Orthodoxy…of, relating to, or conforming to beliefs, attitudes, or modes of conduct that are generally approved. Or another way of putting it… a way of life. When the Song dynasty was established in the tenth century, the so-called five Classics; The Book of Changes (The I Ching), The Book of History, The Book of Poetry, The Book of Rites, and the Spring and Autumn Annals had long been regarded as the authoritative texts in the Confucian tradition. These were to be read and thoroughly understood before all others in the canon, the body of rules, principles, or standards accepted as axiomatic and universally binding in the field of study in the approved examination system. By the end of the Song dynasty, the five Classics had been replaced by the Four Books; The Great Learning, the Analects, the Mencius, and the Doctrine of the Mean were now to be studied first to ensure the embodiment of the most important teachings of the Confucian school. Excerpts of all four will appear here on this website in the future. The first will be the Confucian Analects that appear below on this tab.
The school in Qufu where I taught and lived next to the Confucian Mansion and Temple was founded in the 1800’s to teach these classics to the four families of Zeng Zi, Mencius, Si Zi, and Yan Hui. Students from around China were selected to come to Qufu to this prestigious school. This was the case up to the revolution in 1911. Study of the classics was of paramount importance for centuries for members of prominent families to maintain their status.
As I write this in November 2016, I am reminded that I have had a long running relationship with Confucius. Most recently would entail my going to Qufu to teach and live since October 1999. My experiences in Qufu are detailed in another tab here entitled Qufu and Confucius. Over the years, my friends in Qufu have encouraged me write more about him, and since my election last month as the vice president of the I Ching/Confucius Society of China. Over the centuries hundreds of commentaries have been done on the works of Confucius and today with the work of Confucius Institutes around the world. In China today, traditional Confucian thought is considered to be emblematic of China’s feudalistic past and his influence outside Shandong Province has waned. He is however revered for his on-going influence throughout Asia.
The Analects depict the life and thoughts of Confucius and have played an enormous role in Chinese culture, history and philosophy. Confucius role is more emblematic of traditional Chinese history that ties together the fabric of the culture in China. It is also safe to assume the actual text of the Analects we see today was written over a period of several generations. From a historical perspective a gentleman known as He Yan collected, selected, summarized, and rationalized what he believed to be the most insightful of all preceding commentaries on the Analects which had been produced by earlier Han and Wei dynasty (220-265 AD) scholars. His personal interpretation of the Lunyu was guided by his belief that Taoism and Confucianism complemented each other, so that by studying both in a correct manner a scholar could arrive at a single, unified truth. Arguing for the ultimate compatibility of Taoist and Confucian teachings he stated that Lao Tzu was in fact in agreement with Confucius. He Yan’s The Collected Explanations of the Analects was written in 248 AD and was quickly recognized as authoritative and remained the standard guide to interpreting the Analects for nearly a thousand years until the early Yuan dynasty (1271-1368). It is the oldest complete commentary on the Analects that still exists.
He Yan’s commentary was eventually displaced as the definitive, standard commentary by Zhu Xi’s commentary. Zhu Xi’s work also brought together the commentaries of earlier scholars (mostly from the Song dynasty), along with his own interpretations. Zhu’s work took part in the context of a period of renewed interest in Confucian studies, in which Chinese scholars were interested in producing a single “correct” intellectual orthodoxy that would “save” Chinese traditions and protect them from foreign influences in which scholars were increasingly interested in metaphysical speculation. It was this reasoning that led to the emphasis of the Four Books… This was mainly caused by the religious connotations of Taoist and Buddhist influences at the time.
In his commentary Zhu made a great effort to interpret the Analects by using theories elaborated in the other Classics that had been updated by Confucius, something that He Yan had not done. Zhu attempted to give an added coherence and unity to the message of the Analects, demonstrating that the individual books of the Confucian canon gave meaning to the whole, just as the whole of the canon gave meaning to its parts. In his preface, Zhu Xi stated, “T]he Analects and the Mencius are the most important works for students pursuing the Way or Tao. The words of the Analects are all inclusive; what they teach is nothing but the essentials of preserving the mind and cultivating one’s nature.” From the first publication of the Commentaries, Zhu continued to refine his interpretation for the last thirty years of his life. In the fourteenth century, the Chinese government endorsed Zhu’s commentary and until 1905 it was read and memorized along with the Analects by all Chinese aspiring to literacy and employment as government officials.
