Book Reviews XI: Confucius, Lao Tzu

The Analects, Confucius
Tao Te Ching Lao Tzu


The Analects
Confucius

1. Confucius (or K'ung-fu-tzu, "Master K'ung") who lived from 551 to 479 B.C., was a philosopher, teacher and (somewhat frustrated) social reformer. Unable to secure a position in government that would allow him to put his theories into practice, he devoted himself to passing his ideas on to the next generation.
2. Omitted.
3. Confucius had many disciples, several of whom went on to become highly placed government officials.
4. The Analects (or Lun yu), one of the Classics of the Confucian canon, contains the conversations and sayings of Confucius, as well as observations about the Master himself, as recorded by his disciples. It pertains to political, social and personal matters, and outlines the ideal behavior of "the superior man." Lessons in The Analects also treat of "nobility," "Heaven," "the Golden Mean," "the correction of terms" and "virtue."
5. Chronology:
B.C.
c. 2356. Emperor Yao, and
2255. Emperor Shun, the two great, good, semi-mythical first rulers.
2205. The Hsia Dynasty.
1766. The Shang, or Yin Dynasty.
1122. The Chou Dynasty, founded by King Wu, son of King Wen, to both of whom Confucius looked back as heroes. King Wu established the baronial fiefs, however, and in three centuries the Empire was reduced to a band of warring states.
800-729. Cheng K'ao Fu, Ancestor of Confucius.
710. Murder of his son, with whom the name K'ung began. His greatgrandson moved from Sung State to Lu.
c. 625-549. Shu Liang Ho, Father of Confucius.
551. Birth of Confucius.
518. Heir of Meng became his pupil. Probably visited the Capital and may have met Laotzu.
517. Followed his Duke into exile at Ch'i, for eight years.
496. Present of singing-girls to Duke Ting, who accepted.
Confucius went into thirteen years' exile.
495. In Wei. Attacked in K'uang, on way to Sung.
492. Back to Wei. To Yellow River, and Chin.
491. To Ts'ai.. In distress and starvation on the way.
488. Back to Wei, Duke Ling had died, and the state was in confusion.
485. Death of Confucius's wife.
483. Recalled to Lu in his 68th year.
482. Death of his son, Po Yu.
481. Death of Yen Hui, the beloved scholarly disciple.
480. Death of Tzu Lu, the bold disciple in battle.
479. Death of Confucius.
372-289. Mencius.

6. The 36 Disciples
1. Ch'en Kang, called usually Tzu Ch'in. When his brother died, the wife and several steward proposed to immolate some living person to serve him in the shades. Tzu Kang suggested none were better fitted than the wife and steward. No more was heard of the matter.
2. Ch'i-tiao K'ai - pleased the Master for his modesty.
3. Ch'in Chang, or Lao. Nothing known for him except IX.
4. Chung Yu, mostly called Tzu Lu, a famous disciple, like Peter for boldness, rashness, and honesty: a soldier by training and preferring his 'long sword' to all else till his Master won him to education. Confucius often smiles at his remarks. He died in battle rather than desert his feudal lord.
7. Fan Hsu, or Fan Ch'ih, a young soldier, who drove the Master's chariot at times and questioned him.
8. Jan Ch'iu, or Tzu Yu, or just Ch'iu, whom Confucius calls 'a man of much proficiency' and who was the means of his recall to Lu: but who gave way to the greed and military desires of Duke Ai and the Minister, Chi K'ang Tzu, and won the Master's disapproval on several occasions.
9. Jan Keng, or Po Niu, appointed to govern Chung Tu, formerly governed by Confucius, through the influence of Confucius himself.
10. Jan Yung, called Chung Kung, a fine character, though his father was noted for his meanness. Kinsman to the two preceding.

11. Kung-hsi Ch'ih, or Tzu Hua or Ch'ih: noted for his knowledge of the Rites.
12. Kung-yeh Ch'ang, who had been wrongfully imprisoned; a good man to whom Confucius gave his daughter his as wife.
13. Kung-po Liao, known only for his slandering Tzu Lu.
14. K'ung Li, or Po Yu, son of Confucius.
15. Lin Fang: all that is known of him is in III. iv and vi.
16. Min Sun, or Min Tzu Ch'ien, noted for purity and filial affection.
17. Nan-kung Kua, or Nan Yung, to whom Confucius gave his elder brother's daughter as wife. When the palace of Duke Ai was on fire, and others thought only of saving goods, he saved the library, thus preserving the Annals of the Chou Dynasty, and other antiquities.
18. Omitted.
19. Pu Shang, or Tzu Hsai. When his son died he nearly wept himself blind, but lived to a great age, and presented copies of the Classics to Prince Wen of Wei in 406 B.C. An exact scholar, but lacking width of scholarship.
20. Shen Ch'eng has left no trace, except that he was strong and passionate.

21. Ssu-ma Keng, brother of the bad official Huan Ti who tried to have Confucius killed.
22. Tan-t'ai Mieh-ming, so ugly that at first Confucius was repelled. Later he had three hundred disciples, and his memory is revered still in Kiangsu.
23. Omitted.
24. Tsai Yu, or Tzu Wo, or Tsai Wo, took part in a rising which caused Confucius to be ashamed of him: argues several times with the Master; a cynic.
25. Tseng Shen, or Tseng Tzu, or Shen, as Confucius sometimes calls him, is one of the most famous disciples. Of wide learning, pleasing in appearance, noble and dignified, solid in virtue, and of impressive speech: so says Tzu Kung. His love for his parents was phenomenal. As a boy, gathering fuel on the hills, he once realized that his mother needed him greatly. She had bitten her finger, to call him, in default of other means, and he felt the pain. Every time he read the mourning rites, he was moved to tears. He composed the Classic of Filial Piety, probably under Confucius's direction, edited the Great Learning, and may have composed ten books of the Book of Rites.
26. Tsen Tien, father of Tseng Tzu, who loved peaceful joys, V. xxiv.
27. Tso-ch'iu Ming is considered rather as a predecessor than a disciple of the Sage, though his tablet is with the disciples in the temples, V. xxiv.
28. Tuan-mu Tzu, or Tzu Kung, a fine disciple, said to have risen from poverty to affluence through his abilities, and of such diplomatic talents that tradition says he saved the state of Lu from the machinations of the more powerful state of Ch'i. He was so devoted to the Master that he remained at his grave three years with the other disciples, and three years after that.
29. Tuan-sun Shih, or Tzu Chang, noted for his humility and diligence.
30. Tzu-fu Ching-po, an officer of Lu, of whom little is known.

31. Wu-ma Shih, thirty years younger than Confucius, but little known.
32. Yen Hui, or Yen Yuan, Tzu Yuan, or often called Hui by Confucius, the beloved disciple, an unostentatious scholar, white-haired at 29 through hard study. Confucius bewailed him so much at his death that the disciples remonstrated.
33. Yen Wu Yao, father of Yen Yuan, and of poor family circumstances.
34. Yen Yen, or Tzu Yu, distinguished for his literary acquirements. He reformed the people of Wu Ch'eng by civilizing arts, and was commended by the Master.
35. Yu Jo, or Tzu Yu, but later known as the philosopher Yu Tzu, was noted for his good memory and love of antiquity. He resembled in voice and appearance the Master so closely that, when Confucius died, the disciples proposed to put him in Confucius's place. Along with the disciples of Tseng Tzu, his followers are credited with the compilation of The Analects.

Dramatis Personae

1. Confucius, called The Master usually, but sometimes referred to by his official name of Chung Ni, or the Master K'ung. Usually called Ch'iu when he speaks of himself.
2. His 36 Disciples: "The ten discerning ones' are his main interlocutors, though all take some share.
3. References are made to:
Duke Chign of Ch'i, who was too old to reform.

Volume I
Book I
Concerning Fundamental Principles
1. Chapter I - The Master said: 'Is it not indeed a pleasure to acquire knowledge and constantly to exercise oneself therein? 2. And is it not delightful to have men of kindred spirit come to one from afar? 3. But is not he a true philosopher who, though he be unrecognized of men, cherishes no resentment?
2. Chapter II - The philosopher Yu said: 'He who lives a filial life, respecting the elders, who yet is wishful to give offence to those above him, is rare; and there has never been any one unwishful to offend those above him, who has yet been fond of creating disorder. 2. The true philosopher devotes himself to the fundamentals, for when those have been established right courses naturally evolve; and are not filial devotion and respect for elders the very foundations of an unselfish life?
3. Chapter III - The Master said: 'Artful speech and an ingratiating demeanour rarely accompany virtue."
4. Chapter IV - The philosopher Tseng said: 'I daily examine myself on three points, - In planning for others have I failed in conscientiousness? In intercourse with friends have I been insincere? And have I failed to practice what I have been taught?

