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KONGZI (CONFUCIUS) “The Analects”Book One

1.1 The Master said, “ To learn, and then have occasion to practice what you have learned—is this notsatisfying? To have friends arrive from afar— is this not a joy? To be patient even when others do notunderstand—is this not the mar of the gentleman?!

1." Master #ou1 said, “$ young person who is %lial and respectful of his elders rarely becomes the indof person who is inclined to defy his superiors, and there has never been a case of one who is

disinclined to defy his superiors stirring up rebellion.

“The gentleman applies himself to the roots. &'nce the roots are %rmly established, the (ay will grow.)Might we not say that %lial piety and respect for elders constitute the root of *oodness?!

1.+ The Master said, “$ clever tongue and %ne appearance are rarely signs of *oodness.!"

1. Master -eng+ said, “very day / e0amine myself on three counts in my dealings with others, have /in any way failed to be dutiful? /n my interactions with friends and associates, have / in any way failedto be trustworthy? 2inally, have / in any way failed to put into practice what / teach?!

1.3 The Master said, “$ young person should be %lial when at home and respectful of his elders when inpublic. 4onscientious and trustworthy, he should display a general care for the masses but feel a

particular a5ection for those who are *ood. /f he has any strength left over after manifesting thesevirtues in practice, let him then devote it to learning the cultural arts.!

1.6 Master -eng said, “Tae great care in seeing o5 the deceased and sedulously maintain thesacri%ces to your distant ancestors, and the common people will sincerely return to 7irtue.!

1.18 -i9in ased -igong, “(hen our Master arrives in a state, he invariably %nds out about itsgovernment. :oes he actively see out this information? ;urely it is not simply o5ered to him<! -igonganswered, “'ur Master obtains it through being courteous, re%ned, respectful, restrained, anddeferential. The Master)s way of seeing it is entirely di5erent from other people)s way of seeing it, isit not?!=

1.11 The Master said, “(hen someone)s father is still alive, observe his intentions> after his father haspassed away, observe his conduct. /f for three years he does not alter the ways of his father, he may becalled a %lial son.!

1.1" Master #ou said, “(hen it comes to the practice of ritual, it is harmonious ease that is to bevalued. /t is precisely such harmony that maes the (ay of the 2ormer ings so beautiful. /f you merelystic rigidly to ritual in all matters, great and small, there will remain that which you cannot accomplish. #et if you now enough to value harmonious ease but try to attain it without being regulated by therites, this will not wor either.!

1.1= -igong said, “@oor without being obse9uious, rich without being arrogant—what would you sayabout someone lie that?!

The Master answered, “That is acceptable, but it is still not as good as being poor and yet joyful, richand yet loving ritual.!

-igong said, “$n 'de says,

&$s if cut, as if polished>

$s if carved, as if ground.)

/s this not what you have in mind?!3

The Master said, “-igong, you are precisely the ind of person with whom one can begin to discuss the'des. /nformed as to what has gone before, you now what is to come.!

Book Two

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".1 The Master said, “'ne who rules through the power of 7irtue is analogous to the @ole ;tar it simplyremains in its place and receives the homage of the myriad lesser stars.!

"." The Master said, “The 'des number several hundred, and yet can be judged with a single phrase&'h, they will not lead you astray.)!A

".+ The Master said, “/f you try to guide the common people with coercive regulations and eep them inline with punishments, the common people will become evasive and will have no sense of shame. /f,however, you guide them with 7irtue, and eep them in line by means of ritual, the people will have a

sense of shame and will rectify themselves.!

". The Master said, “$t %fteen / set my mind upon learning> at thirty / too my place in society>B atforty / became free of doubts>6 at %fty / understood Ceaven)s Mandate>18 at si0ty my ear was attuned>and at seventy / could follow my heart)s desires without overstepping the bounds of propriety.!

".= -iyou11 ased about %lial piety. The Master said, “Dowadays &%lial) means simply being able toprovide one)s parents with nourishment. Eut even dogs and horses are provided with nourishment. /fyou are not respectful, wherein lies the di5erence?!

".3 -i0ia1" ased about %lial piety. The Master said, “/t is the demeanor that is diFcult. /f there is worto be done, young people shoulder the burden, and when wine and food are served, elders are givenprecedence, but surely %lial piety consists of more than this.!

".A The Master said, “/ can tal all day long with #an Cui1+ without him once disagreeing with me. /nthis way, he seems a bit stupid. $nd yet when we retire and / observe his private behavior, / see that itis in fact worthy to serve as an illustration of what / have taught. Cui is not stupid at all.!

".18 The Master said, “Goo at the means a man employs, observe the basis from which he acts, anddiscover where it is that he feels at ease.1 (here can he hide? (here can he hide?!

".11 The Master said, “Eoth eeping past teachings alive and understanding the present—someoneable to do this is worthy of being a teacher.!

".1" The Master said, “The gentleman is not a vessel.!1=

".1= The Master said, “/f you learn without thining about what you have learned, you will be lost. /f youthin without learning, however, you will fall into danger.!

".16 :ue $i ased, “(hat can / do to induce the common people to be obedient?!

ongHi replied, “Iaise up the straight and apply them to the crooed, and the people will submit to you./f you raise up the crooed and apply them to the straight, the people will never submit.!

"."1 ;ome people said of ongHi, “(hy is it that he is not participating in government?!13

JKpon being informed of this,L the Master remared, “The Cistory says,

&2ilial, oh so %lial,

2riendly to one)s elders and juniors>

J/n this wayL e0erting an inuence upon those who govern.)1A

Thus, in being a %lial son and good brother one is already taing part in government. (hat need isthere, then, to spea of &participating in government)?!

Book Three

+.1 ongHi said of the Ni 2amily, “They have eight rows of dancers performing in their courtyard. /f theycan condone this, what are they not capable of?!1B

+.+ The Master said, “$ man who is not *ood—what has he to do with ritual? $ man who is not *ood—what has he to do with music?!16

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+. Gin 2ang"8 ased about the roots of ritual.

The Master e0claimed, “(hat a noble 9uestion< (hen it comes to ritual, it is better to be spare thane0travagant. (hen it comes to mourning, it is better to be e0cessively sorrowful than fastidious.!

+.B -i0ia ased, “JThe 'des say,L

&Cer artful smile, with its alluring dimples,

Cer beautiful eyes, so clear,

The unadorned upon which to paint.)"1

(hat does this mean?!

The Master said, “The application of colors comes only after a suitable unadorned bacground ispresent.!

-i0ia said, “;o it is the rites that come after?!""

The Master said, “/t is you, -i0ia, who has awaened me to the meaning of these lines< /t is only with

someone lie you that / can begin to discuss the 'des.!

+.11 ;omeone ased for an e0planation of the di sacri%ce."+ The Master said, “/ do not understand it.'ne who understood it could handle the world as if he had it right here,! and he pointed to the palm ofhis hand.

+.1" “;acri%ce as if Jthey wereL present! means that, when sacri%cing to the spirits, you shouldcomport yourself as if the spirits were present.

The Master said, “/f / am not fully present at the sacri%ce, it is as if / did not sacri%ce at all.!"

+.1 The Master said, “The -hou gaHes down upon the two dynasties that preceded it."= Cow brilliantin culture it is< / follow the -hou.!

+.1A -igong wanted to do away with the practice of sacri%cing a lamb to announce the beginning of themonth."3

The Master said, “-igong< #ou regret the loss of the lamb, whereas / regret the loss of the rite.!

+.1B The Master said, “/f in serving your lord you are careful to observe every detail of ritual propriety,people will JwronglyL thin you obse9uious.!"A

+.16 :ue :ing ased, “Cow should a lord employ his ministers? Cow should a minister serve his lord?!

ongHi replied, “$ lord should employ his ministers with ritual, and ministers should serve their lord with

dutifulness.!

+."8 That Master said, “The &4ry of the 'sprey)"B e0presses joy without becoming licentious, ande0presses sorrow without falling into e0cessive pathos.!

+."+ The Master was discussing music with the *rand Music Master of Gu. Ce said, “(hat can be nownabout music is this when it %rst begins, it resounds with a confusing variety of notes, but as it unfolds,these notes are reconciled by means of harmony, brought into tension by means of counterpoint, and%nally woven together into a seamless whole. /t is in this way that music reaches its perfection.!"6

+." $ border oFcial from the town of #i re9uested an audience with the Master, saying, “/ have neverfailed to obtain an audience with the gentlemen who have passed this way.! ongHi)s followersthereupon presented him.

$fter emerging from the audience, the border oFcial remared, “#ou disciples, why should you beconcerned about your Master)s loss of oFce? The world has been without the (ay for a long time now,and Ceaven intends to use your Master lie the wooden clapper for a bell.!+8

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Book Four

.1 The Master said, “ To live in the neighborhood of the *ood is %ne. /f one does not choose to dwellamong those who are *ood, how will one obtain wisdom?!+1

." The Master said, “(ithout *oodness, one cannot remain constant in adversity and cannot enjoyenduring happiness.

“Those who are *ood feel at home in *oodness, whereas those who are wise follow *oodness becausethey feel that they will pro%t from it.!

.+ The Master said, “'nly one who is *ood is able to truly love others or despise others.!

. The Master said, “Merely set your heart sincerely upon *oodness and you will be free of badintentions.!

.= The Master said, “(ealth and social eminence are things that all people desire, and yet unless theyare ac9uired in the proper way / will not abide them. @overty and disgrace are things that all peoplehate, and yet unless they are avoided in the proper way / will not despise them.

“/f the gentleman abandons *oodness, how can he merit the name? The gentleman does not goagainst *oodness even for the amount of time re9uired to %nish a meal. ven in times of urgency ordistress, he necessarily accords with it.!

.3 The Master said, “/ have yet to meet a person who truly loved *oodness or hated a lac of*oodness. 'ne who truly loved *oodness could not be surpassed, while one who truly hated a lac of*oodness would at least be able to act in a *ood fashion, insofar as he would not tolerate that which isnot *ood being associated with his person.

“/s there a person who can, for the space of a single day, simply devote his e5orts to *oodness? / havenever met anyone whose strength was insuFcient for this tas. @erhaps such a person e0ists, but /have yet to meet him.!

.A The Master said, “@eople are true to type with regard to what sort of mistaes they mae. 'bserveclosely the sort of mistaes a person maes— then you will now his character.!

.B The Master said, “Caving in the morning heard the (ay Jwas being put into practiceL, one could diethat evening without regret.!

.6 The Master said, “$ scholar who has set his heart upon the (ay but who is still ashamed of havingshabby clothing or meager rations is not worth engaging in discussion.!

.18 The Master said, “(ith regard to the world, the gentleman has no predispositions for or againstJany personL. Ce merely sees to be on the side of Jthose he considersL right.!

.1" The Master said, “/f in your a5airs you abandon yourself to the pursuit of pro%t, you will arousemuch resentment.!

.1+ The Master said, “/f a person is able to govern the state by means of ritual propriety anddeference, what diFculties will he encounter? /f, on the other hand, a person is not able to govern thestate through ritual propriety and deference, of what use are the rites to him?!

.1 The Master said, “:o not be concerned that you lac an oFcial position, but rather concernyourself with the means by which you might become established. :o not be concerned that no one hasheard of you, but rather strive to become a person worthy of being nown.!

.1= The Master said, “-eng< $ll that / teach can be strung together on a single thread.!+"

“#es, sir,! Master -eng responded.

$fter the Master left, the disciples ased, “(hat did he mean by that?!

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Master -eng said, “$ll that the Master teaches amounts to nothing more than dutifulness JHhong imageLtempered by sympathetic understanding Jshu imageL!++

.13 The Master said, “The gentleman understands rightness, whereas the petty person understandspro%t.!

.1A The Master said, “(hen you see someone who is worthy, concentrate upon becoming their e9ual>when you see someone who is unworthy, use this as an opportunity to loo within yourself.!

.1B The Master said, “/n serving your parents you may gently remonstrate with them. Cowever, once itbecomes apparent that they have not taen your criticism to heart you should be respectful and notoppose them, and follow their lead diligently without resentment.!

.16 The Master said, “(hile your parents are alive, you should not travel far, and when you do travelyou must eep to a %0ed itinerary.!

."8 The Master said, “'ne who maes no changes to the ways of his father for three years+ after hisfather has passed away may be called a %lial son.!

."1 The Master said, “#ou must always be aware of the age of your parents. 'n the one hand, it is acause for rejoicing, on the other a source of an0iety.!

."" The Master said, “@eople in ancient times were not eager to spea, because they would beashamed if their actions did not measure up to their words.!

