The title “\u5148\u8fdb” (Xianjin) comes from the first line of Section 1. Literarily, the two characters “\u5148\u8fdb” (Xianjin) translate as “predecessor.” Set against the context, they mean “those who studied rituals and music before becom\u00ad ing officials.” Consisting of twenty-six sections, this chapter illustrates, among others, the Confucian Doctrine of the Mean, or the Middle Way \u4e2d\u5eb8 Zhongyong”, which is best seen in the statement “\u8fc7\u72b9\u4e0d\u53ca g uo\u00a0 y6u bujf” (Going beyond is as undesirable as coming up short) (Section 16, Chapter XI). The chapter also records Confucius’discourse with his disciples about such important subjects as life and death, the present world and the other\u00ad worldly, as well as the relationship between scholarship and officialdom.<\/p>\n
[11- 1] \u5b50\u66f0\uff1a\u201c \u5148\u8fdb\u5343\u793c\u4e50\uff0c\u91ce\u4eba\u4e5f\uff1b \u540e\u8fdb\u5343\u793c\u4e50\uff0c\u541b \u5b50\u4e5f\u3002\u5982\u7528\u4e4b\uff0c \u5219\u543e\u4ece\u5148\u8fdb\u3002”<\/p>\n
11.1\u00a0\u00a0\u00a0\u00a0\u00a0 The Master said, “Those who studied rituals and music before becom\u00ad ing officials were rustics. Those who became officials before they studied rituals and music were men of nobility. If I were to select talents, I would rather use one of the former.”<\/p>\n
[Reading] This section is about the distinction between men of nobility, common folks, and so-called “rustics,” who are rural and unsophisticated people; this was a social hierarchy in the Zhou Dynasty. Confucius argued that in selecting talents for office, he would prefer those “who studied rituals and music before becoming officials” to those “who became officials before they studied rituals and music.” This is because those who become officials before they have received training in rituals and music do not know how to serve as good officials and they are no better than a “parvenu” who has not yet developed appropriate manners, bearing, and civilities proper for a de\u00ad cent official, whereas those so-called “rustics,” unsophisticated though they may be, possess a good knowledge of proprieties because of decent training in such subjects. Most likely they would conduct themselves well as officials under the guidance of the rites of propriety they have studied.<\/p>\n
[11- 2] \u5b50\u66f0\uff1a\u00a0 \u201c\u4ece\u6211\u5343\u9648\u3001\u8521\u8005\uff0c\u7686\u4e0d\u53ca\u95e8\u4e5f\u3002\uff02<\/p>\n
11.2\u00a0\u00a0\u00a0\u00a0\u00a0 The Master said, “Those who travelled and suffered together with me in the States of Chen and Cai were not with me any longer.”<\/p>\n
[Comment] ” \u9648 c h \u7684 ” refers to the State of Chen during the Spring and Autumn period (770-476 BC). ” \u8521 ca i” refers to the State of Cai though there have been different interpretations over” \u53ca\u95e8 jf m\u7684 ” One view holds that it should be translated as “studying with Confucius.” However, others have claimed that it should be interpreted as “learn in order to become min\u00ad isterial officials.” We favor the first one point of view and maintain that this refers simply to those who studied with the Master.<\/p>\n
[Reading] In 489 BC, on their way from the State of Chen to the State of Cai, Confucius and his disciples were surrounded by local people and suf\u00ad fered from poverty for more than seven days. Many of his disciples were too weak to continue the trip. But they refused to leave the Master and decided to suffer together with him. After Confucius returned to the State of Lu in 484 BC, however, these disciples began to depart from him. Yan Hui, his favorite disciple, died prematurely. Confucius missed his disciples so much that he lamented, “Those who travelled and suffered together with me in the States of Chen and Cai were not with me any longer.” This exclamation reveals his strong feelings of nostalgia and sentimentality.<\/p>\n
[11- 3] \u5fb7\u884c\uff1a \u989c\u6e0a\u3001\u95f5\u5b50\u8d5b\u3001\u5189\u4f2f\u725b\u3001\u4ef2\u5f13\u3002\u8a00\u8bed\u00a0 \uff1a \u5bb0\u6211\u3001\u5b50\u8d21\u3002\u653f\u4e8b\uff1a\u5189\u6709\u3001\u5b63\u8def\u3002\u6587\u5b66\uff1a\u5b50\u6e38\u3001\u5b50\u590f\u3002<\/p>\n
11.3\u00a0\u00a0\u00a0\u00a0\u00a0 Of the disciples of the Master, Yan Yuan, Min Ziqian, Ran Boniu, and Zhonggong distinguished themselves for being virtuous, Zai Wo and Zigong for being diplomatic, Ran You and Jilu for being skillful about the way of governing a state, and Ziyou and Zixia for being versed in classics.<\/p>\n
[Com ment] ” \u5fb7\u884c de xf ng” indicates “morality, integrity,” while “\u8a00\u8bedy6n yu” describes a “dialogue between host and guest.” “\u653f\u4e8bzh\u5374 g shl” refers to “the way of governing a state” and”\u6587\u5b66 w\u7684 xue” refers to “classics left by previous sage kings.”<\/p>\n
[Reading] It is commonly believed that Confucius had more than three thousand students, but only seventy-two of them truly comprehended and mastered what he taught. Of these exemplary followers, some were of ex\u00ad ceptional ability and supreme morality, such as those mentioned in Confu\u00ad cius’remarks: Men of the virtue – Yan Yuan, Min Ziqian, Ran Boniu, and Zhonggong; men of the diplomatic ability – Zai Wo and Zigong; men good at governance – Ran You and Jilu; and men versed in classics – Ziyou and Zixia. These four types of talents seem to con \u5b83 spond well with what Con\u00ad fucius advocated as the four virtues in Chapter VII: “One should set his will on the Way, hold onto the high-principled, rest firm in perfect virtue, and relax in the polite arts.” (Section 6, Chapter VII).<\/p>\n
[11- 4] \u5b50\u66f0\uff1a \u201c\u56de\u4e5f\u00a0\u00a0\u00a0 \uff0c \u975e\u52a9\u6211\u8005\u4e5f\uff0c \u5343\u543e\u8a00\u65e0\u6240\u4e0d\u8bf4\u3002\uff02<\/p>\n