1. Note on the Conversations:
Confucius is said always to have answered the questions of his disciples according to their character and need.
2. Volume I - Book I
Concerning Fundamental Principles
3. Footnote 1. The followers of the two philosopher-disciples Yu (Tzu Lu) and Tseng (Tseng Tsu) are credited with compiling The Analects: so here they mention specially their own masters.
4. Chapter V
The Master said: 'To conduct the government of a State of a thousand chariots there must be religious attention to business and good faith, economy in expenditure and love of the people, and their employment on public works at the proper seasons.'
5. Chapter VI
The Master said: 'When a youth is at home let him be filial, when abroad respectful to his elders; let him be circumspect and truthful and, while exhibiting a comprehensive love for all men, let him ally himself with the good. Having so acted, if he have energy to spare, let him employ it in polite studies.
6. Chapter VII
Tzu Hsia said: 'He who transfers his mind from feminine allurement to excelling in moral excellence; who in serving his parents is ready to do so to the utmost of his ability; who in the service of his prince is prepared to lay down his life; and who in intercourse with his friends is sincere in what he says, -- though others may speak of him as uneducated, I should certainly call him educated."
7. Chapter VIII
1. The Master said: 'A scholar who is not grave will not inspire respect, and his learning will therefore lack stability. 2. His chief principles should be conscientiousness and sincerity. 3. Let him have no friends unequal to himself. 4. And when in the wrong let him not hesitate to amend.'
8. Chapter IX
The philosopher Tseng said: 'Solicitude on the decease of parents, and the pursuit of this for long after, would cause an abundant restoration of the people's morals.'
9. Chapter X
Tzu Ch'in inquired of Tzu Kung saying: 'When the Master arrives at any State he always hears about its administration. Does he ask for this information, or, is it tendered to him?' 2. 'The Master,' said Tzu Kung, 'is benign, frank, courteous, temperate, deferential and thus obtains it. The Master's way of asking, -- how different it is from that of others!'
10. Chapter XI
The Master said: 'While a man's father lives, mark his tendencies; when his father is dead, mark his conduct. If for three years he does not change from his father's ways, he may be called filial.'


11. Chapter XII
1. The philosopher Yu said: 'In the usages of decorum it is naturalness that is of value. In the regulations of the ancient kings this was the admirable feature, both small and great deriving therefrom. 2. But there is a naturalness that is not permissible; for to know to be natural, and yet to be beyond the restraints of decorum is also not permissible.'
12. Chapter XIII
The philosopher Yu said: 'When you make a promise consistent with what is right, you can keep your word. When you show respect consistent with good taste, you shame and disgrace at a distance. When he in whom you confide is one who does not fail his friends, you may trust him fully.'
13. Chapter XIV
The Master said: 'The scholar who in his food does not seek the gratification of his appetite, nor in his dwelling is solicitous of comfort, who is diligent in his work, and guarded in his speech, who associates with the high-principled, and thereby directs himself aright, -- such a one may really be said to love learning.'
14. Chapter XV
1. 'What do you think,' asked Tzu Kung, 'of the man who is poor yet not servile, or who is rich yet not proud?' 'He will do,' replied the Master, 'but he is not equal to the man who is poor and yet happy, or rich and yet loves courtesy.' 2. Tzu Kung remarked: 'The Ode says this is
Like cutting, then filing;
Like chiseling, then grinding.
That is the meaning of your remark, is it not?' 3. 'Tz'u!' said the Master. 'Now indeed I can begin to talk with him about the Odes, for when I tell him the premise he knows the conclusion.'2
15. Footnote 2. [Here and elsewhere in The Analects Confucius refers to The Odes, or Shih Ching, a collection of some 300 poems that constitutes one of the classics of the Confucian Canon. Confucius is said to have edited and compiled The Odes himself.
16. Chapter XVI
The Master said: "I will not grieve that men do not know me; I will grieve that I don not know men.'


18. Book II - Concerning Government
19. Chapter I
The Master said: 'He who governs by his moral excellence may be compared to the pole-star, which abides in its place, while all the stars bow towards it.'
20. Chapter II
The Master said: 'Though the Odes number three hundred, one phrase can cover them all, namely, "With purpose undiverted"'
21. Chapter III
1. The Master said: 'If you govern the people by laws, and keep them in order by penalties, they will avoid the penalties, yet lose their sense of shame. 2. But if you govern them by your moral excellence, and keep them in order by your dutiful conduct, they will retain their sense of shame, and also live up to this standard.'
22. Chapter IV
1. The Master said: 'At fifteen I set my mind upon wisdom. 2. At thirty I stood firm. 3. At forty I was free from doubts. 4. At fifty I understood the laws of Heaven. 5. At sixty my ear was docile. 6. At seventy I could follow the desires of my heart without transgressing the right.'
23. Chapter V
1. When Meng I Tzu [1] asked what filial duty meant, the Master answered: 'It is not being disobedient.' 2. Afterwards when Fan Ch'ih was driving him the Master told him, saying: 'Meng Sun asked me what filial piety meant, and I replied "Not being disobedient."' 3. Fan Ch'ih thereupon asked, 'What did you mean?' The Master answered: 'While parents live serve them rightfully; when they are dead bury them with filial rites, and sacrifice them with proper ordinances.'
24. Footnote 1 - Meng I Tzu, or Meng Sun, a minister of Lu who gave orders on his death-bed, 518B.C., that his son should be sent to Confucius. In these Chapters (v-viii) Confucius answers each inquirer differently.
25. Chapter VI
When Meng Wu Po [2] asked what filial duty meant the Master answered: 'Parents should only have anxiety when their children are ill.'
26. Chapter VII
When Tzu Yu asked the meaning of filial piety the Master said: 'The filial piety of the present day merely means to feed one's parents; but even one's dogs and horses receive their food; -- without reverence wherein lies the difference?'
27. Chapter VIII
When Tzu Hsai asked the meaning of filial piety the Master said: 'The behaviour is the difficult matter. When anything is to be done, then the young should undertake the burden of it; when there is wine and food, then they should serve them to their seniors. But is this alone to be considered filial piety?'
28. Chapter IX
The Master said: 'I could talk to Hui [3] for a whole day and, as if he were stupid, he never raised an objection; but when he withdrew and I examined into his conduct when not with me, I nevertheless found him fully competent to demonstrate what I had taught him. Hui! he was not stupid.'
29. Chapter X
1. The Master said: 'Observe what he does; 2. look into his motives; 3. find out in what he is at peace. 4. Can a man hide himself? Can a man hide himself?'
30. Footnote 2 - Meng Wu Po, son of Meng I Tzu, above.
31. Footnote 3 - Hui is Yen Hui, or Yen Yuan, but usually called Hui by the Master; his favourite.


32. Chapter XI
The Master said: 'He who keeps on reviewing his old and acquiring new knowledge may be a teacher of others.'
33. Chapter XII 
The Master said: 'The higher type of man is not a machine."
34. Chapter XIII
On Tzu Kung asking about the nobler type of man the Master said: 'He first practices what he preaches and afterwards preaches according to his practice.
35. Chapter XIV
The Master said: 'The nobler type of man is broad-minded and not prejudiced. The inferior man is prejudiced and not broad-minded.'
36. Chapter XV
The Master said: 'Learning without thinking is useless. Thinking without learning is dangerous.'
37. Chapter XVI
The Master said: 'To devote oneself to irregular speculations is decidedly harmful.'
38. Chapter XVII
The Master said: 'Yu! [4] Shall I teach you the meaning of knowledge? When you know a thing to recognize that you know it; and when you do not, to know that you do not know, -- that is knowledge.'
39. Chapter XVIII
1. Tzu Chang was studying with a view to preferment. 2. The Master said to him: 'Hear much, be reserved in what causes you doubt, and speak guardedly of the rest; you will then suffer little criticism. See much, be reserved in what seems imprudent, and act guardedly as to the rest; you will then have few regrets. With little for criticism in your speech, and little to regret in your conduct, -- herein you will find preferment.'
40. Chapter XIX
Duke Ai [5] inquired saying: 'What should I do to insure the contentment of the people?' 'If you promote the upright and dismiss the ill-doer,' replied Confucius, 'the people will be contented; but if you promote the ill-doer and dismiss the upright, the people will be discontented.'
41. Chapter XX
When Chi K'ang Tzu [6] asked how to inspire the people with respect and loyalty, so that they might be mutually emulous (for the welfare of the state), the Master said: 'Lead them with dignity and they will also be dutiful; be filial and kind and they will be loyal; promote those who excel and teach the incompetent, and they will encourage each other.'
42. Chapter XXI
1. Some one addressed Confucius with the remark: 'Why, Sir, are you not in the public service?' 2. The Master answered: 'Does not the Book of History say concerning filial duty, -- "But one's duty as a son and friendliness to one's brethren are shown forth in the public service?" These then are also public service. Why should your idea alone be considered as constituting public service.?'
43. Chapter XXII
The Master said: 'A man who is without good faith -- I do not know how he is to manage! How can a wagon without its yoke-bar for the ox, or a carriage without its collar-bar for the horses, be made to move?'
44. Chapter XXIII
1. Tzu Chang asked whether the condition of things ten ages hence could be foreknown. 2. The Master answered: 'The Yin dynasty perpetuated the civilization of the Hsia; its modifications and accretions can be known. The Chou perpetuated the civilization of the Yin, and its modifications and accretions can be known. Whatever others may succeed the Chou, their character, even a hundred ages hence, can be known.'
45. Chapter XXIV
1. The Master said: 'To sacrifice to a spirit of an ancestor not one's own is sycophancy. 2. To see right and not do it is cowardice.'


46. Footnote 5 - Duke Ai, 494-467 B.C., was duke of Lu on Confucius's return from exile.
47. Footnote 6 - Chi K'ang Tzu, sometimes K'ang Tzu, or Chi-sun, was minister to the above: he had Confucius recalled from exile, after the disciple Jan Ch'iu had acted for some years.
48. Footnote 7 - [The Book of History, or Shu Ching, may be the earliest extant classical Chinese text. It is a compilation of historical document pertaining roughly to the period between 2357 and 627 B.C.; it existed in a fragmented state even in Confucius's time but was nevertheless regarded as essential reading for scholars.']


