Book XI

Confucius observes that men of former times were rustics in ceremonies and music while modern men are accomplished gentlemen, yet he chooses to follow the ancient way.

Confucius laments that none of his disciples who were with him during the crisis in Ch'an and Ts'ai come to visit him anymore.

Confucius categorizes his remaining disciples according to their distinct abilities: virtue, speech, administration, and literary learning.

Confucius praises Hui (Yen Yuan) for never disagreeing with him and finding delight in all his teachings.

Confucius commends Min Tsze-ch'ien as truly filial, noting that others speak of him only as his parents and brothers do.

Confucius gives his brother's daughter in marriage to Nan Yung, who is known for repeatedly reflecting on the lines about a white scepter stone.

When asked which disciple loves to learn, Confucius singles out Yen Hui as having the greatest love of learning before his early death.

When Yen Yuan's father asks to sell the Master's carriage to buy an outer shell for his son's coffin, Confucius declines based on propriety.

Upon learning of Yen Yuan's death, Confucius cries out that Heaven is destroying him, expressing deep personal anguish.

When disciples suggest his grief is excessive, Confucius counters that if he does not mourn bitterly for Yen Hui, for whom should he mourn.

Confucius initially forbids giving Yen Yuan a grand funeral, but the disciples bury him in great style anyway; Confucius then expresses regret at his failure to treat Hui as a son.

Chi Lu asks about serving the spirits of the dead and about death itself; Confucius deflects both questions, prioritizing understanding of life and proper service to the living.

Observing four disciples' different bearing and demeanor, Confucius is pleased, but predicts that Tsze-lu (Yu) will not die a natural death.

When Lu plans to rebuild the Long Treasury, Min Tsze-ch'ien questions the need for alteration, and Confucius praises him for speaking rarely but always to the point.

Confucius questions why Tsze-lu's lute is in his door, causing other disciples to lose respect, but then he corrects them by saying Yu has ascended to the hall though not yet to the inner apartments.

When asked which of two disciples is superior, Confucius explains that one goes beyond the due mean and one falls short, concluding that both extremes are equally wrong.

When Ch'iu helps the wealthy Chi family increase their imposts and wealth beyond propriety, Confucius disowns him and calls for his condemnation.

Confucius tersely identifies character flaws in four disciples: Ch'ai is simple, Shan is dull, Shih is specious, and Yu is coarse.

Confucius contrasts Yen Hui, who has nearly attained perfect virtue despite poverty, with Ts'ze, who defies Heaven's appointments and increases his goods through questionable means.

When asked about the characteristics of the good man, Confucius defines him as one who neither follows others' footsteps nor arrogantly enters the chamber of the sage.

Confucius questions whether a man with sincere-seeming discourse is truly a superior man or merely appears grave, suggesting that external appearance can be deceptive.

When Tsze-lu asks whether to immediately practice what he hears, Confucius tells him to consult his father and elders; but when Zan Yu asks the same, he tells Yu to practice immediately.

Confucius explains that he counsels each disciple according to his temperament: he urges forward the retiring Zan Yu and holds back the overly energetic Tsze-lu.

When the Master fears for his safety in K'wang and Yen Yuan falls behind, he is relieved to see him; Hui replies that he would never presume to die while the Master lives.

When asked if Chung Yu and Zan Ch'iu are great ministers, Confucius defines a great minister as one who serves righteously but retires when he cannot, calling Yu and Ch'iu merely ordinary ministers.

Confucius clarifies that even ordinary ministers have limits: they would not follow their chief in acts of parricide or regicide.

When Tsze-lu gets Tsze-kao appointed governor of Pi, Confucius accuses him of injuring a man's son.

Tsze-lu argues that governing people and managing lands constitutes learning without needing to read books, but Confucius rebukes him for being glib-tongued.

Confucius gathers four disciples and encourages them not to dwell on being unrecognized; instead, he asks what they would like to do if a ruler recognized them.

Tsze-lu boldly describes governing a large troubled state and restoring order and virtue within three years; the Master smiles at his confidence.

Zan Yu proposes governing a smaller state to create abundance and prosperity in three years, but defers teaching propriety and music to a superior man.

Kung-hsi Hwa modestly claims no great abilities but wishes to serve as a small assistant in ancestral temple and diplomatic ceremonies.

Tsang Hsi describes a poetic vision of springtime leisure—washing, enjoying the breeze, and returning home singing with young men and boys—which the Master enthusiastically endorses.

When Tsang Hsi asks why the Master smiled at Yu, he explains that governing a state requires propriety, and Yu's words lacked humility.

When asked if Zan Yu's proposed state was still a state, Confucius notes that even smaller territories are proper states.

Confucius affirms that Kung-hsi Hwa's proposed role in ancestral and diplomatic services is appropriately humble, for who else would be fit for such great services if not the sage himself.