Book XV of XX · Legge: Wei Ling Kung
衛靈公 Duke Ling of Wei
Wèi Líng Gōng
The superior man tested by want and adversity, the one word to be the rule of a life — reciprocity — and the duty of dying, if need be, to keep one's virtue whole.
41 sayings
1The Duke Ling of Wei asked Confucius about tactics. Confucius replied, ‘I have heard all about sacrificial vessels, but I have not learned military matters.’ On this, he took his departure the next day.
2When he was in Chan, their provisions were exhausted, and his followers became so ill that they were unable to rise.
3Tsze-lu, with evident dissatisfaction, said, ‘Has the superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. likewise to endure in this way?’ The Master said, ‘The superior man may indeed have to endure want, but the mean man小人xiǎorénThe Mean ManThe petty, small-minded person — moved by profit, comfort, and partiality rather than by what is right. The foil that defines the superior man by contrast., when he is in want, gives way to unbridled license.’
1The Master said, ‘Ts’ze, you think, I suppose, that I am one who learns many things and keeps them in memory?’
2Tsze-kung replied, ‘Yes,— but perhaps it is not so?’
3‘No,’ was the answer; ‘I seek a unity all-pervading.’
The Master said, ‘Yu, those who know virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) are few.’
The Master said, ‘May not Shun be instanced as having governed efficiently without exertion? What did he do? He did nothing but gravely and reverently occupy his royal seat.’
1Tsze-chang asked how a man should conduct himself, so as to be everywhere appreciated.
2The Master said, ‘Let his words be sincere信xìnGood FaithTrustworthiness and sincerity — keeping one’s word, being reliable in one’s dealings. Without it, Confucius says, a man simply cannot get on. and truthful, and his actions honourable and careful;— such conduct may be practised among the rude tribes of the South or the North. If his words be not sincere and truthful and his actions not honourable and careful, will he, with such conduct, be appreciated, even in his neighborhood?
3‘When he is standing, let him see those two things, as it were, fronting him. When he is in a carriage, let him see them attached to the yoke. Then may he subsequently carry them into practice.’
4Tsze-chang wrote these counsels on the end of his sash.
1The Master said, ‘Truly straightforward was the historiographer Yu. When good government prevailed in his State, he was like an arrow. When bad government prevailed, he was like an arrow.
2A superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. indeed is Chu Po-yu! When good government prevails in his state, he is to be found in office. When bad government prevails, he can roll his principles up, and keep them in his breast.’
The Master said, ‘When a man may be spoken with, not to speak to him is to err in reference to the man. When a man may not be spoken with, to speak to him is to err in reference to our words. The wise智zhìWisdomPractical wisdom — knowing people, discerning the right course, and above all holding that you know what you know and do not know what you do not. err neither in regard to their man nor to their words.’
The Master said, ‘The determined scholar and the man of virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) will not seek to live at the expense of injuring their virtue. They will even sacrifice their lives to preserve their virtue complete.’
Tsze-kung asked about the practice of virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.). The Master said, ‘The mechanic, who wishes to do his work well, must first sharpen his tools. When you are living in any state, take service with the most worthy among its great officers, and make friends of the most virtuous among its scholars.’
1Yen Yuan asked how the government of a country should be administered.
2The Master said, ‘Follow the seasons of Hsia.
3‘Ride in the state carriage of Yin.
4‘Wear the ceremonial cap of Chau.
5‘Let the music be the Shao with its pantomimes.
6Banish the songs of Chang, and keep far from specious talkers. The songs of Chang are licentious; specious talkers are dangerous.’
The Master said, ‘If a man take no thought about what is distant, he will find sorrow near at hand.’
The Master said, ‘It is all over! I have not seen one who loves virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) as he loves beauty.’
The Master said, ‘Was not Tsang Wan like one who had stolen his situation? He knew the virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) and the talents of Hui of Liu-hsia, and yet did not procure that he should stand with him in court.’
The Master said, ‘He who requires much from himself and little from others, will keep himself from being the object of resentment.’
The Master said, ‘When a man is not in the habit of saying— “What shall I think of this? What shall I think of this?” I can indeed do nothing with him!’
The Master said, ‘When a number of people are together, for a whole day, without their conversation turning on righteousness義yìRighteousnessRightness — doing what is fitting and just because it is right, never because it pays. The superior man’s measure of every action., and when they are fond of carrying out the suggestions of a small shrewdness;— theirs is indeed a hard case.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. in everything considers righteousness義yìRighteousnessRightness — doing what is fitting and just because it is right, never because it pays. The superior man’s measure of every action. to be essential. He performs it according to the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person.. He brings it forth in humility. He completes it with sincerity. This is indeed a superior man.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. is distressed by his want of ability. He is not distressed by men’s not knowing him.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. dislikes the thought of his name not being mentioned after his death.’
