUBJECTS THE GRATIFICATION OF HIS NATURAL APPETITES TO THE WILL OF HE**EN, AND PURSUES THE DOING OF GOOD WITHOUT THINGKING THAT THE AMOUNT WHICH HE CAN DO MAY BE LIMITED BY THAT WILL.

1 .口之于味,—"the mouth＇s to tastes"; that is, its constitution so as to be pleased with certain tastes.So, all the other clauses. 有命焉,—"there is the appointment of Heaven", i.e., every appetite naturally desires its unlimited gratification, but a limited amount or an entire denial may be the will of Heaven.

2. 智之于贤者 is not "the possession of knowledge by the talented", but the exercise of wisdom in reference to them, recognizing and appreciating their excellence. The sentiment is well illustrated by the case of An Ying, the minister of Ts＇e, able and wise, and yet insensible to the superior excellence of Confucius and his principles.—Choo He says well upon this chapter: "I have heard it observed by my master that the things mentioned in both of these paragraphs are in the constitution of our nature, and likewise ordained by Heaven. Mankind, however,consider that the first five are more especially natural,and, though they may be prevented from obtaining them, still desire them; and that the last five are more especially appointed by Heaven, so that if they do not come to them readily, they do not go on to put forth their strength to reach them.

The superior man does not say, in reference to them,"It is the appointment of Heaven."＇