University of Virginia Library

CHAPTER VI

1

When Pi-kan was put to death for remonstrating [with the
Tyrant Chou], Chi-tzŭ said, "To speak, knowing [one's words]
will not be put to use, is stupid. By sacrificing oneself to make
the wickedness of one's prince apparent, is not loyal. These are
two things that should not be done. If, however, they are done,
there is no greater misfortune." Whereupon he let his hair down
his back and, feigning madness, left.

On hearing of this the superior man says, Chi-tzŭ was put to
a hard task indeed. He exhausted his vigor and pushed to the
limit his loyalty and love. When he witnessed the affair of Pi-kan,
he removed himself. [He represents] the extreme of jên [combined
with] understanding. The Ode says,[1]

2[1]

Duke Huan of Ch`i, wishing to see the Hsiao-ch`ên [Chi],[2] thrice
went to him without being granted an interview. His attendants
said, "The office of hsiao-ch`ên is the lowest in the state. Having
thrice gone to him without being granted an interview, Your
Highness may properly desist."

Duke Huan said, "Alas, what sort of talk is this? I have heard
that a gentleman in cotton clothes who does not desire riches and
honor will stand on his dignity toward the ruler of [a state of]
ten thousand chariots, and that the ruler of [a state of] ten

thousand chariots who does not love jên and i will stand on his
dignity toward a cotton-clothed gentleman. It is all right if our
master[3] does not desire riches and honor, but for me not to love
jên and i is not all right." When he went for the fifth time, he was
granted an interview.

On hearing of this the feudal lords of the empire said, "If
Duke Huan condescends even to a cotton-clothed gentleman, how
much the more can a prince of the realm expect!" And they led
one another to his court; there were none who did not come. Such
were the means whereby Duke Huan assembled the feudal lords
and by which he united and rectified the empire.[4]

The Ode says,[5]

3[1]

When industry is rewarded and idleness punished, the people
are not lax. When judgments are impartial and uniformly perspicacious,[2]
the empire submits. After that official duties[3] are made
clear, occupations are examined, and abilities compared: there
are none that are not controlled,[4] so that the Public Way is current
and selfish authority is impeded, public duties (i) are established

and selfish affairs inhibited. In this way, while those possessing
good qualities are brought forward,[5] flatterers and sycophants are
stopped; while the avaricious and the wicked withdraw, the
scrupulous and the moderate rise up. The Regulations of Chou
read,[6] "When they anticipate the time, let them be put to death
without mercy; when they are behind the time, let them be put
to death without mercy."[7] In practicing affairs, men are confined
to human occupations (?), just as ear, eye, nose, and mouth may
not be mutually interchanged.[8] Hence it is said, "Duties being
apportioned, the people are not remiss; precedence being establised,
ranks are not confused; judgments being impartial, perspicacity
is uniform, and the various affairs are not hindered." Under
these circumstances, of inferiors and petty officials, none but
practice self-improvement; only thereafter do they dare rest secure
in office, and only after they have perfected their abilities do they
dare receive employment. Mean men reform their hearts, and the
people reform their customs. Of such as rebels and traitors, none
but return to a state of honesty. The perfection of such government
and of such teaching cannot be added to.

The Ode says,[9]

4[1]

After Tzŭ-lu had been governing P`u for three years, Confucius
went to see him.[2] On entering the borders [of P`u] he approved,
saying, "Yu (= Tzŭ-lu) trusts those who are respectful (?)."
On entering the city he said, "Excellent! Yu is generous to the
loyal and trustworthy (?)." On arriving at the audience hall
he said, "Excellent! Yu is enlightened in his judgments."

Grasping the reins, Tzŭ-kung asked, "Master, you have not
yet seen Yu, and still have thrice praised his excellence. Might I
hear [your reasons]?"

Confucius said, "On entering the borders, [I saw that] the
grain fields and the hemp fields were very well attended to, and
that the fallow lands were well opened up.[3] This is the result of
trusting those who are respectful, so that the people put forth
all their strength. On entering the city [I saw that] walls and
dwellings were very high,[4] and that the trees were very flourishing.
This is the result of being generous to the loyal and trustworthy,
so that[5] the people are not lazy. On entering the audience hall
[I found that it] was very quiet.[6] This is the result of enlightened
judgments, so that the people do not make disturbances."

