Disciples of Confucius: Zilu

Zilu (子路) [542-480], whose given name was Zhong You (仲由), was also known as Zhong Zilu 仲子路 or Jilu (季路).

Zilu was an honest, courageous, and self-confident individual who wasn’t afraid of speaking his mind to Confucius, on one occasion even criticizing him for going to see Nanzi, the concubine of Duke Ling of the state of Wei. He was also of a generous disposition, telling Confucius that his personal wish “is to share my carriages, horses, clothes, and furs with my friends without getting upset if they damage them.”

Confucius greatly admired Zilu for his courage, but was greatly concerned about his lack of good judgment and often chided him for his impetuousness. Despite such doubts, Confucius had a high regard for his administrative abilities, telling Ji Kangzi (季康子), the regent of the state of Lu: “Zilu is determined. Why isn’t he fit be made a minister?” In another exchange in the Analects, he judged that Zilu would be well suited to managing military recruitment in a “middle-sized country”

After finishing his studies with Confucius, Zilu went on to became chief magistrate of the district of Pu in modern-day Shanxi province and was appointed as a counselor (宰/ zai) Ji Kangzi. Subsequently, he moved to Wei, where he took a position as a senior official for Kong Kui (孔悝), one of the most powerful figures in the state. When Kong Kui was imprisoned in the palace during a coup d’état, Zilu died while attempting to rescue him after ignoring advice from others not to intervene.

When Confucius heard the news of Zilu’s death, he was absolutely devastated. As he had always feared, Zilu’s reckless courage had ultimately been the undoing of him.

Appearances in the Analects of Confucius
Book 2, Chapter XVII
Book 5, Chapter VII
Book 5, Chapter VIII
Book 5, Chapter XIV
Book 5, Chapter XXVI
Book 6, Chapter VIII
Book 6, Chapter XXVIII
Book 7, Chapter X
Book 7, Chapter XVIII
Book 7, Chapter XXXV
Book 9, Chapter XII
Book 9, Chapter XXVII
Book 10, Chapter XXVII
Book 11, Chapter III
Book 11, Chapter XII
Book 11, Chapter XIII
Book 11, Chapter XV
Book 11, Chapter XVIII
Book 11, Chapter XXII
Book 11, Chapter XXIV
Book 11, Chapter XXV
Book 11, Chapter XXVI
Book 12, Chapter XII
Book 13, Chapter I
Book 13, Chapter III
Book 13, Chapter XXVIII
Book 14, Chapter XII
Book 14, Chapter XVI
Book 14, Chapter XXII
Book 14, Chapter XXXVI
Book 14, Chapter XXXVIII
Book 14, Chapter XLII
Book 15, Chapter II
Book 15, Chapter IV
Book 16, Chapter I
Book 17, Chapter V
Book 17, Chapter VII
Book 17, Chapter VIII
Book 17, Chapter XXIII
Book 18, Chapter VI
Book 18, Chapter VII

Book 2
Chapter XVII
子曰:「由!誨女知之乎!知之為知之,不知為不知,是知也。」
Confucius said: “Zilu, let me teach you what knowledge is. Recognize what you know as what you know and what you don’t know as what you don’t know. That is knowledge.”

Book 5
Chapter VII
子曰:「道不行,乘桴浮於海。從我者,其由與?」子路聞之喜。子曰:「由也好勇過我,無所取材。」
Confucius said: “The Way does not prevail! I will take a raft and put out to sea. I’m sure Zilu will come with me.” When he heard this, Zilu was delighted. Confucius said: “Zilu is much braver than I am, but we can’t get any materials for our raft.”

Chapter VIII
孟武伯問:「子路仁乎?」子曰:「不知也。」又問。子曰:「由也,千乘之國,可使治其賦也,不知其仁也。」「求也何如?」子曰:「求也,千室之邑,百乘之家,可使為之宰也,不知其仁也。」「赤也何如?」子曰:「赤也,束帶立於朝,可使與賓客言也,不知其仁也。」
Meng Wubo asked “Is Zilu good?” Confucius said: “I do not know.” When he asked once again, Confucius said: “In a middle-sized country, he could be entrusted with military recruitment. But whether he is good, I do not know.” “And what about Ran Qiu?” Confucius said: “Ran Qiu? He could be the mayor of a small city or the manager of a large estate. But whether he is good, I do not know.” “And what about Gongxi Chi?” Confucius said: “Gongxi Chi? Standing resplendent with his sash, he could entertain distinguished guests. But whether he is good, I do not know.”

