compile starting 2nd October 2002
Volume 8 Book 16
1. The Chief of the House of Chi being about to invade the minor principality of Chuan-yu, Jan Yu and Chi Lu interviewed Confucius and said: "Our chief is about to commence operations against Chuan-yu." "Ch'iu," said Confucius, "is not this misdeed yours?" Chuan-yu long ago was appointed by the ancient kings to preside over (the sacrifices to) the Eastern Meng; moreover it is within the boundaries of our state, and its ruler is direct sacrificial minister of the crown, what business has your chief with attacking it?" "It is our master's wish," said Jan Yu, "neither of us two ministers wishes it." "Ch'iu," replied Confucius, "Chou Jen had a saying: 'Let him who is allowed to use his ability retain his position, and let him who cannot retire. Of what use is he as a blind man's guide, who neither holds him up when tottering, nor supports him when falling?" Moreover, your remark is quite wrong, for when a tiger or a wild bull escapes from its cage, or when tortoise-shell or a precious stone gets injured in its cabinet, whose fault is it?"
"But now," said Jan Yu, "Chuan-yu is strongly fortified and near to Pi. If (our chief) does not take it now it must hereafter become a cause of anxiety to his descendants." "Ch'iu," replied Confucius, "the man of honour detests those who decline to say plainly that they want a thing and insist on making excuses in regard thereto. I have heard that the ruler of a kingdom, or the chief of a House, is not concerned about his people being few, but about lack of equitable treatment; nor is he concerned over poverty, but over the presence of discontent; for where there is equity there is no poverty, where concord prevails there is no lack of people, and where contentment reigns there are no upheavals. Such a state of things existing, then if any outlying people are still unsubmissive he attracts them by the promotion of culture and morality, and when he has attracted them he makes them contented. But here are you two, Yu and Ch'iu, assisting your chief, yet though an outlying people are unsubmissive, he cannot attract them, and though the state is disorganized and disrupted he cannot preserve it; and yet he is planning to take up arms within his own state. I myself fear that Chi-sun's cause for anxiety does not lie in Chuan-yu, but within his own gate-screen."
2. Confucius said: "When good government prevails in the empire, civil ordinances and punitive expeditions issue from the emperor. When good government fails in the empire, civil ordinance and punitive expeditions issue from the nobles. When they issue from a noble, it is rare if his kingdom be not lost within ten generations. When they issue from a noble's minister it is rare if his kingdom be not lost within five generations. But when a minister's minister holds command in the kingdom, it is rare if it be not lost within three generations. When there is good government in the empire its policy is not in the hands of ministers. And when there is good government in the empire, the people do not even discuss it."
3. Confucius said: "The revenue has departed from the Ducal House for five generations, and the government has devolved on ministers for four generations. That, alas! is why the descendants of the three brothers Huan are so reduced!"
4. Confucius said: "There are three kinds of friends that are beneficial, and three that are harmful. To make friends with the upright, with the faithful, with the well-informed, is beneficial. To make friends with the plausible, with the insinuating, with the glib, is harmful.
5. Confucius said: "There are three ways of pleasure seeking that are beneficial, and there are three that are harmful. To seek pleasure in the refinements of manners and music, to seek pleasure in discussing the excellences of others, to seek pleasure in making many worthy friends,--these are beneficial. To seek pleasure in unbridled enjoyment, to seek pleasure in looseness and gadding, to seek pleasure in conviviality,--these are harmful.
6. Confucius said: "There are three errors to be avoided when in the presence of a superior:--to speak before being called upon, which may be termed forwardness; not to speak when called upon, which may be termed reticence; and to speak before noting his superior's expression, which may be called blindness."
7. Confucius said: "There are three things the higher type of man is on his guard against. In the period of youth, before his physical nature has settled down, he guards against lust. Having reached his prime, when his physical nature has now attained its mature strength, he guards against combativeness. When he has reached old age, and his physical nature is already decaying, he guards against acquisitiveness."
8. Confucius said: "The man of noble mind holds three things in awe. He holds the divine will in awe; he holds the great in awe; and he holds the precepts of the Sages in awe. The baser man, not knowing the divine will, does not stand in awe of it; he takes liberties with the great; and makes a mock of the precepts of the Sages."
