Shusun Wushu said to the high officers in the court, “Zigong is more virtuous than Zhongni (Confucius).” Zifu Jingbo reported this to Zigong. Zigong said, “Let me use the metaphor of a courtyard wall. My wall is only as high as one’s shoulder; anyone looking over it can easily see the beauty of the rooms inside. My Master’s wall, however, is several ren (a ren is about seven feet) high. If one cannot find the gate and enter, one will not see the grandeur of the ancestral temple or the richness of the hundred officials’ chambers. Perhaps there are few who can find the gate. Is it not natural, then, that Shusun Wushu should say such a thing!”
Note
This dialogue is Zigong’s extremely humble and wise response when facing the outside world’s misunderstanding of Confucius and the excessive praise directed at himself. It demonstrates a profound spirit of respecting his teacher and a deep understanding of Confucius’ doctrines:
- Extreme Humility and Self-Awareness:
Zigong compared himself to a “shoulder-high wall,” candidly acknowledging that his learning and cultivation are still shallow and easily seen through by others. This is not only a tactful refusal of Shusun Wushu’s blind praise but also a true reflection of a gentleman’s humility and self-discipline. - High Praise for Confucius’ Learning:
Zigong used a “wall of several ren” to metaphorically describe Confucius’ learning and moral realm. Confucius’ thoughts are profound and extensive, like a magnificent ancestral temple and richly adorned chambers. Ordinary people, without hard exploration and failing to find the “gate” to enter, are unable to appreciate its inner beauty. - Tolerance and Understanding Towards Worldly Prejudice:
Zigong did not get angry at Shusun Wushu’s ignorance but instead stated, “Is it not natural?” He deeply realized that worldly people are often easily attracted by superficial and easily understandable things, and find it difficult to comprehend profound and great realms. This reflects Zigong’s open-mindedness and clarity that transcend worldly evaluations.
The core of this thought lies in “respecting the teacher and honoring the Way” and “the hierarchy of cognitive realms.” It tells us that true greatness is often restrained and profound, requiring one to “find the gate and enter” to appreciate it. Meanwhile, when facing others’ misunderstandings or flattery, maintaining humility and holding onto the awe of truth is the cultivation a gentleman should possess.
Further Reading
The Master said, “As to being a Sage or a Benevolent man, how dare I aspire to that? But I strive to do it without getting tired, and teach others without getting weary, which is all that can be said about me.”
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.”
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 a three-dimensional picture of Confucianism regarding the “realm of the Sage” and “respecting the teacher and honoring the Way.” Whether it is Zigong vigorously defending Confucius’ lofty status by calling him “endowed by Heaven to be a Sage” and “the sun and moon that cannot be climbed over,” Confucius’ own humble deflection regarding being a “Sage or Benevolent man,” or Zigong using the “courtyard wall metaphor” to explain the world’s misunderstanding of Confucius, their core logic is highly consistent: Confucianism believes that the true learning and moral realm of a Sage are extremely lofty and unfathomable, and can by no means be easily measured by worldly eyes. They jointly prove that when facing worldly praise or slander, a gentleman always maintains an awe for the Great Way, reverence for his teacher, and a clear-headed humility that transcends worldly judgments.
叔孫武叔語大夫於朝，曰：「子貢賢於仲尼。」子服景伯以告子貢。子貢曰：「譬之宮牆，賜之牆也及肩，窺見室家之好。夫子之牆數仞，不得其門而入，不見宗廟之美，百官之富。得其門者或寡矣。夫子之云，不亦宜乎！」
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