Chapter XIV
子路有聞,未之能行,唯恐有聞。
When Zilu had learned something, his only fear was that he might learn something else before he had the chance to put it into practice.

Chapter XXVI
顏淵、季路侍。子曰:「盍各言爾志?」子路曰:「願車馬、衣輕裘,與朋友共,敝之而無憾。」顏淵曰:「願無伐善,無施勞。」子路曰:「願聞子之志。」子曰:「老者安之,朋友信之,少者懷之。」
When Yan Hui and Zilu were sitting together with him, Confucius said: “How about telling me your aspirations?” Zilu said: “My wish is to share my carriages, horses, clothes, and furs with my friends without getting upset if they damage them.” Yan Hui said: “My wish is never to boast about my abilities or call attention to the trouble I take on behalf of others.” Zilu said: “I would love to hear our master’s personal wishes.” Confucius said: “My wish is to be able to provide comfort to the elderly, to be faithful to my friends, and to cherish the young.”

Book 6
Chapter VIII
季康子問:「仲由可使從政也與?」子曰:「由也果,於從政乎何有?」曰:「賜也可使從政也與?」曰:「賜也達,於從政乎何有?」曰:「求也可使從政也與?」曰:「求也藝,於從政乎何有?」
Ji Kangzi asked: “Is Zilu fit to be appointed to government office?” Confucius said: “Zilu is resolute. Why isn’t he fit to be appointed to government office?” Ji Kangzi asked again: “Is Zigong fit to be appointed to government office?” Confucius said: “Zigong is intelligent. Why isn’t he fit to be appointed to government office?” Ji Kangzi asked again: “Is Ran Qiu fit to be appointed to government office?” Confucius said: “Ran Qiu has many talents. Why isn’t he fit to be appointed to government office?”

Chapter XXVIII
子見南子,子路不說。夫子矢之曰:「予所否者,天厭之!天厭之!」
Confucius went to see Nanzi (the concubine of Duke Ling of Wei). Zilu was not happy. Confucius swore: “If I have done wrong, may Heaven punish me! May Heaven punish me!”

Book 7
Chapter X
子謂顏淵曰:「用之則行,舍之則藏,惟我與爾有是夫。」子路曰:「子行三軍,則誰與?」子曰:「暴虎馮河,死而不悔者,吾不與也。必也臨事而懼,好謀而成者也。」
Confucius said to Yan Hui: “To take office when needed and to stay out of sight when dismissed: only you and I can do this.” Zilu said: “If you had command of the Three Armies, who would you appoint to help you?” Confucius said: “I would not choose a man who wrestles tigers barehanded or swims across rivers without fearing death. But I would choose a man who approaches difficulties with due caution and achieves victories through careful planning.”

Chapter XVIII
葉公問孔子於子路,子路不對。子曰:「女奚不曰,其為人也,發憤忘食,樂以忘憂,不知老之將至云爾。」
The Duke of She asked Zilu about Confucius. Zilu did not reply. Confucius said: “Why did you not say that he is the kind of man who gets so lost in his passions that he forgets to eat and so caught up in his joy that he forgets his worries, while refusing to accept that he is growing old?”

Chapter XXXV
子疾病,子路請禱。子曰:「有諸?」子路對曰:「有之。誄曰:『禱爾于上下神祗』」子曰:「丘之禱久矣。」
When Confucius fell seriously ill, Zilu asked permission to pray. Confucius said: “Does such a practice exist?” Zilu replied: “Certainly. The liturgy says: ‘We pray to the spirits from above and the spirits from below.’” Confucius said: “If that’s the case, my prayers began a long time ago.”

Book 9
Chapter XII
子疾病,子路使門人為臣,病間曰:「久矣哉,由之行詐也!無臣而為有臣,吾誰欺?欺天乎?且予與其死於臣之手也,無寧死於二三子之手乎?且予縱不得大葬,予死於道路乎?」
Confucius was seriously ill. Zilu had the disciples act as if they were retainers of a lord. When his illness went into remission, Confucius said: “Zilu, this deception has lasted long enough. Who do I deceive with these bogus retainers? Do I deceive Heaven? Rather than die among retainers, I would prefer to die in the arms of my disciples. I may not receive a grand funeral, but I shall not die by the side of the road.”

