Confucian Canon, 760-851

760
The Master said, "I hate the manner in which purple takes away the luster of vermilion. I hate the way in which the
songs of Chang confound the music of the Ya. I hate those who with their sharp mouths overthrow kingdoms and
families."
761
The Master said, "I would prefer not speaking."
762
Tsze-kung said, "If you, Master, do not speak, what shall we, your disciples, have to record?"
763
The Master said, "Does Heaven speak? The four seasons pursue their courses, and all things are continually being
produced, but does Heaven say anything?"
764
Zu Pei wished to see Confucius, but Confucius declined, on the ground of being sick, to see him. When the bearer of
this message went out at the door, the Master took his lute and sang to it, in order that Pei might hear him.
765
Tsai Wo asked about the three years' mourning for parents, saying that one year was long enough.
766
"If the superior man," said he, "abstains for three years from the observances of propriety, those observances will be
quite lost. If for three years he abstains from music, music will be ruined. Within a year the old grain is exhausted, and
the new grain has sprung up, and, in procuring fire by friction, we go through all the changes of wood for that purpose.
After a complete year, the mourning may stop."
767
The Master said, "If you were, after a year, to eat good rice, and wear embroidered clothes, would you feel at ease?"
"I should," replied Wo.
768
The Master said, "If you can feel at ease, do it. But a superior man, during the whole period of mourning, does not
enjoy pleasant food which he may eat, nor derive pleasure from music which he may hear. He also does not feel at
ease, if he is comfortably lodged. Therefore he does not do what you propose. But now you feel at ease and may do
it."
769
Tsai Wo then went out, and the Master said, "This shows Yu's want of virtue. It is not till a child is three years old that
it is allowed to leave the arms of its parents. And the three years' mourning is universally observed throughout the
empire. Did Yu enjoy the three years' love of his parents?"
770
The Master said, "Hard is it to deal with who will stuff himself with food the whole day, without applying his mind to
anything good! Are there not gamesters and chess players? To be one of these would still be better than doing nothing
at all."
771
Tsze-lu said, "Does the superior man esteem valor?" The Master said, "The superior man holds righteousness to be of
highest importance. A man in a superior situation, having valor without righteousness, will be guilty of insubordination;
one of the lower people having valor without righteousness, will commit robbery."
772
Tsze-kung said, "Has the superior man his hatreds also?" The Master said, "He has his hatreds. He hates those who
proclaim the evil of others. He hates the man who, being in a low station, slanders his superiors. He hates those who
have valor merely, and are unobservant of propriety. He hates those who are forward and determined, and, at the
same time, of contracted understanding."
773
The Master then inquired, "Ts'ze, have you also your hatreds?" Tsze-kung replied, "I hate those who pry out matters,
and ascribe the knowledge to their wisdom. I hate those who are only not modest, and think that they are valorous. I
hate those who make known secrets, and think that they are straightforward."
774
The Master said, "Of all people, girls and servants are the most difficult to behave to. If you are familiar with them, they
lose their humility. If you maintain a reserve towards them, they are discontented."
775
The Master said, "When a man at forty is the object of dislike, he will always continue what he is."
776
The Viscount of Wei withdrew from the court. The Viscount of Chi became a slave to Chau. Pi-kan remonstrated with
him and died.
777
Confucius said, "The Yin dynasty possessed these three men of virtue."
778
Hui of Liu-hsia, being chief criminal judge, was thrice dismissed from his office. Some one said to him, "Is it not yet
time for you, sir, to leave this?" He replied, "Serving men in an upright way, where shall I go to, and not experience
such a thrice-repeated dismissal? If I choose to serve men in a crooked way, what necessity is there for me to leave
the country of my parents?"
779
The duke Ching of Ch'i, with reference to the manner in which he should treat Confucius, said, "I cannot treat him as I
would the chief of the Chi family. I will treat him in a manner between that accorded to the chief of the Chil and that
given to the chief of the Mang family." He also said, "I am old; I cannot use his doctrines." Confucius took his
departure.
Confucian Analects : texts 739 - 779
Confucian Analects : texts 780 - 851
780
The people of Ch'i sent to Lu a present of female musicians, which Chi Hwan received, and for three days no court
was held. Confucius took his departure.
781
The madman of Ch'u, Chieh-yu, passed by Confucius, singing and saying, "O FANG! O FANG! How is your virtue
degenerated! As to the past, reproof is useless; but the future may still be provided against. Give up your vain pursuit.
Give up your vain pursuit. Peril awaits those who now engage in affairs of government."
782
Confucius alighted and wished to converse with him, but Chieh-yu hastened away, so that he could not talk with him.
783
Ch'ang-tsu and Chieh-ni were at work in the field together, when Confucius passed by them, and sent Tsze-lu to
inquire for the ford.
