Analekterna
av
Konfucius
DThe
Analects of Confucius
First
translated during the summer of 1990. Being an HTML document, it is revised
and
improved from time to time.
When
citing, please refer to the URL of this page:
http://www.human.toyogakuen-u.ac.jp/~acmuller/contao/analects.htm
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Installed:
95.07.01
Updated:
97.07.09
1:1
Confucius said: "Isn't it a pleasure to study and practice what you have
learned?
Isn't
it also great when friends visit from distant places? If people do not
recognize me
and
it doesn't bother me, am I not a Superior Man?"
[Comment]
Superior Man is a common English translation for the Chinese term
chün-tzu
which originally means "Son of a Prince"--thus, someone from the nobility.
In
the
Analects, Confucius imbues the term with a special meaning. Though sometimes
used
strictly in its original sense, it also refers to a person who has made
significant
progress
in the Way (Tao) of self-cultivation, by practicing Righteousness, by loving
treatment
of parents, respect for elders, honesty with friends, etc. Though the
chün-tzu
is clearly a highly advanced human being, he is still distinguished from
the
category
of sage (sheng-jen), who is, in the Analects more of a "divine being,"
usually
a
model from great antiquity.
The
character of the Superior Man, in contrast to the sage, is being taught
as a tangible
model
for all in the here and now. And although many descriptions of the requirements
for
chün-tzu status seem quite out of our reach, there are many passages
where
Confucius
labels a contemporary, or one of his disciples a "Superior Man," intending
a
complement.
Thus, the categorization is not so rigid. One might want to compare the
term
"Superior Man" to the Buddhist bodhisattva, in that both are the models
for the
tradition,
both indicate a very high stage of human development as technical terms,
yet
both
may be used colloquially to refer to a "really good person."
1:2
Yu Tzu said: "There are few who have developed themselves filially and
fraternally
who
enjoy offending their superiors. Those who do not enjoy offending superiors
are
never
troublemakers. The Superior Man concerns himself with the fundamentals.
Once
the
fundamentals are established, the proper way (tao) appears. Are not filial
piety
and
obedience to elders fundamental to the enactment of jen?"
[Comment]
The Chinese term jen has been translated into English as "humanity,"
"benevolence,"
"goodness," "Perfect Goodness," etc. It is a difficult concept to
translate
because it doesn't really refer to any specific type of virtue or positive
endowment,
but refers to an inner capacity possessed by all human beings to do good,
as
human beings should. This is the reason some have translated it as "humanity."
The
problem
with this translation is that it does not indicate the "goodness" implied
by the
term
jen.
In
the Chinese "essence-function" perception, jen can be understood as the
essence of
all
kinds of manifestations of virtuosity: wisdom, filial piety, reverence,
courtesy, love,
sincerity,
etc., all of which are aspects, or functions of jen. Through one's efforts
at
practicing
at the function of jen, one may enhance and develop one's jen, until one
may
be called a Superior Man, or even better, a "Person of jen." In the Analects,
"person
of jen" is an extremely high state, rarely acknowledged of any human being
by
Confucius.
1:3
Confucius said: "Someone who is a clever speaker and maintains a 'too-smiley'
face
is seldom considered a person of jen."
1:4
Tseng Tzu said: "Each day I examine myself in three ways: in doing things
for
others,
have I been disloyal? In my interactions with friends, have I been
untrustworthy?
Have not practiced what I have preached?"
1:5
Confucius said: "If you would govern a state of a thousand chariots (a
small-to-middle-size
state), you must pay strict attention to business, be true to your
word,
be economical in expenditure and love the people. You should use them
according
to the seasons."
[Comment]
"Usage of the people according to the seasons" is extremely important in
an
agriculture-based society, where planting, cultivating, or harvesting a
certain crop
during
a certain few-day period can be critical. During the Spring and Autumn
and
Warring
States periods in China, selfish and aggressive warlords frequently pulled
farmers
off their land at important farming times, to use them for public works
projects,
or have them fight in the ruler's personal wars.
1:6
Confucius said: "A young man should serve his parents at home and be respectful
to
elders outside his home. He should be earnest and truthful, loving all,
but become
intimate
with jen. After doing this, if he has energy to spare, he can study literature
and
the
arts."
[Comment]
In the above-mentioned essence-function view, the development of one's
proper
relationship with one's parents and others around her/him is fundamental
in life.
Only
after these things are taken care of is it proper to go off and play at
whatever one
likes--even
if this "play" involves the serious study of some art form.
1:7
Tzu Hsia said: "If you can treat the worthy as worthy without strain, exert
your
utmost
in serving your parents, devote your whole self in serving your prince,
and be
honest
in speech when dealing with your friends. Then even if someone says you
are
not
learned (hsüeh), I would say that you are definitely learned."
[Comment]
In the Confucian tradition, learning (hsüeh) is more than intellectual,
academic
study, or the accumulation of facts (although this aspect is included).
It is the
process
of manifesting one's jen by developing-oneself in self-reflection through
the
various
types of human relationships.
1:8
Confucius said: "If the Superior Man is not 'heavy,' then he will not inspire
awe in
others.
If he is not learned, then he will not be on firm ground. He takes loyalty
and
good
faith to be of primary importance, and has no friends who are not of equal
(moral)
caliber. When he makes a mistake, he doesn't hesitate to correct it."
[Comment]
The Superior Man still makes mistakes. The difference between him and
other
people is that he rectifies his errors as soon as he becomes aware of them.
1:9
Tseng Tzu said: "When they are careful (about their parents) to the end
and
continue
in reverence after (their parents) are long gone, the virtue of the people
will
return
to its natural depth."
1:10
Tzu Ch'in asked Tzu Kung: "When our teacher (Confucius) arrives in any
country,
he invariably finds out everything about its government. Does he seek this
information?
Or is it given to him?"
Tzu
Kung said, "Our teacher gets it by being cordial, upright, courteous, temperate
and
complaisant. His way of getting information is quite different from that
of other
men."
1:11
Confucius said: "When your father is alive, observe his will. When your
father is
dead
observe his former actions. If, for three years you do not change from
the ways
of
your father, you can be called a 'real son (hsiao).'"
[Comment]
In terms of the development of the character of the human being, the most
fundamental
practice is that of "filial piety," the English translation of the Chinese
hsiao,
which
means to love, respect and take care of one's parents. Confucius believed
that if
people
cultivated this innate tendency well, all other natural forms of human
goodness
would
be positively affected by it.
1:12
Yu Tzu said: "In the actual practice of propriety, flexibility is important.
This is
what
the ancient kings did so well--both the greater and the lesser used flexibility.
Yet
you
should be aware: If you understand flexibility and use it, but don't structure
yourself
with propriety, things won't go well."
[Comment]
Propriety is the English rendition of the Chinese li. This is a word that
also
has a wide spectrum of meaning in Classical Chinese thought, and is difficult
to
translate
by a single word. Its most basic meaning is that of "ritual" or "ceremony,"
referring
to all sorts of rituals that permeated early East Asian society. The most
significant
of course, would be wedding ceremonies and funerals. But there were also
various
agricultural rituals, coming-of-age rituals, coronations, etc. Confucius
was an
expert
on the proper handling of all sorts of rituals.
The
term li however, has, in the Analects, a much broader meaning than ritual,
since it
can
also refer to the many smaller "ritualized" behavior patterns involved
in day-to-day
human
interactions. This would include proper speech and body language according
to
status,
age, sex--thus, "manners." In this sense, li means any action proper, or
appropriate
to the situation. For instance, in the modern context, I might go up and
slap
my friend on the back. But I certainly wouldn't to that to my professor,
or to a
student
in my class whom I don't know very well.
In
the Analects, li, as a general category, is clearly defined in a relationship
with jen,
where
jen is the inner, substantial goodness of the human being, and li is the
functioning
of jen in the manifest world. That is to say, li is Righteousness, filial
piety,
fraternal
respect, familial affection, etc.
1:13
Tzu Yu said: "When your own trustworthiness is close to Righteousness,
your
words
can be followed. When your show of respect is according to propriety, you
will
be
far from shame and disgrace. If you have genuine affection within your
family, you
can
become an ancestor."
[Comment]
Righteousness with a capital "R" is my rendering of the Chinese i, which
has
also commonly been translated as righteousness. Although not quite as essential
a
concept
as jen, it is a strongly internalized human capacity. Being attuned to
Righteousness
allows people to do the proper thing in the proper situation, to give
each
person, place and thing its proper due.
1:14
Confucius said: "When the Superior Man eats he does not try to stuff himself;
at
rest
he does not seek perfect comfort; he is diligent in his work and careful
in speech.
He
avails himself to people of the Tao and thereby corrects himself. This
is the kind of
person
of whom you can say, 'he loves learning.'"
1:15
Tzu Kung asked: "What do you think of a poor man who doesn't grovel or
a rich
man
who isn't proud?" Confucius said, "They are good, but not as good as a
poor man
who
is satisfied and a rich man who loves propriety." Tzu Kung said, "The Book
of
Odes
says:
Like
cutting and filing,
Grinding
and polishing This simile for the process of self-perfection is found often
in
Confucian
texts.
Is
this what you are talking about?" Confucius said, "Ah, now I can begin
to discuss
the
Book of Odes with Tz'u. I give him a hint and he gets the whole point."
1:16
Confucius said: "I am not bothered by the fact that I am unknown. I am
bothered
when
I do not know others."
2:1
Confucius said: "If you govern with the power of your virtue, you will
be like the
North
Star. It just stays in its place while all the other stars position themselves
around
it."
[Comment]
This is the Analects' first statement on government. Scholars of Chinese
thought
have commonly placed great emphasis on a supposed radical distinction
between
Confucian "authoritative" government and Taoist "laissez-faire" government.
But
numerous Confucian passages such as this which suggest of the ruler's governance
by
a mere attunement with an inner principle of goodness, without unnecessary
external
action, quite like the Taoist wu-wei are far more numerous than has been
noted.
This is one good reason for us to be careful when making the commonplace
Confucian/Taoist
generalizations without qualification.
2:2
Confucius said: "The 300 verses of the Book of Odes can be summed up in
a
single
phrase: 'Don't think in an evil way.'"
2:3
Confucius said: "If you govern the people legalistically and control them
by
punishment,
they will avoid crime, but have no personal sense of shame. If you govern
them
by means of virtue and control them with propriety, they will gain their
own sense
of
shame, and thus correct themselves."
2:4
Confucius said: "At fifteen my heart was set on learning; at thirty I stood
firm; at
forty
I had no more doubts; at fifty I knew the mandate of heaven; at sixty my
ear was
obedient;
at seventy I could follow my heart's desire without transgressing the norm."
2:5
Meng I Tzu asked about the meaning of filial piety. Confucius said, "It
means 'not
diverging
(from your parents).'"" Later, when Fan Chih was driving him, Confucius
told
Fan
Chih, "Meng Sun asked me about the meaning of filial piety, and I told
him 'not
diverging.'"
Fan Chih said, "What did you mean by that?" Confucius said, "When your
parents
are alive, serve them with propriety; when they die, bury them with propriety,
and
then worship them with propriety."
2:6
Meng Wu Po asked about the meaning of filial piety. Confucius said, "The
main
concern
of your parents is about your health."
[Comment]
When we are separated from our parents for long periods of time, we
can
set their minds at ease by letting them know that we are in good health.
2:7
Tzu Lu asked about the meaning of filial piety. Confucius said, "Nowadays
filial
piety
means being able to feed your parents. But everyone does this for even
horses
and
dogs. Without respect, what's the difference?"
2:8
Tzu Hsia asked about filial piety. Confucius said, "What is important is
the
expression
you show in your face. You should not understand 'filial' to mean merely
the
young doing physical tasks for their parents, or giving them food and wine
when it
is
available."
2:9
Confucius said: "I can talk with Hui for a whole day without him differing
with me
in
any way--as if he is stupid. But when he retires and I observe his personal
affairs, it
is
quite clear that he is not stupid."
[Comment]
Hui (Yen Yüan) is Confucius' favorite disciple, who is praised in
many
passages
of the Analects. He died at a young age, probably around thirty, a fact
which
Confucius lamented.
2:10
Confucius said: "See a person's means (of getting things). Observe his
motives.
Examine
that in which he rests. How can a person conceal his character? How can
a
person
conceal his character?"
[Comment]
People think that they are successfully hiding the devious plots that are
going
on in their minds. But as the Doctrine of the Mean teaches, "The sincerity
on
the
inside shows on the outside." When someone is deceitful, everyone knows
it.
When
someone is good and honest, everyone knows it.
2:11
Confucius said: "Reviewing what you have learned and learning anew, you
are fit
to
be a teacher."
2:12
Confucius said: "The Superior Man is not a utensil."
[Comment]
The Superior Man is not a technician, to be used by others to do a single
job.
On another level, his mind is not narrowly oriented by a specific task.
The
chün-tzu
thinks broadly and does not limit himself quickly into a certain world-view,
and
cannot easily be used as a cog in someone else's machine.
2:13
Tzu Kung asked about the character of the Superior Man. Confucius said,
"First
he
practices what he preaches and then he follows it."
2:14
Confucius said: "The Superior Man is all-embracing and not partial. The
inferior
man
is partial and not all-embracing."
2:15
Confucius said: "To study and not think is a waste. To think and not study
is
dangerous."
2:16
Confucius said: "To throw oneself into strange teachings is quite dangerous."
2:17
Confucius said: "Yu, shall I teach you about knowledge? What you know,
you
know,
what you don't know, you don't know. This is knowledge."
[Comment]
The stage of "knowing what you know and knowing what you don't
know"
is not easy to attain. It has been noted in the teachings of other religious
traditions
to be a very high level of attainment.
2:18
Tzu Chang was studying to get an upgrade in status. Confucius said, "Listen
widely
to remove your doubts and be careful when speaking about the rest and your
mistakes
will be few. See much and get rid of what is dangerous and be careful in
acting
on the rest and your causes for regret will be few. Speaking without fault,
acting
without
causing regret: 'upgrading' consists in this."