9. Confucius said: "Those who have innate wisdom take highest rank. Those who acquire it by study rank next. Those who learn despite natural limitations come next. But those who are of limited ability and yet will not learn,--these form the lowest class of men." (Stupid to classify human race into different classes. Another caste system)
10. Confucius said: "The wise man has nine points of thoughtful care. In looking, his care is to observe distinctly; in listening, his care is to apprehend clearly; in his appearance, his care is to be kindly; in his manner, his care is to be respectful; in speaking, his care is to be conscientious; in his duties, his care is to be earnest; in doubt, his care is to seek information; in anger, he has a care for the consequences; and when he has opportunity for gain, his care is whether it be right."
11. Confucius said: "They look upon the good as if fearing not to reach it, and upon evil as if testing scalding water;--I have seen such men, as I have heard such saying: 'They dwell in seclusion to think out their aims, and practice righteous living in order to extend their principles,'--I have heard such saying, but I have never seen such men." (Indication of Taoist seers living in caves. This shows Confucius is not up to the sage stage.)
12. Duke Ching of Ch'i had a thousand team of horses, but on the day of his death, his people knew of no virtue for which to praise him. Po-I and Shu-Ch'i starved to deat at the foot of mount Shou-Yang, and down to the present the people still praise them. Does not that illustrate this?
13. Chen K'ang once asked Po Yu: "Have you ever had any lesson different from the rest?" "No," was the reply, "but he was once standing alone, and as I hastened across the hall, he remarked: 'Have you studied the Odes?' 'No,' I replied. 'If you do not study the Odes,' he said, 'you will have nothing to use in conversation.' On going out I set myself to study the Odes. Another day, he was again standing alone, and as I hastened across the hall, he asked: 'Have you studied the Rules of ceremonies?' 'No,' I replied. 'If you do not study the Ceremonies, you will have no standing.' On going out I set myself to study the Ceremonies. These are the two lessons I have received." When Chen K'ang came away he remarked with delight: "I asked one thing and obtained three,--I have learnt about the Odes, I have learnt about the Ceremonies, and I have learnt that the wise man keeps his son at a distance."
14. The wife of the prince of a state is called by the prince himself 'Fu-ren.' The fu ren calls herself, 'Hsia T'ung.' The people of the state call her, 'Chun Fu-ren.' When speaking of her to one of another state they call her, 'Kua Hsiao Chun,' but one of another state would also call, 'Chun Fu-ren.'
Volume 9 Book 17
1. Yang Huo wanted to see Confucius but Confucius would not go to see him, so he sent Confucius a present of a suckling pig. Confucius, timing his visit when the other would be out, went to tender his acknowledgements, but met him on the way. "Come," he said to Confucius, "let me have a word with you. For a man to hide his talent in his bosom, and thus share in his country's misguidance, can he be called a lover of his fellow men?" "He cannot," was the reply. "For a man who would like to take part in public affairs to be continually losing his opportunity, can he be called wise?" "He cannot," was the reply. "Days and months are passing by, the years do not wait for us." "That is so," said Confucius, "I will take office presently."
2. The Master said: "By nature men nearly resemble each other; in practice they grow wide apart." (We are all brothers. Spirit has no gender.)
3. The Master said: "It is only the very wisest and the very stupidest who never change."
4. When the Master came to Wu-cheng he heard (everywhere) the sound of stringed instruments and singing; whereupon he smiled and laughingly said: "Why use a cleaver to kill a chick?" "A while ago, Sir," replied Tzu Yu, "I heard you say: 'When men of rank have learnt wisdom they love their fellowmen; and when the common people have learnt wisdom they are easily commanded'." "My disciples!" said the Master, "Yen's remark is right. What I said before was only in jest."
5. When Kung-shan Fu-rao was holding Pi in revolt (against the House of Chi), he sent for the Master, who was inclined to go to him. But Tzu Lu was displeased, and said: "Verily there is nowhere at all to go, why then must you think of going to Kung-shan?" "Here is one calling me, and can he be doing it for nothing?" answered the Master. "If one be willing to employ me, may I not make an eastern Chou?"
6. Tzu Chang asked Confucius the meaning of virtue, on which Confucius replied: "To be able everywhere one goes to carry five things into practice constitutes virtue." On begging to know what they were, he was told: "They are respect, magnanimity, sincerity, earnestness, and kindness. With respect you will avoid insult, with magnanimity you will win all, with sincerity men will trust you, with earnestness you will have success, and with kindness you will be well fitted to command others."