The Ode says,[7]

5[1]

In ancient times, since [rulers] had the people meant for them
by their mandate,[2] the people were capable[3] of respect for the
aged and pity for the orphan, and in transactions loved to yield.
Only after they had received the command from their ruler, did
those who were assiduous in service[4] (?) get[5] to ride in elaborate
carriages with paired horses. Those who had not received his
command did not get to ride, and if they did ride,[6] they were in
every case punished. Thus, even if people had excess property
and luxury goods, if they had not li and i, merit and virtue, there
was no way they could make use [of these things].[7] So it was that
always they made jên and i flourish, but despised property and
gain. Despising property and gain, they did not compete. Since
they did not compete, the strong did not oppress the weak, nor
were the many harsh to the few. This is how T`ang (= Yao) and
Yü (= Shun)[8] gave form to[9] regulations and punishments, and
none of the people went against the laws. When the people did
not go against the laws, disorder first came to an end.

The Ode says,[10]

6[1]

In the world's debates there are three excellencies and five
points of superiority, but language as such is relegated to an
inferior place.[2] Disputants distinguish different categories to
prevent their interfering with one another. They (arrange in
succession =) keep separate incompatible doctrines to prevent
their mutual contradiction. They put forth their intentions and
display their meanings,[3] making plain[4] what they mean so as to
let others partake in understanding. They do not devote themselves
to confusing one another. Under these conditions the
winner[5] does not lose what he should preserve, while the one who
does not win gets what he seeks. [Conducted] in this way, debating
is worthwhile.[6]

But, while involved diction to falsify [the argument], decorated
words to pervert it, numerous metaphors to shift it, raising the
voice so that it is impossible to attain to [understanding][7] may
be convenient to the argument, still harm results from these.[8]

Now not explaining one's point so that it is not known is called
obscurantism, and excluding meaning and excluding yourself[9] (?)
is called evasion. In approaching an honest man, to take advantage
of his slips is called shiftiness. In pointing out connections,
to use misleading words is called wrong. These four are not
practiced [by the superior man],[10] and as a result the truth is made
apparent to everybody. Now if arguments and disputes can be
brought to an end only[11] by obscurantism, evasion, perversion,
and wrong, they cannot but injure a person as a superior man,
and so the superior man does not practice [the like]. The Lun yü
says,[12] "What the superior requires, is just that in his words there
may be nothing incorrect."

The Ode says,[13]

7[1]

I tell you,[2] [the man who] attracts other people's minds is not
arrogant toward others because of elevated and high rank, nor
does he keep others in obscurity because of his own great intelligence
and saintly knowledge. He does not use his courage and
strength to encroach on others, nor does he cheat others because
he is clever and quick.[3] If he is unable [to do a thing], he practices;

if he does not know [something], he asks. Though he know [a
thing], he is always humble, and only afterward admits that he
knows it. When he encounters a ruler, he practices conduct appropriate
to a subject. When he meets a villager,[4] he practices conduct
appropriate to the age [of the person]. When he meets an elder
he practices conduct appropriate to a disciple. When he meets
one of his own status, he practices conduct appropriate to a friend.
When he meets one younger and inferior [to himself], he practices
conduct appropriate to instruction and generosity. Thus there are
none he does not love and none he does not respect. He does not
contest with others, but is as universal as[5] Heaven and Earth,
which embrace all things. One who is like this gives rest to the
aged, treats the young tenderly, and shows sincerity to his friends.[6]

The Ode says,[7]

8[1]

The man characterized by jên always is respectful toward his
fellows. There is a proper method in respecting one's fellows.
With a sage one respects him in loving and keeping near to him.
With an unworthy person one respects him while fearing and
keeping him at a distance. The being respectful is the same [in
both cases], but the circumstances are different. If he is loyal,
sincere, upright, and guileless, and does not work harm, then none
he deals with but are thus. Such is the substance of jén. Jén is the
substance and i is the principle. [Such a man] never opens his
mouth but that [what he says] may be taken as a model for others.

The Ode says,[2]

9

The Master said, "As for one who does not study, but who loves
to think, though he have [some] knowledge, it will not be broad.
One who studies, but is remiss about his person, though studious,
will not be respected. He who establishes himself without being
sincere, though he be established, will not long endure. One who
loves speech without showing that he is sincere will not be believed
if he speak. One with fine talents who will not follow the way of
the superior man, who conceals a small thing and thereby harms
a great one—disaster will certainly overwhelm him."