."+ The Master said, “7ery few go astray who comport themselves with restraint.!

." The Master said, “The gentleman wishes to be slow to spea, but 9uic to act.!

."= The Master said, “7irtue is never solitary> it always has neighbors.!+=

Book F!e

=.1 The Master said of *ongye 4hang, “Ce is marriageable. $lthough he was once imprisoned as acriminal, he was in fact innocent of any crime.! The Master gave him his daughter in marriage.+3

=. -igong ased, “(hat do you thin of me?!

The Master replied, “#ou are a vessel.!

“(hat sort of vessel?!

“$ precious ritual vessel.!+A

=.B Meng (ubo+B ased, “/s -ilu *ood?!

The Master replied, “/ do not now.!

Meng (ubo repeated his 9uestion.

The Master said, “/n a state of one thousand chariots, -ilu could be employed to organiHe the collectionof military ta0es, but / do not now whether or not he is *ood.!

“(hat about Ian Oiu?!

“/n a town of one thousand households, or an aristocratic family of one hundred chariots, Ian Oiu couldbe employed as a steward, but / do not now whether or not he is *ood.!

“(hat about -ihua?!

“;tanding in his proper place at court with his sash tied, -ihua could be employed to converse withguests and visitors, but / do not now whether or not he is *ood.!

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=.6 The Master said to -igong, “(ho is better, you or #an Cui?!

-igong answered, “Cow dare / even thin of comparing myself to Cui? Cui learns one thing and therebyunderstands ten. / learn one thing and thereby understand two.!

The Master said, “Do, you are not as good as Cui. Deither of us is as good as Cui.!

=.18 -ai (o was sleeping during the daytime. The Master said, “Iotten wood cannot be carved, and awall of dung cannot be plastered. $s for -ai (o, what would be the use of reprimanding him?!+6

The Master added, “$t %rst, when evaluating people, / would listen to their words and then simply trustthat the corresponding conduct would follow. Dow when / evaluate people / listen to their words butthen closely observe their conduct. /t is my e0perience with -ai (o that has brought about thischange.!

=.1" -igong said, “(hat / do not wish others to do unto me, / also wish not to do unto others.!

The Master said, “$h, -igong< That is something 9uite beyond you.!8

=.1+ -igong said, “The Master)s cultural brilliance is something that is readily heard about, whereas onedoes not get to hear the Master e0pounding upon the subjects of human nature or the (ay ofCeaven.!1

=.16 -iHhang" said, “@rime Minister -iwen+ was given three times the post of prime minister, and yethe never showed a sign of pleasure> he was removed from this oFce three times and yet never showeda sign of resentment. (hen the incoming prime minister too over, he invariably provided him with acomplete account of the oFcial state of a5airs. (hat do you mae of @rime Minister -iwen?!

The Master said, “Ce certainly was dutiful.!

“(as he not *ood?!

“/ do not now about that—what maes you thin he deserves to be called *ood?!

“(hen 4uiHi assassinated the Gord of Oi, 4hen (enHiPwhose estate amounted to ten teams of horsesPabandoned all that he possessed and left the state. Kpon reaching another state, he said, QTheoFcials here are as bad as our *reat 'Fcer 4uiHi,Q and thereupon left that state. $gain, after going toanother state, he said, QThe oFcials here are as bad as our *reat 'Fcer 4uiHi,Q and thereupon left thatstate as well. (hat do you mae of 4hen (enHi?!

The Master said, “Ce certainly was pure.!

“(as he not *ood?!

“/ do not now about thatPwhat maes you thin he deserves to be called *ood?!

=."" (hen the Master was in the state of 4hen, he sighed, “'h, let us go home< Get us go home< 'ur

young followers bac in Gu are wild and ambitious—they put on a great show of brilliant culture, butthey lac the means to prune and shape it.!=

=."3 #an Cui and -ilu were in attendance. The Master said to them, “(hy do you not each spea to meof your aspirations?!

-ilu answered, “/ would lie to be able to share my carts and horses, clothing and fur with my friendsand associates, without feeling regret.!

#an Cui answered, “/ would lie to avoid being boastful about my own abilities or e0aggerating myaccomplishments.!

-ilu then said, “/ would lie to hear of the Master)s aspirations.!

The Master said, “ To bring comfort to the aged, to inspire trust in my friends, and be cherished by theyouth.!3

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=."A The Master said, “/ should just give up< / have yet to meet someone who is able to perceive hisown faults and then tae himself to tas inwardly.!

=."B The Master said, “/n any village of ten households there are surely those who are as dutiful ortrustworthy as / am, but there is no one who matches my love for learning.!

Book S"

3.+ :ue $iA ased, “(ho among your disciples might be said to love learning?!

ongHi answered, “There was one named #an Cui who loved learning. Ce never misdirected his anger,and never made the same mistae twice. Knfortunately, his allotted lifespan was short, and he haspassed away. Dow that he is gone, there are none who really love learning—at least, / have yet to hearof one.!

3.= (hen #uan ;i was serving as steward, he was o5ered a salary of nine hundred measures of millet,but he declined it.

The Master said, “:o not decline it< J/f you do not need it yourselfL, could you not use it to aid thehouseholds in your neighborhood?!B

3.A The Master said, “$h, #an Cui< 2or three months at a time his heart did not stray from *oodness. The rest could only sporadically maintain such a state.!

3.18 Eoniu6 fell ill, and the Master went to as after his health. *rasping his hand through the window,the Master sighed, “That we are going to lose him must be due to fate< Cow else could such a man beaRicted with such an illness, and we left with nothing we can do?=8 Cow else could such a man beaRicted with such an illness?!

3.11 The Master said, “(hat a worthy man was #an Cui< Giving in a narrow alley, subsisting upon abaset of grain and gourd full of water—other people could not have born such hardship, yet it neverspoiled Cui)s joy. (hat a worthy man was Cui<!

3.1" Ian Oiu said, “/t is not that / do not delight in your (ay, Master, it is simply that my strength isinsuFcient.!

The Master said, “;omeone whose strength is genuinely insuFcient collapses somewhere along the(ay. $s for you, you deliberately draw the line.!=1

3.1+ The Master said to -i0ia, “Ee a gentlemanly Iu. :o not be a petty Iu.!="

3.1A The Master said, “(ho is able to leave a room without going out through the door? Cow is it, then,that no one follows this (ay?!

3.1B The Master said, “(hen native substance overwhelms cultural re%nement, the result is a crude

rustic. (hen cultural re%nement overwhelms native substance, the result is a foppish pedant. 'nlywhen culture and native substance are perfectly mi0ed and balanced do you have a gentleman.!

3."8 The Master said, “'ne who nows it is not the e9ual of one who loves it, and one who loves it isnot the e9ual of one who taes joy in it.!=+

3."1 The Master said, “#ou can discuss the loftiest matters with those who are above average, but notwith those who are below average.!

3."" 2an 4hi= ased about wisdom.

The Master said, “(oring to ensure social harmony among the common people, respecting the ghostsand spirits while eeping them at a distance—this might be called wisdom.!

Ce then ased about *oodness.

The Master said, “'ne who is *ood sees as his %rst priority the hardship of selfPcultivation, and onlyafter thins about results or rewards. #es, this is what we might call *oodness.!

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3."+ The Master said, “The wise tae joy in rivers, while the *ood tae joy in mountains. The wise areactive, while the *ood are still. The wise are joyful, while the *ood are longPlived.!==

3."= The Master said, “$ gu that is not a proper gu—is it really a gu? /s it really a gu?!=3

3."A The Master said, “;omeone who is broadly learned with regard to culture, and whose conduct isrestrained by the rites, can be counted upon to not go astray.!

3."B The Master had an audience with DanHi, and -ilu was not pleased.=A The Master swore an oath,saying, “/f / have done anything wrong, may Ceaven punish me< May Ceaven punish me<!

3."6 The Master said, “$c9uiring 7irtue by applying the mean—is this not best? $nd yet among thecommon people few are able to practice this for long.!

3.+8 -igong said, “/f there were one able to bestow much upon the common people and bring succor tothe multitudes, what would you mae of him? 4ould such a person be called *ood?!

The Master said, “(hy stop at *ood? ;uch a person should surely be called a sage< ven someone lie #ao or ;hun would %nd such a tas daunting. :esiring to tae his stand, one who is *ood helps othersto tae their stand> wanting to realiHe himself, he helps others to realiHe themselves. Eeing able to taewhat is near at hand as an analogy=B could perhaps be called the method of *oodness.!

Book Se!en

A.1 The Master said, “/ transmit rather than innovate. / trust in and love the ancient ways. / might thushumbly compare myself to 'ld @eng.!=6

A." The Master said, “Iemaining silent and yet comprehending, learning and yet never becoming tired,encouraging others and never growing weary—these are tass that present me with no diFculty.!

A.+ The Master said, “That / fail to cultivate 7irtue, that / fail to in9uire more deeply into that which /have learned, that upon hearing what is right / remain unable to move myself to do it, and that / proveunable to reform when / have done something wrong—such potential failings are a source of constantworry to me.!

A. /n his leisure moments, the Master was composed and yet fully at ease.

A.= The Master said, “Cow seriously / have declined< /t has been so long since / last dreamt of meetingthe :ue of -hou.!38

A.3 The Master said, “;et your heart upon the (ay, rely upon 7irtue, lean upon *oodness, and e0plorewidely in your cultivation of the arts.!

A.A The Master said, “/ have never denied instruction to anyone who, of their own accord, o5ered up as

little as a bundle of sil or bit of cured meat.!31

A.B The Master said, “/ will not open the door for a mind that is not already striving to understand, norwill / provide words to a tongue that is not already struggling to spea. /f / hold up one corner of aproblem, and the student cannot come bac to me with the other three, / will not attempt to instructhim again.!

A.6 (hen the Master dined in the company of one who was in mourning, he never ate his %ll.

A.1" The Master said, “/f wealth were something worth pursuing, then / would pursue it, even if thatmeant serving as an oFcer holding a whip at the entrance to the maretplace. ;ince it is not worthpursuing, however, / prefer to follow that which / love.!

A.1 (hen the Master was in the state of Oi he heard the ;hao music, and for three months after didnot even notice the taste of meat. Ce said, “/ never imagined that music could be so sublime.!3"

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A.13 The Master said, “ating plain food and drining water, having only your bent arm as a pillow—certainly there is joy to be found in this< (ealth and eminence attained improperly concern me no morethan the oating clouds.!3+

A.1A The Master said, “/f / were granted many more years, and could devote %fty of them to learning,surely / would be able to be free of major faults.!

A.1B The Master used the classical pronunciation when reciting the 'des and the Cistory, and whenconducting ritual. /n all of these cases, he used the classical pronunciation.3

A.16 The :ue of ;he ased -ilu about ongHi. -ilu had no reply.

JKpon -ilu)s returnL, the Master said, “(hy did you not just say &Ce is the type of person who is sopassionate that he forgets to eat, whose joy renders him free of worries, and who grows old withoutnoticing the passage of the years.) “

A."8 The Master said, “/ am not someone who was born with nowledge. / simply love anti9uity, anddiligently loo there for nowledge.!

A."" The Master said, “(hen waling with two other people, / will always %nd a teacher among them. /focus on those who are good and see to emulate them, and focus on those who are bad in order to bereminded of what needs to be changed in myself.!

A."+ The Master said, “/t is Ceaven itself that has endowed me with 7irtue. (hat have / to fear from thelies of Cuan Tui?!3=

A." The Master said, “:o you disciples imagine that / am being secretive? / hide nothing from you. /tae no action, / mae no move, without sharing it with you. This is the ind of person that / am.!

A."B The Master said, “Do doubt there are those who try to innovate without ac9uiring nowledge, butthis is a fault that / do not possess. / listen widely, and then pic out that which is e0cellent in order tofollow it> / see many things, and then remember them. This constitutes a secondPbest sort ofnowledge.!

A.+8 The Master said, “/s *oodness really so far away? /f / simply desire *oodness, / will %nd that it isalready here.!

A.+" (henever the Master was singing in a group and heard something that he lied, he inevitablyased to have it sung again, and only then would harmoniHe with it.

A.++ The Master said, “There is no one who is my e9ual when it comes to cultural re%nement, but as foractually becoming a gentleman in practice, this is something that / have not yet been able toachieve.!33

A.+ The Master said, “Cow could / dare to lay claim to either sageliness or *oodness? (hat can besaid about me is no more than this / wor at it without growing tired and encourage others withoutgrowing weary.!

*ong Sihua observed, “This is precisely what we disciples are unable to learn.!

