Zhong You

Some one said, "Yung is truly virtuous, but he is not ready with his tongue." The Master said, "What is the good of being ready with the tongue? They who encounter men with smartnesses of speech for the most part procure themselves hatred.

I know not whether he be truly virtuous, but why should he show readiness of the tongue?" 第五章 子使戚刁开氏 对曰 无斯之未能行 子曰 Chapter 5 The master was wishing 戚刁开 to enter an official employment He replied I am not yet able to rest in the assurance of this The master was pleased 第六章 子曰 道不行 臣夫浮于海 从我者其有余 子路闻之喜 子曰 有也 好勇过我 无所取才 Chapter 6 The master said My doctrines make no way I will get upon a raft and float about on the sea He that will accompany me will be you I dare say 子路 hearing this was glad Upon which the master said You is fonder of daring than I am He does not exercise his judgment upon matters 第七章 孟武伯问子路人乎 子曰 不知也 又问 子曰 有也 千乘之国 可其知其父也 不知其人也 求也何如 子曰 求也 千室之邑 百乘之家 可使为之宰也 不知其人也 赤也何如 子曰 赤也 束带立于朝 可使于宾客言也 不知其人也 Chapter 7 孟武 asked about 子路 whether he was perfectly virtuous The master said I do not know He asked again when the master replied In a kingdom of a thousand chariots you might be employed to manage the military levies But I do not know whether he be perfectly virtuous And what do you say of 丘 The master replied In a city of a thousand families or a clan of a hundred chariots 丘 might be employed as governor But I do not know whether he is perfectly virtuous What do you say of 赤 The master replied With his sash girt and standing in a court 赤 might be employed to converse with the visitors and guests But I do not know whether he is perfectly virtuous 第八章 子谓子贡曰 汝与回也孰愈 对曰 赐也 何敢望回 回也 闻一以知十 赐也 闻一以知二 子曰 弗如也 无与汝 弗如也 Chapter 8 The master said to 子贡 Which do you consider superior Yourself or 回 子贡 replied How dare I compare myself with 回 回 hears one point and knows all about a subject I hear one point and know a second The master said You are not equal to him I grant you You are not equal to him 第九章 宰予昼寝 子曰 朽木不可雕也 粪土之墙不可圬也 于予予何诛 子曰 使吾于人也 听其言而信其行 今吾于人也 听其言而观其行 于予予改是 Chapter 9 宰予 being asleep during the daytime The master said Rotten wood cannot be carved A wall of dirty earth will not receive the trowel This 于 What is the use of my reproving him The master said At first my way with men was to hear their words and give them credit for their conduct Now my way is to hear their words and look at their conduct It is from 于 that I have learned to make this change 第十章 子曰 吾未见刚者 或对曰 申陈 子曰 陈也欲 言得刚 Chapter 10 The master said I have not seen a firm and unbending man Someone replied There is a 申陈 陈 said the master Is under the influence of his passions How can he be pronounced firm and unbending 十一章 子贡曰 我不欲人之加诸我也 无欲欲无加诸人 子曰 赐也 非尔所及也 Chapter 11 子贡 said What I do not wish men to do to me I also wish not to do to men The master said 赐 you have not attained to that 十二章 子贡曰 夫子之文章可得而闻也 夫子之言性与天道不可得而闻也 Chapter 12 子贡 said The master's personal displays of his principles and ordinary description of them may be heard His discourses about man's nature and the way of heaven cannot be heard 十三章 子路有闻 未至能行 唯恐有闻 Chapter 13 When 子路 heard anything If he had not yet succeeded in carrying it into practice He was only afraid lest he should hear something else 十四章 子贡问曰 孔文子 何以为之文也 子曰 敏而好学 不耻下问 是以为之文也 Chapter 14.

Tzu-kung asked, saying, "On what ground did Kung-wen get that title of Wen?" The Master said, "He was of an active nature and yet fond of learning, and he was not ashamed to ask and learn of his inferiors.

On these grounds he has been styled Wen." 十五章 子謂子產 有君子之道四焉 其行己也恭 其事上也敬 其養民也惠 其使民也義 Chapter 15.

Level 70.

A disciple named Zilu once asked Confucius about serving the spirits of the departed, and then about death.

Confucius replied that if you cannot yet serve people, how can you serve spirits? And when Zilu asked about death, he answered that if you do not yet understand life, how can you understand death? Some find this evasive, others find it wise.

Notice that he does not deny anything outright.

He is turning the question gently back toward what is near, the living people in the room and the life in front of you.

Tonight, whatever shapes you see in the dark, you can wait until morning and check the chair.

Level 76.

In the Analects, Confucius speaks to a disciple named Zilu, who was bold and quick.

chapter

six the master said my doctrines make no way i will get upon a raft and float about on the sea he that will accompany me will be you i dare say zilu hearing this was glad upon which the master said you is fonder of daring than i am he does not exercise his judgment upon matters

the chijang mongwu bo when zilu ran who You wen, zi yue, you ye, qian cheng zhi guo, ke qi zhi qi fu ye, bu zhi qi ren ye.