11.4\u00a0\u00a0\u00a0\u00a0\u00a0 The Master said, “Hui is not the kind of person who can inspire me. Rather, he always takes delight in whatever I say.”<\/p>\n
[Comment] “\u8bf4 yue” is used interchangeably with “\u60a6 yue ” to mean “fully convinced and delighted to be instructed.”<\/p>\n
[Reading] Of all the faithful disciples, Confucius viewed Yan Hui as his favorite. Although he was not the smartest among them (Just as the Master said, “Hui is not the kind of person who can inspire me.”), Yan Hui was cer\u00ad tainly the most virtuous and was highly extolled by the Master. The follow\u00ad ing sections (11.7 – 11.11) record Confucius’eulogy for Yan Hui, as well as his profound mourning over Yan’s premature death.<\/p>\n
[11- 5] \u5b50\u66f0\uff1a \u201c \u5b5d\u54c9\uff0c\u95f5 \u5b50\u8d5b\uff01 \u4eba\u4e0d\u95f4\u5343\u5176\u7236\u6bcd\u6606\u5f1f\u4e4b\u8a00\u3002\uff02<\/p>\n
11.5\u00a0\u00a0\u00a0\u00a0\u00a0 The Master said, “Indeed Min Ziqian is filial! Because of his conduct of filial piety, no harsh comments were heard of his parents and brothers.”<\/p>\n
[Com ment] ” \u95f4 jia n” translates as “harsh comments, criticism.”<\/p>\n
[Reading] Of the concepts central to Confucian values is “filial piety,” which Confucius refe \u76ef ed to as one’s love of and respect for one’s parents, elders, and ancestors. One of the implications of “filial piety” is obedience, which one should display both in public and private spaces. Other expecta\u00ad tions of “filial piety” are “ensuring male heirs, upholding fraternity among brothers, wisely advising one’s parents,” etc.<\/p>\n
[11- 6] \u5357\u5bb9\u4e09\u590d\u767d\u572d\uff0c \u5b54\u5b50\u4ee5\u5176\u5144\u4e4b\u5b50\u59bb\u4e4b\u3002<\/p>\n
11.6\u00a0\u00a0\u00a0\u00a0\u00a0 Nan Rong repeatedly recited the lines from the poem “White Scepter Stone.” The Master gave him to wed his elder brother’s daughter.<\/p>\n
[Com ment] ” \u4e09\u590d\u7684n fu” means “to recite many times” and here “\u4e09 son” implies “quite many times.” ” \u767d \u572d b6i guT”is a rare jade, which is transpar\u00ad ent and crystal clear.\u00a0 Here, it is used\u00a0 to refer\u00a0 to the four lines in a\u00a0 poem\u00a0 in the Classic of Odes.<\/p>\n
[Reading] “\u5357\u5bb9 Nan Rong”, also known as \u5583 \u5bab\u62ec Nangong Kuo”, who had a courtesy name of ” \u5b50\u8363 Zirong”, was an important disciple of Confucius. He so impressed the Master with his integrity and outstanding character that the Master extolled him as “\u541b\u5b50Junz i,” a man of great vir\u00ad tue. For example, in Chapter V, the Master said of Nan Rong, “When the state is well governed, he would be positioned in office. When the state is wrongly governed, he would be spared punishment.” (Section 2, Chapter V) Here in this section, ” \u81ea \u572d b 6 i gui”as rare jade is used as a metaphor for the righteousness, rectitude, and\u00a0 honorableness\u00a0 that\u00a0 distinguish\u00a0 Nan\u00a0 Rong. It is quoted from a poem in “\u300a\u5927\u96c5\u300bd o ya” (Major Court Hymns) of the Classic of Odes. The original line reads: \u81ea\u572d\u4e4b\u7ad9 ( ba i guT zhT d ia n) \u5c1a\u53ef\u78e8\u4e5f (s ha ng\u00a0\u00a0 ke\u00a0 m6\u00a0 \u6027\uff09\uff1b \u65af\u8a00\u4e4b\u7ad9 (s T y6n\u00a0\u00a0\u00a0\u00a0\u00a0 zhT dian), \u4e0d\u53ef\u4e3a\u4e5f(b u\u00a0 ke wei ye). Literarily, it means if there is a stain in a white scepter stone, it can still be removed by grinding; but if one speaks carelessly, an error thus caused would be hard to fix. That Nan Rong repeatedly recited the lines from the poem “White Scepter Stone” indicates to Confucius that he was a man of caution and that he knew how to conduct himself in accordance with the moral principles and the rites of propriety. So, Confucius married off his niece to Nan Rong.<\/p>\n
[11- 7] \u5b63\u5eb7\u5b50\u95ee\uff1a\uff02 \u5f1f\u5b50\u5b70\u4e3a\u597d\u5b66\uff1f\u201c\u5b54\u5b50\u5bf9\u66f0\uff1a\u201c \u6709\u989c\u56de\u8005\u597d\u5b66 \uff0c \u4e0d\u5e78\u77ed\u547d\u6b7b\u77e3\uff0c\u4eca\u4e5f\u5219\u4ea1\u3002”<\/p>\n
11.7\u00a0\u00a0\u00a0\u00a0\u00a0 Ji Kangzi asked which of his disciples loved to learn most. The Master said, “Yan Hui did. Unfortunately, he died young. There has since been no one who loved to learn as much as he did.”<\/p>\n
[Comment] “\u4ea1w u” is used interchangeably with “\u65e0 w u” to mean “none.”<\/p>\n
[11- 8] \u989c\u6e0a\u6b7b \uff0c \u989c\u8def\u8bf7\u5b50\u4e4b\u8f66\u4ee5 \u4e3a\u4e4b\u6872\u3002\u5b50\u66f0\uff1a \uff02\u624d\u4e0d\u624d\uff0c\u4ea6\u5404\u8a00\u5176\u5b50\u4e5f\u3002\u9ca4\u4e5f\u6b7b\uff0c\u6709\u68fa\u800c\u65e0\u6872\u3002\u543e\u4e0d\u5f92\u884c\u4ee5\u4e3a\u4e4b\u6872\uff0c\u4ee5\u543e\u4ece\u5927\u592b\u4e4b\u540e\uff0c \u4e0d\u53ef\u5f92\u884c\u4e5f\u3002”<\/p>\n
11.8\u00a0\u00a0\u00a0\u00a0\u00a0 When Yan Yuan died, his father Yan Lu begged the Master to sell his carriage to get an outer coffin for Yan Yuan. The Master said, “Talented or not, a son is a son. When my son Li died, his inner coffin did not have an outer shell. I could not sell my carriage to get him one, because as a former minister I was not supposed to walk on foot.”<\/p>\n
[Comment] “\u989c\u8def y6 n lu” was the father of ” \u989c\u56de y6 n huf,” whose name was ” \u65e0 \u7e47 wu y6 u.” ” \u9ca4 IT” was the son of Confucius, whose courtesy name was ” \u4f2f \u9c7c b6 yu.” Li died at the age of fifty, when Confucius was seventy years old.<\/p>\n
[Reading] As discussed previously, Confucius extolled Yan Hui as his most outstanding disciple who was virtuous and fond of learning. When Yan Hui died, Confucius was so grieved that he was convinced heaven was ruining him. However, when Yan Hui’s father begged him to sell his carriage to buy his son an outer coffin, Confucius refused with the excuse that as a former minister he must need to have his own carriage as a means of transportation, which he believed was prescribed by the rites of propriety, to which he had to cling rigidly.<\/p>\n