Chapter XXVII
子曰:「衣敝縕袍,與衣孤貉者立,而不恥者,其由也與!不忮不求,何用不臧?」子路終身誦之。子曰:「是道也,何足以臧!」
Confucius said: “Only Zilu can stand in his shabby hemp gown next to people wearing fox and badger furs without feeling a trace of embarrassment: ‘free of envy, free of greed, he must be a good man.’” When Zilu continuously chanted these lines, Confucius said: “These two qualities cannot possibly be sufficient to reach the pinnacle of perfection.”

Book 10
Chapter XXVII
色斯舉矣,翔而後集。曰:「山梁雌雉,時哉時哉!」子路共之,三嗅而作。
Startled by a sudden movement, the bird flew off and then landed again. It is said: “The hen pheasant on the mountain bridge; what perfect timing, what perfect timing!” Zilu motioned towards the bird, which sniffed three times and flew away.

Book 11
Chapter III
德行:顏淵、閔子騫、冉伯牛、仲弓;言語:宰我、子貢;政事:冉有、季路;文學:子游、子夏。
Virtuous conduct: Yan Hui, Min Ziqian, Ran Boniu, Ran Yong. Eloquent speech: Zai Yu, Zigong. Government and administration: Ran Qiu, Zilu. Cultural accomplishments: Ziyou, Zixia.

Chapter XII
季路問事鬼神。子曰:「未能事人,焉能事鬼?」「敢問死?」曰:「未知生,焉知死?」
Zilu asked how to serve the spirits and gods. Confucius said: “If you are not yet able to serve people, how can you serve the spirits?” Zilu said: “May I ask about death?” Confucius said: “If you don’t know life yet, how can you know death?”

Chapter XIII
閔子侍側,誾誾如也;子路,行行如也;冉有、子貢,侃侃如也。子樂。若由也,不得其死然。
When at Confucius’s side, Min Ziqian looked respectful; Zilu looked feisty; Ran Qiu and Zigong looked relaxed. Confucius joked. “A man like Zilu will not die a natural death.”

Chapter XV
子曰:「由之瑟,奚為於丘之門?」門人不敬子路。子曰:「由也升堂矣!未入於室也!」
Confucius said: “What is Zilu doing playing that type of music in my house?” The disciples began showing disrespect to Zilu. Confucius said: “Zilu may not have entered the inner chamber yet, but he has at least reached the reception hall.”

Chapter XVIII
柴也愚,參也魯,師也辟,由也喭。
Zigao is simple; Zengzi is dull; Zizhang is extreme; Zilu is reckless.

Chapter XXII
子路問:「聞斯行諸?」子曰:「有父兄在,如之何其聞斯行之!」冉有問:「聞斯行諸?」子曰:「聞斯行之!」公西華曰:「由也問『聞斯行諸?』,子曰:『有父兄在』;求也問,『聞斯行諸?』子曰:『聞斯行之』。赤也惑,敢問?」子曰:「求也退,故進之;由也兼人,故退之。」
Zilu asked: “If I hear of something that needs to be done, should I immediately take care of it?” Confucius said: “Your father and your elder brother are still alive. How could you take care of it immediately?” Ran Qiu said: “If I hear of something that needs to be done, should I immediately take care of it?” Confucius said: “Take care of it immediately” Gongxi Chi said: “When Zilu asked whether or not he should take care of something that he has heard needs to be done, you told him that his father and elder brother are still alive. But when Ran Qiu asked the very same question, you told him to take care of it immediately. I am confused. May I ask for an explanation?” Confucius said: “Ran Qiu holds himself back, so I push him forward; Zilu has enough energy for two, so I hold him back.”

Chapter XXIV
季子然問:「仲由、冉求,可謂大臣與?」子曰:「吾以子為異之問,曾由與求之問。所謂大臣者,以道事君,不可則止;今由與求也,可謂具臣矣。」曰:「然則從之者與?」子曰:「弒父與君,亦不從也。」
Ji Ziran asked: “Would you say that Zilu and Ran Qiu are great ministers?” Confucius said: “I thought you were going to talk about something different, but you are just asking about Zilu and Ran Qiu. A great minister serves his lord by following the Way, and resigns if there is no possibility of doing so. As for Zilu and Ran Qiu, they might be described as useful.” Ji Ziran said: “Do you mean that they are the type to follow orders?” Confucius said: “They wouldn’t go quite so far as murdering their father or their lord.”

