6. Yong Ye

Translation: Confucius said, “Yong is capable of taking the south-facing seat of government.”

Reading note: To face south was to occupy the ruler’s seat and preside over public affairs. Confucius is giving Ran Yong high praise for his character and governing ability.

Translation: Zhonggong asked about Zisang Bozi. Confucius said, “He is acceptable; he is simple in his ways.” Zhonggong said, “If one remains reverent within but acts with simplicity, and governs the people in that manner, would that not be acceptable? But if one is careless within and also acts simply, would that not be excessive laxity?” Confucius said, “Yong is right.”

Reading note: The passage distinguishes simplicity in action from carelessness at heart. Uncomplicated government is commendable only when grounded in reverence and responsibility.

Translation: Duke Ai asked, “Which of your disciples is devoted to learning?” Confucius replied, “There was Yan Hui, who loved learning. He did not transfer his anger to others, and he did not repeat a fault. Sadly, his life was short and he died. Now there is no one like him; I have not heard of anyone else so devoted to learning.”

Reading note: Not redirecting anger and not repeating an error make learning a practice of self-cultivation and reform, not merely the acquisition of knowledge. Confucius’ grief also underscores how rare such a learner was.

Translation: Zihua was sent on a mission to Qi, and Ran You requested grain for Zihua’s mother. Confucius said, “Give her one fu.” Ran You asked for more. Confucius said, “Give her one yu.” Ran You instead gave her five bing of grain. Confucius said, “When Chi went to Qi, he rode well-fed horses and wore a light fur coat. I have heard that a gentleman assists those in urgent need; he does not add to the wealth of the rich.”

Reading note: Fu, yu, and bing are ancient units of measure whose exact equivalents are disputed. The point is that relief should answer genuine need rather than increase the resources of someone already well provided for.

Translation: Yuan Si served as Confucius’ household steward. Confucius allotted him nine hundred units of grain, but he declined them. Confucius said, “Do not! You can give them to your neighbors and the people of your community.”

Reading note: Yuan Si’s refusal shows restraint, but Confucius sees no need to reject compensation properly attached to an office. What is not needed personally may be used to help the community.

Translation: Speaking of Zhonggong, Confucius said, “If the calf of a plow ox is red-coated and has well-formed horns, even if people wished not to offer it in sacrifice, would the spirits of the mountains and rivers pass it by?”

Reading note: Ritual sacrifice valued an animal’s color and the shape of its horns. The calf is a metaphor for Zhonggong: worthy character and ability should not be disregarded because of humble parentage.

Translation: Confucius said, “Hui could keep his heart from departing from humaneness for months at a time. The others merely attain it for a day or a month.”

Reading note: “Three months” conveys a sustained period rather than requiring a precise calendar count. Yan Hui’s distinction lies in the steadiness of his commitment to humaneness; others reach it only intermittently.

Translation: Ji Kangzi asked, “Could Zhong You be employed in government?” Confucius said, “Zhong You is decisive. What difficulty would government present to him?” He asked, “Could Ci be employed in government?” Confucius said, “Ci is perceptive and accomplished. What difficulty would government present to him?” He asked, “Could Qiu be employed in government?” Confucius said, “Qiu has many abilities. What difficulty would government present to him?”

Reading note: Confucius identifies a distinct strength in each disciple: Zhong You’s decisiveness, Duanmu Ci’s practical understanding, and Ran Qiu’s versatility. Each quality provides a sound basis for public service.

Translation: The Ji family sent for Min Ziqian to serve as steward of Bi. Min Ziqian said, “Please decline graciously on my behalf. If anyone comes for me again, I shall certainly be north of the Wen River.”

Reading note: Min Ziqian refuses service under the Ji family and signals that he would sooner leave Lu. The passage emphasizes principle in deciding when and whom to serve.

Translation: Boniu was ill. The Master went to inquire after him and, reaching through the window, held his hand. He said, “We are losing him—such is fate! That such a man should suffer such an illness! That such a man should suffer such an illness!”

Reading note: Confucius’ repeated lament conveys grief and helplessness at a worthy disciple’s illness. The gesture through the window also preserves the scene’s solemn distance without diminishing his affection.

Translation: The Master said, “How worthy Hui is! A basket of food, a ladle of water, and a dwelling in a poor lane—others could not endure the hardship, yet Hui does not let it alter his joy. How worthy Hui is!”

Reading note: Hui does not delight in poverty itself; his fulfillment in learning and cultivating the Way remains intact despite deprivation. Confucius praises his constancy and moral independence.

Translation: Ran Qiu said, “It is not that I do not take pleasure in your Way, Master; I simply lack the strength.” The Master said, “One who lacks strength gives out midway. But you are drawing a line for yourself before you begin.”

Reading note: “Drawing a line” means imposing a limit on oneself. Confucius distinguishes genuine exhaustion after effort from retreat caused by deciding in advance that one cannot succeed.

Translation: The Master said to Zixia, “Be a scholar of noble character, not a scholar of petty character.”

Reading note: Learning the rites and classics can serve different aims. Confucius urges Zixia to ground scholarship in moral cultivation and responsibility rather than use it merely for private advantage.

Translation: Ziyou was serving as magistrate of Wucheng. The Master asked, “Have you found any worthy person there?” He replied, “There is one named Tantai Mieming. He does not take shortcuts when walking, and unless on public business, he has never come to my room.”