[11- 9] \u989c\u6e0a\u6b7b\u3002\u5b50 \u66f0\uff1a \uff02\u566b\uff01\u5929\u4e27\u4e88\uff01\u5929\u4e27\u4e88\uff01\u201d<\/p>\n
11.9\u00a0\u00a0\u00a0\u00a0\u00a0 When Yan Yuan died, the Master sighed heavily, “Heaven is ruining me! Heaven is destroying me!”<\/p>\n
[Comment] ‘\u566b yT” is an exclamatory word, which can be translated as “alas, too bad.” “\u5929\u4e27 tia n sang” implies that “Heaven will take my life.”<\/p>\n
[11- 10] \u989c\u6e0a\u6b7b\uff0c \u5b50\u54ed\u4e4b\u6078\u3002\u4ece\u8005\u66f0\uff1a \u201c\u5b50\u6078\u77e3\u3002\uff02\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u6709\u6078\u4e4e\uff1f \u975e\u592b\u4eba\u4e4b\u4e3a\u6078\u800c\u8c01\u4e3a\uff1f\u201d<\/p>\n
11.10\u00a0\u00a0\u00a0 When Yan Yuan died, the Master grieved him very sorrowfully. The disciples said, “Master, your grief is exceeding!” The Master said, “Is it exceeding? If I do not grieve him, who else should I grieve?<\/p>\n
[Comment] “\u6078 to ng ” translates as “excessive grief.”<\/p>\n
[11- 11] \u989c\u6e0a\u6b7b\uff0c\u95e8 \u4eba\u6b32\u539a\u846c\u4e4b\uff0c\u5b50 \u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u4e0d\u53ef\u3002\u201c\u95e8\u4eba\u539a\u846c\u4e4b\u3002\u5b50\u66f0\uff1a \u201c\u56de\u4e5f \u89c6\u4e88\u72b9\u7236\u4e5f\uff0c\u4e88 \u4e0d\u5f97\u89c6\u72b9\u5b50\u4e5f\u3002\u975e\u6211\u4e5f\uff0c \u592b\u4e8c\u4e09\u5b50\u4e5f\uff01\u201d<\/p>\n
11.11\u00a0\u00a0\u00a0 When Yan Yuan died, the disciples planned an extravagant funeral for him. The Master said, “You may not do so,” but the disciples still proceeded. The Master said, “Hui, you treated me as your father, yet I have been unable able to treat you as my son. But it is not my fault! It is that of your fellow students!”<\/p>\n
[11- 12] \u5b63\u8def\u95ee\u4e8b\u9b3c\u795e\u3002\u5b50\u66f0\uff1a \u201c\u672a\u80fd\u4e8b\u4eba\uff0c\u7109\u80fd\u4e8b\u9b3c\uff1f\uff02\u66f0\uff1a \uff02\u6562\u95ee\u6b7b\u3002\uff02\u66f0\uff1a\u00a0 \u201c\u672a\u77e5\u751f\uff0c\u7109\u77e5\u6b7b\uff1f\u201d<\/p>\n
11.12\u00a0\u00a0\u00a0 Zilu asked how to serve the spirits of the dead. The Master said, “If you cannot yet serve men, how can you serve the spirits of the dead?” Zilu said again, “May I ask about death?” The Master answered, “If you do not know about life, how would you know about death?”<\/p>\n
[Reading] In this interesting section, Confucius discussed two important issues: the present world and the otherworldly, and life and death. Confucius argued that one cannot honor the dead if one cannot first honor the living. Likewise, he also believed that if one does not know about life, one cannot know about death: “If you do not know about life, how would you know about death?” While Confucius neither proved nor disproved the existence of the otherworldly, he remained cautious when talking about the spirits of the dead. Obviously, Confucius focused more on the living and the present world. But that does not mean that he completely denied the otherworldly. For example, he believed that when sacrificing to the spirits, it is important that one feels as if they were present. He also said, “If I did not personally offer the sacrifice but someone did so on my behalf, I feel like not being present at the great ancestral worship ceremony.” (Section 12, Chapter Ill) One may argue that Confucius was ambivalent or even skeptical on these critical issues. As a matter of fact, however, this kind of ambivalence or skepticism did not cause Confucius to renounce belief in the spiritual world and tum away from prayer and ritual, nor did it cause him to whole-hearted\u00ad ly accept the otherworldly. He tended to emphasize the importance of keep\u00ad ing a safe distance between these diametrically opposing issues by following the Middle Way. While coming across as someone who prayed to heaven, Confucius, however, thought about it more as an abstract concept of an over\u00ad arching divine force rather than an actual God controlling the universe.<\/p>\n
[11- 13] \u95f5\u5b50\u4f8d \u4fa7\uff0c\u960e\u960e \u5982\u4e5f\uff1b \u5b50\u8def\uff0c \u884c\u884c\u5982\u4e5f\uff1b\u5189\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6709\u3001\u5b50 \u8d21\uff0c \u4f83\u4f83\u5982\u4e5f\u3002\u5b50\u4e50\u3002\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u82e5\u7531\u4e5f\uff0c\u4e0d\u5f97\u5176\u6b7b\u7136\u3002\uff02<\/p>\n
11.13\u00a0\u00a0\u00a0 Waiting by the Master’s side, Min Ziqian looked respectful and up\u00ad right; Zilu (Zhong You) appeared resolute and courageous; Ran You and Zigong seemed to be gentle and delightful. The Master was pleased, but then he sighed, saying “People like Zhong You may not die a natural death.”<\/p>\n
[Comment] “\u960e\u960eyin yin” means “composed and self-possessed,” while “\u884c\u884c ha ng hang” indicates that one is “firm, determined.” ” \u4f83 \u4f83 ka n kan” implies “happy and delighted,” though “\u4e50\u56fa simply means “happy.”<\/p>\n
[Reading] As a mentor, Confucius was proud of many of his major disciples who distinguished themselves in various ways. One of his major disciples was Zilu (Zhong You), who was courageous and undaunted, but he was also reckless and thoughtless, which worried the Master, hence Confucius’con\u00ad cern that “People like Zhong You may not die a natural death.”<\/p>\n
[11- 14] \u9c81\u4eba\u4e3a\u957f\u5e9c\u3002\u95f5\u5b50\u8d5b\u66f0\uff1a \uff02\u4ecd\u65e7\u8d2f\uff0c\u5982\u4e4b\u4f55\uff1f\u4f55\u5fc5\u6539\u4f5c\uff1f\u201d \u5b50\u66f0\uff1a \u201c\u592b\u4eba\u4e0d\u8a00\uff0c\u8a00\u5fc5\u6709\u4e2d\u3002\uff02<\/p>\n