Chapter XXV
子路使子羔為費宰。子曰:「賊夫人之子!」子路曰:「有民人焉,有社稷焉,何必讀書,然後為學?」子曰:「是故惡夫佞者。」
Zilu appointed Zigao as steward of Bi. Confucius said: “You are stealing another man’s son.” Zilu said: “There are common people and officials there for him to occupy his time with as well as the altars of the spirits of the land and grain; why should learning consist only of reading books?” Confucius said: “It is this kind of remark that makes me hate people with smooth tongues.”

Chapter XXVI
子路、曾皙、冉有、公西華侍坐。子曰:「以吾一日長乎爾,毋吾以也。居則曰:「不吾知也!」如或知爾,則何以哉?」子路率爾而對曰:「千乘之國,攝乎大國之間,加之以師旅,因之以饑饉,由也為之,比及三年,可使有勇,且知方也。」夫子哂之。「求,爾何如?」對曰:「方六七十,如五六十,求也為之,比及三年,可使足民;如其禮樂,以俟君子。」「赤,爾何如?」對曰:「非曰能之,願學焉!宗廟之事,如會同,端章甫,願為小相焉。」「點,爾何如?」鼓瑟希,鏗爾,舍瑟而作。對曰:「異乎三子者之撰。」子曰:「何傷乎?亦各言其志也。」曰:「莫春者,春服既成;冠者五六人,童子六七人,浴乎沂,風乎舞雩,詠而歸。」夫子喟然嘆曰:「吾與點也!」三子者出,曾皙後。曾皙曰:「夫三子者之言何如?」子曰:「亦各言其志也已矣!」曰:「夫子何哂由也?」曰:「為國以禮,其言不讓,是故哂之。」「唯求則非邦也與?」「安見方六七十,如五六十,而非邦也者。」「唯赤,非邦也與?」「宗廟會同,非諸侯而何?赤也為之小,孰能為之大!」

Zilu, Zeng Dian, Ran Qiu, and Gongxi Chi were sitting with Confucius. Confucius said: “Forget for a moment that I am your elder. You often say: ‘People do not recognize our talents.’ But if you were given the opportunity, what would you wish to do?”

Zilu eagerly replied first: “Give me a middle-sized country wedged between powerful neighbors that is under attack from invading armies and gripped by drought and famine. If I were to govern it, within three years I would give its people courage and set them in the right direction.”

Confucius smiled at him: “Ran Qiu, what about you?” Ran Qiu replied: “If I was allowed to run a territory of sixty or seventy or, say, fifty to sixty li, within three years I would secure the prosperity of its people. As for the rites and music, they would have to wait for a true man of character to take over.”

“Gongxi Chi, what about you?” “I am not saying that I would be able to do this, but I would like to try: in the ceremonies at the Ancestral Temple, such as a diplomatic conference, wearing ceremonial cap and robes, I would like to act as a junior official.”

“And what about you, Zeng Dian?” Zeng Dian plucked one final chord of the zither he had been playing and put it down by his side. He replied: “My wish is very different than those of my three companions.” Confucius said: “What harm is there in that? After all, each one is simply speaking from his heart.”

Zeng Dian said: “In late spring, after all the spring clothes have been made, I would like to go out together with five or six companions and six or seven boys to bathe in the River Yi, enjoy the breeze on the Rain Dance Terrace, and then return home singing.” Confucius let out a wistful sigh and said: “I am with Dian.”

After the other three disciples had left, Zeng Dian stayed behind and said: “What did you think of their wishes?” Confucius said: “Each was indeed speaking from his heart.”

Zeng Dian asked: “Why did you smile at Zilu?” Confucius said: “You should govern a state according to the rites, but his words showed no such restraint. That is why I smiled.”

“Ran Qiu was actually talking about running an independent country, wasn’t he?” “Of course. Have you ever seen ‘a territory of sixty to seventy, or fifty to sixty li?’”

“And Gongxi Chi? Wasn’t he also talking about running a country as well?” “A diplomatic conference in the Ancestral Temple! What could this be but an affair of state?” And if Gongxi Chi were there merely to act as junior official, who could possibly be qualified to act as the senior one?”