784
Ch'ang-tsu said, "Who is he that holds the reins in the carriage there?" Tsze-lu told him, "It is K'ung Ch'iu.', "Is it not
K'ung of Lu?" asked he. "Yes," was the reply, to which the other rejoined, "He knows the ford."
785
Tsze-lu then inquired of Chieh-ni, who said to him, "Who are you, sir?" He answered, "I am Chung Yu." "Are you not
the disciple of K'ung Ch'iu of Lu?" asked the other. "I am," replied he, and then Chieh-ni said to him, "Disorder, like a
swelling flood, spreads over the whole empire, and who is he that will change its state for you? Rather than follow one
who merely withdraws from this one and that one, had you not better follow those who have withdrawn from the
world altogether?" With this he fell to covering up the seed, and proceeded with his work, without stopping.
786
Tsze-lu went and reported their remarks, when the Master observed with a sigh, "It is impossible to associate with
birds and beasts, as if they were the same with us. If I associate not with these people,-with mankind,-with whom shall
I associate? If right principles prevailed through the empire, there would be no use for me to change its state."
787
Tsze-lu, following the Master, happened to fall behind, when he met an old man, carrying across his shoulder on a staff
a basket for weeds. Tsze-lu said to him, "Have you seen my master, sir?" The old man replied, "Your four limbs are
unaccustomed to toil; you cannot distinguish the five kinds of grain:-who is your master?" With this, he planted his staff
in the ground, and proceeded to weed.
788
Tsze-lu joined his hands across his breast, and stood before him.
789
The old man kept Tsze-lu to pass the night in his house, killed a fowl, prepared millet, and feasted him. He also
introduced to him his two sons.
790
Next day, Tsze-lu went on his way, and reported his adventure. The Master said, "He is a recluse," and sent Tsze-lu
back to see him again, but when he got to the place, the old man was gone.
791
Tsze-lu then said to the family, "Not to take office is not righteous. If the relations between old and young may not be
neglected, how is it that he sets aside the duties that should be observed between sovereign and minister? Wishing to
maintain his personal purity, he allows that great relation to come to confusion. A superior man takes office, and
performs the righteous duties belonging to it. As to the failure of right principles to make progress, he is aware of that."
792
The men who have retired to privacy from the world have been Po-i, Shu-ch'i, Yuchung, I-yi, Chu-chang, Hui of
Liu-hsia, and Shao-lien.
793
The Master said, "Refusing to surrender their wills, or to submit to any taint in their persons; such, I think, were Po-i
and Shu-ch'i.
794
"It may be said of Hui of Liu-hsia! and of Shaolien, that they surrendered their wills, and submitted to taint in their
persons, but their words corresponded with reason, and their actions were such as men are anxious to see. This is all
that is to be remarked in them.
795
"It may be said of Yu-chung and I-yi, that, while they hid themselves in their seclusion, they gave a license to their
words; but in their persons, they succeeded in preserving their purity, and, in their retirement, they acted according to
the exigency of the times.
796
"I am different from all these. I have no course for which I am predetermined, and no course against which I am
predetermined."
797
The grand music master, Chih, went to Ch'i.
798
Kan, the master of the band at the second meal, went to Ch'u. Liao, the band master at the third meal, went to Ts'ai.
Chueh, the band master at the fourth meal, went to Ch'in.
799
Fang-shu, the drum master, withdrew to the north of the river.
800
Wu, the master of the hand drum, withdrew to the Han.
801
Yang, the assistant music master, and Hsiang, master of the musical stone, withdrew to an island in the sea.
802
The duke of Chau addressed his son, the duke of Lu, saying, "The virtuous prince does not neglect his relations. He
does not cause the great ministers to repine at his not employing them. Without some great cause, he does not dismiss
from their offices the members of old families. He does not seek in one man talents for every employment."
803
To Chau belonged the eight officers, Po-ta, Po-kwo, Chung-tu, Chung-hwu, Shu-ya, Shuhsia, Chi-sui, and Chi-kwa.
804
Tsze-chang said, "The scholar, trained for public duty, seeing threatening danger, is prepared to sacrifice his life. When
the opportunity of gain is presented to him, he thinks of righteousness. In sacrificing, his thoughts are reverential. In
mourning, his thoughts are about the grief which he should feel. Such a man commands our approbation indeed
805
Tsze-chang said, "When a man holds fast to virtue, but without seeking to enlarge it, and believes in right principles, but
without firm sincerity, what account can be made of his existence or non-existence?"
806
The disciples of Tsze-hsia asked Tsze-chang about the principles that should characterize mutual intercourse.
