[currently under review]

Our teacher is warm, refined, respectful, restrained, and yielding—in order to obtain it. Our teacher’s way of seeking—it’s entirely different from other’s way of seeking it, is it not?

These five qualities are the eminent virtues possessed by our Teacher which shine brilliantly and connect with others.

“His way of seeking is entirely different” is a literary device. This says that our Teacher did not ever seek it, but his virtuous countenance is such that rulers of the time respect and trust him. On their own, they approach him with political affairs and ask him only. It is not like other people who must seek it and then obtain it.

The subtlety of the sage's passing transformative influence and preservation of spiritual force are not easily peered into and measured.² However, if observing our Teacher’s conduct, then his eminent virtue, reverent decorum, and lack of desire for the external can be seen. This is what learners ought to deeply contemplate and make an effort to emulate.

– Zhu Xi 朱熹

五者，夫子之盛德光輝接於人者也。其諸，語辭也。言夫子未嘗求之，但其德容如是，故時君敬信，自以其政就而問之耳，非若他人必求之而後得也。聖人過化存神之妙，未易窺測，然即此而觀，則其德盛禮恭而不願乎外，亦可見矣。學者所當潛心而勉學也。

° ° °

Learners who look into the impressive demeanor of the sages can advance their own virtue. For if Zigong can indeed be said to have observed the Sage well, he can also be said to have spoken well on virtuous conduct.

Today, fifteen hundred years removed from the Sage, we envision his presence with these five qualities, which still have the ability to inspire people. How much more so for those who were directly influenced by him?

– Xie Liangzuo 謝良佐

學者觀於聖人威儀之間，亦可以進德矣。若子貢亦可謂善觀聖人矣，亦可謂善言德行矣。今去聖人千五百年，以此五者想見其形容，尚能使人興起，而況於親炙之者乎？

Our Teacher arrives at a state and invariably hears its government, and yet, there has not been one capable of entrusting their state and granting it with his governance. Presumably, those who see the model demeanor of the sage and delight in proclaiming it grasp universally recognized moral principles, with a good heart that likes virtue, and yet, private interests harm this, which is why they ultimately cannot employ him.

– Zhang Shi 張栻 ³

夫子至是邦必聞其政，而未有能委國而授之以政者。蓋見聖人之儀刑而樂告之者，秉彝好德之良心也，而私欲害之，是以終不能用耳。

Character Notes by Zhu Xi

Ziqin’s 子禽 family name was Chen 亢, and given name Kang 亢. Zigong’s 子貢 family name was Duanmu 端木, and given name Ci 賜. Both were pupils of Kongzi. Some say “Kang is a disciple of Zigong” (亢子貢弟子); it is not known what is true. Yi 抑 (“or”) is a rhetorical word. Ren 人 (“others”) refers to ‘other people’ (他人).

Zhi yu 之與 are all level tone.

Footnotes

¹ Zigong 子貢 (520-456 BC) the courtesy name of Duanmu Ci, was one of the most prominent students of Kongzi. He was known for his eloquence and became a wealthy businessman, the commandant of Xinyang city, and later a high diplomat to several states. Ziqin (子禽) was a minor character only appearing in two verses.

² Alludes to the Mengzi: “Whenever the superior man passes through, transforming influence follows. Wherever he abides, spiritual influence remains." [7A:13, Chan]

³ Zhang Shi 張栻 (1133-1180) was a renowned scholar who followed the rationalistic thought of Cheng Yi and balanced it with some idealistic "school of the mind" principles of Lu Jiuyuan.