2:19
The Duke of Ai asked: "How can I make the people follow me?" Confucius
replied:
"Advance the upright and set aside the crooked, and the people will follow
you.
Advance the crooked and set aside the upright, and the people will not
follow
you."
2:20
Chi K'ang Tzu asked: "How can I make the people reverent and loyal, so
they
will
work positively for me?" Confucius said, "Approach them with dignity, and
they
will
be reverent. Be filial and compassionate and they will be loyal. Promote
the able
and
teach the incompetent, and they will work positively for you."
2:21
Someone asked Confucius: "Why are you not involved in government?"
Confucius
said, "What does the Book of History say about filial piety? 'Righteous
by
being
a good son and friendly to ones brothers and sisters you can have an effect
on
government.'
Since this is also 'doing government,' why do I need to do 'doing
government?'"
2:22
Confucius said: "If a person lacks trustworthiness, I don't know what s/he
can be
good
for. When a pin is missing from the yoke-bar of a large wagon, or from
the
collar-bar
of a small wagon, how can it go?"
2:23
Tzu Chang asked whether the state of affairs ten generations hence could
be
known.
Confucius said, "The Shang based its propriety on that of the Yin, and
what it
added
and subtracted is knowable. The Chou has based its propriety on that of
the
Shang
and what it added and subtracted is knowable. In this way, what continues
from
the Chou, even if 100 generations hence, is knowable."
2:24
Confucius said: "To worship to other than one's own ancestral spirits is
brown-nosing.
If you see what is right and fail to act on it, you lack courage."
3:1
Confucius, speaking about the head of the Ch'i family said, "He has eight
rows of
dancers
in his court. If he does this, what will he not do?"
[Comment]
In this passage and the following one, Confucius is complaining about a
lower-level
aristocrat using ceremonies that were officially prescribed for much
higher-level
nobility. "Eight rows of dancers," was the amount allowable to only the
most
elite of the nobility. The head of the Ch'i family is often criticized
in the Analects
for
similar improprieties.
3:2
The Three Families used the Yung Songs at the clearing of the sacrificial
vessels.
Confucius
said,
Attended
on by Lords and Princes:
How
magnificent is the Son of Heaven!
How
could these words be used in the halls of the Three Families?
3:3
Confucius said: "If a man has no jen what can his propriety be like? If
a man has
no
jen what can his music be like?"
[Comment]
Since jen is the essence of all positive human attributes, without it,
how
can
they truly operate?
3:4
Lin Fang asked about the fundamentals of ritual. Confucius said, "What
an
excellent
question! In ritual, it is better to be frugal than extravagant; in funerals
deep
sorrow
is better than ease."
3:5
Confucius said: "The tribes of the East and North (Koreans and Mongolians),
though
having kings, are not equal to our people, even when lacking kings,"
[Comment]
Either Confucius is an outright ethnic chauvinist, or he is pointing to
a real
difference
in the relative level of cultural development at that time between the
central
Chinese
kingdoms and the outerlying peoples.
3:7
Confucius said: "The Superior Man has nothing to compete for. But if he
must
compete,
he does it in an archery match, wherein he ascends to his position, bowing
in
deference.
Descending, he drinks the ritual cup. This is the competition of the Superior
Man."
3:8
Tzu Hsia quoted the following:
Her
tactful smile charms;
Her
eyes, fine and clear,
Beautiful
without accessories.
And
asked its meaning. Confucius said, "A painting is done on plain white paper."
Tzu
Hsia
said, "Then are rituals a secondary thing?" Confucius said, "Ah, Shang,
you uplift
me.
Now we can really begin to discuss the Book of Odes."
[Comment]
Among all the ancient classical works available to scholars of the time,
Confucius
seems to place special value on the Book of Odes, for its strength in moral
teachings
as well as the intellectual stimulation it provided.
3:10
Confucius said: "At the Great Sacrifice, after the pouring of the libation,
I have no
further
desire to watch."
3:11
Someone asked for an explanation of the Great Sacrifice. Confucius said,
"I don't
know.
If there were someone who knew this, he could see the whole world as if
it
were
this": He pointed to the palm of his hand.
3:12
"Sacrificing as if present" means sacrificing to the spirits as if they
were present.
Confucius
said, "If I do not personally offer the sacrifice, it is the same as not
having
sacrificed
at all."
3:13
Wang Sun Chia asked: "What do you think about the saying 'It is better
to
sacrifice
to the god of the stove than to the god of the family shrine.'?" Confucius
said,
"Not
so. If you offend Heaven, there is no one you can pray to."
3:14
Confucius said: "The people of the Chou were able to observe the prior
two
dynasties
and thus their culture flourished. I now follow the Chou."
3:15
When Confucius entered the Grand Temple, he asked about everything.
Someone
said, "Who said Confucius is a master of ritual? He enters the Grand Temple
and
asks about everything!"
Confucius,
hearing this, said, "This is the ritual."
3:16
Confucius said: "In archery it is not important to pierce through the leather
covering
of the target, since not all men have the same strength. This is the Way
of the
ancients."
3:17
Tzu Kung wanted to do away with the sacrifice of the sheep on the first
of the
month.
Confucius said, "Tz'u, you love the sheep; I love the ceremony."
3:18
Confucius said: "If you use every single courtesy while serving your prince,
the
people
will call you a brown-noser."
3:19
Duke Ting asked how a ruler should employ his ministers and how a minister
should
serve his ruler. Confucius replied, saying: "The prince employs his ministers
with
propriety;
the ministers serve their prince with good faith."
3:20
Confucius said: "The Kuan Tzu The Kuan Tzu ("The Cry of the Ospreys") is
the
first
poem in the Book of Odes. It begins by describing a lover's grief at being
separated
from his lady and ends by describing their joyful union. (Waley, 99) allows
for
pleasure without being lewd and allows for grief without being too painful."
3:21
The Duke of Ai asked Tsai Wo about sacred temple grounds. Tsai Wo said,
"The
Hsia emperor planted them with pines; the Hsiang people planted them with
cypress
and the Chou people planted them with chestnut, thinking to cause people
to
be
in awe of these trees."
Confucius,
hearing this, said, "Don't bother explaining that which has already been
done;
don't bother criticizing that which is already gone; don't bother blaming
that
which
is already past."
3:22
Confucius said: "Kuan Chung was quite limited in capacity."
Someone
asked: "Wasn't Kuan Chung frugal?"
Confucius
said, "Kuan had three sets of wives and his officers never did overtime.
How
can he be considered to have been frugal?"
"But
then did Kuan Chung understand propriety?" Confucius said, "The princes
of the
states
have a special ritual screen at their door, and so did Kuan Chung (even
though
he
was not of the proper rank to do this). When the princes of state had a
friendly
meeting,
they would ritually turn their cups over on the table. -Kuan also turned
his
cups
over on the table. If Kuan Chung understood propriety, then who doesn't?"
3:23
Confucius, when talking with the Grand Music Master of Lu, said, "In my
understanding
of music, the piece should be begun in unison. Afterwards, if it is pure,
clear
and without break, it will be perfect."
3:24
The border guard at Yi requested an audience with the Master, saying:
"Whenever
a Superior Man comes here, I never miss the opportunity to see him." The
disciples
sent him in. When he came out, he said, "Friends, don't have any doubts
about
your master failing. The world has certainly lacked the Tao for a long
time now,
but
Heaven will use your master to awaken everyone."
3:26
Confucius said: "Men of high office who are narrow-minded; propriety without
respect
and funerals without grief: how can I bear to look at such things?!"
4:1
Confucius said: "As for a neighborhood, it is its jen that makes it beautiful.
If you
choose
to live in a place that lacks jen, how can you grow in wisdom?"
4:2
Confucius said: "If you lack jen you can't handle long periods of difficulty
or long
periods
of comfortability. Jen men are comfortable in jen. The wise take advantage
of
jen."
4:3
Confucius said: "Only the jen person is able to really like others or to
really dislike
them."
4:4
Confucius said: "If you are really committed to jen, you will have no evil
in you."
4:5
Confucius said, "Riches and honors are what all men desire. But if they
cannot be
attained
in accordance with the Tao they should not be kept. Poverty and low status
are
what all men hate. But if they cannot avoided in while staying in accordance
with
the
Tao, you should not avoid them. If a Superior Man departs from jen, how
can he
be
worthy of that name? A Superior Man never leaves jen for even the time
of a single
meal.
In moments of haste he acts according to it. In times of difficulty or
confusion he
acts
according to it."
4:6
Confucius said: "I have never seen one who really loves jen or really hates
non-jen.
If you really loved jen you would not place anything above it. If you really
hated
the non-jen, you would not let it near you. Is there anyone who has devoted
their
strength to jen for a single day? I have not seen anyone who has lacked
the
strength
to do so. Perhaps there has been such a case, but I have never seen it."
4:7
Confucius said: "People err according to their own level. It is by observing
a
person's
mistakes that you can know his/her goodness."
[Comment]
No one is perfect, free from error. But when someone makes a mistake
in
a human relationship, we can tell by the type of mistake, and by the person's
way of
dealing
with it, what her/his true character is like.
4:8
Confucius said: "If I can hear the Tao in the morning, in the evening I
can die
content."
4:9
"A shih who is set on the way, but is ashamed of old clothes and coarse
food, is
not
worth consulting."
[Comment]
The title shih is usually translated into English as either "knight" or
"scholar."
While the shih of later Chinese history is more definitely a scholar than
a
knight,
in the Analects, what Confucius is referring to is a level of spiritual/moral
development,
as well as academic and martial cultivation which is clearly above that
of
the
average person. Thus, we can understand the shih to be a person who is
well on
the
way toward becoming a "Superior Man," but is not quite there yet. I am
reluctant
to
render shih, as either "scholar" or "knight" because of the limitations
in meaning that
occur
with these English words.
4:10
Confucius said: "When the Superior Man deals with the world he is not
prejudiced
for or against anything. He does what is Right."
4:11
Confucius said: "The Superior Man cares about virtue; the inferior man
cares
about
material things. The Superior Man seeks discipline; the inferior man seeks
favors."
4:12
Confucius said: "If you do everything with a concern for your own advantage,
you
will be resented by many people."
4:13
Confucius said: "If you can govern the country by putting propriety first,
what else
will
you need to do? If you can't govern your country by putting propriety first,
how
could
you even call it propriety?"
4:14
Confucius said: "I don't worry abut not having a good position; I worry
about the
means
I use to gain position. I don't worry about being unknown; I seek to be
known
in
the right way."
4:15
Confucius said: "Shan, my Tao is penetrated by a single thread." Tseng
Tzu said,
"Yes."
When the Master left, some disciples asked what he meant. Tseng Tzu said,
"Our
master's Tao is to be sincere and fair, and that's it."
4:16
Confucius said: "The Superior Man is aware of Righteousness, the inferior
man is
aware
of advantage."
4:17
Confucius said: "When you see a good person, think of becoming like her/him.
When
you see someone not so good, reflect on your own weak points."
4:18
Confucius said: "When you serve your mother and father it is okay to try
to
correct
them once in a while. But if you see that they are not going to listen
to you,
keep
your respect for them and don't distance yourself from them. Work without
complaining."
4:19
Confucius said: "While your parents are alive, it is better not to travel
far away. If
you
do travel, you should have a precise destination."
4:20
Confucius said: "If, for three years (after your father's death) you don't
alter his
ways
of doing things, you can certainly be called 'filial.'"
4:21
Confucius said: "Your parents' age should not be ignored. Sometimes it
will be a
source
of joy, and sometimes it will be a source of apprehension."
4:22
Confucius said: "The ancients were hesitant to speak, fearing that their
actions
would
not do justice to their words."
4:23
Confucius said: "If you are strict with yourself, your mistakes will be
few."
4:24
Confucius said: "The Superior Man desires to be hesitant in speech, but
sharp in
action."
4:25
Confucius said: "If you are virtuous, you will not be lonely. You will
always have
friends."
4:26
Tzu Yu said: "In serving your prince, frequent remonstrance will lead to
disgrace.
With
friends, frequent remonstrance will lead to separation."
5:1
Confucius said of Kung Ye Chang that he was fit for marriage. Even though
he
was
arrested once, he had been innocent; therefore Confucius gave him his daughter
in
marriage.
Confucius said of Nan Yung that if the Tao prevailed in the state he would
never
lack an official post. If the Tao was lacking in the state, he would avoid
getting
into
trouble. He gave him the daughter of his own elder brother in marriage.
5:2
Confucius said of Tzu Chien: "He is a Superior Man. If the state of Lu
is really
lacking
Superior Men how could he have acquired such a character?"
5:3
Tzu Kung asked: "What do you say of me?"
Confucius
said, "You are a vessel."
"What
kind of vessel."
"A
gemmed sacrificial vessel."
5:4
Someone said: "Yung is a man of jen, but he is not sharp enough with his
tongue."
Confucius
said, "Why does he need to be sharp with his tongue? If you deal with
people
by smooth talk, you will soon be disliked. I don't know if Yung is a jen
man,
but
why should he have to be a clever speaker?"
5:5
Confucius encouraged Ch'i Tiao K'ai to get employment as an official. He
replied:
"I
am not yet sincere enough." The master was pleased.
5:6
Confucius said: "The Tao is not practiced. I shall go ride a raft on the
ocean--and I
imagine
Yu would go with me." Tzu Lu was very happy to hear this. Confucius said,
"Yu
likes daring more than I, but he lacks discretion."
5:7
Meng Wu Po asked Confucius whether Tzu Lu was a man of jen.
Confucius
said, "I don't know."
He
asked again. Confucius said, "Yu could direct the public works forces in
a state of
1,000
chariots, but I don't know if I would call him a man of jen."
Meng
again asked: "What about Ch'iu?"