According to Ban Gu, writing in the Book of Han, the Analects originated as individual records kept by Confucius’ disciples of conversations between the Master and them, which were then collected and jointly edited by the disciples after Confucius’ death in 473 BC. The work is therefore titled Lunyu meaning “edited conversations” or “selected speeches” (i.e. analects). This broadly forms the traditional account of the genesis of the work accepted by later generations of scholars, for example the Song dynasty neo-Confucian scholar Zhu Xi stated that Analects is the records of Confucius’ first and second generation pupils.
There are hundreds of commentaries and thousands of words written describing the Analects since the time of Confucius. Why do I bother with another one? Simply for my own edification. My own moral improvement and guidance and to better understand Chinese traditional philosophy and thought. Anyone here reading this is encouraged to research the influence of Confucius. I have been to the Confucius Mansion and Temple numerous times in Qufu and had an apartment next to both where I taught at Qufu Normal School.There are many translations of the Analects, or Lunyu, as it is called in Chinese. I think one on the best was by James Legge, one of the first English translations in 1893. Arthur Waley’s, The Analects of Confucius, translation I like because of it’s straightforward translation and his own commentary on terms that lend meaning to what is being said. The modern day translation is best exemplified by The Lun Yu in English by the Confucius Publishing Co., Ltd.
An interesting side note is that it is thought that Confucius mother Yen Cheng Tsai was a descendant of Po Ch’in, the elder son of Ji Dan, the Duke of Chou. It was the Duke of Chou who updated the Book of Rites and other historic documents that brought order to China in 1000 BC, five Hundred years before Confucius.
I have walked and followed the footsteps left in Qufu by Confucius, the Duke of Chou, and so many others and am struck by the Lunyu meaning “edited conversations” or “selected speeches” or analects. When Confucius was alive and speaking to his followers very little was written down at the time. It was as if the wisdom of the ages that had been passed down from the time of the ancient shaman the Yellow Emperor, who also resided in Qufu more than two thousand years earlier, had through oral history transmitted what needed to be said through him. The Analects were later written based on the “memories of what others thought he said or meant” and collected by Confucius grandson Kong Ji (Zisi) and Mencius. Historians have always said and felt that Confucius was a transmitter, not an originator of new thought. That he was here to relate not create something new. He certainly saw this in keeping with the role he was playing in history and why he felt the rites being adhered to and followed were so important and why benevolence and virtue were the key to one’s longevity. Confucius fit the mold of the ultimate storyteller. That he was not taken too seriously at the time troubled him immensely, as if no one was listening. As I have walked and sat in quiet contemplation along the river in Qufu next to the hill where Confucius met and gathered with his followers, this thought has often come to mind as I have thought about and attempted to refine my own role as well. As if I was simply repeating what I had previously heard, said, and done so many times before.
Below is my own efforts to attempt my own translation of the first four chapters of the Analects that help to give a historical perspective. Due to space limitations of this website, trying to add a complete version is impractical. The completed Analects deserve a website all it own I have divided it into sections, as this allows me to modify and make corrections as I embark, or make progress on this humble endeavor. It is definitely a “work in progress” and living document as I modify to understand it’s true purpose and meaning.
Analects of Confucius /Chapter 1, 1-4
1-1. The Master said, “Is it not pleasant to learn with a constant perseverance and application?” Is it not delightful to have friends coming from distant quarters? “Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”
1-2.The philosopher Yu said, “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. “The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up. Filial piety and fraternal submission, are they not the root of all benevolent actions?”
1.3 The Master said, “Fine words and an insinuating appearance are seldom associated with true virtue.”
1-4. The philosopher Tsang said, “I daily examine myself on three points:-whether, in transacting business for others, I may have been not faithful;-whether, in intercourse with friends, I may have been not sincere;-whether I may have not mastered and practiced the instructions of my teacher.”
Kongdan’s version The Analects of Confucius / Chapter 1, 1-4
Confucius said, “Is it not pleasant to learn with a constant perseverance and application; secondly, is it not delightful to have friends coming from afar; and third, is he not a man of complete virtue, who feels no discomposure though men may take no note of him?”
The philosopher Yu said, “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of stirring up confusion. That the superior man bends his attention to what is radical. That being established, all practical courses naturally take root, in turn grow and then flourish. Filial piety, mutual respect and understanding, are they not the root of all benevolent actions?”
Ah yes Confucius adds, “Fine words and an insinuating appearance are seldom associated with true virtue.”