Zilu, Zeng Dian, Ran Qiu, and Gongxi Chi were sitting with Confucius. Confucius said: “Forget for a moment that I am your elder. You often say: ‘People do not recognize our talents.’ But if you were given the opportunity, what would you wish to do?”

Zilu rushed to reply first: “Give me a medium-sized country squeezed between powerful neighbors that is under attack and in the grip of drought and famine. Put me in command and within three years, I would revive the courage of the people and guide them in the right direction.”

Confucius smiled: “Ran Qiu, what about you?”

Ran Qiu replied: “Give me a domain of sixty or seventy – or, say, fifty to sixty li (miles); within three years I would secure the prosperity of its people. As regards the rites and music, I would have to wait for the intervention of a true man of character.”

“Gongxi Chi, what about you?”

Gongxi Chi replied: “I’m not saying that I would be able to do this, but I’m willing to learn! During the ceremonies at the Ancestral Temple, such as a conference for instance, I would like to serve as a junior assistant wearing a dark square robe and black linen cap.”

“And what about you, Zeng Dian?”

Zeng Dian, who had been softly playing his zithern, plucked one last chord and put his instrument aside. He replied: “I’m afraid my wish is not up to the same level as the wishes of my three companions.” Confucius said: “What is the harm in that? After all, each is simply expressing his own personal wishes.”

“In late spring, when the making of the of the spring clothes has been completed, together with five or six friends and six or seven boys, I would like to bathe in the River Yi, and then enjoy the breeze among the rain dance altars and return home singing.” Confucius heaved a deep sigh and said: “I am with Dian.”

After the three others had left, Zeng Dian remained behind and said: “What did you think of their wishes?” Confucius said: “Each simply confided his own personal wishes.”

Zeng Dian asked: “Why did you smile at Zilu?”

Confucius said: “You should govern a state according to the rites; yet his words weren’t humble.”

“As for Ran Qiu, wasn’t he in fact talking about a real state?”

“Indeed. I have never heard of ‘a domain of sixty to seventy, or fifty to sixty li (miles)’”

And Gongxi Chi? Wasn’t he also talking about a state?”

“A conference in the Ancestral Temple! What could it be but a major gathering?” And if Gongxi Chi were there just to serve as a junior assistant, who would be qualified to be in charge of it?”

Book 12
Chapter XII
子曰:「片言可以折獄者,其由也與!」子路無宿諾。
Confucius said: “Only Zilu could pass judgment on a lawsuit after hearing half the evidence.” Zilu never slept over a promise.

Chapter XIII
子曰:「聽訟,吾猶人也,必也使無訟乎!」
Confucius said: “I can adjudicate lawsuits as well as anybody. But I would prefer it if litigation was unnecessary.”

Book 13
Chapter I
子路問「政」。子曰:「先之,勞之。」請益。曰:「無倦。」
Zilu asked about government. Confucius said: “Lead the people by example. Work hard for them.” Zilu asked him for further instruction. Confucius said: “Tirelessly.”

Chapter III
子路曰:「衛君待子而為政,子將奚先?」子曰:「必也正名乎!」子路曰:「有是哉?子之迂也!奚其正?」子曰:「野哉,由也!君子於其所不知,蓋闕如也。名不正,則言不順;言不順,則事不成;事不成,則禮樂不興;禮樂不興,則刑罰不中;刑罰不中,則民無所措手足。故君子名之必可言也,言之必可行也。君子於其言,無所茍而已矣!」
Zilu asked: “If the Duke of Wei were to entrust you with the government of his state, what would be your first priority? Confucius said: “It most definitely would be to rectify the names.” Zilu said: “Really? Isn’t that a little strange? How would that make things right?” Confucius said: “How dense can you get! If a leader doesn’t understand what he is talking about, he should remain silent. If the names are not correct, language does not accord with the truth of things. When language does not accord with the truth of things, nothing can be carried out successfully. When nothing can be carried out successfully, the rites and music will not flourish. When the rites and music don’t flourish, punishments and penalties miss their mark. When punishments and penalties miss their mark, the people do not know where to place their hands and feet. Therefore, a leader must be able to give the appropriate name to whatever he wants to talk about, and must also make sure he does exactly as he says. When it comes to speaking, a leader doesn’t allow any carelessness.”