Confucius
said, "Ch'iu could be the governor of a city of 1,000 families, or of a
clan of
100
chariots, but I don't know if he is a man of jen."
Meng
asked: "What about Ch'ih?"
The
Master said, "Dressed up with his sash, placed in the middle of the court,
he could
make
conversation with the guests, but I don't know if he is a man of jen."
5:8
Confucius, speaking to Tzu Kung said, "Who is superior, you or Hui?" Tzu
Kung
answered,
saying: "How could I compare myself to Hui? He hears one point and
understands
the whole thing. I hear one point and understand another."
Confucius
said, "You are not equal to him; you are right, you are not equal to him."
5:9
Tsai Yu slept during the daytime. Confucius said, "Rotten wood cannot be
carved;
dirty
earth cannot be used for cement: why bother scolding him? At first I used
to
listen
to what people said and expect them to act accordingly. Now I listen to
what
people
say and watch what they do. I learned this from Yu."
5:10
Confucius said: "I have not yet met a really solid man." Someone said,
"What
about
Shan Ch'ang?"
Confucius
said, "Ch'ang is ruled by lust. How could he be solid?"
5:11
Tzu Kung said: "What I don't want done to me, I don't want to do to others."
Confucius
said, "Tz'u, you have not yet gotten to this level."
5:12
Tzu Kung said: "What our Master has to say about the classics can be heard
and
also
embodied. Our Master's words on the essence and the Heavenly Tao, though
not
attainable,
can be heard."
5:13
When Tzu Lu heard a teaching and had not yet put it into practice, he would
be
uptight
about hearing something new in the meantime.
5:14
Tzu Kung asked: "How did Kung Wen Tzu get the title 'wen'? (wen = "learned,
literary,
refined") Confucius said, "He was diligent and loved to study. He was also
unashamed
to ask questions to his inferiors. Therefore he got the name "wen."
5:15
Confucius said that Tzu Chan had four characteristics of the Superior Man:
In his
private
conduct he was courteous; in serving superiors he was respectful, in providing
for
the people he was kind; in dealing with the people he was just.
5:16
Confucius said: "Yen P'ing Chung was good at getting along with people.
Even
after
a long period of acquaintance, he would continue to treat them with respect."
5:18
Tzu Chang asked: "The Chief Minister Tzu Wen was appointed three times,
but
never
showed any sign of pleasure. He was fired three times, but never showed
any
sign
of disappointment. He would always inform the incoming minister on all
the details
of
the prior government. What do you think of him?"
Confucius
said, "He was loyal."
"Was
he jen?"
Confucius
said, "I don't know what he did to deserve to be called jen."
Tzu
Chang again asked: "When Ch'iu Tzu assassinated the prince of Ch'i, Ch'an
Wen
Tzu,
who had a fief of ten chariots, abandoned them and left the state. Arriving
to
another
state, he said, 'The government here is just like that of the officer Ch'iu
Tzu.'
and
he left it. Coming to another state he said, 'They are again just like
the officer Ch'iu
Tzu.'
and he left. What do you think of him?"
Confucius
said, "He was pure."
"Was
he jen?"
"I
don't know what he did to merit being called jen."
5:19
Chi Wen Tzu contemplated something three times before acting upon it. When
Confucius
heard this, he said, "Twice is enough."
5:20
Confucius said: "When the Tao prevailed in the state, Ning Wu Tzu showed
his
intelligence.
When the Tao declined in the state, he played stupid. Someone might be
able
to match his intelligence, but no one can match his stupidity."
5:21
Once, when Confucius was in Ch'an, he said, "I must return! I must return!
My
young
disciples are wild For the meaning of "wild" here, please see the discussion
of
the
term kuang in the comment on 13:21. and unbridled. Though they are developing
well,
they don't always know when to restrain themselves."
5:22
Confucius said: "Po Yi and Shu Chi did not keep others' former wrongdoings
in
mind,
and so there was little resentment against them."
[Comment]
Po Yi and Shu Chi are two ministers of antiquity, famous for their virtue.
5:23
Confucius said: "Who said that Wei Shang Kai is of straight character?
Someone
begged
vinegar from him, and he went and got some from his neighbors and gave
it to
him."
(Rather than giving his own).
5:24
Confucius said: "Clever words, a pretentious face and too-perfect courtesy:
Tso
Ch'iu
Ming was ashamed of them. I am also ashamed of them. Concealing one's
resentments
and acting friendly to people: Tso Ch'iu Ming was ashamed to act this
way
and so am I."
5:25
Yen Yüan and Tzu Lu were by the Master's side. He said to them: "Why
don't
each
of you tell me of your aspirations?"
Tzu
Lu said, "I would like to have wagons, horses and light fur coats to give
to my
friends,
and if they damaged them, not to get angry."
Yen
Yüan said, "I would like not to be proud of my good points and not
to show off
my
works."
Tzu
Lu said, "What are your wishes, Teacher?"
Confucius
said, "I would like to give comfort to the aged, trust to my friends and
nurturance
to the young."
5:26
Confucius said: "It's all over! I have not yet met someone who can see
his own
faults
and correct them within himself."
5:27
Confucius said: "In a hamlet of ten families there must be someone as loyal
and
trustworthy
as I. But I doubt there will be someone as fond of study."
6:1
Confucius said: "Yung could fulfill the role of 'facing south' (being a
ruler)."
Chung
Kung asked about Tzu-sang Po-tzu.
Confucius
said, "He will do. He is easygoing."
Chung
Kung said, "Maybe if you are easygoing but abide in reverence it is all
right.
But
if you abide in easygoingness and are also easygoing in your activities,
wouldn't
that
be excessive?"
Confucius
said, "Yung is right."
6:2
The Duke of Ai asked which disciple loved to study. Confucius answered:
"There
was
Yen Hui. He loved to study, he didn't transfer his anger to the wrong person,
and
he
didn't repeat his mistakes. Unfortunately he died young. Since then I have
not yet
met
anyone who loves to study the way he did."
6:4
Confucius, speaking of Chung Kung said: "The calf of a brindled ox could
be all
red
and have good horns. I.e., fit the specifications for a sacrificial animal.
But even if
we
decide not to use it, would nature throw it away?" Legge says: "The father
of
Chung-kung
(See V. ii.) was a man of bad character and some would have visited this
upon
his son, which drew forth Confucius' remark." (186)
6:5
Confucius said: "Hui could keep his mind on jen for three months without
lapse.
Others
are lucky if they can do it for one day out of a month."
6:6
Chi K'ang Tzu asked whether Chung Yu was capable of serving in the
government.
Confucius
said, "Yu is efficient. What problem could he have in handling government
work?"
K'ang
asked: "Is Tz'u capable of serving in the government?"
Confucius
said, "Tz'u is intelligent. What problem could he have in handling
government
work?"
"And
what about Ch'iu?"
Confucius
said, "Ch'iu is talented. What difficulty would he have in handling
government
work?"
6:7
The head of the Ch'i family sent to Min Tzu Ch'ien to ask him to govern
P'i for
them.
Min Tzu Ch'ien said, "Please decline for me politely. If they pursue me
further, I
shall
have to go live on the banks of the Wen River." Which was out of the range
of
Ch'i's
influence.
6:8
Po Niu was sick and Confucius came to see him. He held his hand through
the
window
and said, "He is dying! How awful it is that this kind of man should be
sick
like
this! How awful it is that this kind of man should be sick like this!"
6:9
Confucius said: "Hui was indeed a worthy! With a single bamboo bowl of
rice and
gourd-cup
of water he lived in a back alley. Others could not have endured his misery,
but
Hui never changed from his happy disposition. Hui was a worthy indeed!"
[Comment]
In Confucian and Taoist thought, the term hsien ('worthy') means "good,
kind,
intelligent, courageous," etc. But it is also a technical term for a person
of a high
level
of moral and intellectual advancement. Generally speaking, it indicates
someone
who
is "almost perfect" but who is not a "divine being," a sage.
6:10
Yen Ch'iu said: "It is not that I don't enjoy your Way, but my strength
is not
enough."
Confucius
said, "Those whose strength is not enough give up half way. You are now
limiting
yourself."
6:11
Confucius said to Tzu Hsia: "Be a noble scholar; don't be a petty scholar."
6:12
Tzu Yu became the governor of Wu Chang. The Master said, "Have you got
any
good
men working for you?"
He
answered: "I have Tan-t'ai Mie-ming, who never takes short cuts in his
work and
does
not come to my office unless he has real business to discuss."
6:13
Confucius said: "Meng Chih Fan is not boastful. Once he was covering the
rear
during
a retreat, and when he was about to enter the gate, he whipped his horse
and
said,
'I wasn't so brave as to be last. My horse would not run fast enough.'"
6:14
Confucius said: "Without the smooth speech of Preacher T'o or the good
looks
of
Prince Chao of Sung, it is difficult to stay out of trouble in the present
age."
6:15
Confucius said: "Who can go out without using the door? So why doesn't
any
body
follow the Tao?"
6:16
Confucius said: "If raw substance dominates refinement, you will be coarse.
If
refinement
dominates raw substance, you will be clerical. When refinement and raw
qualities
are well blended, you will be a Superior Man."
6:17
Confucius said: "People are straightforward at birth. Once they lose this,
they rely
on
luck to avoid trouble."
6:18
Confucius said: "Knowing it is not as good as loving it; loving it is not
as good as
delighting
in it."
6:19
Confucius said: "You can teach high-level topics to those of above-average
ability,
but you can't teach high-level topics to those of less than average ability."
6:20
Fan Ch'ih asked about the marks of wisdom.
Confucius
said, "Working to give the people justice and paying respect to the spirits,
but
keeping away from them, you can call wisdom." He asked about the marks
of jen.
Confucius
said, "Ah yes, jen. If you suffer first and then attain it, it can be called
jen."
6:21
Confucius said: "The wise enjoy the sea, the jen enjoy the mountains. The
wise
are
busy, the jen are tranquil. The wise are happy, the jen are eternal."
6:22
Confucius said: "The state of Ch'i, with one change, could be at the level
of Lu.
The
state of Lu, with one change, could attain to the Tao."
6:23
Confucius said: "A cornered vessel without corners! Is it a cornered vessel
or
not?"
6:24
Tsai Wo asked: "If you tell a jen man that there is jen at the bottom of
the well,
will
he climb into it?"
Confucius
said, "Are you kidding? The Superior Man will go to the well but not fall
into
it. He can be deceived, but not to the point of serious loss!"
6:25
Confucius said: "The Superior Man who studies culture extensively, and
disciplines
himself with propriety can keep from error."
6:26
The Master visited Nan Tzu (a woman known for her sexual excesses) and
Tzu
Lu
was displeased. The Master dealt with this, saying: "Whatever I have done
wrong,
may
Heaven punish me! May Heaven punish me!"
6:27
Confucius said: "Even over a long period of time, there have been few people
who
have actualized the Mean into Manifest Virtue."
6:28
Tzu Kung asked: "Suppose there were a ruler who benefited the people far
and
wide
and was capable of bringing salvation to the multitude, what would you
think of
him?
Might he be called jen?"
The
Master said, "Why only jen? He would undoubtedly be a sage. Even Yao and
Shun
would have had to strive to achieve this. Now the jen man, wishing himself
to be
established,
sees that others are established, and, wishing himself to be successful,
sees
that others are successful. To be able to take one's own feelings as a
guide may
be
called the art of jen."
7:1
Confucius said: "I am a transmitter, rather than an original thinker. I
trust and enjoy
the
teachings of the ancients. In my heart I compare myself to old P'eng."
7:2
Confucius said: "Keeping silent and thinking; studying without satiety,
teaching
others
without weariness: these things come natural to me."
7:3
Confucius said: "Having virtue and not cultivating it; studying and not
sifting;
hearing
what is just and not following; not being able to change wrongdoing: these
are
the
things that make me uncomfortable."
7:4
During the Master's leisure time he was relaxed and enjoyed himself.
7:5
Confucius said: "I am really going down the drain. I have not dreamt of
the Duke
of
Chou for a long time now."
7:6
Confucius said: "Set your aspirations on the Tao, hold to virtue, rely
on your jen,
and
relax in the study of the arts."
7:7
Confucius said: "From the one who brought a bundle of dried meat (the poorest
person)
upwards, I have never denied a person my instruction."
7:8
Confucius said: "If a student is not eager, I won't teach him; if he is
not struggling
with
the truth, I won't reveal it to him. If I lift up one corner and he can't
come back
with
the other three, I won't do it again."
7:9
If the Master sat beside a person in mourning, he would not eat to the
full. If he
had
wept on a certain day, he would not sing.
7:10
Confucius said to Yen Yüan:
When
needed, acting
When
not needed, concealing.
only
you and I can do this."
Tzu
Lu said, "If you had to handle a major army, who would you choose to assist
you?"
Confucius
said, "I would not select the kind of man who likes to wrestle with tigers
or
cross
rivers on foot, who can die without a second thought (like Tzu Lu). It
must be
someone
who approaches his business with caution, who likes to plan things well
and
see
them to their completion."
7:11
Confucius said: "If the attainment of wealth was guaranteed in its seeking,
even if
I
were to become a groom with a whip in hand to get it, I would do so. But
since its
attainment
cannot be guaranteed, I will go with that which I love."
7:12
The things with which the Master was cautious, were fasting, war and sickness.
7:13
When Confucius was in Ch'i, he heard the Shao music, and for three months
did
not
know the taste of meat. He said, "I never knew music could reach this level
of
excellence!"
7:14
Yen Yu said: "Is our Teacher in favor of the ruler of Wei?"
Tzu
Kung said, "Well, I will go find out." He entered the Teacher's room and
asked:
"What
kind of men were Po Yi and Shu Chi?"
Confucius
said, "They were ancient worthies."
Tzu
Kung asked: "Weren't they resented by anyone?"
Confucius
said, "If you seek jen and attain it, what resentment can you incur?"
