Yan Yuan

Yan Yuan asked about benevolence. Confucius said, “To restrain oneself and act in accordance with ritual is benevolence. Once achieved, all under heaven will acclaim you as benevolent. Practicing benevolence depends on oneself—how could it depend on others?” Yan Yuan said, “May I ask the method to practice it?” Confucius replied, “Do not look at what violates ritual, do not listen to what violates ritual, do not speak what violates ritual, and do not act in ways that violate ritual.” Yan Yuan said, “Though I am dull, I will strive to follow these words.”

Zhong Gong asked about benevolence. Confucius said, “When abroad, treat everyone as honored guests. When directing the people, act as if overseeing a grand sacrifice. Do not impose on others what you yourself do not desire. Let there be no resentment in the state or in your family.” Zhong Gong said, “Though I lack wisdom, I will devote myself to your teachings.”

Sima Niu asked about benevolence. Confucius said, “A benevolent person speaks with caution.” Sima Niu asked, “Is cautious speech alone enough to be called benevolent?” Confucius replied, “When action is difficult, how can speech not be cautious?”

Sima Niu asked about becoming a noble person (junzi). Confucius said, “A noble person neither grieves nor fears.” Sima Niu asked, “Is lacking grief and fear enough to be a noble person?” Confucius replied, “If one examines oneself and finds no fault, what grief or fear remains?”

Sima Niu lamented, “All have brothers except me!” Zixia said, “I have heard: ‘Life and death are decreed by fate; wealth and honor rest with Heaven.’ A noble person acts with reverence and propriety—thus, all within the four seas are his brothers. Why fear having none?”

Zizhang asked about wisdom. Confucius said, “He who remains unmoved by slander or direct insults may be called wise. He who resists both may be called far-sighted.”

Zigong asked about governing a state. Confucius said, “Ensure sufficient food, military readiness, and the people’s trust.” Zigong asked, “If forced to discard one, which?” Confucius replied, “Discard military readiness.” Zigong pressed, “And if forced again?” Confucius said, “Discard food. Since ancient times, all men die, but without the people’s trust, the state falls.”

Ji Zicheng said, “Why do noble persons need outward rituals?” Zigong retorted, “A pity you speak so! A tiger or leopard’s hide stripped of fur is no different from a dog or sheep’s. Substance and refinement are inseparable.”

Duke Ai of Lu asked You Ruo, “How to address famine and empty coffers?” You Ruo said, “Why not reduce taxes to one-tenth?” The Duke said, “Even two-tenths is insufficient!” You Ruo replied, “If the people prosper, how could you lack? If they suffer, how could you have enough?”

Zizhang asked about cultivating virtue and dispelling confusion. Confucius said, “Hold loyalty and trust as your core, and pursue righteousness—this cultivates virtue. To love life yet crave death for another is confusion. As the Book of Songs says: ‘Even if not out of disdain for poverty, it stems from fondness for novelty.’”

Duke Jing of Qi asked about governance. Confucius said, “Let rulers act as rulers, ministers as ministers, fathers as fathers, sons as sons.” The Duke exclaimed, “True! If rulers fail their role, even with grain, could I eat?”

Confucius remarked, “To judge lawsuits from one-sided claims—only Zhong You (Zilu) could do that.” Zilu never broke his word.

Confucius said, “In judging lawsuits, I am no different from others. The goal is to eliminate lawsuits altogether!”

Zizhang asked about governance. Confucius said, “Serve without weariness; execute orders with loyalty.”

Confucius said, “A noble person studies broadly and restrains himself with ritual—thus, he does not stray.”

Confucius said, “A noble person aids others’ virtues, not their vices. A petty person does the opposite.”

Ji Kangzi asked about governance. Confucius replied, “To govern (zheng) is to correct (zheng). Lead with correctness, and who would dare deviate?”

Ji Kangzi worried about theft. Confucius said, “If you curb greed, even rewards would not tempt thieves.”

Ji Kangzi asked, “What if we kill the wicked to uplift the good?” Confucius replied, “Why use killing? Govern well, and the people will follow. The noble person is the wind; the petty person, grass. When wind blows, grass bends.”

Zizhang asked, “How does a scholar gain renown?” Confucius said, “Renown and true worth differ. The truly worthy are upright, love righteousness, heed others’ words, and act with humility. The renowned feign virtue yet contradict it—such fame is hollow.”

Fan Chi strolled with Confucius and asked, “How to improve virtue, correct faults, and discern right?” Confucius said, “Labor first, enjoy after—this improves virtue. Reflect on your errors, not others’—this dispels resentment. Anger that endangers oneself and parents—this is confusion.”

Fan Chi asked about benevolence. Confucius said, “Love others.” Asked about wisdom, he said, “Know others.” Fan Chi, puzzled, heard: “Elevate the upright above the crooked—this rectifies the crooked.” Later, Zixia explained: “Shun chose Gao Yao, and the wicked fled. Tang chose Yi Yin, and the wicked withdrew.”

Zigong asked about friendship. Confucius said, “Advise loyally, guide kindly. If ignored, stop—do not invite disgrace.”

Zengzi said, “The noble befriend through culture; friendship nurtures benevolence.”