The Analects is a compilation of sayings and ideas attributed to the Spring and Autumn period thinker Confucius.
Learning First#
The Master said, “Is it not a joy to have friends come from afar? Is it not a joy to learn and practice what you have learned? Is it not a virtue to not be angry when others do not know you?”
Youzi said, “A person who is filial and fraternal but likes to offend their superiors is rare. A person who does not like to offend their superiors but likes to create chaos has never existed. The gentleman focuses on the root; when the root is established, the Way will emerge. Filial piety and brotherly love are the roots of benevolence, are they not?”
The Master said, “Clever words and a flattering demeanor are rarely associated with benevolence.”
Zengzi said, “I examine myself three times a day. Am I loyal when I plan for others? Am I trustworthy when I interact with friends? Am I passing on what I have learned without practicing it?”
The Master said, “In governing a state of a thousand chariots, one should be respectful and trustworthy, frugal and loving towards the people, and govern them according to the seasons.”
The Master said, “When entering, the disciples should be filial; when leaving, they should be respectful; they should be cautious and trustworthy, love the many and be close to the benevolent; if they have extra energy, they should study literature.”
Zixia said, “To value the virtuous over beauty, to serve parents with all one’s strength, to serve the ruler with all one’s life, to interact with friends with words of trust—though one may not have learned, I would still call this learning.”
The Master said, “A gentleman who is not respected will not be feared; if he does not learn, he will not be firm. He should be loyal and trustworthy, and have no friends who are not as good as himself; if he makes a mistake, he should not hesitate to correct it.”
Zengzi said, “Be cautious in your beginnings and pursue the distant; the virtue of the people will return to being thick.”
Ziqin asked Zigong, “When the Master arrives in a state, he must hear about its governance. Is he seeking it or is it given to him?” Zigong said, “The Master is warm, kind, respectful, frugal, and yielding to obtain it. The way the Master seeks it is different from how others seek it, is it not?”
The Master said, “While the father is alive, observe his aspirations. When the father has passed, observe his actions. If one does not change the way of the father for three years, one can be called filial.”
Youzi said, “The essence of ritual is harmony. The way of the former kings is beautiful. Whether in small or large matters, one should follow it, but there are things that should not be done. To know harmony and to harmonize without ritual is also not acceptable.”
Youzi said, “Trust is close to righteousness, and words can be repeated. Respect is close to ritual, and it distances one from shame. If one does not lose their kin, they can also be a clan.”
The Master said, “A gentleman does not seek to be full when eating, nor to be comfortable when dwelling. He is quick in action and cautious in speech, and he seeks the Way and corrects himself. This can be called a good learner.”
Zigong said, “Is it acceptable to be poor without flattery and rich without arrogance?” The Master said, “That is acceptable, but it is not as good as being happy while poor and respectful while rich.” Zigong said, “The poem says: ‘Like cutting and polishing, like carving and grinding.’ Is this what it means?” The Master said, “You, Zigong, are beginning to be able to discuss poetry. Tell the past and you will know the future.”
The Master said, “Do not worry that others do not know you; worry that you do not know others.”
Governance Second#
The Master said, “To govern with virtue is like the North Star, which resides in its place while all the other stars revolve around it.”
The Master said, “The Book of Songs has three hundred verses, and it can be summarized in one phrase: ‘Thoughts without evil.’”
The Master said, “To lead with governance and regulate with punishment, the people will escape and have no shame; to lead with virtue and regulate with ritual, they will have shame and be rectified.”
The Master said, “At fifteen, I set my heart on learning; at thirty, I took my stand; at forty, I was not confused; at fifty, I knew the mandate of Heaven; at sixty, my ears were attuned; at seventy, I could follow my heart’s desires without overstepping the bounds.”
Meng Yizi asked about filial piety. The Master said, “Do not disobey.” Fan Chi was driving, and the Master told him, “Meng Sun asked me about filial piety, and I replied, ‘Do not disobey.’” Fan Chi said, “What does that mean?” The Master said, “While alive, serve them with ritual; when they die, bury them with ritual; when they are sacrificed to, do so with ritual.”
Meng Wubo asked about filial piety. The Master said, “For parents, it is only their illness that causes worry.”
Ziyou asked about filial piety. The Master said, “The filial piety of today is to provide for them; even dogs and horses can be provided for. If there is no respect, how is it different?”
Zixia asked about filial piety. The Master said, “It is difficult to show affection. If there is work, the disciple bears the burden; if there is food and drink, the teacher should be served. Is this what is considered filial?”
The Master said, “I converse with Hui all day long, and do not deviate from foolishness. When I retreat and reflect on my private thoughts, it is enough to inspire me. Hui is not foolish.”
The Master said, “Observe how one behaves, watch where they come from, and examine where they find peace. Can one hide from others? Can one hide from others?”
The Master said, “To review the old and know the new is to be a teacher.”
The Master said, “A gentleman is not a tool.”
Zigong asked about the gentleman. The Master said, “First act on your words, then follow them.”
The Master said, “A gentleman is broad-minded and does not form factions; a small person forms factions and is not broad-minded.”
The Master said, “Learning without thought is labor lost; thought without learning is perilous.”
The Master said, “To attack the heterodox is harmful.”
The Master said, “You, Yao, do you understand this? To know is to know; to not know is to not know. This is true knowledge.”
Zizhang studied for a position. The Master said, “To hear much and have doubts, to speak cautiously about the rest, will lead to few mistakes. To see much and have dangers, to act cautiously about the rest, will lead to few regrets. To speak with few mistakes and act with few regrets, the position is therein.”
Duke Ai asked, “What can make the people submit?” Confucius replied, “To appoint the upright and remove the crooked, then the people will submit; to appoint the crooked and remove the upright, then the people will not submit.”
Ji Kangzi asked, “How can the people be made to respect loyalty and encourage it?” The Master said, “If you approach them with solemnity, they will respect you; if you are filial and kind, they will be loyal; if you promote the good and teach those who cannot, then you will encourage them.”
Someone said to Confucius, “Why do you not govern?” The Master said, “The Book says: ‘Filial piety is to be filial, to be friendly to brothers, and to serve those in power.’ This is also governance. Why should I govern?”
The Master said, “A person without trust, how can they be trusted? A large cart without a yoke, a small cart without a shaft, how can they move?”
Zizhang asked, “Can the ten generations be known?” The Master said, “The Yin dynasty followed the rituals of the Xia; what was lost and gained can be known. The Zhou followed the rituals of the Yin; what was lost and gained can be known. If someone succeeds the Zhou, even if it is a hundred generations, it can be known.”
The Master said, “To sacrifice to a spirit that is not one’s own is flattery. To see righteousness and not act is cowardice.”
The Eightfold Third#
Confucius said to the Ji family, “The eight rows of dancers in the courtyard are tolerable; what cannot be tolerated?”
The three families were dismissed. The Master said, “To maintain the public order, the Son of Heaven must be solemn. What can be taken from the halls of the three families?”
The Master said, “A person who is not benevolent, what use is ritual? A person who is not benevolent, what use is music?”
Lin Fang asked about the essence of ritual. The Master said, “What a great question! Ritual, if it is extravagant, is better to be frugal; mourning, if it is easy, is better to be solemn.”
The Master said, “The barbarians have rulers, but they are not as good as the Xia without them.”
Ji Shi traveled to Mount Tai. The Master said to Ran You, “Can you not save him?” He replied, “I cannot.” The Master said, “Alas! Did I not say that Mount Tai is not as good as Lin Fang?”
