Comment. The Confucian golden rule in a nutshell.
7:1. Confucius said, “I transmit but do not create. I believe in and love the ancients. I venture to compare myself to our old P’eng.”96
Comment. This is often cited to show that Confucius was not creative. We must not forget, however, that he “goes over the old so as to find out what is new.”97 Nor must we overlook the fact that he was the first one to offer education to all.98 Moreover, his concepts of the superior man and of Heaven were at least partly new.
7:2. Confucius said, “To remember silently [what I have learned], to learn untiringly, and to teach others without being wearied—that is just natural with me.”
7:6. Confucius said, “Set your will on the Way. Have a firm grasp on virtue. Rely on humanity. Find recreation in the arts.”
7:7. Confucius said, “There has never been anyone who came with as little a present as dried meat (for tuition)99 that I have refused to teach him something.”
7:8. Confucius said, “I do not enlighten those who are not eager to learn, nor arouse those who are not anxious to give an explanation themselves. If I have presented one corner of the square and they cannot come back to me with the other three, I should not go over the points again.”
7:15. Confucius said, “With coarse rice to eat, with water to drink, and with a bent arm for a pillow, there is still joy. Wealth and honor obtained through unrighteousness are but floating clouds to me.”
7:16. Confucius said, “Give me a few more years so that I can devote fifty years to study Change.100 I may be free from great mistakes.”
7:17. These were the things Confucius often101 talked about—poetry, history, and the performance of the rules of propriety. All these were what he often talked about.
7:18. The Duke of She102 asked Tzu-lu about Confucius, and Tzu-lu did not answer. Confucius said, “Why didn’t you say that I am a person who forgets his food when engaged in vigorous pursuit of something, is so happy as to forget his worries, and is not aware that old age is coming on?”103
7:19. Confucius said, “I am not one who was born with knowledge; I love ancient [teaching] and earnestly seek it.”
7:20. Confucius never discussed strange phenomena, physical exploits, disorder, or spiritual beings.
7:22. Confucius said, “Heaven produced the virtue that is in me; what can Huan T’ui104 do to me?”
7:24. Confucius taught four things: culture (wen), conduct, loyalty, and faithfulness.
7:26. Confucius fished with a line but not a net. While shooting he would not shoot a bird at rest.105
7:27. Confucius said, “There are those who act without knowing [what is right].106 But I am not one of them. To hear much and select what is good and follow it, to see much and remember it, is the second type of knowledge (next to innate knowledge).”
7:29. Confucius said, “Is humanity far away? As soon as I want it, there it is right by me.”
Comment. This is simply emphasizing the ever-present opportunity to do good. There is nothing mystical about it. The practice of humanity starts with oneself.107
7:34. Confucius was very ill. Tzu-lu asked that prayer be offered. Confucius said, “Is there such a thing?” Tzu-lu replied, “There is. A Eulogy says, ‘Pray to the spiritual beings above and below.’ ” Confucius said, “My prayer has been for a long time [that is, what counts is the life that one leads].”
7:37. Confucius is affable but dignified, austere but not harsh, polite but completely at ease.
Comment. The Confucian Mean in practice.
8:5. Tseng Tzu said, “Gifted with ability, yet asking those without ability; possessing much, yet asking those who possess little; having, yet seeming to have none; full, yet seeming vacuous; offended, yet not contesting—long ago I had a friend [Confucius’ most virtuous pupil Yen Yüan?]108 who devoted himself to these ways.”
Comment. The similarity to Taoist teachings is striking.
8:6. Tseng Tzu said, “A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li,109 and whose integrity cannot be violated even in the face of a great emergency—is such a man a superior man? He is a superior man indeed!”
8:7. Tseng Tzu said, “An officer must be great and strong. His burden is heavy and his course is long. He has taken humanity to be his own burden—is that not heavy? Only with death does his course stop—is that not long?”
8:8. Confucius said, “Let a man be stimulated by poetry, established by the rules of propriety, and perfected by music.”
8:9. Confucius said, “The common people may be made to follow it (the Way) but may not be made to understand it.”