The philosopher Tsang said, “I daily examine myself on three points; whether, in transacting business with others I have been trustworthy ; whether, in my activities with friends, I may have been not sincere; and third, whether I may have not mastered and practiced the instructions of my teacher.”
Analects of Confucius / Chapter 1, 5 through 8
1-5. The Master said, “To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons.”
1-6. The Master said, “A youth, when at home should be filial and abroad respectful to his elders. He should be earnest and truthful. He should overflow in love to all and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”
1-7. Tzu Hsia said, “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere, although men say that he has not learned, I will certainly say that he has.
1-8. The Master said, “If the scholar be not grave, he will not call forth any veneration and his learning will not be solid. Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them.”
Kongdan’s version The Analects of Confucius / Chapter 1, 5-8
Confucius said, “To rule a country of a thousand chariots, there must be reverent attention to business and sincerity; economy in expenditure and love for men; and the employment of the people at the proper seasons. He added that a youth when at home should be filial, and abroad, respectful to his elders. He should be earnest and truthful. He should overflow in love to all and cultivate the friendship of the good. When he has time and opportunity, after the performance of these things, he should employ them in polite studies.”
Tzu Hsia said, “If a man withdraws his mind from the love of beauty and applies it as sincerely to the love of the virtuous; if, in serving his parents, he can exert his utmost strength; if, in serving his prince, he can devote his life; if, in his intercourse with his friends, his words are sincere, then although men say that he has not learned, I will certainly say that he has”.
Then Confucius said, “If the scholar be not grave, he will not call forth any veneration and his learning will not be solid. That he should hold faithfulness and sincerity as first principles. He should have no friends not equal to himself and when he has faults have no fear in abandoning them.” It is in following these precepts he finds himself the sage.
Analects of Confucius / Chapter 1, 9 through 15
1-9. The philosopher Tsang said, “Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence.”
1-10. Tsze-ch’in asked Tsze-kung saying, “When our master comes to any country, he does not fail to learn all about its government. Does he ask for information, or is it given to him?”Tsze-kung said, “Our master is benign, upright, courteous, temperate, and complaisant and thus he gets his information. The master’s mode of asking information, is it not different from that of other men?”
1-11. The Master said, “While a man’s father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.”
1-12. The philosopher Yu said, “In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. “Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.”
1-13. The philosopher Yu said, “When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”
1-14. The Master said, “He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing, and careful in his speech; he frequents the company of men of principle that he may be rectified:-such a person may be said indeed to love to learn.”
1-15. Tsze-kung said, “What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?” The Master replied, “They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.” Tsze-kung replied, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’-The meaning is the same, I apprehend, as that which you have just expressed.”
The Master said, “With one like Ts’ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.” The Master said, “I will not be afflicted at men not knowing me; I will be afflicted that I do not know men.”
Kongdan’s version The Analects of Confucius / Chapter 1, 9-15
The philosopher Tsang said, “Let there be a careful attention to perform the funeral rites to parents and let them be followed when long gone with the ceremonies of sacrifice; then the virtue of the people will resume its proper excellence.”
Tsze Ch’in asked Tsze-kung saying, “When Confucius comes to any country he does not fail to learn all about its government. Does he ask his information or is it given to him?” Tsze-kung said, “He is benign, upright, courteous, temperate, and complaisant and thus he gets his information. His mode of asking information, is it not different from that of other men?”
Confucius said, “While a man’s father is alive, look at the bent of his will; when his father is dead, look at his conduct. If for three years he does not alter from the way of his father, he may be called filial.”
The philosopher Yu said, “In practicing the rules of propriety, a natural ease is to be prized. In the ways prescribed by the ancient kings, this is the excellent quality, and in things small and great we follow them. “Yet it is not to be observed in all cases. If one, knowing how such ease should be prized, manifests it, without regulating it by the rules of propriety, this likewise is not to be done.” The philosopher Yu said, “When agreements are made according to what is right, what is spoken can be made good. When respect is shown according to what is proper, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.”
Confucius said, “He who aims to be a man of complete virtue in his food does not seek to gratify his appetite, nor in his dwelling place does he seek the appliances of ease; he is earnest in what he is doing and careful in his speech; he frequents the company of men of principle that he may be rectified: such a person may be said indeed to love to learn.” Tsze-kung said, “What do you pronounce concerning the poor man who yet does not flatter and the rich man who is not proud?” Confucius replied, “They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.” Tsze-kung replied, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’ The meaning is the same, I apprehend, as that which you have just expressed.”
