Chapter 19: 子张第十九 — Lunyu — Taiyi Pavilion Chapter 19: 子张第十九
📖 en
📂 太乙閣📄 第 1 页
Zizhang said, “A scholar-official should be ready to sacrifice his life when faced with danger, think of righteousness when faced with gain, approach sacrifice with reverence, and approach mourning with grief—that should be sufficient.”
Zizhang said, “If one holds onto virtue without broadening it, and believes in the Way without being steadfast—how can such a person be considered to exist, or not to exist?”
Zixia’s disciples asked Zizhang about friendship. Zizhang said, “What did Zixia say?” They replied, “Zixia said: ‘Those who are worthy, associate with them; those who are not, reject them.’” Zizhang said, “That differs from what I have heard: The noble person honors the worthy but also tolerates the ordinary, praises the good but also shows compassion for the incapable. If I am a person of great worth, what can I not tolerate in others? If I am not worthy, others will reject me—how could I be the one to reject others?”
Zixia said, “Even minor arts and crafts have something worth observing in them. But if one pursues them too far, one may get bogged down. Therefore, the noble person does not engage in them.”
Zixia said, “Daily to learn what one does not yet know, monthly to not forget what one has already learned—this can be called truly loving learning.”
Zixia said, “To study broadly and remain steadfast in purpose, to inquire earnestly and reflect on what is near at hand—benevolence lies in this.”
Zixia said, “Just as craftsmen dwell in their workshops to perfect their work, the noble person studies to attain the Way.”
Zixia said, “When a petty person makes a mistake, they always try to cover it up.”
Zixia said, “The noble person has three transformations: Seen from afar, he appears stern; when approached, he is warm; when he speaks, his words are precise and serious.”
Zixia said, “The noble person first earns trust, and then he may labor his people. Without trust, they will think he is exploiting them. He first earns trust, and then he may offer remonstrance. Without trust, they will think he is slandering them.”
Zixia said, “One should not overstep the great principles, but minor deviations in conduct may be permissible.”
Ziyou said, “The disciples of Zixia can handle sweeping, responding to guests, and advancing and retreating in ritual—but these are trivial matters. As for the fundamentals, they have none. What is to be done?” When Zixia heard this, he said, “Ah, Ziyou is mistaken! In the Way of the noble person, what is taught first, and what is left for later? It is like plants and trees—they must be distinguished by their kind. How can the Way of the noble person be misrepresented? To have both a beginning and an end—only the sage can do that!”
Zixia said, “If one has energy left after serving in office, one should study. If one has energy left after studying, one should serve in office.”
Ziyou said, “In mourning, it is enough to reach the point of genuine grief—stop there.”
Ziyou said, “My friend Zhang is indeed remarkable, but he has not yet attained benevolence.”
Zengzi said, “How imposing Zhang is! It is difficult to practice benevolence alongside him.”
Zengzi said, “I heard this from the Master: People rarely give full expression to their emotions—except perhaps when mourning for a parent.”
Zengzi said, “I heard this from the Master: In the filial piety of Meng Zhuangzi, other things could be matched, but the fact that he did not change his father’s ministers or his father’s policies—that was truly difficult.”
The Meng family appointed Yang Fu as a judge. He consulted Zengzi. Zengzi said, “Those above have lost the Way, and the people have long been scattered. If you uncover the truth of a case, feel compassion and sorrow for them—do not take joy in it.”
Zigong said, “The wickedness of Zhou was not as extreme as tradition claims. Therefore, the noble person is wary of dwelling in a low place—for then all the world’s evils will be attributed to him.”
Zigong said, “The faults of the noble person are like eclipses of the sun and moon: When he errs, everyone sees it; when he corrects himself, everyone looks up to him.”
Gongsun Chao of Wei asked Zigong, “From whom did Zhongni learn?” Zigong replied, “The Way of Kings Wen and Wu has not fallen to the ground—it lives in people. The worthy grasp its greater aspects, the unworthy grasp its lesser aspects. There is no one who does not possess something of the Way of Wen and Wu. How could the Master not learn from them? And yet, what need did he have for a single constant teacher?”
Shusun Wushu said to the court officials, “Zigong is more worthy than Zhongni.” Zifu Jingbo reported this to Zigong. Zigong said, “Let me use the analogy of a wall. My wall reaches only shoulder height—one can peer over it and see the good things inside the house. The Master’s wall is several times that height. If one does not find the gate and enter, one cannot see the beauty of the ancestral temple or the richness of the many halls. Few are those who find the gate. So is it not fitting that the nobleman spoke as he did?”
Shusun Wushu slandered Zhongni. Zigong said, “Do not do this! Zhongni cannot be slandered. The worthiness of others is like a hill—it can be climbed over. Zhongni is like the sun and moon—there is no way to climb over them. Even if someone wishes to cut themselves off from them, what harm does that do to the sun and moon? It only shows that such a person does not know their own measure.”
Chen Ziqin said to Zigong, “You are being modest. How could Zhongni be more worthy than you?” Zigong said, “A noble person’s single word can show wisdom, and a single word can show ignorance—so one must be careful in speech! The Master is beyond reach, just as the heavens cannot be ascended by steps. If the Master were to govern a state or a household, it would be as the saying goes: ‘Establish them, and they stand; lead them, and they follow; bring them peace, and they come; stir them, and they harmonize.’ In life, he was honored; in death, he is mourned. How could anyone ever reach him?”