Volume II - Book II
The Eight Dancers: Concerning Manners and Morals


1. Chapter I
Confucius said of the head of the House of Chi, [1], who had eight rows of dancers performing in his Temple: 'If he can bear to do this, what can he not bear to do?'
2. Chapter II
The members of the three great Houses of Lu [2] used the Yung Ode at the removal of the sacrifices. The Master said:
'"Assisted by prices and noblemen,
Solemnly stands the Son of Heaven," --
What application can this have in the hall
merely of the three Families?'
3. Chapter III
The Master said: 'A man who is not virtuous, what has he to do with worship? A man who is not virtuous, what does he have to do with the music of the temple?'
4. Chapter IV
1. Lin Fang [3] asked what was the chief principle in observances of ritual.
2. The Master answered: 'A great question indeed! 3. In ceremonies in general, it is better to be simple than lavish: and in the rites of mourning heart-felt distress is better than observance of detail.


5. Footnote 1 - Circ. 515 B.C. The Chi and the Meng families were all descendants of Duke Huan, 710 B.C., upon whom permission to use Imperial rites had been bestowed: but for a cadet family like Chi to perform them was pure arrogance.
6. Footnote 2 - Again arrogant families usurping Imperial rites.
7. Footnote 3 - Chapter iv. and vi. are the only occasions we hear of the disciple Lin Fang.


8. Chapter V
The Master said: 'The tribes of the east and north have their princes, and are not, like all our great land, without leaders.'
9. Chapter VI
When the chief of the Chi family was going to sacrifice on Mount T'ai the Master addressing Jan Yu said: 'Can you not save him from this sin?' 'I cannot,' he replied. 'Alas!' said the Master, 'is that not saying that the Spirit of Mount T'ai is not equal to that of Lin Fang?'
10. Chapter VII
The Master said: 'A gentleman never contends in anything he does -- except perhaps in archery. Even then, he bows to his rival and yields him the way as they ascend the pavilion; in like manner he descends and offers him the penalty cup, --in his contentions he is still a gentleman.'
12. Chapter VIII
1. Tzu Hsia asked: 'What is the meaning of the passage, [5] --
"As she artfully smiles
What dimples appear!
Her bewitching eyes
Show their colours so clear. 
Ground the spotless and candid
For tracery splendid!"?'
2. 'The painting comes after ground-work,' answered the Master.
3. 'Then manners are secondary?' said Tzu Hsia. ''Tis Shang [6] who unfolds my meaning,' replied the Master. 'Now indeed, I can begin to discuss the poets with him.'
13. Footnote 4 - Similar usurpation, but on the summit of a sacred mountain.
14. Footnote 5 - Quoted from one of the poems excluded by Confucius from The Odes.
15. Footnote 6 - Shang was Tzu Hsia's personal name.


1. Chapter IX
The Master said: 'I can describe the civilization of the Hsia dynasty, but the descendant State of Ch'i does not yield adequate documentation. I can describe the civilization of the Yin dynasty, but the descendant State of Sung does not yield adequate documentation. And all because of the deficiency of their records and wise men. Were those sufficient, then I could confirm my views.'
2. Chapter X
The Master said: 'At the Quinquennial Sacrifice in the Lu Ancestral Temple, after the libation has been sprinkled, I have no further wish to look on. [7]
3. Chapter XI
The Master said: 'When some one asked the meaning of the Quinquennial Sacrifice, the Master replied: 'I do not know. He who knew its meaning, would he not find himself in regard to the whole Empire as if he were looking upon this?'--pointing to his palm.[8]
4.Chapter XII
1. He sacrificed to his forefathers as if they were present; he sacrificed to the gods as if the gods were present. 2. The Master said: 'For me not to be present at a sacrifice is as if I did not sacrifice.'
5. Chapter XIII
1. Wang-sun Chia [9] inquired: 'What is the meaning of the saying, "It is better to pay court to the god of the Hearth than to the god of the Hall"?'. 2. 'Not so,' answered Confucius, 'He who sins against Heaven has nowhere left for prayer.'
6. Footnote 7 - The rest of the ceremony was usurpation.
7. Footnote 8 - The meaning of this has been much disputed.
8. Footnote 9 - Wang-sun Chia, an over-powerful official of Wei: and he was suggesting that it paid better to give homage to the kitchen servants than in the family temple.


1. Chapter XIV
The Master said: 'Chou had the advantage of surveying the two preceding dynasties. How full was its culture! I follow Chou dynasty ideas.'
2. Chapter XV
When the Master first entered the Grand Temple he asked about everything, whereupon some one remarked: 'Who says the son of the man of Tsou knows the correct forms? On entering the Grand Temple he asks about everything.' The Master of it remarked: 'This too is correct form.'


1. Chapter XVI 
The Master said: 'In archery piercing the target is not essential, for men are not of equal strength. Such was the rule of yore.'
2. Chapter XVII
1. Tzu Kung wished to dispense with the live sheep presented in the Decal Temple at the announcement of the new moon. 2. The Master said: 'T'zu! You care for the sheep. I care for the ritual.'
3. Chapter XVII
The Master said: 'If one were to serve one's prince with perfect homage, people to-day would deem it sycophancy.'
4. Chapter XIX
When Duke Ting [10] asked how a prince should employ his ministers, and how ministers should serve their prince, Confucius replied saying: 'A prince should employ his ministers with courtesy. A minister should serve his prince with loyalty.'
5. Chapter XX
The Master said: 'The Kuan Chu Ode [11] is passionate without being sensual, it is primitive without being morbid.'
6. Footnote 10 - This occurred before the exile, while Confucius was still minister in Lu to Duke Ting.
7. Footnote 11 - The Kuan Chu Ode utters good King Wen's longing in ancient times for his bride.


8. Chapter XXI
1. When Duke Ai asked Tai Wo [12] concerning the altars to the tutelary deities of the land, 2. Tsai Wo responded: 'The sovereign of Hsai adopted the pine, the men of Yin the cypress, but the men of Chou the chestnut, imitating that the people should stand in dread.' 3. On the Master hearing of this he said: 'When a deed is done it is useless to discuss it, when a thing has taken its course it is useless to remonstrate, what is past and gone it is useless to blame.'
9. Chapter XXII
1. The Master said: 'The calibre of Kuan Chung's [13] mind was but limited!' 2. Some one observed: 'Do you mean that Kuan Chung was economical?' 3. 'Kuan,' he replied, 'maintained his San Kuei palace, and the members of his staff performed no double duties, -- how can he be considered economical?' 4. 'But surely Kuan Chung understood etiquette?' 5. 'The prince of a state,' said Confucius, 'has a screen to mask his gate,--Kuan too had his gate-screen. Princes of state, when two of them have a friendly meeting, use a stand for their inverted pledge-cups,--Kuan too used such a cup-stand. If Kuan understood etiquette, who does not understand it?'
10. Chapter XXIII
The Master discoursing to the state Band Master of Lu on the subject of music said: 'The art of music may be readily understood. The attack should be prompt and united, and as the piece proceeds it should do so harmoniously, with clearness of tone, and continuity of time, and so on to its conclusion.
11. Chapter XXIV
The Officer in charge of the frontier town of I requested for an interview, saying: 'Whenever a man of virtue has come here I have never failed to obtain an interview,'--whereupon the followers of the Sage introduced him. On coming out he observed: 'Why do you grieve, gentlemen, over this loss of office? The Empire for long has been without light and leading; but Heaven is now going to use your Master as an arousing tocsin.'
12. Footnote 12 - The disciple Tsai Wo took part in a rebellion and earned his Master's disapproval.
13. Footnote 13 - Kuan Chung has been called the Bismarck of ancient China. His motto was, 'I give that you may give in return.'
14. Chapter XXV
The Master spoke of the Shao [14] music as perfectly beautiful in form and perfectly good in its influence. He spoke of the Wu [15] music as perfectly beautiful in form but not perfectly good in its influence.
15. Chapter XXVI
The Master said: 'High station filled without magnanimity, religious observance performed without reverence, and "mourning" conducted without grief,--from what standpoint shall I view such ways?"
16. Footnote 14 - The Shao, a piece of ancient ritual music, meaning 'The succession to the Dynasty.'
17. Footnote 15 - The Wu meant 'The Overthrow.'

Book IV 
Concerning Virtue

1. Chapter I
The Master said: 'It is the moral character of a neighborhood that constitutes its excellence, and how can he be considered wise who does not elect to dwell in moral surroundings?'
2. Chapter II
The Master said: 'A man without virtue cannot long abide in adversity, nor can he long abide in happiness; but the virtuous man is at rest in virtue, and the wise man covets it.'
3. Chapter III
The Master said: 'Only the virtuous are competent to love or to hate men.'
4. Chapter IV
The Master said: 'He who has really set his mind on virtue will do no evil.
5. Chapter V
1. The Master said: 'Wealth and rank are what men desire, but unless they be obtained in the right way they may not be possessed. Poverty and obscurity are what men detest; but unless prosperity be brought about in the right way, they are not to be abandoned. 2. If a man of honour forsake virtue how is he to fulfil the obligations of his name? 3. A man of honour never disregards virtue, even for the space of a single meal. In moments of haste he cleaves to it; in seasons of peril he cleaves to it.'
6. Chapter VI 
1. The Master said: 'I have never seen one who loved virtue, nor one who hated what was not virtuous. He who loved virtue would esteem nothing above it; and he who hated what is not virtuous would himself be so virtuous that he would allow nothing evil to adhere to him. 2. Is there any one able for a single day to devote his strength to virtue? I have never seen such a one whose ability would be sufficient. 3. If perchance there be such I have never seen him.'
7. Chapter VII
The Master said: 'A man's faults all conform to his type of mind. Observe his faults and you may know his virtues.'
8. Chapter VIII
The Master said: 'He who heard the truth in the morning might die content in the evening.'
9. Chapter IX
The Master said: 'The student who aims at wisdom, and yet who is ashamed of shabby clothes and poor food, is not yet worthy to be discoursed with.'
10. Chapter X
The Master said: 'The wise man in his attitude towards the world has neither predelictions nor prejudices. He is on the side of what is right.'