The Ode says,[1]

10[1]

When the people are weary they think of ease; when the government
is harsh they think of jên, when punishments are severe they
think of peace, and when the state is in disorder they think of
Heaven. The Ode says,[1]

11[1]

One asked,[2] "The ancients' designation for a person of understanding
was `earlier born.' What does this mean?"

It is like saying "earlier awakened."[3] A man who has not heard
of the methods of the True Way is in the dark as to success and
failure, and does not know the sources of government[4] and disorder.
His befuddlement is like drunkenness.

Now among the world's rulers there are those who are earlier
awakened,[5] those who are later awakened,[5] and those who are not
awakened[5] [at all]. Of old, when King Chuang of Ch`u was making
plans, whenever one turned out well[6] he would have an anxious
look. Shên-Kung Wu Ch'en asked,

"Why is Your Highness anxious?"

King Chuang said, "I have heard [it said] of the potentialities
(tê) of the feudal lords that one who can himself choose his
teachers will be king; one that can himself choose his friends will
be hegemon; and one whose associates are not his equals will be
lost. I am unworthy insofar as none of the arguments of the Great
Officers come up to mine. For this reason I am anxious."

It was fitting that King Chuang, with his mortal power (tê),
should rule men and subjugate the feudal lords; yet every day he
was anxious and concerned to seek out sage advisers. Such is the
earlier awakened.

Of old Duke Chao of Sung went into exile. He said to his
charioteer, "I know how I lost [my state]."

The charioteer said, "How?"

Duke Chao said, "When I put on clothes and stood up, of the
several tens of attendants, none of them but said, `Our ruler is
elegant.' Whenever I spoke or did anything, of the several hundreds
of court ministers, none but said, `Our ruler is a sage.'
Inside [the court] and out I never saw my faults, and this is how I
lost [my state]."

Whereupon he reformed his principles and changed his conduct,
rested in i and practiced the True Way. He had been two years in
exile before his excellence became known in Sung. The people of

Sung went to meet him to restore him to his throne. His posthumous
designation was Chao, "in demeanor respectful and intelligent."[7]
Such is the later awakened.

Of old the Prince of Kuo was driven out of Kuo. He said to his
charioteer, "I am thirsty and wish to drink." The charioteer gave
him clear wine. He said, "I am hungry and wish to eat." The
charioteer gave him dried meat and cooked millet. He said, "How
is it that you had it ready?"

The charioteer said, "I had stored it away."

"Why had you stored it?"

The charioteer said, "Against your going away into exile, when
you would be hungry and thirsty on the way."

"Did you know I was about to[8] lose my state?"

The charioteer said, "I did."

"Then why did you not remonstrate with me?"

The charioteer said, "You were pleased with flattery in speech
and disliked straightforward language. I wished to offer remonstrances,
but feared before [I could speak] Kuo would be lost.
For this reason I did not remonstrate."

The Prince of Kuo flushed in anger and said, "What was really
the cause of my losing my state?"

The charioteer reversed his statement and said, "You lost it
because you were too much of a sage."

He said, "How is it that a sage loses his state instead of preserving
it?"

The charioteer said, "It was because you alone were the only
sage in the empire that you lost your state."

The Prince of Kuo was pleased,[9] and leaning against the crossbar
sighed, "Alas, so this is the way it goes with a sage!"[10] Then,
his body being weary and his strength exhausted, he pillowed
[his head] against the charioteer's knee and went to sleep. The
charioteer put a clod in his own place,[11] and abandoned him.

[The Prince of Kuo] perished in the wilderness and was eaten by
tigers and wolves. Such is the one who is not awakened at all.

Now one earlier awakened, in that same year becomes hegemon
—such was King Chuang of Ch`u. One later awakened is restored
within three years—such was Duke Chao of Sung. One not
awakened at all dies in the wilderness and is eaten by tigers and
wolves—such was the Prince of Kuo. There are those earlier
awakened, those later awakened, and those not awakened at all.[12]

The Ode says,[13]

12[1]

After T`ien Ch`ang had assassinated Duke Chien,[2] he made
a covenant with the people of the state, saying, "Those who do
not covenant with me will be put to death with their families."

Shih T`o[3] said, "Of old those who served a ruler died in their
ruler's interests. To abandon[4] one's ruler so as to preserve one's
parents is not loyal. To abandon[4] one's parents so as to die in
the interests of one's ruler is not filial. So I cannot do it. However,
if I do not covenant, it will be to kill my parents. If I do as others
do and covenant, it will be repudiating my ruler. Alas! One born
in disordered times cannot achieve upright conduct, and one
suffering violence at the hands of a cruel man cannot behave in
complete conformity with i. Too bad!" Whereupon he went up
and covenanted so as to spare his father and mother, and then
withdrew and threw himself on his sword to die for his ruler.

