Dian ceased strumming on the large zither and, as the last notes died away, set the instrument aside and stood up. My tastes are different from those of these three men, he replied.
What harm in that? said the Master. Each person has simply to speak of his desires.
In the late spring, said Zeng Xi, when work on the spring clothes is finished, I’d like to go with five or six older fellows who have been capped and six or seven young boys to bathe in the Yi River, take the air among the altars where they pray for rain, and come home singing.
The Master gave a deep sigh and exclaimed, I’m with Dian!
When the others had left, Zeng Xi lagged behind. Master, he said, what did you think of what those three said?
The Master said, Each was just speaking of his desires, that’s all.
Why did you laugh at Zilu’s words?
The Master said, A state is governed through ritual, and his words lacked modesty. That’s why I laughed. And as for what Ran You said, he too was talking about governing a domain, wasn’t he? How can an area of sixty or seventy square li, or just fifty or sixty li, be seen as anything but a domain? And Gongxi Hua—he, too, was talking about governing a domain, wasn’t he? Ceremonies in an ancestral temple or diplomatic meetings—these are carried out by feudal rulers, are they not? If Gongxi Hua is merely to “assist in a small way,” I don’t know who that leaves to do the big assisting.11
1 Because they chose to go abroad with Confucius.
2 Flaws in a white jade tablet
can still be polished away,
but a flaw in these words—
nothing will mend it! (Book of Odes, no. 256)
3 Presumably, a premonition of Zilu’s death in combat, which occurred in 480 B.C.E.
4 A storehouse for government supplies. Presumably, the rebuilding reflects some change in government procedures.
5 A mild criticism of the disciple Zilu, perhaps made in jest. Confucius then goes on to give a more serious evaluation of Zilu’s level of attainment.
6 The speaker is not indicated, though it is usually assumed to be Confucius.
7 See 9:5.
8 Both Zilu and Ran Qiu were in service to the Ji family. Confucius hints at the Ji family’s possible designs for usurpation.
9 Bi was one of the areas under the control of the Ji family. Confucius considered Zigao too young for such an appointment, particularly one associated with the Ji family.
10 See 1:5.
11 Confucius, while laughing at Zilu’s outspoken manner, at the same time disparages the excessively modest language in which the other two express their ambitions.
Book Twelve
1 Yan Yuan asked about humaneness. The Master said, To master the self and return to ritual is to be humane. For one day master the self and return to ritual, and the whole world will become humane. Being humane proceeds from you yourself. How could it proceed from others?
Yan Yuan said, May I ask how to go about this?
The Master said, If it is contrary to ritual, don’t look at it. If it is contrary to ritual, don’t listen to it. If it is contrary to ritual, don’t utter it. If it is contrary to ritual, don’t do it.
Yan Yuan said, Lacking in cleverness though I am, I would like, if I may, to honor these words.
2 Zhonggong asked about humaneness. The Master said, When you go out the door, behave as though you were going to meet an important guest. When you employ the common people, do so as though you were conducting an important sacrifice. What you do not want others to do to you, do not do to others. In the domain, let there be no grievances against you; in the family, let there be no grievances against you.1
Zhonggong said, Lacking in cleverness though I am, I would like, if I may, to honor these words.
3 Sima Niu asked about humaneness. The Master said, The humane person is cautious about how he speaks of it.2
Being cautious in how you speak—is that what it means to be humane?
The Master said, When it is so difficult to do, how can you fail to be cautious in speaking of it?
4 Sima Niu asked about the gentleman. The Master said, A gentleman has no worries and has no fears.
Having no worries and no fears—is that what it means to be a gentleman?
The Master said, If, when he looks inside himself, he finds nothing to censure, then what could he worry about—what could he fear?
5 Sima Niu, troubled, said, All men have elder and younger brothers, but I alone have none.
Zixia said, The way I’ve heard it, life and death are a matter of fate; wealth and eminence rest with Heaven. If a gentleman is respectful and free of error, if he is considerate of others and treats them according to ritual, then all within the four seas are his elder and younger brothers. Why should a gentleman be troubled that he has no elder or younger brothers?
6 Zizhang asked about clear-sightedness. The Master said, Someone who is unmoved by insidious slander or hurtful and persistent accusations—he may be called clear-sighted. Someone who is unmoved by insidious slander or hurtful and persistent accusations may be called a person of far-reaching perception.
7 Zigong asked about government. The Master said, You need enough food, enough weaponry, and the trust of the common people.
Zigong said, If you had to do without one of these, which of the three would you do without first?
Do without weapons.
And if you had to do without one of the other two, which would it be?
The Master said, Do without food. From times past, everyone has to die. But without the trust of the common people, you get nowhere.
8 Ji Zicheng said, The gentleman should have solid qualities and that’s enough. What need is there for refinement?3
Zigong said, Regrettable indeed—what you have said, sir, about the gentleman! Refinement is equal in worth to solid qualities, and solid qualities to refinement. Strip the hide of a tiger or a panther of its [patterned fur], and it is no different from that of a dog or a goat.
