5. Gongye Chang

Translation: The Master said of Gongye Chang, ‘He is fit to be given a wife. Though he has been imprisoned, it was through no fault of his own.’ He then gave him his daughter in marriage.

Reading note: ‘Bonds and fetters’ is a conventional expression for imprisonment. The passage stresses judging character by actual guilt rather than by misfortune or public stigma.

Translation: The Master said of Nan Rong, ‘When the state follows the Way, he will not be left without office; when the state has lost the Way, he will escape punishment and execution.’ He then gave him his elder brother’s daughter in marriage.

Reading note: Nan Rong is praised for both worth and prudent self-command: he can serve in good times without becoming a casualty of bad ones. The marriage underscores the seriousness of the Master’s judgment.

Translation: The Master said of Zijian, ‘What a noble man this is! If there were no noble men in Lu, where could he have acquired such qualities?’

Reading note: The closing question is rhetorical. In praising Zijian, Confucius also points to the formative influence of worthy people and affirms that the tradition of cultivated character still lived in Lu.

Translation: Zigong asked, ‘What sort of person am I, Ci?’ The Master said, ‘You are a vessel.’ ‘What kind of vessel?’ he asked. The Master replied, ‘A hu-lian ritual vessel.’

Reading note: The hu and lian were valued ceremonial containers used in ancestral rites. The answer recognizes Zigong’s distinguished usefulness, while ‘vessel’ may also suggest a capacity still defined by a particular function.

Translation: Someone said, ‘Yong is humane but not eloquent.’ The Master said, ‘What need is there for eloquence? Those who fend people off with a ready tongue repeatedly earn their dislike. I do not know whether he is humane, but what need is there for eloquence?’

Reading note: Here eloquence means glib, clever speech, and a ‘ready tongue’ suggests verbal quickness used to manage others. Confucius withholds the highest moral verdict on Yong but clearly rejects fluency as its measure.

Translation: The Master urged Qidiao Kai to take office. He replied, ‘I am not yet confident that I am ready for this.’ The Master was pleased.

Reading note: What ‘this’ refers to is not entirely explicit; it may mean the learning and character required for office, or readiness to serve itself. The point is Qidiao Kai’s honest self-scrutiny and lack of haste for a post.

Translation: The Master said, ‘If the Way makes no progress, I shall take a raft and drift out to sea. The one who would follow me would probably be You.’ Zilu heard this and was delighted. The Master said, ‘You surpasses me in love of courage—but there is nowhere to obtain timber for the raft.’

Reading note: Confucius recognizes Zilu’s brave loyalty, then checks his delight with a teasing qualification: courage needs judgment. The last word has also traditionally been read as referring to discretion rather than literal timber; this translation follows the timber reading.

Translation: Meng Wubo asked, ‘Is Zilu humane?’ The Master said, ‘I do not know.’ When he asked again, the Master said, ‘You could be put in charge of military levies in a state of a thousand chariots, but I do not know whether he is humane.’ ‘What about Qiu?’ The Master said, ‘Qiu could serve as steward of a town of a thousand households or of a ministerial house with a hundred chariots, but I do not know whether he is humane.’ ‘What about Chi?’ The Master said, ‘Chi, dressed in ceremonial sash and standing at court, could be assigned to converse with guests, but I do not know whether he is humane.’

Reading note: Confucius identifies a distinct competence in each disciple: Zilu in military administration, Ran Qiu in estate or local management, and Gongxi Chi in ceremonial diplomacy. He remains deliberately cautious about humanity, distinguishing effective service from complete moral excellence.

Translation: Confucius said to Zigong, ‘Between you and Hui, who is the better?’ Zigong replied, ‘How would I dare compare myself with Hui? When Hui hears one thing, he can infer ten; when I hear one thing, I can infer only two.’ Confucius said, ‘You do not equal him. I agree with you: neither you nor I equal him.’