11. Chapter XI
The Master said: 'The man of honour thinks of his character, the inferior man of his position. The man of honour desires justice, the inferior man favour."
12. Chapter XII
The Master said: 'He who works for his own interests will arouse much animosity.'
13. Chapter XIII
The Master said: 'Is a prince able to rule his country with courtesy and deference,-- then what difficulty will he have? And if he cannot rule his country and deference, what use are the forms of courtesy to him?'
14. Chapter XIV
The Master said: 'One should not be concerned at lack of position, but should be concerned about what will fit him to occupy it. One should not be concerned at being unknown, but should seek to be worthy of being known.'
15. Chapter XV
1. The Master said: 'Shen! My teaching contains one all-pervading principle.' 'Yes,' replied Tseng Tzu. 2. When the Master had left the room the disciples asked, 'What did he mean?' Tseng Tzu replied, 'Our Master's teaching is simply this: Conscientiousness within and consideration for others.'
16. Chapter XVI
The Master said: 'The wise man is informed in what is right. The inferior man is informed in what will pay.'
17. Chapter XVII
The Master said: 'When you see a man of worth, think how to rise to his level. When you see an unworthy man, then look within and examine yourself.'
18. Chapter XVIII
The Master said: 'In his duty to his parents a son may gently remonstrate with them. If he see that they are not inclined to yield, he should be increasingly respectful but not desist, and though they deal hardly with him he must not complain.'
19. Footnote 1 - Shen, surname of Tseng Tzu.
20. Chapter XIX
The Master said: 'While a father or mother are alive, a son should not travel far. If he travel he must have a stated destination.'


21. Chapter XX
The Master said: 'If for three years a son does not change from his father's ways, he may be called filial.'
22. Chapter XXI
The Master said: 'The age of one's parents should ever be kept in mind, as an occasion at once for joy and for fear.'
23. Chapter XXII
The Master said: 'The men of old were reserved in speech out of shame lest they should come short in deed.'
24. Chapter XXIII
The Master said: 'The self-restrained seldom err.'
25. Chapter XXIV
The Master said: 'The wise man desires to be slow to speak but quick to act.'
26. Chapter XXV
The Master said: 'Virtue never dwells alone; it always has neighbours.'
27. Chapter XXVI
Tzu Yu said: 'In serving one's prince importunity results in disgrace; as importunity between friends results in estrangement.'

Volume III 
Book V
Concerning Certain Disciples and Others

1. Chapter I
The Master said of Kung Yeh Ch'ang that he was a suitable man to marry, for though he had been in prison it was through no wrong-doing of his. So he gave him his own daughter to wife. 2. The Master said of Nan Yung [1] that when the country was well governed he would not be set aside, and when the country was ill governed he would escape suffering and death. So he gave him his elder brother's daughter to wife.
2. Chapter II
The Master said of Tzu Chien: 'An honourable man indeed is such a one as he! Were the state of Lu without men of honour how could he have acquired this excellence?"
3. Chapter III
Tzu Kung asked: 'What is your opinion of me?' 'You are a vessel,' said the Master. 'What sort of vessel?' he asked. 'A jeweled temple-vessel' was the reply.
4. Chapter IV
1. Some one remarked: 'A virtuous man is Yung, but he is not ready of speech.' 2. 'What need has he of ready speech?' said the Master. 'The man who is always ready with his tongue to others will often be disliked by them. I do not know about his virtue, but what need has he of ready speech?'
5. Footnote 1 - Jung Yeh Ch'ang and Nan Yung: two worthy disciples.
6. Chapter V
The Master wanted to engage Ch'i-tiao K'ai in office, but he replied: "I still lack confidence for this.' Whereat the Master was pleased.
7. Chapter VI
The Master said: 'My doctrines make no progress. I will get me on a raft and float away upon the sea! If any one accompanies me will it not be Yu?' Tzu Lu on learning this was pleased; whereupon the Master said: 'Yu is fonder of daring than I; he also exercises no discretion.'
8. Chapter VII [2]
1. Meng Wu Po asked whether Tzu Lu was a man of virtue. The Master answered: 'I do not know.' 2. On his repeating the question the Master said: 'Yu! In a kingdom of a thousand chariots he might be appointed to the administration of its levies, but I do not know about his virtue.' 3. 'What about Ch'iu?' he asked, to which the Master replied: 'Ch'iu! Over a city of a thousand families, or a household of a hundred chariots, he might be appointed as controller; but I do not know about his virtue.' 4. 'And what about Ch'ih?' he asked. 'Ch'ih!' said the Master. 'Girded with his sash and standing in a Court, he might be appointed to converse with its guests; but I do not know about his virtue.'


9. Chapter VIII
1. The Master addressing Tzu Kung said: 'Which is the superior, you or Hui?' 2. 'How dare I look at Hui?' he answered; 'Hui hears one point and from it apprehends the whole ten. I hear one point and apprehend a second therefrom.' 3. The Master said: 'You are not equal to him, I grant you, you are not equal to him.'
10. Chapter IX
1. Tsai Yu spending the daytime in sleep, the Master said: 'Rotten wood is unfit for carving, and a wall of dirt unfit for plastering. As to Yu,-- what is the use of reproving him!' 2. 'Formerly,' he continued, 'my attitude towards others was to hear what they said and give them credit for their deeds. Now my attitude towards others is to listen to what they say and note what they do. It is through Yu that I have made this change.'
11. Chapter X
The Master said: 'I have never seen a man of strong character.' Some one remarked, 'There is Shen Ch'eng. 'Ch'eng!' said the Master. 'He is under the influence of his passions, and how can he be possessed of strength of character?'
12. Chapter XI
Tzu Kung said: 'What I do not wish others to do to me, that also I wish not to do to them.' 'Tz'u!' observed the Master, 'that is a point to which you have not attained.'
13. Chapter XII
Tzu Kung said: 'Our Master's culture and refinement all may hear; but our Master's discourse on the nature of man and the laws of heaven it is not given to all to hear.'
14. Chapter XIII
When Tzu Lu heard any precept and had not yet been able to put it into practice, he was only afraid lest he should hear some other.
15. Chapter XIV
Tzu Kung asked: 'On what ground has K'ung Wen Tzu received his posthumous title of Wen?' 'He was clever and fond of learning,' replied the Master, 'and he was not ashamed to seek knowledge from his inferiors;-- that is why he has been styled "Cultured".'[3]
16. Chapter XV
The Master remarked of Tzu Ch'an[4] that he had four of the Ideal Man's characteristics;--in his personal conduct he was serious, in his duty to his superior he was deferential, in providing for the people he was beneficient, and in directing them he was just.
17. Footnote 3 - A play on the name, Wen, which means 'Cultured.' K'ung Wen Tzu had caused his lord to divorce his wife, and then married his own daughter first to him, and later to his successor. Yet he had desire for knowledge.
18. Footnote 4 - A high officer of state who later wept at Confucius's death.


19. Chapter XVII
1. The Master said: 'Tsang Wen Chung[6] kept a large tortoise in an edifice, on whose pillar-tops were representations of hills, and on its king-post of water plants,--of what sort was his wisdom?'
20. Chapter XVIII
1. Tzu Chang asked: 'The Prime Minister Tzu Wen[7] thrice took office as prime minister with never a sign of elation, and, though thrice retired from it, showed never a sign of annoyance; also he never failed to explain to the new Minister the policy of his late ministry;--what would you say of him?' 'He was conscientious,' answered the Master. 'Was he a man of ideal virtue?' asked the disciple. 'I do not know,' said the Master. 'Why should he be deemed a man of ideal virtue?' 2. 'When Ts'ui Tzu[8] put to death the Prince of Ch'i, although Ch'en Wen Tzu held a fief of ten chariots he abandoned all and left the country. On reaching another state he said: "They are like our Minister Ts'ui Tzu," and left it. On reaching another state, he again said: "They are like our Minister Ts'ui Tzu," and left it. 'What would you say of him?' 'He was clean-handed,' said the Master. 'Was he a man of ideal virtue?' asked the disciple. 'I do not know,' answered the Master. 'Why should he be deemed a man of ideal virtue?'
21. Footnote 5 - A contemporary of Confucius and minister of state.
22. Footnote 6 - A minister of state, more superstitious.
23. Footnote 7 - Tzu Wen was prime minister of Ch'u. Tradition says he was born a bastard, raised by a tiger, and found by a prince, who brought him up. He never showed his emotions, but concerned himself entirely with his country's welfare, hence was perfect in loyalty. But that is not enough, says Confucius.
24. Footnote 8 - Ch'en Wen Tzu, minister of Ch'i, renounced all rather than live in rebellious states. Ts'ui Tzu, minister of Ch'i, murdered his prince, 548B.C.