The Master said, “A gentleman does not compete. He must shoot! He bows and yields when he rises, and drinks when he sits; this is how a gentleman competes.”
Zixia asked, “‘With a clever smile and beautiful eyes, she is adorned with elegance.’ What does this mean?” The Master said, “The painting comes after the plain.” He asked, “Is ritual secondary?” The Master said, “The one who raises me is Shang, and he is the one I can discuss poetry with.”
The Master said, “I can speak of the rituals of the Xia, but the Qi are not enough to be used as evidence. I can speak of the rituals of the Yin, but the Song are not enough to be used as evidence. The literature is insufficient. If it were sufficient, I could use it as evidence.”
The Master said, “As for the sacrificial rites, I do not wish to observe those who have already been poured out.”
Someone asked about the sacrificial rites. The Master said, “I do not know. To know the rites of those who understand them in the world, is it like showing them this?” He pointed to his palm.
When sacrificing, it is as if the spirit is present. The Master said, “If I do not participate in the sacrifice, it is as if I do not sacrifice.”
Wang Sun Jia asked, “Is it better to flatter the deep or to flatter the stove? What does this mean?” The Master said, “Not so. To offend Heaven, there is nowhere to pray.”
The Master said, “The Zhou monitored the two dynasties. How splendid is the culture! I follow the Zhou.”
When entering the Grand Ancestral Temple, he asked about everything. Someone said, “Who says that the son of the Zou people knows ritual? When entering the Grand Ancestral Temple, he asks about everything.” The Master heard this and said, “This is ritual.”
The Master said, “Shooting does not focus on the skin; it is about strength and different categories. This is the ancient way.”
Zigong wanted to go and announce the sacrificial sheep. The Master said, “You love your sheep; I love the ritual.”
The Master said, “When serving the ruler, one must show respect; people will think it is flattery.”
Duke Ding asked, “When a ruler sends a minister, and the minister serves the ruler, how should it be?” Confucius replied, “The ruler sends the minister with ritual, and the minister serves the ruler with loyalty.”
The Master said, “The ‘Ode of the Ospreys’ is joyful but not licentious, sorrowful but not hurtful.”
Duke Ai asked about the soil to Zai Wo. Zai Wo replied, “The Xia used pine, the Yin used cypress, and the Zhou used chestnut. They said, ‘Let the people tremble.’” The Master heard this and said, “Accomplished matters should not be discussed, completed matters should not be admonished, and past matters should not be blamed.”
The Master said, “Is Guan Zhong’s ability small?” Someone said, “Is Guan Zhong frugal?” He said, “The Guan family has three returns; official matters do not interfere. How can they be frugal?” “Then does Guan Zhong know ritual?” He said, “The ruler of the state sets up the gates, and the Guan family also sets up the gates. The ruler of the state is friendly with the two rulers, and if there is a rebellion, the Guan family also has a rebellion. If the Guan family knows ritual, who does not know ritual?”
The Master spoke of the music of Lu, saying, “The music can be understood. When it begins, it is harmonious; when it follows, it is pure, bright, and clear. It is completed.”
The Yi Feng people requested to see him, saying, “When a gentleman reaches this point, I have never failed to see him.” The followers saw him. When they left, they said, “You, what do you worry about losing? The world has been without a way for a long time; Heaven will use the Master as a wooden bell.”
The Master said to Shao, “It is perfect, and also perfect in goodness.” To Wu, he said, “It is perfect, but not yet perfect in goodness.”
The Master said, “When in a high position, do not be lenient; when in ritual, do not be disrespectful; when mourning, do not be sorrowful. How can I observe this?”
In the Neighborhood Fourth#
The Master said, “In the neighborhood, benevolence is beautiful. If you do not choose to dwell in benevolence, how can you know?”
The Master said, “Those who are not benevolent cannot long endure hardship, nor can they long endure joy. The benevolent find peace in benevolence, and the wise find benefit in benevolence.”
The Master said, “Only the benevolent can love people and can hate people.”
The Master said, “If one is determined to be benevolent, there will be no evil.”
The Master said, “Wealth and honor are what people desire; if they are not obtained through the right way, they should not be pursued. Poverty and low status are what people dislike; if they are not obtained through the right way, they should not be abandoned. A gentleman who abandons benevolence, where can he achieve fame? A gentleman does not deviate from benevolence even in times of urgency; in times of distress, he must also adhere to it.”
The Master said, “I have not seen anyone who loves benevolence who does not also hate unbenevolence. Those who love benevolence cannot be esteemed; those who hate unbenevolence cannot be benevolent; they do not allow unbenevolent people to affect themselves. Is there anyone who can use their strength for benevolence for even a day? I have not seen anyone who is not strong enough. There are indeed such people, but I have not seen them.”
The Master said, “People’s mistakes are each in their own party. To observe mistakes is to know benevolence!”
The Master said, “To hear the Way in the morning is enough to die in the evening.”
The Master said, “A scholar who is determined to follow the Way and is ashamed of poor clothing and food is not worth discussing.”
The Master said, “A gentleman in the world has no preferences and no aversions; he is righteous in his relationships.”
The Master said, “A gentleman cherishes virtue, while a small person cherishes land. A gentleman cherishes punishment, while a small person cherishes benefits.”
The Master said, “To act for profit leads to many grievances.”
The Master said, “If one can govern a country with ritual and yielding, what is there to gain? If one cannot govern a country with ritual and yielding, what is the use of ritual?”
The Master said, “Do not worry about not having a position; worry about how to establish yourself. Do not worry about not being known; seek to be known.”
The Master said, “You, I have one principle that runs through it all.” Zengzi said, “Yes.” When he left, the disciples asked, “What does that mean?” Zengzi said, “The Master’s principle is simply loyalty and forgiveness.”
The Master said, “A gentleman understands righteousness; a small person understands profit.”
The Master said, “When you see the virtuous, think of how to be equal to them; when you see the unvirtuous, reflect on yourself.”
The Master said, “When serving parents, one should advise them gently; if their will is not followed, one should still respect them and work hard without complaint.”
The Master said, “While parents are alive, do not travel far; if you travel, there must be a purpose.”
The Master said, “If one does not change the way of the father for three years, one can be called filial.”
The Master said, “The years of parents should not be unknown. One should be happy or fearful.”
The Master said, “In ancient times, words were not spoken lightly; it was shameful to be disrespectful.”
The Master said, “Those who lose their way are rare.”
The Master said, “A gentleman wishes to be slow in speech but quick in action.”
The Master said, “Virtue is not lonely; there must be neighbors.”
Ziyou said, “To serve the ruler frequently is disgraceful. To have many friends is to be distant.”
Gongye Chang Fifth#
The Master said of Gongye Chang, “He is worthy of marriage. Although he is in chains, it is not his fault.” He married his son to her. The Master said of Nan Rong, “When the state is governed, it is not abandoned; when the state is not governed, it is free from punishment and slaughter.”
The Master said of Ziji, “What a gentleman! If there are no gentlemen in Lu, where can we find them?”
Zigong asked, “What about you?” The Master said, “You are a tool.” He asked, “What kind of tool?” The Master said, “A jade tool.”
Someone said, “Yong is benevolent but not flattering.” The Master said, “What use is flattery? To govern people with words is to be hated by people; to not know benevolence is to be flattered. What use is flattery?”