The Master said, ‘What the superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. seeks, is in himself. What the mean man小人xiǎorénThe Mean ManThe petty, small-minded person — moved by profit, comfort, and partiality rather than by what is right. The foil that defines the superior man by contrast. seeks, is in others.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. is dignified, but does not wrangle. He is sociable, but not a partizan.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. does not promote a man simply on account of his words, nor does he put aside good words because of the man.’
Tsze-kung asked, saying, ‘Is there one word which may serve as a rule of practice for all one’s life?’ The Master said, ‘Is not RECIPROCITY such a word? What you do not want done to yourself, do not do to others.’
1The Master said, ‘In my dealings with men, whose evil do I blame, whose goodness do I praise, beyond what is proper? If I do sometimes exceed in praise, there must be ground for it in my examination of the individual.
2‘This people supplied the ground why the three dynasties pursued the path of straightforwardness.’
The Master said, ‘Even in my early days, a historiographer would leave a blank in his text, and he who had a horse would lend him to another to ride. Now, alas! there are no such things.’
The Master said, ‘Specious words confound virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.). Want of forbearance in small matters confounds great plans.’
The Master said, ‘When the multitude hate a man, it is necessary to examine into the case. When the multitude like a man, it is necessary to examine into the case.’
The Master said, ‘A man can enlarge the principles which he follows; those principles do not enlarge the man.’
The Master said, ‘To have faults and not to reform them,— this, indeed, should be pronounced having faults.’
The Master said, ‘I have been the whole day without eating, and the whole night without sleeping:— occupied with thinking. It was of no use. The better plan is to learn學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly..’
The Master said, ‘The object of the superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. is truth. Food is not his object. There is plowing;— even in that there is sometimes want. So with learning學xuéLearningStudy and self-cultivation — not the mere hoarding of facts but the lifelong, joyful effort to become better. The Analects opens with it, and returns to it constantly.;— emolument may be found in it. The superior man is anxious lest he should not get truth; he is not anxious lest poverty should come upon him.’
1The Master said, ‘When a man’s knowledge is sufficient to attain, and his virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) is not sufficient to enable him to hold, whatever he may have gained, he will lose again.
2‘When his knowledge is sufficient to attain, and he has virtue enough to hold fast, if he cannot govern with dignity, the people will not respect him.
3‘When his knowledge is sufficient to attain, and he has virtue enough to hold fast; when he governs also with dignity, yet if he try to move the people contrary to the rules of propriety禮lǐRitual ProprietyRitual, ceremony, and the forms of proper conduct — from the rites of court and mourning to everyday courtesy. The outward patterns that, practised sincerely, shape the inner person.:— full excellence is not reached.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. cannot be known in little matters; but he may be intrusted with great concerns. The small man小人xiǎorénThe Mean ManThe petty, small-minded person — moved by profit, comfort, and partiality rather than by what is right. The foil that defines the superior man by contrast. may not be intrusted with great concerns, but he may be known in little matters.’
The Master said, ‘Virtue is more to man than either water or fire. I have seen men die from treading on water and fire, but I have never seen a man die from treading the course of virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.).’
The Master said, ‘Let every man consider virtue德déVirtueMoral power — the quiet force of a good character, which draws others without compulsion, ‘as the north star keeps its place and all the stars turn towards it’. (Legge also renders rén as ‘virtue’, so read by context.) as what devolves on himself. He may not yield the performance of it even to his teacher.’
The Master said, ‘The superior man君子jūnzǐThe Superior ManThe ‘gentleman’ or exemplary person — one who pursues virtue, righteousness, and learning for their own sake. Confucius’s ideal, set throughout against the ‘mean man’. is correctly firm, and not firm merely.’
The Master said, ‘A minister, in serving his prince, reverently discharges his duties, and makes his emolument a secondary consideration.’
The Master said, ‘In teaching there should be no distinction of classes.’
The Master said, ‘Those whose courses are different cannot lay plans for one another.’
The Master said, ‘In language it is simply required that it convey the meaning.’
1The Music-master, Mien, having called upon him, when they came to the steps, the Master said, ‘Here are the steps.’ When they came to the mat for the guest to sit upon, he said, ‘Here is the mat.’ When all were seated, the Master informed him, saying, ‘So and so is here; so and so is here.’
2The Music-master, Mien, having gone out, Tsze-chang asked, saying. ‘Is it the rule to tell those things to the Music- master?’
3The Master said, ‘Yes. This is certainly the rule for those who lead the blind.’