Book VI
Concerning Certain Disciples and Other Subjects


1. Chapter II
Duke Ai asked which of the disciples was fond of learning. Confucius answered him: 'There was Yen Hui,--he was fond of learning; he never visited his anger on another, and he never repeated a fault. Unfortunately his life was short and he died. Now there is none like him, nor have I heard of one who is fond of learning.'
2. Chapter VI
Chi'Kang Tzu asked whether Chung Yu were suited for employment in the administration. 'Yu is a man of decision,' said the Master. 'What difficulty would he find in the administration?' 'And T'zu?' he said, 'Is he suitable for the administration?' 'What difficulty would he find therein?' 'And Ch'iu?' he asked, 'Is he suitable for the administration?' 'Ch'iu is a man of much proficiency,' was the answer. 'What difficulty would he find therein?'
3. Chapter IX
The Master said: 'What a man of worth was Hui! A single bamboo bowl of millet; a single ladle of cabbage soup; living in a mean alley! Others could not have borne his distress, but Hui never abated his cheerfulness. What a worthy man was Hui!.'
4. Footnote 7 - The favourite disciple, poor but a scholar, -- Yen Yuan.
5. Footnote 9 - An exact scholar, widely read, but precise rather than great.


6. Chapter XIX
The Master said: 'To men above the average one may discourse on higher things; but to those who are below the average one may not discourse on higher things.'
7. Chapter XXIII
The Master exclaimed: 'A wassail-bowl that is no longer used as a bowl! What a bowl! What a bowl!
8. Chapter XXV
The Master said: 'The scholar who becomes widely versed in letters and who restrains his learning within the bounds of good conduct is not likely to leave the track.'
9. Footnote 15 - Yao and Shun, the two great first rulers.


Volume IV
Book VII
Concerning the Master Himself


1. Chapter II
The Master said: 'The meditative treasuring up of knowledge, the unwearying pursuit of wisdom, the tireless instruction of others, -- which of these is found in me?'
2. Footnote 2 - Duke Wen of Chou was Confucius's ideal of a ruler. He established the Chou dynasty when Regent for his infant nephew, later King Wu. Sometimes called King Wen.
3. Chapter X
Reminds us that the youth are our future teachers, future doctors, future lawyers.
4. Chapter XII
The subjects which the Master treated with great solicitude were;--fasting, war, and disease.
5. Chapter XVII
The subjects on which the Master most frequently discoursed were,--the Odes, the History, and the observances of the Rites;--on all these he constantly dwelt.
6. Footnote 4 - Duke Ling, of Wei's son tried to kill his notorious step-mother, Nan-tzu, and fled. Duke Ling died, and the state supported the grandson as ruler.

Book VIII
Chiefly Concerning Certain Ancient Worthies


1. Chapter I
The Master said: 'T'ai Po may be described as possessing a character of the noblest. He resolutely renounced the imperial throne, leaving people no ground for appreciating his conduct.'
2. Chapter III
The Ode says:
"Be anxious, be cautious,
As when near a deep gulf,
As when treading thin ice."
3. Chapter VII
1. Tseng Tzu said: 'The scholar must not be without capacity and fortitude, for his load is heave and the road is long.'
4. Chapter IX
The Master said: 'The people may be made to follow a course, but not to understand the reason why.'
5. Chapter X
The Master said: 'Love of daring and resentment of poverty drive men to desperate deeds; and men who lack moral character, if resentment of them be carried too far off, will be driven to similar deeds.'
6. Chapter XI
Your admirable qualities should outweigh your flaws.
7. Chapter XIII
The Master said: 'The man of unwavering sincerity and love of moral discipline will keep to the death his excellent principles.'
8. Chapter XVI
The Master said: 'With the impulsive yet evasive, the simple yet dishonest, the stupid yet untruthful, I hold no acquaintance.'
9. Footnote 6 - The Emperor Yu was noted for simplicity of life.
10. Footnote 13 - Tsai Wo - the lazy skeptical disciple.


Volume V
Book IX
Chiefly Personal


1. Chapter I
The Master seldom spoke on profit, on the orderings of Providence, and on perfection.
2. Chapter IV
The Master was entirely free from four things: he had no preconceptions, no predeterminations, no obduracy, and no egoism.
3. Footnote 1 - During the exile, the Master came to K'uang, where a mistaken facial resemblance to an oppressor, Yang Huo, caused the inhabitants to put him and the disciples into danger.
4. Chapter XII
Tzu Kung asked: 'If I had a lovely jewel here, should I shut it up in a casket and keep it, or seek a good price and sell it?' 'By all means sell it! Sell it!' answered the Master,--'But I myself would wait for a good offer.'[6]
5. Footnote 6 - They speak of Confucius's doctrine as 'the jewel'.


6. Book X
Concerning the Sage in His Daily Life
7. Chapter IV
5. On coming forth from his audience, after describing the first step, his expression relaxed into one of relief; at the bottom of the steps he hastened forward as with outstretched wings, and on regaining his place he maintained an attitude of nervous respect.
6. Chapter VIII
4. However much meat there might be, he did not allow what he took to exceed the flavour of the rice; only in wine he had no set limit, short of mental confusion. 5. Bought wine or dried meat from the market he would not eat. 6. He was never without ginger at his meals; 7. but he was not a great eater. 10. Though his food were only coarse rice and vegetable broth, he invariably offered a little in sacrifice, and always with solemnity.
7. Chapter XIV
On entering the imperial Ancestral Temple, he asked about every detail.
8. Chapter XXVI (Book VII)
The Master fished with a line, but not with a net; when shooting he did not aim at a resting bird.


Volume VI
Book XI
Chiefly Concerning the Disciples


1. Chapter I
1. Th Master observed: 'In the arts of civilization our forerunners are esteemed uncultivated, while in those art, their successors are looked upon as cultured gentlemen. 2. But when I have need of those arts, I follow our forerunners.'
2. Chapter XIII
3. The Master said: 'This man seldom speaks, but when he does he is sure to hit the mark.'
3. Chapter XVIII
1. The Master said: 'Hui! he was almost perfect, yet he was often in want. 2. Tz'u was not content with his lot, and yet his goods increased abundantly; nevertheless in his judgements he often hit the mark.'
4. Chapter XIX
When Tzu Chang asked what characterized the way of the man of natural goodness, the Master replied: 'He does not tread the beaten track, nor yet does he enter into the inner sanctum of philosophy.'
5. Chapter XXII
When the Master was put in peril in K'uang, Yen Hui fell behind. On the Master saying to him, 'I thought you were dead,' he replied, 'While you, Sir, live, how should I dare to die?'
6. Chapter XXIII
3. He who may be called a great minister is one who serves his prince according to the right, and when that cannot be, resigns.
7. Chapter XXIV
3. '...why must he read books before he is considered educated?'


Book XII
Concerning Virtue, Nobility, and Polity


1. Chapter X
When Tzu Chang asked the best way to improve his character and to discriminate in what was irrational, the Master said: 'Take conscientiousness and sincerity ay your ruling principles, submit also your mind to right conditions, and your character will improve.'
2. Chapter XI
When Duke Ching of Ch'i inquired of Confucius the principles of government, 2. Confucius answered saying: 'Let prince be prince, the minister minister, the father father, and the son son. 3. 'Excellent!' said the Duke. 'Truly, if the prince be not prince, the minister not minister, the father not father, and the son not son, however much grain I may have, shall I be allowed to eat it?'
3. Chapter XII
1. The Master said: 'Yu was a fellow! He could decide a dispute with half a word.' 2. Tzu Lu never slept over a promise.
4. Chapter XV
The Master said: 'The scholar who becomes widely versed in letters, and who restrains his learning within the bounds of good conduct, is not likely to leave the track.'
5. Chapter XX
As for the man who meets with general esteem, he is natural, upright, and a lover of justice; he weighs what men say and observes their expression, and his anxiety is to be more lowly than others; and so he ensures esteem abroad, as he ensures it also at home.'


1. Volume VII
Book XIII
Chiefly Concerning Government


2. Chapter VII
The Master said: 'Lu and Wei are brother states even in their misgovernment.'
3. Chapter IX
4. 'And when you have enriched them, what should be done?' he asked. 'Educate them,' was the answer.
4. Chapter XV
1. Duke Ting inquired whether there were any one phrase by the adoption of which a country could be made prosperous. 'No phrase can be expected to have such force as that,' replied Confucius. 4. 'Is there any one phrase,' he asked, 'through which a country may be ruined?' 'No phrase can be expected to have such force as that,' replied Confucius. 5. But if they are not good, and no one opposes them, may he not expect in that one phrase to ruin his country?'
5. Chapter XVII
When Tzu Hsai was magistrate of Chu'fu, he asked what should be his policy, whereupon the Master said: 'Do not be in a hurry; do not be intent on minor advantages. When one is in a hurry, nothing is thorough; and when one is intent on minor advantages, nothing great is accomplished.'
6. Chapter XXVIII
Tzu Lu asked: 'What qualities must one possess to be entitled to be called an educated man?' 'He who is earnest in spirit, persuasive in speech, and withal of gracious bearing,' said the Master, 'may be called an educated man;--earnest in spirit and persuasive of speech with his friends, and of gracious bearing towards his brothers.'


1. Book XIV
Chiefly Concerning Government and Certain Rulers
2. Footnote 6 - Tsang Wu Chung was a sage of the preceding reign. Kung Ch'o=Meng Kung Ch'o, of preceding chapter, xii. Chuang Tzu off P'ien killed two tigers in one day. Jan Ch'iu is the clever but unscrupulous disciple serving under Chi K'ang Tzu in Lu.
2. Chapter XLIII
Tzu Chang said: ' The Book of History says that when Kao Tsung observed the imperial mourning he did not speak for three years. What may be the meaning of that?' 2. 'Why need you specialize Kao Tsung? All the men of old did the same,' answered Confucius. 'When a prince died, all his officers attended to their several duties in obedience to the prime minister for three years.'
3. Footnote 18 - The basket-carrier, also a recluse, is at first moved by Confucius's music; then jeers that Confucius has not the sense to accomodate himself to the shallowness of the times.
4. Footnote 19 - Kao Tsung, Emperor of the Shang dynasty, 1323-1263 B.C.
5. Chapter XLVI
Yuan Jang sat squatting and waiting as the Master approached, who said to him: 'When young being mannerless, when grown up doing nothing worthy of mention, when old not dying, -- this being a rogue!' And with this he hit him on the shank with is staff.
6. Chapter XLVII
2. 'I notice,' replied the Master, 'that he occupies the seat of adult age, and I notice that he walks on a level with is seniors. It is not that he seeks to progress, he wants a speedy arrival!'


