Tsao-fu was the best charioteer in the world, but without chariot
and horses he would have had no way to show his ability. Yi
was the best archer in the world, but without bow and arrow he
would have had no way to show his skill. The Great Confucian
is one who puts the empire into harmony, but without [at least]
a hundred li of territory he will have no way to show his merits.
Now a person with a strong chariot and select horses who is unable
to go a thousand li is no Tsao-fu; one with adjusted bow and
straight arrows who is unable to shoot far and hit a small mark
is no Yi; and one with a hundred li of land who is unable to put
the empire into harmony and control the four barbarians is no
Great Confucian.
The Great Confucian may live in retirement in a miserable hut
in a back alley, without the slightest holding of land, but still
the nobles will be unable to contest his fame.[2]
When he has a
hundred li of territory, a state of a thousand li will be unable to
contest his superiority. He castigates aggressive states, unites the
empire, and none can overthrow him: such is the merit of the
Great Confucian. His speech is appropriate, and his conduct is
in accord with li. He has no reason to regret what he does. His
conduct in dangerous situations[3]
and his adaptations to changed
circumstances are appropriate in the smallest detail. He moves
with the times and changes with the world. Through the multiplicity
of beginnings and the infinity of changes[4]
his Way is
single: such is the Great Confucian.
In this way there are ordinary people, ordinary Confucians,
refined Confucians, and Great Confucians. His ear does not
listen to learning, in conduct he lacks correctness and i; he is so
confused that he takes wealth and gain to be the most important
things: such is the ordinary man.
He wears large [-sleeved] gowns[5]
and broad sashes; he roughly
models himself on the former kings, but is inadequate in a time
of confusion.[6]
His method is faulty and his studies eclectic; although
his attire and conduct[7]
have become identical with the
vulgar usage of the time, he does not know that they are wrong.
In light conversation or serious discussion, since he differs not at
all from Lao[-tzŭ] and Mo[-tzŭ], he does not know how to make
distinctions: such is the ordinary Confucian.
He patterns himself after the former kings and unifies institutions;
as concerns speech and conduct, he is in possession of the
Great Method, but his understanding does not suffice to help
him where rules and instructions do not reach and where his
experience does not extend. When he knows a thing, he holds
that he knows it, and when he does not know a thing he admits
that he does not know it.[8]
Within, he does not cheat himself;
outside, he does not cheat others. For this reason he esteems the
sages and honors the law, not daring to be disrespectful concerning
them: such is the refined Confucian.
He models himself on the former kings and relies upon li and i.
From the restricted he grasps the extended, and from the single
he puts into action the multiple. In matters of jên and i, even
among birds and beasts, he makes distinctions as clearly as between
black and white. When outlandish creatures or strange
transformations[9]
which he has never seen or heard of suddenly
come to light somewhere, without depending on any outside help,
he produces a comprehensive category that takes care of them,
and pulls out[10]
a law which measures them as exactly as [the
two parts of] a tally fit [together]: such is the Great Confucian.
Hence if a ruler uses common men, it will result in the loss of
his state [though it be one] of ten thousand chariots. If he uses
an ordinary Confucian, his state of ten thousand chariots will be
preserved. If he uses a refined Confucian, his state, [though it
consist of only] a thousand
li [of territory], will be at peace. If he
uses a Great Confucian, with a territory of [no more than] one
hundred
li, in three years at the longest,
[11]
the feudal lords of the
empire will be his subjects. Should he use him in a state of ten
thousand chariots, he would be established as soon as he began
to act; in one day he would be famous.
[12]
The Ode says,
[13]
Although Chou was an old country,
The [favoring] appointment lighted on it recently.
This can be called fame,
[14]
and King Wên can certainly be called
a Great Confucian.