Confucius said, “With one like Ts’ze, I can begin to talk about the odes. I told him one point, and he knew its proper sequence and I will not be afflicted at men not knowing me; I will be afflicted that I do not know men.”
The Analects of Confucius / Chapter 2, 1-8
2-1. The Master said, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”
2-2. The Master said, “In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence ‘Having no depraved thoughts.'”
2-3. The Master said, “If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame.” If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.”
2-4. The Master said, “At fifteen, I had my mind bent on learning.” At thirty, I stood firm. “At forty, I had no doubts.” At fifty, I knew the decrees of Heaven. “At sixty, my ear was an obedient organ for the reception of truth.” At seventy, I could follow what my heart desired, without transgressing what was right.”
2-5. Mang I asked what filial piety was. The Master said, “It is not being “disobedient”. Soon after, as Fan Ch’ih was driving him, the Master told him, saying, “Mang-sun asked me what filial piety was, and I answered him,-‘not being disobedient.'” Fan Ch’ih said, “What did you mean?” The Master replied, “That parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
2-6. Mang Wu asked what filial piety was. The Master said, “Parents are anxious lest their children should be sick.”
2-7. Tsze-yu asked what filial piety was. The Master said, “The filial piety nowadays means the support of one’s parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?”
2-8. Tsze-hsia asked what filial piety was. The Master said, “The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?”
Kongdan’s version The Analects of Confucius / Chapter 2, 1-8
Confucius said, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”. He continues. “In the Book of Poetry there are three hundred pieces, but the design of them all may be embraced in one sentence ‘Having no depraved thoughts. Also that the people should be led by laws and uniformity sought to be given them by punishments. If the laws are equally given, they will try to avoid the punishment but have no sense of shame. If they be led by virtue, and uniformity sought to be given them by the rules of propriety, they will have the sense of shame, and moreover will become good.”
Confucius confided “At fifteen, I had my mind bent on learning. At thirty, I stood firm. At forty, I had no doubts. At fifty, I knew the decrees of Heaven. At sixty, my ear was an obedient organ for the reception of truth. At seventy, I could follow what my heart desired, without transgressing what was right.”
Mang asked what filial piety was. Confucius said, “It is not being disobedient”. Soon after, as Fan Ch’ih was driving him home, Confucius told him, Mang Sun asked me what filial piety was and I answered that it was not being disobedient. Fan Ch’ih said, “What did you mean?” Again Confucius replied, that parents, when alive, be served according to propriety; that, when dead, they should be buried according to propriety; and that they should be sacrificed to according to propriety.”
Mang Wu asked what filial piety was. Confucius told him “Parents are anxious lest their children should be sick. Tsze yu then asked what filial piety was. And Confucius continued, “The filial piety nowadays means the support of one’s parents. But dogs and horses likewise are able to do something in the way of support;-without reverence, what is there to distinguish the one support given from the other?” Tsze-hsia asked what filial piety was. The Master said, “The difficulty is with the countenance. If, when their elders have any troublesome affairs, the young take the toil of them, and if, when the young have wine and food, they set them before their elders, is THIS to be considered filial piety?”
The Analects of Confucius / Chapter 2, 9-16
2-9. The Master said, “I have talked with Hui for a whole day, and he has not made any objection to anything I said; as if he were stupid. He has retired. I have examined his conduct when away from me and found him able to illustrate my teachings. Hui! He is not stupid.”
2-10. The Master said, “See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?”
2-11. The Master said, “If a man keeps cherishing his old knowledge so as continually to be acquiring new, he may be a teacher of others.”
2-12. The Master said, “The accomplished scholar is not a utensil.”
2-13. Tsze-kung asked what constituted the superior man. The Master said, “He acts before he speaks and afterwards speaks according to his actions.”
2-14. The Master said, “The superior man is catholic and not partisan. The mean man is partisan and not catholic.”
2-15. The Master said, “Learning without thought is labor lost; thought without learning is perilous.”
2-16. The Master said, “To attack a task from the wrong end can do nothing but harm.”
Kongdan’s version The Analects of Confucius / Chapter 2, 9-16
Confucius said, “I have talked with Hui for a whole day and he has not made any objection to anything I said as if he were stupid. He has retired and I have examined his conduct when away from me and found him able to illustrate my teachings. Hui! He is not stupid.”