Those who heard of it said, "A superior man indeed! What
could he have done?[5] It was fate."

The Ode says,[6]

This applies to Master Shih.

13

The I [ching] says,[1] "[The subject is] straitened before a [frowning]
rock. He lays hold of thorns. He enters his palace, and does
not see his wife. There will be evil." This speaks of one who in
difficulty does not find a sage on whom to rely.

Of old Duke Mu of Ch`in was in difficulty in Hsiao,[2] but quickly
relying on the Great Officer Wu-ku, Chien Shu, and Kung-sun
Chih, he became a minor hegemon. [Duke][3] Wên of Chin was
[involved] in difficulty through Li[-chi],[4] but quickly relying on
Uncle Fan, Chao Shuai, and Chieh-tzŭ T`ui, he became in the end
ruler [of Chin]. Kou-chien, King of Yüeh, was in difficulty in
Kuei-chi,[5] but quickly relying on Fan Li and the Great Officer
[Wên] Chung, he gained the hegemony over the states of the
south. Duke Huan of Ch`i was in difficulty in Ch`ang-cho,[6] but
quickly relying on Kuan-chung, Ning Ch`i and Hsi P`êng, he
brought the empire into order. These all were men who knew
enough quickly to rely on sages when in difficulty. There have
never been any who, when in difficulty, did not know enough to
rely on sages that were not lost.[7]

The Ode says,[8]

It refers to a lack of good men.

14

Mencius exercised his eloquence on King Hsüan of Ch`i, who
was not pleased. Ch`un-yü K`un was in attendance.[1] Mencius
said, "Today I exhorted your ruler, but he was not pleased. I
suppose that he does not know what good is?"

Ch`un-yü K`un said, "Master, it is only that you are really not
good. Of old when Hu-pa played the cither, the fishes of the deep
came out to listen; and when Po-ya played the lute, his six horses
raised their heads from their feeding.[2] If even fishes and horses
know what is good, how much the more must a prince[3] [know it]."

Mencius said, "Lightning and thunder occur and split bamboo,
break trees, and convulse the empire, but they are not able
suddenly[4] to make the deaf have hearing. The brightness of sun
and moon everywhere illumines the world, but it is not able
suddenly[4] to make the blind have sight. Now it is like this with
your ruler."

Ch`un-yü K`un said, "Not so. Of old when I-fêng lived in
Kao-shang, the people of Ch`i were fond of singing.[5] When Ch`i
Liang's wife grieved and wailed, people praised her voice.[6] Truly,
`There is no sound so faint as not to be heard, and no conduct so

secret as not to show.'[7] If you, Master, are living as a sage in
Lu, how is it that the state of Lu is being dismembered?"

Mencius said, "If the sage is not employed, [the result is ruin];
how can there be [only] dismemberment?[8] The fish [large
enough] to swallow a boat does not dwell in a shallow pool, nor
does the gentleman of capacity dwell in a polluted world. [Just
as] plants, when winter comes, must wither, so have I too my
seasons."

The Ode says,[9]

Is this not [said of] one who encountered a time of withering?

15[1]

Confucius said, "Is it not only the man of learning with whom
one can speak all day long[2] without fatigue? His physique may
not be worth looking at and his strength insufficient to inspire
fear; his family may not be worth mentioning and his ancestors
not worth talking about, but he can be famous everywhere and
illustrious among the feudal lords. It is not only the man of
learning [of whom this is possible]?"

The Ode says,[3]

This refers to [a man of] learning.

16

The Master said, "Without recognizing the ordinances [of
Heaven], it is impossible to be a superior man."[1] What he means
is that everything given life by Heaven is in possession of [ideas
of] jên, i, li, knowledge, and a mind devoted to the good; but without
knowing how through its ordinances Heaven gives life, one is
without [ideas of] jên, i, li, knowledge, or a mind devoted to the
good. One lacking [ideas of] jên, i, li, knowledge, and a mind
devoted to the good is termed a mean man. That is why he said,
"Without recognizing the ordinances [of Heaven] it is impossible
to a superior man."

