14
The Confucian is pliant;[1]
the meaning of the word ju is emptiness.[2]
(?) It is an immutable technique [of living]. In the thousand
undertakings and the ten thousand transformations their Way
is unexhausted—such are the Six Classics. Now as to appropriate
relations between prince and subject, the love between father and
son, the distinction between husband and wife, and precedence
between friends—these are what the Confucian takes care to
preserve; daily he "cuts and polishes"[3]
without ceasing. Though
he live in a poor alley and in a wretched hut, not having enough
to fill his emptiness or to clothe himself, and though he be without
so much as an awl's point of territory, still his understanding is
sufficient to control the empire. When he is employed in a greater
capacity, he has the makings of a nobleman. If he is employed
in a lesser capacity and given office, he will be a minister to whom
may be entrusted the destiny of the state. Though he live secluded
in a mountain cave, kings and feudal lords will be unable to contest
his fame.
[4]
Why is this? Simply because from him is an emanation
of
jên and
i. Should he give a king the opportunity to hear his
words and rely on his conduct, it would be possible to see [again]
the methods of T`ang and Yü,
[5]
while the sound of songs of praise
would become audible. The Ode says,
[6]
The ancients had a saying:—
`Consult the grass and firewood gatherers.'
[It shows that] they got advice from all sources.
[7]
