Confucius said, “One who does not understand fate lacks the means to become a gentleman. One who does not understand ritual lacks the means to take his place. One who does not understand words lacks the means to evaluate others.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Confucius said, If you do not understand the will of Heaven, you will have no way to become a gentleman. If you do not understand ritual, you will have nowhere to take your stand. If you do not understand words, you will have no way to know people.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zizhang asked Confucius, “What must a person be like before he can be employed in government service?”
The Master replied, “He must respect the five virtues, and get rid of the four vices. Then he can be employed in government service.”
Zizhang asked, “What are the five virtues?”
The Master replied, “The gentleman is benevolent without being wasteful, imposes labor upon the people without incurring their resentment, desires without being covetous, is grand without being arrogant, and is awe-inspiring without being severe.”
Zizhang asked, “What does it mean to be benevolent but not wasteful?”
The Master replied, “Benefiting the people based on an understanding of what is truly beneficial to them—is this not ‘benevolent without being wasteful’? Imposing labor upon the people only at the rights times and on the right projects—who will resent it?7 Desiring Goodness and attaining it—what is there left to covet? Whether he is dealing with a few or with many, with the great or with the humble, the gentleman does not dare to be casual—is this not ‘grand without being arrogant’? The gentleman straightens his robe and cap, adopts a respectful gaze, and is so dignified in appearance that people look upon him with awe—is this not ‘awe-inspiring without being severe?”
Zizhang asked, “What are the four vices?”
The Master replied, “Executing the people without having instructed them—this is cruelty. Expecting perfection without having warned people when they are about to make a mistake—this is oppressive. Demanding punctuality without having yourself issued proclamations in a timely fashion—this is to be a pest. Being consistently stingy when it comes to disbursing funds and rewarding people—this is officious.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zizhang questioned Confucius about government, saying, How should one proceed in order to govern effectively?
The Master said, Honor the five desirables, avoid the four evils—then you can govern effectively.
Zizhang said, What are the five desirables?
The Master said, The gentleman is bountiful but not extravagant, exacts labor but rouses no resentment, has desires but is not covetous, is self-possessed but not arrogant, dignified but not oppressively so.
Zizhang said, What do you mean by bountiful but not extravagant?
The Master said, In bestowing benefit, go by what benefits the people—is this not what is meant by bountiful but not extravagant? Select those appropriate for the task and exact labor from them—then who can feel resentment? Desire humaneness, and you will achieve humaneness—how can you be called covetous? The gentleman does not discriminate between the many and the few, the little and the big, and would never be overbearing—is this not what is meant by self-possessed but not arrogant? The gentleman straightens his clothing and cap and is careful how he looks at others, so that just viewing him from a distance, people are impressed—is this not what is meant by dignified but not oppressively so?
Zizhang said, What are the four evils?
The Master said, To execute people without first instructing them—this is called tyranny. To demand to see results without first giving warning—this is called unreasonableness. To be lax in issuing orders and then suddenly call for results—this is called brigandage. When something has to be allotted anyway, to be stingy in allotting it—this is called the habit of government clerks.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Correction: Line two fourth character should be a proper name Lu.
Other Translations:
Yao said, “Oh, you Shun! The orderly succession of Heaven now rests upon your shoulders. Hold faithfully to the mean. If those within the Four Seas should fall into hardship and poverty, Heaven’s emoluments will be cut off from you forever.”
Shun charged Yu with the same words.
[Tang] said, “I, your little child Lü, dare to offer up a black bull in sacrifice, and make so bold as to plainly declare to you, my Most August Sovereign Lord, that I do not dare to pardon those who have committed offenses. Your servant, Lord, conceals nothing; examine my actions with your mind, oh Lord. If I should personally commit an offense, let not the punishment be visited upon the inhabitants of the myriad regions; if the inhabitants of the myriad regions commit offenses, let the punishment be visited upon me personally.”
The Zhou were generously endowed, rich in excellent men.
[King Wu said,] “Though I may have many close kinsmen, it is better to employ Good men. If any of the Hundred Clans commit a transgression, let the punishment be visited upon me alone.”
He was scrupulous about weights and measures, carefully examined models and regulations, restored neglected official posts, and the administration of the four quarters was thereby carried out.
He restored destroyed states, re-established interrupted lines of succession, raised lost people back into prominence, and the hearts and minds of all the people in the world turned to him.
He gave weight to the people, food, mourning, and sacrifice.
Generous, he won over the masses. Trustworthy, the people put their faith in him. Diligent, he was successful. Just, [the people] were pleased.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Yao said, Ah, you, Shun—the destiny decreed by Heaven rests with you. Hold sincerely to the center. If those within the four seas suffer hardship and want, Heaven’s bounty will end forever.
And Shun voiced the same command [when he ceded the throne] to Yu.
[Tang] said, I, the little one, Lu, venture to sacrifice this black ox, I venture to report clearly to the most august Lord above. The guilty one I have not ventured to pardon, but I do nothing to hinder the Lord’s officials. May they be chosen in accordance with the Lord’s will. If there is blame on my part, let the ten thousand regions not suffer. If the ten thousand regions have any blame, let that blame rest on me.
Zhou has received great gifts; good persons are enriched. Although Zhou has kinsmen, they cannot equal persons of humaneness. If the people have any fault, may the blame be upon me alone.
Carefully adjust the weights and measures; clarify the laws and regulations; restore offices that have been discontinued—then the governing of the four directions will proceed. Reestablish states that have been wiped out; appoint heirs to successions that have come to an end; promote men who have gone into hiding—then the people of the empire will give their hearts to you. What is to be held in esteem: the people, food, mourning, and sacrifice.
Be tolerant, and you win over the multitude. Be trustworthy, and the people will trust you. Be diligent, and your work will go well. Be fair, and the people will rejoice.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
