With regard to the wife of the lord of a state, the lord refers to her as his “Lady,” while the Lady refers to herself as “little child.” The people of the state refer to her as “our Lord’s Lady,” but when abroad refer to her as “Our Orphaned Little Lord.” People of other states refer to her as “that Lord’s Lady.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
In the case of the wife of the ruler of a state, the ruler refers to her as “the lady,” and she refers to herself as “this little youth.” The people of the state refer to her as “the lord’s lady,” but when they are addressing persons of other states, they call her “our little lord.” The people of other states refer to her as “the lord’s lady.”
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Ziqin asked Boyu, “Have you acquired any esoteric learning?”
Boyu replied, “I have not. My father was once standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned the Odes?’ I replied, ‘Not yet.’ He said, ‘If you do not learn the Odes, you will lack the means to speak.’ I then retired and learned the Odes.
“On another day, my father was once again standing by himself in the courtyard and, as I hurried by with quickened steps, he asked, ‘Have you learned ritual?’ I replied, ‘Not yet.’ He said, ‘If you do not learn ritual, you will lack the means to take your place.’ I then retired and learned ritual.
“These two things are what I have been taught.”
Ziqin retired and, smiling to himself, remarked “I asked one question and got three answers: I learned about the Odes, I learned about ritual, and I learned how the gentleman keeps his son at a distance.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Chen Gang (Ziqin) questioned [Confucius’s son] Boyu, saying, As a son, have you received any special instruction?
No, replied Boyu. But once, when my father was standing by himself and I hurried across the courtyard, he said, Have you studied the Odes? Not yet, I replied. He said, If you don’t study the Odes, you won’t know how to speak properly! So after that I studied the Odes. Another day, when he was standing by himself and I hurried across the courtyard, he said, Have you studied the rites? Not yet, I replied. He said, If you don’t study the rites, you won’t have any basis to stand on. So after that I studied the rites. He gave me these two pieces of instruction.
Afterward Chen Gang, delighted, said, I asked one question and learned three things. I learned about the Odes, I learned about rites, and I learned that the gentleman maintains a certain distance in relations with his son.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
“ ‘Duke Jing of Qi had a thousand teams of horses, and yet on the day he died, the people could find no reason to praise him. Bo Yi and Shu Qi starved to death at the foot of Mt. Shouyang, and yet to this day the common people still praise them.’ ”
“Is this not an example of this?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Duke Jing of Qi had a thousand teams of four horses, but the day he died, the common people of Qi could think of no bounty to praise him for. Bo Yi and Shu Qi died of hunger on Mount Shou-yang, yet to this day the common people praise them. This is what the saying means.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “ ‘Seeing goodness, and striving for it urgently, as if never able catch up; seeing badness, and recoiling as if scalded by hot water’—I have seen such people, and have heard such words.”
“ ‘Dwelling in seclusion in order to pursue one’s aspirations, practicing rightness in order to realize the Way’—I have heard such words, but have yet to see such a person.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, He sees what is good and acts as though he could never attain it, sees what is not good and acts as though he had put his hand in scalding water—I’ve seen people like that and heard reports of their kind. He lives in seclusion in order to fulfill his aims, practices rightness in order to perfect his Way—I’ve heard reports of such people but never actually seen them.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “There are nine things upon which a gentleman focuses his attention: when looking, he focuses on seeing clearly; when listening, he focuses on being discerning; in his expression, he focuses on being amiable; in his demeanor, he focuses on being reverent; in his speech, he focuses on being dutiful; in his actions, he focuses on being respectful; when in doubt, he focuses on asking questions; when angry, he focuses on thinking about the potential negative consequences of his anger; and when seeing gain, he focuses upon what is right.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, The gentleman has nine things he thinks of. He thinks—is my vision clear? He thinks—is my hearing acute? He thinks—is my expression genial? He thinks—is my manner courteous? He thinks—are my words loyal? He thinks—am I respectful in the way I serve? He thinks—when in doubt, do I seek advice? He thinks—when angry, do I think of the troubles that may ensue? He thinks—when I spy gain, would I be right to take it?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “Those who are born understanding it are the best; those who come to understand it through learning are second. Those who find it difficult to understand and yet persist in their studies come next. People who find it difficult to understand but do not even try to learn are the worst of all.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, Those born with understanding rank highest. Those who study and gain understanding come next. Those who face difficulties and yet study—they are next. Those who face difficulties but never study—they are the lowest type of people.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “The gentleman stands in awe of three things: the Mandate of Heaven, great men, and the teachings of the sages. The petty person does not understand the Mandate of Heaven, and thus does not regard it with awe; he shows disrespect to great men, and ridicules the teachings of the sages.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, The gentleman has three things he stands in awe of. He stands in awe of the Mandate of Heaven, of persons in high position, and of the words of the sages. The petty man, failing to understand the Mandate of Heaven, does not view it with awe. He treats persons in high position with disrespect and scorns the words of the sages.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “The gentleman guards against three things: when he is young, and his blood and vital essence are still unstable, he guards against the temptation of female beauty; when he reaches his prime, and his blood and vital essence have become unyielding, he guards against being contentious; when he reaches old age, and his blood and vital essence have begun to decline, he guards against being acquisitive.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, The gentleman has three things to beware of. When he is young and his energies are not fully controlled, he bewares of sexual attraction. When he is mature and his energies are at their height, he bewares of aggressiveness. When he is old and his energies have waned, he bewares of avariciousness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “When attending a gentleman, there are three types of errors one may commit. To speak when it is not yet time to speak—this is called being rash. To not speak when it is time to speak—this is called being secretive. To speak without taking into account the countenance of one’s lord—this is called being blind.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, In one’s relations with a gentleman, there are three errors to avoid. To speak of something before the time is right—this is called boorishness. To fail to speak when it is time to do so—this is called secretiveness. To speak without first observing the face of the person one is addressing—this is called blindness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Confucius said, “Beneficial types of joy number three, as do harmful types of joy. Taking joy in regulating yourself through the rites and music, in commending the excellence of others, or in possessing many worthy friends—these are the beneficial types of joy. Taking joy in arrogant behavior, idle amusements, or decadent licentiousness—these are the harmful types of joys.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, Three kinds of delight are beneficial; three kinds are harmful. The delight of regulating oneself with rites and music, the delight of speaking of others’ good points, the delight of having many worthy friends—these are beneficial. Delight in extravagant pleasures, delight in idle wanderings, delight in the joys of the feast—these are harmful.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
