Book XX

Yao charges Shun with maintaining the Heaven-determined succession and holding fast to the due Mean, warning that failure to do so will bring perpetual loss of the Heavenly revenue.

Shun passes on Yao's same instruction regarding succession and proper conduct to his own successor, Yu.

T'ang presents a ritual sacrifice while accepting full personal responsibility for sins—those he commits will not burden the people, and those the people commit will rest upon him.

Chau distributed great gifts that benefited the worthy and virtuous members of the realm.

Chau asserts that virtuous ministers surpass even his near relatives in value, and he accepts blame from the people as the One man responsible.

Chau carefully managed weights and measures, examined laws, and restored forgotten officers, enabling good government to flourish throughout the kingdom.

Chau revived extinct states, restored broken family lines, and recalled worthy retired officials, winning the hearts of the people across the kingdom.

Chau emphasized three fundamental matters: the food of the people, proper mourning duties, and sacrifices.

Through generosity, sincerity, earnest activity, and justice, Chau won the people, earned their trust, achieved great things, and delighted all.

Tsze-chang asks Confucius how a person in authority should act to conduct government properly.

Confucius replies that proper governance requires honouring five excellent things and banishing four bad things.

Confucius defines the five excellent things: beneficence without great expense, laying tasks without complaint, pursuing desires without covetousness, dignified ease without pride, and majesty without fierceness.

Confucius explains that beneficence without expense comes from utilizing existing sources of benefit to the people, and illustrates the five excellences through examples of how a ruler naturally avoids their opposite vices.

Tsze-chang asks what is meant by the four bad things in governance.

Confucius defines the four bad things: putting people to death without instruction (cruelty), demanding sudden labour without warning (oppression), issuing contradictory orders (injury), and stingy rewards (acting as a mere official).

Confucius asserts that without recognizing the ordinances of Heaven, one cannot become a superior man.

Confucius claims that without acquaintance with the rules of Propriety, character cannot be established.

Confucius argues that without knowing the force or meaning of words, it is impossible to truly know other people.