The Analects – Chapter 183 (7.35). Virtue as Prayer: Confucius’ rejection of ritual pleading

7.35

When the Master was very ill, Zilu asked leave to perform the Rite of Expiation.

The Master said, “Is there such a thing?”

Zilu answered saying, “There is. In one of the Dirges it says, ‘We performed rites of expiation for you, calling upon the sky-spirits above and the earth-spirits below.’”

The Master said, “My expiation began long ago!”

子疾病，子路請禱。子曰：「有諸？」子路對曰：「有之。誄曰：『禱爾于上下神祇。』」子曰：「丘之禱久矣。」

Notes

Confucius was gravely ill, and his disciples were deeply concerned. Zilu (Confucius’ most straightforward disciple) proposed offering “prayers” to heaven and spirits for recovery. Confucius did not directly reject prayer but inquired whether such prayer traditions existed, subtly questioning whether prayer could truly solve the problem — if illness stemmed from natural laws or personal conditions, could ritual prayer alone restore health? Confucius’ response fundamentally overthrows Zilu’s understanding of prayer.

Confucianism holds that the Way of Heaven (Dao) and moral virtue share the same origin, with deities essentially being “symbols of the Heavenly Way.” For Confucius, the object of prayer was the “Heavenly Way,” and its content was “lifelong practice of virtue.” His life of self-discipline and ritual observance and practicing humaneness aligned with the Heavenly Way and human conscience — this itself constituted the most sincere “prayer” to heaven and earth.

The implied meaning: If spirits truly discern, they would bless “those whose actions align with the Way(Dao)”; if one has practiced virtue throughout life, temporary prayers are unnecessary; if one lacks virtue, temporary prayers are futile. True “prayer” is “proving oneself through virtue” rather than “pleading through rituals.”

“When offering sacrifice, act as if the spirits are present; when sacrificing to the gods, act as if the gods are present.” The Master added: “If I do not personally participate in the sacrifice, it is as if there is no sacrifice at all.”(Analects 3.12)

This interprets the essence of sacrifice through the lens of “sincerity and reverence”: the core of sacrifice lies in inner awe and earnestness, rather than the perfection of ritual formalities. This is consistent with the spirit of Confucius’ declaration that “my prayers have lasted a long time” – prioritizing inherent moral virtue over temporary ritual performances.