A.+= The Master was seriously ill, and -ilu ased permission to o5er a prayer.

The Master said, “/s such a thing done?!

-ilu said, “/t is. The ulogy 3A reads, &(e pray for you above and below, to the spirits of Ceaven and ofearth.)!

The Master said, “/n that case, / have already been o5ering up my prayers for some time now.!3B

A.+A The Master said, “The gentleman is selfPpossessed and rela0ed, while the petty man is perpetually

full of worry.!

A.+B The Master was a5able yet %rm, awePinspiring without being severe, simultaneously respectful andrela0ed.

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Book #$ht

B." The Master said, “/f you are respectful but lac ritual you will become e0asperating> if you arecareful but lac ritual you will become timid> if you are courageous but lac ritual you will becomeunruly> and if you are upright but lac ritual you will become ine0ible.

“/f the gentleman is ind to his relatives, the common people will be inspired toward *oodness> if he

does not neglect his old ac9uaintances, the people will honor their obligations to others.!

B.A Master -eng said, “$ scholarPoFcial must be strong and resolute, for his burden is heavy and hisway Jdao imageL is long. Ce taes up *oodness as his own personal burden—is it not heavy? Cis wayends only with death— is it not long?!

B.B The Master said, “2ind inspiration in the 'des, tae your place through ritual, and achieveperfection with music.!

B.6 The Master said, “The common people can be made to follow it, but they cannot be made tounderstand it.!

B.1" The Master said, “/t is not easy to %nd someone who is able to learn for even the space of three

years without a thought given to oFcial salary.!

B.1+ The Master said, “Ee sincerely trustworthy and love learning, and hold fast to the good (ay untildeath. :o not enter a state that is endangered, and do not reside in a state that is disordered. /f the(ay is being realiHed in the world, then show yourself> if it is not, then go into reclusion. /n a state thathas the (ay, to be poor and of low status is a cause for shame> in a state that is without the (ay, to bewealthy and honored is e9ually a cause for shame.!

B.16 The Master said, “Cow great was #ao as a ruler< ;o majestic< /t is Ceaven that is great, and it was #ao who modeled himself upon it. ;o vast< $mong the common people there were none who were ableto %nd words to describe him.36 Cow majestic in his accomplishments, and glorious in culturalsplendor<!

Book Nne

6." $ villager from :a0iangA8 remared sarcastically, “Cow great is ongHi< Ce is so broadly learned,and yet has failed to mae a name for himself in any particular endeavor.!

(hen the Master was told of this, he said to his disciples, “(hat art, then, should / tae up?4harioteering? $rchery? / thin / shall tae up charioteering.!A1

6.+ The Master said, “$ ceremonial cap made of linen is prescribed by the rites, but these days peopleuse sil. This is frugal, and / follow the majority. To bow before ascending the stairs is what is prescribed

by the rites, but these days people bow after ascending. This is arrogant, and—though it goes againstthe majority—/ continue to bow before ascending.A"

6.= The Master was surrounded in uang.A+ Ce said, “Dow that ing (en image is gone, is not cultureJwen imageL now invested here in me? /f Ceaven intended this culture to perish, it would not havegiven it to those of us who live after ing (en)s death. ;ince Ceaven did not intend that this cultureshould perish, what can the people of uang do to me?!

6.3 The @rime Minister ased -igong, “#our Master is a sage, is he not? Cow is it, then, that he is silledat so many menial tass?!

-igong replied, “;urely Ceaven not only not intends him for sagehood, but also gave him many othertalents.!

(hen the Master heard of this, he remared, “Cow well the @rime Minister nows me< /n my youth / wasof humble status, so / became pro%cient in many menial tass. /s the gentleman broadly silled in trivialmatters? Do, he is not.!A


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6.18 (henever the Master saw someone who was wearing mourning clothes, was garbed in full oFcialdress, or was blind, he would always rise to his feet, even if the person was his junior. (hen passingsuch a person, he would always hasten his step.A=

6.11 (ith a great sigh #an Cui lamented, “The more / loo up at it the higher it seems> the more / delveinto it, the harder it becomes. 4atching a glimpse of it before me, / then %nd it suddenly at my bac.A3

“The Master is silled at gradually leading me on, step by step. Ce broadens me with culture andrestrains me with the rites, so that even if / wanted to give up / could not. Caving e0hausted all of my

strength, it seems as if there is still something left, looming up ahead of me. Though / desire to follow it,there seems to be no way through.!

6.1" The Master was gravely ill, and -ilu instructed his fellow disciples to attend ongHi as if they werehis ministers.AA

:uring a remission in his illness, the Master Jbecame aware of what was happening andL rebued -ilu,saying, “/t has been 9uite some time now, has it not, that you have been carrying out this charade< /f /have no ministers and yet you act as if / have, who do you thin / am going to fool? $m / going to foolCeaven?AB Moreover, would / not rather die in the arms of a few of my disciples than in the arms ofministers? ven if / do not merit a grand funeral, it is not as if / would be left to die by the side of theroad<!

6.1+ -igong said, “/f you possessed a piece of beautiful jade, would you hide it away in a loced bo0, orwould you try to sell it at a good price?!

The Master responded, “'h, / would sell it< / would sell it< / am just waiting for the right o5er.!A6

6.1 The Master e0pressed a desire to go and live among the Dine #i Earbarian tribes. ;omeone asedhim, “Cow could you bear their uncouthness?!

The Master replied, “/f a gentleman were to dwell among them, what uncouthness would there be?!B8

6.1A ;tanding on the ban of a river, the Master said, “/t passes on lie this—does it not? Deverstopping day or night<!B1

6.1B The Master said, “/ have yet to meet a man who loves 7irtue as much as he loves se0.!

6.16 The Master said, “JThe tas of selfPcultivationL might be compared to the tas of building up amountain if / stop even one basetful of earth short of completion, then / have stopped completely. /tmight also be compared to the tas of leveling ground even if / have only dumped a single basetful ofearth, at least / am moving forward.!B"

6."" The Master said, “;urely there are some sprouts that fail to ower, just as surely as there are someowers that fail to bear fruit<!

6."+ The Master said, “(e should loo upon the younger generation with awe, because how are we tonow that those who come after us will not prove our e9uals? 'nce, however, a man reaches the age of

forty or %fty without having learned anything, we can conclude from this fact alone that he is notworthy of being held in awe.!

6." The Master said, “(hen a man is rebued with e0emplary words after having made a mistae, hecannot help but agree with them. Cowever, what is important is that he change himself in order toaccord with them. (hen a man is praised with words of respect, he cannot help but be pleased withthem. Cowever, what is important is that he actually live up to them. $ person who %nds respectfulwords pleasing but does not live up to them, or agrees with others) reproaches and yet does notchange—there is nothing / can do with one such as this.!B+

6."B The Master said, “'nly after (inter comes do we now that the pine and cypress are the last tofade.!

6."6 The Master said, “The wise are not confused, the *ood do not worry, and the courageous do notfear.!

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Book Ten%&

18." $t court, when speaing with oFcers of lower ran, he was pleasant and a5able> when speaingwith oFcers of upper ran, he was formal and proper. (hen his lord was present, he combined anattitude of cautious respect with graceful ease.

18.+ (hen called upon by his lord to receive a guest, his countenance would become alert and serious,and he would hasten his steps. (hen he saluted those in attendance beside him—e0tending hisclasped hands to the left or right, as their position re9uired—his robes remained perfectly arrayed, both

front and bac. Castening forward, he moved smoothly, as though gliding upon wings. 'nce the guesthad left, he would always return to report, “The guest is no longer looing bac.!

18.18 Ce would not instruct while eating, nor continue to converse once he had retired to bed.B=

18.11 ven though a meal was only of coarse grain or vegetable broth, he invariably gave some as asacri%cial o5ering, and would do so in a grave and respectful manner.

18.1" Ce would not sit unless his mat was straight.

18.1A 'ne day the stables burned. (hen the Master returned from court, he ased, “(as anyone hurt?!Ce did not as about the horses.B3

18.16 (hen he was sic, and his lord came to visit him, he would lay with his head to the east, drapedin his court robes, with his ceremonial sash fastened about him.BA

18."8 (hen summoned by his lord, he would set o5 on foot, without waiting for his horses to behitched to the carriage.BB

18."1 Kpon entering the *rand $ncestral Temple, he ased 9uestions about everything.

18."+ (hen receiving a gift from a friend—even something as valuable as a cart or a horse—he did notbow unless it was a gift of sacri%cial meat.B6

18."= (hen he saw someone fasting or mourning, he invariably assumed a changed e0pression, even if they were an intimate ac9uaintance. (hen he saw someone wearing a ritual cap or a blind person, hewould invariably display a respectful countenance, even if they were of low birth.

(hen riding past someone dressed in funeral garb, he would bow down and grasp the crossbar of hiscarriage.68 Ce would do so even if the mourner was a lowly peddler.

(hen presented food with full ritual propriety, he would invariably assume a solemn e0pression andrise from his seat.

Ce would also assume a solemn e0pression upon hearing a sudden clap of thunder or observing a %ercewind.61

18."A ;tartled by their arrival, a bird arose and circled several times before alighting upon a branch.

JThe MasterL said, “This pheasant upon the mountain bridge—how timely it is< Cow timely it is<! -ilusaluted the bird, and it cried out three times before ying away.6"

Book #le!en

11. The Master said, “#an Cui is of no help to me—he is pleased with everything that / say.!6+

11.B (hen #an Cui died, #an Gu, his father, re9uested the Master)s carriage, so that it could be used for #an Cui)s coFn enclosure.

The Master replied, “veryone recogniHes his own son, whether he is talented or not. (hen Eo #u, my

own son, passed away, he had a coFn, but no enclosure. / did not go on foot in order to provide himwith an enclosure. Caving held ran below the ministers, it is not permissible for me to go on foot.!

11.6 (hen #an Cui passed away, the Master lamented, “'h< Ceaven has bereft me< Ceaven has bereftme<!

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11.1" -ilu ased about serving ghosts and spirits. The Master said, “#ou are not yet able to servepeople—how could you be able to serve ghosts and spirits?!

“May / in9uire about death?!

“#ou do not yet understand life—how could you possibly understand death?!

11.1A The Master said, “The head of the Ni 2amily is wealthier than even the :ue of -hou ever was,

and yet Ian Oiu collects ta0es on his behalf to further increase his already e0cessive wealth. Ian Oiu isno disciple of mine. /f you disciples were to sound the drums and attac him, / would not disapprove.!

11."" -ilu ased, “Kpon learning of something that needs to be done, should one immediately taecare of it?!

The Master replied, “$s long as one)s father and elder brothers are still alive, how could one possiblytae care of it immediately?!6

J'n a later occasionL Ian Oiu ased, “Kpon learning of something that needs to be done, should oneimmediately tae care of it?!

The Master replied, “Kpon learning of it, you should immediately tae care of it.!

-ihua in9uired, “(hen -ilu ased you whether or not one should immediately tae care of somethingupon learning of it, you told him one should not, as long as one)s father and elder brothers were stillalive. (hen Ian Oiu ased the same 9uestion, however, you told him that one should immediately taecare of it. / am confused, and humbly as to have this e0plained to me.!

The Master said, “Ian Oiu is overly cautious, and so / wished to urge him on. -ilu, on the other hand, istoo impetuous, and so / sought to hold him bac.!6=

11."3 -ilu, -eng0i, Ian Oiu, and -ihua were seated in attendance. The Master said to them, “/ am olderthan any of you, but do not feel reluctant to spea your minds on that account. #ou are all in the habitof complaining, &Do one appreciates me.) (ell, if someone were to appreciate you, what would you do?!

-ilu spoe up immediately. “/f / were given charge of a state of a thousand chariots—even one hemmedin between powerful states, su5ering from armed invasions and aRicted by famine—before three yearswere up / could infuse its people with courage and a sense of what is right.!

The Master smiled at him.

Ce then turned to Ian Oiu. “#ou, Ian Oiu<! he said, “(hat would you do?!

Ian Oiu answered, “/f / were given charge of a state si0ty or seventy— or even %fty or si0ty—s9uare liin area, before three years were up / could see that the people would have all that they needed. $s forinstructing its people in ritual practice and music, this is a tas that would have to await the arrival of agentleman.!

The Master then turned to -ihua. “#ou, -ihua< (hat would you do?!

-ihua answered, “/ am not saying that / would actually be able to do it, but my wish, at least, would beto learn it. / would lie to serve as a minor functionary—properly clad in ceremonial cap and gown—inceremonies at the ancestral temple, or at diplomatic gatherings.!

The Master then turned to -eng0i. “#ou, -eng0i< (hat would you do?!

