Ruler

Analects 18.7

Original Text:

子路从而后遇丈人以杖荷蓧子路问曰子见夫子乎丈人曰四体不勤五谷不分孰为夫子植其杖而芸子路拱而立止子路宿杀鸡为黍而食之见其二子焉明日子路行以告子曰隐者也使子路反见之至则行矣子路曰不仕无义长幼之节不可废也君臣之义如之何其废之欲洁其身而乱大伦君子之仕也行其义也道之不行已知之矣

Translation:

Other Translations:

Zilu was traveling with Confucius, but had fallen behind. He encountered an old man carrying a wicker basket suspended from his staff. Zilu asked, “Have you seen my Master?”

The old man answered,

“ ‘Won’t soil his dainty hands

Can’t tell millet from corn.’

Who, then, might your master be?”

He then planted his staff in the ground and began weeding.

[Not knowing how to reply], Zilu simply remained standing with his hands clasped as a sign of respect.

The old man subsequently invited Zilu back to his house to stay the night. After killing a chicken and preparing some millet for Zilu to eat, he presented his two sons to him. The next day, Zilu caught up to Confucius and told him what had happened.

“He must be a scholar recluse,” the Master said. He sent Zilu back to the old farmer’s house to meet with him again, but by the time Zilu got there the man had already disappeared. Zilu then remarked, “To avoid public service is to be without a sense of what is right. Proper relations between elders and juniors cannot be discarded—how, then, can one discard the rightness that obtains between ruler and minister? To do so is to wish to keep one’s hands from getting dirty at the expense of throwing the great social order into chaos. The gentleman takes office in order to do what is right, even though he already knows that the Way will not be realized.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zilu was accompanying the Master but had fallen behind when he came upon an old man carrying a pole with a basket dangling from it. Zilu said, Have you seen my Master?

The old man said, Don’t know how to move your four limbs, can’t tell the five grains apart?—who is your “Master”? Then he stuck the pole in the ground and went to weeding. Zilu folded his hands in a gesture of respect and stood waiting.

The old man put Zilu up for the night, killed a chicken and cooked millet for a meal, and introduced him to his two sons.

The following day, Zilu caught up with Confucius and reported what had happened. The Master said, He’s a recluse! and sent Zilu to look for the man again, but when he got to the place, the man was gone.

Zilu said, If you fail to serve the ruler, you lack rightness. You understand that the etiquette between elder and younger cannot be set aside. How, then, can the right relations between ruler and subject be set aside? You want to keep yourselves unsullied, but you bring confusion to a much greater relationship. The gentleman, in serving the ruler, is carrying out his rightful duty. That the Way does not prevail today—we know that already!

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.15

Original Text:

子曰鄙夫可与事君也与哉其未得之也患得之既得之患失之苟患失之无所不至矣

Translation:

Other Translations:

The Master said, “Is it really possible to work alongside one of these common fellows in serving your lord? Before such a person has obtained an official position, all that concerns him is getting one; once he has gotten one, all that concerns him is hanging onto it. And if he is concerned about hanging onto it, there are no extremes to which he will not go.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Can you serve the ruler with some mean-minded fellow as your companion? Before he has gotten what he wants, he worries he won’t get it. After he has gotten it, he worries he’ll lose it. And when he starts worrying about losing it, there’s nothing he won’t do!

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 17.9

Original Text:

子曰小子何莫学夫诗诗可以兴可以观可以群可以怨迩之事父远之事君多识于鸟兽草木之名

Translation:

Other Translations:

The Master said, “Little Ones, why do none of you learn the Odes? The Odes can be a source of inspiration and a basis for evaluation; they can help you to come together with others, as well as to properly express complaints. In the home, they teach you about how to serve your father, and in public life they teach you about how to serve your lord. They also broadly acquaint you with the names of various birds, beasts, plants, and trees.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Young people, why do none of you study the Odes? The Odes train you in analogy, allow you to observe customs, teach you to be sociable, teach you to express anger. Close at hand, you learn how to serve your father; in more distant terms, how to serve the ruler. And you become familiar with the names of numerous birds, animals, plants, and trees.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 15.38