11.14\u00a0\u00a0\u00a0 The State of Lu wanted to rebuild its main Treasury known as Chang\u00ad fu. Min Ziqian said, “Why not it in its original style?” The Master said, “This man does not speak much. But when he does, he always hits the point.”<\/p>\n
[Comment] “\u4ecd \u4f26ng” means “in accordance with,” while “IB jiu” connotes both “old, and original.” “\u8d2f g ua n” means “things, cases.”<\/p>\n
[Reading] Min Ziqian was one of the favorite disciples of Confucius. In the book “\u300a\u4e8c\u5341\u56db\u5b5d\u300b\u4f36r shf sl xiao)” (Twenty-Four Confucian Paragons of Filial Piety), which is believed to be compiled by Guo Jujing (\u90ed\u5c45\u656c\uff09 of the Yuan Dynasty (1260-1368), Min is extolled as the fourth of the twenty\u00ad four paragons of filial piety for his exceptional character and forgiving toler\u00ad ance of his cruel stepmother. In this section, Confucius praised him for his sensible suggestion to reconstruct the Treasury, which would save the state a fortune.<\/p>\n
[11- 15] \u5b50\u66f0\uff1a \u201d\u7531\u4e4b\u745f\uff0c\u595a\u4e3a\u5343\u4e18\u4e4b\u95e8\uff1f\uff02\u95e8\u4eba\u4e0d\u656c\u5b50\u8def\u3002\u5b50\u66f0\uff1a \u201d\u7531\u4e5f\u5347\u5802\u77e3\uff0c\u672a\u5165\u5343\u5ba4\u4e5f\u3002”<\/p>\n
11.15\u00a0\u00a0\u00a0 The Master said, “Why is Zhong You playing his lute at my door?” As a result his disciples began to lose their respect for Zilu (Zhong You). The Master continued, “Although You (Zhong You) has ascended to the main hall, he has not yet entered the inner chamber.” (Confucius meant that Zhong You had done a good job in learning, but he had not yet reached a level of sophistication.)<\/p>\n
[Com ment] “\u745f\u8303 ‘ refers to an ancient string instrument in the shape of \u201c\u53e4\u7434 g u qf n” which was an ancient Chinese zither. ” \u5347\u5802 s he ng tang” means “ascend the main hall,” while “\u5165\u5343\u5ba4 ru yu shl” connotes “to enter an inner chamber room.” In the context of this passage, it implies that learn\u00ad ing is like entering a house\u2014first, one enters through a gate before ascending the main hall, and finally walking into an inner chamber room: meta\u00ad phorically, from a beginning level to a level of sophistication.<\/p>\n
[Reading] Interestingly enough, of all the major disciples of Confucius, Zilu (Zhong You) seemed to have received most criticism from the Master (See Section 13 in this Chapter). Here, as elsewhere, Confucius once again expressed his annoyance at Zilu for playing his zither at his door. However, when he realized that his remarks had impacted his other disciples’attitudes toward Zilu, Confucius quickly changed his tone and said in a more neutral manner that Zhong You had actually done a good job in learning, although he had not yet reached a level of sophistication. This is Confucius’unique way of encouraging his students while urging them to continue to improve themselves.<\/p>\n
[11- 16] \u5b50\u8d21\u95ee\uff1a\u201c \u5e08\u4e0e\u5546\u4e5f\u5b70\u8d24\uff1f\u201c\u5b50\u66f0\uff1a\u201c \u5e08\u4e5f\u8fc7\uff0c\u5546\u4e5f \u4e0d\u53ca\u3002” \u66f0\uff1a\u00a0\u00a0\u00a0\u00a0 \u201d\u7136\u5219\u5e08\u6108\u4e0e\uff1f\u201d\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u8fc7\u72b9\u4e0d\u53ca\u3002\uff02<\/p>\n
11.16\u00a0\u00a0\u00a0 Zigong asked the Master, “Which of the two is most worthy: Rui Sunshi or Pu Shang?” The Master said, “While Shi goes beyond the norm, Shang does not come up to it.” “So Shi is better?” asked Zigong. The Master replied, “Going beyond is just as undesirable as coming up short.”<\/p>\n
[Comment] “\u6108yu” translates as “better than, to exceed.”<\/p>\n
[Reading] Confucius’statement “\u8fc7\u72b9\u4e0d\u53ca g uo y6u bu jf” (Going be\u00ad yond is as undesirable as coming up short) may be best illustrated in his thought on the Mean. \u300a\u4e2d\u5eb8\u300bZhongyong(Doctrine of the Mean or the Middle Way), one of the four great Confucian books, has this to say: “The Master said,’He (Sage Emperor Shun) concealed what was bad in them and displayed what was good.(“\u6267\u5176\u4e24\u7aef\uff0c \u7528\u5176\u4e2d\u5343\u6c11” zh f qf liang duan, yong qf zhong yu mf n) He took hold of their two extremes, determined the Mean, and employed it in his government of the people.'” (James Legge’s translation) Confucius believed that Emperor Shun governed well by the Middle Way and was therefore a sage. Now that “Shi goes beyond the norm whereas Shang does not come up to it,” neither appears to be desirable and both should therefore be avoided.<\/p>\n
[11- 17]\u00a0 \u5b63\u6c0f\u5bcc\u5343\u5468\u516c\uff0c \u800c\u6c42\u4e5f\u4e3a\u4e4b\u805a\u655b\u800c\u9644\u76ca\u4e4b\u3002\u5b50\u66f0\uff1a \u201c\u975e\u543e\u5f92\u4e5f\uff0c\u5c0f\u5b50\u9e23\u9f13\u800c\u653b\u4e4b\uff0c\u53ef\u4e5f\u3002”<\/p>\n
11.17\u00a0\u00a0\u00a0 Ji Kangzi was richer than the ministers of the Zhou Dynasty, yet Ran Qiu collected taxes and duties for him, thus making him richer. The Master said, “Ran Qiu is no longer my disciple. All of you, my students can beat the drum and attack him.”<\/p>\n
[Com ment] ” \u5b63\u6c0f jl shl” refers to ‘\u5b63\u5eb7\u5b50 jl kang zT” who was the prime minister in the State of Lu. There have been two interpretations of ” \u5468\u516czhou gong.” The first view holds that it refers to ” \u5468 \u516c \u65e6 Duke Dan of Zhou,” while another view believes that it refers to those ministerial-level officials who served Duke of Zhou such as \u51cb \u516c\u9ed1\u80a9zho u gong hei jian, and ” \u5468\u516c\u9605 zho u gong yue.” “\u9644\u76ca f u yl” indicates “to increase.” “\u5f92 tu” means “pupils” and “\u5c0f\u5b50 xia o zT” refers to “students.”<\/p>\n