Tzu
Kung came out and said, "He is not in favor of him" Legge says (p. 199):
"[Po Yi
and
Shu Chi] having given up their throne, and finally their lives, rather
than doing what
was
wrong, and Confucius, fully approving of their conduct, it was plain he
could not
approve
of a son's holding by force what was the rightful inheritance of the father."
7:15
Confucius said: "I can live with coarse rice to eat, water for drink and
my arm as
a
pillow and still be happy. Wealth and honors that one possesses in the
midst of
injustice
are like floating clouds."
7:16
Confucius said: "If I could add 50 years to my life, I would study the
Changes
and
become free of error."
7:17
Topics which the Teacher regularly discussed were the Book of Odes, the
Book
of
History, and the maintenance of propriety. These were the topics which
he
regularly
discussed.
7:18
The Duke of Sheh asked Tzu Lu about Confucius. Tzu Lu didn't answer him.
The
Teacher
said, "Why didn't you just tell him that I am a man who in eagerness for
study
forgets
to eat, in his enjoyment of it, forgets his problems and who is unaware
of old
age
setting in?"
7:19
Confucius said: "I was not born with wisdom. I love the ancient teachings
and
have
worked hard to attain to their level."
7:20
The master never discussed strange phenomena, physical exploits, disorder
or
ghost
stories.
7:21
Confucius said: "When three men are walking together, there is one who
can be
my
teacher. I pick out people's good and follow it. When I see their bad points,
I
correct
them in myself."
7:22
Confucius said: "Heaven gave birth to the virtue within me. What can Huan
T'ui A
high
official of the Sung, who was trying to assassinate Confucius. do to me?"
7:23
Confucius said to his disciples: "My boys, do you think I conceal things
from
you?
There is nothing I conceal from you. There is nothing that I do that is
not right out
in
front of you. That is the way I am."
7:24
The Master taught four things: Culture, correct action, loyalty and trust.
7:25
Confucius said: "I have not yet been able to meet a sage, but I would be
satisfied
to
meet a Superior Man. I have not yet met a man of true goodness, but would
be
satisfied
to meet a man of constancy. Lacking, yet possessing; empty, yet full; in
difficulty
yet at ease. How difficult it is to have constancy!"
7:26
When the Master went fishing, he did not use a net; when he hunted, he
would
not
shoot at a perched bird.
7:27
Confucius said: "There may be those who can act creatively without knowledge.
I
am
not at this level. I listen widely, select the good and follow their ways.
I observe
broadly
and contemplate. This is the second level of knowledge. (For the levels
of
knowledge,
see Analects 16:9)."
7:28
Since it was hard to have a worthwhile discussion with the people of Ho-hsiang,
when
one of their young men came to see the teacher, the disciples didn't know
what
to
do with him. Confucius said, "Take people the way they come to you, not
for the
way
they are after they leave. Why be so strict? If someone purifies his mind
to
approach
you, accept him in his purity. Don't worry about what he does after he
leaves."
7:29
Confucius said: "Is jen far away? If I aspire for jen it is right here!"
7:30
The Minister of Righteousness in Ch'an asked whether the Duke of Chao knew
the
rules of propriety.
Confucius
said, "He did."
When
Confucius left, the minister bowed to (his prince) Wu Ma Ch'i and went
up to
him,
saying: "I have heard that the Superior Man is not partisan, but maybe
he can be
since
Prince Wu took a wife with the same surname, saying that she came from
'the
elder
family of Wu.' If this prince knew the rules of propriety, then who doesn't
know
them?"
Wu
Ma Ch'i told this to Confucius.
The
Teacher said, "I am so lucky! When I make a mistake they always find it
out."
7:31
When the Teacher was singing with someone, and he found out that they sang
well,
he would make them start over again, and he would sing the harmony.
7:32
Confucius said: "In literature, perhaps I am equal to others. But I cannot
manifest
the
behavior of the Superior Man."
7:33
Confucius said: "I dare not claim to be a sage or a man of jen. But I strive
for
these
without being disappointed, and I teach without becoming weary. This is
what
can
be said of me."
Kung
Hsi Hua said, "It is exactly these qualities that cannot be learned by
the
disciples."
7:34
The Master was very sick, and Tzu Lu said that he would pray for him.
Confucius
said, "is there such a thing?"
Tzu
Lu said, "There is. The Eulogies say: 'I pray for you to the spirits of
the upper and
lower
realm.'"
Confucius
said, "Then I have been praying for a long time already."
7:35
Confucius said: "Luxury leads to laxity, frugality leads to firmness. It
is better to
be
firm than to be lax."
7:36
Confucius said: "The Superior Man is always at ease with himself. The inferior
man
is always anxious."
7:37
The Master was mild yet strict, authoritative yet not mean, courteous,
yet
relaxed.
8:1
Confucius said: "T'ai Po can be said to have had a perfected level of virtue.
He
declined
the rule of the kingdom three times, without the people knowing about it."
8:2
Confucius said: "Courtesy without propriety is wasted energy. Caution without
propriety
is timidity. Boldness without propriety is recklessness. Straightforwardness
without
propriety is rudeness. When the ruler is kind to those who are close to
him,
the
people will be moved toward jen. If he does not forget his old friends,
the people
too,
will not be fickle."
8:3
Tseng Tzu was ill. He summoned his disciples and said, "Uncover my feet
and
hands.
The Book of Odes says:
He
was cautious,
Apprehensive.
As
if at the edge of a deep chasm;
As
if treading on thin ice.
From
now, I know that I have gotten past this (sickness)."
8:4
While Tseng Tzu was ill, Meng Cheng Tzu went to see him. Tseng Tzu said,
"When
a bird is about to die, its song is melancholy. When a man is about to
die, his
words
are excellent. The Way prized by the Superior Man has three aspects:
In
his behavior and deportment he avoids brashness and arrogance.
When
paying attention to his facial expressions he is guided by honesty.
When
speaking, he avoids vulgarity and slander. As far as attending to the sacrificial
tables--there
are specialists hired for these jobs."
8:5
Tseng Tzu said: "Having ability, yet learning from the clumsy. Having much
knowledge,
but learning from the unlearned; possessing, yet seeming to lack, being
full
yet
seeming empty, able to accept wrong without retaliation: in the past I
had a friend
who
could do this (Yen Hui?)."
8:6
Tseng Tzu said: "A man who can be entrusted with the care of the crown
prince,
who
can take responsibility for a district of 100 li and who can handle a major
crisis
without
losing touch with himself: Is he a Superior Man? He certainly is a Superior
Man."
8:7
Tseng Tzu said: "To be called a shih you must be open-minded as well as
resolute,
since
your burden is heavy and your course is long. If you take jen as your burden,
is
it
not heavy? If you continue to death, is it not long?"
8:8
Confucius said: "Be aroused by poetry; structure yourself with propriety,
refine
yourself
with music."
8:9
Confucius said: "You might force people act according a certain principle,
but you
won't
be able to force them to understand it."
8:10
Confucius said: "A man who enjoys boldness and hates poverty will be
rebellious.
If a man lacks jen and his dissatisfaction reaches an extreme, he will
rebel."
8:11
Confucius said: "Perhaps you could be as handsome and as talented as the
Duke
of
Chou. But if you are arrogant or stingy, those good qualities will not
be noticed."
8:12
Confucius said: "It is quite rare to see someone who applies himself to
the study
of
something for three years without having a noticeable result."
8:13
Confucius said: "Be of unwavering good faith and love learning. Be steadfast
unto
death
in pursuit of the good Tao. Do not enter a state which is in peril, nor
reside in
one
which people have rebelled. When the Tao prevails in the world, then show
yourself.
When it does not, then hide. When the Tao prevails in your own state, to
be
poor
and obscure is a disgrace. But when the Tao does not prevail in your own
state,
to
be rich and honored is a disgrace."
8:14
Confucius said: "If you don't have the official position, you can't plan
the affairs of
government."
8:15
Confucius said: "After Music Master Chih took over, the finale of the Kuan
Tsu
was
magnificent. How it filled my ears!"
8:16
Confucius said: "I really don't know what to do with those who are ardent
but not
upright,
frank but not careful, and naive but not honest."
8:17
Confucius said: "Study as if you have not reached your goal--as if you
were
afraid
of losing what you have."
8:18
Confucius said: "How sublime was the manner in which Shun and Yu handled
the
empire,
without lifting a finger!"
[Comment]
Here we can see evidence of Confucius' clear understanding of
governance
by wu-wei or "non-manipulation," which is discussed at length in the Tao
Te
Ching and the Chuang Tzu.
8:19
Confucius said: "The rulership of Yao was so magnificent! He was so sublime
that
even though there is nothing as great as Heaven, he could accord with it.
His
greatness
was so boundless it is beyond description. His efficacy was amazing, his
writings
were enlightening."
8:20
Shun, with five ministers, was able to successfully govern the empire.
King Wu
said,
"Altogether I have ten ministers.
Confucius
said, "Their ability is the issue. Don't you think so? When the T'ang and
Wu
dynasties
combined, they had as many ministers as you, with a woman and nine men.
King
Wen (of the Chou) controlled two-thirds of the empire, and with this, served
the
Yin.
Indeed, the virtue of Chou can be called the epitome of virtue!"
8:21
Confucius said: "Yu was flawless in character. Surviving on the simplest
food and
drink,
yet perfect in his piety to the ancestral spirits. Normally wearing coarse
clothing,
he
looked magnificent in his ceremonial cap and gown. Living in a humble abode,
he
exhausted
himself in the excavation of drainage ways and canals. I cannot find a
flaw in
his
character!"
9:1
The master never spoke about advantage in connection with destiny or in
connection
with jen.
9:2
A man from Ta Hsiang said: "How great Confucius is! His learning is so
broad.
However,
he is not known for expertise in any particular skill."
When
Confucius heard this, he said to his disciples: "What shall I take up?
Shall I take
up
charioteering? Shall I take up archery? I think I will take up charioteering!"
9:3
Confucius said: "The linen cap is prescribed by the rules of propriety,
but
nowadays
they use a silk one. It is economical, and I will go along with the consensus.
Bowing
below the hall is prescribed by the rules of propriety, but that is
presumptuous.
So even if I differ from the consensus, I will bow below the hall."
9:4
There were four things the master had eliminated from himself: imposing
his will,
arbitrariness,
stubbornness and egotism.
9:5
There was fear for the Master's life when he was in the district of Kuang.
He said,
"King
Wen "Wen" means literature or culture. King Wen was traditionally recognized
as
a teacher of culture to the ancient Chinese. has already died, but his
culture abides
within
me. If Heaven intended to destroy this 'culture', then it would have been
unattainable
for later generations. If Heaven does not want to destroy this culture,
what
can the men of Kuang do to me?"
9:6
A high minister asked Tzu Kung: "If your master is really a sage, why does
he
know
so many skills "The superior man is not a utensil."."
Tzu
Kung answered, "Heaven has granted him sagehood, as well as diverse skills."
The
master, hearing about this, said, "What does the minister know about me?
As a
youth
my family was poor so I had to learn many worldly skills. Is skillfulness
necessary
for the Superior Man? Of course it isn't."
Lao
quoted Confucius as having said, "I didn't have an official position, therefore,
I
developed
various skills."
9:7
Confucius said: "Do I possess knowledge? No, I do not possess it. Yet if
even
simple
men come to ask a question of me, I clear my mind completely and thoroughly
investigate
the matter from one end to the other."
[Comment]
I have diverged from Legge and Waley in taking "completely empty-like"
to
refer positively to the condition of Confucius' mind, rather than negatively
to the
mind
of the simple man who is questioning.
9:8
Confucius said: "The Phoenix has not come, a tortoise has not come out
of the
river
with a chart on it's back. Alas, I am finished." The Phoenix and the chart-backed
turtle
are two ancient auspicious signs.
9:9
If the master saw someone in mourning, or in full ceremonial dress, or
a blind
person,
even if they were young, he would collect himself. If he had to pass by
them,
he
would do it quickly.
9:10
Yen Yüan sighed in admiration saying: "Looking up to it, it gets higher.
Boring
into
it, it gets harder. I see it in front, and suddenly it is behind me. My
master is
impeccable
in his skillful guidance of men. He has broadened me with literature,
disciplined
me with propriety. I want to give up, but I can't. I have exhausted my
ability,
yet it seems as if there is something rising up in front of me. I want
to follow it,
but
there is no way."
9:11
The Master was extremely ill, and Tzu Lu wanted the disciples to become
Confucius'
"ministers." I.e., he wanted, in the case of Confucius' death, for it to
appear
that
Confucius had been of high status.
Confucius,
during a remission in his illness, said, "Ah, Yu has been deceitful for
a long
time.
Though I don't have ministers, you would make it appear that I have them?
Who
would
I be fooling? Heaven? I would much rather die in the hands of my disciples
than
in
the hands of ministers. And I would prefer dying in the streets to a pompous
funeral!"
9:12
Tzu Kung said: "We have a beautiful gem here. Should we hide it away, or
look
for
a good price and sell it?" Confucius said, "Sell it! Sell it! But I would
wait till I got a
good
price."
9:13
The Master wanted to go and stay with the Nine Tribes of the East. Someone
said,
"They are unruly! Why do you want to do such a thing?"
Confucius
said, "If a Superior Man dwells with them, how could they be unruly?"
9:14
Confucius said: "Only after I returned to Lu from Wei did the music get
straightened
out, with the Royal Songs and the Praises being played at the proper
place
and time."
9:15
Confucius said: "When out in the world, I served my ruler and ministers.
At home
I
served my father and elder brothers. I never dared to take funerals lightly
and I didn't
get
into trouble with alcohol. What problems could I possibly have?"
9:16
The Master, standing by a river, said, "It goes on like this, never ceasing
day or
night!"
9:17
Confucius said: "I have never seen one who loves virtue as much as he loves
sex."