The Master sent Qidiao Kai to serve. He replied, “I cannot trust this.” The Master was pleased.
The Master said, “If the Way does not prevail, ride a raft and float on the sea; those who follow me will be the way!” Zilu heard this and was happy. The Master said, “You are brave, but you have no material to draw from.”
Meng Wubo asked, “Is Zilu benevolent?” The Master said, “I do not know.” He asked again. The Master said, “You are in a state of a thousand chariots; you can manage its taxes. I do not know if you are benevolent.” “What about Qiu?” The Master said, “Qiu is in a city of a thousand rooms and a hundred chariots; he can be its governor. I do not know if he is benevolent.” “What about Chi?” The Master said, “Chi is a belt-wearing official; he can speak with guests. I do not know if he is benevolent.”
The Master said to Zigong, “Who is better, you or Hui?” He replied, “How can I compare with Hui? Hui hears one and knows ten; I hear one and know two.” The Master said, “Not so. I am not as good as you.”
Zai Yu took a nap during the day, and the Master said, “Rotten wood cannot be carved; a wall of dung cannot be plastered. What can I do with you?”
The Master said, “At first, I listened to people and believed their actions; now I listen to people and observe their actions. What can I change about you?”
The Master said, “I have not seen anyone who is strong.” Someone replied, “Shen Cheng.” The Master said, “Cheng is also desired. How can one be strong!”
Zigong said, “I do not want others to impose on me; I also do not want to impose on others.” The Master said, “You are not capable of that.”
Zigong said, “The Master’s writings can be heard, but the Master’s words about nature and the Way cannot be heard.”
Zilu heard something and could not act on it, fearing he would hear it.
Zigong asked, “What does Kong Wenzi mean by ‘literature’?” The Master said, “To be quick and love learning, to not be ashamed to ask those below, this is what is called literature.”
The Master said to Zichan, “There are four ways of a gentleman. In his own actions, he is respectful; in serving above, he is reverent; in nourishing the people, he is benevolent; in governing the people, he is righteous.”
The Master said, “Yan Pingzhong is good at interacting with people; over time, he is respected.”
The Master said, “Zang Wenzhong resides in Cai, with mountains and rivers; how can he be so knowledgeable?”
Zizhang asked, “Ling Yin Ziweng served as Ling Yin three times, without a joyful expression. After three times, he had no angry expression. The old Ling Yin’s governance must have been reported to the new Ling Yin. What does this mean?” The Master said, “Loyalty!”
He asked, “Is there benevolence?” The Master said, “I do not know. How can one achieve benevolence?”
“Cui Zi killed the ruler of Qi, and Chen Wenzi had ten chariots, abandoning them and defying him. When he reached another state, he said, ‘He is still my lord Cui Zi.’ When he defied him in one state, he said again, ‘He is still my lord Cui Zi.’ What does this mean?” The Master said, “It is clear.” He asked, “Is there benevolence?” The Master said, “I do not know. How can one achieve benevolence?”
Ji Wenzi thought carefully before acting. When the Master heard this, he said, “Twice is enough!”
The Master said, “Ning Wuzi, when the state has the Way, he knows; when the state does not have the Way, he is foolish. His knowledge can be reached; his foolishness cannot be reached.”
The Master was in Chen and said, “Return, return! The young men of my party are wild and simple, yet they have become accomplished, not knowing how to refine themselves.”
The Master said, “Bo Yi and Shu Qi do not remember past grievances; their resentment is rare.”
The Master said, “Who says Wei Sheng Gao is upright? If someone asks for vinegar, they ask their neighbor for it.”
The Master said, “Clever words and a flattering demeanor are rarely associated with benevolence.”
Yan Yuan and Zilu served, and the Master said, “Why not each express your aspirations?” Zilu said, “I wish for carriages and horses, light furs, to share with friends, to spend it without regret.” Yan Yuan said, “I wish to not boast of goodness and not impose burdens.” Zilu said, “I wish to hear the Master’s aspirations.” The Master said, “The elderly should be at peace, friends should be trustworthy, and the young should be cherished.”
The Master said, “Alas! I have not seen anyone who can see their own mistakes and internally reflect on them.”
The Master said, “In a city of ten houses, there must be someone like me who is loyal and trustworthy, but not as good as my love for learning.”
Yong Ye Sixth#
The Master said, “Yong Ye can be made to face south.” Zhong Gong asked about Zisang Bozi. The Master said, “It can be simplified.” Zhong Gong said, “To dwell in respect and act simply to lead the people, is it not acceptable? To dwell simply and act simply, is it not too simple?” The Master said, “Yong’s words are so.”
Duke Ai asked, “Which disciple is the most studious?” Confucius replied, “There is Yan Hui, who is studious, does not transfer anger, does not repeat mistakes, but unfortunately died young! Now he is gone; I have not heard of anyone who is studious.”
Zihua was sent to Qi, and Ran Zi asked for grain for his mother. The Master said, “Give her a pot.” He asked for more. The Master said, “Give her a bushel.” Ran Zi gave her five measures of grain, and the Master said, “Chi went to Qi, riding a fat horse and wearing light furs. I have heard that a gentleman helps the needy without seeking wealth.” Yuan Si was to be the governor, and he offered her nine hundred measures of grain, but she declined. The Master said, “Do not give it to your neighbors and fellow villagers.”
The Master said to Zhong Gong, “The offspring of the plow ox is strong and horned; even if you do not want to use it, the mountains and rivers will provide.”
The Master said, “Hui’s heart does not deviate from benevolence for three months; the rest is only day and month.”
Ji Kangzi asked, “Can Zhong You be made to govern?” The Master said, “You is resolute; what is there to govern?” He asked, “Can Zigong be made to govern?” The Master said, “Zigong is knowledgeable; what is there to govern?” He asked, “Can Qiu be made to govern?” The Master said, “Qiu is skilled; what is there to govern?”
Ji Shi made Min Ziqian the governor of Fei. Min Ziqian said, “You should speak for me. If someone comes to me, I will definitely be at Wen.”
Bo Niu was ill, and the Master asked him. He held his hand through the window and said, “Alas, this is fate! This person has this illness! This person has this illness!”
The Master said, “How virtuous is Hui! With a simple meal and a drink from a gourd, in a shabby alley, people cannot bear their worries, but Hui does not change his joy. How virtuous is Hui!”
Ran Qiu said, “It is not that I do not speak of the Master’s Way; it is that I do not have the strength.” The Master said, “Those who lack strength give up halfway. Now you draw.”
The Master said to Zixia, “You are a gentleman of Confucianism; do not be a small-minded Confucian.”
Ziyou was the governor of Wucheng. The Master said, “Did you find someone?” He replied, “There is a man named Dan Tai Mie Ming, who does not take shortcuts, and has never been to the governor’s residence for public matters.”
The Master said, “Meng Zhi Fan does not boast. When he runs and is last, he says, ‘I do not dare to be last; my horse does not advance.’”
The Master said, “If there is no flattering person, but there is beauty in the Song Dynasty, it is difficult to avoid the current world.”
The Master said, “Who can go out without using the door? Why not follow this path!”
The Master said, “If the quality exceeds the style, it is rustic; if the style exceeds the quality, it is historical. Only when the quality and style are both refined can one be a gentleman.”
The Master said, “A person’s life is straightforward; a person’s life is fortunate, and they are lucky to escape.”
The Master said, “Those who know are not confused; those who are benevolent are not worried; those who are brave are not afraid.”