Continuing, Confucius said, “See what a man does and mark his motives. Examine in what things he rests. How can a man conceal his character?”
“If a man keeps cherishing his old knowledge so as continually to be acquiring new, he may be a teacher of others. The accomplished scholar is not a utensil to be used by others.” Tsze-kung asked what constituted the superior man.
The Master said, “His actions come first, i e., he acts before he speaks and afterwards speaks according to his actions. The superior man is impartial and not partisan. The mean man is partisan and not broad-minded taking others into account as a result of his acrions.” Confucius added, “Learning without thought is labor lost; thought without learning is perilous, also to attack a task from the wrong end can do nothing but harm.”
The Analects of Confucius / Chapter 2, 17- 23
2-17. The Master said, “Yu, shall I teach you what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to allow that you do not know it; this is knowledge.”
2-18. Tsz Chang was learning with a view to official emolument. The Master said, “Hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others:-then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice: then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument.”
2-19. Duke Ai asked, saying, “What should be done in order to secure the submission of the people?” Confucius replied, “Advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit.”
2-20. Chi K’ang asked how to cause the people to reverence their ruler, to be faithful to him, and to go on to nerve themselves to virtue. The Master said, “Let him preside over them with gravity;-then they will reverence him. Let him be final and kind to all;-then they will be faithful to him. Let him advance the good and teach the incompetent;-then they will eagerly seek to be virtuous.”
2-21. Someone addressed Confucius, saying, “Sir, why are you not engaged in the government?” The Master said, “What does the Book of History say of filial piety?-‘You are final, you discharge your brotherly duties. These qualities are displayed in government.’ This then also constitutes the exercise of government. Why must there be that making one be in the government?”
2-22. The Master said, “I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?”
2-23. Tsz Chang asked whether the affairs of ten ages from now could be known. Confucius said, “The Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some other may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.”
Kongdan’s version The Analects of Confucius / Chapter 2, 17-23
Confucius says, Yu, shall I teach you what knowledge is… adding that when you know a thing, you should hold that you know it; and when you do not know a thing, to allow that you do not know it; this is knowledge. Tsz Chang was learning with a view to official emolument, or about one gaining compensation or a fee for services rendered.
Confucius added that he should hear much and put aside the points of which you stand in doubt, while you speak cautiously at the same time of the others, then you will afford few occasions for blame. See much and put aside the things which seem perilous, while you are cautious at the same time in carrying the others into practice. Then you will have few occasions for repentance. When one gives few occasions for blame in his words, and few occasions for repentance in his conduct, he is in the way to get emolument or compensation that is owed to him.
Duke Ai asked, what should be done in order to secure the submission of the people?
Confucius replied, one should advance the upright and set aside the crooked, then the people will submit. Advance the crooked and set aside the upright, then the people will not submit. .
Chi K’ang asked how to cause the people to have reverence for their ruler, to be faithful to him, and to go on to nerve themselves to virtue.
Confucius said, let him preside over them with gravity, then they will have reverence for him. Let him be final and kind to all, then they will be faithful to him. Let him advance the good and teach the incompetent, then they will eagerly seek to be virtuous.
Someone asked Confucius, sir, why are you not engaged in the government? Confucius said, “What does the Book of History. say of filial piety? ‘You are final, you discharge your brotherly duties. These qualities are displayed in government.’ This then also constitutes the exercise of government. What must there be that makes one be in government?”
Confucius said, I do not know how a man without truthfulness is to get on. How can a large carriage be made to go without the crossbar for yoking the oxen to, or a small carriage without the arrangement for yoking the horses?
Tsz Chang asked whether the affairs of ten ages from now could be known. Confucius says that the Yin dynasty followed the regulations of the Hsia: wherein it took from or added to them may be known. The Chau dynasty has followed the regulations of Yin: wherein it took from or added to them may be known. Some others may follow the Chau, but though it should be at the distance of a hundred ages, its affairs may be known.
The Analects of Confucius / Chapter 3, 1-8
3-1. Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, “If he can bear to do this, what may he not bear to do?”
3-2. The three families used the Yun ode, while the vessels were being removed, at the conclusion of the sacrifice. The Master said, “‘Assisting are the princes;-the son of heaven looks profound and grave’;-what application can these words have in the hall of the three families?”
3-3. The Master said, “If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?”
3-4. Lin Fang asked what was the first thing to be attended to in ceremonies. The Master said, “A great question indeed! “In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances.”