9:18
Confucius said: "It is like building a mound: If I stop before carrying
a single
basket
of earth, it is my stopping. It is like leveling the ground: If I continue
even after
dumping
only one basket, it is my continuation."
[Comment]
The process of self-development requires continual effort, even if only
a
bit
at a time.
9:19
Confucius said: "I teach him and he never slacks off. Aah, Hui!"
9:20
The Master, speaking of Hui, said: "How rare is his type! I have seen him
striving,
and have never seen him rest."
9:21
Confucius said: "There are some who sprout but do not blossom, some who
blossom
but do not bear fruit."
9:22
Confucius said: "We should be in awe of the younger generation. How can
we
know
that they will not be equal to us? But if a man reaches the age of forty
or fifty
and
has still not been heard from, then he is no one to be in awe of."
9:23
Confucius said: "Is anyone incapable of following words correct instruction?
But
it
is self-transformation according to it that is important. Is anyone incapable
of
enjoying
words of gentle advice? But it is inquiring deeply into their meaning that
is
important.
If I enjoy without inquiring deeply, and follow without changing myself,
how
can
I say that I have understood them?"
[Comment]
Confucian "learning" is always fully connected to self-transformation.
9:24
Confucius said: "Base yourself in loyalty and trust. Don't be companion
with
those
who are not your moral equal. When you make a mistake, don't hesitate to
correct
it."
9:25
Confucius said: "You can snatch away the general of a large army, but you
cannot
snatch away the will of even the lowliest of men."
9:26
Confucius said: "Standing in tattered work clothes among gentlemen clothed
in
fine
furs without any embarrassment; it is Yu!"
Not
harming, not coveting:
How
can he do wrong? Book of Poems, number 67.
Tzu
Lu continuously chanted this. Confucius said, "With just this, how can
you attain
excellence?"
9:27
Confucius said: "Only after it turns winter are we aware of the survival
of the Pine
and
Cypress."
9:28
Confucius said: "The wise are not confused, the jen are not anxious, the
brave
are
not afraid."
9:29
Confucius said: "There are some with whom we can study, but with whom we
cannot
traverse on the same path. There are some with whom we can traverse on
the
same
path, but with whom we cannot establish ourselves. There are some with
whom
we
can establish ourselves, but with whom we cannot agree with on future planning."
9:30
As
the Almond Flowers
Lean
and turn,
How
could I not think of you?
But
your house is so far.
Confucius
said, "If he does not think about the distance, how could it be a problem?"
10:1
When Confucius was in his village, he was quietly sincere, as if he could
not
speak.
When he was in the ancestral temple or the court, he was eloquent, but
extremely
cautious.
10:12
There was a fire in the stables. When the Master returned from court, he
asked:
"Was
anybody hurt?" He didn't ask about the horses.
10:14
When he entered the great ancestral temple, he asked about every detail.
10:17
When he got up into the carriage, he would stand straight, holding the
straps.
Once
inside the carriage, he didn't look about, talk rapidly or point around
with his
hands.
11:1
Confucius said: "Common people develop their understanding of music and
ritual
earlier.
The nobility develop these later. In terms of practicality, earlier development
is
better."
11:3
Confucius said: "Hui is no help to me. He simply delights in everything
I say."
11:6
Chi K'ang Tzu asked which of the disciples loved to learn. Confucius replied:
"Yen
Hui did. Unfortunately he died young, and there has been no one like him
since
then."
11:8
When Yen Yüan died, the master cried: "How cruel! Heaven is killing
me!
Heaven
is killing me!"
11:9
When Yen Hui died, the Master wept uncontrollably. The disciples said,
"Master,
you are going overboard with this!" Confucius said, "Going overboard?!
If I
can't
cry now, when should I cry?"
11:10
When Yen Hui died, the disciples wanted to give him a lavish funeral. The
Master
told them not to, but they did it anyway. Confucius said, "Hui treated
me like a
father.
Now I have not been able to treat him as a son, and it is the fault of
you
students."
11:11
Chi Lu asked about serving the spirits. Confucius said, "If you can't yet
serve
men,
how can you serve the spirits?"
Lu
said, "May I ask about death?" Confucius said, "If you don't understand
what life
is,
how will you understand death?"
11:13
The men of Lu were rebuilding the Main Treasury. Min Tzu Ch'ien said: "Why
don't
we keep its old style? Why do we have to change it completely?"
Confucius
said, "This fellow doesn't say much, but when he does, he is right on the
mark."
11:14
Confucius had said, "What is the lute of Yu doing at my door?" and so the
other
disciples
had begun to loose their respect for Tzu Lu (Yu). Confucius said, "Yu has
ascended
to the main hall, but has not yet entered the inner chambers."
11:15
Tzu Kung asked who was the most worthy between Shih and Shang. The
Master
said, "Shih goes too far, Shang does not go far enough."
"Then
is Shih superior?"
The
Master said, "Going too far is the same as not going far enough."
11:16
Even though the head of the Chi family was 'wealthier than the Duke of
Chou,'
Ch'iu
collected taxes for him, and made him richer. Confucius said, "He is no
disciple
of
mine. My students, you can beat the drum and attack him if you want."
11:18
Confucius said: "Hui is completely full, yet always possession-less. Ssu
is not
wealthy
by fate, so he has to contrive in order to enrich himself, and is usually
on the
mark."
11:19
Tzu Chang asked about the Tao of the Good Man. Confucius said, "If you
don't
follow
its traces, you won't enter the Inner Chamber."
11:20
Confucius said: "Someone may have profound theories--but is he a Superior
Man?
Or is he only superficially impressive?"
11:21
Tzu Lu asked if it was a good idea to immediately put a teaching into practice
when
he first heard it.
Confucius
said, "You have a father and an older brother to consult. Why do you need
to
be so quick to practice it?"
Zan
Yu asked the same question. Confucius said, "You should practice it
immediately."
Kung
Hsi Hua said, "When Yu asked you, you told him he should consult his father
and
elder brother first. When Ch'iu (Zan Yu) asked you, you told him to practice
it
immediately.
May I ask why?"
Confucius
said, "Ch'iu has a tendency to give up easily, so I push him. Yu (Tzu Lu)
has
a
tendency to jump the gun, so I restrain him."
11:22
During the incident of the Master's endangerment in Kuang, Hui had fallen
behind.
Confucius said, "I was afraid they had killed you."
Hui
said, "While you are alive, how can I dare to die?"
11:25
Tzu Lu (Yu), Tsang Hsi (Ch'iu), Zan Yu (Ch'ih) and Kung Hsi Hua (Tien)
were
sitting
with the Master. Confucius said, "Although I am a day or so older than
you
fellows,
forget about it for the time being. You are all always saying: 'Our talents
are
unrecognized.'
Suppose your abilities were fully acknowledged. What would you do
then?"
Tzu
Lu jumped to reply first, saying: "I would like to be in the position of
the charge of
a
relatively small state which was being threatened by the armies of the
surrounding
larger
states, and suffering from crop failure. If I were in this position, within
three
years
my people would be fearless and know how to take care of themselves."
Confucius
laughed at him.
He
turned to Ch'iu and said, "What about you?"
Ch'iu
said, "Let me have the government of a territory of 60 to 70 li, or maybe
50 to
60
li, for three years, and the people would have all they need. As for handling
the
affairs
of ritual and music, I would seek a Superior Man."
"Ch'ih,
what about you?"
Ch'ih
said, "I cannot say I am capable of what the other two have proposed, though
I
would
like to work toward it. At the services at the ancestral hall, or at the
audiences
with
the Prince, I would like to serve as a minor assistant, dressed in the
ceremonial
gown
and cap."
"Tien,
what about you?"
Tien
set his lute down with its strings still ringing, and stood up. "What I
would like to
do,"
he said, "is quite different from these three." The Master said, "What
harm can
there
be? Please speak as the others have."
Tien
said, "At the height of spring, all decked out in spring clothes, I would
like to take
five
or six young men, and six or seven youngsters to go for a swim in the Yi
river,
enjoying
the cool breeze at the Rain Dance Festival, and make our way back home,
singing."
Confucius
sighed, and said, "Ah, lovely. I am with you, Tien."
The
three others left and Tien asked the Master: "What did you think about
the words
of
those three?"
Confucius
said, "Each just told his wish."
"But
why did you laugh at Yu?"
"Because
to govern a state, you need propriety, and his words are totally lacking
in
humility.
That's why I laughed at him."
"But
Ch'iu wasn't asking for a state."
Confucius
said, "Have you ever seen a territory of 60 or 70 li that wasn't a state?"
"At
least Ch'ih wasn't asking for a state."
"Yes,
but who besides the nobility can serve in the ancestral temple, or have
an
audience
with the Prince. If Ch'ih were to be a minor assistant at these affairs,
who
could
be a chief assistant?"
12:1
Yen Yüan asked about the meaning of jen. The Master said, "To completely
overcome
selfishness and keep to propriety is jen. If for a full day you can overcome
selfishness
and keep to propriety, everyone in the world will return to jen. Does jen
come
from oneself, or from others?"
[Comment]
This passage has always provided problems for translators and
commentators.
All of the modern English translators either alter the grammar of this
sentence
or reinterpret it and in such a way as to disallow the power of the mind
of a
single
individual to bring peace to the world. For example, Wing-tsit Chan translates:
"If
a man (the ruler) can for one day master himself and return to propriety,
all under
heaven
will return to humanity" (Source Book, p. 38)
This
rendering makes the assumption that the only way to make the people "humane"
is
through the enforcement of political power. There is no doubt that Confucius
himself
sought
the employment of a king to help bring peace to the world. But there is
also no
indication
that he is speaking to a king here, nor does the word wang appear in the
sentence.
James Legge says:
"If
a man can for one day subdue himself and return to propriety, all under
heaven will
ascribe
virtue to him." (Legge 250)
This
rendering damages the force of the passage even further by interpreting
the word
kuei
( ; which clearly means "return" in Chinese) as "ascribe to him," a thoroughly
unnatural
reading of the word. D.C. Lau stays fairly close to Legge when he translates:
"If
for a single day a man could return to the observance of rites through
overcoming
himself,
then the whole Empire would consider benevolence to be his." (Lau 112)
I.e.,
we
are expected to acknowledge that a single person obviously does not have
the
power
to influence the whole world, and only one in a position of political power
can
do
so. For this reason, I hesitate to rewrite the text in this case, and try
to think further
of
what Confucius meant.
For
instance, do we really know what it is like to "completely overcome our
selfishness"
for a full day, and be perfectly guided by proper action? I would like
to
suggest
that perhaps we do not know the level of spiritual influence that may be
brought
about by the actualization of one's inner perfection. Also, in the case
of a ruler:
can
political power in itself make the people become good? It is doubtful.
This
is an important passage in that it shows very clearly a world-view that
is common
to
all the philosophers whose works are contained in this volume: a world
not of
isolated
monads, but a world that is much more transparent, unified and connected
than
we of modernity perceive.
Yen
Yüan asked: "May I ask in further detail how this is to be brought
about?"
Confucius
said, "Do not watch what is improper; do not listen to what is improper;
do
not
speak improperly and do not act improperly." Yen Yüan said, "Although
I am not
so
perspicacious, I will apply myself to this teaching."
12:2
Chung Kung asked about the meaning of jen. The Master said: "Go out of
your
home
as if you were receiving an important guest. Employ the people as if you
were
assisting
at a great ceremony. What you don't want done to yourself, don't do to
others.
Live in your town without stirring up resentments, and live in your household
without
stirring up resentments." Chung Kung said, "Although I am not so smart,
I will
apply
myself to this teaching."
12:3
Ssu Ma Niu asked about the meaning of jen.
Confucius
said, "The jen man is hesitant to speak."
Niu
replied, "Are you saying that jen is mere hesitancy in speaking?"
Confucius
said, "Actualizing it is so difficult, how can you not be hesitant to speak
about
it?"
12:4
Ssu Ma Niu asked about the qualities of the Superior Man.
Confucius
said, "The Superior Man is free from anxiety and fear."
Niu
said, "Free from anxiety and fear? Is this all it takes to be a Superior
Man?"
Confucius
said, "If you reflect within yourself and find nothing to be ashamed of,
how
could
you have anxiety or fear?"
12:5
Ssu Ma Niu, upset, said: "Everyone has brothers, I alone have none."
Tzu
Hsia said, "I have heard this proverb:
Life
and death are up to Fate.
Wealth
and honor are held by Heaven.
If
the Superior Man is reverent without lapse, and courteous to everyone within
the
frame
of propriety, everything within the four seas will be his brother. Why
should a
Superior
Man be concerned about not having brothers?"
12:6
Tzu Jang asked about the meaning of "enlightenment."
Confucius
said, "One who does not experience the permeation of slander and who is
not
agitated by accusations can certainly be called 'enlightened.' Indeed,
such a person
may
be called 'transcendent.'"
12:7
Tzu Kung asked about government.
The
Master said, "Enough food, enough weapons and the confidence of the people."
Tzu
Kung said, "Suppose you had no alternative but to give up one of these
three,
which
one would be let go of first?"
The
Master said, 'Weapons.'
Tzu
Kung said "What if you had to give up one of the remaining two which one
would
it
be?"
The
Master said, "Food. From ancient times, death has come to all men, but
a people
without
confidence in its rulers will not stand."
12:8
Chi Tzu Chang said: "All the Superior Man needs is to have his substance.
Why
should
he need external refinement?"
Tzu
Kung said, "Amazing! You speak about the Superior Man, but a team of horses
couldn't
keep up with your tongue. Refinement is substance; substance is refinement!
When
the hair is taken off the hide of a tiger or leopard, it looks the same
as the hide
of
a dog or sheep."