The Master said, “You can learn together, but you cannot follow the Way; you can follow the Way, but you cannot establish it; you can establish it, but you cannot govern it.”
The flowers of the Tang pear tree bloom, but they are not the same. Do you not think of this? The room is far away. The Master said, “I have not thought of this. What is far away?”
The Villagers Tenth#
Confucius in the village was humble, as if he could not speak. When in the ancestral temple and court, he spoke freely. Only be cautious.
In the morning, he spoke with the lower officials, and he spoke confidently; with the higher officials, he spoke cautiously. When the ruler was present, he was anxious and respectful.
When the ruler summoned him, he was solemn and respectful. He bowed to those with whom he stood, with his hands on his left and right, and his clothes in front and back, as if he were humble. When he approached, he was respectful. When guests left, he must return the favor, saying, “The guests do not look back.”
When entering the public gate, he bowed as if he were not welcomed. He stood in the middle of the door and did not step over the threshold. When passing by, he was solemn and respectful, and his words seemed insufficient. When he ascended the hall, he bowed as if he were not breathing. When he exited, he lowered himself, showing his demeanor, as if he were at ease. When he stepped down the stairs, he approached with respect, returning to his position, as if he were at ease.
When holding the jade tablet, he bowed as if he could not bear it. When he ascended, he bowed; when he descended, he gave it as if he were in a battle, and his feet were as if they were following a path. When receiving a ritual, he had a respectful demeanor. When privately meeting, he was joyful.
A gentleman does not wear bright colors; red and purple are not to be worn as casual clothing. In summer, he must wear plain silk, and it must be displayed. Black clothing and lambskin, plain clothing and deer skin, yellow clothing and fox fur. Casual clothing must be long, and the right side must be cut short. He must have sleeping clothes that are long enough to cover half his body. He must wear thick fox fur. When in mourning, he must wear nothing. If it is not a ceremonial robe, it must be killed. A black lambskin cap is not worn for mourning. In auspicious months, he must wear formal clothing for morning rituals.
In formal occasions, there must be bright clothing and cloth. In formal occasions, there must be changes in food, and there must be changes in seating.
He does not dislike fine food, nor does he dislike finely chopped meat. He does not eat spoiled food, nor does he eat fish that is spoiled or meat that is rotten. He does not eat food that is not cooked. He does not eat food that is not properly cut. He does not eat food that does not have the right sauce. Even if there is much meat, he does not allow it to overpower the taste. Only wine is unlimited, but it must not be excessive. He does not eat wine bought from the market. He does not eat ginger. He does not eat too much. When sacrificing to the ruler, he does not keep meat overnight. Sacrificial meat must not be kept for more than three days; if it is kept for three days, he does not eat it. He does not speak while eating, nor does he speak while sleeping. Even if it is simple food, it must be served properly.
If the seating is not correct, he does not sit.
When villagers drink wine, those who are in charge must leave. When villagers perform the dance, they must stand in formal clothing on the steps.
When asking about people in other states, he must bow twice and send them off. When Kangzi sent medicine, he bowed and received it, saying, “I have not reached it; I do not dare to taste it.”
When the stable burned down, the Master left the court and said, “Did it hurt anyone?” He did not ask about the horses.
When the ruler offered food, he must first correct the seating and taste it. When the ruler offered raw food, it must be cooked before being presented. When the ruler offered live food, it must be kept alive. When serving food to the ruler, when the ruler sacrifices, he must eat first. If he is ill, the ruler will check on him, facing east, and put on formal clothing and a ceremonial cap. When the ruler commands a summons, he does not wait for the carriage to move.
When entering the Grand Ancestral Temple, he asks about everything.
When a friend dies and there is nowhere to go, he says, “I will attend the funeral.” When a friend offers something, even if it is a carriage or horse, if it is not sacrificial meat, he does not bow.
He does not sleep with the corpse, nor does he host guests. When he sees someone in mourning, even if he is familiar, he must change. When he sees someone in a ceremonial cap or a blind person, even if he is casual, he must change his demeanor. When he sees someone in mourning, he must follow their example. If there is a feast, he must change his expression and act.
When getting into a carriage, he must sit upright and hold the reins properly. Inside the carriage, he does not look back, does not speak hastily, and does not point directly.
His demeanor is elevated, and he gathers himself afterward. He says, “The mountain ridge is a female pheasant; it is time, it is time!” Zilu joined him, sniffing three times before acting.
Advancing Eleventh#
The Master said, “Those who advance in ritual and music are the wild people. Those who fall behind in ritual and music are the gentlemen. If used, then I will follow those who advance.”
The Master said, “Those who follow me in Chen and Cai are all not as good as the door. In virtue: Yan Yuan, Min Ziqian, Ran Bonyu, Zhong Gong; in speech: Zai Wo, Zigong; in governance: Ran You, Zilu; in literature: Ziyou, Zixia.”
The Master said, “Hui is not my helper. He speaks of everything without reservation.”
The Master said, “How filial is Min Ziqian! People do not interfere with the words of their parents and siblings.”
Nan Rong repeated the white jade three times, and Confucius married her to his brother’s son.
Ji Kangzi asked, “Which disciple is the most studious?” Confucius replied, “There is Yan Hui, who is studious, but unfortunately died young. Now he is gone.”
When Yan Yuan died, Yan Lu asked for the Master’s carriage to be used as a coffin. The Master said, “Whether he is talented or not, each speaks of their own child. When Li died, he had a coffin but no coffin. I do not walk in vain to make a coffin. Since I follow the nobles, I cannot walk in vain.”
When Yan Yuan died, the Master said, “Alas! Heaven has taken me! Heaven has taken me!”
When Yan Yuan died, the Master mourned deeply. The followers said, “You mourned.” He said, “Is there mourning? If not for that person, who would mourn?”
When Yan Yuan died, the disciples wanted to give him a grand burial. The Master said, “No.” The disciples gave him a grand burial. The Master said, “Hui viewed me as a father; I cannot view him as a son. It is not me; it is you.”
Zilu asked about serving the spirits. The Master said, “If you cannot serve people, how can you serve spirits?” He asked, “What about death?” The Master said, “If you do not know life, how can you know death?”
Min Ziqian served by the side, speaking softly. Zilu walked with a steady pace. Ran You and Zigong spoke confidently. The Master was happy: “If you are like You, you cannot die.”
The people of Lu were in charge of the Longfu, and Min Ziqian said, “Continue as before; what is there to change?” The Master said, “People do not speak; when they speak, they must have substance.”
The Master said, “You, why do you play the lute at my door?” The disciples did not respect Zilu. The Master said, “You have ascended the hall, but have not entered the room.”
Zigong asked, “Who is more virtuous, the Master or Shang?” The Master said, “The Master is excessive; Shang is not enough.” He asked, “Then is the Master better?” The Master said, “Excess is not enough.”
Ji Shi was rich in the Duke of Zhou, and Qiu was gathering and benefiting him. The Master said, “He is not my disciple. The young man can beat the drum and attack him.”
Chai is foolish, Can is rude, Shi is flattering, and You is foolish.
The Master said, “Hui is indeed benevolent. He is often empty. Zigong does not accept orders, but engages in commerce, and often succeeds.”
Zizhang asked about the way of the virtuous. The Master said, “Do not tread on the tracks, nor enter the room.”
The Master said, “Is this true? Is it a gentleman, or is it a serious person?”