Original Text:

子曰事君敬其事而后其食

Translation:

Other Translations:

The Master said, “In serving your lord, show respect for the tasks you have been assigned. Do not make the salary you will receive a priority.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, In serving the ruler, attend respectfully to your duties and look on pay as a secondary matter.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.37

Original Text:

子曰贤者辟世其次辟地其次辟色其次辟言子曰作者七人矣

Translation:

Other Translations:

The Master said, “Worthy people go into reclusion because the age itself is disordered; those next in worth withdraw because their state is disordered; next still are those who withdraw because of a discourteous expression on their ruler’s face; and finally there are those who will withdraw at a single discourteous word.”

The Master said, “Those who did so number seven.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, Worthy persons retire from the world. The next best retire from the region. The next best retire because of a look. The next best retire because of a word.

The Master said, There were seven who did so.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.22

Original Text:

子路问事君子曰勿欺也而犯之

Translation:

Other Translations:

Zilu asked about serving one’s lord.

The Master replied, “Do not deceive him. Oppose him openly.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zilu asked how to serve the ruler. The Master said, Never deceive him; oppose him openly.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.19

Original Text:

子言卫灵公之无道也康子曰夫如是奚而不丧孔子曰仲叔圉治宾客祝鮀治宗庙王孙贾治军旅夫如是奚其丧

Translation:

Other Translations:

The Master remarked that Duke Ling of Wei lacked the Way. Ji Kangzi said, “If that is so, why has he not lost his state?”

The Master replied, “Kong Wenzi manages his diplomatic protocol, Priest Tuo manages his ancestral temples, and Wangsun Jia manages his military affairs. This being the case, how could he lose his state?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Speaking of Duke Ling of Wei, the Master said that he lacked the Way.

Ji Kangzi said, If so, why doesn’t he meet with failure?

Confucius said, He has Zhongshu Yu (Gongshu Wenzi) to receive foreign envoys, Invocator Tuo to supervise the ancestral temples, and Wangsun Jia to handle military affairs. Given such conditions, how could he fail?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 14.18

Original Text:

公叔文子之臣大夫僎与文子同升诸公子闻之曰可以为文矣

Translation:

Other Translations:

Gongshu Wenzi had his household minister Zhuan promoted along with him to the ducal court. When Confucius heard of this, he remarked, “Surely he deserves to be considered ‘cultured’.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Zhuan had been a retainer to Gongshu Wenzi, but later he became a high official, taking a place beside Wenzi in the service of the ruler. When the Master heard of this, he said, Gongshu Wenzi deserves the posthumous name Cultured (Wen).

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 13.6

Original Text:

子曰其身正不令而行其身不正虽令不从

Translation:

Other Translations:

The Master said, “When the ruler is correct, his will is put into effect without the need for official orders. When the ruler’s person is not correct, he will not be obeyed no matter how many orders he issues.”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

The Master said, If the person himself is correct, then although you do not order him to do so, he will act. But if the person himself is not correct, then although you order him, he will not obey.

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.

Analects 12.11

Original Text:

齐景公问政于孔子孔子对曰君君臣臣父父子子公曰善哉信如君不君臣不臣父不父子不子虽有粟吾得而食诸

Translation:

Other Translations:

Duke Jing of Qi asked Confucius about governing.

Confucius responded, “Let the lord be a true lord, the ministers true ministers, the fathers true fathers, and the sons true sons.”

The Duke replied, “Well put! Certainly if the lord is not a true lord, the ministers not true ministers, the fathers not true fathers, and the sons not true sons, even if there is sufficient grain, will I ever get to eat it?”

Confucius, & Slingerland, E. (2003). Analects: With selections from traditional commentaries. Hackett Publishing.

Duke Jing of Qi questioned Confucius about government. Confucius replied, Let the ruler be a ruler; the subject, a subject; the father, a father; the son, a son.

The duke said, Splendid! For if indeed the ruler is not a ruler, the subject not a subject, the father not a father, the son not a son, then although there is grain, how will I be able to eat it?

Confucius, & Watson, B. (2007). The Analects of Confucius. Columbia University Press.