3-5. The Master said, “The rude tribes of the east and north have their princes, and are not like the States of our great land which are without them.”
3-6. The chief of the Chi family was about to sacrifice to the T’ai mountain. The Master said to Zan Yu, “Can you not save him from this?” He answered, “I cannot.” Confucius said, “Alas! Will you say that the T’ai Mountain is not so discerning as Lin Fang?”
3-7. The Master said, “The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-Ts’ze.”
3-8. Tsze-hsia asked, saying, “What is the meaning of the passage-‘The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?’ “The Master said, “The business of laying on the colors follows the preparation of the plain ground.” “Ceremonies then are a subsequent thing?” The Master said, “It is Shang who can bring out my meaning. Now I can begin to talk about the Odes with him.”
Kongdan’s version The Analects of Confucius / Chapter 3, 1-8
Confucius said of the head of the Chi family, who had eight rows of pantomimes in his area, “If he can bear to do this, what may he not bear to do?” As was the norm at the time, the three families used the Yun ode during the sacrifices. While the vessels were being removed at the conclusion of the sacrifice, Confucius relayed that ‘assisting with the sacrifices are the princes; the son of heaven looks profound and grave’. Seeing this, what application can these words have in the hall of the three families?”
Confucius then said, “If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?”
Lin Fang asked, “What was the first thing to be attended to in ceremonies”. Confucius nodded and said, “A great question indeed! “In festive ceremonies, it is better to be sparing than extravagant. In the ceremonies of mourning, it is better that there be deep sorrow than in minute attention to observances.”
Confucius then confided, “The rude tribes of the east and north have their princes and are not like the States of our great land which are without them.” The chief of the Chi family was about to sacrifice to the T’ai mountain. The Master said to Zan Yu, “Can you not save him from this?” He answered, “I cannot.” Confucius said, “Alas! Will you say that the T’ai Mountain is not so discerning as Lin Fang?”
Confucius then said, “The student of virtue has no contentions. If it be said he cannot avoid them, shall this be in archery? But he bows complaisantly to his competitors; thus he ascends the hall, descends, and exacts the forfeit of drinking. In his contention, he is still the Chun-Ts’ze.” .
Tsze-hsia asked, saying, “What is the meaning of the passage ‘The pretty dimples of her artful smile! The well-defined black and white of her eye! The plain ground for the colors?’” Confucius then said, “The business of laying on the colors follows the preparation of the plain ground.” “Ceremonies then are a subsequent thing?” The Master said, “It is Shang who can bring out my meaning. Now I can begin to talk about the Odes with him.”
The Analects of Confucius / Chapter 3, 9-16
3-9. The Master said, “I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words.”
3-10. The Master said, “At the great sacrifice, after the pouring out of the libation, I have no wish to look on.”
3-11. Someone asked the meaning of the great sacrifice. The Master said, “I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this” pointing to his palm.
3-12. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, “I consider my not being present at the sacrifice, as if I did not sacrifice.”
3-13. Wang-sun Chia asked, saying, “What is the meaning of the saying, ‘It is better to pay court to the furnace then to the southwest corner?’” The Master said, “Not so. He who offends against Heaven has none to whom he can pray.”
3-14. The Master said, “Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I follow Chau.”
3-15. The Master, when he entered the grand temple, asked about everything. Someone said, “Who says that the son of the man of Ts’ao knows the rules of propriety! He has entered the grand temple and asks about everything.” The Master heard the remark, and said, “This is a rule of propriety.”
3-16. The Master said, “In archery it is not going through the leather which is the principal thing; because people’s strength is not equal. This was the old way.”
Kongdan’s version The Analects of Confucius / Chapter 3, 9-16
Confucius said, “I could describe the ceremonies of the Hsia dynasty, but Chi cannot sufficiently attest my words. I could describe the ceremonies of the Yin dynasty, but Sung cannot sufficiently attest my words. They cannot do so because of the insufficiency of their records and wise men. If those were sufficient, I could adduce them in support of my words.”
Confucius added, “At the great sacrifice, after the pouring out of the libation, I have no wish to look on.”
Someone asked the meaning of the great sacrifice. “I do not know. He who knew its meaning would find it as easy to govern the kingdom as to look on this”-pointing to his palm. He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present.
Confucius then said, “I consider my not being present at the sacrifice, as if I did not sacrifice.”