-eng0i stopped strumming his Hither, and as the last notes faded away he set the instrument aside androse to his feet. “/ would choose to do something 9uite di5erent from any of the other three.!

“(hat harm is there in that?! the Master said. “(e are all just taling about our aspirations.!

-eng0i then said, “/n the third month of ;pring, once the ;pring garments have been completed, /should lie to assemble a company of %ve or si0 young men and si0 or seven boys to go bathe in the #iIiver and enjoy the breeHe upon the Iain :ance $ltar, and then return singing to the Master)shouse.!63

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The Master sighed deeply, saying, “/ am with -eng0i<!

The other three disciples left, but Master -eng stayed behind. Ce ased, “(hat did you thin of whatthe other disciples said?!

“ach of them was simply taling about their aspirations.!

“Then why, Master, did you smile at -ilu?!

“'ne governs a state by means of ritual. Cis words failed to e0press the proper sense of deference, andthat is why / smiled at him.!

“(as Ian Oiu, then, not concerned with statecraft?!

“;ince when did something si0ty or seventy—even %fty or si0ty—s9uare li in area not constitute astate?!

“(as -ihua, then, not concerned with statecraft?!

“/f ancestral temples and diplomatic gatherings are not the business of the feudal lords, what then arethey? /f -ihua)s aspiration is a minor one, then what would be considered a major one?!6A

Book Twel!e

1".1 #an Cui ased about *oodness.

The Master said, “Iestraining yourself and returning to the rites constitutes *oodness. /f for one dayyou managed to restrain yourself and return to the rites, in this way you could lead the entire worldbac to *oodness. The ey to achieving *oodness lies within yourself—how could it come from others?!

#an Cui ased, “May / in9uire as to the speci%cs?!

The Master said, “:o not loo unless it is in accordance with ritual> do not listen unless it is inaccordance with ritual> do not spea unless it is in accordance with ritual> do not move unless it is inaccordance with ritual.!

#an Cui replied, “$lthough / am not 9uic to understand, / as permission to devote myself to thisteaching.!

1"." -honggong6B ased about *oodness.

The Master said, “&(hen in public, comport yourself as if you were receiving an important guest, and inyour management of the common people, behave as if you were overseeing a great sacri%ce.) :o notimpose upon others what you yourself do not desire. /n this way, you will encounter no resentment in

your public or private life.!66

-honggong replied, “$lthough / am not 9uic to understand, / as permission to devote myself to thisteaching.!

1".= $n0iously, ;ima Diu remared, “veryone has brothers, / alone have none.!188

-i0ia replied, “/ have heard it said, &Gife and death are governed by fate, wealth and honor aredetermined by Ceaven.) $ gentleman is respectful and free of errors. Ce is reverent and ritually properin his dealings with others. /n this way, everyone within the 2our ;eas is his brother.181 Cow could agentleman be concerned about not having brothers?!

1".A -igong ased about governing.

The Master said, “;imply mae sure there is suFcient food, suFcient armaments, and that you havethe con%dence of the common people.!

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-igong said, “/f sacri%cing one of these three things became unavoidable, which would you sacri%ce%rst?!

The Master replied, “/ would sacri%ce the armaments.!

-igong said, “/f sacri%cing one of the two remaining things became unavoidable, which would yousacri%ce ne0t?!

The Master replied, “/ would sacri%ce the food. :eath has always been with us, but a state cannot stand

once it has lost the con%dence of the people.!

1".B Ni -icheng18" said, “Eeing a gentleman is simply a matter of having the right native substance,and nothing else. (hy must one engage in cultural re%nement?!

-igong replied, “/t is regrettable, ;ir, that you should spea of the gentleman in this way—as they say,&a team of horses cannot overtae your tongue.) $ gentleman)s cultural re%nement resembles hisnative substance, and his native substance resembles his cultural re%nement. The sin of a tiger orleopard, shorn of its fur, is no di5erent from the sin of a dog or sheep.!18+

1".6 :ue $i said to Master #ou, “The harvest was poor and / cannot satisfy my needs. (hat should /do?!

Master #ou said, “(hy do you not try ta0ing the people one part in ten?!18

“/ am currently ta0ing them two parts in ten, and even so / cannot satisfy my needs. Cow couldreducing the ta0 to one part in ten help?!

Master #ou answered, “/f the common people)s needs are satis%ed, how could their lord be lacing? /fthe common people)s needs are not satis%ed, how can their lord be content?!

1".11 :ue Ning of Oi ased ongHi about governing.

ongHi responded, “Get the lord be a true lord, the ministers true ministers, the fathers true fathers, andthe sons true sons.!18=

The :ue replied, “(ell put< 4ertainly if the lord is not a true lord, the ministers not true ministers, thefathers not true fathers, and the sons not true sons, even if there is suFcient grain, will / ever get to eatit?!

1".1+ The Master said, “(hen it comes to hearing civil litigation, / am as good as anyone else. (hat isnecessary, though, is to bring it about that there is no civil litigation at all.!

1".1A Ni angHi183 ased ongHi about governing.

ongHi responded, “To &govern) JHheng imageL means to be &correct) JHheng imageL. /f you set ane0ample by being correct yourself, who will dare to be incorrect?!

1".1B Ni angHi was concerned about the prevalence of robbers in Gu, and ased ongHi about how todeal with this problem.

ongHi said, “/f you could just get rid of your own e0cessive desires, the people would not steal even ifyou rewarded them for it.!

1".16 Ni angHi ased ongHi about governing, saying, “/f / were to e0ecute those who laced the (ay inorder to advance those who possessed the (ay, how would that be?!

ongHi responded, “/n your governing, ;ir, what need is there for e0ecutions? /f you desire goodness,then the common people will be good. The 7irtue of a gentleman is lie the wind, and the 7irtue of apetty person is lie the grass—when the wind moves over the grass, the grass is sure to bend.!

1"."" 2an 4hi ased about *oodness.

The Master replied, “4are for others.!

Ce then ased about wisdom.

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The Master replied, “now others.!

2an 4hi still did not understand, so the Master elaborated “Iaise up the straight and apply them to thecrooed, and the crooed will be made straight.!

2an 4hi retired from the Master)s presence. ;eeing -i0ia, he said, “Nust before / ased the Master aboutwisdom, and he replied, &Iaise up the straight and apply them to the crooed, and the crooed will bemade straight.) (hat did he mean by that?!

-i0ia answered, “(hat a wealth of instruction you have received< (hen ;hun ruled the world, heselected from amongst the multitude, raising up *ao #ao, and those who were not *ood then ept theirdistance. (hen Tang ruled the world, he selected from amongst the multitude, raising up #i #in, andthose who were not *ood then ept their distance.!

1"." Master -eng said, “The gentleman ac9uires friends by means of cultural re%nement, and thenrelies upon his friends for support in becoming *ood.!

Book Thrteen

1+.+ -ilu ased, “/f the :ue of (ei18A were to employ you to serve in the government of his state,what would be your %rst priority?!

The Master answered, “/t would, of course, be the recti%cation of names.!18B

-ilu said, “4ould you, Master, really be so far o5 the mar? (hy worry about rectifying names?!

The Master replied, “Cow boorish you are, -ilu< (hen it comes to matters that he does not understand,the gentleman should remain silent. /f names are not recti%ed, speech will not accord Jwith realityL>when speech does not accord Jwith realityL, things will not be successfully accomplished. (hen thingsare not successfully accomplished, ritual practice and music will fail to ourish> when ritual and musicfail to ourish, punishments and penalties will miss the mar. $nd when punishments and penaltiesmiss the mar, the common people will be at a loss as to what to do with themselves. This is why thegentleman only applies names that can be properly spoen, and assures that what he says can beproperly put into action. The gentleman simply guards against arbitrariness in his speech. That is allthere is to it.!

1+. 2an 4hi ased to learn about plowing and growing grain Jfrom ongHiL.

The Master said, “(hen it comes to that, any old farmer would be a better teacher than /.!

Ce ased to learn about growing fruits and vegetables.

The Master said, “(hen it comes to that, any old gardener would be a better teacher than /.!

2an 4hi then left. The Master remared, “(hat a common fellow that 2an 4hi is< (hen a ruler lovesritual propriety, then none among his people will dare to be disrespectful. (hen a ruler loves rightness,then none among his people will dare to not obey. (hen a ruler loves trustworthiness, then none of hispeople will dare to not be honest. The mere e0istence of such a ruler would cause the common peoplethroughout the world to bundle their children on their bacs and see him out. 'f what use, then, is thestudy of agriculture?!

1+.= The Master said, “/magine a person who can recite the three hundred 'des by heart but, whendelegated a governmental tas, is unable to carry it out, or when sent abroad as an envoy, is unable toengage in repartee. Do matter how many 'des he might have memoriHed, what good are they tohim?!186

1+.3 The Master said, “(hen the ruler is correct, his will is put into e5ect without the need for oFcial

orders. (hen the ruler)s person is not correct, he will not be obeyed no matter how many orders heissues.!

1+.1" The Master said, “/f a true ing were to arise, we would certainly see a return to *oodness after asingle generation.!118


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1+.13 The :ue of ;he ased about governing.

The Master said, “J$ct so thatL those near to you are pleased, and those who are far from you aredrawn closer.!

1+.1B The :ue of ;he said to ongHi, “$mong my people there is one we call &Kpright *ong.) (hen hisfather stole a sheep, he reported him to the authorities.!

ongHi replied, “$mong my people, those who we consider &upright) are di5erent from this fatherscover up for their sons, and sons cover up for their fathers. &Kprightness) is to be found in this.!111

1+."8 -igong ased, “(hat does a person have to be lie before he could be called a true scholarPoFcial?!

The Master said, “4onducting himself with a sense of shame, and not dishonoring his ruler)s mandatewhen sent abroad as a diplomat—such a person could be called a scholarPoFcial.!

“May / as what the ne0t best type of person is lie?!

“Cis lineage and clan consider him %lial, and his fellow villagers consider him respectful to his elders.!

“$nd the ne0t best?!

“/n his speech he insists on being trustworthy, and with regard to his actions, he insists that they bearfruit. (hat a narrow, rigid little man he is< $nd yet he might still be considered the ne0t best.!

“Cow about those who today are involved in government?!

The Master e0claimed, “'h< Those petty functionaries are not even worth considering.!

1+."1 The Master said, “/f you cannot manage to %nd a person of perfectly balanced conduct toassociate with, / suppose you must settle for the wild or the fastidious. /n their pursuit of the (ay, thewild plunge right in, while the fastidious are always careful not to get their hands dirty.!11"

1+." -igong ased, “(hat would you mae of a person whom everyone in the village lies?!

The Master said, “/ would not now what to mae of him.!

“(hat about someone whom everyone in the village hates?!

“/ would still not now. Eetter this way those in the village who are good lie him, and those who arenot good hate him.!

Book Fourteen

1.1 #uan ;i ased about shame.

The Master said, “(hen the state has the (ay, accept a salary> when the state is without the (ay, toaccept a salary is shameful.!

“ To refrain from competitiveness, boastfulness, envy, and greed—can this be considered *oodness?!

The Master said, “This can be considered diFcult, but as for its being *ood, that / do not now.!

1. The Master said, “Those who possess 7irtue will inevitably have something to say, whereas thosewho have something to say do not necessarily possess 7irtue. Those who are *ood will necessarily

display courage, but those who display courage are not necessarily *ood.

1.= Dangong uo11+ said to ongHi, “#i was a sillful archer, and $o was a powerful navalcommander, and yet neither of them met a natural death. #u and Cou Ni, on the other hand, did nothingbut personally tend to the land, and yet they both ended up with possession of the world.!11


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The Master did not answer.

$fter Dangong uo left, the Master sighed, “(hat a gentlemanly person that man is< Cow he reveres7irtue<!11=

1.1" -ilu ased about the complete person.

The Master said, “Tae a person as wise as -ang (uHhong, as free of desire as *ongchuo, as

courageous as -huangHi of Eian, and as accomplished in the arts as Ian Oiu, and then acculturatethem by means of ritual and music—such a man might be called a complete person.!113

Ce then continued “Eut must a complete person today be e0actly lie this? (hen seeing a chance forpro%t he thins of what is right> when confronting danger he is ready to tae his life into his own hands>when enduring an e0tended period of hardship, he does not forget what he had professed in morefortunate times—such a man might also be called a complete person.!

