Anxiously, Sima Niu remarked, “Everyone has brothers, I alone have none.”
Zixia replied, “I have heard it said, ‘Life and death are governed by fate, wealth and honor are determined by Heaven.’ A gentleman is respectful and free of errors. He is reverent and ritually proper in his dealings with others. In this way, everyone within the Four Seas is his brother. How could a gentleman be concerned about not having brothers?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
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?
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Restraining yourself and returning to the rites constitutes Goodness. If for one day you managed to restrain yourself and return to the rites, in this way you could lead the entire world back to Goodness. The key to achieving Goodness lies within yourself—how could it come from others?”
Yan Hui asked, “May I inquire as to the specifics?”
The Master said, “Do not look unless it is in accordance with ritual; do not listen unless it is in accordance with ritual; do not speak unless it is in accordance with ritual; do not move unless it is in accordance with ritual.”
Yan Hui replied, “Although I am not quick to understand, I ask permission to devote myself to this teaching.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
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.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
Zilu, Zengxi, Ran Qiu, and Zihua were seated in attendance. The Master said to them, “Because I am older than any of you, no one is willing to employ me. Yet you, too, often complain, ‘No one appreciates me.’ Well, if someone were to appreciate you, what would you do?”
Zilu spoke up immediately. “If I were given charge of a state of a thousand chariots—even one hemmed in between powerful states, suffering from armed invasions and afflicted by famine—before three years were up I could infuse its people with courage and a sense of what is right.”
The Master smiled at him.
He then turned to Ran Qiu. “You, Ran Qiu!” he said, “What would you do?”
Ran Qiu answered, “If I were given charge of a state sixty or seventy—or even fifty or sixty—square li in area, before three years were up I could see that the people would have all that they needed. As for instructing its people in ritual practice and music, this is a task that would have to await the arrival of a gentleman.”
The Master then turned to Zihua. “You, Zihua! What would you do?”
Zihua answered, “I am not saying that I would actually be able to do it, but my wish, at least, would be to learn it. I would like to serve as a minor functionary—properly clad in ceremonial cap and gown—in ceremonies at the ancestral temple, or at diplomatic gatherings.”
The Master then turned to Zengxi. “You, Zengxi! What would you do?”
Zengxi stopped strumming his zither, and as the last notes faded away he set the instrument aside and rose to his feet. “I would choose to do something quite different from any of the other three.”
“What harm is there in that?” the Master said. “We are all just talking about our aspirations.”
Zengxi then said, “In the third month of Spring, once the Spring garments have been completed, I should like to assemble a company of five or six young men and six or seven boys to go bathe in the Yi River and enjoy the breeze upon the Rain Dance Altar, and then return singing to the Master’s house.”
The Master sighed deeply, saying, “I am with Zengxi!”
The other three disciples left, but Master Zeng stayed behind. He asked, “What did you think of what the other disciples said?”
“Each of them was simply talking about their aspirations.”
“Then why, Master, did you smile at Zilu?”
“One governs a state by means of ritual. His words failed to express the proper sense of deference, and that is why I smiled at him.”
“Was Ran Qiu, then, not concerned with statecraft?”
“Since when did something sixty or seventy—even fifty or sixty—square li in area not constitute a state?”
“Was Zihua, then, not concerned with statecraft?”
“If ancestral temples and diplomatic gatherings are not the business of the feudal lords, what then are they? If Zihua’s aspiration is a minor one, then what would be considered a major one?”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
Zilu, Zeng Xi, Ran You, and Gongxi Hua were seated with the Master. He said, I’m a few days older than you, but forget that for the moment. You are always complaining that no one understands you. If someone truly understood you, how would you proceed?
Zilu quickly spoke up in answer: Suppose there is a state of a thousand chariots, hemmed in by larger states. In addition, it’s at war and thus there’s a famine. If I were in charge, in three years’ time I could teach the people courage and make them understand how to go about things.
The Master laughed at this and then asked Ran You how he would proceed.
He replied, An area sixty or seventy square li, or just fifty or sixty li—if I were in charge, in three years’ time I could make sure that the people had enough of what they needed. As for rites and music, I’d have to wait for the help of a gentleman.
And Chi (Gongxi Zihua), how about you?
I’m not saying that I could do it, he replied, but I’d like to study the procedure. In the ancestral temple, or when there is a diplomatic meeting or gathering of the rulers, I’d like to put on a ceremonial robe and cap and assist in a small way.
What about you, Dian (Zeng Xi)?
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.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
When Yan Hui passed away, the disciples wished to give him a lavish funeral.
The Master said, “That would not be proper.”
The disciples nonetheless went ahead and buried Yan Hui lavishly.
The Master remarked, “Hui looked upon me as a father, and yet in this case I was unable to treat him as a son. This was not my choice, but rather yours, you disciples.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When Yan Yuan died, the disciples wanted to give him a lavish burial. The Master said, That won’t do! But the disciples gave him a lavish burial anyway.
The Master said, Hui looked on me as a father, but I could not bury him as I would a son. I’m not to blame—it was you young men!
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
When Yan Hui died, Yan Lu, his father, requested the Master’s carriage, so that it could be used for Yan Hui’s coffin enclosure.
The Master replied, “Everyone recognizes his own son, whether he is talented or not. When Bo Yu, my own son, passed away, he had a coffin, but no enclosure. I did not go on foot in order to provide him with an enclosure. Having held rank below the ministers, it is not permissible for me to go on foot.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
When Yan Yuan died, [his father] Yan Lu asked the Master if he would sell his carriage in order to provide money for an outer coffin.
The Master said, Whether the sons are talented or untalented, each man speaks up for his own. But when [my son] Li died, I provided an inner coffin but no outer coffin. I follow the high officials—it would not be right for me to go on foot.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “Those of my disciples who were first to enter into study of ritual and music with me were simple rustics, whereas those who entered later were aristocrats. If I had to employ them [in public office], I would prefer the first.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Older people, when it comes to rites and music, are mere rustics. Younger people, in matters of rites and music, are true gentlemen. But when it comes to usage, I follow the older people.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
When fasting, he would always don a clean linen robe [after his ritual bath]. When fasting, he would always alter his diet, as well as the place where he would sit when at leisure.
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
In periods of ritual purification, he always wore a clean robe made of hemp. At such times, he invariably changed his diet and sat in a seat different from his ordinary one.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “A ceremonial cap made of linen is prescribed by the rites, but these days people use silk. This is frugal, and I follow the majority. To bow before ascending the stairs is what is prescribed by the rites, but these days people bow after ascending. This is arrogant, and—though it goes against the majority—I continue to bow before ascending.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Ritual calls for caps of hemp, though nowadays silk is used, because it is more economical. I go along with others in this.
Ritual calls for one to bow at the foot of the stairs. Nowadays people bow at the top of the stairs, but this is presumptuous. Although it means differing from others, I perform the bow at the foot of the stairs.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
The Master said, “If you are respectful but lack ritual you will become exasperating; if you are careful but lack ritual you will become timid; if you are courageous but lack ritual you will become unruly; and if you are upright but lack ritual you will become inflexible.
“If the gentleman is kind to his relatives, the common people will be inspired toward goodness; if he does not neglect his old acquaintances, the people will honor their obligations to others.”
Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.
The Master said, Courtesy without ritual becomes labored; caution without ritual becomes timidity; daring without ritual becomes riotousness; directness without ritual becomes obtrusiveness.
If the gentleman treats those close to him with generosity, the common people will be moved to humaneness. If he does not forget his old associates, the common people will shun cold-heartedness.
Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.