The "Hsiao-ya" says,[2]

It speaks of the great security with which[3] Heaven protects and
establishes man through jên, i, li, and knowledge. The "Ta-ya"
says,[4]
It says that the people in possessing virtue pattern themselves
after Heaven. How can the person who does not know how to
pattern himself after Heaven be a superior man?

17[1]

The True King must needs set up three[2] inspectors[3] whom he
sends to inspect distant places and care for the masses. When the

people of distant places suffer from famine and cold without being
able to obtain clothing and food, when they have criminal cases
and lawsuits and no one settles their complaints,[4] when sages are
neglected and not brought forward, [then the inspectors] go back
and report to the Son of Heaven. When the rulers of such [places]
come to court, the Son of Heaven bows and has them advance to
him, saying, "Alas, have my government and teachings failed to
get to you? How else is it that [your people] suffer from famine
and cold without being able to obtain clothing and food, that
they have criminal cases and lawsuits and no one settles their
complaints,[4] that sages are neglected and not brought forward?"

Thereafter such rulers return [to their own states] and discuss
the matter with their ministers and Great Officers. When the
people of those distant places hear of it, they all say, "He is
truly Son of Heaven. Although we dwell in an out-of-the-way
place, he sees us as though we were near at hand, and though we
dwell in seclusion he sees us clearly. How is it possible to deceive
him?"

Thus it is that inspectors were the means by which he everywhere
kept his eyes open and made effective his hearing.[5]

The Ode says,[6]

This is illustrated above.

18[1]

King Chuang of Ch`u attacked [and defeated][2] Chêng. The
Earl of Chêng advanced with bared body, holding in his left hand
an ox-tail tufted banner[3] and in his right grasping a sacrificial
knife with bells,[4] and said to King Chuang, "I am devoid of goodness.
Because of [my behavior toward your] subjects on the
frontier, I have met with a Heaven[5] -sent disaster and have caused
you, Prince of a great state, to have the overwhelming disgrace
of coming from afar to this place."

King Chuang said, "It was the words of Your Highness' bad
subjects in their intercourse with us[6] that gave me the opportunity
of viewing Your Highness' jade countenance, and this is the insignificant
[reason] which has brought us to this pass."[7] Taking his
signal staff[8] King Chuang signaled to his attendants to remove the
camp of Ch`u's army seven li.

The general Tzŭ-chung proffered an objection, "Nan-ying is
several thousand li distant from Chêng. Among the Great Officers

there have been several casualties, and among the camp laborers[9]
several hundreds have been killed. Now to win a victory and not
to have it—is this wasting the strength of the people and of your
servants or not?"[10]

King Chuang said, "I have heard that of old, if the cups did
not leak and the leather [garments] were not worn out, it was
because one had not gone outside his own borders.[11] Through
this the superior man [shows that he][12] holds li to be important
but despises property;[13] that he wants the men but not their
territory.[14] When a man offers submission, it is inauspicious not
to desist. Should I [try to] establish myself in the empire by
inauspicious means, disaster would overwhelm me. How can I take
[their territory]?"

Meanwhile those Chin [had sent] to help Chêng arrived and
requested [that Ch`u give] battle. King Chuang assented. The
general Tzŭ-chung proffered an objection, "Chin is a powerful
state. They have had [only] a short way [to come], and their
troops are fresh, while Ch`u's army is long since worn out.[15] May
Your Highness not consent [to fight]."

King Chuang said, "It is not possible. If I should flee before
the strong but [attempt to] overawe the weak, I would have no
way to establish myself in the empire." In the end he turned
his troops back to meet the intruders from Chin. King Chuang
took a drumstick and beat with it.[16] The army of Chin was
severely defeated, so that of the officers and men who fled and
struggled for boats, the fingers [cut off by those who already had
taken possession of the boats] could be gathered by the double-handfuls.[17]

King [Chuang] said, "Alas, we two rulers are not on good terms,
but of what crime are the people guilty?" Whereupon he withdrew
Chu's army to let the invaders from Chin escape.

The Ode says,[18]

19[1]

The superior man, in revering a man's virtue and holding up a
man's excellencies is not speaking flattery; nor in correcting speech
and rectifying conduct, nor in pointing out a man's faults is he
picking flaws. He is pliant and docile,[2] strong and resolute.[3]
Everywhere moving with events, he does not go outside the Way
and virtue. The Ode says,[4]

20

Duke Ling of Wei had been asleep in the daytime.[1] When he
got up, his vitality became progressively weaker. A man was sent
in haste to summon the brave soldier Kung-sun Chüan. On the
way he met the Hsing-jên[2] Pu Shang. Pu Shang said, "Why are
you in such a hurry?"