1.1+ The Master ased *ongming Nia about *ongshu (enHi, saying, “/s it really true that your Masterdid not spea, did not laugh, and did not tae?!11A

*ongming Nia answered, “(hoever told you that was e0aggerating. My master only spoe when thetime was right, and so people never grew impatient listening to him. Ce only laughed when he was

genuinely full of joy, and so people never tired of hearing him laugh. Ce only too what was rightfullyhis, and so people never resented his taing of things.!

The Master said, “(as he really that good? 4ould he really have been that good?!

1." The Master said, “/n ancient times scholars learned for their own sae> these days they learn forthe sae of others.!

1."= Ou Eoyu11B sent a messenger to ongHi. ongHi sat down beside him and ased, “Cow are thingswith your Master?!

The messenger replied, “My Master wishes to reduce his faults, but has not yet been able to do so.!

$fter the messenger left, the Master said, “Dow that is a messenger< That is a messenger<!116

1."A The Master said, “The gentleman is ashamed to have his words e0ceed his actions.!

1."6 -igong was given to criticiHing others.

The Master remared sarcastically, “(hat a worthy man that -igong must be< $s for me, / hardly havethe time for this.!1"8

1.+8 The Master said, “:o not worry that you are not recogniHed by others> worry rather that youyourself lac ability.!

1.+ ;omeone ased, “(hat do you thin of the saying, &Ie9uite injury with indness)?!1"1

The Master replied, “(ith what, then, would one re9uite indness? Ie9uite injury with uprightness, andindness with indness.!

1.+= The Master sighed, “Do one understands me—do they?!

-igong replied, “Cow can you say that no one understands you, Master?!

“/ am not bitter toward Ceaven, nor do / blame others. / study what is below in order to comprehendwhat is above. /f there is anyone who could understand me, perhaps it is Ceaven.!

1.+3 *ongbo Giao submitted an accusation against -ilu to the head of the Ni 2amily. -ifu Ningbo

reported this to ongHi, adding, “That master Ji.e., Ni angHiL has certainly been led astray by *ongboGiao, but my inuence with him is still suFcient to see to it that *ongbo Giao)s corpse is displayed atcourt or in the maretplace.!1""

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The Master said, “(hether or not the (ay is to be put into action is a matter of fate. (hether or not the(ay is to be discarded is also a matter of fate. (hat power does *ongbo Giao have to a5ect fate<!

1.+B -ilu spent the night at ;tone *ate. The ne0t morning, the gateeeper ased him, “(here haveyou come from?!

-ilu answered, “2rom the house of ongHi.!

“/sn)t he the one who nows that what he does is impossible and yet persists anyway?!1"+

1.+6 The Master was playing the stone chimes in the state of (ei.

$ man with a wicer baset strapped to his bac passed by the door of the ong 2amily residence andremared, “(hoever is playing the chimes lie that certainly has something on his mind<! $fterlistening for a moment, he added, “Cow despicable is this petty stubbornness< /f no one understandsyou, just tend to yourself.

&/f the river ford is deep, use the steppingPstones>

/f it is shallow, simply raise your hem.)!1"

The Master Jhearing these commentsL responded, “;uch resoluteness< (ho could tae issue with

that<!1"=

Book F'teen

1=.1 :ue Ging of (ei ased ongHi about military formations.

ongHi replied, “/ now something about the arrangement of ceremonial stands and dishes for ritualo5erings, but / have never learned about the arrangement of battalions and divisions.!

Ce left the ne0t day.

1=." J(hen ongHi was besiegedL in the state of 4hen, all of the provisions were e0hausted, and hisfollowers were so wea from hunger that they could not even stand. Kpset, -ilu appeared before theMaster and said, “:oes even the gentleman encounter hardship?!

The Master said, “'f course the gentleman encounters hardship. The di5erence is that the petty man,encountering hardship, is overwhelmed by it.!

1=.+ The Master said, “-igong, do you regard me as simply one who learns much and remembers it?!

-igong said, “/ do. /s that not the case?!

The Master said, “/t is not. / string it together on a single thread.!1"3

1=.= The Master said, “/s ;hun not an e0ample of someone who ruled by means of nonaction? (hat didhe do? Ce made himself reverent and too his proper JritualL position facing south, that is all.!1"A

1=.6 The Master said, “Do scholarPoFcial of noble intention or *ood person would ever pursue life atthe e0pense of *oodness, and in fact some may be called upon to give up their lives in order to ful%ll*oodness.!

1=.11 #an Cui ased about running a state.

The Master said, “2ollow the calendar of the Sia, travel in the carriages of the ;hang, and clotheyourself in the ceremonial caps of the -hou.1"B $s for music, listen only to the ;hao and (u.1"6@rohibit the tunes of -heng, and eep glib people at a distance—for the tunes of -heng are licentious,

and glib people are dangerous.!

1=.13 The Master said, “/ have never been able to do anything for a person who is not himselfconstantly asing, &(hat should / do? (hat should / do?)!

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1=.1B The Master said, “The gentleman taes rightness as his substance, puts it into practice by meansof ritual, gives it e0pression through modesty, and perfects it by being trustworthy. Dow that is agentleman<!

1=."1 The Master said, “The gentleman sees it in himself> the petty person sees it in others.!

1=." -igong ased, “/s there one teaching that can serve as a guide for one)s entire life?!

The Master answered, “/s it not &sympathetic understanding) shu imageU? :o not impose upon others

what you yourself do not desire.!

1=."B The Master said, “(hen the multitude hates a person, you must e0amine them and judge foryourself. The same holds true for someone whom the multitude love.!1+8

1=."6 The Master said, “Cuman beings can broaden the (ay—it is not the (ay that broadens humanbeings.!1+1

1=.+8 The Master said, “To mae a mistae and yet to not change your ways—this is what is called trulymaing a mistae.!

1=.+1 The Master said, “/ once engaged in thought for an entire day without eating and an entire nightwithout sleeping, but it did no good. /t would have been better for me to have spent that time in

learning.!1+"

1=.+3 The Master said, “(hen it comes to being *ood, defer to no one, not even your teacher.!

1=.+A The Master said, “The gentleman is true, but not rigidly trustworthy“1++

1=.+6 he Master said, /n education, there are no di5erences in ind.“1+

1=.1 The Master said, “(ords should convey their point, and leave it at that.!

1=." The JblindL Music Master Mian came to see ongHi.

(hen they came to the steps, the Master said, “Cere are the steps.! (hen they reached his seat, theMaster said, “Cere is your seat.! $fter everyone was seated, the Master informed him as to who waspresent, saying, “;oPandPso is seated here, and ;oPandPso is seated over there.!

(hen the Music Master left, -iHhang ased, “/s this the way to converse with a Music Master?!

The Master replied, “#es, this is indeed the way to assist a Music Master.!1+=

Book S"teen

13. ongHi said, “Eene%cial types of friendship number three, as do harmful types of friendship.Eefriending the upright, those who are true to their word, or those of broad learning—these are thebene%cial types of friendship.1+3 Eefriending clever atterers, sillful dissemblers, or the smoothly glib—these are the harmful types of friendship.!

13.= ongHi said, “Eene%cial types of joy number three, as do harmful types of joy. Taing joy inregulating yourself through the rites and music, in commending the e0cellence of others, or inpossessing many worthy friends—these are the bene%cial types of joy. Taing joy in arrogant behavior,idle amusements, or decadent licentiousness—these are the harmful types of joys.!

13.A ongHi said, “The gentleman guards against three things when he is young, and his blood and 9iare still unstable, he guards against the temptation of female beauty> when he reaches his prime, andhis blood and 9i have become unyielding, he guards against being contentious> when he reaches old

age, and his blood and 9i have begun to decline, he guards against being ac9uisitive.!1+A

13.B The Master said, “The gentleman stands in awe of three things the Mandate of Ceaven, greatmen, and the teachings of the sages. The petty person does not understand the Mandate of Ceaven,


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and thus does not regard it with awe> he shows disrespect to great men, and ridicules the teachings ofthe sages.!

13.6 ongHi said, “Those who are born understanding it are the best> those who come to understand itthrough learning are second. Those who %nd it diFcult to understand and yet persist in their studiescome ne0t. @eople who %nd it diFcult to understand but do not even try to learn are the worst of all.!

13.1+ -i9in ased Eoyu, “Cave you ac9uired any esoteric learning?!1+B

Eoyu replied, “/ have not. My father was once standing by himself in the courtyard and, as / hurried bywith 9uicened steps, he ased, &Cave you learned the 'des?)1+6 / replied, &Dot yet.) Ce said, &/f you donot learn the 'des, you will lac the means to spea.) / then retired and learned the 'des.

“'n another day, my father was once again standing by himself in the courtyard and, as / hurried bywith 9uicened steps, he ased, &Cave you learned ritual?)18 / replied, &Dot yet.) Ce said, &/f you do notlearn ritual, you will lac the means to tae your place.) / then retired and learned ritual.

“These two things are what / have been taught.!

-i9in retired and, smiling to himself, remared “/ ased one 9uestion and got three answers / learnedabout the 'des, / learned about ritual, and / learned how the gentleman eeps his son at a distance.!

Book Se!enteen

1A." The Master said, “Ey nature people are similar> they diverge as the result of practice.!

1A.B The Master said, “-ilu< Cave you heard about the si0 JvirtuousL words and their si0 correspondingvices?!11

-ilu replied, “/ have not.!

“;it< / will tell you about them.

“Goving *oodness without balancing it with a love for learning will result in the vice of foolishness.Goving wisdom without balancing it with a love for learning will result in the vice of deviance. Govingtrustworthiness without balancing it with a love for learning will result in the vice of harmful rigidity.Goving uprightness without balancing it with a love for learning will result in the vice of intolerance.Goving courage without balancing it with a love for learning will result in the vice of unruliness. Govingresoluteness without balancing it with a love for learning will result in the vice of willfulness.!

1A.6 The Master said, “Gittle 'nes, why do none of you learn the 'des? The 'des can be a source ofinspiration and a basis for evaluation> they can help you to come together with others, as well as toproperly e0press complaints. /n the home, they teach you about how to serve your father, and in publiclife they teach you about how to serve your lord. They also broadly ac9uaint you with the names of

various birds, beasts, plants, and trees.!

1A.18 The Master said to Eoyu, “Cave you mastered the 'des from the &;outh of -hou) and the &;outhof ;hao)?1" $ man who has not mastered the &;outh of -hou) and the &;outh of ;hao) is lie someonestanding with his face to the wall, is he not?!

1A.11 The Master said, “(hen we say, &the rites, the rites,) are we speaing merely of jade and sil?(hen we say, &music, music,) are we speaing merely of bells and drums?!1+

1A.1+ The Master said, “The village worthy is the thief of virtue.!1

1A.1B The Master said, “/ hate that purple has usurped the place of vermillion, that the tunes of -henghave been confused with classical music, and that the clever of tongue have undermined both state

and family.!1=

1A.16 The Master sighed, “(ould that / did not have to spea<!

-igong said, “/f the Master did not spea, then how would we little ones receive guidance from you?!

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The Master replied, “(hat does Ceaven ever say? #et the four seasons are put in motion by it, and themyriad creatures receive their life from it. (hat does Ceaven ever say?!

1A."1 -ai (o ased about the threePyear mourning period, saying, “;urely one year is long enough. /fthe gentleman refrains from practicing ritual for three years, the rites will surely fall into ruin> if herefrains from music for three years, this will surely be disastrous for music. $fter the lapse of a year theold grain has been used up, while the new grain has ripened, and the four di5erent types of tinder haveall been drilled in order to reindle the %re.13 'ne year is surely long enough.!

The Master ased, “(ould you feel comfortable then eating your sweet rice and wearing your brocadegowns?!1A

“/ would.!

The Master replied, “(ell, if you would feel comfortable doing so, then by all means you should do it.(hen the gentleman is in mourning, he gets no pleasure from eating sweet foods, %nds no joy inlistening to music, and feels no comfort in his place of dwelling. This is why he gives up these things.Eut if you would feel comfortable doing them, then by all means you should<!

$fter -ai (o left, the Master remared, “This shows how lacing in *oodness this -ai (o is< $ child iscompletely dependent upon the care of his parents for the %rst three years of his life—this is why the

threePyear mourning period is the common practice throughout the world. :id -ai (o not receive threeyears of care from his parents?!

1A."+ -ilu ased, “:oes the gentleman admire courage?!

The Master said, “The gentleman admires rightness above all. $ gentleman who possessed courage butlaced a sense of rightness would create political disorder, while a common person who possessedcourage but laced a sense of rightness would become a bandit.!

