[Introductory note:] The ethical and scholarly philosophy of Confucius and his followers is called Ju and consists of four basic virtues [Te]: (1) Jen, benevolence, "the compassion that enables one to identify with the joys and troubles of others;" (2) Yi, righteousness, "justice, responsibility, duty, obligation to others;" (3) Li, rites, "the correct understanding and practice of rites and ceremonies;" (4) Chih, wisdom, "leading to an understanding of the way of Heaven... "(quotes from Father Thomas Merton, The Way of Chuang Tzu (1965).
The Master's instruction followed four categories: culture, moral conduct, doing one's best, and being trustworthy in what one says. (7.25)
The Master said, "Ts'an, there is one single thread binding my way together." Tseng Tzu agreed. After Confucius left, the disciples asked, "What did he mean?" Tseng Tzu replied, "The way of the Master consists in doing one's best [chung] and in using oneself as a measure to gauge others [shu, reciprocity]. That is all." (4.15)
Tzu Kung asked, "Is there a single word that can be a principal to guide conduct throughout life?" The Master said, "Perhaps the word is "shu" [reciprocity]: do not impose on others what you do not desire. ( 15.24)
Tzu Chang asked Confucius about benevolence. Confucius said, "To practice five virtue everywhere in the world [the empire] constitutes benevolence." Tzu Chang asked what these principles were. Confucius replied, "Courtesy, tolerance, trustworthiness in word, diligence, and generosity. He who is courteous is not treated insolently; he who is tolerant wins the multitude; he whose word is good is trusted by the people; he who is diligent attains his objective; he who is generous will get the service of the people." (17.6)
Chung Kung asked about benevolence. The Master said, "When abroad behave as though you were receiving an important guest. When getting the services of the common people, behave as though you were officiating at an important sacrifice. Do not impose on others what you do not desire. In this way you will be free from difficulties whether in the state or in a noble family. (12.2)
Yen Yuan asked about benevolence. The Master said, "To return to the observance of the rites through overcoming the self constitutes benevolence. If for a single day a man could return to the observance of the rites through overcoming himself, then the whole Empire would consider benevolence to be his. However, the practice of benevolence depends on oneself alone, and not on others." (12.1)
Po Yu's father told him, "Unless you study the Odes, you will be ill-equipped to speak. Unless you study the rites [li] you will be ill-equipped to take your stand [act in public]. (16.13)
Tzu Kung said, "If a man gave extensively to the common people and brought help to the multitude, could he be called benevolent?" The Master said, "With such a man, it is no longer a matter of benevolence; he would better be described as a sage.... A benevolent man helps others to take their stand in so far as he himself wishes to take his stand" [reciprocity].... (6.30) it Confucius said, "A man cannot become a gentleman unless he understands Destiny; he cannot take his stand unless he understands the Rites; he cannot judge men unless he understands words." (20.3)
Tzu Chang asked about exalting virtue [te] and recognizing misguided judgment. The Master said, "Make your guiding principle to do your best for others and to be trustworthy in what you say, and move yourself to where rightness is, then you will be exalting virtue (12,10)
The Master said, I set my heart on the Way [Tao], base myself on virtue [te], lean upon benevolence [jen], and take my recreation in the arts." (7.6)
The Master said, "These things cause me concern: failure to cultivate virtue, failure to go more deeply into what I have learned, inability to move in the direction of the right when I am told where it is, and inability to reform myself when I have defects." (7.3)
The Master said, "How dare I claim to be a sage or a benevolent man? Perhaps the best that might be said of me is that I learn without flagging and teach without growing weary." (7.34)
Tzu Chang was studying for an official career. The Master said, "Use your ears widely, but leave out what is doubtful; repeat the rest with caution and you will make few mistakes. Use your eyes widely and leave out what is hazardous; put the rest into practice with caution and you will have few regrets. When in your speech you make few mistakes and in your action you have few regrets, an official career will follow as a matter of course." (2.18)
Tzu Kung asked about the practice of benevolence. The Master said, "A craftsman who wishes to practice his craft well must first sharpen his tools. Thus, you should seek the patronage of the most distinguished counsellors and make friends with the most benevolent gentlemen in the state where you are staying."