Chapter XXVIII
子路問曰:「何如斯可謂之士矣?」子曰:「切切偲偲,怡怡如也,可謂士矣。朋友切切偲偲,兄弟怡怡。」
Zilu asked: “What qualities must you possess to be called a true gentleman?” Confucius said: “Supportive, encouraging, and affectionate: such a man deserves to be called a true gentleman. Supportive and encouraging towards his friends and affectionate towards his brothers.”

Book 14
Chapter XII
子路問「成人」。子曰:「若臧武仲之知,公綽之不欲,卞莊子之勇,冉求之藝,文之以禮樂,亦可以為成人矣!」曰:「今之成人者,何必然?見利思義,見危授命,久要不忘平生之言,亦可以為成人矣!」
Zilu asked how to define a “complete man”. Confucius said: “Take a man as wise as Zang Wuzhong, as abstemious as Gongchuo, as brave as Zhuangzi of Bian, and as proficient in the arts as Ran Qiu, as well as being accomplished in the rites and music, and he may be considered a complete man.” Then he added: “But must a complete man be exactly like this today? Someone who thinks of what is right at the sight of profit, who is ready to risk their life when faced with danger, and who can endure hardship without forgetting the teachings that have guided his daily life may also be considered a complete person.”

Chapter XVI
子路曰:「桓公殺公子糾,召忽死之,管仲不死。」曰:「未仁乎!」子曰:「桓公九合諸侯,不以兵車,管仲之力也。如其仁!如其仁!」
Zilu said: “When Duke Huan put Prince Jiu to death, Shao Hu took his own life but Guan Zhong chose to keep his. Should we say that Guan Zhong was a man without goodness?” Confucius said: “Duke Huan was able to bring the rulers of all the states together nine times without having to resort to military force because of the power of Guan Zhong. Such was his goodness, such was his goodness!”

Chapter XXII
子路問「事君」。子曰:「勿欺也,而犯之。」
Zilu asked how to serve a ruler. Confucius said: “Don’t deceive him; be willing to oppose him.”

Chapter XXXVI
公伯寮愬子路於季孫,子服景伯以告曰:「夫子固有惑志於公伯寮,吾力猶能肆諸市朝。」子曰:「道之將行也與?命也!道之將廢也與?命也!公伯寮其如命何!」
Gongbo Liao made accusations against Zilu to Jisun. Zifu Jingbo reported this to Confucius, saying: “My master’s mind is being led astray by Gongbo Liao; but I still have enough power to splay Liao’s corpse open in the market and court.” Confucius said: “Will the Way prevail? That is for fate to decide. Will the Way be cast aside? That is for fate to decide. What does Gongbo Liao matter compared with fate?”

Chapter XXXVIII
子曰:「賢者辟世,其次辟地,其次辟色,其次辟言。」子曰:「作者七人矣!」
Confucius said: “The wise withdraw from the world; next come those who withdraw from a particular state; next come those who withdraw because of a particular look; next come those who withdraw because of a particular word.” Confucius said: “Seven men did this.”

Chapter XLII
子路問「君子」。子曰:「修己以敬。」曰:「如斯而已乎?」曰:「修己以安人。」曰:「如斯而已乎?」曰:「修己以安百姓。修己以安百姓,堯舜其猶病諸。」
Zilu asked what makes a leader. Confucius said: “Rigorous self-cultivation.” Zilu asked: “Is that all there is to it?” Confucius said: “He cultivates himself to bring comfort to the people. He cultivates himself to bring comfort to the people: this is something even Yao and Shun would have found very difficult.”

Book 15
Chapter II
在陳絕糧。從者病,莫能興。子路慍見曰:「君子亦有窮乎?」子曰:「君子固窮,小人窮斯濫矣。
In Chen, the food supplies were exhausted. His disciples became so weak that they could not rise to their feet. Zilu came to him and said indignantly: “How is it possible for an exemplary person to find themself in such dire straits?” Confucius said: “An exemplary person stays resolute in even the direst of straits but only a small-minded person loses their cool about it.”

Chapter IV
子曰:「由,知德者鮮矣!」
Confucius said: “Zilu, there only a very few people who understand virtue.”