Zilu asked, “Is this what you mean?” The Master said, “If there are parents and brothers, how can this be done?” Ran You asked, “Is this what you mean?” The Master said, “This is what I mean.” Gongxi Hua said, “You asked, ‘Is this what you mean?’ The Master said, ‘If there are parents and brothers.’ Qiu asked, ‘Is this what you mean?’ The Master said, ‘This is what I mean.’ Chi was confused and asked, “What about Qiu?” The Master said, “Qiu retreated, so he advanced; You was with people, so he retreated.”
The Master was afraid in Kuang, and Yan Yuan followed. The Master said, “I regard you as dead.” He said, “While you are here, how dare Hui die?”
Ji Zi asked, “Can Zhong You and Ran Qiu be called great ministers?” The Master said, “I regard you as asking differently; it is different from asking about You and Qiu. What is called a great minister is to serve the ruler with the Way; if it cannot be done, then stop. Now You and Qiu can be called ministers.” He asked, “Then are they followers?” The Master said, “Killing a father or a ruler is not to be followed.”
Zilu made Zigao the governor of Fei, and the Master said, “He is stealing the son of a person.” Zilu said, “There are people and there are states. Why must one read books to learn?”
The Master said, “That is why I dislike flattering people.”
Zilu, Zeng Xi, Ran You, and Gongxi Hua sat together, and the Master said, “Since I am a day older than you, do not regard me as such. When at home, say, ‘Do not know me.’ If someone knows you, what can be done?” Zilu replied, “In a state of a thousand chariots, governed between great states, with troops and famine, You can do it. In three years, it can be made brave and knowledgeable.” The Master smiled at him: “What about you?” He replied, “About sixty or seventy, like fifty or sixty, You can do it. In three years, it can be made sufficient for the people. If it is in accordance with ritual and music, it can wait for the gentleman.” “Chi, what about you?” He replied, “It is not that I can do it; I wish to learn. The matters of the ancestral temple, like the meeting, are to be conducted properly; I wish to be a small official.” “Dian, what about you?” He played the lute softly, and then stopped and said, “It is different from the three disciples’ selections.” The Master said, “What harm is there? Each expresses their aspirations.” He said, “In late spring, when spring clothing is complete, five or six people wear caps, and six or seven children bathe in the Yi River, dance in the wind, and sing on their way back.” The Master sighed, “I am with Dian.” The three disciples left, and Zeng Xi followed. Zeng Xi said, “What do you think of the words of the three disciples?” The Master said, “Each expresses their aspirations.” He said, “Why did the Master smile at You?” The Master said, “To govern the state with ritual. His words do not yield, so I smiled at him.” “Only Qiu is not a state?” “How can you see sixty or seventy as fifty or sixty and not as a state?” “Only Chi is not a state?” “The ancestral temple meeting is not among the lords; Chi is small, who can make it large?”
Yan Yuan Twelfth#
Yan Yuan asked about benevolence. The Master said, “To overcome oneself and return to ritual is benevolence. If one overcomes oneself and returns to ritual for one day, the world will return to benevolence. Is benevolence dependent on others?”
Yan Yuan said, “Please tell me the specifics.” The Master said, “Do not look at what is not ritual, do not listen to what is not ritual, do not speak what is not ritual, do not act what is not ritual.” Yan Yuan said, “Although I am not clever, I will follow these words.”
Zhong Gong asked about benevolence. The Master said, “When you go out, treat others as if they are great guests; when you serve the people, treat them as if they are offering great sacrifices. What you do not desire, do not impose on others; in the state, there should be no grievances; at home, there should be no grievances.” Zhong Gong said, “Although I am not clever, I will follow these words.”
Sima Niu asked about benevolence. The Master said, “The benevolent person speaks with sincerity.” He said, “If one speaks sincerely, is this called benevolence?” The Master said, “To act is difficult; to speak, can one not be sincere?”
Sima Niu asked about the gentleman. The Master said, “A gentleman does not worry or fear.” He said, “If one does not worry or fear, is this called a gentleman?” The Master said, “If one reflects internally and is not troubled, what is there to worry or fear?”
Sima Niu worried, saying, “Everyone has brothers; I alone have none.” Zixia said, “The merchants have heard this; life and death are determined by fate, and wealth and honor are determined by Heaven. A gentleman respects and does not lose; with others, he is respectful and courteous; within the four seas, all are brothers. What does a gentleman have to worry about without brothers?”
Zizhang asked about clarity. The Master said, “To be immersed in slander is to suffer from it; to be superficially affected is to be distant from it, and not to act is to be called clear.”
Zigong asked about governance. The Master said, “Sufficient food, sufficient military, and the people trust them.” Zigong said, “If one must leave, which of these three should be prioritized?” The Master said, “Leave the military.” Zigong said, “If one must leave, which of these two should be prioritized?” The Master said, “Leave food. Since ancient times, there has been death; if the people do not trust, they cannot stand.”
Ji Zi Cheng said, “A gentleman is straightforward; what is the use of literature?” Zigong said, “Alas, the Master speaks of the gentleman. The horse cannot catch the tongue. Literature is like quality; quality is like literature. The skin of a tiger and leopard is like the skin of a dog and sheep.”
Duke Ai asked about governance. Confucius replied, “The ruler is the ruler, the minister is the minister, the father is the father, and the son is the son.” The duke said, “Good! If the ruler is not a ruler, the minister is not a minister, the father is not a father, and the son is not a son, even if there is grain, can I eat it?”
The Master said, “A single word can revive a state; is this true?” Confucius replied, “Words cannot be so easily spoken. People say: ‘It is difficult to be a ruler; it is not easy to be a minister.’ If one knows how difficult it is to be a ruler, can one not revive a state with a single word?” He said, “Can a single word ruin a state?” Confucius replied, “Words cannot be so easily spoken. People say: ‘I do not enjoy being a ruler; I only want my words to be followed.’ If it is good and not opposed, is it not good? If it is not good and not opposed, can it not ruin a state with a single word?”
Ye Gong asked about governance. The Master said, “Those who are close are happy; those who are far come.”
Zixia was the governor of Ju, and he asked about governance. The Master said, “Do not be eager to succeed, do not seek small benefits; if you are eager, you will not reach it; if you seek small benefits, you will not accomplish great matters.”
Ye Gong spoke to Confucius, saying, “There is a straight person among my party; his father stole a sheep, and you testified against him.” Confucius said, “The straight person among my party is different; the father hides for the son, and the son hides for the father; the straightness is in between.”
Zizhang asked about the way of the virtuous. The Master said, “To dwell in respect, to act with caution, to be loyal to others, even among the barbarians, cannot be abandoned.”
Zigong asked, “What is this that can be called a scholar?” The Master said, “To act with shame, to serve the four seas without disgrace, can be called a scholar.” He said, “What about the next?” The Master said, “To be called filial by relatives, to be called brotherly by neighbors.” He said, “What about the next?” The Master said, “Words must be trustworthy, actions must be resolute; if one is small-minded, they can also be called next.” He said, “What about today’s rulers?” The Master said, “Alas! Those who are petty, what is there to count?”
The Master said, “One cannot act without being in the middle; one must be either bold or cautious! The bold seek to advance, while the cautious have their limits.”
The Master said, “The southerners have a saying: ‘A person without constancy cannot be a shaman or a doctor.’ Good!”
The Master said, “Benevolence is far away; I desire benevolence, and it will come.”