9 Duke Ai questioned You Ruo, saying, The crop is bad this year, and I don’t have enough for government needs. What should I do?
You Ruo replied, Why not halve the rate of taxation?
The duke said, Even when I take two-tenths of the crop in taxes, I don’t have enough. How could I get by with half?
You Ruo replied, If the people have enough, what ruler will be left without enough? But if the people don’t have enough, how can the ruler hope to have enough?
10 Zizhang asked how to uphold virtue and detect faulty thinking.
The Master said, Concentrate on loyalty and trustworthiness and follow what is right—that’s the way to uphold virtue. When you love someone, you hope that the person will live, but if you hate him, you wish that he were dead. Having wished for life, you turn around and wish for death—this is faulty thinking.4
11 Duke Jing of Qi questioned Confucius about government. Confucius replied, Let the ruler be a ruler; the subject, a subject; the father, a father; the son, a son.
The duke said, Splendid! For if indeed the ruler is not a ruler, the subject not a subject, the father not a father, the son not a son, then although there is grain, how will I be able to eat it?
12 The Master said, Hearing only a word or two from the litigants, he can decide a lawsuit—that’s You (Zilu), is it not?
Zilu never slept on a promise.5
13 The Master said, In hearing lawsuits, I’m no different from other people. What we need is for there to be no lawsuits!
14 Zizhang asked about government. The Master said, While you’re engaged in it, never be negligent. Act in accordance with loyalty.
15 The Master said, Acquire broad learning in cultural matters, focus it through ritual, and you are hardly likely to go far astray—isn’t that so?6
16 The Master said, The gentleman brings out what is most admirable in people; he does not bring out what is bad in them. The petty man does the opposite.
17 Ji Kangzi asked Confucius about government. Co
nfucius replied, To govern is to put to rights. If you lead in the right direction, who will dare do what is not right?7
18 Ji Kangzi was troubled by thieves and asked Confucius for advice. Confucius replied, If you had no desires, then, even if you offered prizes, no one would steal.
19 Ji Kangzi asked Confucius about government, saying, If I kill those who don’t follow the Way, and thereby encourage those who do follow the Way, how would that be?
Confucius replied, Your task is to govern. What need is there for killing? If you desire goodness, the common people will be good. The virtue of the gentleman is like the wind; the virtue of the petty people like the grass. When the wind blows over the grass, surely it will bend.
20 Zizhang asked, What does a man of station have to do to be known as accomplished?
The Master said, What do you mean by accomplished?
Zizhang replied, In the domain, invariably well reputed; in the family, invariably well reputed.
The Master said, That is reputation, not accomplishment. The accomplished man is solid, straightforward, a lover of right. He weighs people’s words, observes their attitude, and is careful to defer to others. In the domain, he is invariably recognized for his accomplishments; in the family, invariably recognized for his accomplishments. The man of reputation pretends to adhere to humaneness but acts quite differently and never shows any doubt in what he’s doing—so in the domain, he is invariably well reputed; in the family, invariably well reputed.
21 Fan Chi was accompanying the Master in an outing to the rain altars.8 He said, If I may, I would like to ask how to uphold virtue, remedy badness, and detect faulty thinking.
The Master said, An excellent question! Think of the work first and the gains afterward—this is how to uphold virtue, isn’t it? Attack the evils in yourself, not the evils in others—this is how to remedy badness, isn’t it? Because of one morning’s anger, to forget your own safety and even endanger those close to you—this is faulty thinking, isn’t it?
22 Fan Chi asked about humaneness. The Master said, Love others. Fan Chi asked about understanding. The Master said, Understand others.
When Fan Chi failed to grasp the meaning, the Master said, Promote the straight, and let them oversee the crooked. That way, you can cause the crooked to be straight.
After Fan Chi had left the Master, he met Zixia. A while ago, he said, I met the Master and asked him about understanding. He said, Promote the straight, and let them oversee the crooked—that way you can cause the crooked to be straight. What does that mean?
Zixia said, How rich in meaning—these words! When Shun ruled the empire, he chose Gao Yao from among the multitude—and those who lacked humaneness were kept at a distance. When Tang ruled the empire, he chose Yi Yin from among the multitude—and those who lacked humaneness were kept at a distance.
23 Zigong asked how to deal with friends. The Master said, Advise them in a loyal manner; lead them with goodness. But if you get nowhere, then stop. No use to bring shame on yourself.
24 Master Zeng said, The gentleman uses the arts9 in acquiring friends and uses friends in helping him to become humane.
1 The domain is the feudal state of Lu. The family may refer either to the disciples’ own families or to the powerful families such as the Ji, in which some of them were employed.
2 A pun on “humaneness” (ren) and “caution” (ren). Sima Niu fails to understand the meaning of Confucius’s answer.
3 See Confucius’s remarks on solid qualities and refinement in 6:18. The word wen (refinement) has elsewhere been translated as “cultural achievements”—that is, learning, the arts.
4 The eight characters that conclude this passage, a quotation from the Book of Odes, make little sense here and have been left untranslated.