7. Pi Hsi sent a formal invitation and the Master was inclined to go. But Tzu Lu observed: "Once upon a time, I heard you say, Sir: 'With the man who is personally engaged in a wrongful enterprise, the man of honour declines to associate.' Pi Hsi is holding Chung-mou in revolt, what will it be like, Sir, your going there?" "True," said the Master, "I did use those words, but is it not said of the really hard, that you may grind it but it will not grind down; and is it not said of the really white, that you may dye it but it will not turn black? Am I indeed a bitter gourd! Can I, like that, be hung up and not eaten!" (This is double standard.)
8. The Master said: "Yu, have you ever heard of the six good words and the six things that obscure them?" "Never," was the reply. "Sit down then, and I will tell you. Love of kindness without a love to learn finds itself obscured by foolishness. Love of knowledge without a love to learn finds itself obscured by loose speculation. Love of honesty without a love to learn finds itself obscured by harmful candour. Love of straightforwardness without a love to learn finds itself obscured by warped judgment. Love of daring without a love to learn finds itself obscured by insubordination. And love for strength of character without a love to learn finds itself obscured by intractability."
9. The Master said: "My young disciples, why do you not study the poets? Poetry is able to stimulate the mind; it can train to observation; it can encourage social intercourse; it can modify the vexations of life; from it the student learns to fulfill his more immediate duty to his parents, and his remoter duty to his prince; and in it he may become wisely acquainted with the names of birds and beasts, plants and trees."
10. The Master said to his son Po Yu: "Have you done the Chou Nan and the Chao Nan? The man who does not do the Chou Nan and the Chao Nan is as if he stood with his face right up against a wall, eh!"
11. The Master said: "Offerings! they say: 'Offering!' Can mere gems and silk be called offering? 'Music!' they say: 'Music!' Can mere bells and drums be called music?"
12. The Master said: "He who assumes a stern appearance while inwardly he is a weakling, can only be compared with the common herd; indeed is he not like the thief who sneaks through or skulks over walls?"
13. The Master said: "Your honest countryman is the spoiler of morals."
14. The Master said: "To proclaim on the road what you hear on the way is virtue thrown away."
15. "These servile fellows!" said the Master. "How is it possible to serve one's prince along with them? Before obtaining their position they are in anxiety to get it, and when they have got it they are in anxiety lest they lose it; and if men are in anxiety about losing their position there is no length to which they will not go." (Like Lee Kuan Yew and his PAP.)
16. "In olden times," said the Master, "the people had three faults, which nowadays perhaps no longer exist. High spirit in olden times meant liberty in detail, the high spirit of today means utter looseness. Dignity of old meant reserve, dignity today means resentment and offence. Simple mindedness of old meant straightforwardness, simple mindedness today is nothing but a mask for cunning. (Still applicable today.)
17. The Master said: "Artful address and an insinuating demeanour seldom accompany virtue."
18. The Master said: "I hate the way in which purple robs red of its lustre; I hate the way the airs of Cheng pervert correct music; and I hate the way in which sharp tongues overthrow both states and families."
19. "I wish I could do without speaking," said the Master. "If you did not speak, Sir," said Tzu Kung, "what should we disciples pass on to others?" "What speech has heaven?" replied the Master. "The four seasons run their courses and all things flourish, yet what speech has heaven?"
20. Ju Pei wished to see Confucius, who excused himself on the ground of sickness, but when his messenger had gone out at the door, he took up his harpsichord and began to sing, so that Ju pei might hear it.
21. Tsai Wo asking about the three years' mourning suggested that one year was long enough. "If," said he, "a well bred man be three years without exercising his manners, his manners will certainly degenerate, and if for three years he make no use of music, his music will certainly go to ruin. (In a year), the last year's grain is finished and the new grain has been garnered, the seasoned friction sticks have made their varying fires,--a year would be enough." "Would you, then feel at ease in eating good rice and wearing fine clothes?" asked the Master. "I should," was the reply. "If you would feel at ease, then do so; but a well bred man, when mourning, does not relish good food when he eats it, does not enjoy music when he hears it, and does not feel at ease when in a comfortable dwelling; therefore he avoids those things. But now you would feel at ease, so go and do them."