[Comment]
This is probably the clearest statement of the unity of essence and
function
that we can see in the Analects, but with an interesting twist. Most
essence-function
teachings, here as well as in the other texts of this volume, while
emphasizing
unity of essence and function, will stress the need for one to place his/her
priorities
on the more essential. Here, on the other hand, the message is that no
matter
how
bright, clear or sincere you are, it cannot show through properly if you
don't
cultivate
your manners and the various arts of expression. This emphasis on polishing
the
outside is something that we find in the Analects more than in other texts.
12:9
Duke Ai asked Yu Zo: "It has been a year of famine and there are not enough
revenues
to run the state. What should I do?"
Zo
said, "Why can't you use a 10% tax?"
The
Duke answered: "I can't even get by on a 20% tax, how am I going to do
it on
10%?"
Zo
said, "If the people have enough, what prince can be in want? If the people
are in
want,
how can the prince be satisfied?"
12:10
Tzu Chung asked how to increase virtue and dispel confusion. Confucius
said,
"Base
yourself in loyalty and trust and permeate yourself with Righteousness,
and your
virtue
will be paramount. We want life for the things we love, and death for the
things
we
hate. But if we have already desired life for something and now we want
it to die,
we
are confused."
Really,
it was not for wealth.
Righteous
for a change Waley (166) indicates that this line comes from the Book of
Odes
#105, from a tale of a man who leaves his wife for another woman: an example
of
"confusion."
12:11
Duke Ching of Ch'i asked Confucius about government. Confucius replied:
"Let
the
ruler be a ruler, minister be a minister, father be a father, son be a
son." The Duke
said,
"Excellent! Indeed, if the ruler is not a ruler, the ministers not ministers,
fathers
not
fathers and sons not sons, even if I have food, how can I eat it?"
12:12
Confucius said: "Yu is the kind of man who could settle a dispute with
a single
sentence.
He never delayed in giving his answer." Other translations, following
Chu-hsi,
render this last line as "he never slept on a promise." I based my
interpretation
on a more literal reading of the text, and on the fact that Tzu-lu,
throughout
the Analects, is shown to be a person who speaks his mind immediately
and
directly.
12:13
Confucius said: "In hearing lawsuits, I am no better than anyone else.
What we
need
is to have no lawsuits."
12:14
Confucius said: "Studying liberal arts broadly, and disciplining yourself
with
propriety,
it is easy to stay on the narrow path."
12:16
Confucius said: "The Superior Man develops people's good points, not their
bad
points. The inferior man does the opposite."
12:17
Chi K'ang Tzu asked Confucius about government. Confucius replied saying:
"To
'govern' means to 'rectify.' Here Confucius is punning on the fact that
in Chinese,
the
words "government" and "rectify" are pronounced the same. If you were to
lead
the
people with correctness, who would not be rectified?"
12:18
Being robbed, Chi K'ang Tzu was upset, and questioned Confucius about what
to
do. Confucius said, "If you were desireless, they wouldn't steal from you,
even if
you
were to offer them a reward to do so."
12:19
Chi K'ang Tzu asked Confucius about government saying: "Suppose I were
to
kill
the unjust, in order to advance the just. Would that be all right?"
Confucius
replied: "In doing government, what is the need of killing? If you desire
good,
the people will be good. The nature of the Superior Man is like the wind,
the
nature
of the inferior man is like the grass. When the wind blows over the grass,
it
always
bends."
12:20
Tzu Chang asked what a shih should be like, that he may be called "excellent."
Confucius
said, "What do you mean by "excellent?"
Tzu
Chang replied: "It means to be famous in your town, and famous in your
clan."
Confucius
said, "This is fame, not excellence. One who is excellent has an upright
character
and loves justice. If you listen carefully to what people say, observe
their
facial
expressions and are careful to be humble to them, you will be excellent
in your
town,
and excellent in your clan. As far as 'fame' is concerned, if you put on
a show of
goodness
and do otherwise, and are not the least bit bothered in doing so, you will
indeed
be 'famous' in your town and 'famous' in your clan."
[Comment]
In this passage, "excellence" is a translation of the Chinese word ta which
has
such a dearth of meaning in Classical East Asian languages. Its most basic
meaning
is
to penetrate, permeate, pierce or pass through. It is used in religious
and
philosophical
works to describe a consciousness that is able to penetrate all things
and
apprehend
them. In its usage in the description of the operation of cause and effect
in
the
external world, we can see the inherent understanding of the ancients of
an
interpermeated
world, where things have a profound, (even if invisible) effect on each
other
through their interrelatedness. It is no accident that the word ta and
its synonym
t'ung
become central in the Hua-yen description of the universe a millennium
later.
12:21
Fan Chih, while strolling with the Master among the Rain Dance altars,
said,
"May
I ask how to heighten virtue, overcome wickedness and resolve delusion?"
The
Master said, "An excellent question! If you take care of your responsibilities
before
you seek your own gain, won't this heighten your virtue? If you attack
your
own
evil rather than the evil of others, won't you overcome wickedness? If,
because of
a
moment's anger, you endanger your own life, as well as that of your parents,
is this
not
delusion?"
12:22
Fan Chih asked about the meaning of jen.
Confucius
said "love others." He asked about the meaning of "knowledge."
The
Master said, "Know others." Fan Chih couldn't get it.
The
Master said, "If you put the honest in positions of power and discard the
dishonest,
you will force the dishonest to become honest."
Fan
Chih left and seeing Tzu Hsia said, "A little while ago I saw the Master
and asked
him
about 'knowledge,' and he told me, "Put the honest in positions of power
and
discard
the dishonest, and you will force the dishonest to be honest." What did
he
mean?"
Tzu
Hsia said, "How rich our Master's words are! When Shun was emperor, he
selected
Kao Yao from among the people, put him in charge, and the evil people
stayed
far away. When T'ang was emperor, he selected I Yin, put him in charge
and
the
evil again stayed far away."
12:23
Tzu Kung asked about the way of friendship. Confucius said, "Speak to your
friends
honestly, and skillfully show them the right path. If you cannot, then
stop. Don't
humiliate
yourself."
12:24
Tseng Tzu said: "The Superior Man uses his refinement to meet his friends,
and
through
his friends develops his jen."
13:1
Tzu Lu asked about how to govern. Confucius said, "Lead the people and
work
hard
for them."
"Is
there anything else?"
"Don't
get discouraged."
13:2
Chung Kung, currently serving as prime minister to the head of the Chi
family,
asked
about government.
Confucius
said, "First get some officers; then grant pardon to all the petty offenses
and
then
put virtuous and able men into positions of responsibility."
He
asked, "How am I going to find these virtuous and able men to get them
into these
positions?"
The
Master said, "Select from those you know. Will the people let you ignore
the ones
you
don't know of?"
13:3
Tzu Lu said: "The ruler of Wei is anticipating your assistance in the administration
of
his state. What will be your top priority?"
Confucius
said, "There must be a correction of terminology."
Tzu
Lu said, "Are you serious? Why is this so important?"
Confucius
said, "You are really simple, aren't you? A Superior Man is cautious about
jumping
to conclusions about that which he does not know."
"If
terminology is not corrected, then what is said cannot be followed. If
what is said
cannot
be followed, then work cannot be accomplished. If work cannot be
accomplished,
then ritual and music cannot be developed. If ritual and music cannot be
developed,
then criminal punishments will not be appropriate. If criminal punishments
are
not appropriate, the people cannot make a move. Therefore, the Superior
Man
needs
to have his terminology applicable to real language, and his speech must
accord
with
his actions. The speech of the Superior Man cannot be indefinite."
13:4
Fan Chih wanted to ask about agriculture.
Confucius
said, "Why don't you ask an old farmer?"
Fan
Chih then said that he would like to learn about gardening.
Confucius
said, "Why don't you ask an old gardener?" Fan Chih left. Confucius said,
"Fan
is really simple, isn't he? If the men in charge love propriety, the people
can't
stand
to be disrespectful. If the men in charge love Righteousness, then the
people
can't
stand not to follow them. If the men in charge love trust, then the people
cannot
stand
not to respond with their emotions. If you were to govern in this way,
the people
would
come flocking to your kingdom, carrying their babies on their backs. Why
do
you
have to worry about agriculture?"
13:5
Confucius said: "You can recite the 300 poems from the Book of Odes, but
when
you try to use them in administration, they are not effective (ta), Please
see
discussion
of ta in reference to 12:20. and in handling the outerlying regions, you
cannot
apply them, then even though you know a lot, what good is it?"
13:6
Confucius said: "When you have gotten your own life straightened out, things
will
go
well without your giving orders. But if your own life isn't straightened
out, even if
you
give orders, no one will follow them."
13:9
Zan Yu was driving for the Master on a trip to Wei. Confucius said, "How
populous
it is here."
Zan
Yu said, "Once there are so many people, what should be done?"
"Enrich
them," said the Master.
"Once
they are enriched, what next?"
"Educate
them."
13:10
Confucius said: "If any of the rulers were to employ me, I would have control
of
the
situation within a month, and would have everything straightened out within
three
years."
13:11
Confucius said: "If good men were to govern a country for a hundred years,
they
could overcome cruelty and do away with killing. How true this saying is!"
13:12
Confucius said: "Even if you have the position of kingship, it would still
take a
generation
for jen to prevail."
13:13
Confucius said: "If you can correct yourself, what problem will you have
in
governing?
If you can't correct yourself, how can you correct others?"
13:15
Duke Ting asked if there were a single phrase which could uplift a country.
Confucius
replied: "Words in themselves cannot have such an effect. Nonetheless,
there
is a proverb which says, `Being a ruler is difficult, and being a minister
is not
easy.'
If you really understand the difficulties of rulership, might this not
be enough to
uplift
a country?"
The
Duke asked further: "Is there a single phrase which could ruin a country?"
Confucius
answered, "Again, words in themselves cannot have such an effect, but the
people
also have a proverb which says: `I do not enjoy ruling; I only enjoy people
not
disagreeing
with me.' Now if you are a good man and no one disagrees with you, it is
fine.
But if you are evil, and no one disagrees with you, perhaps you could destroy
the
country
with a single utterance."
13:16
The Duke of Sheh asked about government. Confucius said, "If you do it
right,
then
those close to you will be happy, and those who are far away will come
to you."
13:17
Tzu Hsia, who was serving as governor of Chu Fu, asked about government.
Confucius
said, "Don't be impatient, and don't look for small advantages. If you
are
impatient,
you will not be thorough ("penetrating," ta). If you look for small
advantages,
you will never accomplish anything great."
13:18
The Duke of Sheh told Confucius: "In my land, there are Righteous men.
If a
father
steals a sheep, the son will testify against him."
Confucius
said, "The Righteous men in my land are different from this. The father
conceals
the wrongs of his son, and the son conceals the wrongs of his father. This
is
Righteousness!"
13:19
Fan Chih asked about jen. Confucius said, "Be naturally courteous, be
respectful
in working for superiors and be sincere to people. Even the barbarian tribes
cannot
do without this."
13:20
Tzu Kung asked: "What must a man be like to be called a shih?"
The
Master said, "One who in conducting himself maintains a sense of honor,
and who
when
sent to the four quarters of the world does not disgrace his prince's commission,
may
be called a shih."
13:21
Confucius said: "Since I can't get men who act according to the middle
way, I
must
find the adamant and the cautious. The adamant go after things, the cautious
restrain
themselves from doing certain things."
[Comment]
"Adamant" is a translation of kuang which can also be translated into
English
as "crazy," "wild," "unbridled" etc., referring to the sort of personality
we often
associate
with poets, painters and musicians. Important Confucian thinkers such as
Mencius
and Wang Yang-ming understood a measure of uncontrolledness to be a
useful
ingredient of the personality of the person who was striving for the Tao.
13:22
Confucius said: "The Southerners have a saying: 'If a man is not constant
in his
self-cultivation,
he cannot be a shaman or a healer.' It is a good proverb. If you are not
consistently
developing your virtue, what can you give to others? You will not even
be
able
to give a diagnosis."
13:23
Confucius said: "The Superior Man is in harmony but does not follow the
crowd.
The inferior man follows the crowd, but is not in harmony."
13:24
Tzu Kung asked: "What do you think if all the people in town like someone?"
"Not
too good," said Confucius.
"What
if they all hate you?"
"Also
not too good. It is better if the good people in town like you, and the
evil ones
hate
you."
13:25
Confucius said: "The reason that the Superior Man is easy to work for,
but
difficult
to please, is because if you try to please him by devious means, he will
not be
happy.
And in his employment of people, he gives them work according to their
ability.
The inferior man is difficult to work for, but easy to please. Even if
you have
used
devious means to please him, he will still be happy. And in his employment
of
people,
he tries to squeeze everything out of them that he can."
13:26
Confucius said: "The Superior Man is self-confident without being arrogant.
The
inferior
man is arrogant and lacks self-confidence."
13:27
Confucius said: "With firmness, strength, simplicity and caution in speaking,
you
will
be close to jen."
13:28
Tzu Lu asked: "What sort of man deserves to be called a shih?"
Confucius
said, "If you are decisive, kind and gentle, you can be called a shih.
With
friends,
the shih is clear but kind. With his brothers he is gentle."
13:29-30
Confucius said: "Only when good men have instructed the people for seven
years,
may they take up arms. To lead untrained people into battle is the same
as
throwing
them away."
14:1
Hsien asked about what is shameful. Confucius said, "When the Tao prevails
in
your
state, to be concerned about your salary is shameful. When the Tao is absent
in
your
state, to be concerned about your salary is shameful."
14:2
Hsien asked: "When one is not motivated by arrogance, pride, resentment
and
desire,
can be he considered jen?"
Confucius
said, "This can certainly be called 'difficult,' but I don't know if it
can be
called
jen."
14:3
Confucius said: "A shih who is addicted to comfort should not be called
a shih."
14:4
Confucius said: "When the government is just, you may speak boldly and
act
boldly;
when you have an unjust government, you may act boldly, but be careful
of
what
you say."
14:5
Confucius said: "The virtuous will certainly have something to say, but
those who
have
something to say are not necessarily virtuous. The jen man is always brave,
but
the
brave man is not necessarily possessed of jen."