[Reading] In Confucius’time, the State of Lu was under nominal control by a ruling ducal house. But the actual ruling was shared, or more accurately, scrambled by three big aristocratic families traditionally known as the Three Huan families, each of which had the title of viscount and held hereditary positions in the bureaucracy of Lu. Ji Kangzi, a posthumous title given to Jisun Fei, was at the time a chief minister. His family was already richer than any other ministers in the Zhou Dynasty, but Ran Qiu helped him create and collect various taxes and duties, thus making him richer. Although Ran Qiu was one of the leading disciples of Confucius, known for his talents in governance and statesmanship, and it was through his efforts that Confucius was invited back to his native State of Lu after his many years of exile, Con\u00ad fucius just could not tolerate the abusive sociopolitical practices Ran Qiu was implementing for Ji Kangzi. He announced the severing of the relation\u00ad ship between them as teacher and student and called on his other disciples to renounce Ran Qiu.<\/p>\n
[11- 18] \u67f4\u4e5f\u611a\uff0c \u53c2\u4e5f\u9c81\uff0c \u5e08\u4e5f\u8f9f\uff0c \u7531\u4e5f\u557c\u3002<\/p>\n
11.18\u00a0\u00a0\u00a0 Gao Chai is simple-minded, Zeng Shen is slow-witted. Zizhang is opinionated. Zhong You is audacious.<\/p>\n
[Comment] ” \u67f4 c h6 i” refers to ” \u9ad8 \u67f4 goo ch6i,” whose courtesy name was “\u5b50\u6059 zT g oo .” ” \u53c2 s h\u7684 ” refers to “\u66fe\u53c2 ze ng shen ,” whose courtesy name was “\u5b50\u8206 zT yu.” “\u9c81 l u” means “slow-witted,” “\u8f9f pl” translates as “opinionated, biased” and” \u5f66 yo n” indicates that someone is “audacious, reckless.”<\/p>\n
[Reading] As a teacher, Confucius was very observant of his students and constantly evaluated their character development so that he could offer in\u00ad dividualized instruction to them. This kind of instructional philosophy was based on his notion of ” \u4e2d\u5eb8 Zhongyong”(Doctrine of the Mean or the Mid\u00ad dle Way) as seen in his statement “\u8fc7\u72b9\u4e0d\u53ca g uo y6u bu jf” (Going beyond is as undesirable as coming up short) in Section 16 of this chapter.<\/p>\n
[11- 19] \u5b50\u66f0\uff1a \u201c\u56de\u4e5f\u5176\u5eb6\u4e4e\uff0c\u5c61\u7a7a\u3002\u8d50\u4e0d\u53d7\u547d\uff0c\u800c\u8d27\u6b96\u7109\uff0c\u4ebf\u5219\u00a0 \u5c61\u4e2d\u3002\uff02<\/p>\n
11.19\u00a0\u00a0\u00a0 The Master said, “Yan Hui has learned most of my knowledge, yet he was always in poverty. Duanmu Ci, however, has not yet attained my level of knowledge. Still, he has engaged himself in business activities and his judgments always turn out to be correct.”<\/p>\n
[Com ment] “\u5eb6s hu” translates as “not too far from.” There have been two interpretations of “\u5c61\u7a7a l u kong.” One view holds that it describes one who is “always in poverty.” The other view argues rather that “\u7a7a ko ng” implies “empty inside,” suggesting that Yan Hui was so preoccupied with learning that he had almost emptied his self. We believe the first interpretation is the more logical choice in the context of this passage. “\u8d27\u6b96 huo zhf” connotes “engage in business activities,” while ” \u4ebf yl” is\u00a0 used\u00a0 interchangeably with ” \u610fyl” or “\u5fc6 yl” which means “to guess, speculate.”<\/p>\n
[Reading] This section records Confucius’frustration over the strange re\u00ad ality in which business activities outweighed learning. Yan Hui, a leading disciple of Confucius, who was deemed by the Master as almost perfect in moral principles, remained impoverished all his life. On the other hand, Duanmu Ci, another disciple of Confucius who learned only shallowly from the Master, was successful in business engagements. To Confucius, this is indeed unfair!<\/p>\n
[11- 20]\u00a0 \u5b50\u5f20\u95ee\u5584\u4eba\u4e4b\u9053\u3002\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u4e0d\u8df5\u8ff9\uff0c\u4ea6\u4e0d\u5165\u5343\u5ba4\u3002\uff02<\/p>\n
11.20\u00a0\u00a0\u00a0 Zizhang asked about the qualities of a good man. The Master said, “He does not follow the footsteps of others, though he is also unable to reach the supreme level of the sages.”<\/p>\n
[Comment] “\u8df5\u8ff9 jia n jl” means “follow the footsteps of the predecessors,” while “\u5165\u5ba4 ru shl” is a phrase which appears frequently in the Analects. It seems this phrase was in vogue during Confucius’time, and was used as a metaphor to imply developmental stages of learning with sophistication.<\/p>\n
[Reading] As Confucius saw it, a good man is one who does not follow in others’footsteps. This may be another way of saying that a good man fo- cuses on self-improvement. Mencius’idea of “\u72ec\u5584\u5176\u8eab du shan qf shen” (self-improvement through seeking within oneself and conscientious self\u00ad examination) seems to have been inspired by this. On the other hand, such a good man, according to Confucius, may not be able to achieve a high level of learning with sophistication.<\/p>\n
[11- 21] \u5b50\u66f0\uff1a \u201c\u8bba\u7b03\u662f\u4e0e\uff0c\u541b\u5b50\u8005\u4e4e\uff1f\u8272\u5e84\u8005\u4e4e\uff1f\u201d<\/p>\n
11.21\u00a0\u00a0\u00a0 The Master said, “It is imperative to endorse a man for his sincere dis\u00ad course. But it is also important to know if he is really a man of the virtuous or if he only pretends to be grave and sincere.”<\/p>\n
[Com ment] “\u7b03 \u5566” means “truthful, loyal” while “\u8272\u5e84 se zhuang” con\u00ad notes “pretending to be deferential.”<\/p>\n