When Tsai had gone out, the Master said: "The unfeeling-ness of Tsai Yu! Only when a child is three years old does it leave its parents' arms, and the three years' mourning is the universal mourning everywhere. And Yu,--was not he the object of his parents' affection for three years!" (This stupid custom of 3 years mourning by Confucius retarded the progress of China.)
22. The Master said: "How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything! Are there no checker or chess players? Even to do that is surely better than nothing at all."
23. Tzu Lu once asked: "Does a man of the superior class hold courage in estimation?" "Men of the superior class," said the Master, "deem rectitude the highest thing. It is men of the superior class, with courage but without rectitude, who rebel. It is men of the lower order, with courage but without rectitude who become robbers."
24. "Do men of the superior order detest others?" asked Tzu Kung. "They do detest others," answered the Master. "They detest men who divulge other people's misdeeds. They detest those low class people who slander their superiors. They detest the bold and manner-less. They detest the persistently forward who are yet obtuse. And have you, Tzu, those whom you detest?" he asked. "I detest those who count prying out information as wisdom. I detest those who count absence of modesty as courage. I detest those who count denouncing a man's private affairs as straightforwardness."
25. The Master said: "Of all people, maids and servants are hardest to keep in your house. If you are friendly with them they lose their deference; if you are reserved with them they resent it."
26. The Master said: "If a man reach forty and yet be disliked by his fellows, he will be so to the end."
Volume 9 Book 18
1. The viscount of Wei withdrew from serving the tyrant Chou; the viscount of Chi became his slave; Pi Kan remonstrated with him and suffered death. The Master said: "The Yin had three men of virtue."
2. Hui of Liu-hsia filled the office of chief criminal judge, but had been repeatedly dismissed, and people said to him: "Is it not time, sir, for you to be going elsewhere?" "If I do honest public service," said he, "where shall I go and not be often dismissed? And if I am willing to do dishonest public service, what need is there for me to have the land of my parents?"
3. Duke Ching of Ch'i speaking of how he should receive Confucius said: "I cannot receive him on an equality with the chief of the Chi house; I will receive him in a style between the lords of Chi and Meng." "But," he resumed, "I am old, and cannot make use of him." Confucius departed.
4. The men of Ch'i sent to Lu a present of a troupe of female musicians, whom Chi Huan Tzu accepted, and for three days no court was held, whereupon Confucius took his departure.
5. Chieh Yu, an eccentric man of Ch'u, one day came singing past Confucius' (carriage), saying: "Oh, phoenix! Oh, phoenix! What a fall is here! As to the past reproof is useless, but the future may still be overtaken. Desist! Desist! Great is the peril of those who now fill office." Confucius alighted, desiring to speak to him, but he hurriedly avoided the Sage, so he got no chance of a talk with him. (Chuang Tzu commented on this to spite Confucius.)
6. Ch'ang Chu and Chien Ni were cultivating their land together, when Confucius was passing that way, so he sent Tzu Lu to enquire for the ford. "And who is that holding the reins in the carriage?" asked Ch'ang Chu. "It is K'ung Ch'iu," replied Tzu Lu. "Is it K'ung Ch'iu of Lu?" he asked. "It is," was the reply. "Then he knows the ford," said he. Tzu Lu then questioned Chieh Ni. "Who are you, sir?" asked Chieh Ni. "I am Chung Yu," was the answer. "Are you a disciple of K'ung Ch'iu of Lu?" "Yes," replied he. "All the world is rushing headlong like a swelling torrent and who will help you to remedy it?" he asked. "As for you, instead of following a leader who flees from one after another, had you not better follow those who flee the world entirely?" With this he fell to raking in his seed without a pause. Tzu Lu went off and reported to his Master what they said, who remarked with surprise: "I cannot herd with birds and beasts, and if I may not associate with mankind, with whom am I to associate? Did right rule prevail in the world I should not be taking part in reforming it." (Chuang Tzu commented on this also to spite Confucius.)