Reading note: Zigong’s honest self-assessment highlights Yan Hui’s ability to grasp a larger pattern from a single point. ‘Hearing one and knowing ten’ describes insight and inference, not merely a larger store of facts.

Translation: Zai Yu slept during the day. Confucius said, ‘Rotten wood cannot be carved, and a wall made of crumbling earth cannot be plastered. What use is there in reproaching Yu?’ Confucius also said, ‘Formerly, when dealing with people, I heard what they said and trusted what they would do. Now I hear what they say and observe what they do. It was because of Yu that I changed in this respect.’

Reading note: The rebuke reaches beyond a single daytime nap to the gap between speech and conduct. The key lesson is to test words against actions, while remaining willing to revise one’s way of judging people.

Translation: Confucius said, ‘I have yet to meet a truly steadfast person.’ Someone replied, ‘Shen Cheng.’ Confucius said, ‘Cheng is ruled by desires; how could he be steadfast?’

Reading note: Here, firmness is not mere toughness. It is the capacity to hold to what is right without being pulled off course by personal cravings.

Translation: Zigong said, ‘What I do not want others to impose upon me, I also wish not to impose upon others.’ Confucius said, ‘Ci, you have not yet reached that level.’

Reading note: Zigong states a demanding principle of extending one’s own aversions to the treatment of others. Confucius’ reply underscores the distance between admiring such a standard and consistently living by it.

Translation: Zigong said, ‘We are able to hear the Master speak about the forms of culture, ritual, and learning; but we are not able to hear him speak about human nature and the Way of Heaven.’

Reading note: ‘Cultural forms’ here refers broadly to the visible and teachable patterns of civilized life, not simply to written compositions. Zigong contrasts Confucius’ accessible practical teaching with his rare discussion of ultimate questions.

Translation: Whenever Zilu heard a teaching, before he had been able to put it into practice, he was afraid of hearing another one.

Reading note: Zilu feared that further instruction would accumulate faster than he could act on it. The brief portrait emphasizes his earnest desire to turn learning promptly into conduct.

Translation: Zigong asked, ‘Why was Kong Wenzi given the posthumous title “Wen”?’ Confucius said, ‘He was quick-minded and eager to learn, and he was not ashamed to ask questions of those below him. That is why he was called “Wen.”’

Reading note: ‘Wen’ is an honorific posthumous title. Confucius grounds it not in intelligence alone, but in the combination of aptitude, sustained learning, and humility toward potential teachers.

Translation: Confucius said of Zichan, ‘He possessed four aspects of the way of a noble person: in his own conduct he was courteous; in serving his ruler he was respectful; in caring for the people he was generous; and in employing the people’s labor he was just.’

Reading note: The four qualities move from personal discipline to public duty. Beneficence concerns the people’s welfare, while justice requires that demands placed upon them have a proper basis and measure.

Translation: Confucius said, ‘Yan Pingzhong was skilled in his dealings with others: the longer they associated with him, the more they respected him.’

Reading note: The point of ‘respect after long acquaintance’ is that familiarity did not breed casual contempt; enduring contact revealed conduct worthy of esteem.

Translation: Confucius said, ‘Zang Wenzhong housed the great tortoise, carving hills on the capitals and painting aquatic plants on the short pillars. How could he be considered wise?’

Reading note: ‘Cai’ refers here to a great divining tortoise. Its lavish, ritually inappropriate housing leads Confucius to question Zang Wenzhong’s judgment.

Translation: Zizhang asked, ‘Ziwen was appointed chief minister three times without showing delight, and was dismissed three times without showing resentment. He always gave the incoming chief minister a full account of the previous administration. What do you think of him?’ Confucius said, ‘He was loyal.’ ‘Was he benevolent?’ ‘That is not yet known. How could he be called benevolent?’ Zizhang continued, ‘When Master Cui killed the ruler of Qi, Chen Wenzi abandoned the forty horses he owned and left the state. On reaching another state, he said, “The officials here are like our grand officer Cui,” and left. He went to another state, said the same thing, and left again. What do you think of him?’ Confucius said, ‘He was untainted.’ ‘Was he benevolent?’ ‘That is not yet known. How could he be called benevolent?’