14:6
Nan Kung Kuo said to Confucius: "Yi was skillful at archery and Ao shook
a
whole
ship Yi and Ao are ancient legendary figures famous for their superhuman
feats.
but
neither died a natural death. Yu and Chi did their own farming and ended
up as
emperors."
Confucius
didn't answer.
When
Nan Kung Kuo left, Confucius said, "Here is a Superior Man, a man of
enhanced
virtue."
14:7
Confucius said: "There are some cases where a Superior Man may not be a
man
of
jen, but there are no cases where an inferior man is a man of jen."
14:8
Confucius said: "Can you love someone without exerting yourself for them?
Can
you
be sincere to someone without teaching them?"
14:11
Confucius said: "To be poor without resentment is difficult. To be rich
without
arrogance
is easy."
14:13
Tzu Lu asked what constitutes a 'perfected man.'
Confucius
said: "If you have the wisdom of Tsang Wu Chung, the desirelessness of
Kung
Ch'o, the courage of Pien Chuang Tzu and the abilities of Zan Ch'iu, and
are
also
refined through propriety and music, you might indeed be called a 'perfected
man.'
But if you want to perfect yourself right now, why would you need all of
that?
When
you see an opportunity for advantage, think of Righteousness. When you
meet
danger,
leave it up to destiny. When someone reminds you of an old promise and
it
doesn't
rattle you at all, you can be regarded as a 'perfected man.'"
14:14
The Master asked Kung Ming Chia about Kung-shu Wan- tzu: "Is it true that
your
master doesn't speak, doesn't laugh and doesn't accept anything?"
Kung
Ming Chia replied, "This is an exaggeration. My master speaks when it is
appropriate,
and people never get tired of his words. He laughs when he is happy, and
people
never tire of his laughter. He takes when it is right to do so, and people
never
get
tired of his taking."
Confucius
said, "Is this so? Is it really so!?"
14:20
Confucius was speaking about the evils of Duke Ling of Wei.
Kang
Tzu said, "If he is such a person, how can he stay in power?"
Confucius
said, "Chung Shu Yu takes care of his (Kang Tzu's) guests; preacher T'o
handles
the temples and Wang Sun Chia is his military commander. With ministers
like
these,
how could he fall from power?"
14:21
Confucius said: "If your words are not humble, it will be difficult to
put them into
action."
14:23
Tzu Lu asked how to deal with a ruler. Confucius said, "If you have to
oppose
him,
don't do it by deceit."
14:24
Confucius said: "The Superior Man penetrates (ta) that which is above.
The
inferior
man penetrates that which is below."
14:25
Confucius said: "The ancient scholars studied for their own improvement.
Modern
scholars study to impress others."
14:28
Tseng Tzu said: "The Superior Man doesn't worry about those things which
are
outside
of his control."
14:29
Confucius said: "The Superior Man is humble in his speech but superb in
his
actions."
14:31
Tzu Kung was correcting people. Confucius said, "Ssu (Tzu Kung) must be
a
superman.
I have no spare time to do this."
14:32
Confucius said: "I don't worry about being unknown. I worry about my lack
of
ability."
14:33
Confucius said: "If you don't try to anticipate deception, and you don't
plan for
your
not being believed, yet are the first to be aware of these things, aren't
you a
worthy?"
14:36
Someone said: "What do you think of the saying: 'Repay harm with virtue'?"
Confucius
replied, "Then how will you repay virtue? Repay harm with Righteousness
and
repay virtue with virtue."
14:37
Confucius said: "Aah! No one understands me!"
Tzu
Kung said, "What do you mean, 'No one understands you'?"
Confucius
said, "I have no resentment against Heaven, no quarrel with men. I study
from
the bottom and penetrate to the top. Who understands me? Heaven does!"
14:38
Kung Po Liao had said bad things about Tzu Lu to Chi-sun. Tzu-fu Ching-po
told
Confucius about it, saying: "Chi Sun (Ching-po's teacher) is certainly
being
deceived
by Kung Po Liao. But I have enough power to drag his carcass out into the
middle
of the marketplace."
Confucius
said, "It is up to fate as to when the Tao is going to function, and when
it
isn't.
What can Kung Po Liao do about fate?"
14:39
Confucius said: "A worthy becomes free of the world, then he becomes free
of
his
land; then he becomes free from lust; then he becomes free from language."
14:44
Confucius said: "If those in power love propriety, the people will be easy
to
manage."
14:45
Tzu Lu asked about the qualities of the Superior Man. Confucius said, "He
cultivates
himself by comforting others."
"Is
that all?"
"He
cultivates himself by comforting everyone. Now, this is something that
even Yao
and
Shun found difficult."
14:46
Yüan Zang was waiting for the Master in a sprawled-out position.
Confucius
said, "To be young and not act like a junior; to be mature and have nothing
to
pass on; to get old and not die: a parasite!" He whacked him on the shins
with his
staff.
14:47
A boy from the village of Ch'ueh was working as a messenger. Someone asked
Confucius,
"Is he developing?" Confucius said, "I can see that he likes to sit in
grown-up's
places, and likes to be buddies with his elders. But he is not seeking
to
develop
himself. He wants to grow up too quickly."
15:1
Duke Ling of Wei asked Confucius about military tactics.
Confucius
said, "I know about the handling of ritual sacrifices, but I have not studied
strategy."
The
next day, he and his disciples continued their travels. By the time they
got to
Chan,
they had run out of provisions, and Tzu Lu was obviously angry about it.
He
said,
"Must the Superior Man suffer such dire straits?"
Confucius
said, "The Superior Man remains stable when in dire straits. The inferior
man
falls apart."
15:2
Confucius said, "Ssu, do you think that I am a person who studies widely
and
memorizes
all of it?"
Ssu
replied, "It seems that way. But perhaps not?"
Confucius
said, "The answer is no. I penetrate all with one."
15:3
Confucius said: "Yu, those who understand virtue are few and far between."
15:4
Confucius said: "Cannot Shun be considered as one who governed without
overreaching
(wu-wei)? What did he do? He permeated himself with courtesy and
correctly
faced South."
15:5
Tzu Chang asked about correct behavior. Confucius said: "If your speech
is
sincere
and honest, and your way of carrying yourself is humble and reverent, such
behavior
will work even if you live among the Southern and Northern barbarians.
But
if
your speech is insincere and dishonest and your way of carrying yourself
is not
humble
and reverent, then even if you live in your hometown, you will have problems."
15:6
Confucius said: "The Historiographer Yu was truly of straight character.
When
the
government was just, he was like an arrow. When the government was unjust,
he
was
like an arrow."
"Chu
Po Yu is definitely a Superior Man. When the government is just, he will
have a
position
in it. When the government is unjust he can roll up his principles and
keep
them
in his breast."
15:7
Confucius said: "When a person should be spoken with, and you don't speak
with
them, you lose them. When a person shouldn't be spoken with and you speak
to
them,
you waste your breath. The wise do not lose people, nor do they waste their
breath."
15:8
Confucius said: "The determined shih and the man of jen will not save their
lives
if
it requires damaging their jen. They will even sacrifice themselves to
consummate
their
jen."
15:9
Tzu Kung asked about jen. Confucius said, "When a craftsman wants to do
a
nice
piece of work, he will always sharpen his tools first. When you live in
a certain
district,
get into the service of the most worthy officers, and seek friends among
scholars
who are steeped in jen."
15:11
Confucius said: "If a man is not far-sighted, then suffering will be close
to him."
15:14
Confucius said: "Expect much from yourself and little from others and you
will
avoid
incurring resentments."
15:15
Confucius said: "If a man doesn't continually question, 'What is it? What
is it?' I
don't
know what I can do for him."
[Comment]
If a student is not seriously and genuinely concerned about the deeper
questions
of life, it is very hard to teach her/him anything of value.
15:16
Confucius said: "When a circle of people can spend the whole day together
without
their conversation ever touching on Righteousness, and they like to act
according
to small-minded wisdom, what can be done?"
15:17
Confucius said: "The Superior Man takes Righteousness as the essence. He
actualizes
it through propriety, demonstrates it in humility, develops it by truthfulness.
This
is the Superior Man!"
15:18
Confucius said: "The Superior Man suffers from his own lack of ability,
not from
lack
of recognition."
15:19
Confucius said: "The Superior Man is concerned about the kind of reputation
he
will
have after he passes away."
15:20
Confucius said: "The Superior Man seeks within himself. The inferior man
seeks
within
others."
15:21
Confucius said: "The Superior Man strives but does not wrangle. He has
friends,
but doesn't belong to a clique."
15:22
Confucius said: "The Superior Man does not promote a man because of his
words,
and does not disregard the words because of the man."
15:23
Tzu Kung asked: "Is there a single concept that we can take as a guide
for the
actions
of our whole life?"
Confucius
said, "What about 'fairness'? What you don't like done to yourself, don't
do
to
others."
15:24
Confucius said: "Among people, who should I criticize and who should I
praise?
If
I praise someone it is because I have had some way of testing him."
"The
present common people are the same material with which the rulers of the
Three
Dynasties
The Hsia, the Yin and the Chou. manifested the correct Tao."
15:26
Confucius said: "Clever words disrupt virtue. Lack of patience in small
matters
leads
to the disruption of great plans."
15:27
Confucius said: "If everybody hates something, you'd better check into
it. If
everybody
loves something, you'd better check into it."
15:28
Confucius said: "The human being manifests the Tao. The Tao doesn't manifest
the
human being."
15:29
Confucius said: "To make a mistake and not correct it: this is a real mistake."
15:30
Confucius said: "I have spent a whole day without eating and a whole night
without
sleeping in order to think--but I got nothing out of it. Thinking cannot
compare
with
studying."
15:31
Confucius said: "The Superior Man indulges in the Tao and does not indulge
in
his
stomach. Doesn't agriculture have the avoidance of starvation as its motivating
factor,
and study have enrichment as its motivating factor? The Superior Man is
concerned
about following the Tao, and is not concerned about avoiding poverty."
15:32
Confucius said: "If your wisdom can grasp it, but your jen is incapable
of
maintaining
it, even though you have grasped it, you will certainly lose it. If your
wisdom
grasps it and your jen is sufficient to maintain it, but you don't manifest
it, the
people
will not revere you. If your wisdom grasps it, your jen is sufficient to
maintain
it,
and you manifest it but don't act according to propriety, you are still
not perfect."
[Comment]
This is a decidedly Confucian perspective on the unity of essence and
function,
similar to that expressed in 12:8. Even with a deep understanding of reality
(essence)
and a concomitant reflection in the person, external polish is still necessary
to
be a complete human being.
15:33
Confucius said: "The Superior Man cannot act within the framework of lesser
wisdom,
but he can handle major affairs. The inferior man cannot handle major affairs,
but
he can act within the framework of lesser wisdom."
15:34
Confucius said: "The people are more in awe of jen than water or fire.
But I
have
seen people tread on water or fire and die. I have never seen someone walk
the
path
of jen and die."
15:35
Confucius said: "It is better to value jen than to passively follow your
teacher."
15:36
Confucius said: "The Superior Man is precise, but not rigid."
15:38
Confucius said: "In teaching people, there is no discrimination (of class,
type,
etc.)"
15:39
Confucius said: "If your paths are different, you cannot make plans together."
15:40
Confucius said: "Speak enough to make the point, and then leave it at that."
16:2
Confucius said: "When the Tao (just government) prevails in the realm,
then ritual,
music
and military campaigns are all initiated by the emperor. When the Tao declines
in
the realm, then ritual, music and military campaigns are initiated by the
nobles. When
these
things are initiated by the nobles, the ruling house will usually lose
its power
within
ten generations. When these things are initiated by the high ministers,
the ruling
house
will usually lose its power within five generations. When they are initiated
by the
lower
officers, the ruling house will lose its power within three generations.
When the
Tao
prevails in the realm, the common people do not debate politics among
themselves."
16:4
Confucius said: "There are three kinds of friendship which are beneficial
and three
kinds
of friendship which are harmful. Friendship with the Righteous, friendship
with
the
sincere and friendship with the learned are all beneficial. Friendship
with the
deceptive,
friendship with the unprincipled and friendship with smooth talkers are
harmful."
16:5
Confucius said: "There are three kinds of enjoyment which are beneficial
and
three
kinds of enjoyment which are harmful. The enjoyment of cultivation in music
and
ritual,
the enjoyment of speaking of the goodness of others and the enjoyment of
being
surrounded
by friends of good character are all beneficial. The enjoyment of
arrogance,
the enjoyment of dissipation and the enjoyment of comfort are all harmful."
16:6
Confucius said: "There are three common mistakes made by those who are
of
rank:
(1)
To speak when there is nothing to be said; this is imprudence.
(2)
To be silent when there is something to be said; this is deception.
(3)
To speak without paying attention to the expression on the person's face;
this is
called
blindness."
16:7
Confucius said: "The Superior Man is on guard against three things:
(1)
When he is a young man and his physical energies are not yet settled, he
is on
guard
against lust.
(2)
When he is mature and his physical energy is solid, he is on guard against
being
drawn
into a fight.
(3)
When he is old, and his physical power is weakened, he is on guard not
to cling to
his
attainments."
16:8
Confucius said: "The Superior Man stands in awe of three things:
(1)
He is in awe of the decree of Heaven.
(2)
He is in awe of great men.
(3)
He is in awe of the words of the sages.
The
inferior man does not know the decree of Heaven; takes great men lightly
and
laughs
at the words of the sages."
16:9
Confucius said: "Those who are born knowing it are the best. Those who
study
to
know it are next; those who are limited and yet study are next; those who
are
limited
and do not even study are considered to be the lowest level of people."
16:10
Confucius said: "There are nine patterns which are awarenesses of the Superior
Man.
