Analects

”子曰：“殷因于夏礼，所损益，可知也；周因于殷礼，所损益，可知也。其或继周者，虽百世，可知也。” 子曰：“非其鬼而祭之，谄也。见义不为，无勇也。”

The Master said: "The Yin dynasty followed the rituals of Xia, and what they kept or changed can be seen; the Zhou dynasty followed the rituals of Yin, and what they kept or changed can be seen. Whoever succeeds the Zhou dynasty—even if it is a hundred generations—can also be known." The Master said: "To sacrifice to spirits that are not one's own ancestors is flattery; to see righteousness but fail to act is cowardice."

For a reader today This passage offers historical insight into how rituals evolved across dynasties while warning against insincerity in religious practice and urging courageous action when facing justice.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

”曰：“管氏有三归，官事不摄，焉得俭？”“然则管仲知礼乎？”曰：“邦君树塞门，管氏亦树塞门。邦君为两君之好，有反坫，管氏亦有反坫。管氏而知礼，孰不知礼？”子语鲁大师乐，曰：“乐其可知也：始作，翕如也；从之，纯如也，皦如也，绎如也，以成。” 仪封人请见，曰：“君子之至于斯也，吾未尝不得见也。”从者见之。出曰：“二三子何患于丧乎？天下之无道也久矣，天将以夫子为木铎。” 子谓《韶》：“尽美矣，又尽善也。”谓《武》：“尽美矣，未尽善也。” 子曰：“居上不宽，为礼不敬，临丧不哀，吾何以观之哉？”

"The Marquis of Guan had three homesteads and his officials were not assigned to share duties; how could he be called frugal?" asked [one], then added, "So surely Zhong understands propriety?" The response was, "The feudal lord installed a barrier gate; so did the house of Guan. The feudal lord set up an altar for a guest ruler from another state; so too did Guan. If Guan is said to understand propriety, who does not?" Later, the Master spoke with the music master about music: "Music can be understood: as it begins, the sounds gather in one breath; then they follow with purity, clarity, and continuous flow until completion." The official of Yi requested an audience, saying, "No gentleman has passed through here without being received." Afterward he remarked, "Why do you mourn your exile? The world has been without virtue for long; Heaven will use your Master as a copper clapper to call people back." Regarding the *Shao* dance, the Master said it was both beautiful and good; of the *Wu*, he said it was beautiful but not entirely good. Finally, when living in authority requires broadness, propriety demands respect, and mourning calls for sorrow, the Master asked how he could watch such things with approval.

For a reader today This passage offers a window into ancient Chinese values centered on ritual precision and moral character, while reminding modern readers that even great leaders may fall short of ideal virtue depending on historical context. It invites reflection on how personal integrity must align with public responsibility in leadership roles today.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

见齐衰者，虽狎，必变。见冕者与瞽者，虽亵，必以貌。凶服者式之，式负版者。 有盛馔，必变色而作。迅雷风烈必变。 升车，必正立执绥。车中不内顾，不疾言，不亲指。 色斯举矣，翔而后集。曰：“山梁雌雉，时哉时哉！”子路共之，三嗅而作。

When one sees someone in mourning garments, even an intimate companion must show respectful change; before a ruler or a blind person, even a familiar friend must maintain proper demeanor; pass by leaning on a funeral bier or carrying the map of the state with deference. At a lavish meal, change expression and rise to honor it; at sudden thunder and violent wind, alter one's posture. In the carriage, stand upright holding the safety rope; do not look back inside, speak hurriedly, or point familiarly. When the red-tailed bird lifts up at color, flies then gathers; Confucius said, "The female pheasant on the mountain ridge acts with timely propriety!" Zilu bowed to it; three times it pecked and took flight.

