Chen Ziqin said to Zigong, “You are merely being modest; how could Zhongni (Confucius) possibly be more virtuous than you?” Zigong replied, “A gentleman’s single word may reveal his wisdom, and a single word may reveal his ignorance; therefore, one cannot be too careful with words. My Master’s unattainability is like the impossibility of ascending to the heavens by a ladder. If my Master were to obtain a state or a noble estate to govern, he would be exactly as the ancients described: he would establish the people, and they would stand firm; he would guide them, and they would follow; he would comfort them, and the people from afar would come; he would set them in motion, and they would act in harmony. In his life, he was the glory of the world; in his death, he was mourned by all. How could anyone possibly equal him?”
Note
This dialogue is Zigong’s ultimate praise of Confucius’ supreme realm, demonstrating the Confucian profound understanding of the “Sage” and the “Way of the King”:
- The Wisdom of Cautious Speech and Judging Others:
Zigong first responds to Chen Ziqin’s doubt with “a gentleman’s single word may reveal his wisdom, and a single word may reveal his ignorance.” This is not only a warning to Chen Ziqin not to make reckless comments but also reveals the Confucian cultivation of “cautious speech.” A single word can expose a person’s vision and depth; evaluating a Sage requires a heart of reverence. - The Unbridgeable Gap Between Heaven and Man:
Zigong uses “the impossibility of ascending to the heavens by a ladder” to metaphorically describe Confucius’ realm. Ordinary worthy men can be climbed to through effort (like climbing stairs), but the “Heavenly Way” and “Ultimate Virtue” represented by Confucius transcend the worldly dimension and cannot be reached by mortals through conventional means. - The Political Ideal of Inner Sage and Outer King:
Zigong paints an ideal picture of Confucius governing if he were given power (establish the people, guide them, comfort them, set them in motion). This showcases the highest political realm of the Confucian “Inner Sage and Outer King” – achieving great order and the spontaneous submission of the people not through harsh laws or military might, but through the power of moral appeal and personal charisma.
The core of this thought lies in “cautious speech and self-cultivation” and “Inner Sage and Outer King.” It tells us that true greatness transcends worldly comparisons. A Sage, through his moral and educational power, can bring about the profound influence of being the glory of the world in life and mourned by all in death, which is incomparable to any worldly achievements.
Further Reading
The Master said, “He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.”
Shusun Wushu said to the high officers in the court, “Zigong is more virtuous than Zhongni.” Zigong said, “Let me use the metaphor of a courtyard wall. My wall is only as high as one’s shoulder… My Master’s wall is several ren high. If one cannot find the gate and enter, one will not see the grandeur of the ancestral temple…”
Shusun Wushu slandered Zhongni. Zigong said, “It is useless to do so! Zhongni cannot be slandered. The virtue of other worthy men is like hills and mounds, which can still be climbed over; Zhongni is like the sun and the moon, which cannot be climbed over.”
These chapters collectively construct the “defense trilogy” of Zigong defending Confucius’ status, as well as the ideal picture of Confucian “virtuous governance.” Whether Zigong uses “the sun and moon cannot be climbed over” and “the heavens cannot be ascended by a ladder” to highly elevate Confucius’ transcendence, uses the “courtyard wall metaphor” to explain the world’s misunderstanding, or Confucius’ own proposition of “exercising government by virtue, like the north polar star,” their core logic is highly consistent: Confucianism believes that the moral realm and political appeal of a Sage are supreme and transcend the worldly. They jointly prove that true governance and bringing peace to the world do not rely on power, but on the moral brilliance of a Sage like the sun, moon, and the north polar star. When facing worldly praise or slander, only by steadfastly adhering to the Great Way, being cautious in speech, and being earnest in action can one manifest the character of a gentleman.
陳子禽謂子貢曰：「子為恭也，仲尼豈賢於子乎？」子貢曰：「君子一言以為知，一言以為不知，言不可不慎也。夫子之不可及也，猶天之不可階而升也。夫子之得邦家者，所謂立之斯立，道之斯行，綏之斯來，動之斯和。其生也榮，其死也哀，如之何其可及也。」
Leave a Reply