Page 3 of 49
To a question of Mang-i, as to what filial piety consisted in, the Master replied, "In not being perverse." Afterwards, when Fan Ch‘i was driving him, the Master informed him of this question and answer, and Fan Ch‘i asked, "What was your meaning?" The Master replied, "I [Pg 13] meant that the Rules of Propriety should always be adhered to in regard to those who brought us into the world: in ministering to them while living, in burying them when dead, and afterwards in the offering to them of sacrificial gifts."
To a query of Mang Wu respecting filial piety, the Master replied, "Parents ought to bear but one trouble—that of their own sickness."
To a like question put by Tsz-yu, his reply was this: "The filial piety of the present day simply means the being able to support one's parents—which extends even to the case of dogs and horses, all of which may have something to give in the way of support. If there be no reverential feeling in the matter, what is there to distinguish between the cases?"
To a like question of Tsz-hi, he replied: "The manner is the difficulty. If, in the case of work to be done, the younger folks simply take upon themselves the toil of it; or if, in the matter of meat and drink, they simply set these before their elders—is this to be taken as filial piety?"
Once the Master remarked, "I have conversed with Hwi the whole day long, and he has controverted nothing that I have said, as if he were without wits. But when his back was turned, and I looked attentively at his conduct apart from me, I found it satisfactory in all its issues. No, indeed! Hwi is not without his wits."
Other observations of the Master:—
"If you observe what things people (usually) take in hand, watch their motives, and note particularly what it is that gives them satisfaction, shall they be able to conceal from you what they are? Conceal themselves, indeed!
"Be versed in ancient lore, and familiarize yourself with the modern; then may you become teachers.
"The great man is not a mere receptacle."
In reply to Tsz-kung respecting the great man:—-
[Pg 14] "What he first says, as a result of his experience, he afterwards follows up.
"The great man is catholic-minded, and not one-sided. The common man is the reverse.
"Learning, without thought, is a snare; thought, without learning, is a danger.
"Where the mind is set much upon heterodox principles—there truly and indeed is harm."
To the disciple of Tsz-lu the Master said, "Shall I give you a lesson about knowledge? When you know a thing, maintain that you know it; and when you do not, acknowledge your ignorance. This is characteristic of knowledge."
Tsz-chang was studying with an eye to official income. The Master addressed him thus: "Of the many things you hear hold aloof from those that are doubtful, and speak guardedly with reference to the rest; your mistakes will then be few. Also, of the many courses you see adopted, hold aloof from those that are risky, and carefully follow the others; you will then seldom have occasion for regret. Thus, being seldom mistaken in your utterances, and having few occasions for regret in the line you take, you are on the high road to your preferment."
To a question put to him by Duke Ngai  as to what should be done in order to render the people submissive to authority, Confucius replied, "Promote the straightforward, and reject those whose courses are crooked, and the thing will be effected. Promote the crooked and reject the straightforward, and the effect will be the reverse."
When Ki K‘ang asked of him how the people could be induced to show respect, loyalty, and willingness to be led, the Master answered, "Let there be grave dignity in him who has the oversight of them, and they will show him respect; let him be seen to be good to his own parents, and [Pg 15] kindly in disposition, and they will be loyal to him; let him promote those who have ability, and see to the instruction of those who have it not, and they will be willing to be led."
Some one, speaking to Confucius, inquired, "Why, sir, are you not an administrator of government?" The Master rejoined, "What says the 'Book of the Annals,' with reference to filial duty?—'Make it a point to be dutiful to your parents and amicable with your brethren; the same duties extend to an administrator.' If these, then, also make an administrator, how am I to take your words about being an administrator?"
On one occasion the Master remarked, "I know not what men are good for, on whose word no reliance can be placed. How should your carriages, large or little, get along without your whipple-trees or swing-trees?"
Tsz-chang asked if it were possible to forecast the state of the country ten generations hence. The Master replied in this manner: "The Yin dynasty adopted the rules and manners of the Hi line of kings, and it is possible to tell whether it retrograded or advanced. The Chow line has followed the Yin, adopting its ways, and whether there has been deterioration or improvement may also be determined. Some other line may take up in turn those of Chow; and supposing even this process to go on for a hundred generations, the result may be known."
Other sayings of the Master:—
"It is but flattery to make sacrificial offerings to departed spirits not belonging to one's own family.
"It is moral cowardice to leave undone what one perceives to be right to do."
Alluding to the head of the Ki family, and the eight lines of posturers before their ancestral hall, Confucius remarked, "If the Ki can allow himself to go to this extent, to what extent will he not allow himself to go?"
The Three Families were in the habit, during the Removal of the sacred vessels after sacrifice, of using the hymn commencing
"Where a man," said he again, "has not the proper feelings due from one man to another, how will he stand as regards the Rules of Propriety? And in such a case, what shall we say of his sense of harmony?"
[Pg 17] On a question being put to him by Lin Fang, a disciple, as to what was the radical idea upon which the Rules of Propriety were based, the Master exclaimed, "Ah! that is a large question. As to some rules, where there is likelihood of extravagance, they would rather demand economy; in those which relate to mourning, and where there is likelihood of being easily satisfied, what is wanted is real sorrow."