Chen Si Bai asked, “Does Duke Zhao know ritual?” Confucius said, “He knows ritual.” Confucius withdrew, bowed to Wu Ma Qi, and advanced, saying, “I have heard that gentlemen do not form factions; do gentlemen also form factions? If you take from Wu as a relative, you call him Wu Mengzi. If you know ritual, who does not know ritual?” Wu Ma Qi reported this. The Master said, “I am fortunate. If there is a mistake, people will know.”
The Master sang with others and was good; he must make them respond before harmonizing with them.
The Master said, “Literature, is it not like people? If a gentleman acts, I have not yet obtained it.”
The Master said, “If there are sages and benevolence, how can I dare? But if I do not tire of it and teach without fatigue, then it can be said.”
Gongxi Hua said, “It is only that the disciples cannot learn.”
The Master was ill, and Zilu asked to pray. The Master said, “Is there?” Zilu replied, “There is. The prayer says: ‘Pray to the gods above and below.’” The Master said, “I have prayed for a long time.”
The Master said, “Extravagance leads to disrespect; frugality leads to stability. Rather than being disrespectful, it is better to be stable.”
The Master said, “A gentleman is open and broad-minded; a small person is always anxious.”
The Master is warm and strict, dignified but not fierce, respectful but at ease.
Taibo Eighth#
The Master said, “Taibo, can he be called the utmost virtue? He yielded the world three times, and the people had nothing to say.”
The Master said, “To be respectful without ritual is labor; to be cautious without ritual is to be timid; to be brave without ritual is chaos; to be straightforward without ritual is to be harsh. A gentleman is devoted to his kin, and the people will rise in benevolence; therefore, if the old are not forgotten, the people will not steal.”
Zengzi was ill and summoned his disciples, saying, “Open my feet, open my hands. The poem says: ‘Trembling and cautious, as if approaching a deep abyss, as if walking on thin ice.’ From now on, I know how to avoid the young.”
Zengzi was ill, and Meng Jingzi asked him. Zengzi said, “When a bird is about to die, its cry is sorrowful; when a person is about to die, their words are good. There are three things that a gentleman values in the Way: to move one’s appearance, to be far from arrogance; to correct one’s expression, to be close to trust; to speak with sincerity, to be far from contempt. The matters of offerings must be preserved by the officials.”
Zengzi said, “To ask the capable about the incapable, to ask the many about the few, is like having what is not there; it is like having what is empty, to offend and not to be punished. In the past, my friend once engaged in this!”
Zengzi said, “One can entrust a six-foot orphan, one can entrust a hundred-mile life, and when facing a great test, one cannot be taken away. Is he a gentleman? He is a gentleman.”
Zengzi said, “A scholar cannot be without broad-mindedness; it is a heavy burden and a long way to go. To take benevolence as one’s own responsibility is not heavy? To die and not give up is not far?”
The Master said, “To rise from poetry, to establish oneself in ritual, to complete oneself in music.”
The Master said, “The people can be led by it, but they cannot be made to know it.”
The Master said, “To love bravery and hate poverty is chaos. A person who is not benevolent, when they hate it, is already chaotic.”
The Master said, “If there is a talent like the Duke of Zhou, but one is arrogant and stingy, the rest is not worth observing.”
The Master said, “Three years of study, not reaching the valley, is not easy to obtain.”
The Master said, “To be sincere and love learning, to uphold the good path. Do not enter a dangerous country, do not dwell in a chaotic country; when the world has the Way, one can be seen; when the world does not have the Way, one can hide. When the state has the Way, being poor and lowly is a shame. When the state does not have the Way, being rich and noble is also a shame.”
The Master said, “Do not be in a position and not seek governance.”
The Master said, “The beginning of the teacher’s position, the chaos of the ‘Ode of the Ospreys,’ is indeed overwhelming!”
The Master said, “To be wild and not straightforward, to be foolish and not willing, to be confused and not trustworthy, I do not know.”
The Master said, “Learning is like not reaching; I still fear losing it.”
The Master said, “How great is the virtue of Shun and Yu in having the world, yet they do not share it.”
The Master said, “How great is Yao as a ruler! How great is Heaven! Only Yao is great. How vast! The people cannot name it. How great is his success! How brilliant is his literature!”
Shun had five ministers, and the world was governed. King Wu said, “I have ten rebellious ministers.” Confucius said, “Is it not difficult? During the time of Tang and Yu, there were only nine women. Three parts of the world had two, serving the Yin; the virtue of Zhou can be called the utmost virtue!”
The Master said, “As for Yu, I have no doubts. He offered simple food and showed respect to the spirits; he wore simple clothing and showed beauty in the ceremonial robes; he lived in a humble palace and devoted himself to the ditches. I have no doubts about Yu!”
Zihan Nineteenth#
Zihan rarely spoke of profit, fate, and benevolence.
The people of Da Xiang said, “How great is Confucius, who is learned but has no fame.” When the Master heard this, he said to his disciples, “What do I hold on to? Do I hold on to driving or shooting? I hold on to driving.”
The Master said, “The jade cap is ritual. Now it is pure and frugal; I follow the crowd. Bowing down is ritual. Now bowing up is great. Even if it goes against the crowd, I follow down.”
The Master rejected four things: do not have intentions, do not be certain, do not be stubborn, do not be self-centered.
The Master was afraid in Kuang, saying, “When Wen Wang has passed, the culture is not here. If Heaven is about to lose this culture, those who die later cannot share in this culture; if Heaven has not lost this culture, the people of Kuang will treat me as they treat me!”
The Grand Minister asked Zigong, “Is the Master a sage? How can he be so capable?” Zigong said, “He is indeed endowed by Heaven, and he is also capable.” When the Master heard this, he said, “The Grand Minister knows me. I was lowly when I was young, so I learned many trivial matters. Are there many gentlemen? Not many.” Lao said, “The Master said: I do not test, so I am skilled.”
The Master said, “Do I have knowledge? I do not know. If a lowly person asks me, I am empty.”
The Master said, “The phoenix does not come, and the river does not produce maps; I have lost!”
The Master saw someone in mourning, dressed in mourning clothes, and saw a blind person. When he saw them, even if they were few, he must act; if they passed by, he must hurry.
Yan Yuan sighed, saying, “The higher I look, the higher it seems; the harder I drill, the harder it seems; when I look ahead, it seems to be behind. The Master is gentle and good at guiding people, enriching me with literature and binding me with ritual. I want to stop but cannot; I have exhausted my talent, as if I have established something. Even if I want to follow him, I have no way.”
The Master was ill, and Zilu made the disciples serve him. During the illness, he said, “It has been a long time since I have acted deceitfully. Without a minister, how can I have a minister? Who am I deceiving? Am I deceiving Heaven? Moreover, I would rather die at the hands of my disciples than at the hands of my two or three disciples. Moreover, even if I cannot have a grand burial, I would rather die on the road?”
Zigong said, “There is beautiful jade here; should I hide it in a box? Should I seek a good merchant and sell it?” The Master said, “Sell it! Sell it! I wait for the merchant.”
The Master wanted to dwell among the nine barbarians. Someone said, “It is lowly; what should be done?” The Master said, “If a gentleman dwells there, what is lowly about it?”
The Master said, “I defend myself against Lu, and then I enjoy the rightness, and the elegant music is in its place.”
The Master said, “When you go out, serve the public officials; when you come in, serve your parents and brothers; when there is a funeral, do not dare to be lazy; do not be troubled by wine; what is there to me?”