Comment. Confucianists have taken great pains to explain this saying. Cheng Hsüan said “the common people” refers to ignorant people and Chu Hsi said that ordinary people do things without understanding why. There can be no denial that Confucius reflected the feudal society in which it was the duty of ordinary people to follow the elite.
8:13. Confucius said, “Have sincere faith and love learning. Be not afraid to die for pursuing the good Way. Do not enter a tottering state nor stay in a chaotic one. When the Way prevails in the empire, then show yourself; when it does not prevail, then hide. When the Way prevails in your own state and you are poor and in a humble position, be ashamed of yourself. When the Way does not prevail in your state and you are wealthy and in an honorable position, be ashamed of yourself.”
8:14. Confucius said, “A person not in a particular government position does not discuss its policies.”110
9:1. Confucius seldom talked about profit, destiny (ming or the Mandate of Heaven), and humanity.
Comment. Few passages in the Analects have given commentators as much trouble as this one. It is true that the topic of profit is mentioned in the Analects only six times and destiny or fate only ten times, but fifty-eight of the 499 chapters of the Analects are devoted to humanity and the word jen occurs 105 times. Confucianists have tried their best to explain why Confucius can be said to have seldom talked about them. Huang K’an said these things are so serious that Confucius seldom expected people to live up to them. This line of thought was followed by Juan Yüan (1764-1849).111 Ho Yen thought that Confucius seldom talked about them because few people could reach those high levels. Hsing Ping, who commented on Ho’s commentary, repeated it. Chu Hsi, quoting Ch’eng I, said that Confucius seldom talked about profit, for example, because it is injurious to righteousness, and seldom talked about the others because the principle of destiny is subtle and that of humanity is great.
Other scholars have tried to change the meaning of the passage. Shih Sheng-tsu (fl. 1230) in his Hsüeh-chai chan-pi (Simple Observations) interpreted yü not as “and” but as “give forth,” thus making the sentence say that Confucius seldom talked about profit but gave forth [instructions] on destiny and humanity. Bodde accepts this view.112 Laufer thinks it should be read: “The Master rarely discussed material gains compared with the will of Heaven and compared with humaneness.”113 Chiao Hsün (1763-1820), in his Lun-yü pu-shu (Supplementary Commentary on the Analects) said that when Confucius occasionally talked about profit, he spoke of it together with destiny or humanity, that is, in the light of either of them. Han Yü (768-824) thought that what Confucius seldom talked about was the men of profit, destiny, or humanity, not the three subjects themselves (Lun-yü pi-chieh, or Explanations of the Analects). According to Huang Shih-nan’s Lun-yü hou-an (Recent Examinations of the Analects, 1844), the word han does not mean “seldom,” but is an alternate for hsien, “elucidation.” While this is possible, it seems to be going too far. Most scholars leave the difficulty alone. As K’ang Yu-wei, in his Lun-yü chu, says, Confucius talked about the three subjects a great deal, since they are inherently important subjects for discussion.
9:3. Confucius said, “The linen cap is prescribed by the rules of ceremony (li) but nowadays a silk one is worn. It is economical and I follow the common practice. Bowing below the hal
l is prescribed by the rules of ceremony, but nowadays people bow after ascending the hall. This is arrogant, and I follow the practice of bowing below the hall though that is opposed to the common practice.”
9:4. Confucius was completely free from four things: He had no arbitrariness of opinion, no dogmatism, no obstinacy, and no egotism.
9:5. When Confucius was in personal danger in K’uang,114 he said, “Since the death of King Wen,115 is not the course of culture (wen) in my keeping? If it had been the will of Heaven to destroy this culture, it would not have been given to a mortal [like me]. But if it is the will of Heaven that this culture should not perish, what can the people of K’uang do to me?”
9:6. A great official asked Tzu-kung, “Is the Master a sage? How is it that he has so much ability [in practical, specific things]?” Tzu-kung said, “Certainly Heaven has endowed him so liberally that he is to become a sage,116 and furthermore he has much ability.” When Confucius heard this, he said, “Does the great official know me? When I was young, I was in humble circumstances, and therefore I acquired much ability to do the simple things of humble folk. Does a superior man need to have so much ability? He does not.” His pupil Lao said, “The Master said, T have not been given official employment and therefore I [acquired the ability] for the simple arts.’ ”117
9:13. Confucius wanted to live among the nine barbarous tribes of the East. Someone said, “They are rude. How can you do it?” Confucius said, “If a superior man lives there, what rudeness would there be?”