[Reading] This section focuses on moral development. Confucius urged his disciples to be consistent in their speech, actions, and values. While it is important to “endorse a man for his sincere discourse,” Confucius also warned that it is more important to examine whether one’s words match their actions. In Section 10, Chapter V, for example, Confucius emphasized the importance of “\u542c\u5176\u8a00\u800c\u89c2\u5176\u884c fing qf y6n er guan qf xfng” (I listen to what a man says and observe what he would do accordingly). His advice is: Never judge a person by his appearance nor his words.<\/p>\n
[11- 22] \u5b50\u8def\u95ee\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u95fb\u65af\u884c\u8bf8\uff1f\u201d\u5b50\u66f0\uff1a\u00a0\u00a0 \u201c\u6709\u7236\u5144\u5728\uff0c\u5982\u4e4b\u4f55\u5176\u95fb\u65af\u884c\u4e4b\uff1f\u201d<\/p>\n
\u5189\u6709\u95ee\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u95fb\u65af\u884c\u8bf8\uff1f\u201d\u5b50\u66f0\uff1a\u00a0\u00a0 \u201c\u95fb\u65af\u884c\u4e4b\u3002\uff02<\/p>\n
\u516c\u897f\u534e\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \u201d\u7531\u4e5f\u95ee\u95fb\u65af\u884c\u8bf8\uff0c\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \uff07\u6709\u7236\u5144\u5728\uff07\uff1b\u6c42\u4e5f\u95ee\u95fb\u65af\u884c\u8bf8\uff0c\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0 \uff07\u95fb\u65af\u884c\u4e4b\uff07\u3002\u8d64\u4e5f\u60d1\uff0c\u6562\u95ee\u3002\u201c\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u6c42\u4e5f\u9000\uff0c \u6545\u8fdb\u4e4b\uff1b\u7531\u4e5f\u517c\u4eba\uff0c\u6545\u9000\u4e4b\u3002\uff02<\/p>\n
11.22\u00a0\u00a0\u00a0 Zilu asked if he should urgently put into practice a teaching he had heard. The Master said, “You have your father and elder brother to consult, there is no need for you to be so hasty in practicing what you just heard, is there?” Ran You asked the same question. The Master said, “Put into practice what you heard right away.” Gongxi Hua asked the Master, “When Zhong You asked whether he should carry into practice what he heard, you said he has his father and elder broth\u00ad er to consult and he does not need to practice it promptly. But when Ran Qiu asked the same question, you gave him a different answer. I was confused by this and would venture to ask why this is so?” The Master said, “Qiu is not a resolute person, so I urged him to act. Zhong You is an audacious person, so I held him back.”<\/p>\n
[Comment] “\u95fb\u65af\u884c\u8bf8 w\u7684 s1xfng zhO” translates as “When you hear it, put into practice immediately.” ‘\u517c \u4eba jia n r\u7684 ” connotes “reckless” and “\u9000tul” means “to restrain, to hold back.”<\/p>\n
[Reading] As discussed in Sections 13, 16, and 18 of this chapter, Confucius was closely observant of his students with regard to their character develop\u00ad ment so as to offer individualized instruction to them. Behind this kind of instructional philosophy was his notion of “\u8fc7\u72b9\u4e0d\u53ca g uo y6u bu jf” (Going beyond is as undesirable as coming up short). (Section 16 of this chapter)<\/p>\n
[11- 23] \u5b50\u754f\u5343\u5321\uff0c \u989c\u6e0a\u540e\u3002\u5b50\u66f0\uff1a \u201c\u543e\u4ee5\u5973\u4e3a\u6b7b\u77e3\uff01\u201d\u66f0\uff1a\u00a0 \u201c\u5b50\u5728\uff0c\u56de\u4f55\u6562\u6b7b\uff1f\u201d<\/p>\n
11.23\u00a0\u00a0\u00a0 A long while after the Master was detained in confinement by the people of Kuang, Yan Yuan arrived. The Master said, “I thought you were dead.” Yan Yuan replied, “While you are alive, how dare I die?”<\/p>\n
[Com ment] ” \u754f w \u521b ‘ indicates that one is “retained or detained in confine\u00ad ment.” ” \u5b50\u754f\u5343\u5321 zT wei yu\u00a0 kuang” connotes that “Confucius was once held in confinement in an area called Kuang.”<\/p>\n
[11- 24] \u5b63\u5b50\u7136\u95ee\uff1a \uff02\u4ef2\u7531\u3001\u5189\u6c42\uff0c\u53ef\u8c13\u5927\u81e3\u4e0e\uff1f\u201c\u5b50\u66f0\uff1a \u201c\u543e\u4ee5\u5b50\u4e3a\u5f02\u4e4b\u95ee\uff0c\u66fe\u7531\u4e0e\u6c42\u4e4b\u95f4\u3002\u6240\u8c13\u5927\u81e3\u8005\uff0c\u4ee5\u9053\u4e8b\u541b\uff0c\u4e0d\u53ef\u5219\u6b62\u3002\u4eca\u00a0\u00a0 \u7531\u4e0e\u6c42\u4e5f\uff0c\u53ef\u8c13\u5177\u81e3\u77e3\u3002\uff02\u66f0\uff1a \u201d\u7136\u5219\u4ece\u4e4b\u8005\u4e0e\uff1f\u201d\u5b50\u66f0\uff1a \uff02\u5f11\u7236\u4e0e\u541b\uff0c \u4ea6\u4e0d\u4ece\u4e5f\u3002”<\/p>\n
11.24\u00a0\u00a0\u00a0 Ji Ziran asked if Zhong You and Ran Qiu could be regarded as great ministers. The Master said, “I thought you would raise a significant ques\u00ad tion, but you only asked about Zhong You and Ran Qiu. A so-called great minister is one who serves his prince with the righteous. If he cannot do it, he should quit. As such, Zhong You and Ran Qiu may, at their best, be called ‘makeshift ministers.'”Ji Ziran asked again, “Then, they will do what Ji Shi asks them to do?” The Master said, “If they were ordered to enact parricide or regicide, they will not do so.”<\/p>\n
[Com ment] ” \u5b63\u5b50\u7136 jl zT ran” was a minister serving the State of Lu. ” \u6b62 zhT” means “to stop.” In the context of this passage, it implies “quit and not to become an official.” “\u5177\u81e3 ju c h\u7684 ” connotes “an alternative ministerial official.” In ancient times, when a junior official killed a senior official, it was called “\u5f11 s hl.”<\/p>\n
[Reading]\u00a0 In this\u00a0 section, Confucius\u00a0 discussed\u00a0 the moral\u00a0 principle\u00a0 of ” \u4ee5\u9053\u4e8b\u541b yT dao\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 shl\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 jun” (serving one’s prince with the righteous). He urged Zhong You and Ran Qiu, the two\u00a0 of\u00a0 his major\u00a0 disciples, to persuade\u00a0 Ji Shi not to enact parricide or regicide. If he refused, then they should\u00a0 both\u00a0 resign. In doing so, Confucius argued that both princes and\u00a0 ministers\u00a0 should\u00a0 per\u00ad form the righteous and observe the rules of propriety.<\/p>\n
