After sacrificing at the ancestral temple he would never keep the meat there overnight, nor would he keep it more than three days at home.  If by any mishap it were kept longer, it was not eaten.

He never talked at meals, nor would he speak a word in bed.  Though there were on the table nothing but coarse rice and vegetable soup, he would always reverently offer some of it to his ancestors.  If his mat was not straight he would not sit on it.

ON LEARNING AND VIRTUE

Chung-kung asked about virtue.  The master said:  “It consists in these things:  To treat those outside thine own home as if thou wert welcoming a great guest; to treat the people as if thou wert assisting at a high sacrifice; not to do to others what thou wouldest not have them do to thee; to encourage no wrongs in the state nor any in the home.”

The master being once asked “Who is the virtuous man?” answered, “One that has neither anxiety nor fear, for he finds no evil in his heart.  What, then, is there to cause anxiety or fear?”

The master, on being once asked by one of his disciples “On what does the art of government depend?” answered, “Sufficient food, troops, and a loyal people.”  “If, however,” the same disciple asked, “one of them had to be dispensed with, which of the three could we best spare?” “Troops,” said the master.  “And which,” the disciple then asked, “of the other two could be better spared?” “Food,” said the master.

Tze-chang asked the master, “When may a scholar or an officer be called eminent?” The master asked, “What dost thou mean by being eminent?” To which the other answered, “To be famous throughout the state and throughout his clan.”  “But that,” said the master, “is fame, not eminence.  The truly eminent man is genuine and straightforward; he loves righteousness, weighs people’s words, and looks at their countenances.  He humbles himself to others, and is sincerely desirous of helping all.  That is the, eminent man, though he may not be a famous one.”

If a ruler can govern himself, he is likely to be able to govern his people.  But how can a man who has not control of himself keep his people in subjection?

Tze-kung asked, “Is it proper that a man should be liked by all his neighbours?” “Certainly not,” said the master.  “Is it then proper,” asked the same, “that a man should be hated by all his neighbours?” “Decidedly not,” said the master.  “The good man is loved by his good neighbours, and hated by his bad ones.”

The virtuous man is hard to satisfy, but easy to serve.  Nothing that thou doest to please him satisfies him unless it is strictly according to right.  But in all his demands upon his servants he expects according to capacity, and is satisfied if the servant does his best, though it be little.  The bad man is easy to satisfy, but hard to serve.  He is satisfied with whatever pleases him, though it be not right; and he demands of his servants whatever he requires, making no allowance for capacity.