Qiu ye, he ru, zi yue, qiu ye, qian shi zhi yi, bai cheng zhi jia, ke shi wei zhi zai ye, bu zhi qi ren ye.

Chi ye, he ru, zi yue, chi ye, shu dai li yu chao, ke shi yu bin ke yan ye, bu zhi qi ren ye.

to do so.

十一章 子疾病,子路使门人为臣, 病间曰,久亦在,有之行诈也, 无臣而为有臣, 无谁其,其天乎? 且于于,其死于臣之守也, 无您死于二三子之守乎? 且于纵不得大葬, chapter 11

the master being very ill zilu wished the disciples to act as ministers to him during a remission of his illness he said long has the conduct of you being deceitful by pretending to have ministers when i have them not whom should i impose upon should i impose upon heaven Moreover, than that I should die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? And though I may not get a great burial, should I die upon the road?

子路有闻,未知能行,唯恐有闻。 Chapter 13.

When Zilu heard anything, if he had not yet succeeded in carrying it into practice, he was only afraid lest he should hear something else.

14.

子共闻曰,恐闻子,何以为之闻也? 子曰, Ming er hao xue, bu chi xia wen, shi yi wei zhi wen ye.

He requested further instruction, and was answered, Be not weary in these things.

Di Er Zhang Zhong Gong Wei Li Shi Zai Wen Zheng Zi Yue Xian You Si She Xiao Guo Ju Xian Cai Yue Yan Zhi Xian Cai Er Ju Zhi you are so true are so poochy in chisholm chapter 2 trombone being chief minister to the head of the G family asked about government the master said employ first the services of your various officers pardon small faults and raise to office men of virtue and talents trombone said how should I know the men of virtue and talent so that I may raise them to office He was answered, Raise to office those whom you know.

As to those whom you do not know, will others neglect them? 子路曰,为君代子而为政,子将息先。 子曰,必也正名乎。 子路曰,有事在子之于也,息其政。 子曰,也在有也,君子于其所不知,该去辱也。 Chapter 3 Zilu said, ruler of a way has been waiting for you in order with you to administer the government what will you consider the first thing to be done the master replied what is necessary is to rectify names so indeed said Zulu you are wide of the mark why must there be such rectification the master said how uncultivated you are you a superior man in regard to what he does not know shows a cautious reserve names be not correct language is not in accordance with the truth of things if language be not in accordance with the truth of things affairs cannot be carried on to success when affairs cannot be carried on to success properties and music will not flourish when properties and music do not flourish punishments will not be properly awarded when punishments are not properly awarded the people do not know how to move hand or foot Therefore, a superior man considers it necessary that the names he uses may be spoken appropriately, and also that what he speaks may be carried out appropriately.

What the superior man requires is just that in his words there may be nothing incorrect.

CHAPTER IX.

the master said the empire its states and its families may be perfectly ruled dignities and emoluments may be declined naked weapons may be trampled under the feet but the course of the mean cannot be attained to Chapter X. Zi Lu asked about energy.

The Master said, Do you mean the energy of the South, the energy of the North, or the energy which you should cultivate yourself? To show forbearance and gentleness in teaching others, and not to revenge unreasonable conduct This is the energy of southern regions, and the good man makes it his study.

To lie under arms and meet death without regret.

If the Yijing provided the cosmology of change, the Analects, the Lun Yu, provided the moral architecture necessary to organize the human world within that change.

The Analects was compiled by the disciples of Kǒng Qiū, known to us as Confucius, and the very first thing you notice when you open it is its structure.

It is not a step-by-step philosophical treatise.

It doesn't read like Kant or Aristotle.

That's the 6th century BCE equivalent of not spending time puzzling over the knowns that I mentioned above.

There's one example throughout the Analects of a Disciple who benefited most from Wen, Confucius' warrior disciple, Zilu.

Zilu came from the wilderness in a distant corner of Confucius' home state of Lu.

Later literature referred to him as a ye-ren, literally someone from the wilds, and the opposite of a guo-ren, or a city person living within the fortified urban settlements.

Zulu is the analect's example of someone who, while good-natured, was often aggressive, impulsive, and brave to a fault.

One colorful passage from the Kongzi Jiayu, a secondary collection of sayings and anecdotes of Confucius and his disciples compiled some five to seven hundred years after the Analects itself, described Zilu's first encounter with Confucius.

He wore a cap decorated with the feathers of a rooster, with a boar's leather belt and sheath.

Confucius asked him where he excelled, and he replied that he excels with a long sword.

By the time he was thirty, he became known as a great teacher, and disciples flocked to him.

But he was yet occupied in public duties and rose through successive stages to the office of chief judge in his own country of Lu.

His tenure of office is said to have put an end to crime, and he became the idol of the people in his district.

The jealousy of the feudal lords was roused by his fame as a moral teacher and unblameless judge.

Confucius was driven from his home and wandered about with a few disciples until his sixty-ninth year, when he returned to Lu after accomplishing a work which has borne fruit, such as it is, to the present day.

He spent the remaining five years of his life in editing the odes and historic monuments in which the glories of the ancient Chinese dynasty are set forth.

He died in his seventy-third year, 478 BC.

Thought without learning is a danger.