Tsze-chang asked, "What does Tsze-hsia say on the subject?" They replied, "Tsze-hsia says: 'Associate with those
who can advantage you. Put away from you those who cannot do so.'" Tsze-chang observed, "This is different from
what I have learned. The superior man honors the talented and virtuous, and bears with all. He praises the good, and
pities the incompetent. Am I possessed of great talents and virtue?-who is there among men whom I will not bear
with? Am I devoid of talents and virtue?-men will put me away from them. What have we to do with the putting away
of others?"
807
Tsze-hsia said, "Even in inferior studies and employments there is something worth being looked at; but if it be
attempted to carry them out to what is remote, there is a danger of their proving inapplicable. Therefore, the superior
man does not practice them."
808
Tsze-hsia said, "He, who from day to day recognizes what he has not yet, and from month to month does not forget
what he has attained to, may be said indeed to love to learn."
809
Tsze-hsia said, "There are learning extensively, and having a firm and sincere aim; inquiring with earnestness, and
reflecting with self-application:-virtue is in such a course."
810
Tsze-hsia said, "Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns,
in order to reach to the utmost of his principles."
811
Tsze-hsia said, "The mean man is sure to gloss his faults."
812
Tsze-hsia said, "The superior man undergoes three changes. Looked at from a distance, he appears stern; when
approached, he is mild; when he is heard to speak, his language is firm and decided."
813
Tsze-hsia said, "The superior man, having obtained their confidence, may then impose labors on his people. If he have
not gained their confidence, they will think that he is oppressing them. Having obtained the confidence of his prince,
one may then remonstrate with him. If he have not gained his confidence, the prince will think that he is vilifying him."
814
Tsze-hsia said, "When a person does not transgress the boundary line in the great virtues, he may pass and repass it in
the small virtues."
815
Tsze-yu said, "The disciples and followers of Tsze-hsia, in sprinkling and sweeping the ground, in answering and
replying, in advancing and receding, are sufficiently accomplished. But these are only the branches of learning, and they
are left ignorant of what is essential.-How can they be acknowledged as sufficiently taught?"
816
Tsze-hsia heard of the remark and said, "Alas! Yen Yu is wrong. According to the way of the superior man in
teaching, what departments are there which he considers of prime importance, and delivers? what are there which he
considers of secondary importance, and allows himself to be idle about? But as in the case of plants, which are
assorted according to their classes, so he deals with his disciples. How can the way of a superior man be such as to
make fools of any of them? Is it not the sage alone, who can unite in one the beginning and the consummation of
learning?"
817
Tsze-hsia said, "The officer, having discharged all his duties, should devote his leisure to learning. The student, having
completed his learning, should apply himself to be an officer."
818
Tsze-hsia said, "Mourning, having been carried to the utmost degree of grief, should stop with that."
819
Tsze-hsia said, "My friend Chang can do things which are hard to be done, but yet he is not perfectly virtuous."
820
The philosopher Tsang said, "How imposing is the manner of Chang! It is difficult along with him to practice virtue."
821
The philosopher Tsang said, "I heard this from our Master: 'Men may not have shown what is in them to the full extent,
and yet they will be found to do so, on the occasion of mourning for their parents."
822
The philosopher Tsang said, "I have heard this from our Master:-'The filial piety of Mang Chwang, in other matters,
was what other men are competent to, but, as seen in his not changing the ministers of his father, nor his father's mode
of government, it is difficult to be attained to.'"
823
The chief of the Mang family having appointed Yang Fu to be chief criminal judge, the latter consulted the philosopher
Tsang. Tsang said, "The rulers have failed in their duties, and the people consequently have been disorganized for a
long time. When you have found out the truth of any accusation, be grieved for and pity them, and do not feel joy at
your own ability."
824
Tsze-kung said, "Chau's wickedness was not so great as that name implies. Therefore, the superior man hates to dwell
in a low-lying situation, where all the evil of the world will flow in upon him."
825
Tsze-kung said, "The faults of the superior man are like the eclipses of the sun and moon. He has his faults, and all men
see them; he changes again, and all men look up to him."
826
Kung-sun Ch'ao of Wei asked Tszekung, saying. "From whom did Chung-ni get his learning?"
827
Tsze-kung replied, "The doctrines of Wan and Wu have not yet fallen to the ground. They are to be found among men.
Men of talents and virtue remember the greater principles of them, and others, not possessing such talents and virtue,
remember the smaller. Thus, all possess the doctrines of Wan and Wu. Where could our Master go that he should not
have an opportunity of learning them? And yet what necessity was there for his having a regular master?"
828
Shu-sun Wu-shu observed to the great officers in the court, saying, "Tsze-kung is superior to Chung-ni."
829
Tsze-fu Ching-po reported the observation to Tsze-kung, who said, "Let me use the comparison of a house and its
encompassing wall. My wall only reaches to the shoulders. One may peep over it, and see whatever is valuable in the
apartments.
