Superphysics
The Disciples of Confucius
6 minutes • 1255 words
Confucius commented about his disciples.
He pronounced Kung-ye Ch’ang to be a marriageable person.
- He had criminal fetters but had committed no crime.
- He gave him his own daughter to marry.
He said that his disciple Nan-Yung:
- would not be passed over in government appointments if that government was well-conducted
- would evade punishment and disgrace in a government that was ill conducted
This caused Confucius to marry his elder brother’s daughter to Nan-Yung.
He said:
- Tsz-tsien was a superior man. But had there been none of superior quality in Lu, Tsz-tsien could not have attained such an excellence.
- Tsz-Kung was a receptacle for high and sacred use.
Someone said Yen-Yung was good-natured towards others, but was lacking the gift of ready speech.
What need of that gift? To stand up before men and pour forth a stream of glib words is generally to make yourself obnoxious to them.
I know not about his good-naturedness; but at any rate what need of that gift?
Tsi-Tiau-Kai, you should enter the government service.
I can scarcely credit it.
The Master was gratified.
Good principles are making no progress. If I were to take a raft, and drift about on the sea, would Tsz-Lu follow me?
Tsz-Lu was delighted at hearing the suggestion.
Tsz-Lu surpasses me in his love of deeds of daring.
But he does not in the least grasp the pith of my remark."
Is Tsz-Lu good-natured towards others?
In an important State with 1,000 war chariots, he might be intrusted with the management of the military levies. But I cannot answer for his good nature.
What about Yen-Yu, Tsz-hwa, and Tsz-Kung?
In a city of a thousand families, or in a secondary fief, [11] Yen-Yu might be charged with the governorship; but I cannot answer for his good-naturedness.
Tsz-hwa has a cincture girt upon him. If standing as attendant at Court, he might be charged with the addressing of visitors and guests. But as to his good-naturedness I cannot answer.
Tsz-Kung, which of the 2 is ahead of the other? Yourself or Hwi?
How shall I dare even to look at Hwi? Only let him hear one particular, and from that he knows 10. Whereas I, if I hear one, may from it know 2.
Yes, you are not a match for him.
Tsai-Yu, a disciple, used to sleep in the daytime.
One may hardly carve rotten wood, or use a trowel to the wall of a manure-yard! In his case, what is the use of reprimand?
My attitude towards a man in my first dealings with him was to listen to his professions and to trust to his conduct. My attitude now is to listen to his professions, and to watch his conduct.
My experience with Tsai Yu has led to this change.
I have never seen a man of inflexible firmness.
What about Shin Ch’ang, your disciple?
Ch’ang is wanton. Where do you get at his inflexibleness?
That which I do not wish others to put upon me, I also wish not to put upon others.
Nay, you have not got so far as that.
There may be access so as to hear the Master’s literary discourses, but when he is treating of human nature and the way of Heaven, there may not be such success.
Tsz-Lu, after once hearing him upon some subject, and feeling himself as yet incompetent to carry into practice what he had heard, used to be apprehensive only lest he should hear the subject revived. Tsz-Kung asked how it was that Kung Wan had come to be so styled Wan (the talented).
Because, though a man of an active nature, he was yet fond of study, and he was not ashamed to stoop to put questions to his inferiors."
Tsz-Chan was a great statesman of Confucius’s time.
Tsz-Chan was a superior man because he had 4 of the essential qualities of the superior man:
- In his own private walk, he was humble-minded
- In serving his superiors, he was deferential
- In his looking after the material welfare of the people, he was generously kind
- In his exaction of public service from the latter he was just.
Yen Ping was happy in his mode of attaching men to him. However long the intercourse, he was always deferential to them.
Tsang-Wan has a tortoise-house, with the pillar-heads and posts bedizened with scenes of hill and mere! What does it say of his discernment?
What about Tsz-wan, the chief Minister of Tsu?
He became chief Minister 3 times. In those occasions, he never betrayed any sign of exultation.
His ministry came to an end 3 times. He showed no sign of chagrin. He used without fail to inform the new Minister as to the old mode of administration. He was a loyal man.
But was he a man of fellow-feeling?
I am not sure. How would I know that?
After the assassination of the prince of Ts’i by the officer Ts’ui, the latter’s fellow-official Ch’in Wan, who had half a score teams of horses, gave up all, and turned his back upon him.
On coming to another State, he observed, ‘There are here characters somewhat like that of our minister Ts’ui,’ and he turned his back upon them. Proceeding to a certain other State, he had occasion to make the same remark, and left. What say you of him?
He was a pure-minded man
But was he a man of fellow-feeling??
I am not sure. How would I know that?
Ki-Wan always thought 3 times about something before acting on it.
Twice would have been enough.
When matters went well in the State, Ning-Wu used to have his wits about him. But when they went wrong, he lost them. His intelligence might be equalled, but not his witlessness!
Once, when the Master lived in the State of Ch’in, he exclaimed:
I want to go home! My disciples are wild and impetuous! They are somewhat accomplished and perfect in one sense in their attainments. But they know not how to make nice discriminations.
Peh-I and Shuh Ts’i did not remember old grievances, so they gradually did away with resentment.
Wei-shang Kau is not straightforward. A person once begged some vinegar from him. He begged it from a neighbor, and then presented the beggar with it!
Tso-k’iu Ming was ashamed of:
- fine speech
- studied mien
- superfluous show of deference of such things
- hiding resentment felt towards an opponent
- treating opponents as a friend
I too am ashamed of such things.
Yen Yuen and Tsz-Lu, what in your hearts are you really after?
I want myself, my friends and associates, carriages and horses to be clad in light furs! nor would I mind much if they should become the worse for wear.
I want to live without boasting of my abilities, and without display of meritorious deeds.
I want to know what you want
I want to:
- give old people quiet and comfort
- be faithful to friends and associates
- treat the young with fostering affection and kindness.
Ah, it’s hopeless! I have not yet seen the man who can see his errors, so as inwardly to accuse himself.
In a small cluster of houses there may well be some whose integrity and sincerity may compare with mine; but I yield to none in point of love of learning.