In seeing, he is aware of clarity; in listening, he is aware of sharpness;
in faces, is
aware
of warmth; with behavior he is aware of courtesy; in speech, sincerity;
in
service,
reverence. In doubt, he is inclined to question; when angry, he is aware
of the
inherent
difficulties. When he sees an opportunity for gain, he thinks of what would
be
Righteous."
16:11
Confucius cited the proverb:
I
regard goodness as something I haven't attained. I regard evil as my
deep-welling
spring.
and
said, "I have seen this kind of person and have heard these words. But
as for:
I
hide myself away in order to fathom my own will. I act with Righteousness
to
penetrate
the Tao.
I
have heard this said, but haven't seen this kind of
person."
16:12
Duke Ching of Ch'i had a thousand teams of horses, but when he died, there
was
nothing for which the people could praise him. Po Yi and Shu Ch'i died
of
starvation
at the foot of Shou Yang mountain, and the people praise them up till this
day.
What meaning can you glean from this?
16:13
Ch'an K'ang asked Po Yu (Confucius' son): "Have you heard anything from
your
father different than we disciples have?"
Po
Yu replied, "Not yet. Once, when my father was standing by himself, I passed
by
the
hall quickly, and he said, 'Have you learned the Book of Odes yet?' I said,
'Not
yet.'
So I went and studied the Book of Odes. On another day, the same scene
occurred,
and he asked me, 'Have you learned the Record of Propriety yet?' I said,
'Not
yet.' He said, If you don't learn propriety you will have no structure.'
So I went
and
studied the Propriety. I have only heard these two things."
Ch'an
K'ang left, elated, saying, "I questioned on one thing and got three! I
learned
about
the Poems, I learned about the Propriety and I learned that the Superior
Man
is
not partial to his son."
17:2
?«‘Š‹ß–çConfucius said: "People are similar by nature,
but through habituation become quite
different
from each other."
17:3
Confucius said: "Only the most wise and the most foolish do not change."
17:6
Tzu Chang asked Confucius about jen. Confucius said, "If you can practice
these
five
things with all the people, you can be called jen."
Tzu
Chang asked what they were.
Confucius
said, "Courtesy, generosity, honesty, persistence, and kindness. If you
are
courteous,
you will not be disrespected; if you are generous, you will gain everything.
If
you are honest, people will rely on you. If you are persistent you will
get results. If
you
are kind, you can employ people."
17:8
Confucius said: "Yu, have you heard the six phrases about the six foils?"
Yu
answered
that he hadn't. "Then stay a moment," Confucius said, "and I will tell
you."
"If
you love jen, but don't like to study, then you will be foiled by ignorance."
If
you love wisdom, but don't like to study, then you will be foiled by aimlessness.
If
you love sincerity, but don't like to study, then you will be foiled by
deception.
If
you love honesty, but don't like to study, you will be foiled by back-stabbing.
If
you love boldness, but don't like to study, you will be foiled by your
own lack of
control.
"If
you love persistence, but don't like to study, you will be foiled by your
own
adamancy."
17:12
Confucius said: "If you show a tough face, but are weak inside, you are
a
miserable
fellow, like a thief burrowing through the walls."
17:13
Confucius said: "The 'conventional townsman' is a thief of virtue." For
a
discussion
of this saying, see Mencius 7B:37.
17:14
Confucius said: "To apprehend the Tao and lecture on it before actualization
is
to
throw away your accumulation of virtue."
17:15
Confucius said: "These low-lifes! How can they ever serve a ruler?! When
they
don't
have something, they make themselves miserable in getting it. Once they
get it,
they
go nuts about losing it. Once they are worried about losing it, there is
nothing they
won't
do."
17:16
Confucius said: "The ancients had three kinds of shortcomings, some aspects
of
which
are now lost. The wild (kuang)* of antiquity were unbounded; the wild of
today
are
dissipated. The proud of antiquity were gallant; the proud of today are
hot-tempered.
The simple-minded of antiquity were straightforward; the
simple-minded
of today are liars."
[Comment]
*For the meaning of kuang, please see the discussion connected to
13:21.
17:18
Confucius said: "I wish I could avoid talking."
Tzu
Kung said, "Master, if you didn't speak, what would we disciples have to
pass
on?"
Confucius
said, "Does Heaven speak? Yet the four seasons continue to change, and
all
things are born. Does Heaven speak?"
17:20
Ju Pei wanted to see Confucius, but Confucius excused himself on the grounds
of
illness. When his messenger went to the door, the master picked up his
lute and
began
to sing so that Pei could hear him.
17:22
Confucius said: "What can be done with a man who stuffs his face with food
all
day,
without exercising his mind. He could at least play cards or chess or something.
It
would
be better than nothing."
17:23
Tzu Lu said: "Does the Superior Man esteem bravery?"
Confucius
said, "The Superior Man puts Righteousness first. If the Superior Man is
brave
without Righteousness, he will be rebellious. If the inferior man is brave
without
Righteousness,
he will become an outlaw."
17:24
Tzu Kung asked, "Does the Superior Man also have things that he hates?"
Confucius
said, "He does. He hates those who advertise the faults of others. He hates
those
who abide in lowliness and slander the great. He hates those who are bold
without
propriety. He hates those who are convinced of their own perfection, and
closed
off to anything else. How about you, what do you hate?"
Tzu
Kung said, "I hate those who take a little bit of clarity as wisdom; I
hate those
who
take disobedience as courage; I hate those who take disclosing people's
weak
points
to be straightforwardness."
17:25
Confucius said: "Girls and inferior men are hard to raise. If you get familiar
with
them,
they lose their humility; if you are distant, they resent it."
17:26
Confucius said: "One who has reached the age of forty and is disliked,
will be
disliked
to the end."
18:2
Hui Liu Hsia was chief criminal judge, and was fired three times.
Someone
said, "Why don't you just leave, sir?"
He
said, "If I want to give justice in serving people, where can I go where
this will not
happen?
If I can be satisfied with handing out injustice, why should I bother leaving
the
land
of my parents?"
18:4
The people of Ch'i sent Lu a present of girl musicians. Chi Huan (ruler
of Lu)
received
them, and for three days did not hold court. Confucius left.
18:5
Chieh Yu, the madman of Ch'u, passed by Confucius, singing:
Phoenix!
Phoenix!
How
your virtue has declined!
Your
past cannot be corrected,
But
your future is yet to come.
Give
up! Give up!
Those
who involve themselves in Government now
Will
be in danger.
Confucius
jumped down, wanting to talk to him, but he ran away, so Confucius
couldn't
talk to him.
18:6
Chang Tso and Chieh Ni were working together in the fields when Confucius
was
passing by. He sent Tzu Lu to ask them where he could ford the river. Chang
Tso
said,
"Who is that holding the carriage?"
Tzu
Lu said, "It is Confucius"
Chang
said, "The Confucius of Lu?"
"Yes."
"Well,
if that's the case, then he knows the ford."
Tzu
Lu then asked Chieh Ni who said, "Who are you?"
"I
am Tzu Lu."
"The
follower of this Confucius of Lu?"
"Right."
Chieh
said, "Disorder, disorder throughout the realm! And who can change it?
Rather
than
following a shih who avoids people, you should follow one who escapes from
the
world!"
With that, he went back to his hoeing and wouldn't stop.
Tzu
Lu went back and reported this to Confucius. Confucius sighing, said, "I
can't
form
associations with the birds and beasts. So if I don't associate with people,
then
who
will I associate with? If the Tao prevailed in the realm, I would not try
to change
anything."
18:7
Tzu Lu, having fallen behind the group, met an old man carrying a basket
on a
pole.
He asked him: "Have you seen my master?"
The
old man said, "Your four limbs have not toiled, and you can't distinguish
among
the
five grains--who is your master?" He planted his staff in the ground and
began to
weed.
Tzu Lu stood there with his arms folded. The old man had him stay overnight.
He
killed a chicken, prepared millet and fed him, and then introduced him
to his two
sons.
The next day, Tzu Lu left, and he told Confucius.
The
Master said, "He is a recluse," and sent Tzu Lu back to see him. When he
arrived,
the
man was gone.
Tzu
Lu said, "If you don't have a position in society, how can you practice
Righteousness?
If the relationship between young and old cannot be abandoned, how
can
the relationship between ruler and minister be abandoned? Desiring to keep
his
own
purity, he disrupts the great bonds of society. The superior man practices
his
Righteousness
from his place in society. When Righteousness is not being done, he is
the
one who is aware of it."
18:8
Among men who have abandoned society are Po Yi, Shu Chi, Yu Chung, I Yi,
Chu
Chang, Hui Liu Hsia, and Shao Lien. Those who would not surrender their
wills
or
humiliate themselves were Po Yi and Shu Chi. Hui Liu Hsia and Shao Lien
surrendered
their wills and humiliated themselves; nonetheless, their words were based
on
solid principles and they thought before acting. That is about all that
can be said of
them.
Yu Chung and I Yi left society, and in their seclusion cast off speech,
purified
themselves,
and abandoned themselves to conditions. I am different than this. I have
no
"shoulds" or "should nots."
18:10
The Duke of Chou was talking to his son, the Duke of Lu. He said: "The
Superior
Man does not neglect his relatives and does not let the High Minister get
resentments
about not being utilized. Therefore, he doesn't fire anyone unless there
is a
really
good reason, and he does not seek for all abilities in one man."
19:1
Tzu Chang said: "The shih who faced with danger can abandon his life; who
seeing
an opportunity for gain, thinks of Righteousness; who at rituals is reverent
and
who
at funerals is sorrowful: he is worth something."
19:2
Tzu Chang said: "Keeping one's virtue without extending it; trusting the
Tao
without
enriching it. What can you gain? And what can you get rid of?"
19:3
The disciples of Tzu Hsia were conversing with Tzu Chang, who asked them:
"What
does your teacher tell you?"
One
replied, "Associate with the capable and keep away from the incapable."
Tzu
Chang said, "This is different from what I have heard. The Superior Man
venerates
the worthy but accepts everyone. He praises the good and pities the
incapable.
Now if I were a worthy, whom should I not accept? If I am unworthy, shall
people
cast me aside? How can you just push people away like this?"
19:4
Tzu Hsia said, "If somewhat has just a small attainment of the way, it
can be
observed.
But if he tries to extend it too far, it will lose its functioning. Therefore,
the
Superior
Man does not do this."
19:5
Tzu Hsia said: "Someone who is aware every day of what he lacks, and every
month
does not forget what he has developed, can be called 'a lover of learning.'"
19:6
Tzu Hsia said: "Studying widely and thickening your will, questioning precisely
and
reflecting on things at hand: jen lies in this."
19:7
Tzu Hsia said: "The artisans stay in their shops in order to accomplish
their
works.
The Superior Man studies in order to actualize his Tao."
19:8
Tzu Hsia said: "The inferior man always glosses over his errors."
19:9
Tzu Hsia said: "The Superior Man has three appearances. From afar, he appears
majestic;
close up, he seems warm; listening to his speech, he seems polished."
19:10
Tzu Hsia said: "After the ruler has the trust of the people, they will
toil for him. If
he
doesn't have their trust, they will regard him as oppressive. If they trust
him, they
will
criticize him openly. If they don't trust him, they will slander him behind
his back."
19:11
Tzu Hsia said: "As long as you don't transgress the norm of great virtue,
you
may
utilize small virtues freely."
19:13
Tzu Hsia said: "After you have accomplished your job, then study. After
you
have
accomplished your studies, then get a job."
19:14
Tzu Lu said: "When mourning has expended itself in grief, it should end."
19:15
Tzu Lu said: "My friend Chang can handle difficulty, but is not yet perfect
in
jen."
19:16
Tseng Tzu said: "How imposing Chang is. It is difficult to practice jen
with him."
19:17
Tseng Tzu said: "I have heard this from our master: `If a man has not yet
fully
experienced
himself, he will when his parents die.'"
19:18
Tseng Tzu said: "I heard our Master say, `In other matters, the filial
piety of
Ming
Chung Tzu was nothing special. But his running his government without changing
his
father's ministers or systems--this was quite difficult.'"
19:19
Yang Fu, having been appointed Minister of Righteousness by the Meng clan,
consulted
with Tseng Tzu. Tseng said, "When those in power lose their sense of
justice,
the people will scatter from them, and it will be a long time before they
return.
When
you are aware of their suffering, then you should be sorrowful, never joyful."
19:21
Tzu Kung said: "The faults of the Superior Man are like the eclipses of
the sun
and
moon--everyone sees them. But when he corrects them, everyone looks up
to
him."
19:22
Kung Sun Ch'ao of Wei asked Tzu Kung: "From whom did Confucius get his
learning?"
Tzu
Kung said, "The Tao of King Wen and King Wu (the legendary sage-kings of
antiquity)
has not yet sunk into the ground. The Worthies have assimilated the major
points,
and the less-than-worthy have assimilated the minor points. There is no
place
where
the Tao of Wen and Wu does not exist, so how could the Master not learn
it?
Why
would he need to get it from a certain teacher?"
19:23
Shu-sun Wu-shu, addressing the major officers of his court, said: "Tzu
Kung is
superior
to Confucius."
Tzu-fu
Ching-po told this to Tzu Kung, who commented, "Let me use a simile of
a
castle
and its wall. My wall is only shoulder high, which you may look over and
see the
desirables
that lie inside. My Master's wall is several tens of feet high and if you
can't
find
the door and enter by it, you will not see the beauty of its ancestral
temple, nor the
splendor
of its hundred officers. Those who find the door are few indeed. Are not
my
Master's
words even more difficult to grasp?"
19:24
Tzu Kung, having heard about Shu-sun Wu-shu's disparagement of Confucius,
said,
"It is ridiculous talking this way. Confucius cannot be slandered. The
virtue of
other
men is like a small hill, which can be climbed over. Confucius is like
the sun and
the
moon. There is no way they can be climbed over. Even if you want to cut
yourself
off
from the sun and moon, how can you hurt them? It is easy to see that Wu-shu
does
not
know value."