1. Volume VIII
Book XV
Chiefly on the Maintenance of Principles and Character
2. Chapter I
1. When Duke Ling of Wei asked Confucius about military tactics, Confucius replied: 'With the appurtenances of worship I have indeed an acquaintance, but as to military matters I have never studied them.' Next day he straightway took his departure.
3. Chapter IV
The Master said: 'May not Shun be instanced as one who made no effort, yet the empire was well governed? For what effort did he make? Ordering himself in all seriousness, he did nothing but maintain the correct imperial attitude.'
4. A politician's public life mirrors his private life.
3. Footnote 4 - (6) The songs of Cheng were modern and frivolous to the ear of Confucius.
5. Chapter XX
The Master said: 'The noble man seeks what he wants in himself; the inferior man seeks it from others.'
6. Chapter XXX
The Master said: 'I have spent the whole day without food and the whole night without sleep in order to think. It was of no use. It is better to learn.'
7. Chapter XXXIV
The Master said: 'Virtue is no more than either water or fire. I have seen men die through walking into water or fire, but I have never seen a man die through walking the path of virtue.'
8. Chapter XXXVII
The Master said: 'In serving one's prince, one should give careful attention to his business, and make the pay a secondary consideration.'
9. Footnote 7 - Musicians in ancient China, as now [1910], were often blind. Confucius treated such with courtesy, both for their art and their disability.


1. Book XVI
Concerning Ministerial Responsibility et Alia
2. Chapter I
4. The Head of Chuan-Yu was appointed by the ancient kings to preside over the sacrifices to the Eastern Meng; the fief also is within the boundaries of our state, and its ruler is direct sacrificial minister of the crown. What business has your chief with attacking it?'
5. 'Chou Jen had a saying: "Let him who is allowed to use his ability retain his position, and let him who cannot retire. Of what use is he as a blind man's guide, who neither holds him up when tottering, nor supports him when falling?"'


1. Book XVI
Concerning Ministerial Responsibility et Alia
2. Chapter 1
11. Such a state of things existing then, if any outlying people are still unsubmissive he attracts them by the promotion of culture and morality, and when he has attracted them, he makes them contented.
3. Chapter IV
Confucius said: 'There are three kinds of friends that are beneficial, and three that are harmful. To make friends with the upright, with the faithful, with the well-informed, is beneficial. To make friends with the plausible, with the insinuating, with the glib, is harmful.'
4. Chapter V
Confucius said: 'There are three ways of pleasure-seeking that are beneficial, and there are three that are harmful. To seek pleasure in the refinements of manners and music, to seek pleasure in discussing the excellences of others, to seek pleasure in making worthy friends -- these are beneficial. To seek pleasure in unbridled enjoyment, to seek pleasure in looseness and gadding, to seek pleasure in conviviality--these are harmful.'
5. Chapter VI
Confucius said: 'There are three errors to be avoided when in the presence of a superior: to speak before being called upon, which may be termed timidity; and to speak before noting a superior's expression, which may be called blindness.'
6. Chapter VII
Confucius said: 'There are three things the nobler type of man is on his guard against. In the period of his youth, before his physical nature has settled down, he guards against lust. Having reached his prime, when his physical nature has now attained its mature strength, he guards against combativeness. When he has reached old age, and his physical nature is already decaying, he guards against acquisitiveness.'
7. Chapter IX
Confucius said: 'Those who have innate wisdom take highest rank. Those who acquire it by study rank next. Those who learn despite natural limitations come next. But those who are of limited ability and yet will not learn--these form the lowest class of men.'
8. Chapter XII
1. Duke Ching of Ch'i had a team of a thousand horses, but on the day of his death, his people knew of no virtue for which to praise him. Po-I and Shu-Ch'i starved to death at the foot of Mount Shou-Yang, and down to the present the people still praise them. 2. Does not that illustrate this?
9. Chapter XIII
1. Ch'en K'ang once asked Po Yu: 'Have you ever had any lesson different from the rest of us from the Master?'
2. 'No,' was the reply, 'but he was once standing alone, and as I hastened across the hall, he remarked: 'Have you studied the Odes?' 'No,' I replied. 'If you do not study the Odes,' he said, 'you will have nothing to use in conversation.' 3. Another day, he asked: 'Have you studied the Rules of Ceremony?' 'If you do not study the Ceremonies, you will have no grounding.' 4. These are the two lessons I have received. 5. When Ch'en K'ang came away he remarked with delight, 'I asked one thing and obtained three -- I have learnt about the Odes, I have learnt about the Ceremonies, and I have learnt that the Wise Man keeps his son at a distance.'
10. Footnote 4 - Duke Ching of Ch'i.
11. Footnote 5 - Po Yu, Confucius's son.
12. Chapter XIV
The wife of the prince of a state is called by the prince himself 'Fu-jen'. The Fu-jen calls herself 'Hsia T'ung'. The people of the state call her 'Chun Fu-jen'. When speaking of her to one of another state they call her 'Kua Hsiao Chun'; but one of another state would also call her 'Chun Fu-jen'.
13. Footnote 6 - This may be an ancient interpolation, or Confucius may have said it to rectify some disorder. Fu-jen = Consort. The princess calls herself Hsia T'ung, or The Handmaid. Her own people call her The Prince's Consort: but when speaking to those from other states, politely say Our Unworthy Prince's Consort. These others would, however, speak of her as Prince's Consort.

1. Volume IX
Book XVII
Recording Unsuitable Calls and Sundry Maxims
2. Chapter II
The Master said: 'By nature men nearly resemble each other; in practice they grow wide apart.'
3. Footnote 1 - Yang Huo, usurping servant, Comptroller to the House of Chi, could not persuade Confucius to do other than decline politely any association with him.
4. Chapter IV
1. When the Master arrived at Wu city, he heard everywhere the sound of stringed instruments and singing; whereupon he smiled and laughingly said, 'Why use a cleaver to kill a chicken?'
5. Chapter VI
Tzu Chang asked Confucius the meaning of virtue, to which Confucius replied: 'To be able everywhere one goes to carry five things into practice constitutes Virtue.' On begging to know what they were, he was told: 'They are courtesy, magnanimity, sincerity, earnestness, and kindness. With courtesy you will avoid insult, with magnanimity you will win all, with sincerity men will trust you, with earnestness you will have success, and with kindness you will be well fitted to command others.'
6. Chapter VII
1. Pi Hsi sent a formal invitation and the Master was inclined to go. 2. But Tzu Lu observed: 'Once upon a time, I heard you say, Sir, 'With the man who is personally engaged in a wrongful enterprise, the man of honour declines to associate.' Pi Hsi is holding Chung-mou in revolt, what will it be like, Sir, if you go there?'
7. Chapter IX
1. The Master said: 'My sons, my disciples, why do you not study the poets? 2. Poetry is able to stimulate the mind, 3. it can train to observation, 4. it can encourage social intercourse, 5. it can modify the vexations of life; 6. from it the student learns to fulfil his more immediate duty to his parents, and his remoter duty to his prince; 7. and in it he may become widely acquainted with the names of birds and beasts, plants and trees.'
8. Chapter XI
The Master said: 'Offering!' they say 'Offerings!' Can mere gems and silk be called offerings? 'Music!' they say, 'Music!' Can mere bells and drums be called music?'
9. Chapter XII
The Master said: 'He who shams a stern appearance while inwardly he is a weakling, can only be compared with the vulgar and low; indeed is he not like the thief who sneaks through or skulks over walls?'
10. Footnote 1 - The Chou Nan and the Chao Nan, the two first books in The Odes, dealing with self-culture and the regulation of the family.


11. Chapter XIII
The Master said: 'Your honest countryman is the spoiler of morals.'
12. Chapter XV
1. 'These servile fellows!' said the Master. 'How is it possible to serve one's prince along with them? 2. Before obtaining their position they are in anxiety to obtain it, and when they have it they are in anxiety lest they lose it; 3. and if men are in anxiety about losing their position, there is no length to which they will not go.'