1A."= The Master said, “(omen and servants are particularly hard to manage if you are too familiarwith them, they grow insolent, but if you are too distant, they grow resentful.!1B

Book #$hteen

1B.3 ongHi passed 4hang Nu and Nie Di, who were yoed together pulling a plow through a %eld. Ce sent-ilu to as them where the ford was to be found.16

4hang Nu in9uired, “That fellow holding the reins there—who is he?!

-ilu answered, “That is ongHi.!

“:o you mean ongHi of Gu?!

“The same.!

“Then he should now where the ford is.!1=8

-ilu then ased Nie Di.

Nie Di also replied with a 9uestion “(ho are you?!

“/ am -ilu.!

“The disciple of ongHi of Gu?!

“#es.!

“The whole world is as if engulfed in a great ood, and who can change it? *iven this, instead offollowing a scholar who merely avoids the bad people Jof this ageL,1=1 wouldn)t it be better for you to

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follow scholars lie us, who avoid the age itself?! Ce then proceeded to cover up his seeds with dirt anddid not pause again.

-ilu returned and reported this conversation to ongHi. The Master was lost in thought for a moment,and then remared, “$ person cannot oc together with the birds and the beasts. /f / do not associatewith the followers of men, then with whom would / associate? /f the (ay were realiHed in the world,then / would not need to change anything.!1="

1B.A -ilu was traveling with ongHi, but had fallen behind. Ce encountered an old man carrying a wicer

baset suspended from his sta5. -ilu ased, “Cave you seen my Master?!

The old man answered, “

&(on)t soil his dainty hands

4an)t tell millet from barley.)1=+

(ho, then, might your master be?! Ce then planted his sta5 in the ground and began weeding. JDotnowing how to replyL, -ilu simply remained standing with his hands clasped as a sign of respect.

The old man subse9uently invited -ilu bac to his house to stay the night. $fter illing a chicen andpreparing some millet for -ilu to eat, he presented his two sons to him. 'n the ne0t day -ilu caught up

to ongHi and told him what had happened.

“Ce must be a scholar recluse,! the Master said. Ce sent -ilu bac to the old farmer)s house to meetwith him again, but by the time -ilu got there the man had already disappeared. -ilu then remared, “ To avoid public service is to be without a sense of what is right. @roper relations between elders and juniors cannot be discarded—how, then, can one discard the rightness that obtains between ruler andminister?1= To do so is to wish to eep one)s hands from getting dirty at the e0pense of throwing thegreat social order into chaos. The gentleman taes oFce in order to do what is right, even though healready nows that the (ay will not be realiHed.!1==

1B.B Those men who went into seclusion include Eo #i, ;hu Oi, #u -hong, #i #i, -hu -hang, Giu0ia Cui,and ;hao Gian.1=3

The Master said, “Knwilling to lower their aspirations or bring disgrace upon their persons—such wereEo #i and ;hu Oi.!

'f Giu0ia Cui and ;hao Gian he said, “$lthough they lowered their aspirations and brought disgraceupon their persons, at least their speech was in accord with their status and their actions were inaccord with their thoughts.!

'f #u -hong and #i #i he said, “Giving in seclusion and freely speaing their minds, their personsremained pure and their resignations from oFce were wellPconsidered.!

Ce concluded, “/, however, am di5erent from all of them in that / have no preconceived notions of whatis permissible and what is not.!1=A

Book Nneteen%

16.3 -i0ia said, “Gearning broadly and %rmly retaining what one has learned, being incisive in one)s9uestioning and able to reect upon what is near at hand—*oodness is to be found in this.!

16.A -i0ia said, “The various artisans dwell in their worshops in order to perfect their crafts, just as thegentleman learns in order to reach the end of his (ay.!

16.11 -i0ia said, “$s long as one does not transgress the bounds when it comes to important 7irtues, it

is permissible to cross the line here and there when it comes to minor 7irtues.!1=6

16.1" -iyou said, “$mong the disciples of -i0ia, the younger ones are fairly competent when it comesto tass such as mopping and sweeping, answering summons, and entering and retiring from formal

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company, but these are all super%cialities.138 They are completely at a loss when it comes tomastering the basics. (hy is this?!

(hen -i0ia heard of this, he remared, “$las< -iyou seems to have missed the point. (hose discipleswill be the %rst to be taught the (ay of the gentleman, and then in the end grow tired of it? /t is lie thegrass and the trees you mae distinctions between them according to their ind.131 The (ay of thegentleman, how can it be slandered so? ;tarting at the beginning and woring through to the end—surely this describes none other than the sage<!

16.1 -iyou said, “Mourning should fully e0press grief and then stop at that.!13"

16."1 -igong said, “$ gentleman)s errors are lie an eclipse of the sun or the moon when he errs,everyone notices it, but when he maes amends, everyone loos up to him.!

Book Twent*

"8.+ ongHi said, “'ne who does not understand fate lacs the means to become a gentleman. 'newho does not understand ritual lacs the means to tae his place.13+ 'ne who does not understandwords lacs the means to evaluate others.!

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1$ disciple of ongHi.

"4f. 1=.11 and 13. below. $ suspicion of those who are overly glib or outwardly pleasing is a common theme inthe $nalects, which is very much concerned with distinguishing genuine virtue from “counterfeit virtueV—that is,the outward appearance of virtue without the inner substance.

+$ disciple of ongHi.

Eoth disciples of ongHi.

=That is, ongHi does not actively pry or see out information but rather is so perfected in 7irtue that what hesees comes to him unbidden.

3/n the standard received edition of the 'des, this poem is W ==. -igong)s point is that this 'de seems to describemetaphorically a person who has been shaped and perfected by a long, arduous process of selfPcultivation.

A'des Mao W "6AU. The original reference is to powerful war horses bred to pull chariots, who are trained not toswerve from the desired path. The metaphorical meaning is that one committed through study to the 'des—Vyoed! to them, as it were—will not be led astray.

BThat is, through mastery of the rites> cf. $nalects B.B, 13.1+, and "8.+.

64f. $nalects 6."6.

184f. $nalects 13.B, "8.+.


1"$ disciple of ongHi.

1+ongHi)s favorite disciple, who tragically died at an early age cf. $nalects =.6, 3.+, 3.A, 3.11, and 11.6U.

14f. $nalects .".

1=Oi image, literally a ritual vessel designed to serve a particular function, is also used by e0tension to refer tooFcials who are specialiHed in one particular tas. The gentleman is not a narrow specialist cf. $nalects =., 3.1+,6.", 6.3, 1+., and 16.AU.

13Git., “doing government! weiHheng imageU. The reference is to ongHi)s lac of an oFcial position.

1A;ee Gegge, The ;hoo ing, p. =+=.

1BThe Ni 2amily had usurped power from the rightful authorities in ongHi)s home state of Gu image and was forongHi representative of the ritual, moral, and political improprieties of his age. Gater ritual te0ts describe the“eight rows of dancers! as a ritual prerogative of the emperor> presumably in ongHi)s time it was viewed as theprerogative of the -hou ings. /n either case, the Ni 2amily)s use of eight rows of dancers is obviously an egregiousviolation of ritual propriety.

164f $nalects +.1" and 1A.11. $nalects +.+ is probably also directed at the head of the Ni 2amily criticiHed in +.1.

"8Gin 2ang is usually identi%ed as a man of Gu and presumably shares ongHi)s concern that his fellow countrymenwere neglecting the “roots! and attending to the super%cial “branches! of ritual practice.

"1The %rst two lines appear in the present version of the 'des Mao W =AU while the third does not.

""That is, the adornment provided by the rites is meant to build upon appropriate native emotions or tendencies. Nust as all the cosmetics in the world are of no avail if the basic lines of the face are not pleasing, so is there%nement provided by ritual practice of no help to one lacing in Hhi image, “native substance.! 4f. $nalects +.,=.18, and 3.1B.

"+$n important sacri%ce to the earliest nown ancestor of the reigning dynasty, the performance of which was theprerogative of the presiding ruler. Ey ongHi)s time, the performance of this rite had degenerated to the point thathe could no longer bear to loo upon it.

"$lthough some commentators tae “not fully present! in the literal sense i.e., not being physically present atthe sacri%ce, and sending a pro0y in one)s steadU, the preceding comment would suggest that what is at issue ispsychological or spiritual presence.

"=That is, the Sia and ;hang dynasties.

"3$pparently this sacri%ce had originally been part of a larger ritual to welcome the new moon. Ey ongHi)s timethe ritual itself had fallen into disuse in Gu, whereas the sacri%ce—being the responsibility of a particular

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government oFce—had survived. -igong does not see the point of continuing this vestigial, materially wastefulpractice in the absence of its original ritual conte0t.

"AIitual practice had so degenerated by ongHi)s age that a proper ritual practitioner was viewed with suspicion ordisdain.

"BThe %rst of the 'des, and sometimes used to refer to the 'des as a whole.

"6Music thus serves as a model or metaphor for the process of selfPcultivation starting in confusion, passingthrough many phases, and culminating in a state of perfection.

+8That is, to wae up the fallen world. ;ome commentators believe that the bell referred to is the ind used byitinerant collectors and transmitters of fol songs, and that the border oFcial)s point is thus that Ceaven hasdeliberately caused ongHi to lose his oFcial position so that he might wander throughout the realm, spreading theteachings of the (ay.

+1'ther translators would give the sense as, “(ith regard to neighborhoods, it is the presence of those who are*ood that maes them desirable. Cow could someone who does not choose to dwell in *oodness be consideredwise?!

+"The word rendered here as “teach! dao image also means “the (ay,! and a double entendre is almost certainlyintended “all that / teach! is also “my (ay.!

++To be Hhong, “loyal! or “dutiful,! involves ful%lling the duties and obligations proper to one)s ritually de%ned role

see $nalects =.16 below for a description of someone deemed Hhong by ongHiU. This virtue is to be tempered bythe virtue of shu, “sympathetic understandingV the ability, by means of imaginatively putting oneself in the placeof another, to now when it is appropriate or yi, “right,! to bend or suspend the dictates of rolePspeci%c duty. Thisinterpretation is developed in @hilip N. /vanhoe, “The &*olden Iule)in the $nalects.! /n 4ontemporary ncounterswith 4onfucius, :avid Nones, ed. 'pen 4ourt @ress, forthcomingU. 4f $nalects =.1", 3.+8, 1".", 1=.+, and 1=.".

+The length of the mourning period for parents, e9uivalent to twentyP%ve months by (estern reconing. 4f.$nalects 1A."1 and the note to that passage.

+=The reference is to the attractive power of 7irtue.

+3The social stigma attached to former criminals in early 4hina was enormous and inescapable, since criminalswere prominently branded or tattooed. /n giving his daughter in marriage to a former criminal, ongHi is outingconventional mores and maing a powerful statement concerning the independence of true morality fromconventional social judgments.

+A4f. $nalects ".1" and see the note to that passage.

+BThe son of a minister of Gu, who also appears in $nalects ".3 not in this volumeU. The three %gures he assabout—-ilu, Ian Oiu, and -ihua—are all disciples of ongHi.

+6That is, -ai (o, a disciple of ongHi, obviously lacs the Hhi image, “native substance! see $nalects 3.1BU, thatserves as the bacground upon which the “color! of 4onfucian selfPcultivation is to be applied see $nalects +.BU.

8-igong)s aspirationPwhat has been referred to as the “negative *olden Iule!—is a formulation of the virtue ofshu, “sympathetic understandingV the ability to temper the strict dictates of loyalty to one)s Hhong, “duty! byimaginatively placing oneself in another)s place. ;ee $nalects .1=. -igong)s aspiration to the virtue of shu isparticularly amusing to ongHi because -igong is the most unimaginative and rigid of all the disciples. /n $nalects=., for instance, his fastidious adherence to the rites leads ongHi to dub him a “ritual vessel! of limited capacity,and in $nalects 1."6 he is criticiHed by ongHi for being too strict and judgmental with others i.e., for notmoderating his dutyPde%ned demands upon others with understandingU. -igong thus functions in the $nalects asan e0cellent e0ample of how the virtue of loyalty goes awry when not tempered with sympathetic understanding,and this is perhaps why ongHi singles out -igong in $nalects 1=." for his message that “sympatheticunderstanding! is the one teaching that can serve as a lifelong guide.

1That is, in his teachings ongHi did not concern himself much with such theoretical, esoteric subjects as humannature or the (ay of Ceaven, but rather tried to focus his disciples)attention upon the tas at hand, ac9uiring thecultural re%nement necessary to become gentlemen.

"$ disciple of ongHi.

+$ prime minister of the state of 4hu who was renowned for his integrity and devotion to the state.

4uiHi and 4hen (enHi were both oFcials in the state of Oi. The former is said to have assassinated Gord -huangof Oi in =B E.4..

