Disciples of Confucius
Confucius once traveled to Nang Hill with three of his favourite students, Hui, Zilu, and Zigong, and asked them each to tell him their different aims, after which he would choose between them.
I would diffuse among the people instructions on the five great points, and lead them on by the rules of propriety and music, so that they should not care to fortify their cities by walls and moats, but would fuse their swords and spears into implements of agriculture.
Zigong said that he was "respectful to the old and kind to the young; attentive to guests and visitors; fond of learning and skilled in many arts; diligent in his examination of things.
After studying with him, Confucius later praised Zilu as his having exceptional administrative ability and being capable of handling duties of national importance (Analects 5.7).
Once, when he was at the court of Chu on some commission, King Chao offered him an easy carriage adorned with ivory to return to Confucius.
Yu replied, "My Master is a man who would rejoice in a government where right principles were carried out, and can find his joy in himself when that is not the case.
"[17] According to Zhu Xi, Zigong was a merchant who later became wealthy through his own efforts, and developed a sense of moral self-composure through the course of his work.
After leaving Confucius, Zigong served in high offices in both in Lu and Wei, and finally died in Qi.
While being employed as a government official there he was successful in transforming the character of the people by teaching them ritual propriety and music, and was praised by Confucius.
After the death of Confucius, Ji Kang asked Yan how it was possible that Confucius was not as widely mourned as Zichan (a famous Duke of Zheng), after whose death men laid aside their bow rings and girdle ornaments, women laid aside their pearls and earrings, and the sounds of weeping could be heard in the streets for three months.
Zigong said of him: "Not to boast of his admirable merit; not to signify joy on account of noble station; neither insolent nor indolent; showing no pride to the dependent: these are the characteristics of Zhuansun Shi."
He was noted for his filial piety, and after the death of his parents he could not read the rites of mourning without being led to think of them and being moved to tears.
Wuma Qi, having served in the same office, and succeeding only by virtue of great industry and toil, asked Zijian for advice.
[24] In Analects 5.3 Confucius himself uses the evidence of Zijian's exemplary character to demonstrate that Lu had retained a culture of high moral quality.
His knowledge of the body later leads him to be arrested for the person's murder, but he is released after demonstrating his supernatural powers to his jailers.
Confucius commended him for refusing to accept employment with any of the noble families who had gained power through usurpation, choosing instead to endure severe poverty rather than sacrifice his principles.
[26] Shang Qu (商瞿) was traditionally believed to have received the Yijing from Confucius and preserved it through a line of transmitters until the early Han dynasty, when it became widely disseminated.
Confucius praised Chai for being able to administer stern justice with such a spirit of benevolence that the people he judged could not resent him.
Later that day it rained heavily, and Wuma asked Confucius, "There were no clouds in the morning; but after the sun had risen, you told us to take umbrellas.
[33] Gongsun Long (公孫龍), also called Gonsun Chong (公孫寵), was either a native of Wei, Chu, or Zhao.
According to the 'Narratives of the School,' he was the same as Yan Ke (刻, or 剋), who drove the carriage when Confucius rode in Wei after the duke and Nan-zi.
Zeng Sichi, styled Zi-tu, or Zi-cong (壤 [al. 穰] 駟赤, 子徒, or 子從), a native of Qin.
Gongliang Ru, styled Zi-zheng (公良孺 [al. 儒], 子正), a native of Qin, follows the preceding in the temples.
Gongxia Shou, styled Sheng or Zi-sheng (公夏首 [al. 守], 乘 or 子乘), a native of Lu, whose tablet is next to that of No.
Prior to the Ming dynasty they were sacrificed to as two, but in AD 1530, the name dang was expunged from the sacrificial list, and only that of Chang left.
Bu Shusheng, styled Zi-che (步叔乘 [in the 'Narratives of the School' it is an old form of 乘], 子車), a native of Qi.
It is said that he and another youth, called Kong Xuan (孔琁), attended by turns with their pencils, and acted as amanuenses to the sage, and when Mang Wubo expressed a doubt of their competency, Confucius declared his satisfaction with them.
Gongxi Dian, styled Zi-shang (公西蒧 [or 點], 子上 [al. 子尚]), a native of Lu.
Zhu Yuan, styled Bo-yu (蘧瑗, 字伯玉), an officer of Wei, and, as appears from the Analects and Mencius, an intimate friend of Confucius.
16; Kong Xuan (孔琁) and Hai Shulan (惠叔蘭), on the authority of the 'Narratives of the School;' Chang Ji (常季), mentioned by Zhuangzi; Ju Yu (鞫語), mentioned by Yanzi (晏子); Lian Yu (廉瑀) and Lu Jun (魯峻), on the authority of Wenweng Shishi 文翁石室; and finally Zifu He (子服何), the Zifu Jingbo (子服景伯) of the Analects, XIV.