9:16. Confucius, standing by a stream, said, “It passes on like this, never ceasing day or night!”
Comment. What was Confucius thinking about? Was he thinking of the unceasing operation of the universe (Chu Hsi and Ch’eng I)? Was he lamenting over the fact that the past cannot be recovered (Hsing Ping)? Was he comparing the untiring effort of a superior man’s moral cultivation (Liu Pao-nan)? Was he praising water because its springs continuously gush out (Mencius118 and Tung Chung-shu119)? Was he praising water because it has the qualities of virtue, righteousness, courage, and so forth (Hsün Tzu, fl. 298-238 b.c.)?120 One thing is fairly sure: water to him meant something quite different from what it meant to Indian and Western philosophers, and to some extent to Lao Tzu.121
9:25. Confucius said, “The commander of three armies may be taken away, but the will of even a common man may not be taken away from him.”
10:9. When his mat was not straight [Confucius] did not sit on it.
10:12. A certain stable was burned down. On returning from court, Confucius asked, “Was any man hurt?” He did not ask about the horses.
10:14. On entering the Ancestral Temple, he asked about everything.
11:8. When Yen Yüan died, Confucius said, “Alas, Heaven is destroying me! Heaven is destroying me!”
11:11. Chi-lu (Tzu-lu) asked about serving the spiritual beings. Confucius said, “If we are not yet able to serve man, how can we serve spiritual beings?” “I venture to ask about death.” Confucius said, “If we do not yet know about life, how can we know about death?”
Comment. A most celebrated saying on humanism.
11:15. Tzu-kung asked who was the better man, Shih122 or Shang.123 Confucius said, “Shih goes too far and Shang does not go far enough.” Tzu-kung said, “Then is Shih better?” Confucius said, “To go too far is the same as not to go far enough.”
11:21. Tzu-lu asked, “Should one immediately practice what one has heard?” Confucius said, “There are father and elder brother [to be consulted], Why immediately practice what one has heard?” Jan Yu (Jan Tzu) asked, “Should one immediately practice what one has heard?” Confucius said, “One should immediately practice what one has heard.” Kung-hsi Hua124 said, “When Yu (Tzu-lu) asked you, ‘Should one immediately practice what one has heard?’ you said, ‘There are father and elder brother.’ When Ch’iu (Jan Yu) asked you, ‘Should one immediately practice what he has heard?’ you said, One should immediately practice what one has heard.’ I am perplexed, and venture to ask you for an explanation.” Confucius said, “Ch’iu is retiring; therefore I urged him forward. Yu has more than one man’s energy; therefore I kept him back.”
11:25. Tzu-lu, Tseng Hsi,125 Jan Yu, and Kung-hsi Hua were in attendance. Confucius said, “You think that I am a day or so older than you are. But do not think so. At present you are out of office and think that you are denied recognition. Suppose you were given recognition. What would you prefer?” Tzu-lu promptly replied, “Suppose there is a state of a thousand chariots, hemmed in by great powers, in addition invaded by armies, and as a result drought and famine prevail. Let me administer that state. In three years’ time I can endow the people with courage and furthermore, enable them to know the correct principles.” Confucius smiled at him [with disapproval].
“Ch’iu, how about you?” Jan Yu replied, “Suppose there is a state the sides of which are sixty or seventy li wide, or one of fifty or sixty li. Let me administer that state. In three years’ time I can enable the people to be sufficient in their livelihood. As to the promotion of ceremonies and music, however, I shall have to wait for the superior man.”
“How about you, Ch’ih?” Kung-hsi Hua replied, “I do not say I can do it but I should like to learn to do so. At the services of the royal ancestral temple, and at the conferences of the feudal lords, I should like to wear the dark robe and black cap (symbols of correctness) and be a junior assistant.”