=4f. MengHi AE+A.


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3 4f. the more elaborate version of a similar conversation in $nalects 11."3.

A :ue $i r. 6X3B E.4..U was the nominal ruler of Gu, which was in fact controlled by the Ni 2amily.

B/n light of the many injunctions against seeing oFce for the sae of material bene%t that are found in ongHi)steachings, the disciple #uan ;i no doubt e0pected to be praised by the Master for declining to be paid a salary.ongHi)s response reects the fact that the proper course of action cannot be determined by a simple formula butshould rather be the result of careful reection and consideration of the needs of others. The Master may also havedetected a note of spiritual pride in #uan ;i)s grandiose gesture and seen the need to deate his feeling of selfPimportance.


=8The latter half of the sentence is not present in the received te0t of the $nalects but is present in the :ingHhouversion, and it is also part of the Iecord of the Cistorian version of this story.

=1That is, Ian Oiu has already decided he cannot do it, and so he does not even try.

="The term “petty Iu! refers to someone content to serve as a narrow technician or “vessel! $nalects ".1"U or toa moral hypocrite such as the “village worthy! $nalects 1A.1+U. ;ee also Iu under /mportant Terms.

=+“/t! is presumably the (ay.

='ne of ongHi)s younger disciples.

==This is a famously cryptic passage. @erhaps the most plausible interpretation is provided by the Can dynastycommentator Eao Sian image “The wise tae joy in actively e0ercising their talent and wisdom in governing theworld, just as water ows on and on and nows no cease. The *ood tae joy in the sort of peace and stabilitydisplayed by mountains, which are naturally inactive and yet give birth to all of the myriad things.!

=3$ gu image was a ritual drining vessel, and commentators generally agree that ongHi)s sigh of displeasure wasprovoed by the fact that the sort of gu being used by his contemporaries was not a proper gu i.e., not inaccordance with -hou dynasty standardsU, although there is disagreement over the 9uestion of what precisely waswrong—some claiming that the o5ending gu was not of the proper shape, others that it was not of the proper siHe./n any case, this passage serves to illustrate ongHi)s strict adherence to ancient practices, his dissatisfaction withthe practices of his contemporaries, and his concern for the proper use of names cf $nalects 1+.+U. 2or an imageof a gu, see the web page for this volume.

=ADanHi was the wife of Gord Ging of (ei, and a woman of bad repute. -ilu is not pleased that ongHi would see anaudience with such a person. $s many commentators point out, however, it is liely that ritual dictated that whenarriving in a state one re9uest an audience with certain minor local oFcials. /n having an audience with DanHi uponarriving in (ei, ongHi was therefore merely observing the dictates of ritual propriety, which is more important thanavoiding unsavory company. -ilu might thus—lie 4hen (enHi in $nalects =.16 above—be characteriHed as “pure,!but such rigid fastidiousness falls rather short of *oodness.

=BThis sounds lie a formulation of the virtue of shu, “sympathetic understanding.! ;ee $nalects .1=.

=6The most plausible e0planation of this reference is that of Eao Sian “'ld @eng was a great worthy of the #indynasty who was fond of transmitting ancient tales. /n comparing himself to 'ld @eng, ongHi indicates hisreverence for those who merely transmit Jand do not innovateL.!

38/deally, one)s immersion in the culture of the -hou is to be so complete that it penetrates even one)s dreamPlife.

31There is some debate over the e0act meaning of this passage, with some such as the Can commentator -hengSuan image claiming that it refers to the fact that ongHi would not deny instruction to anyone over %fteen years of age, and others arguing that the term image usually taen to mean “bundle of sil and cured meat! or “bundle ofcured meat!U actually refers to the bearing of the person seeing instruction—that is, an attitude of respect andselfPdiscipline. /n either case, the point is that ongHi does not select students on the basis of their wealth or socialstanding.

3"The ;hao is the court music of the sagePing ;hun.

3+“/mproperly! is literally in a “not right yi imageU! fashion.

34hinese characters are not directly phonetic in the manner of an alphabet, and the same character can bepronounced di5erently by speaers of di5erent dialects. /n ongHi)s age, people were apparently aware that thespoen languages of the various regions of 4hina di5ered signi%cantly from the “classical pronunciation,! which Giu

Eaonan argues must have been the dialect spoen in the (estern -hou capital. (e must assume that nowledgeof these pronunciations was ept alive, at least in the state of Gu, through use in formal and ritual conte0ts. Thispassage suggests, though, that ongHi)s contemporaries had begun to ignore this tradition and eschew theclassical pronunciations in favor of local dialectPa 4hristian analogy would be the abandonment of Gatin in favor of


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services in the vernacular. This represents a departure from the (ay of the -hou that ongHi characteristicallyresists.

3=Cuan Tui was a minister in the state of ;ong who apparently wished to do ongHi harm> cf. $nalects 6.= and1.+3.

33This is perhaps merely a polite demurral cf. $nalects A.+U, but it serves to emphasiHe the diFculty of obtainingin practice the proper balance between wen, “cultural re%nement,! and Hhi, “native substance! cf. $nalects 3.1BU,and is no doubt meant as a warning against falling into “foppish pedantryV—the more insidious and common of thetwo failings described in $nalects 3.1B above.

3AThe title of a traditional prayer te0t.

3BThat is, through his life)s wor. $ny sort of direct appeal for Ceaven)s aid or bartering with Ceaven isunnecessary.

36That is, the inuence of #ao)s 7irtue was so subtle and pervasive that the people were transformed naturally,without being aware of what was happening. 4f. $nalects 1A.16, where Ceaven is said to rule without the need forwords.

A8The name of a small hamlet.

A1ongHi)s response is e9ually sarcastic, e0pressing his contempt for limited or merely technical sills. 4f. $nalects".1", 6.3, and 16.A.

A"ongHi is referring to ascending the stairs when approaching a ruler or other superior. To bow after ascendingputs one on the same level as one)s superior and hence is less respectful.

A+The most common e0planation is that the target of the uang troops was a certain #ang Cu, who had in the pastcaused some trouble in the state of uang. ongHi apparently physically resembled #ang Cu and—to add to theconfusion—one of ongHi)s disciples was a nown associate of #ang Cu)s.

A4f. $nalects ".1", 6.", and 16.A.

A=$s a sign of respect.

A3“/t! refers to the (ay.

AAThat is, following the rites proper to a minister attending to a ruler—which, of course, ongHi was not.

AB$s the Nin dynasty commentator Gi 4hong image notes, ongHi)s concern over the ritual abuses of the Ni 2amily—who were usurping the ritual prerogatives of the -hou ings in an attempt to impress their contemporaries andcurry favor with Ceaven see $nalects +.1U— no doubt accounts for some of the harshness in his rebue of -ilu.

A6The gentleman should surely share his 7irtue with the world by taing public oFce. ongHi, however, refuses toactively peddle his wares on the maret, but rather waits for his 7irtue to be recogniHed by the right ruler.

B8The #i were a group of “barbarians! i.e., nonP4hineseU who lived along the east coast of presentPday 4hina.ongHi)s comment is a testament to the transformative power of the gentleman)s 7irtue. 4f. SunHi, chapter ", p."3=.

B1Many traditional commentators tae this passage to be a lament on the passage of time and perhaps areection of ongHi)s sense of personal failureU. 'thers see the river)s unremitting and thorough progress towardthe sea as a metaphor for the ideal student)s progress toward *oodness.

B"$ bit of encouragement to balance out #an Cui)s lament in $nalects 6.11.

B+Dominal assent to the (ay is insuFcient—one must love the (ay and strive to embody it in one)s person. Theproblem is what the teacher is to do with a student who intellectually understands or super%cially agrees with the(ay but cannot summon up the genuine commitment re9uired of the gentleman. 4f. $nalects =.18, 3.1", 6.1B, and1=.13.

BEased upon their style, lac of e0plicit subject, and parallels to be found in other early ritual te0ts such as theIecord of Iitual or Eoo of ti9uette and Iitual, scholars have concluded that most of the passages in this boowere probably culled from a lost ritual te0t that provided anonymous guidelines and injunctions for the aspiringgentleman. 2rom earliest times, however, this boo has been viewed by commentators as an e0tended descriptionof the ritual behavior of ongHi in particular, and it was in fact probably intended by the editors of the earliest

stratum of the $nalects boos 1X18U to be understood that way. ;een as an actual description of the Master)sbehavior rather than a set of impersonal ritual guidelines, boo 18 serves as a sort of capstone for the %rststratum, providing a series of descriptions of the Master e5ortlessly embodying in his words, behavior, andcountenance the lessons imparted throughout the rest of the te0t. (hat is being emphasiHed in this boo is the

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ease and grace with which the Master embodies the spirit of the rites in every aspect of his life—no matter howtrivial—and accords with this spirit in adapting to new and necessarily unforeseeable circumstances.

B=That is, he remained thoroughly focused in all of his activities.

B34onsidering that horses were 9uite valuable commodities and stable hands easily replaceable, ongHi)s responseis both une0pected and moving.

BAEeing sic, he could not rise to greet his ruler or properly dress himself in court attire, but it would also beunseemly for him to receive his guest in civilian garb. Ce thus had himself arranged in bed so that he would be

both ritually presentable and facing the door when the ruler entered.

BB$ sign of respect and humbleness.

B6$ gift of sacri%cial meat carries with it a sort of ritual solemnity not possessed by a nonreligious gift, no matterhow sumptuous it might be.

68$s a sign of respect.

61$s a sign of respect for Ceaven)s power.

6"(hile it is not entirely clear why the pheasant is being praised for timeliness perhaps because it nows when toarise, when to alight, and when to y o5U, it would seem that the ideal of timeliness—according perfectly with thedemands of the situation at hand—sums up fairly well what is, in one interpretation, the general theme of boo 18

that the Master)s actions accorded perfectly with the demands of ritual propriety, no matter what thecircumstances.

6+The comment would seem to be meant ironically—cf. $nalects ".6.

6That is, you should continue to defer to their judgment and not tae the initiative.

6=This is a paradigmatic e0ample of how the Master)s teachings were variously formulated depending upon theindividual needs of his students—a 4onfucian version of the Euddhist practice of upYya, or “sillful means.!

63$ccording to traditional commentators, the #i Iiver was near ongHi)s home, and the Iain :ance $ltar waslocated just above the river.

6AThe Master is thus e9ually disapproving of -ilu)s, Ian Oiu)s, and -ihua)s aspirations—all of which are overlyfocused upon statecraft techni9ues—although only -ilu)s response is audacious enough to provoe a smile. Thepoint is that true government is e5ected through the superior 7irtue gained by ritual practice, and the tas of thegentleman is thus to focus upon selfPcultivation and attain a state of joyful harmony with the (ay. ;uch harmonywith the (ay is e0empli%ed by -eng0i)s musical bent, his reluctance to spea about his aspirations, and the senseof spontaneous joy in the cultivated life conveyed by his answer.

6B$ disciple of ongHi.

66'ne interpretation is that the %rst set of advice concerns the virtue of Hhong, “loyalty,! the second that of shu,“sympathetic understanding.! 4f $nalects .1=.

188;ima Diu came from a prominent military family in ;ong and in fact left behind several brothers when he wentabroad. Cuan Tui $nalects A."+U planned and carried out an unsuccessful revolt against the rightful lord of ;ong inB+ E.4.., and was forced to ee the state. $nother of ;ima Diu)s elder brothers, Siang 4hao, was also a militaryoFcial Minister of the GeftU in ;ong> he was apparently a somewhat arrogant and selfPaggrandiHing man and wasforced to ee the state after Cuan Tui)s attempted revolt, along with the remaining elder Siang brothers. ;ima Diu—apparently uninvolved in the revolt or its aftermath—resigned his oFcial post in disgust and emigrated, endingup eventually in Gu, where he presumably had the conversation with -i0ia recorded here. Cis comment that “healone has no brothers! is thus not meant literally the point is either that he has no brothers truly worthy of beingconsidered brothers, or that all of his brothers are in e0ile or in constant danger of losing their lives, and thereforeas good as dead. ;ima Diu is thus bemoaning the fate that has left him e5ectively without family, an e0ile from hishome state.

181“(ithin the 2our ;eas! means the entire world> 4hina was viewed as being surrounded on all sides by oceans.

18"Ni -icheng is described as a minister of (ei, but nothing else is nown about him. -igong served as an oFcial in(ei for some time, and this is probably when this e0change too place.

