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.
Chen Ziqin said to Zigong, “You show reverence to Confucius, but how could he be more worthy than you?”
Zigong replied, “A gentleman can be judged wise or unwise on the basis of a single comment—this is why one cannot fail to be careful in one’s speech. One cannot equal the Master anymore than one can climb a stairway to the heavens. Had the Master acquired control of a state or noble family, then, as they say: ‘When he raised them up, they would stand; when he led them forward they would advance; when he comforted them they would come; and when he moved them they would become harmonious.’ His birth was glorious and his death was universally mourned. How could anyone equal him?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Chen Ziqin said to Zigong, You are being too modest. How could Zhongni be a worthier man than you?
Zigong said, The gentleman speaks one word and shows that he is wise, speaks one word and shows that he is unwise. Therefore, he must be careful how he speaks. Our Master can no more be equaled than one can mount a stairway to the sky. If our Master were to preside over a state or a powerful family, then, as the saying has it, If he raised them, they would stand; if he led, they would go forward; if he chose peace, they would flock around; if he moved, they would move in harmony. In life he is glorious; in death, deeply mourned. How, then, could he be equaled?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “It is pointless, Confucius cannot be disparaged. The worthiness of other people is like a hill or mound, in that one can still climb to the top of it. Confucius is like the sun and the moon—it is impossible to surmount him. Even if a person wished to cut himself off from their radiance, what harm could he do to the sun and the moon? All this would serve to show is that such a person did not know his limits.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When Shusun Wushu spoke disparagingly of Zhongni, Zigong said, There’s no point in that. You can’t speak disparagingly of Zhongni. The worth of other persons is like a hill or knoll—you can still walk over it. But Zhongni is like the sun or the moon—no one can walk over them. Someone may decide to break off relations with the sun and moon, but what difference does that make to them? It only shows how little he understands his own capacity.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Shusun Wushu remarked to his ministers at court, “Zigong is an even greater worthy than Confucius.” Zifu Jingbo reported this to Zigong.
Zigong replied, “Let us use the analogy of a residence surrounded by a wall. The walls around my residence are only shoulder-high, so people can look over them and see the beauty of the chambers and apartments within. The walls of the Master’s residence, on the other hand, are fifteen feet high. This means that, unless one is able to enter through the gate, one cannot see the fineness of the ancestral temples or the luxuriousness of the various offices. Those who have been able to enter through the gate are rather few, so it is not at all surprising that your master spoke as he did.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Shusun Wushu, speaking to the high officials at court, said, Zigong is a worthier man than Zhongni. Zifu Jingbo reported this to Zigong.
Zigong said, To use the simile of the wall surrounding a building, my wall is only shoulder-high, so you can get a good view of the living quarters inside. But Confucius’s wall is many feet high. Unless you enter by the gate, you can never see the beauty of the ancestral altar or the wealth of rooms for the hundred officials. And those who manage to enter that gate are likely to be few. So it’s not surprising that that gentleman said what he did.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Gongsun Chao of Wei asked Zigong, “From whom did Confucius acquire his learning?”
Zigong replied, “The Way of Kings Wen and Wu has not yet fallen to the ground—it still exists in people. Those who are worthy understand its greater aspects, while those who are unworthy understand its lesser aspects. There is no one who does not have the Way of Wen and Wu within them. From whom did the Master not acquire his learning? And what need was there for him to have a formal teacher?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Gongsun Chao of Wei questioned Zigong, saying, Where did Zhongni (Confucius) study?
Zigong said, The Way of Wen and Wu has not yet disappeared completely. Among the populace, worthy men remember the essentials, and those of little worth remember the minor points. There are none who do not possess the Way of Wen and Wu, so how could our Master fail to study it? But how can you say he studied with any particular teacher?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “A gentleman’s errors are like an eclipse of the sun or the moon: when he errs, everyone notices it, but when he makes amends, everyone looks up to him.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong said, The gentleman’s errors are like eclipses of the sun or moon. His errors can be seen by all, and when he corrects them, all look up in admiration.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zigong said, “Zhow’s wickedness was really not as extreme as they say. This is why the gentleman hates to dwell in low places, because all the badness in the world gathers there.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zigong said, Zhou was not really as evil as they say. That is why the gentleman hates to be held in low esteem—all the evil in the world ends up on him.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
When the Meng Family appointed Yang Fu to be their Captain of the Guard, he went to ask Master Zeng for advice. Master Zeng said, “It has been a long time since those above lost the Way, and so the people lack guidance. When you uncover the truth in a criminal case, proceed with sorrow and compassion. Do not be pleased with yourself.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Meng family appointed Yang Fu to the post of chief judge, and he questioned Master Zeng about the office.
Master Zeng said, Those in high places have lost the Way, and the common people have long been without guidance. When you uncover the facts of a case, be sorrowful and compassionate, never pleased with yourself.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