[11- 25] \u5b50\u8def\u4f7f\u5b50\u6059\u4e3a\u8d39\u5bb0\u3002\u5b50\u66f0\uff1a \uff02\u8d3c\u592b\u4eba\u4e4b\u5b50\u3002\u201c\u5b50\u8def\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u6709\u6c11\u4eba\u7109\uff0c\u6709\u793e\u7a37\u7109\uff0c\u4f55\u5fc5\u8bfb\u4e66\uff0c\u7136\u540e\u4e3a\u5b66\u3002\u201c\u5b50\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u662f\u6545\u6076\u592b\u4f5e\u8005\u3002”<\/p>\n
11.25\u00a0\u00a0\u00a0 Zilu had Zigao appointed Chief of Feiyi. The Master said, “He has not yet completed his studies. To appoint him to this position is to ruin him.” Zilu said, “In Feiyi, there are common people and officers to manage with learning. Why should one complete a curriculum in order to have learned?” The Master said, “That is why I hate those sophists.”<\/p>\n
[Comment] “\u5b50\u6059 zT goo” refers to “\u9ad8\u67f4 goo ch6i,” while “\u8d39\u5bb0 \u4f36i zai” refers to a local official in the place of “\u8d39\u9091 \u4f36i yl.” “\u8d3c z\u4ee4” means “mislead, to wrongly guide.” “\u6c11\u4eba mf n\u00a0 r\u7684 ” describes “common folk.” “\u793e\u7a37 s he\u00a0 jl” refers to a place where the God of\u00a0 Earth\u00a0 and\u00a0 God\u00a0 of\u00a0 Grain\u00a0 are\u00a0 worshipped. \u201c \u6076 wu” means “to dislike,” while ” \u4f5e nlng” refers to “a sophist, a captious reasoner.”<\/p>\n
[11- 26] \u5b50\u8def\u3001\u66fe\u6682\u3001\u5189\u6709\u3001\u516c\u897f\u534e\u4f8d\u5750\u3002<\/p>\n
\u5b50\u66f0\uff1a \u201c\u4ee5 \u543e\u4e00\u65e5\u957f\u4e4e \u5c14\uff0c \u6bcb\u543e\u4ee5\u4e5f\u3002\u5c45\u5219\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0 \uff07\u4e0d\u543e\u77e5\u4e5f\uff01\uff07 \u5982\u6216\u77e5\u5c14\uff0c\u5219\u4f55\u4ee5\u54c9\uff1f\u201d<\/p>\n
\u5b50\u8def\u7387\u5c14\u800c\u5bf9\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u5343\u4e58\u4e4b\u56fd\uff0c\u6444\u4e4e\u5927\u56fd\u4e4b\u95f4\uff0c\u52a0\u4e4b\u4ee5\u5e08\u65c5\uff0c\u56e0 \u4e4b\u4ee5\u9965\u61c2\u3002\u7531\u4e5f\u4e3a\u4e4b\uff0c \u6bd4\u53ca\u4e09\u5e74\uff0c \u53ef\u4f7f\u6709\u52c7\uff0c \u4e14\u77e5\u65b9\u4e5f\u3002\u201c\u592b\u5b50\u6652\u4e4b\u3002<\/p>\n
\u201c\u6c42\uff01\u5c14\u4f55\u5982\uff1f\u201d\u5bf9\u66f0\uff1a \u201c\u65b9\u516d\u4e03\u5341\uff0c\u5982\u4e94\u516d\u5341\uff0c\u6c42\u4e5f\u4e3a\u4e4b\uff0c\u6bd4\u53ca\u4e09\u5e74\uff0c \u53ef\u4f7f\u8db3\u6c11\u3002\u5982\u5176\u793c\u4e50 \uff0c\u4ee5 \u4fdf\u541b\u5b50\u3002\uff02<\/p>\n
\u201c\u8d64\uff01\u5c14\u4f55\u5982\uff1f\u201d\u5bf9\u66f0\uff1a \u201c\u975e\u66f0\u80fd\u4e4b\uff0c\u613f\u5b66\u7109\u3002\u5b97\u5e99\u4e4b\u4e8b\uff0c\u5982\u4f1a\u540c\uff0c \u7aef\u7ae0\u752b\uff0c\u613f\u4e3a\u5c0f\u76f8\u7109\u3002”<\/p>\n
\u201c\u70b9\uff01\u5c14\u4f55\u5982\uff1f\uff02\u9f13\u745f\u5e0c\uff0c\u635a\u5c14\uff0c\u820d\u745f\u800c\u4f5c\uff0c\u5bf9\u66f0\uff1a \u201c\u5f02\u4e4e\u4e09\u5b50\u8005\u4e4b\u64b0\u3002\u201c\u5b50\u66f0\uff1a\u201c\u4f55\u4f24\u4e4e\uff1f\u4ea6\u5404\u8a00\u5176\u5fd7\u4e5f\u3002\uff02\u66f0\uff1a\u201c\u83ab\u6625\u8005\uff0c\u6625\u670d\u65e2\u6210\uff0c \u51a0\u8005\u4e94\u516d\u4eba\uff0c\u7ae5\u5b50\u516d\u4e03\u4eba\uff0c\u6d74\u4e4e\u6c82\uff0c\u98ce\u4e4e\u821e\u7a79\uff0c\u548f\u800c\u5f52\u3002”<\/p>\n
\u592b\u5b50\u559f\u7136\u53f9\u66f0\uff1a\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u201c\u543e\u4e0e\u70b9\u4e5f\uff01\u201d<\/p>\n
\u4e09\u5b50\u8005\u51fa\uff0c \u66fe\u6682\u540e\u3002\u66fe\u6682\u66f0\uff1a \u201c \u592b\u4e09\u5b50\u8005\u4e4b\u8a00\u4f55\u5982\uff1f\u201d \u5b50\u66f0\uff1a \uff02\u4ea6\u5404\u8a00\u5176\u5fd7\u4e5f\u5df2\u77e3\u3002\uff02\u66f0\uff1a\u201c\u592b\u5b50\u4f55\u6652\u7531\u4e5f\uff1f\u201d\u66f0\uff1a\u201c\u4e3a\u56fd\u4ee5\u793c\uff0c\u5176\u8a00\u4e0d\u8ba9\uff0c \u662f\u6545\u6652\u4e4b\u3002\u201d \u201c\u552f\u6c42\u5219\u975e\u90a6\u4e5f\u4e0e\uff1f\u201d\u00a0 \u201c\u5b89\u89c1\u65b9\u516d\u4e03\u5341\uff0c\u5982\u4e94\u516d\u5341\uff0c\u800c\u975e\u90a6\u4e5f\u8005\uff1f\u201d \u201c\u552f\u8d64\u5219\u975e\u90a6\u4e5f\u4e0e\uff1f\u201d\u00a0 \u201c\u5b97\u5e99\u4f1a\u540c\uff0c\u975e\u8bf8\u4faf\u800c\u4f55\uff1f\u8d64\u4e5f\u4e3a\u4e4b\u5c0f\uff0c\u5b70\u80fd\u4e3a\u4e4b\u5927\uff1f\u201d<\/p>\n
11.26\u00a0\u00a0\u00a0 Zilu, Zeng Xi, Ran You, and Gongxi Hua were sitting by the Master. “Although I am older than you by a few years,” said the Master, “you should feel free to speak whatever you have to say. Now and then you would com\u00ad plain,’We are not recognized.’Well, suppose you are now recognized by people, what would you like to do?” Zilu said hastily, “I would like to be entrusted with the governing of a state of ten thousand chariots. Surrounded and therefore often harassed by larger states, this small state also suffers from famine. In three years I will not only make its people bold and brave, but enable them to know the rites of propri\u00ad ety.” Hearing this, the Master sneered. “Ran Qiu, what would you do?” asked the Master. Ran Qiu answered, “If I am entrusted to the management of a state of sixty or seventy square li, or perhaps one of fifty or sixty square li, in three years, I will ensure that the people have abundance for themselves. As for the instruction of the rites of propriety and music, I would wait for the rise of a noble man of true virtue.” The Master turned to Gongxi Chi (Gongxi Hua), asking “What about you?” Gongxi Chi replied, “I will not claim that I am capable of these things, but I am willing to learn about them. I would like, donned in the ceremonial robe and cap, to function as a junior officer, assisting in conducting ritual cer\u00ad emonies in the ancestral temple, or helping with the audiences of the princes with the sovereign.” “Dian, what do you want to do?” asked the Master. Waiting until his playing lute twangled, Dian set the instrument aside