[The man] replied, "The Duke having slept in the daytime,
when he got up he sent me to summon the brave soldier Kung-sun
Chüan."

Tzŭ-hsia said, "Would another person than Chüan,[3] but equal
to Chüan in bravery do?"

The driver said, "He would do."

Tzŭ-hsia said, "Carry me back."

When they arrived the ruler said, "I sent you to summon a
brave soldier. Why have you brought a literatus?"

The messenger said, "[This] Hsing-jên said, `Would another
person than Chüan, but equal to Chüan in bravery do?' And I
said, `He would do.' So I brought him with me."

The ruler said, "Very well. Invite the gentleman to come up,
but in addition summon Kung-sun Chüan."

[Suddenly Chüan] arrived.[4] He came in the door grasping a
sword and impetuously cried, "Shang, if you will come down I
will leave you your head!"

Tzŭ-hsia[5] looked at him and said, "What![6] Put away your
sword. I am going to speak with you about courage." Whereupon
the ruler ordered him to put away his sword and come up. Tzŭ-hsia

said, "Come, now. I once was with you when we followed
our ruler to the west to visit Chao Chien-tzŭ. When Chien-tzŭ
gave our ruler an audience, his hair was not done up and he held
a lance. I was following thirteen ranks behind and came forward
and said, `When feudal lords meet it is not proper for them not
to wear court costume. If [Your Highness][7] does not put on court
costume, this Hsing-gên, Pu Shang, is going to splash your dress
with the blood from your throat.'[8] Now was it you or was it I
who caused him to change to court costume to receive our ruler?"

Chüan said, "It was you."

Tzŭ-hsia said, "This is one instance where your courage was
not equal to mine. Another time I was with you when we followed
our ruler to the east of A. When we met the ruler of Ch`i, he sat
on a double mat, while our ruler sat on a single mat. I was
following thirteen ranks behind and came forward and said,
`According to etiquette (li), when feudal lords meet, it is not
proper that they should face one another as befits commoners.'[9]
Now was it you or was it I who took away one of his mats?"

Chüan said, "It was you."

Tzŭ-hsia said, "This is the second instance where your courage
was not equal to mine. Another time I was with you when we
followed our ruler in the hunting park and two full-grown boars
pursued our ruler.[10] Now was it you or was it I who seized a lance
and, striking downward,[11] turned them?"

Chüan said, "It was you."

Tzŭ-hsia said, "This is the third instance where your courage
was not equal to mine. Now what is valued in a soldier is that
while on the one hand he can assist [in governing a state of] ten
thousand chariots, on the other hand he dares not be arrogant
toward a commoner. Outside he establishes moderation and compassion,
so that enemies do not attack or make disturbances;
inside [the state] he forbids harmful [acts], so that the ruler is
not in danger. These are the excellencies of a soldier and that to
which the superior man attaches the highest value. But covering
up the short with the long, ill-treating the few by the many,
oppressing a guiltless people and exerting authority inside the
village lanes—these are the extreme evils of which a soldier may
be guilty; they are that on which the superior man visits his
dislike, and what the masses punish and root out. The Ode says,[12]

How is it you discuss courage in front of a ruler?"

Whereupon Duke Ling withdrew from the mat, raised his hands,
and said, "Though I am not intelligent, I should like[13] to follow
your [kind of] courage."

The Ode says,[14]

Such was Master Pu.

21[1]

Confucius had gone on a journey[2] when Chien-tzŭ was about
to kill Yang Hu. Confucius resembled the latter, and [Chien-tzŭ]

surrounded Confucius' dwelling with troops.[3] Tzŭ-lu was angry,
and, brandishing a lance, was about to strike when Confucius
stopped him, saying, "Yu, how is it you are so lacking in an
abundance of jên and i? If the Shih and the Shu are not studied,
if rites (li) and music are not explained, that is my fault. If when
I am not Yang Hu, they take me for Yang Hu, that is not my
fault; it is fate. You sing and I will accompany you."[4]

Tzŭ-lu sang and Confucius accompanied him. When they had
finished three strophes, the soldiers had left off surrounding them.

The Ode says,[5]

This is how through a display of the harmony of flourishing virtue
noninterference is practiced.

