“Cultivation of Virtue: Insights into Confucian Wisdom”

The saying goes, “A good farmer may be adept at sowing but not necessarily skilled at reaping.” Similarly, “A skilled artisan may be adept at craftsmanship but not necessarily good at obedience.” According to Wang Su’s interpretation, “A skilled artisan’s ability lies in craftsmanship alone, without necessarily conforming to others’ expectations.” Confucius said, “A nobleman cultivates his path, aligns and manages it, organizing and refining it, but does not necessarily conform to others’ expectations. Yet you seek conformity without cultivating your path. Thus, your aspirations are limited!”

After Confucius’ discussion with Zigong, Yan Hui entered to see him. Confucius remarked, “Yan, as the poem goes, ‘Not a rhinoceros or a tiger, yet leading them through vast wilderness.’ Is my way not correct? Why am I here?” Yan Hui replied, “Master’s way is supremely great, hence no one in the world can accommodate it. Nevertheless, Master applies and practices it, becoming recognized as a nobleman. If the way is not cultivated, it reflects poorly on me. If the way is already greatly cultivated but not applied, it is a disgrace for the ruler. What harm is there in non-conformity? Only after non-conformity can a nobleman be recognized!”

Confucius smiled and exclaimed, “Indeed, Yan’s son! If you had wealth, I would manage it for you.”

Subsequently, Confucius sent Zigong to Chu. King Zhao of Chu raised an army to welcome Confucius, and only then was Confucius able to leave. King Zhao planned to grant Confucius a land of seven hundred li for his teachings. Zixi, the Chief Minister of Chu, asked, “Has the king ever sent emissaries like Zigong to other states?” The answer was no. “Has the king ever had advisors like Yan Hui?” The answer was no. “Has the king ever had military leaders like Zilu?” The answer was no. “Has the king ever had ministers like Zai Yu?” The answer was no. Zixi continued, “Chu’s ancestors were enfeoffed by Zhou and had the title of ‘Fifty Li Sons.’ Now Kong Qiu has expounded on the laws of the Three and Five, elucidating the rituals of Zhou and Shang. If the king were to follow his guidance, how could Chu maintain its dignity over thousands of li for generations? King Wen was in Feng, and King Wu in Hao. A lord of a hundred li could eventually rule the whole world. Now Kong Qiu has settled in our land, with his virtuous disciples as aides; it is not Chu’s fortune.”

King Zhao thus desisted. That autumn, King Zhao of Chu passed away in Chengfu.

Chu Kuang of Chu approached Confucius’ carriage, singing as he passed by. Confucius exclaimed, “O phoenix, O phoenix, how has your virtue waned! Past actions cannot be admonished, but future actions can still be pursued! Alas, the administration today is precarious!”

Confucius alighted and approached him to converse. However, Chu Kuang hurried away, leaving no chance for conversation.

Consequently, Confucius returned to Wei from Chu. Confucius was sixty-three years old that year, during the sixth year of Duke Ai of Lu.

The following year, Wu and Lu convened at Zeng, demanding one hundred offerings. Tai Zai Hui summoned Jikangzi. Jikangzi sent Zigong, and only then was the demand met.

Confucius said, “The governance of Lu and Wei is like brothers.”

At this time, Wei’s lord could not ascend to the throne, and the nobles frequently deferred to each other. Many of Confucius’ disciples were employed in Wei, and the lord of Wei sought Confucius for governance. Zilu asked, “Lord Wei waits for you to govern; what will you prioritize?” Confucius replied, “Naming must be correct!” Zilu said, “Indeed, Master’s thoughts are far-reaching! Why is correctness so important?” Confucius said, “Wild is the mind of Zilu! If names are not correct, speech will not be in harmony. Without harmony in speech, affairs cannot be accomplished. Without successful affairs, rituals and music cannot prosper. Without rituals and music, laws and punishments will fail. If laws and punishments fail, the people will have no guide. A nobleman’s actions must be commendable; his words must be actionable. A nobleman’s words must be truthful and genuine.”

The following year, Yao mobilized troops against Qi at Lang, defeating them. Jikangzi asked, “Did you learn your military strategy from books or from nature?” Yao answered, “I learned it from Confucius.” Jikangzi inquired further about Confucius’ character. Yao replied, “He is honored and valued. He offers sacrifices to ancestors and spirits, with no regret. Seeking such a path, even amidst challenges, Confucius does not waver.” Jikangzi said, “If I wished to summon him, would it be feasible?” Yao responded, “If you wish to summon him, do not surround him with petty people, and it will be possible.”

Meanwhile, in Wei, Kong Wenzi planned to attack Taishu. He sought advice from Confucius. Confucius declined, citing lack of knowledge, and withdrew, proclaiming, “Can birds choose their trees? Can trees choose their birds!” Kong Wenzi halted his plan.

At the same time, Jikangzi drove out Gong Hua, Gong Bin, and Gong Lin, sending gifts to welcome Confucius, who returned to Lu.

Confucius left Lu and returned after fourteen years. Concerning political matters in Lu, Confucius said, “Governance lies in selecting ministers.” Jikangzi asked about governance, and Confucius replied, “Promote the upright and discard the crooked; then the crooked will become upright.”

Jikangzi faced issues of theft, and Confucius advised, “If the people do not desire it, even if you reward them, they will not steal.”

Nevertheless, Lu was unable to utilize Confucius’ advice, and Confucius himself did not seek office.

During Confucius’ era, the Zhou dynasty waned, rituals and music diminished, and poetry and books declined. Tracking the rites of the three dynasties, recording the history, from the grandeur of Tang and Yu down to the disorder of Qin, he arranged them in order. He said, “I can speak of the rites of Xia, and Qi is not sufficient for evidence. I can speak of the rites of Yin, and Song is not sufficient for evidence. With sufficient evidence, I can deduce it.”

He observed the gains and losses of Yin and Xia, remarking, “Even in the future, it will be known. Through one text, one essence. Monitoring two dynasties, what an enriched culture. I follow Zhou.”

Thus, the Book of Songs and the Book of Rites originate from Kong’s lineage.

Confucius spoke to Lu’s Grand Master of Music, saying, “Music, it is knowable. Begin with the expansive initial melody, release it to purity, luminance, and complexity, to completion. Upon my return to Lu from Wei, only then did music become correct. The noble odes and the hymns each found their place.”

In ancient times, there were over three thousand poems. By the time of Confucius, those of great importance were taken for ritual and righteousness, selecting those suitable for proper conduct. The beginning of the Republic, the completion of Yin and Zhou, from the beginning of the mantle, and thus said, “The disturbance of Guan Yu marks the beginning of the wind.”

This translation and adaptation seek to capture the essence of the original text while ensuring clarity and coherence in English.