Book 16
Chapter I
季氏將伐顓臾。冉有季路見於孔子曰:「季氏將有事於顓臾。」孔子曰:「求,無乃爾是過與?夫顓臾,昔者先王以為東蒙主,且在邦域之中矣,是社稷之臣也,何以伐為?」冉有曰:「夫子欲之;吾二臣者,皆不欲也。」孔子曰:「求,周任有言曰:『陳力就列,不能者止。』危而不持,顛而不扶,則將焉用彼相矣?且爾言過矣。虎兕出於柙,龜玉毀於櫝中,是誰之過與?」冉有曰:「今夫顓臾,固而近於費,今不取,後世必為子孫憂。」孔子曰:「求,君子疾夫舍曰『欲之』,而必為之辭。丘也聞,有國有家者,不患寡而患不均,不患貧而患不安。蓋均無貧,和無寡,安無傾。夫如是,故遠人不服,則修文德以來之。既來之,則安之。今由與求也,相夫子,遠人不服而不能來也,邦分崩離析,而不能守也,而謀動干戈於邦內,吾恐季孫之憂,不在顓臾,而在蕭牆之內也!」
The head of the Ji family was preparing to attack Zhuanyu. Ran Qiu and Zilu went to see Confucius and said: “Ji Kangzi is going to intervene in Zhuanyu.”

Confucius said: “Qiu, this is your fault, isn’t it? In the past, our ancient kings gave Zhuanyu the responsibility of offering sacrifices to Mount Dongmeng; moreover it lies in the heart of our borders and is paying tribute to us. Why attack it?”

Ran Qiu said: “It is the wish of our master; it is not the wish of either of us.”

Confucius said: “Qiu! Zhou Ren had a saying, ‘he who has strength stands firm; he who lacks strength withdraws.’ What sort of assistant is one who cannot steady his master when he stumbles or stops him when he falls? In any case, what you said is mistaken. If a tiger or rhinoceros escapes from its cage or if a tortoise shell or a jade amulet is broken in its casket who should be responsible?”

Ran Qiu said: “But Zhuanyu has strong defenses and is close to our master’s stronghold at Bi. If he does not take it today, in the future it is sure to become a threat to his children and grandchildren.”

Confucius said: “Qiu! A leader detests those who invent excuses for their actions instead of simply saying: ‘I want this.’ I have heard it said that a head of a state or the chief of a clan worries not about having a small population but inequality, and not about poverty but instability. For if there is equality there will be no poverty, if there is harmony there will be no lack of population, and if there is stability there will be no unrest. It is for this reason that if people from afar still resist joining you, you must cultivate your virtue to attract them; and then, once they have come, you must ensure they are content with it. But, with you two as his ministers, people from afar are unwilling to join your master and won’t come; his state is racked with divisions and unrest, and he cannot hold it together any longer; but he still plots to wage war within the borders of the state itself! I’m afraid that for Ji Kangzi, the real threat does not come from Zhuanyu, but lies within the walls of his own palace!”

Book 17
Chapter V
公山弗擾以費叛,召,子欲往。子路不說,曰:「末之也已,何必公山氏之之也?」子曰:「夫召我者,而豈徒哉?如有用我者,吾其為東周乎!」
Gongshan Furao, using the town of Bi as a stronghold, launched a revolt. He summoned Confucius to join him and Confucius was tempted to go. Zilu was unhappy about this and said: “We may have nowhere to go, but why must we go to join Gongshan?” Confucius said: “Since he has summoned me, it must be for some purpose. If his purpose is to employ me, perhaps I could establish a new Zhou Dynasty in the East.”

Chapter VII
佛肸召,子欲往。子路曰:「昔者由也聞諸夫子曰:『親於其身為不善者,君子不入也』。佛肸以中牟畔,子之往也,如之何?」子曰:「然,有是言也。不曰堅乎?磨而不磷;不曰白乎?涅而不緇。吾豈匏瓜也哉?焉能繫而不食!」Bi Xi summoned Confucius. Confucius was tempted to go. Zilu said: “Master, in the past I have heard you say, ‘A leader does not enter the domain of those who commit evil.’ Bi Xi is using his stronghold of Zhongmou as the base of a rebellion. How can you contemplate going to join him?” Confucius said: “It’s true I said that. But hasn’t it also been said, ‘so tough that it can withstand grinding; so white that it can withstand black dye’. Am I no more than a bitter gourd that is hung on a piece of string instead of being eaten?”

