加密数字货币交易所-《论语》详解：给所有曲解孔子的人-子贡问君子。子曰：先行其言而后从之

Zigong asked about the junzi (gentleman). Confucius said: “Act on your words first, then follow them.”

Yang Bojun: Zigong asked how to become a junzi. Confucius said: “For what you want to say, first practice it, then speak out [that is enough to be called a junzi].”

Qian Mu: Zigong asked what it takes to be a junzi. The master said: “A junzi does things before speaking, and then speaks according to what he has done.”

Li Zehou: Zigong asked what a junzi is. Confucius said: “First fulfill what you say, then speak.”

Detailed explanation:

Zigong, one of Confucius’s most famous students, is clever and eloquent, precisely the “those who speak without laziness” mentioned earlier. But in Confucius’s mind, he and Yan Hui are different, which is not hard to see from related chapters in the Analects. In this chapter, Zigong asks about the standard of a junzi. Actually, this is a hypothetical question; a junzi “hears, sees, learns, and acts”—the Way of the sage—is not something that can be governed by a moral standard. Zigong hopes to get a static, normative definition, but Confucius responds with a current, practical answer: “Act on your words first, then follow them.”

The explanations from the three above seem to suggest that “acting precedes speaking,” and if you haven’t spoken, you’re not a “speaker,” but language exists in its own domain, regardless of whether it is spoken or not. This emphasis on whether to speak or not is the best breeding ground for cultivating false gentlemen. In fact, “act on your words first, then follow them” is a condensed version of “act on your words and then follow your words.” “Act” (hang) signifies continuous, unbroken practice; “words” (yan) not only refer to speech but also encompass all human thoughts and corresponding actions; “act on your words” means to continuously integrate speech, thought, and action—this is what Confucius later calls “my way is one and unbroken.” Only by “acting on your words” can it be “unbroken”; “follow” (tong) is an abbreviation of “extend” (zong), meaning broadly, widely. To merely “follow” without extending is limited to a small circle or even personal self-deception, which is meaningless.

Chánzhōng Shuō Chán plain translation:

Zigong asked about the junzi. Confucius said: “Act on your words first, then follow them.”

Zigong asked about the junzi, and Confucius said: “First, make your words, thoughts, and corresponding actions consistent and unbroken, then extend them broadly.”

Zigong asked: “What about Cì (Zigong’s courtesy name)?” Confucius said: “You are a vessel.” Zigong asked: “What kind of vessel?” Confucius said: “The hu-lian (a kind of precious vessel) used in ancestral temples to hold millet and grains.”

Yang Bojun: Zigong asked, “What kind of person am I?” Confucius said, “You are like a vessel.” Zigong asked, “What kind of vessel?” Confucius said, “A hu-lian, a precious vessel used in ancestral temples to hold millet and grains.”

Qian Mu: Zigong asked, “How is Cì?” The master said: “You are a useful vessel.” Zigong asked: “What kind of vessel?” The master said: “Like the hu-lian used in ancestral temples to hold millet and grains.”

Li Zehou: Zigong asked Confucius: “How am I?” Confucius said: “You are a vessel.” Asked: “What kind of vessel?” Answer: “A jade vessel used to worship gods.”

Detailed explanation:

From this chapter, it’s clear that Confucius has a great sense of humor. Zigong, clever but lacking wisdom, is quite proud of his cleverness, so he asks Confucius, “What am I really like?” hoping for Confucius’s affirmation. “Cì” is Zigong’s given name. Confucius’s reply is a double entendre, reminding Zigong that “a junzi is not a vessel”—meaning not merely a tool. Zigong doesn’t understand and still thinks Confucius is calling him a vessel, so he asks what kind. Confucius humorously tells him it’s a hu-lian, a precious jade vessel used in ancestral temples to honor gods.

Intellectuals and Confucian scholars often have a bit of vanity. In reality, a scholar’s usefulness is limited; their tricks and antics ultimately become cannon fodder in larger political and economic schemes. Intellectuals are either manipulated as pawns or fooled by banners and slogans, or they mourn their humble origins as the coldest of birds. Confucius’s humor here is even more exquisite: the hu-lian used in ancestral temples to honor gods, even if you are placed on the altar, is just a decoration. As for the fame that intellectuals seek, it’s no more than the quality of the jade vessel—no matter how fine, it’s still just a decoration.