Reading note: Confucius acknowledges loyalty in Ziwen and moral cleanliness in Chen Wenzi, but does not readily grant either the fuller virtue of benevolence. Excellence in one respect does not by itself establish complete moral character.

Translation: Ji Wenzi would deliberate repeatedly before acting. When Confucius heard of this, he said, ‘Twice is enough.’

Reading note: ‘Three times’ can suggest repeated deliberation, while ‘twice’ is specific. The saying commends due care but warns that excessive reflection may become hesitation.

Translation: Confucius said, ‘When order prevailed in his state, Ning Wuzi showed wisdom; when disorder prevailed, he appeared foolish. His wisdom can be equaled, but his seeming foolishness cannot.’

Reading note: The ‘foolishness’ shown in troubled times is not ignorance but a prudent concealment of ability. Its difficulty lies in surviving disorder without surrendering principle.

Translation: While in Chen, Confucius said, ‘Let us return! Let us return! The young men of my circle back home are ambitious but unrefined. Their brilliance has taken shape, yet they do not know how to discipline and shape it.’

Reading note: ‘Ambitious but unrefined’ describes lofty energy not yet governed by mature judgment. Confucius wishes to return because promising talent still needs guidance and measure.

Translation: Confucius said, ‘Bo Yi and Shu Qi did not keep past wrongs in mind, and for that reason resentment toward them was rare.’

Reading note: ‘Past wrongs’ means earlier offenses or grievances. Refusing to nurse old injuries lessens accumulated hostility and reflects generosity of spirit.

Translation: Confucius said, ‘Who calls Weisheng Gao straightforward? Someone asked him for vinegar; having none, he begged some from a neighbor and then handed it over.’

Reading note: Instead of plainly saying that he had no vinegar, Weisheng Gao preserved an appearance of unfailing helpfulness. Confucius uses the small incident to distinguish honesty from the management of reputation.

Translation: Confucius said, "Clever talk, an ingratiating expression, and excessive deference—Zuo Qiuming was ashamed of such things, and so am I. Concealing resentment while acting as a friend to the person resented—Zuo Qiuming was ashamed of this, and so am I."

Reading note: The passage rejects charm and deference used to disguise one’s true character, as well as friendliness that hides resentment. Its central concern is sincerity: outward conduct should not be severed from inward feeling.

Translation: Yan Yuan and Jilu were attending Confucius. Confucius said, "Why not each tell me your aspiration?" Zilu said, "I would share my carriages, horses, and fine fur garments with my friends, and feel no regret if they were worn out." Yan Yuan said, "I would not boast of my strengths or advertise my services." Zilu said, "We would like to hear your aspiration, Master." Confucius said, "To let the old live at ease, to be trusted by friends, and to make the young feel cared for."

Reading note: Their aspirations widen in scope: Zilu values generosity, Yan Yuan modesty, while Confucius seeks ease, trust, and care across generations and relationships. The exchange moves from personal virtue toward a humane social order.

Translation: Confucius said, "It seems there is no hope! I have yet to see anyone who can recognize his own fault and bring himself to judgment within."

Reading note: To "bring oneself to judgment within" means sincere self-examination rather than a public show of remorse. Confucius laments not that people make mistakes, but that they so rarely face their own failings honestly.

Translation: Confucius said, "Even in a settlement of only ten households, there is sure to be someone as loyal and trustworthy as I am, though perhaps no one who loves learning as I do."

Reading note: Confucius does not claim loyalty and trustworthiness as gifts unique to himself. What he emphasizes is sustained devotion to learning—the practice through which moral qualities are examined, cultivated, and put into action.