The Master said, "When you meet someone better than yourself, turn your thoughts to becoming his equal. When you meet someone not as good as you are, look within and examine your own self." (4.17)
The Master said of Tzu Chan that he had the way of the gentleman on four counts: he conducted himself in a respectful manner; he was reverent in the service of his lord; he was generous in caring for the common people; and in employing their services, he was just. (5.16)
The Master said, "The gentleman is troubled by his own lack of ability, not by the failure of others to appreciate him." (15.19)
The Master said, "For gentlemen of purpose and men of benevolence while it is inconceivable that they should seek to stay alive at the expense of benevolence, it may happen that they have to accept death in order to have benevolence accomplished." (15.9)
Tzu Kung asked, "What must a man be like to be called truly a
gentleman?" The Master said, "A man who has a sense of shame
[self-reproach] about his conduct and, when sent abroad, does
not disgrace the commission of his lord -- he can be called a
gentleman."
Tzu Kung responded, "May I ask about the grade below?" Confucius
replied, "Someone praised for being a good son in his clan and a
respectful young man in the village."
"And the grade below that?" "A man who insists on keeping his word
and seeing his actions through to the end...."
Tzu Kung asked, "What about men who are in public life today?"
Confucius replied, "Oh, they are of such limited capacity that they
hardly count." (13.20)
Chi Kang Tzu [senior minister in the state of Lu] asked Confucius about government. Confucius replied, "To govern [cheng] is to correct [cheng, set things right]. If you serve as an example by being correct [setting yourself right], who would dare deviate from the correct [rightness]. (12.17)
Tzu Lu asked about government. The Master said, "Encourage the people to work hard by setting an example yourself." Tzu Lu asked for more. Confucius said, "Do not allow your efforts to slacken." (13.1)
Confucius said, "When those above love the rites, none of the common people will dare to be irreverent; when those above love what is right, none of the common people will dare to be insubordinate; when those above love trustworthiness, none of the common people will dare to be insincere.... (13.4)
The Master said, "If a man who knows the 300 Odes by heart fails when given administrative responsibilities and proves incapable of using his own initiative when sent on commissions to foreign states, then what use are the Odes to him however many he may have learned?" (13.5)
The Master said, "It is difficult to find a man who is able to study for three years without thinking about earning a salary." (8.12)
The Master said, "I have yet to meet the man who is as fond of virtue as he is of beauty in women." (9.18)
Chi Lu asked about death. Confucius replied, "You do not even understand life. How can you understand death?" (11. 12)
The Master said, "It is Man who is capable of broadening the Way, not the Way broadening Man." (15.29)
The Master said, "The common people can be made to follow a path but not to understand it." (8.9)
Confucius said, "Those who are born with knowledge are the highest. Next come those who attain knowledge through study.... The common people, in so far as they make no effort to study even after having been vexed by difficulties, are the lowest." (16.9)
Confucius said, "The gentleman stands in awe of three things. First, he is in awe of the Decree of Heaven, second, in awe of great men, third, in awe of the words of the sages. The inferior man, being ignorant of the Decree of Heaven, does not stand in awe of it. He treats great men with insolence and the words of sages with derision." (16.8)
Confucius said, "The gentleman cherishes virtue and understands what is right; the inferior man cherishes possessions and understands what is profitable.... While the gentleman cherishes the rule of law, the inferior man seeks special favors." (4.11, 4.16)
Confucius said, "The gentleman makes demands on himself; the inferior man makes demands on others." (15.20)
Ch'ang Chu and Chieh Ni were yoked together ploughing a field like
a team [of animals]. As Confucius and his disciples passed by
on the road, Confucius sent Tzu Lu to ask where a ford in the river
could be found. Ch'ang Chu answered Tzu Lu, "Who is that in charge of
the carriage?" Tzu Lu replied, "It is Kung Ch'iu." The farmer
responded, "The Kung Ch'iu of the state of Lu?" [i.e.,
Confucius] "He is." "Then he does not have to ask where the ford
is."
Tzu Lu then turned to Chieh Ni. The other farmer asked, "Who are
you?" Tzu Lu replied, "I am Chung Yu [his family name]. Chieh
Ni asked, "Are you not a follower of Kung Ch'iu of Lu?" "That is so,"
replied Tzu Lu. Chieh Ni replied, "...instead of following a
gentleman [Confucius] who tries to alter things but runs away
from men, better if you followed one who ignores things and runs away
from the world [i.e., this farmer].
Tzu Lu went back to Confucius and told him what was said. The Master
was silent for a while and then said, "One cannot herd with birds and
beasts. With whom, then, should I associate? ... I would not change
places with him. If the Way [Tao] prevailed in the Empire, I
would not be trying to alter things." (18.6)