Wang-sun Chia asked, saying, “What is the meaning of the saying, ‘It is better to pay court to the furnace than to the southwest corner?’” Confucius responded, “Not so. He who offends against Heaven has none to whom he can pray.” Confucius then added, “Chau had the advantage of viewing the two past dynasties. How complete and elegant are its regulations! I choose to follow Chau.”
As Confucius entered the grand temple he asked about everything. Someone said, “Who says that the son of the man of Ts’ao knows the rules of propriety! He has entered the grand temple and asks about everything.” Hearing the remark, Confucius added, “This is a rule of propriety.”
In conclusion Confucius added, “In archery it is not going through the leather which is the principal thing; because people’s strength is not equal. This was the old way.”
The Analects of Confucius / Chapter 3, 17-26
3-17. Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. The Master said, “Ts’ze, you love the sheep; I love the ceremony.”
3-18. The Master said, “The full observance of the rules of propriety in serving one’s prince is accounted by people to be flattery.”
3-19. The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, “A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness.”
3-20. The Master said, “The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.”
3-21. The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, “The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.” When the Master heard it, he said, “Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.”
3-22. The Master said, “Small indeed was the capacity of Kwan Chung!” Someone said, “Was Kwan Chung parsimonious?” “Kwan” was the reply, “had the San Kwei, and his officers performed no double duties; how can he be considered parsimonious?”
“Then, did Kwan Chung know the rules of propriety?” The Master said, “The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?”
3-23. The Master instructing the grand music master of Lu said, “How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.”
3-24. The border warden at Yi requested to be introduced to the Master, saying, “When men of superior virtue have come to this, I have never been denied the privilege of seeing them.” The followers of the sage introduced him, and when he came out from the interview, he said, “My friends, why are you distressed by your master’s loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.”
3-25. The Master said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good.
3-26. The Master said, “High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?”
Kongdan’s version The Analects of Confucius / Chapter 3, 17-26.
Tsze-kung wished to do away with the offering of a sheep connected with the inauguration of the first day of each month. Confucius told him…”Ts’ze, you love the sheep; I love the ceremony.”
Confucius said, “The full observance of the rules of propriety in serving one’s prince is accounted by people to be flattery.” The Duke Ting asked how a prince should employ his ministers, and how ministers should serve their prince. Confucius replied, “A prince should employ his minister according to according to the rules of propriety; ministers should serve their prince with faithfulness.”
Confucius said, “The Kwan Tsu is expressive of enjoyment without being licentious, and of grief without being hurtfully excessive.”
The Duke Ai asked Tsai Wo about the altars of the spirits of the land. Tsai Wo replied, “The Hsia sovereign planted the pine tree about them; the men of the Yin planted the cypress; and the men of the Chau planted the chestnut tree, meaning thereby to cause the people to be in awe.” When the Master heard it, he said, “Things that are done, it is needless to speak about; things that have had their course, it is needless to remonstrate about; things that are past, it is needless to blame.”
Confucius said, “Small indeed was the capacity of Kwan Chung!” Someone said, “Was Kwan Chung parsimonious, or very frugal in his affairs?” “Kwan,” was the reply, “had the San Kwei and his officers performed no double duties; how can he be considered parsimonious… or so frugal?” If not for wanting to spend so little, then did Kwan Chung know the rules of propriety?” Confucius continued, “The princes of States have a screen intercepting the view at their gates. Kwan had likewise a screen at his gate. The princes of States on any friendly meeting between two of them, had a stand on which to place their inverted cups. Kwan had also such a stand. If Kwan knew the rules of propriety, who does not know them?”
Confucius instructing the grand music master of Lu said, “How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.”
The border warden at Yi requested to be introduced to the Master, saying, “When men of superior virtue have come to this, I have never been denied the privilege of seeing them.” The followers of the sage introduced him, and when he came out from the interview, he said, “My friends, why are you distressed by your master’s loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue.”
Confucius later said of the Shao that it was perfectly beautiful and also perfectly good. He said of the Wu that it was perfectly beautiful but not perfectly good and then added that high station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow;-wherewith should I contemplate such ways?”
The Analects of Confucius / Chapter 4, 1-8
4-1. The Master said, “It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence does not fix on one where such prevail, how can he be wise?”
4-2. The Master said, “Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.”
4-3. The Master said, “It is only the truly virtuous man, who can love, or who can hate, others.”
4-4. The Master said, “If the will be set on virtue, there will be no practice of wickedness.”
4-5. The Master said, “Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided. “If a superior man abandon virtue, how can he fulfill the requirements of that name? “The superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it.”