18+-igong)s response invoes an interesting metaphor for the relationship of native substance and cultural

re%nement although native substance is re9uired as an animal re9uires a hideU, a gentleman possessingsubstance but unadorned by cultural re%nement would be lie a tiger or leopard shaved of its beautiful peltPindistinguishable from any ordinary creature. 4f. $nalects 3.1B.

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18This was a traditional -hou practice. $ccording to the $nnals, the traditional tenPpercent tithe on agriculturalproduction was doubled by :ue Suan of Gu in =6+ E.4.., and then continued as standard practice. /t is possiblethat this e0change between :ue $i and Master #ou too place during the Gu famine of B E.4.. #ear 1 of :ue$i)s reignU, which occurred after bacPtoPbac plagues of locusts in B and B+ E.4.. Master #ou is thussuggesting a return to a ta0ation rate over one hundred years old—9uite a radical cutbac.

18=/n =13 E.4.., ongHi arrived in Oi to %nd that :ue Ning, near the end of his reign, was in dire straits. Cisnominal minister, 4hen Oi, had usurped control of the state, and the :ue)s plan to pass over his eldest son for thesuccession had set o5 contention among his sons. ongHi)s advice is thus very topical. Cis point is that if everyonewould simply concentrate on conscientiously ful%lling their rolePspeci%c duties, order would result naturally—there

is no need for some special techni9ue or theory of “governing! cf. $nalects "."1U. Many commentators have seenthis passage as concerned with the theme of “rectifying names! Hhengming image mentioned in $nalects 1+.+,whereby the actualities of one)s behavior should be made to accord with the standard set by one)s social role“name!U.

183$ member of the Ni 2amily cf. $nalects +.1U, and senior minister in the state of Gu, who held power from 6" to3B E.4..

18AThis probably refers to -he, the grandson of Gord Ging of (ei who appears in $nalects 1=.1 belowU, who tooover the throne in 6+ E.4..

18B'n Hheng ming image, “recti%cation of names! or “correction of names,! cf $nalects 3."=, 1".11, and 1".1A aswell as SunHi)s “'n 4orrect Daming! see SunHi, chapter "", pp. "6"X6BU. Ieading this passage in light of $nalects1".11 “let the fathers be true fathers, the sons true sons!U, it can be seen as a barb against the ruling family of

(ei, whose disordered family relations eventually threw the state into chaos. The :ue doted upon his notoriouswife, DanHi see $nalects 3."BU, whom his resentful son, @rince uai ui, then attempted to ill. This attempt havingfailed, the son was forced to ee (ei, and the grandson, -he, subse9uently too over the throne upon the :ue)sdeath. @rince uai ui then returned to (ei with the bacing of a foreign army in an attempt to oust his son.

186The point of learning is not mere scholastic nowledge, but rather the ability to apply this nowledge e0ibly ina situationPspeci%c manner. 4f. $nalects ".11.

118Eecause a true ing rules through the gradual transformative power of 7irtue rather than through harsh lawsand punishments, which may achieve more immediate—but shortPlived—results.

1114f. $nalects 1A.B, where the danger of an overly rigid or strict sense of honesty or uprightness is described asbeing “harmful!—the harm being, presumably, to such natural relationships as that between father and son.

11"4f. MengHi AE+A.

11+Most commentators identify him as an oFcial in the state of Gu.

11Eoth #i and $o were legendary martial heroes of the Sia dynasty with 9uestionable morals #i usurped thethrone of one of the ings of the Sia dynasty, and $o was the son of one of #i)s ministers. $o himself subse9uentlymurdered and dethroned #i, and was in turn slain and overthrown by one of his own ministers. #u and Cou Ni weremoral worthies and heroes of civiliHed arts #u tamed the #ellow Iiver and introduced irrigation, receiving therulership of the world from ;hun in return, while Cou Ni “Gord Millet!U is the mythical founder of agriculture andprogenitor of the -hou royal line.

11=The world is won, not through martial prowess, but through careful and patient cultivation. 4ommentatorssuggest that Dangong uo meant to compare ongHi himself to #u and Cou Ni, and that ongHi thus remained silentout of modesty.

113-ang (uHhong and Meng *ongchuo were both respected oFcials in Gu, and -huangHi of Eian was an oFcial inthe state of Eian who was legendary for his courage. The latter is no relation to the :aoist philosopher whose woris included in this volume.U 'n Ian Oiu, cf. $nalects =.B, 3.1", 11.1A, 11."", and 11."3.

11A*ongshu (enHi was an oFcial in the state of (ei, and *ongming Nia presumably was his disciple.

11B$n oFcial in the state of (ei.

116ongHi is praising Ou Eoyu)s noble intentions and realistic evaluation of himself as well as the modesty of hisenvoy)s words. 4f. $nalects 1."A.

1"8The Master is entirely focused upon cultivating and correcting himself> only someone who has mastered the(ay has the lu0ury to begin evaluating others, and -igong is hardly such a person.

1"1“indness! here is de image, which elsewhere is translated as “7irtue.! The 9uoted phrase appears in chapter3+ of the GaoHi or :aodejing—and ongHi)s response to it is certainly antiPGaoHian in avor—but it was liely atraditional saying not necessarily identi%ed with the :aodejing itself.

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1""-ifu Ningbo, an oFcial in the state of Gu, is claiming here that he has enough inuence with his master, the defacto ruler of Gu, that he can both convince him of -ilu)s innocence and see to it that his fellow minister, *ongboGiao, is e0ecuted for his slander.

1"+4f $nalects 1B.A. That is, ongHi persists in his e5orts to reform the world even though it appears hopeless.Gater 4onfucians embraced this derisive comment with pride.

1"2rom the 'des Mao W =U.

1"=ongHi)s critic is wearing a wicer baset strapped to his bac—the sign of a farmer or manual laborer—and yet

has an ear for classical music and can 9uote from the 'des. Do ordinary commoner, he is more liely a scholar whohas gone into reclusion, whether for philosophical or political reasons. Gie the gateeeper in $nalects 1.+B, he isannoyed at ongHi)s persistence in the face of an indi5erent world, and advises him to simply accord with thetimesPas he himself has presumably done. ongHi)s sarcastic response e0presses contempt for such passivity andlac of resolution. 4f. $nalects B.A, 1B.3, and 1B.A.

1"34f. $nalects .1=.

1"AThe ruler faces south, thus serving as the earthly correlate to the @ole ;tar cf. $nalects ".1U. 'n “nonaction!see wuwei in /mportant Terms.

1"BThe calendar of the Sia—which was in fact something lie a combination calendar and almanac, providinginstructions for what to do at various points in the year—began the year in the spring and was apparentlyparticularly well adapted to the cycles of the seasons and the needs of farmers. The state carriage of the ;hang,

according to commentators, was stately but relatively unadorned, while the ceremonial cap of the -hou waselegant and practical> according to Eao Sian, it shielded both the eyes and the ears, maing it easier to resistdistractions and concentrate upon ritual.

1"6The music of ing ;hun and ing (u, respectively.

1+84f. $nalects 1+.".

1+1$s 4ai Mo image Nin dynastyU e0plains, “The (ay is silent and without action, and re9uires human beings to beput into practice. Cuman beings can harmoniHe with the (ay—this is why the te0t reads &Cuman beings are ableto broaden the (ay)The (ay does not harmoniHe with humansPthis is why the te0t reads &/t is not the (ay thatbroadens human beings.Q!

1+"4f. $nalects ".1=.

1++4f. $nalects 16.11.

1+This passage has traditionally been understood as a commentary on the basic educability of all people> cf.$nalects A.A, 1A.".

1+=The post of Music Master was traditionally %lled by blind persons in ancient 4hina, both in order to give them atrade in which they could e0cel and because their sense of hearing was considered more acute than that of thesighted. Music Master Mian has presumably been brought to ongHi)s residence by an assistant, who then leaveshim in ongHi)s care. The point of this passage seems to be the economy of e0pression of the Master, who putsaside the normal ritual behavior of a host in order to deftly and respectfully serve as a guide for the blind MusicMaster without being overly fussy or condescending.

1+3“True to one)s word! is liang image, which had a negative connotation “rigidly trustworthy!U in previouspassages e.g., 1=.+AU but clearly has a positive sense here.

1+A'n 9i image, see /mportant Terms.

1+BEoyu is ongHi)s son, and -i9in is wondering whether or not—as the Master)s own esh and blood—Eoyureceived any special instruction withheld from the other disciples.

1+6Eoyu 9uicened his steps as a sign of respect> cf 18.+.

18;ome commentators suggest that li image is meant here as the title of a te0t “the Iites!U, which wouldindicate the e0istence of formal ritual te0ts—such as the Iecord of Iitual—at the time 13.1+ was recorded. This, inturn, would be a sign of a 9uite late date for this passage.

11The literal meaning of bi image—the word translated here as “viceV—is “to cover over! or “obscure.! MengHiuses it to describe how the mind can be “led astray! by things in MengHi 3$1=> in “Kndoing 2i0ations,! SunHi uses

it with the sense of “%0ations! that can lead us to endorse inferior doctrines or ways of life see SunHi, chapter "1,pp. "B3X6"U.

1"These are the %rst two sections of the 'des and are used here to refer to the 'des as a whole. 4f. $nalects13.1+.

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1+Nust as true music re9uires not merely instruments but sensitive musicians to play them, so true ritual re9uiresnot merely traditional paraphernalia but also emotionally committed, sensitive practitioners. 4f. $nalects ".A, +.+,and +.1".

1;ee MengHi AE+A for an elaboration of this passage.

1=7ermillion—the color of the -hou—is the traditional and proper color for ceremonial clothing while purple is amore “modern! and increasingly popular variant. 'n the “tunes of -heng,! see $nalects 1=.11.

13$n annual ritual of renewal.

1A(hile mourning, one is restricted to a diet of plain rice and water and wearing rough hemp for clothing. 'ne isto suspend most normal social activity, maintain particular demeanors and refrain from familiar pleasures. $ childwas to maintain three years often understood as into the beginning of the third year—i.e., appro0imately twenty—%ve monthsU of mourning for a deceased parent. These rigors were thought to e0press respect for the dead andserve as a spiritual e0ercise for the living.

1B;ome later commentators have tried—with little success—to soften this infamously misogynous passage. /tssense is probably that, considering their potentially dangerous se0ual power and inability to control themselves,household women i.e., wives and concubinesU, lie servants, need to be managed %rmly, but with respect, if theyare to remain obedient and not overstep their proper roles.

16ongHi and his entourage were apparently attempting to cross a nearby river, but this passage is also to be

read allegorically the “ford! is the way out of the “great ood of chaos! mentioned below. The use of selfPconsciously primitive technology by these two %gures most plows were o0Pdrawn by this timeU, as well as theirnowledge of ongHi)s identity revealed below, maes it clear that they are no ordinary commoners, but rathereducated primitivist recluses who have deliberately rejected society and culture cf. $nalects 1.+6U. Gie many ofthe %gures in the -huangHi, their names appear to be allegorical “;tanding Tall in the Marsh! and “@rominent inthe Mud,! respectivelyU> the appearance of this literary techni9ue and the comple0 narrative 9uality of this passagemar it as 9uite late.

1=8The comment is sarcastic. ongHi should now, given that he is reputed to be so wise.

1=1Ieferring to ongHi)s itinerant seeing after a ruler who would put his (ay into practice.

1="ongHi)s compassion for the su5ering of the world is such that he cannot tae what he views as the easy wayout—simply withdrawing from society and living the life of a noble, unsullied recluse cf. $nalects 1B.BU—althoughhis mission as the “bellPclapper of Ceaven! $nalects +."U is grueling and fraught with diFculties and frustrations.

1=+This comment is a rhyming verse in the 4hinese—an indication that again we are not dealing with an ordinary,illiterate farmer.

1=The point is that the old recluse recogniHes the %rst set of relationships in re9uiting -ilu)s e0pression of respectof a younger man for an elderU with proper hospitality and in formally presenting his sons, but ignores the secondby living in reclusion and avoiding any sort of oFcial contact.

1==4f. $nalects 1.+B.

1=3These men were all famous recluses who withdrew from public service on moral grounds. 2or more on Eo #i and;hu Oi, see /mportant 2igures.

1=A4f. $nalects .18.

1=BThis boo consists entirely of sayings from ongHi)s disciples. Many of these sayings are summaries orelaborations of themes already seen in earlier boos.

1=64f. $nalects 1=.+A.

138Giterally, “the branches! mo imageU, contrasted with the “basics!—the “root! ben imageU—below.

131That is, the true potential gentleman can be recogniHed by how he handles the small matters taught at thebeginning of the course of instruction.

13"4f. $nalects 1=.1

13+4f. $nalects "..

kongzi

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