Analects - Book Five - Confucian Pages

Analects 5.18

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Original Text:

子曰臧文仲居蔡山节藻棁何如其知也

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The Master said, “Zang Wenzhong housed his sacred tortoises in a hall where the column capitals were carved in the shape of mountains and the roof beams were decorated with images of water plants. How could he be considered wise?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Zang Wenzhong housed a large tortoiseshell for divination in a hall whose pillars were capped with hill-shaped designs and whose joists had a duckweed pattern. What can one think of the wisdom of such a person?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.17

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Original Text:

子曰晏平仲善与人交久而敬之

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The Master said, “Yan Pingzhong is good at interacting with other people—even after long acquaintance he continues to treat them with respect.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Yan Pingzhong was skilled in his dealings with others. Even toward those he had known for a long time, he remained respectful.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.16

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Original Text:

子谓子产有君子之道四焉其行己也恭其事上也敬其养民也惠其使民也义

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The Master said of Zichan, “Of the virtues that constitute the Way of the gentleman, he possessed four: in the way he conducted himself, he displayed reverence; in the way he served his superiors, he displayed respect; in the way he cared for the common people, he displayed benevolence; and in the way he employed the people, he displayed rightness.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said of Zichan, He exemplified the Way of the gentleman in four respects. In conducting himself, he was prudent. In serving his superiors, he was respectful. In looking out for the common people, he was caring. And in employing the common people, he followed what was right.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.15

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Original Text:

子贡问曰孔文子何以谓之文也子曰敏而好学不耻下问是以谓之文也

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Zigong asked, “Why was Kong Wenzi accorded the title ‘Cultured’ ?”
The Master replied, “He was diligent and loved learning, and was not ashamed to ask advice from his inferiors. This is why he was accorded the title, ‘Cultured.’ ”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zigong asked, Why was Kong Wenzi given the posthumous name Cultured (Wen)?
The Master said, Clear-sighted and a lover of learning, he was not ashamed to ask questions of his inferiors. Therefore he was given the name Cultured.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.14

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Original Text:

子路有闻未之能行唯恐有闻

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When Zilu learned something, but had not yet been able to put it into practice, his only fear was that he would learn something new.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

When Zilu had heard something and had not yet been able to put it into practice, his only fear was that he might hear something else.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.13

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Original Text:

子贡曰夫子之文章可得而闻也夫子之言性与天道不可得而闻也

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Zigong said, “The Master’s cultural brilliance is something that is readily heard about, whereas one does not get to hear the Master expounding upon the subjects of human nature or the Way of Heaven.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zigong said, The Master’s views on cultural and emblematic matters—these we have heard. But his views on human nature and the Way of Heaven—these we have never been able to hear!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.12

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Original Text:

子贡曰我不欲人之加诸我也吾亦欲无加诸人子曰赐也非尔所及也

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Zigong said, “What I do not wish others to do unto me, I also wish not to do unto others.”
The Master said, “Ah, Zigong! That is something quite beyond you.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zigong said, What I don’t want others to do to me, I want to avoid doing to others. The Master said, Si (Zigong), you haven’t gotten to that stage yet.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.11

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Original Text:

子曰吾未见刚者或对曰申枨子曰枨也欲焉得刚

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The Master said, “I have yet to meet someone who is genuinely resolute.”
Someone responded, “What about Shen Cheng?”
The Master said, “Cheng is full of desires, how could he be resolute?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, I have never seen a person of true firmness. Someone said, What about Shen Cheng? The Master said, Cheng is all desires. How can he be called a man of firmness?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.10

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Original Text:

宰予昼寝子曰朽木不可雕也粪土之墙不可杇也于予与何诛子曰始吾于人也听其言而信其行今吾于人也听其言而观其行于予与改是

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Zai Wo was sleeping during the daytime. The Master said, “Rotten wood cannot be carved, and a wall of dung cannot be plastered. As for Zai Wo, what would be the use of reprimanding him?”
The Master added, “At first, when evaluating people, I would listen to their words and then simply trust that the corresponding conduct would follow. Now when I evaluate people I listen to their words but then closely observe their conduct. It is my experience with Zai Wo that has brought about this change.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zai Yu (Zai Wo) was given to sleeping in the daytime. The Master said, Rotten wood can’t be carved; a wall of stinking earth can’t be troweled. What’s the use of trying to reprimand Yu?
The Master said, At first, when it came to people, I listened to their words and trusted their conduct. Now, when it comes to people, I listen to their words and observe their conduct. It was Yu who brought about this change.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 5.9

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Original Text:

子谓子贡曰女与回也孰愈对曰赐也何敢望回回也闻一以知十赐也闻一以知二子曰弗如也吾与女弗如也

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The Master said to Zigong, “Who is better, you or Yan Hui?”
Zigong answered, “How dare I even think of comparing myself to Hui? Hui learns one thing and thereby understands ten. I learn one thing and thereby understand two.”
The Master said, “No, you are not as good as Hui. Neither of us is as good as Hui.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master questioned Zigong, saying, Between you and Hui, which is the better man?
Zigong replied, How could I dare hope to equal Hui? Hui hears one part and understands ten. I hear one part and understand two.
he Master said, No, you are not his equal. You and I are neither of us his equal.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects – Book Five

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