Volume IX
Book XVII
Recording Unsuitable Calls and Sundry Maxims


1. Chapter XVII
The Master said: 'Artful address and an insinuating demeanor seldom accompany virtue.'
2. Chapter XVIII
The Master said: 'I hate the way in which purple robs red of its lustre; I hate the way the airs of Cheng pervert correct music; and I hate the way in which sharp tongues overthrow both state families.'
3. Chapter XIX
1. 'I wish I could do without speaking,' said the Master. 2. 'If you did not speak, Sir,' said Tzu Kung, 'what should we disciples pass on to others?' 3. 'What speech has Heaven?' replied the Master. 'The four seasons run their courses and all things flourish; yet what speech has Heaven?'
4. Chapter XXI
1. Tsai Wo, asking about the three years' mourning, suggested that one year was long enough. 2. 'If,' said he, 'a well-bred man be three years without exercising his manners, his manners will certainly degenerate; and if for three years he make no use of music, his music will certainly go to ruin. 3. In one year the last year's grain is finished and the new grain has been garnered, the seasonal friction-sticks have made their varying fires,--a year would be enough.'
5. Chapter XXII
The Master said: 'How hard is the case of the man who stuffs himself with food the livelong day, never applying his mind to anything! Are there no checkers or chess to play? Even to do that is surely better than nothing at all.'
6. Chapter XXIV
1. 'Do men of the nobler class detest others?' asked Tzu Kung. 'They do detest others,' answered the Master. 'They detest men who divulge other people's misdeeds. They detest those low, base people who slander their superiors. They detest the bold and mannerless. The detest the persistently forward who are yet obtuse. 2. And have you, T'zu, those whom you detest?' he asked. 'I detest those who count prying out information as wisdom. I detest those who count absence of modesty as courage. I detest those who count denouncing a man's private affairs as straightforwardness,' replied Tzu Kung.'
7. Chapter XXV
The Master said: 'Of all people, maids and servants are hardest to keep in your house. If you are friendly with them they lose their deference; if you are reserved with them they resent it.'
8. Chapter XXVI
The Master said: 'If a man reach forty and yet be disliked by his fellows, he will be so to the end.'


1. Book XVIII
Concerning Ancient Worthies
2. Chapter II
Hui of Liu-hsia filled the office of Chief Criminal Judge, but had been repeatedly dismissed, and people said to him, 'Is it not time, sir, for you to be going elsewhere?' 'If I do honest public service,' said he, 'where shall I go and not be often dismissed? And if I am willing to do honest public service, what need is there for me to leave the land of my parents?'
3. Footnote 1 - Period of Chou, the last of the Yin emperors, 1153-1122 B.C. Viscount of Wei was the tyrant's step-brother by a concubine. Chi and Pi Kan were his uncles. All remonstrated with him and suffered. The tyrant tore out Pi Kan's heart that he might see a sage's heart.


4. Chapter IV
The men of Ch'i sent to Lu a present of a troupe of female musicians, whom Chi Huan Tzu accepted, and for three days no Court was held, whereupon Confucius took his departure.
5. Chapter V
1. Chieh Yu, an eccentric man of Ch'u, one day came singing past Confucius' carriage... 2. Confucius alighted, desiring to speak to him, but he hurriedly avoided the Sage. So he had no chance of a talk with him.
6. Chapter VI
1. Ch'ang Chu and Chieh Ni were cultivating their land together when Confucius was passing that way, so he sent Tzu Lu to inquire for the ford. 3. Tzu Lu then questioned Chieh Ni...'With this he fell to raking in his seed without a pause.'
7. Footnote 4 - The famous incident when Confucius was eclipsed by the eighty courtesans. Chi Huan, minister to Duke Ting, persuaded Ting to accept them.
8. Footnote 5 - Chieh Yu - a recluse.
9. Footnote 6 - Two other recluses. K'ung Ch'iu = Confucius. Chung Yu = Tzu Lu.


10. Chapter VII
1. Once when Tzu Lu was following the Master on a journey he happened to fall behind. Meeting an old man carrying a basket on his staff, Tzu Lu asked him, 'Have you seen my Master, sir?'... 2. Tzu Lu joined his hands together in salutation and stood waiting. 3. The old man kept Tzu Lu for the night, killed a fowl, prepared millet, and gave him to eat, introducing also his two sons. 4. Next morning Tzu Lu went on his way and reported his adventure. 'He is a recluse,' said the Master, and sent Tzu Lu back to see him, but on his arrival the old man had gone... 5. A wise man, in whatever office he occupies, fulfils its proper duties, even though he is well aware that right principles have ceased to make progress.'
11. Footnote 8 - Po I and Shu Ch'i. Yu Chung was the younger brother of T'ai Po. He cut off his hair, tattooed his body like the natives among whom he went to dwell, and considered nakedness an adornment. Of Yi Yi and Chu Chiang nothing is known. Hui of Liu-hsia is the incorruptible judge of xv. xiii. Shao Lien was a man of the 'Eastern barbarians' who admirably performed his mourning rites.


11. Chapter VIII
5. 'But I am different from these. With me there is no inflexible 'thou shalt' or 'thou shalt not.'
12. Footnote 9 - The duke had four meals a day and possibly appropriate music at each repast.


1. Volume X
Book XIX
Recorded Saying of Some Disciples[1]


2. Chapter I
Tzu Chang said: 'A servant of the State, who in the presence of danger offers his life, whose first thought in presence of personal gain is whether it be right, whose first thought in sacrifice is reverence, and whose first thought in mourning is grief -- he commands approval.'
3. Chapter III
'If a wise man be suitable, associate with him, if he be unsuitable, turn him away.' 'This is different from what I have been taught,' said Tzu Chang. A wise man honours the worthy and tolerates all; he commends the good and commiserates the incompetent. Am I a man of exceptional worth? Then whom among men may I not tolerate? Am I not a man of worth? Then others would be turning me away. Why should there be this turning of others away then?'
4. Footnote 1 - Recorded Sayings of Some Disciples. 'This book records sayings of the disciples, chiefly those of Tzu Hsia and next those of Tzu Kung. For in the school of Confucius, after Yen Tzu no one equalled Tzu Kung in acumen, and after Tseng Tsu none equalled Tzu Hsia in sincerity.' Chu Tzu's commentary.
5. Footnote 2 - Tzu Chang was noted for his modesty, Tzu Hsia for his precise scholarship.


6. Chapter IV
Tzu Hsia said: 'Even the inferior arts certainly have their attraction; but to go far into them involves a risk of their becoming a hindrance to progress: so the wise man lets them alone.'
7. Chapter V
Tzu Hsia said: 'He who by day finds out where he is deficient, and who month by month never forgets that in which he has become proficient, may truly be called a lover of learning.'
8. Chapter VI
Tzu Hsia said: 'Broad culture and a steady will, earnest investigation and personal reflection,--virtue is to be found therein.'


Volume X
Book XIX
Recorded Sayings of Some Disciples


1. Chapter VII
Tzu Hsia said: 'As the various craftsmen dwell in their workshops that they may do their work effectively, so the Wise Man applies himself to study that he may carry his wisdom to perfection.'
2. Chapter XI
Tzu Hsia said: 'He who does not overstep the threshold in the major virtues, may have liberty of egress and ingress in the minor ones.'
3. Chapter XII
2. '...Disciples are just like the various species of plants, which are classified so as to distinguish them...'
4. Chapter XIII
Tzu Hsia said: 'The occupant of office when his duties are finished should betake himself to study; and the student when his studies are finished should betake himself to office.'
5. Chapter XV
Tzu Yu observed: 'In mourning let grief suffice as its highest expression.'
6. Chapter XXIII
1. Shu-sun Wu-shu remarked, 'Tzu Kung is a superior man to Chung Ni. 2. Tzu-fu Ching-po took and told this to Tzu Kung, who replied: 'One might illustrate the position with the boundary wall of a building. As to my wall, it only reaches to the shoulder, and with a peep you may see whatever is of value in the house and home. 3 The Master's wall rises fathoms high, and unless you find the gate and go inside, you cannot see the beauties of the temple and the richness of its host of officers. 4. But those who find the gate perhaps are few,--indeed does not His Honour's remark confirm this view?'

1. Book XX
Concerning Right Government
1. Chapter III
The Master said: 'He who does not know the divine law cannot become a noble man. 2. He who does not know the laws of right conduct cannot form his character. 3. He who does not know the force of words, cannot know men.'
The end.



Tao Te Ching,
Lao Tzu

* "Traditionally ascribed to one Lao Tzu, an older contemporary of Confucius, the work is more probably an anthology of wise sayings compiled in about the fourth century B.C. As a treatise on personal conduct and on government it is moral rather than mystical in tone and advancesa philosophy of meekness as the surest path to survival. In the clear English of D.C. Lau's translation this famous Chinese book can be enjoyed especially for its pure poetry."

1. Introduction
2. "The Lao tzu has had an influence on Chinese thought through the ages out of all proportion to its length. It is often referred to as 'the book of five thousand characters,' though, in fact, in most versions it is slightly longer than that...If the Lao Tsu is widely read in China as the classic in the thought of Taoism, it is no less well known to the West through a long line of translators."
3. "By the end of the second century A.D., the work was also known by the alternative title of the Tao te ching."
4. "The locus classicus of this translation is the biography of Lao Tzu in the Shi chi (Records of the Historian), the earliest general history of China, written at the beginning of the first century B.C. by Ssu-ma Ch'ien:"
5. "Lao Tzu was a native of the Ch'u Jen Hamlet in the Li Village of Hu Hsien in the State of Ch'u. His surname was Li, his personal name was Erh and he was styled Tan. He was the historian in charge of the archives of Chou."
6. "When Confucius went to Chou to ask to be instructed in the rites by him, Lao Tzu said, 'What you are talking about concerns merely words left by people who have rotted along with their bones. Furthermore,..."
7. "On leaving, Confucius told his disciples, 'I know a bird can fly, a fish can swim, and an animal can run. For that which runs a net can be made; for that which swims a line can be made; for that which flies a corded arrow can be made. But the dragon's ascent into heaven on the wind and the clouds is something which is beyond my knowledge."
8. "He wrote in fifteen p'ien, setting forth the applications of the teachings of the Taoist school, and was considered with Confucius. Lao Tzu probably lived to over a hundred and sixty years of age -- some even say over two hundred -- as he cultivated the way and was able to live to a great age."
9. "The son of Lao Tzu was one by the name of Tsung, who served as general in the army of the state of Wei and was given the fief of Tuan Kan. Tsung's son was Chu, Chu's son was Kung, and Kung's great-great-grandson was Chia. Chia was an official in the time of Emperor Wen of the Han Dynasty. His son Chieh was Tuto to Ang, Prince of Chiao Hsi, and as a result made his home in Ch'i."
10. "When they departed , Lao Tzu saw them off and said, 'I have heard that men of wealth and rank make gifts of money while benevolent men make gifts of words. I have not been able to win either wealth or rank, but I have undeservedly accorded the name of a benevolent man. These words are my parting gift..."