The Master was by the river and said, “The departed are like this; they do not stop day and night.”
The Master said, “I have not seen anyone who loves virtue as much as they love beauty.”
The Master said, “It is like a mountain; if it has not been completed, it stops; I stop. It is like flat ground; even if it is covered, I advance.”
The Master said, “To speak of it and not be lazy, is it not Hui?”
The Master said to Yan Yuan, “What a pity! I see his progress, but I have not seen his stopping.”
The Master said, “There are seedlings that do not bloom, and there are blooms that do not bear fruit.”
The Master said, “The younger generation is to be feared. How do we know that those who come later are not as good as those who are now? If they are forty or fifty and have not been heard of, they are also not to be feared.”
The Master said, “The words of the law can be followed; can they not be changed? The change is valuable. The words of the law can be followed; can they not be explained? The explanation is valuable. To speak without explanation, to follow without change, I have not yet seen how to do it.”
The Master said, “To be loyal and trustworthy, to have friends who are not as good as oneself, if one makes a mistake, do not hesitate to correct it.”
The Master said, “The three armies can lose their commander, but a common man cannot lose his will.”
The Master said, “Wearing tattered clothes and a worn-out robe, standing with those who wear fox and raccoon, and not being ashamed, is it not You? If one does not seek, what is the use of not being good?” Zilu recited this for life. The Master said, “This is the way; what is there to be good?”
The Master said, “In the cold of winter, one knows that the pine and cypress do not wither.”
The Master said, “Those who know are not confused; those who are benevolent are not worried; those who are brave are not afraid.”
The Master said, “You can learn together, but you cannot follow the Way; you can follow the Way, but you cannot establish it; you can establish it, but you cannot govern it.”
The flowers of the Tang pear tree bloom, but they are not the same. Do you not think of this? The room is far away. The Master said, “I have not thought of this. What is far away?”
The Ji Family Sixteenth#
The Ji family was about to attack Zhuan Yu, and Ran You and Zilu saw Confucius and said, “The Ji family is about to do something about Zhuan Yu.” Confucius said, “You, is this not an overreach? Zhuan Yu was once appointed by the former kings as the lord of the eastern mountains, and he is within the borders; he is a minister of the state. Why attack him?” Ran You said, “The Master desires it; my two ministers do not desire it.” Confucius said, “You, the Zhou have a saying: ‘With strength, one can be listed; if one cannot, then stop. If one is in danger and does not hold on, if one is about to fall and does not support, what use is there for them?’ Moreover, your words are excessive. The tiger and the rhinoceros come out of their cages, and the turtle and jade are destroyed in their boxes; whose fault is this?” Ran You said, “Now Zhuan Yu is solid and close to Fei; if we do not take him now, future generations will surely worry for our descendants.” Confucius said, “You, a gentleman is distressed by those who abandon their desires and must find excuses. I have heard that those who have a country and a family do not worry about scarcity but worry about inequality; they do not worry about poverty but worry about instability. If there is equality, there will be no poverty; if there is harmony, there will be no scarcity; if there is stability, there will be no collapse. If this is the case, then if distant people do not submit, they will come to cultivate culture and virtue. Once they come, they will settle down. Now You and Ran are with the Master; if distant people do not submit and cannot come, the state will be in disarray and cannot be defended, and I fear that Ji Sun’s worries are not in Zhuan Yu but within the walls.”
Confucius said, “When the world has the Way, then ritual, music, and warfare come from the Son of Heaven; when the world does not have the Way, then ritual, music, and warfare come from the lords. When it comes from the lords, it is rare for ten generations to not lose it. When it comes from the nobles, it is rare for five generations to not lose it. When the ministers hold the national mandate, it is rare for three generations to not lose it. When the world has the Way, governance does not rest with the nobles. When the world has the Way, common people do not discuss it.”
Confucius said, “The benefits of the public office have been gone for five generations. Governance has been in the hands of the nobles for four generations. Therefore, the descendants of the three Huan are insignificant.”
Confucius said, “There are three friends who bring benefits and three friends who bring harm. A friend who is upright, a friend who is trustworthy, and a friend who is knowledgeable bring benefits. A friend who is flattering, a friend who is soft, and a friend who is flattering bring harm.”
Confucius said, “There are three joys that bring benefits and three joys that bring harm. The joy of regulating ritual and music, the joy of promoting the goodness of others, and the joy of having many virtuous friends bring benefits. The joy of arrogance, the joy of indulgence, and the joy of feasting bring harm.”
Confucius said, “When serving a gentleman, there are three errors: speaking before the matter has been addressed is called rashness; speaking about the matter but not addressing it is called concealment; not seeing the expression and speaking is called blindness.”
Confucius said, “A gentleman has three cautions: when young, when blood is not yet settled, he must be cautious of his expression; when strong, when blood is vigorous, he must be cautious of fighting; when old, when blood is weak, he must be cautious of gain.”
Confucius said, “A gentleman has three fears: fear of the mandate of Heaven, fear of great people, fear of the words of sages. A small person does not know the mandate of Heaven and does not fear it; he is familiar with great people and despises the words of sages.”
Confucius said, “Those who are born knowing are the best; those who learn to know are next; those who are troubled and learn are next; those who are troubled and do not learn are the lowest.”
Confucius said, “A gentleman has nine thoughts: to observe clearly, to listen attentively, to appear warm, to look respectful, to speak faithfully, to act respectfully, to question when in doubt, to reflect when angry, and to think of righteousness when seeing gain.”
Confucius said, “To see goodness as if it is not enough, to see unkindness as if it is like boiling water. I have seen such people, and I have heard their words. To hide oneself to seek one’s aspirations, to act righteously to reach the Way, I have heard their words, but I have not seen such people.”
Duke Jing of Qi had a thousand horses, and on the day he died, the people had no virtue and praised him. Bo Yi and Shu Qi starved under Shouyang, and the people still praise them to this day; is this what it means?
Chen Kang asked Bo Yu, “Do you have any unusual news?” He replied, “Not yet. I once stood alone, and Li passed by the courtyard, saying, ‘Are you learning poetry?’ I replied, ‘Not yet.’ ‘If you do not learn poetry, you cannot speak.’ Li then retreated and learned poetry. Another day, I stood alone, and Li passed by the courtyard, saying, ‘Are you learning ritual?’ I replied, ‘Not yet.’ ‘If you do not learn ritual, you cannot stand.’ Li then retreated and learned ritual. I have heard these two things.” Chen Kang left, happy, saying, “I have learned three things: I have heard poetry, I have heard ritual, and I have heard that a gentleman distances himself from his children.”
The wife of the ruler is called “Lady” by the ruler, and she refers to herself as “little child.” The people of the state refer to her as “the ruler’s lady,” and in other states, she is called “the small ruler.” People from other states also call her “the ruler’s lady.”
Yang Huo Seventeenth#
Yang Huo wanted to see Confucius, but Confucius did not see him. When Confucius returned, he was in mourning and went to pay his respects. On the way, he said to Confucius, “Come, I will speak with you. ‘To cherish one’s treasure while losing one’s state’ can be called benevolence?” He said, “No.” “To be eager to engage in affairs and quickly lose time can be called wisdom?” He said, “No.” “The sun and moon pass; the years do not wait for me.” Confucius said, “Yes, I will serve.”
The Master said, “Nature is similar; habits are different.”
The Master said, “Only the wise and the foolish do not change.”