22

The Ode says,[1]

What is meant by saying that the sovereign is the parent of the
people? It means that the sovereign is reverent in aspect and
strict in conduct; he is frugal toward himself, but liberal to others.
Truly the unworthy cannot come up to him. In his own affairs
(?) he is rigorous with himself, but is easy-going (?) with others.[2]
Truly he is able to serve to the extent of his abilities (?). Being
sincere in his love, he does not rob; he is generous in his gifts but
not boastful. On seeing a man who is good he rejoices in him
gladly, and on seeing a man who is not good he conceals [his
wickedness] in alarm. When there is a fault, he wraps it up completely.
In giving clothes, he gives the best; in giving food he
gives much. Laws he puts in an inferior place and makes them
easy to follow. He makes duties few and easy to perform. This
is how by acting impartially[3] he is a parent to the people. He
builds cities and has them live there. He divides up the fields and
nourishes [the people with their produce]. He sets up schools to
instruct them. He causes them to realize that parents are worthy
of respect. Because they are worthy of respect, one wears deepest
mourning[4] for three years [on the death of] a father. Likewise [on
the death of] a prince one wears deepest mourning for three years.
This is what is meant by his being parent to the people.

23[1]

To serve a tyrannical state is difficult, but it is easy to make a
tyrannical state serve oneself. If you serve it with goods and
valuables, then when your valuables are exhausted,[2] friendly
relations will not continue. If you make treaties and covenants,
it will not be long after the agreement is fixed that [such a state]
will repudiate it. Should you present [such a state] with territory
cut off from your own borders, even though the amount cut off
[and presented] be fixed, still their greed will not be satisfied. The
more completely one gives in to them, the more serious their
encroachments. The inevitable end is that your valuables are
used up[2] and your [whole] state taken over; even with Yao on
your left and Shun on your right you would not be able to avoid
[such an end], if you follow this road. So one who, without the
methods of the sages, serves in fear, putting his sole[3] reliance on
glib speech and obsequious conduct will not be able to hold his
state or keep his own person intact. Hence the enlightened ruler
does not follow this way. It is necessary to reform ritual (li) to
regulate the court, to rectify the laws to regulate the officials, and
to stabilize the government to regulate the lower classes. Only

after that is the rhythm of li and i adjusted in the court, are rules
and regulations rectified among the officials, and loyalty and
honesty, love and gain stabilized among the lower classes. He
would not practice one unjust thing, or put to death one innocent
man to get the empire, and so those in his vicinity contest for
his affection, while those far away desire to go to him. Superiors
and inferiors are of one mind; the three armies make common
effort. When his renown in sufficient to consume [his opponents]
and his power sufficient to bring them under his control, he bows
and grasps his signal flag, and not one of the tyrannical states
but makes haste to send envoys, like infants turning to their
mother. Why is this? It is because jên is put into practice,[4] i
is established, instruction is sincere, and love deep. Truly, as the
Ode says,[5]

24[1]

With one shout the brave officer puts to flight all the three
armies: it is because of his sincerity.[2] Of old Hsiung Ch`ü-tzŭ
of Ch`u was traveling at night. [He saw][3] a stone lying [in his
path] which he took to be a reclining tiger. Bending his bow, he
shot it, so that the head [of the arrow] was buried up to the
feathers.[4] When he looked down and realized it was a stone, [he
then again shot it, but the arrow bounced off without leaving a

mark. When Hsiung Ch`ü-tzŭ showed a sincere mind, metal and
stone] opened up for him;[5] how much the more will men!

Now if a person initiates a thing and others do not join in with
him, or if when he acts others do not agree, it is certainly[6] because
he is not complete within. The man who rules the empire without
descending from his mat has sought in himself [for sincerity].

Confucius said,[7] "When a prince's personal conduct is correct,
his government is effective without the issuing of orders. If his
personal conduct is not correct, he may issue orders, but they will
not be followed." That the Former Kings were able to attract to
themselves as guests everyone in the world by bowing and grasping
a signal flag[8] was because of the acme of sincere virtue which
showed in their external aspect.[9]

The Ode says,[10]

25[1]

Of old Chao Chien-tzŭ had died and before he was buried [the
district of] Chung-mou revolted. When he had been buried five
days,[2] Hsiang-tzŭ raised troops and attacked [Chung-mou].[3] Before
he had finished surrounding [the city], ten ch`ang of its walls fell
down of their own accord. Hsiang-tzŭ beat the signal for retreat,[4]

and [his forces] withdrew. An officer objected, "When Your Highness
is punishing the crime of Chung-mou and their walls break
down of themselves, it is Heaven aiding you. Why have you
withdrawn [your forces]?"