11. Some stories consisted of Confucius's encounter with hermits, and Lao Tzu was one among a number of such hermits.
12. "...This is probably because these works consist of saying which embody a kind of wisdom that is associated with old age."
13. "...Confucius taught a way of life in which morality occupies a supreme position. A man is born into certain relationships and as a result has certain duties. For instance, he has a duty of loyalty to his lord, a filial duty to his parents, a duty to help his friends, and a duty of common humanity towards his fellow beings."
14. "...Mo Tzu placed greater emphasis than later Confucianists on the doctrine that men of worth should be in authority."
15. Mo Tzu - "His conception of heaven was the closest to a personal God that is to be met with in ancient Chinese thought."
16. In the Tao, "Since we cannot expect a high degree of cohesion in the thought, the most sensible way of giving an account of it is to deal with the various key concepts, and to relate them wherever possible, but also to point out inconsistencies when these are obstinately irreconcilable."
17. The opening chapter of the Lao tzu begins with an important characterization of the tao:
The way that can be spoken of
Is not the constant way.
chapter xxxii
The way is for ever nameless.
chapter xli
The way conceals itself in being nameless.
18. This is a difficult task, for even the term 'tao' is not its proper name but a name we use for want of something better..."
19. In chapter xlii, it is said
The way begets one; one begets two; two begets three; three begets the myriad creatures.
20. It is the Tao that makes these what they are.

21. Its upper part is not dazzling;
Its lower part is not obscure.
Dimly visible, it cannot be named
And returns to that which is without substance.
22. The Tao represents a work in Asian philosophy.
23. In chapter LXXVII we find
"Is not the way of heaven like the stretching of a bow?"
"In these passages heaven is conceived of as taking an active hand in redressing the iniquities of this world. It is always on the side of the good and the oppressed. This runs contrary to the view of the tao generally to be found in the book as something nonpersonal and amoral."
24. "Turning back is how the way moves;
Weakness is the means the way employs." (xl, 88)
"We notice that the term used is 'turning back'. To turn back is 'to return to one's roots', and one's roots are of course the submissive and the weak. All that is said is that a thing, once it has reached the limits of development, will return to its roots, i.e. will decline."
25. "Rather than a merry-go-round, the process of change is like a children's slide. One climbs laboriously to the top, but once over the edge the downward movement is quick, abrupt, inevitable, and complete."
26. "Take for example, the poor man, who is made rich by his uncle, and then gives his wealth away due to his moral values."
27. "Know contentment," and "know when to stop."
28. "The centuries in which the Lao Tzu was produced were certainly turbulent times. China was divided into a number of states, to all intents and purposes autonomous, constantly engaged in wars of increasing scope and ferocity with one another. It was the solution of this problem of survival that much of the wisdom of the Lao tsu is directed. To the Taoist,
"He who lives out his days has had a long life." (xxxiii, 75)
29. "There are a number of pacifist passages in the Lao tsu where one can detect a passionate concern for the lot of the common man in times of war. "Arms are instruments of ill-omen." The use of arms is a desperate remedy, and one should resort to it 'only when there is no choice' and 'of two sides raising arms against each other, it is the one that is sorrow-stricken that wins.'"
30. "In his Leviathon, Hobbes set out to devise a political system that would offer security to the common man, while in the Lao tsu there are only precepts to help the common man to survive in the perilous situation which he finds himself. Perhaps this is because, for the Taoist, the only hope of a world offering security to the common man lies in the conversion of some ruler to Taoism, and he is not over-sanguine about the chances of this being realized."

31. "We have seen that the term 'Nothing (wu)' is sometimes used for the tao...It follows that as 'Nothing' is preferable to 'Something' so are other negative terms to their positive opposites. The first is 'wu wei'; the second is 'wu ming'. Wu wei literally means 'without action', and wu ming 'without name'.

Book One

1. Much of Lao Tzu's writing is difficult to decipher.
I. 1. "The way that can be spoken of
Is not the constant way;
The name that can be named
Is not the constant name.
The nameless was the beginning of heaven and earth;
The name was the mother of the myriad creatures.
Hence always rid yourself of desires in order to observe its secrets;
But always allow yourself to have desires in order to observe its manifestations."

III. 9. Therefore in governing the people, the sage empties their minds but fills their bellies, weakness their wills but strengthens their bones. He always keeps them innocent and free from desire, and ensures that the clever never dare to act.
Do that which consists in taking no action, and order will prevail.

V. Heaven and earth are ruthless, and treat the myriad creatures as straw dogs*; the sage is ruthless, and treats people as straw dogs.
* In the T'ien yun chapter in the Chuang tzu it is said that straw dogs were treated with the greatest deference before they were used as an offering, only to be discarded and trampled upon as soon as they had served their purpose.

VI. The spirit of the valley never dies.
This is called the mysterious female.
The gateway of the mysterious female
Is called the root of heaven and earth.
Dimly visible, it seems as if it were there,
Yet use will never drain it.

VII. Heaven and earth are enduring. The reason why heaven and earth can be enduring is that they do not give themselves life. Hence they are able to be longlived.

VIII. Highest good is like water.
In a home it is the site that matters;
In quality of mind it is depth that matters;
In an ally it is benevolence that matters;
In speech it is good faith that matters;
In government it is order that matters;
In affairs it is ability that matters;
In action it is timeliness that matters;
It is because it does not contend that it is never at fault.

IX. Rather than fill it to the brim by keeping it upright
Better to have stopped in time*...
...To be overbearing when one has wealth and position
Is to bring calamity upon oneself.
To retire when the task is accomplished
Is the way of heaven.

* This refers to a vessel which is said to be in the temple of Chou (or Lu). It stands in a position when empty but overturns when full. The moral is that humility is a necessary virtue, especially for those in high position.

X. When carrying on your head your perplexed bodily soul* an you embrace in your arms the One
And not let go?

* Man has two souls, the p'o which is the soul of the body and the hun which is the soul of the spirit. After death the p'o descends into earth while the hun ascends into heaven. The myriad creatures carry on their backs the yin and embrace in their arms the yang.

XI. Thirty spokes
Share one hub.
Adapt nothing therein to the purpose at hand, and you will have use of the cart.

XII. Man can only see five colours;
Man can only hear five notes;
Man can only taste five tastes;
Man can only think five thoughts...

XIII. Favour and disgrace are things that startle;
High rank is, like one's body, a source of great trouble.

XVI. I do my utmost to attain emptiness;
I hold firmly to stillness...
...Returning to one's roots is known as stillness.
This is what is meant by returning to one's destiny.
Returning to one's destiny is known as the constant...

XVII. The best of all rulers is but a shadowy presence to his subjects.
Next comes the ruler they love and praise...

XVIII. The six relations, according to Wang Pi, are father and son, elder and younger brother, husband and wife.
XIX. ...Have little thought of self and as few desires as possible.

XX. T'ai lao is the most elaborate kind of feast, and consists of the three kinds of animals, the ox, the sheep, and the pig.

XXII. In his every movement a man of virtue
Follows the way and the way only.

XXIII. Therefore the sage embraces the One and is a model for the empire.
He does not consider himself right, and so is illustrious;
He does not brag, and so has merit;
He does not boast, and so endure.
The way the ancients had it, 'Bowed down then preserved,' is no empty saying. Truly it enables one to be preserved to the end.

XXV. There is a thing confusedly formed,
Born between heaven and earth.
Silent and void
It stands alone and does not change...

XXVII. One who excels in travelling leaves no wheel tracks;
One who excels in speech makes no slips;
One who excels in reckoning uses no counting rods;
One who excels in shutting uses no bolts yet what he has shut cannot be opened...

XXVIII. 64. When the uncarved block shatters it becomes vessels*. The sage makes use of these and becomes the lord over the officials.
* i.e. officials whose specialist knowledge and ability make them fit to be officials but unfit to be rulers.

XXXI. (a.) It is because arms are instruments of ill omen and there are Things that detest them that one who has the way does not abide by their use. (b.) There is no glory in victory, and to glorify it despite this is to exult in the killing of men. One who exults in the killing of men will never have his way in the empire.

XXXII. The way is for ever nameless.
Though the uncarved block is small.

XXXV. Have in your hold the great image
And the empire will come to you.
Music and food
Will induce the wayfarer to stop.
The way in its passage through the mouth is without flavour.

XXXVII. ...And if I cease to desire and remain still,
The empire will be at peace of its own accord.

-----

1. Many Chinese words can be used interchangeably to refer to the same thing. Even though there may be slight differences in spelling, the words may represent the same thing. For example, 'Lao Tzu' and 'Lao Tsu,' both refer to the same person, and the 'Tao Te Ching' and the 'Dao De Jing' both refer to the same book.
2. Google "Chinese vocabulary," for information about Chinese words.

1. There's a story I wanted to tell, about falling leaves. Every season, where I live, when I am walking, I see leaves falling in the air, off the trees. I always try to catch one of the leaves, but I never can, I always miss them. Recently, doing one of my runs, I observed the leaves falling. Since I was running, or moving so fast, I was able to catch one of the leaves -- this happened on two occasions, and it was a very happy experience for me!


Top of page