When he was in Wucheng, he heard the sound of strings and songs. The Master smiled and said, “What use is a butcher’s knife to cut a chicken?” Ziyou replied, “In the past, Yan heard from the Master, ‘A gentleman learns the Way and loves people; a small person learns the Way and is easily used.’” The Master said, “You, the words of Yan are indeed so. The previous words were just playful.”
Gongshan Fulu was at the border of Fei, and when summoned, the Master wanted to go. Zilu did not agree, saying, “This is the end; why must it be Gongshan’s?” The Master said, “Who summoned me? Is it not just for me? If there is someone who can use me, I will go to Dongzhou!”
Zizhang asked about benevolence from Confucius. Confucius said, “If you can practice five things in the world, you can be called benevolent.” He asked what they were. Confucius said, “Respect, generosity, trustworthiness, diligence, and kindness. If you are respectful, you will not be insulted; if you are generous, you will gain the crowd; if you are trustworthy, people will rely on you; if you are diligent, you will achieve results; if you are kind, you will be able to use people.”
Bo Xi summoned the Master, and the Master wanted to go. Zilu said, “In the past, the Master said that if one is close to someone who is not good, a gentleman does not enter. Bo Xi is in Zhongmu; what should be done?” The Master said, “Yes, there is such a saying: ‘Do not say it is firm, but it is not polished; do not say it is white, but it is not dyed. Am I a gourd? How can I be tied and not eaten?’”
The Master said, “You, have you heard the six sayings and six pitfalls?” He replied, “Not yet.” “Stay, I will tell you. To love benevolence but not love learning is foolishness; to love knowledge but not love learning is to be unrestrained; to love trust but not love learning is to be a thief; to love straightforwardness but not love learning is to be harsh; to love bravery but not love learning is to be chaotic; to love strength but not love learning is to be reckless.”
The Master said, “Young man, why not learn poetry? Poetry can inspire, can be observed, can unite, can express grievances. It relates to serving one’s father and serving one’s ruler. Know the names of birds, beasts, grasses, and trees.”
The Master said to Bo Yu, “Have you been to the southern call of Zhou? If a person does not go to the southern call of Zhou, it is like standing against a wall.”
The Master said, “Ritual is ritual; jade and silk are ritual; music is music; bells and drums are music.”
The Master said, “To be fierce on the outside but weak on the inside is like a small person; it is like a thief who digs through walls.”
The Master said, “The country’s wishes are the thieves of virtue.”
The Master said, “To hear the Way and speak of it is to abandon virtue.”
The Master said, “A lowly person, can they serve the ruler? If they have not obtained it, they worry about obtaining it; once they have obtained it, they worry about losing it. If they worry about losing it, they will go to any lengths.”
The Master said, “In ancient times, the people had three ailments; now they may be lost. The ancient madness was wild, and the modern madness is unrestrained; the ancient arrogance was pure, and the modern arrogance is angry; the ancient foolishness was straightforward, and the modern foolishness is deceitful.”
The Master said, “Clever words and a flattering demeanor are rarely associated with benevolence.”
The Master said, “I dislike the purple that takes away the red, I dislike the Zheng sound that disrupts the elegant music, I dislike the eloquent tongue that overthrows the state.”
The Master said, “I wish to be silent.” Zigong said, “If you do not speak, what can I relate?”
The Master said, “Heaven does not speak. The four seasons move, and all things are born. Heaven does not speak!”
Ru Bei wanted to see Confucius, and Confucius declined due to illness. When the one who was to command left the door, he took the lute and sang, making it heard.
Zai Wo asked, “Three years of mourning is a long time. A gentleman does not perform rituals for three years; rituals will surely decay; if he does not perform music for three years, music will surely collapse. The old grain has already been consumed, and the new grain has already risen; the fire has been changed; it can be stopped.” The Master said, “Eating rice and wearing brocade, is it comfortable for you?” He said, “Yes.” “If you are comfortable, then do it. A gentleman in mourning eats food that is not sweet, hears music that is not joyful, and dwells in a place that is not peaceful; therefore, he does not perform. Now that you are comfortable, then do it.” Zai Wo left, and the Master said, “I am not benevolent. You were in your parents’ embrace for three years. The three years of mourning is the universal mourning of the world. Do I have three years of love for my parents?”
The Master said, “To eat until full all day long, with no focus, is difficult! Are there not those who play games? To do so is still better than this.”
Zilu said, “Does a gentleman value courage?” The Master said, “A gentleman takes righteousness as the highest; a gentleman has courage without righteousness, which leads to chaos; a small person has courage without righteousness, which leads to theft.”
Zigong said, “Does a gentleman also have dislikes?” The Master said, “Yes, there are dislikes. To dislike those who speak of others’ faults, to dislike those who dwell in the lowly and insult the high, to dislike those who are brave but without ritual, to dislike those who are bold but without restraint.” He said, “Does Zigong also have dislikes? To dislike those who seek knowledge through flattery, to dislike those who are disrespectful in their bravery, to dislike those who are bold in their straightforwardness.”
The Master said, “Only women and small people are difficult to nurture. When close, they are not respectful; when far, they resent.”
The Master said, “If one sees evil at forty, it is already the end.”
Weizi Eighteenth#
Weizi left, and Ji Zi became his slave; Bi Gan advised and died. Confucius said, “There are three benevolent people in Yin.”
Liu Xiang Hui served as a teacher and was dismissed three times. People said, “Can you leave?” He said, “To serve with integrity, where can one go without being dismissed three times? To serve with dishonesty, why must one leave their parents’ state?”
Qi Jinggong treated Confucius, saying, “If it were the Ji family, I could not do it; I would treat him as between Ji and Meng.” He said, “I am old and cannot be used.” Confucius left.
The people of Qi returned the female musicians, and Ji Huanzi received them, not attending court for three days. Confucius left.
Chu Kuang passed by singing and said to Confucius, “Phoenix, oh phoenix, how has your virtue declined? The past cannot be advised; the future can still be pursued. Enough, enough; those who govern today are in danger.” Confucius descended, wanting to speak with him, but he hurried away and could not speak with him.
Chang Ju and Jie Ni were plowing together, and Confucius passed by, sending Zilu to ask about the ferry. Chang Ju said, “Who is the driver?” Zilu said, “It is Kong Qiu.” He said, “Is it the Lu Kong Qiu?” Zilu said, “Yes.” He said, “Then I know the ferry.” When he asked Jie Ni, Jie Ni said, “Who are you?” He said, “I am Zhong You.” Jie Ni said, “Is it the disciple of Lu Kong Qiu?” Zilu replied, “Yes.” Jie Ni said, “The world is full of people, and who can change it? Rather than following those who avoid people, why not follow those who avoid the world?” He continued to plow without stopping. Zilu returned to report, and the Master sighed, saying, “Birds and beasts cannot flock together; if I am not with these people, who am I with? When the world has the Way, I will not change.”
Zilu followed behind and met an old man, who was carrying a gourd and a hoe. Zilu asked, “Have you seen the Master?” The old man said, “If one does not work hard, how can they distinguish the five grains? Who is the Master?” He planted his hoe and continued to work. Zilu stood and remained, stopping to stay with the old man, killing a chicken to make millet and eating it, and saw his two sons. The next day, Zilu returned to report, and the Master said, “He is a recluse.” He sent Zilu to see him again, but when he arrived, he was gone. Zilu said, “To not serve is to