7. Once when Tzu Lu was following the Master on a journey he happened to fall behind. Meeting an old man carrying a basket on his staff, Tzu Lu asked him: "Have you seen my Master, sir?" "You," said the old man, "whose four limbs know not toil, and who cannot distinguish the five grains, who may your Master be?" With that he planted his staff in the ground and commenced weeding. Tzu Lu joined his hands together in salutation and stood waiting. The old man kept Tzu Lu for the night, killed a fowl, prepared millet, and gave him to eat, introducing also his two sons.
Next morning Tzu Lu went his way and reported his adventure. "He is a recluse," said the Master, and sent Tzu Lu back again to see him, but on his arrival the old man had gone. Whereupon Tzu Lu said to the sons: "It is not right to refuse to serve one's country. If the regulations between old and young, in family life may not be set aside, how is it that he sets aside the duty that exists between a prince and his ministers? In his desire to maintain his own personal purity, he subverts one of the main principles of society. A wise man in whatever office he occupies, fulfills its proper duties, even though he is well aware that right principles have ceased to make progress." (A true sage doesn't serve the country; only the final sage-king will be king to serve the world.)
8. The men noted for withdrawal into private life were Po I, Shu Ch'i, Yu Chung, I I, Chu Chang, Hui of Liu-hsia, and Shao Lien. The Master observed: "Those of them who would neither abate their high purpose, nor abase themselves, it seems to me were Po I and Shu Ch'i. Concerning Hui of Liu-hsia and Shao Lien, while they abated their high purpose and abased themselves, what they said made for social order, and what they did hit off what men were anxious about,--and that is all. Concerning Yu Chung and I I, though in their seclusion they were immoderate in their utterances, yet they sustained their personal purity, and their self-immolation had weighty cause. But I am different from these. With me these is no inflexible 'thou shall' or 'thou shall not',"
9. The bandmaster Chih migrated to Ch'i; Kan the band leader at the second repast, migrated to Ch'u; Liao of the third repast to Ts'ai; while Ch'ueh of the fourth repast migrated to Ch'in. The big drummer Fang Shu penetrated to (the North of) the river; the kettle drummer Wu penetrated to the river Han; while Yang the assistant master, and Hsiang the player on the stone chime penetrated to (an island in) the sea.
10. The Duke of Chou addressing (his son), the Duke of Lu, said: "The wise prince does not neglect his relatives; nor does he cause his chief ministers to be discontented at his not employing them; he does not dismiss old servants from office without some grave cause for it; nor does he expect one man to be capable of everything."
11. It is Chou that has possessed the eight valiant men, Po Ta, Po Kua, Chung Tu, Chung Hu, Shu Yeh, Shu Hsia, Chi Sui and Chi Wa.
Volume 10 Book 19
1. Tzu Chang said: "A servant of the state, who in the presence of danger offers his life, whose first thought in presence of personal gain is whether it be righteous, whose first thought in sacrifice is reverence, and whose first thought in mourning is grief,--he commands approval." (These are outward expressions for people to see. A true sage has no emotion.)
2. Tzu Chang said: "If a man possess virtue without its enlarging him, if he believe in Truth but without steadfastness, how can you tell whether he has these things or not?"
3. The disciples of Tzu Hsia asked Tzu Chang concerning friendship. "What does Tzu Hsia say?" he enquired. "Tzu Hsia says," they replied, "if a man be suitable, associate with him, if he be unsuitable, turn him away." "This is different from what I have been taught," said Tzu Chang. "A wise man honours the worthy and tolerates all; he commends the good and commiserates the incompetent. Am I a man of exceptional worth? Then whom among men may I not tolerate? Am I not a man of worth? Then others would be turning me away. Why should there be this turning of others away?"
4. Tzu Hsia said: "Even the inferior arts have certainly their attraction, but to go far into them involves a risk of their becoming a hindrance to progress, so the wise man lets them alone."
5. Tzu Hsia said: "He who day by day finds out where he is deficient, and who month by month never forgets that in which he has become proficient, may truly be called a lover of learning."
6. Tzu Hsia said: "Broad culture and a steady will, earnest investigation and personal reflection,--virtue is to be found therein."
7. Tzu Hsia said: "As the various craftsmen dwell in their workshops that they may do their work effectively, so the wise man applies himself to study that he may carry his wisdom to perfection."
8. Tzu Hsia said: "The inferior man always embellishes his mistakes."
9. Tzu Hsia said: "The wise man varies from three aspects. Seen from a distance he appears stern, when approached he proves gracious, as you listen to him you find him decided in opinion."