4-6. The Master said, “I have not seen a person who loved virtue, or one who hated what was not virtuous. He who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.
“Is any one able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. “Should there possibly be any such case, I have not seen it.”
4-7. The Master said, “The faults of men are characteristic of the class to which they belong. By observing a man’s faults, it may be known that he is virtuous.”
4-8. The Master said, “If a man in the morning hear the right way, he may die in the evening hear regret.”
Kongdan’s version The Analects of Confucius / Chapter 4, 1-8
As Confucius would contend… is not having virtue the crux or jest of the central argument. That it is virtuous manners which constitute the excellence of a where we live. Rather our street, our neighborhood, city or state. If a man deciding on a residence does not fix on one where such attitudes and virtue prevails, how can he be wise? Confucius would continue saying that those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue and that it is only the truly virtuous man, who can love, or who can hate, others.
Confucius would agree with Mencius that if our will is set on virtue there will be no practice of wickedness. Riches and honors are what men desire. If they cannot be obtained in the proper way, they should not be held. Poverty and meanness are what men dislike. If they cannot be avoided in the proper way, they should not be avoided. Knowing this was it not Mencius who stressed we should love our neighbor as ourselves.
Confucius continues by saying that if a superior man abandons virtue, how can he fulfill the requirements as being considered to be virtuous? That the superior man does not, even for the space of a single meal, act contrary to virtue. In moments of haste, he cleaves to it. In seasons of danger, he cleaves to it as his talisman, or guiding light. That he has never seen a person who loved virtue or one who hated what was not virtuous. He, who loved virtue, would esteem nothing above it. He who hated what is not virtuous, would practice virtue in such a way that he would not allow anything that is not virtuous to approach his person.
In conclusion Confucius would ask, “is anyone able for one day to apply his strength to virtue? I have not seen the case in which his strength would be insufficient. Should there possibly be any such case, I have not seen it. Finally, the faults of men are characteristic of the class to which they belong. By observing a man’s faults, it may be known that he is virtuous… adding that if a man in the morning hears of the right or virtuous way, but does not follow it, he may die in the evening hearing and having regret.”
The Analects of Confucius / Chapter 4, 9-16.
4-9. The Master said, “A scholar, whose mind is set on truth, and who is ashamed of bad clothes and bad food, is not fit to be discoursed with.”
4-10. The Master said, “The superior man, in the world, does not set his mind either for anything, or against anything; what is right he will follow.”
4-11. The Master said, “The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.”
4-12. The Master said: “He who acts with a constant view to his own advantage will be much murmured against.”
4-13. The Master said, “If a prince is able to govern his kingdom with the complaisance proper to the rules of propriety, what difficulty will he have? If he cannot govern it with that complaisance, what has he to do with the rules of propriety?”
4-14. The Master said, “A man should say, I am not concerned that I have no place, I am concerned how I may fit myself for one. I am not concerned that I am not known, I seek to be worthy to be known.”
4-15. The Master said, “Shan, my doctrine is that of an all-pervading unity.” The disciple Tsang replied, “Yes.”
The Master went out, and the other disciples asked, saying, “What do his words mean?” Tsang said, “The doctrine of our master is to be true to the principles-of our nature and the benevolent exercise of them to others,-this and nothing more.”
4-16. The Master said, “The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.”
The Analects of Confucius / Chapter 4, 17-26
4-17. The Master said, “When we see men of worth, we should think of equaling them; when we see men of a contrary character, we should turn inwards and examine ourselves.”
4-18. The Master said, “In serving his parents, a son may remonstrate with them, but gently; when he sees that they do not incline to follow his advice, he shows an increased degree of reverence, but does not abandon his purpose; and should they punish him, he does not allow himself to murmur.”
4-19. The Master said, “While his parents are alive, the son may not go abroad to a distance. If he does go abroad, he must have a fixed place to which he goes.”
4-20. The Master said, “If the son for three years does not alter from the way of his father, he may be called filial.”
4-21. The Master said, “The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.”
4-22. The Master said, “The reason why the ancients did not readily give utterance to their words, was that they feared lest their actions should not come up to them.”
4-23. The Master said, “The cautious seldom err.”
4-24. The Master said, “The superior man wishes to be slow in his speech and earnest in his conduct.”
4-25. The Master said, “Virtue is not left to stand alone. He who practices it will have neighbors.”
4-26. Tsze-yu said, “In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.”