For a reader today This passage invites a reader today to consider how maintaining respectful external conduct in diverse situations reflects inner discipline and reverence for others' circumstances. It offers no predictions or personal advice, only examples of consistent behavior that prioritize attentiveness and decorum.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

周公谓鲁公曰：“君子不施其亲，不使大臣怨乎不以。故旧无大故，则不弃也。无求备于一人。” 周有八士：伯达、伯适、仲突、仲忽、叔夜、叔夏、季随、季騧。

Duke Zhou told the Duke of Lu, "A gentleman does not fail his kinsfolk and ensures no senior minister resents being unused; do not cast aside old retainers unless there is a grave fault, and do not expect perfection from any single person. The Zhou house had eight worthy men: Boda, Bo Shi, Zhong Tu, Zhong Hu, Shu Ye, Shu Xia, Ji Sui, and Ji Kua."

For a reader today This text offers timeless principles on loyalty and leadership, urging that people we value should be treated with fairness rather than harsh criticism. It reminds us that managing others requires recognizing their strengths while accepting human fallibility.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.

”子贡曰：“文武之道，未坠于地，在人。贤者识其大者，不贤者识其小者，莫不有文武之道焉，夫子焉不学，而亦何常师之有？”叔孙武叔语大夫于朝，曰：“子贡贤于仲尼。” 子服景伯以告子贡。 子贡曰：“譬之宫墙，赐之墙也及肩，窥见室家之好。夫子之墙数仞，不得其门而入，不见宗庙之美，百官之富。得其门者或寡矣。夫子之云，不亦宜乎！”叔孙武叔毁仲尼。子贡曰：“无以为也！仲尼不可毁也。他人之贤者，丘陵也，犹可逾也；仲尼，日月也，无得而逾焉。人虽欲自绝，其何伤于日月乎？多见其不知量也。” 陈子禽谓子贡曰：“子为恭也，仲尼岂贤于子乎？”子贡曰：“君子一言以为知，一言以为不知，言不可不慎也！夫子之不可及也，犹天之不可阶而升也。夫子之得邦家者，所谓立之斯立，道之斯行，绥之斯来，动之斯和。其生也荣，其死也哀，如之何其可及也？”

Zigong said, "The way of the Duke of Wen and the Duke of Zhou has not fallen to the ground; it remains in people. The worthy know its grand aspects, the less worthy its minor ones, yet all possess some part of their Way. Who can there be who cannot learn from Master Kong? How could he lack a constant teacher?" Shusun Wushi told his colleagues at court that Zigong was superior to Confucius. Zi Fu Jingbo reported this to Zigong. Zigong replied, "Consider it like walls and courtyards: my wall reaches only the shoulder, allowing one to glimpse the goodness of inner rooms; Master Kong's wall is several 'ren' high—one must enter through a gate to see the splendor of ancestral temples and the richness of official functions. Few find that gate. Thus Shusun Wushi's praise was fitting!" When Shusun Wushi disparaged Confucius, Zigong said, "Leave it! Confucius cannot be disparaged. The virtue of others is like a hill, which can be climbed; but Confucius is the sun and moon, beyond all climbing. If someone tries to cut himself off from them, what harm does this do to the sun and moon? It only shows his lack of self-awareness." Chen Ziqin asked Zigong, "You are modest; surely Confucius is not superior to you?" Zigong answered, "A single word may reveal wisdom or ignorance; one must be cautious with speech! Master Kong cannot be approached, just as heaven cannot be climbed by ladder. If he were to rule a state, he would make the people stand when commanded to stand, walk when led to walk, come when soothed, and harmonize when moved. His life was honored, his death mourned—who could possibly match him?"

For a reader today This passage illustrates how Zigong defends Confucius's unmatched greatness through vivid metaphors while emphasizing that anyone can learn from the master despite their own limitations. It reminds modern readers that recognizing extraordinary wisdom requires humility and careful reflection rather than hasty comparisons.

English translation by Eastern Lens, from the revised daizhige Chinese classics corpus. The original Chinese is published alongside it for verification.