830
"The wall of my Master is several fathoms high. If one do not find the door and enter by it, he cannot see the ancestral
temple with its beauties, nor all the officers in their rich array.
831
"But I may assume that they are few who find the door. Was not the observation of the chief only what might have
been expected?"
832
Shu-sun Wu-shu having spoken revilingly of Chung-ni, Tsze-kung said, "It is of no use doing so. Chung-ni cannot be
reviled. The talents and virtue of other men are hillocks and mounds which may be stepped over. Chung-ni is the sun
or moon, which it is not possible to step over. Although a man may wish to cut himself off from the sage, what harm
can he do to the sun or moon? He only shows that he does not know his own capacity.
833
Ch'an Tsze-ch' in, addressing Tsze-kung, said, "You are too modest. How can Chung-ni be said to be superior to
you?"
834
Tsze-kung said to him, "For one word a man is often deemed to be wise, and for one word he is often deemed to be
foolish. We ought to be careful indeed in what we say.
835
"Our Master cannot be attained to, just in the same way as the heavens cannot be gone up by the steps of a stair.
836
"Were our Master in the position of the ruler of a state or the chief of a family, we should find verified the description
which has been given of a sage's rule:-he would plant the people, and forthwith they would be established; he would
lead them on, and forthwith they would follow him; he would make them happy, and forthwith multitudes would resort
to his dominions; he would stimulate them, and forthwith they would be harmonious. While he lived, he would be
glorious. When he died, he would be bitterly lamented. How is it possible for him to be attained to?"
837
Yao said, "Oh! you, Shun, the Heaven-determined order of succession now rests in your person. Sincerely hold fast
the due Mean. If there shall be distress and want within the four seas, the Heavenly revenue will come to a perpetual
end."
838
Shun also used the same language in giving charge to Yu.
839
T'ang said, "I the child Li, presume to use a dark-colored victim, and presume to announce to Thee, O most great and
sovereign God, that the sinner I dare not pardon, and thy ministers, O God, I do not keep in obscurity. The
examination of them is by thy mind, O God. If, in my person, I commit offenses, they are not to be attributed to you,
the people of the myriad regions. If you in the myriad regions commit offenses, these offenses must rest on my person."
840
Chau conferred great gifts, and the good were enriched.
841
"Although he has his near relatives, they are not equal to my virtuous men. The people are throwing blame upon me,
the One man."
842
He carefully attended to the weights and measures, examined the body of the laws, restored the discarded officers,
and the good government of the kingdom took its course.
843
He revived states that had been extinguished, restored families whose line of succession had been broken, and called
to office those who had retired into obscurity, so that throughout the kingdom the hearts of the people turned towards
him.
844
What he attached chief importance to were the food of the people, the duties of mourning, and sacrifices.
845
By his generosity, he won all. By his sincerity, he made the people repose trust in him. By his earnest activity, his
achievements were great. By his justice, all were delighted.
846
Tsze-chang asked Confucius, saying, "In what way should a person in authority act in order that he may conduct
government properly?" The Master replied, "Let him honor the five excellent, and banish away the four bad,
things;-then may he conduct government properly." Tsze-chang said, "What are meant by the five excellent things?"
The Master said, "When the person in authority is beneficent without great expenditure; when he lays tasks on the
people without their repining; when he pursues what he desires without being covetous; when he maintains a dignified
ease without being proud; when he is majestic without being fierce."
847
Tsze-chang said, "What is meant by being beneficent without great expenditure?" The Master replied, "When the
person in authority makes more beneficial to the people the things from which they naturally derive benefit;-is not this
being beneficent without great expenditure? When he chooses the labors which are proper, and makes them labor on
them, who will repine? When his desires are set on benevolent government, and he secures it, who will accuse him of
covetousness? Whether he has to do with many people or few, or with things great or small, he does not dare to
indicate any disrespect;-is not this to maintain a dignified ease without any pride? He adjusts his clothes and cap, and
throws a dignity into his looks, so that, thus dignified, he is looked at with awe;-is not this to be majestic without being
fierce?"
848
Tsze-chang then asked, "What are meant by the four bad things?" The Master said, "To put the people to death
without having instructed them;-this is called cruelty. To require from them, suddenly, the full tale of work, without
having given them warning;-this is called oppression. To issue orders as if without urgency, at first, and, when the time
comes, to insist on them with severity;-this is called injury. And, generally, in the giving pay or rewards to men, to do it
in a stingy way;-this is called acting the part of a mere official."
849
The Master said, "Without recognizing the ordinances of Heaven, it is impossible to be a superior man.
850
"Without an acquaintance with the rules of Propriety, it is impossible for the character to be established.
851
"Without knowing the force of words, it is impossible to know men."
Confucian Analects : texts 760 - 851