Book III

Confucius criticizes the head of the Chi family for having eight rows of pantomimes, suggesting that such excess in ceremonial display indicates a willingness to transgress boundaries.

Confucius questions the appropriateness of the three families using the YUNG ode, whose words about princely assistance are unsuitable for their context.

Confucius asserts that without the virtues of humanity, one cannot properly engage in either ritual propriety or music.

Lin Fang asks Confucius about the first priority in ceremonies, and Confucius acknowledges this as an important question.

Confucius teaches that in festive ceremonies, restraint is preferable to extravagance, while in mourning ceremonies, genuine sorrow is more important than meticulous observance.

Confucius observes that even the rude tribes of the east and north have princes, unlike some of the great Chinese states that lack proper leadership.

Confucius expresses concern about the Chi family's plan to sacrifice to the T'ai mountain, suggesting that the mountain is less discerning than even Lin Fang.

Confucius teaches that a student of virtue avoids contentious behavior, and even in necessary competition like archery, maintains respectful deference.

When asked about a poetic passage, Confucius explains that laying on colors follows preparation of the ground, using this to elucidate how ceremonies follow virtue.

Confucius states that he cannot adequately describe the ceremonies of the Hsia and Yin dynasties due to insufficient historical records and wise men to attest to them.

Confucius expresses his unwillingness to observe the great sacrifice after the libation has been poured.

Confucius suggests that understanding the meaning of the great sacrifice would make governing the kingdom as simple as observing one's palm.

Confucius describes proper sacrifice as being conducted as if the dead and spirits were present, and considers his own absence from sacrifice as equivalent to not sacrificing.

When asked about court protocols, Confucius responds that one who offends Heaven has no one to pray to, emphasizing the primacy of divine relationship.

Confucius praises the Chau dynasty for viewing two past dynasties and developing complete and elegant regulations, which he chooses to follow.

When criticized for asking about everything upon entering the grand temple, Confucius responds that this inquiring attitude is itself a proper rule of propriety.

Confucius teaches that in archery, penetrating the target is not the principal thing because people possess unequal strength, reflecting an ancient principle.

When Tsze-kung wishes to eliminate the sheep offering for the monthly inauguration, Confucius distinguishes his own priority: he values the ceremony itself over the material offering.

Confucius observes that people wrongly interpret the full observance of propriety in serving one's prince as mere flattery.

Confucius instructs the Duke Ting that princes should employ ministers according to propriety and ministers should serve with faithfulness.

Confucius praises the Kwan Tsu music for expressing both enjoyment without licentiousness and grief without excess.

Tsai Wo explains that different dynasties planted different trees around the altars of spirits to inspire awe in the people.

Confucius teaches that completed actions need not be discussed, past events need not be remonstrated, and bygone matters need not be blamed.

Confucius initially criticizes Kwan Chung's capacity as small, setting up a discussion of his administrative abilities.

When asked if Kwan Chung was parsimonious, the respondent notes that Kwan efficiently organized his officers without duplication of duties.

Confucius ironically affirms that Kwan Chung knew the rules of propriety, evidenced by his adoption of princely rituals like the screen and inverted-cup stand.

Confucius instructs the grand music-master that musical pieces should begin with all parts sounding together, then proceed in harmonious yet distinct flowing parts.

The border warden of Yi, having never been denied seeing men of superior virtue, meets Confucius and later describes him as a bell with wooden tongue meant by Heaven.

Confucius praises the Shao as both perfectly beautiful and perfectly good, while the Wu is only perfectly beautiful but not perfectly good.

Confucius expresses his inability to comprehend those who hold high position without generosity, perform ceremonies without reverence, or conduct mourning without genuine sorrow.