[Turning to Tseng Hsi,] Confucius said, “How about you, Tien?” Tseng Hsi was then softly playing the zither. With a bang he laid down the instrument, rose, and said, “My wishes are different from what the gentlemen want to do.” Confucius said, “What harm is there? After all, we want each to tell his ambition.” Tseng Hsi said, “In the late spring, when the spring dress is ready, I would like to go with five or six grownups and six or seven young boys to bathe in the I River, enjoy the breeze on the Rain Dance Altar, and then return home singing.” Confucius heaved a sigh and said, “I agree with Tien.”
Comment. Why did Confucius agree with Tseng Hsi? The field is wide open for speculation, and most Confucianists have taken the best advantage of it. Thus it was variously explained that Tseng Hsi was enjoying the harmony of the universe (Wang Ch’ung),126 that he was following traditional cultural institutions (Liu Pao-nan), that he was wisely refraining from officialdom at the time of chaos (Huang K’an), that he was thinking of the “kingly way” whereas other pupils were thinking of the government of feudal states (Han Yü), that he was in the midst of the universal operation of the Principle of Nature (Chu Hsi), and that he was expressing freedom of the spirit (Wang Yang-ming, 1472-1529).127 It is to be noted that the last two interpretations reflect the different tendencies of the two wings of Neo-Confucianism, one emphasizing the objective operation of the Principle of Nature, the other emphasizing the state of mind.
12:1. Yen Yüan asked about humanity. Confucius said, “To master128 oneself and return to propriety is humanity.129 If a man (the ruler) can for one day master himself and return to propriety, all under heaven will return to humanity.130 To practice humanity depends on oneself. Does it depend on others?” Yen Yüan said, “May I ask for the detailed items?” Confucius said, “Do not look at what is contrary to propriety, do not listen to what is contrary to propriety, do not speak what is contrary to propriety, and do not make any movement which is contrary to propriety.” Yen Yüan said, “Although I am not intelligent, may I put your saying into practice.”
12:2. Chung-kung131 asked about humanity. Confucius said, “When you go abroad, behave to everyone as if you were receiving a great guest. Employ the people as if you were assisting at a great sacrifice.132 Do not do to others what you do not want them to do to you.133 Then there will be no complaint against you in the state or in the family (the ruling clan).” Chung-kung said, “Although I am not intelligent, may I put your saying into practice.”
12:5. Ssu-ma Niu,134 worrying, said, “All people have brothers but I have none.”135 Tzu-hsia sa
id, “I have heard [from Confucius]136 this saying: ‘Life and death are the decree of Heaven (ming); wealth and honor depend on Heaven. If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within the four seas (the world)137 are brothers.’138 What does the superior man have to worry about having no brothers?”
12:7. Tzu-kung asked about government. Confucius said, “Sufficient food, sufficient armament, and sufficient confidence of the people.” Tzu-kung said, “Forced to give up one of these, which would you abandon first?” Confucius said, “I would abandon the armament.” Tzu-kung said, “Forced to give up one of the remaining two, which would you abandon first?” Confucius said, “I would abandon food. There have been deaths from time immemorial, but no state can exist without the confidence of the people.”
12.11. Duke Ching of Ch’i139 asked Confucius about government. Confucius replied, “Let the ruler be a ruler, the minister be a minister, the father be a father, and the son be a son.” The duke said, “Excellent! Indeed when the ruler is not a ruler, the minister not a minister, the father not a father, and the son not a son, although I may have all the grain, shall I ever get to eat it?”
12:16. Confucius said, “The superior man brings the good things of others to completion and does not bring the bad things of others to completion. The inferior man does just the opposite.”
12:17. Chi K’ang Tzu140 asked Confucius about government. Confucius replied, “To govern (cheng) is to rectify (cheng). If you lead the people by being rectified yourself, who will dare not be rectified?”141
12:19. Chi K’ang Tzu asked Confucius about government, saying, “What do you think of killing the wicked and associating with the good?” Confucius replied, “In your government what is the need of killing? If you desire what is good, the people will be good. The character of a ruler is like wind and that of the people is like grass. In whatever direction the wind blows, the grass always bends.”
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