Hsiang-tzŭ said, "I have heard Shu-hsiang say that the superior
man does not take advantage of another in distress,[5] nor does he
make trouble for a man who is in straits. Have them repair their
walls;[6] after that we will launch an attack."

When [the people of] Chung-mou heard how just (i) he had
been, they asked to surrender. [. . . .] would say, "Good. [. . . .]
Hsiang-tzŭ is meant by this."[7]

The Ode says,[8]

26[1]

There are three methods of [acquiring] prestige. There is the
prestige [derived] from the Way and virtue, there is the prestige
from harsh supervision, and there is the prestige from demented
wantonness. It is absolutely necessary to examine into these three
[sources of] prestige. What do we mean by the prestige [derived]
from the Way and virtue? Rites (li) and music are in order;
distinctions and obligations (i) are clear; promotions and employment
are seasonable; love and profit are impartial.[2] Under such
circumstances as these, the people honor [the ruler] as emperor.

They love him as their parent, and fear him as [they do] spiritual
beings. Truly, when rewards are not used and still the people are
persuaded [to do good], when punishments are not applied, and
yet [the ruler's] prestige is effective, his is the prestige [derived]
from the Way and virtue.

What do we mean by the prestige from harsh supervision?
Rites (li) and music are not in order; distinctions and obligations
are not clear; promotions and employment are not seasonable; love
and profit are not impartial. But restrictions on wrong-doers are
harsh, and the punishment of those who do not submit is invariable;[3]
penalties are numerous[4] and extensive; executions are
cruel and inevitable. With a crash[5] like thunder [people] are
struck down, oppressed as by a [falling] wall. [Under such conditions,
when][6] the people are under pressure they are afraid;
when it is relaxed they are disrespectful toward their superiors.
When seized by force, they assemble; when from afar they hear
[of him], they scatter. If they are not pressed by punishments and
force and stirred up by executions and death, [the ruler] has no
way of keeping them under him. Such is the prestige from harsh
supervision.

What do we mean by the prestige from demented wantonness?
No disposition for loving others, no undertakings to benefit others,
and daily throwing into disorder the Way of man. When the
people murmur, [the ruler] following them up, seizes and binds
them, punishes and tortures them.[7] He does not conform to human
feelings and goes against Heaven's principles. Under these conditions
flood and drought are unseasonable; the yearly grain crops
do not ripen. The people on the one hand suffer distress from the
troubles of harsh [government] and disorder, and on the other
hand are in straits in the matters of food and clothing. They are

anxious and grieved, with no way of making complaint. Forming
cliques, they run off and are estranged from their superiors. Overthrow
and destruction can be expected at any moment: such is
the prestige from demented wantonness.

Now the prestige [derived] from the Way and virtue culminates
in numbers and strength; the prestige from harsh supervision
culminates in danger and weakness; and the prestige from demented
wantonness culminates in destruction. Now though the
term "prestige" is the same [in all these cases], the good or bad
results are far apart. Hence it is absolutely necessary to examine
into them.

The Ode says,[8]

27[1]

Duke P`ing of Chin[2] was happily drifting along the River and
said, "Where am I to get worthy gentlemen to enjoy this with
me?"

His boatman Ho Hsü[3] knelt and replied, "It is simply because
Your Highness does not care for [worthy] gentlemen [that he has
none]. Now pearls from river and ocean, and jade from the K`un
mountains, come to you without having feet, because of Your
Highness' liking for them.[4] If [worthy] gentlemen, possessed of
feet, do not come, it means nothing else than that Your Highness

does not care for gentlemen. Do not worry about there being no
gentlemen."

Duke P`ing said, "As for the guests I support, to the left of
the gate there are a thousand men, and to the right of the gate
[another] thousand. If in the morning there is not enough for
their support, in the evening I give them the market revenues;
if in the evening there is not enough for their support, in the
morning I give them the market revenues. Can it be said of me
that I do not care for gentlemen?"

Ho Hsü replied, "Now the heron in going a thousand li at a
single flight relies on only six quills. As for the feathers on his
back and the down under his belly, should you add a handful he
would not fly any higher, and should you take away a handful he
would not fly any lower. Now these two thousand men Your
Highness is supporting to the right and to the left of his gate—
are there really six quills among them? Or are they all feathers
on the back and down under the belly?"

The Ode says,[5]