10. Tzu Hsia said: "The wise man obtains the people's confidence before imposing burdens on them, for without confidence they will think themselves oppressed. He also obtains the confidence (of his prince) before pointing out his errors, for before obtaining such confidence (his prince) would deem himself aspersed."
11. Tzu Hsia said: "He who does not overstep the threshold in the major virtues, may have liberty of egress and ingress in the minor ones."
12. Tzu Yu remarked: "Tzu Hsia's disciples and scholars in sprinkling and sweeping floors, in answering calls and replying to questions, and in advancing and retiring are all right, but these are only the minor branches of education; what is their use when radical principles are absent?" When Yzu Hsia heard of it he said: "Ah! Yen Yu is indeed astray. What is there in the wise man's teaching that is of first importance for propagation, and what is there that is secondary and may be neglected? Disciples are just like the various species of plants, which are classified so as to distinguish them. For can the wise man allow his teaching to befool his disciples? Moreover does any one but a Sage embrace in himself the whole beginning and end of learning?"
13. Tzu Hsia said: "The occupant of office when his duties are finished should betake himself to study; and the student when his studies are finished should betake himself to office."
14. Tzu Yu observed: "In the mourning let grief suffice as its highest expression."
15. Tzu Yu remarked: "My friend Chang does things hardly possible to others, but he is not yet perfect in virtue."
16. Tseng Tzu said: "What a stately manner Chang puts on! It must be hard to live the perfect life alongside him."
17. Tseng Tzu said: "I have heard the Master says: 'Though a man may never before have shown what was in him, surely he will do so when he mourns his parents'."
18. Tseng Tzu said: "I have heard the Master observed that the filial piety of Meng Chuang Tzu might in other particulars be possible to other men, but his unaltered maintenance of his father's servants, and of his father's administration,--these they would hardly find possible."
19. When the chief of the Meng family appointed Yang Fu as chief criminal judge, the latter came to ask advice of Tseng Tsu who replied: "The rulers have lost their principles, and for long the people have been disorganized, hence, when you discover evidence against a man, be grieved for and commiserate him and take no pleasure in your discovery."
20. Tzu Kung said: "Even the iniquity of Chou was not as extreme as is stated. That is why the wise man abhors to dwell in the swamp, where all the evil of the world flows in."
21. Tzu Kung said: "The transgression of the wise man are like eclipses of the sun or moon. When he transgresses all men look at him. When he recovers all men look up to him."
22. Kung-sun Ch'ao of Wei once enquired of Tzu Kung: "From whom did Chung Ni get his learning?" "The doctrines of Wen and Wu have never yet fallen to the ground," replied Tzu Kung, "but have remained amongst men. Gifted men have kept in mind their nobler principles, while others not gifted have kept in mind the minor, so that nowhere here the doctrines of Wen Wu been absent. From whom then, could our Master not learn? And, moreover, what need was there for him to have a regular teacher?"
23. Shu-sun Wu-shu talking to the high officers at court, remarked: "Tzu Kung is a superior man to Chung Ni." Tzu-fu Ching-po took note and told this to Tzu Kung, who replied: "One might illustrate the position with the boundary wall of a building. As to my wall, it only reaches to the shoulder, and with a peep you may see whatever is of value in the house and home. The Master's wall rises fathoms high, and unless you find the gate and go inside, you cannot see the beauties of the temple and the richness of its host of officers. But those who find the gate perhaps are few,--indeed does not his honour's remark confirm this view?"
24. Shu-sun Wu-shu having spoken disparagingly of Chung Ni, Tzu Kung observed: "There is no use in doing that, for Chung Ni cannot be disparaged. The excellences of others are mounds and hillocks, which may nevertheless be climbed over, but Chung Ni! he is the sun, the moon, which there is no way of climbing over, and though a man may desire to cut himself off from them, what harm does he do to the sun or moon? He only shows that he has no idea of proportion."
25. Ch'en Tzu Ch'in once said to Tzu Kung: "You are too modest, Sir. How can Chung Ni be considered superior to you?" "An educated man," replied Tzu Kung, "for a single expression is often deemed wise, and for a single expression is often deemed foolish, hence one should not be heedless in what one says. The impossibility of equaling our Master is like the impossibility of scaling a ladder and ascending to the skies. Were our Master to obtain control of a country, then, as has been said: 'He raises his people and they stand; he leads them, and they follow; he gives them tranquility and (multitudes) resort to him; he brings his influence to bear on them and they live in harmony; his life is glorious and his death bewailed',--how is it possible for him to be equated!"