5 Zilu fulfilled it immediately; see 5:14.
6 Almost identical to 6:27.
7 A pun on “government” (zheng) and “to rectify” (zheng). According to commentators, Ji Kangzi was at this time serving as prime minister of Lu.
8 See 11:26.
9 See 1:6.
Book Thirteen
1 Zilu asked about government. The Master said, Do it by leading, and by rewarding.
Anything further, may I ask?
The Master said, Never be neglectful.
2 Zhonggong, who was serving as steward to the Ji family, asked about government.
The Master said, Your first concern should be the officers in your employ. Excuse minor shortcomings, and promote those of outstanding talent.
How can I know those of outstanding talent in order to promote them?
The Master said, Promote those you know to be worthy. As for those you don’t know, will others fail to mention them?
3 Zilu said, If the ruler of Wei were waiting for you, Master, to take charge of government affairs, what would you do first?
The Master said, If I had to name my first action, I would rectify names.
Zilu said, There—that’s why people say you are out of touch with reality!
The Master said, How boorish you are, You (Zilu)! When a gentleman is confronted with something he does not understand, he should adopt a respectful attitude!
If names are not rectified, then speech will not function properly, and if speech does not function properly, then undertakings will not succeed. If undertakings do not succeed, then rites and music will not flourish. If rites and music do not flourish, then punishments and penalties will not be justly administered. And if punishments and penalties are not justly administered, then the common people will not know where to place their hands and feet.
Therefore, when the gentleman names a thing, that naming can be conveyed in speech, and if it is conveyed in speech, then it can surely be put into action. When the gentleman speaks, there is nothing arbitrary in the way he does so.1
4 Fan Chi wanted to study how to grow grain. The Master said, In that line, I’d be less use to you than an old farmer. Fan Chi then wanted to study how to grow vegetables. The Master said, In that line, I’d be less use to you than an old vegetable grower.
After Fan Chi had left, the Master said, What a petty man, Fan Xu (Fan Chi)! If those in higher positions love ritual, then none of the common people will venture to be disrespectful. If those in higher positions love rightness, then none of the common people will venture to be disobedient. If those in higher positions love trustworthiness, then none of the common people will venture to act insincerely. And if such a condition prevails, then the people from the four lands adjacent, bearing their little children strapped to their backs, will gather around. What need to study grain growing?
5 The Master said, A man may be able to recite all three hundred odes,2 but if you assign him as an envoy to some neighboring state and he can’t give his answers unassisted, then no matter how many odes he might know, what good is he?
6 The Master said, If the person himself is correct, then although you do not order him to do so, he will act. But if the person himself is not correct, then although you order him, he will not obey.
7 The Master said, The governments of Lu and Wei are elder and younger brothers.3
8 The Master said of the ducal son Jing of Wei, He was good at managing his household wealth. At first he said, This just about covers things. When he had accumulated a little more, he said, Just about enough! When he became truly rich, he said, Just about perfect!
9 When the Master went to Wei, Ran You acted as his carriage driver. The Master said, A sizable population!
Ran You said, Once you have a sizable population, what should you do next?
The Master said, Make them rich!
And once they are rich?
The Master said, Instruct them!
10 The Master said, If someone were to employ me in government, in one year I could show what I can do. And in three years, I could bring things to completion.
11 The Master said, They say that if good men were to govern the domain for a hundred years, they could wipe out violenc
e and put an end to killing. How true those words!
12 The Master said, Even if we had a true king, it would require a generation before humaneness would prevail.
13 The Master said, If you can learn to correct yourself, what trouble could you have in administering government? But if you cannot correct yourself, how can you hope to correct others?4
14 Master Ran came from a gathering of the court.5 The Master said, Why are you so late?
Ran You replied, There was government business.
The Master said, Routine matters, no doubt. If there had been real government business, though I do not hold office, I would surely have been consulted.
15 Duke Ding asked, Is there one word that can bring prosperity to the domain?
Confucius replied, Words alone cannot do that. But there’s a saying that might come close. People say, To be a ruler is difficult; to be a minister is not easy. If the ruler understands that it is not easy to be a ruler, this would come close, would it not, to “one word that can bring prosperity to the domain”?
And is there one word that can bring ruin to the domain? asked the duke.
Confucius replied, Words alone cannot do that. But there’s a saying that might come close. People have a saying, I have no delight in being a ruler. My sole delight is making certain that no one contradicts my words.
If he is a good ruler and no one contradicts him, that would be good, would it not? But if he is not good and no one contradicts him, this would come close to being “one word that can bring ruin to the domain,” would it not?
16 The lord of She asked about government. The Master said, When those close by are happy, those from far away gather around.6
17 When Zixia became steward of Jufu, he asked about government. The Master said, Don’t try to hurry things; don’t go after petty gain. Try to hurry, and you accomplish nothing. Go after petty gain, and the big undertakings won’t succeed.
18 Talking with Confucius, the lord of She said, In our district there’s a fellow called Honest Body. When his father stole a sheep, the son testified against him.
The Analects of Confucius Page 7
