Gongsun Chao of the State of Wei asked Zigong, “From whom did Zhongni (Confucius) acquire his learning?” Zigong replied, “The Way of Kings Wen and Wu has not yet fallen to the ground; it is still preserved among men. Men of virtue and talent remember its great principles, while others remember its minor details. There is no place where the Way of Wen and Wu does not exist. Where could our Master not learn? And why should he have a single, fixed teacher?”
Note
This dialogue is Zigong’s brilliant defense of the origins of Confucius’ vast knowledge, profoundly revealing the Confucian grand vision regarding “cultural inheritance” and “lifelong learning”:
- The Way is Among the People; Culture is Unbroken:
Zigong pointed out that the true learning (the Way of Wen and Wu) has not perished due to the turbulence of the times, but has been transformed into folk customs, institutions, and people’s words and deeds. This shows that great culture possesses strong vitality; it does not depend on a specific book or a specific person, but lives in all aspects of society. - Learning Without Fixed Teachers; All Things Can Be Teachers:
This is the soul of the passage. Zigong broke the narrow concept of traditional “master-disciple transmission,” proposing that as long as knowledge has value (whether the “great principles” of the virtuous or the “minor details” of the less virtuous), it can be an object of learning. The reason Confucius was great was precisely because he possessed the broad-minded perspective that “learning can be found everywhere if one pays attention.” - The Learning Realm of the Great Synthesizer:
Confucius’ learning did not emerge out of nowhere; it was a comprehensive inheritance and elevation of the cultural heritage of his predecessors. He learned from everyone and everything. This attitude of “learning without fixed teachers” is the fundamental reason why he could become a “great synthesizer.”
The core of this thought lies in “the Way is among the people” and “learning without fixed teachers.” It tells us that a true seeker of knowledge should not be limited by sectarian views or fixed lineages, but should maintain an extremely open mindset and draw wisdom from a broad social life.
Further Reading
The Master said, “When walking with two other people, there must be one who can be my teacher. I choose his good qualities to follow, and his bad qualities to correct in myself.”
The Grand Administrator asked Zigong, “Is your Master a Sage? How is it that he is so versatile?” Zigong said, “Heaven has indeed endowed him with the intention to be a Sage, and also made him versatile.”
These chapters collectively construct the open system of Confucianism regarding the “approach to learning” and the “concept of teaching.” Whether it is Confucius’ own advocacy that “when walking with two other people, there must be one who can be my teacher” (learning from others at any time and anywhere, and even reflecting on oneself from others’ shortcomings), Zigong’s explanation of Confucius’ “versatility,” or Zigong’s explicit proposition of “why should he have a single, fixed teacher,” their core logic is highly consistent: Confucianism strongly opposes complacency and narrow sectarian views, emphasizing that true learning comes from broad practical life and an open, inclusive learning mindset. They jointly prove that great thoughts are not locked in an ivory tower, but are forged in the hustle and bustle of human life through “learning without fixed teachers” and drawing on the strengths of all.
衛公孫朝問於子貢曰：「仲尼焉學？」子貢曰：「文武之道，未墜於地，在人。賢者識其大者，不賢者識其小者，莫不有文武之道焉。夫子焉不學？而亦何常師之有？」
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