Volume 10 Book 20
1. Yao said: "Oh! thou, Shun. The celestial lineage rests in thy person. Faithfully hold to the golden mean. Should the land be lean, heaven's bounties forever end." And Shun in like terms charged Yu.
(T'ang) said: "I thy child Li, dare to use a black ox, and dare to clearly state to thee, Oh! most august and sovereign God, that the sinner I dare not spare, not keep thy ministers, Oh! God, in obscurity, as thy heart, Oh God! discern. If I have sinned, let it not concern the country; If my country has sinned, let the sin rest on me."
(Wu of) Chou conferred great largesse, the good being enriched. "Although," said he, "(the tyrant Chou) had his (host of princes) closely related (to the throne), they compared not with my men of virtue; and it is upon me that the grievance of the people fell." He paid careful attention to the weights and measures, revised the laws and regulations, restored the disused offices, and universal government prevailed. He re-established states that had been extinguished, restored the lines of broken succession, called to office men who had exiled themselves, and all the people gave him their hearts. What he laid stress on were the people's food, mourning for the dead, and sacrifice. By his magnanimity he won all, by his good faith he gained the people's confidence, by his diligence he achieved his ends, and by his justice all were gratified.
2. Tzu Chang enquired of Confucius saying: "How should a man act in order to the proper administration of government?" The Master replied: "Let him honour the five good and get rid of the four bad rules, then he will be a worthy administrator." "What is meant by the five good rules?" asked Tzu Chang. "That the ruler," replied the Master, "be beneficent without expending the public revenue, that he exact service without arousing dissatisfaction, that his desires never degenerate to greed, that he be dignified but without disdain, and that he be commanding but not domineering." "What is meant be beneficence without expenditure?" asked Tzu Chang. The Master replied: "To benefit the people by the development of their natural resources; is not this a public benefaction without expense to the revenue? If he select suitable works to exact from them--who then will be dissatisfied? If he desires are for the good of others, and he secures it, how can he be greedy? The wise ruler without considering whether the persons concerned are many or few, or the affair small or great, never permits himself to slight them,--is not this to be dignified without disdain? The wise ruler arrays himself properly in robe and cap, and throws a nobility into his looks, so that men looking upon him in his dignity stand in awe of him,--and is not this commanding without being domineering?"
"What is the meaning of the four bad rules?" asked Tzu Chang. The Master replied: "Putting men to death without having taught them their duty,--which may be called cruelty; expecting the completion of works when no warning has been given,--which may be called oppression; remissness in ordering and then demanding for instant performance,--which may be called robbery; and likewise in grudging fashion,--which may be called being a functionary."
3. The Master said: "He who does not know the divine law (fate) cannot become a noble man. He who does not know the laws of right demeanour cannot form his character. He who does not know the force of words cannot know men."
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The saying in the Analects is more on conduct. It tells you to cultivate self but never teaches you how to cultivate self. The Heavenly Way's book has mention of Confucian meditation but where they got the information and the method of meditation are not known.
It can be used as an educational book to groom youngsters for public office and not a wisdom book for any wise man. It teaches the outward appearance but not the inner spiritual pursuit of sages. It could not explain why the empire was at peace at the time of Yao or Shun. In the last paragraph, Confucius mentioned about divine law or fate. From the saying in the Analects, he was a non believer of fate, that is why Chuang Tzu attacked him using the saying in the Analects about a mad man calling out "Phoenix! phoenix," etc etc and the next paragraph about the old farmer etc etc.
Confucius had no standing in loyalty. He preached in order to be employed by the princes. Whoever employed him, he would be loyal to him. So loyalty has no meaning when after working for, say, Wei he started to work for Wu. So where is his loyalty lie? To Wei or Wu? So he was a hypocrite.
The Analects also mentioned the participation of women in government in the old days before Confucius. This shows the liberal thinking of past emperors after Yao and Shun; and the way women conducted themselves in palaces. No wonder China cannot be great and powerful.
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Edited 103th June 2008