and rose. “My wishes are differ\u00ad ent from the other three.” The Master said, “So what? Just tell me what you would like to do.” Zeng Xi (Dian) then said, “I would like, in late spring, to don myself in spring clothes and invite five or six gentlemen, and six or seven young boys to bathe in Yi River, to enjoy the breeze on the altars for rainmaking ritual, and then to return home merrily singing.” The Master sighed, saying, “I love Zeng Xi’s idea.” After Zilu, Ran You and Gongxi Hua left, Zeng Xi, who remained behind, asked the Master, “What do you think of their words?” The Master said, “They simply spoke out their wishes.” Zeng Xi asked further, “Master, why did you sneer at Zhong You?” The Master said, “To govern a state requires the rites of propriety, but he sounded haughty. Therefore I sneered at him.” Zeng Xi again asked, “Ran Qiu was not discussing the management of a state, was he?” The Master said, “Have you ever seen a territory of sixty or seventy square li, which was not a state?” “Did Gongxi Chi not talk about the governing of a state?” continued Zeng Xi. The Master said, “Services at ancestral temples and audiences with the sovereign are dealt with by the princes. If people like Chi only serve as a junior assistant in these services, who else could be a senior one?”<\/p>\n
[Com ment] “\u66fe\u6682 ze ng xi”was a disciple of Confucius. A native of Lu, his name was “\u70b9 d ia n ,” and he held a courtesy name of “\u5b50\u6682 zT xT.” He was the father of “\u66fe\u53c2 ze ng shen .””\u4f8d\u5750s hl zuo” translates as “serving the respected elderly by sitting next to them” and “\u5c45 ju” describes “the quotid\u00ad ian, daily.” Its meaning is similar to the phrase “\u5e73\u5c45 pf ng\u00a0 ju,” which was popular in the Tang Dynasty (618-907 AD) and Song Dynasty (960-1279 AD). ” \u65b9 fa ng” means “reason” and “\u6652 s h\u7684 ” translates as “to sneer.” “\u7aefduan” and “\u7ae0\u752b zha ng fu” are both names of ancient ceremonial garments, the first describing a robe and the latter a cap. “\u4f5c zuo ” means “to stand up,” while “\u83ab\u6625 m u chOn” is the same as “\u66ae\u6625 mu chOn,” both of which refer to late spring. “\u51a0\u8005 g ua n zhe” indicates “adults,” while ‘\u843cyu” refers to a kind of rainmaking ritual in which people dance to invoke weather.<\/p>\n
[Reading] While the ideas of Zilu, Ran Qiu, and Gongxi Hua were interest\u00ad ing, and each of them tried to put into practice what they believed they had learned from the Master, Confucius was not impressed with them, as they failed to address the fundamental issue of good governance. Confucius ap\u00ad preciated Zeng Dian’s idea because he thought, simple and casual though it may sound, it pointed to the essence of statesmanship, that is, to govern by benevolence, moral principle, and the rites of propriety.<\/p>\n","protected":false},"excerpt":{"rendered":"
The title “\u5148\u8fdb” (Xianjin) comes from the first line of Section 1. Literarily, the two characters “\u5148\u8fdb” (Xianjin) translate as “predecessor.” Set against the context, they mean “those who studied rituals and music before becom\u00ad ing officials.” Consisting of twenty-six sections, this chapter illustrates, among others, the Confucian Doctrine of the Mean, or the Middle Way \u4e2d\u5eb8 Zhongyong”, which is best seen in the statement “\u8fc7\u72b9\u4e0d\u53ca g uo y6u bujf” (Going beyond is as undesirable as coming up short) (Section 16, Chapter XI). The chapter also records Confucius’discourse with his disciples about such important subjects as life and death, the present world and the other\u00ad worldly, as well as the relationship between scholarship and officialdom.<\/p>\n","protected":false},"author":1,"featured_media":2107,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_seopress_titles_title":"","_seopress_titles_desc":"","_seopress_robots_index":"","_seopress_robots_follow":"","_seopress_robots_imageindex":"","_seopress_robots_snippet":"","_seopress_robots_primary_cat":"","_seopress_robots_breadcrumbs":"","_seopress_robots_freeze_modified_date":"","_seopress_robots_custom_modified_date":"","_seopress_robots_canonical":"","_seopress_social_fb_title":"","_seopress_social_fb_desc":"","_seopress_social_fb_img":"","_seopress_social_fb_img_attachment_id":0,"_seopress_social_fb_img_width":0,"_seopress_social_fb_img_height":0,"_seopress_social_twitter_title":"","_seopress_social_twitter_desc":"","_seopress_social_twitter_img":"","_seopress_social_twitter_img_attachment_id":0,"_seopress_social_twitter_img_width":0,"_seopress_social_twitter_img_height":0,"_seopress_redirections_value":"","_seopress_redirections_enabled":"","_seopress_redirections_enabled_regex":"","_seopress_redirections_logged_status":"","_seopress_redirections_param":"","_seopress_redirections_type":0,"_seopress_analysis_target_kw":"","footnotes":""},"categories":[97],"tags":[],"class_list":["post-834","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-97"],"_links":{"self":[{"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/posts\/834","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/comments?post=834"}],"version-history":[{"count":1,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/posts\/834\/revisions"}],"predecessor-version":[{"id":1355,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/posts\/834\/revisions\/1355"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/media\/2107"}],"wp:attachment":[{"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/media?parent=834"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/categories?post=834"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dev.cafoundations.org\/zh-hans\/wp-json\/wp\/v2\/tags?post=834"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}