Chapter VIII
子曰:「由也,女聞六言六蔽矣乎?」對曰:「未也。」「居!吾語女。好仁不好學,其蔽也愚;好知不好學,其蔽也蕩;好信不好學,其蔽也賊;好直不好學,其蔽也絞;好勇不好學,其蔽也亂;好剛不好學,其蔽也狂。」
Confucius said: “Zilu, have you heard of the six virtues and their six attendant vices?” “No, I haven’t.” “Sit down, and I will tell you. Loving goodness without loving learning leads to ignorance. Loving knowledge without loving learning leads to foolishness. Loving trustworthiness without loving learning leads to criminality. Loving frankness without loving learning leads to offensiveness. Loving valor without loving learning leads to chaos. Loving steadfastness without loving learning leads to recklessness.”

Chapter XXIII
子路曰:「君子尚勇乎?」子曰:「君子義以為上。君子有勇而無義為亂,小人有勇而無義為盜。」
Zilu said: “Does a leader prize courage?” Confucius said: “A leader prizes rightness above all else. A leader who is courageous but lacking in rightness could create chaos; a petty person who is courageous but lacking in rightness could become a bandit.”

Book 18
Chapter VI
長沮、桀溺耦而耕,孔子過之,使子路問津焉。長沮曰:「夫執輿者為誰?」子路曰:「為孔丘。」曰:「是魯孔丘與?」曰:「是也。」曰:「是知津矣。」問於桀溺,桀溺曰:「子為誰?」曰:「為仲由。」曰:「是魯孔丘之徒與?」對曰:「然。」曰:「滔滔者天下皆是也,而誰以易之?且而與其從辟人之士也,豈若從辟世之士哉?」耰而不輟。子路行以告。夫子憮然曰:「鳥獸不可與同群,吾非斯人之徒與而誰與?天下有道,丘不與易也。」
Changju and Jieni were plowing the fields together. Confucius passed by and sent Zilu to ask where the ford was. Changju said: “Who is in the chariot?” Zilu said: “Confucius.” “Confucius from Lu?” “Yes.” “Then he already knows where the ford is.” Zilu then asked Jieni the same question. He replied: “Who are you?” “I am Zilu.” “The disciple of Confucius from Lu?” “Yes.” “The whole world is inundated by the same flood. Who can reverse its flow? Instead of following someone who keeps fleeing from one man to the next, wouldn’t you be better off following a man who has forsaken the world?” All the while he kept on harrowing the field without stopping. Zilu went back and reported the incident to Confucius. With a furrowed brow, Confucius sighed: “I can’t associate with the birds and beasts. If I can’t associate with men, who can I associate with? If the world were following the Way, I would not have to try to reform it.”

Chapter VII
子路從而後,遇丈人,以杖荷蓧,子路問曰:「子見夫子乎?」丈人曰:「四體不勤,五穀不分,孰為夫子!」植其杖而芸。子路拱而立。止子路宿,殺雞為黍而食之,見其二子焉。明日,子路行以告。子曰:「隱者也。」使子路反見之。至,則行矣。子路曰:「不士無義,長幼之節,不可廢也。君臣之義,如之何其廢之?欲潔其身,而亂大倫。君子之仕也,行其義也,道之不行,已知之矣!」
Zilu fell behind while traveling with Confucius. He met an old man who was carrying a basket hanging from his staff over his shoulder. Zilu asked him: “Have you seen my master?” The old man said: “You don’t toil with your four limbs, and you can’t even distinguish between the five types of grain. Who is your master?” He planted his staff in the ground and started weeding. Zilu stood respectfully, his hands clasped in front of him. The old man invited him to stay with him overnight, killed a chicken and cooked some millet for him to eat, and introduced his two sons to him. The next day, Zilu resumed his journey and reported to Confucius. Confucius said: “The man you met is a hermit.” He sent Zilu back to see the old man, but when he reached his place Zilu found that the old man had gone. Zilu said: “It is wrong to withdraw from public life. The codes that govern the rightful relationship between the old and young cannot be discarded. How can the rightful relationship between ruler and subject be discarded? You cannot disrupt the most basic human relationships just to preserve your purity. A leader takes office and performs his rightful duties even if he already knows that the Way will not prevail.”

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