Reading note: Avoiding side paths suggests upright conduct, while visiting the magistrate only on official business shows a clear separation of public duty from private favor. Ziyou recognizes character through ordinary behavior.

Translation: The Master said, “Meng Zhifan did not boast. When the army fled, he stayed behind to cover the retreat. As they were about to enter the gate, he whipped his horse and said, ‘It was not that I dared to remain behind; my horse simply would not go faster.’”

Reading note: To remain at the rear during a rout was to protect the retreating force. Confucius praises Meng Zhifan for courage joined with modesty, since he attributes his merit to his horse.

Translation: The Master said, “Without the eloquence of Zhu Tuo, and with only the beauty of Song Zhao, it would be hard indeed to escape trouble in the world today.”

Reading note: Zhu Tuo was known for persuasive speech, while Song Zhao was famed for his looks. Confucius laments a society swayed by such qualities and warns that beauty without the ability to navigate it may invite danger; he is not endorsing glibness.

Translation: Confucius said, “Who can leave a house without going through the door? Why, then, does no one follow this Way?”

Reading note: The doorway is an analogy: just as one must pass through it to go outside, one cannot properly conduct life apart from the moral Way.

Translation: Confucius said, “When native substance outweighs refinement, one becomes rough; when refinement outweighs native substance, one becomes affected. Only when refinement and substance are well balanced does one become a gentleman.”

Reading note: “Substance” means genuine inner character, while “refinement” includes cultivated manners and ritual form. The ideal is a fitting balance between them.

Translation: Confucius said, “People make their way through life by being upright. If the crooked also survive, it is only because they happen to escape the consequences.”

Reading note: Uprightness is presented as the proper basis for living in society; the apparent success of deceit is merely a fortunate exception, not a sound principle.

Translation: Confucius said, “Those who understand it are not the equal of those who love it; those who love it are not the equal of those who delight in it.”

Reading note: Understanding, loving, and delighting mark progressively deeper forms of engagement, until learning or practicing the Way becomes an inner joy.

Translation: Confucius said, “With those of at least average capacity, one may discuss higher matters; with those below average capacity, one should not discuss higher matters.”

Reading note: The point is to tailor instruction to the learner. “Higher matters” should be taught when a person is ready to grasp them, rather than presented without regard to capacity.

Translation: Fan Chi asked about wisdom. Confucius said, “Devote yourself to what is right for the people; show reverence for spirits and gods, but keep them at a distance. This may be called wisdom.”

Reading note: Wisdom gives priority to human duties. Keeping the spirits at a distance does not mean disrespect, but refusing to let concern with them displace practical responsibility.

Translation: Confucius said, “The wise delight in water; the benevolent delight in mountains. The wise are active; the benevolent are still. The wise are joyful; the benevolent enjoy long life.”

Reading note: Flowing water evokes the responsiveness of wisdom, while a steady mountain evokes the composure of benevolence. Joy and longevity describe the characteristic flourishing associated with these virtues.

Translation: Confucius said, “With one transformation, the state of Qi could reach the level of Lu; with one transformation, Lu could reach the Way.”

Reading note: By comparing the ritual and cultural condition of the two states, Confucius presents reform as a gradual movement toward an ideal moral and political order.

Translation: Confucius said, “A gu that is no longer truly a gu—is it a gu? Is it a gu?”

Reading note: A gu was a ritual drinking vessel with a recognized form. Confucius uses the mismatch between name and reality to lament the loss of the substance that names and rites should embody.

Translation: Zai Wo asked, “If a humane person were told, ‘There is a humane man in the well,’ would he follow him into it?” Confucius said, “Why should he do that? A gentleman may be induced to go to the well, but not to fall into it. He may be deceived by a plausible claim, but he cannot be made a fool of.”

Reading note: The phrase may also mean that someone needing rescue is in the well. The point is that humane concern includes a willingness to help, not blind credulity or reckless self-endangerment.

Translation: Confucius said, ‘A cultivated person studies broadly in the cultural tradition and restrains himself through ritual propriety; then he may avoid departing from the proper way.’

Reading note: Broad learning enlarges understanding, while ritual propriety gives conduct measure and discipline. Together they keep learning from becoming either narrow or ungoverned.

Translation: Confucius met with Nanzi, and Zilu was displeased. The Master swore an oath: “If I have done anything wrong, may Heaven reject me! May Heaven reject me!”

Reading note: Nanzi was the wife of the ruler of Wei, and Zilu was troubled by the meeting. Confucius answers the suspicion with an oath that his conduct involved no breach of what was right.

Translation: Confucius said, “As a virtue, the balanced and constant mean is surely the highest. It has long been rare among the people.”

Reading note: Zhongyong points to fitting balance and steady practice without falling into extremes; it is not compromise without principle. Confucius praises it as the highest virtue while lamenting how seldom it is sustained.

Translation: Zigong said, “Suppose someone bestowed benefits widely upon the people and could aid the multitude. What would you say of him? Could he be called humane?” Confucius said, “Why speak merely of humaneness? He would surely be a sage! Even Yao and Shun would have found this difficult. A humane person, wishing to establish himself, helps others to establish themselves; wishing to make his own way, helps others to make theirs. To take what is close at hand—oneself—as a comparison may be called the method of humaneness.”

Reading note: Zigong imagines the vast achievement of a sage who helps everyone. Confucius brings humaneness into ordinary reach: understand others from one’s own hopes and circumstances, and help them attain what one seeks for oneself.