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The Kongzi jiayu 孔子家語 "School Sayings of Confucius" is a collection of statements by Confucius compiled by the Wei period 曹魏 (220-265) scholar Wang Su 王肅 (195-256 CE). The 10 juan "scrolls" long book was written as a kind of supplement to the "Confucian Analects" Lunyu 論語. Wang Su was an expert in the Confucian Classics and their commentaries. The Kongzi jiayu also contains a lot of material on rituals, like marriage, funeral, offering and temple rites described or mentioned in books like the Lunyu, Zuozhuan 左傳, Guoyu 國語, Xunzi 荀子 and Da Dai Liji 大戴禮記. He directly associated these rituals with the name of Confucius and served himself of these sources to attack the Confucian commentator Zheng Xuan 鄭玄. It can be seen in many quotations that Wang Su intentionally ascribed the statements to Confucian persons or Confucius himself, in order to prove the wrongness of Zheng's theories. He affirmed to have been supported by Confucius' descendant Kong Meng 孔猛. Wang Su's arguments against Zheng Xuan were also assembled in his book Shengzhenglun 聖證論, which is only perserved in fragments. The teachings of Wang (Wangxue 王學) are opposed to the teachings of Zheng (Zhengxue 鄭學). Inspite of this ideological purpose, the Kongzi jiayu has preserved some sources otherwise long since lost.
The imperial bibliography in the official dynastic history Hanshu 漢書 a book Kongzi jiayu mentioned, with a length of 27 juan. The commentary says that it was compiled by disciples of Confucius. It was lost at the end of the Han period 漢 (206 BCE-220 CE) and has virtually been replaced by Wang Su's book, inspite of the improper intention of the author. The Kongzi jiayu was rarely available during the Ming period 明 (1368-1644)
, and the commentator He Mengchun 何孟春 admitted that he had never seen a complete "original" version. There was a version possessed by a Master Xu 徐 from Fujian, and a version in the hands of Mao Jin 毛晉. In the Xu version, which is lost today, a lot of pages were missing, and the text of both versions was different. The Qing period 清 (1644-1911) scholar Sun Zhizu 孫志祖 has written a commentary, the Jiayu shuzheng 家語疏證.
The Kongzi jiayu is included in the collectanea Baizi quanshu 百子全書, Ershierzi 二十二子 and Sibu beiyao 四部備要. In 1990 and 1991, the Shanghai guji press 上海古籍出版社 published reprints of the Ming version, based on a Song period print.
Source: Li Xueqin 李學勤, Lü Wenyu 呂文鬰 (1996). Siku da cidian 四庫大辭典, vol. 2, p.
1547. Changchun: Jilin daxue chubanshe.
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1.相魯 Xiang Lu
2.始誅 Shizhu
3.王言解 Wangyan
4.大昏解 Dahun
5.儒行解 Ruxing
6.問禮 Wenli
7.五儀解 Wuyi
8.觀思 Guansi
9.三恕 Sanxu
10.好生 Haosheng
11.觀周 Guan Zhou
12.弟子行 Dizixing
13.賢君 Xianjun
14.辯政 Bianzheng
15.六本 Liuti
16.辯物 Bianwu
17.哀公問政 Aigong wen zheng
18.顏回 Yan Hui
19.子路初見 Zilu chu jian
20.在厄 Zai wei
21.入官 Ruguan
22.困誓 Kunshi
23.五帝德 Wudide
24.五帝 Wudi
25.執轡 ZhiXXX
26.本命解 Benxing
27.論禮 Lunli
28.觀鄉射 Guanxiangshe
29.郊問 Jiaowen
30.五刑解 Wuxing
31.刑政 Xingzheng
32.禮運 Liyun
33.冠頌 Guansong
34.廟制 Miaozhi
35.辯樂解 Bianyue
36.問玉 Wenyu
37.屈節解 Qujie
38.七十二弟子解 Qishier dizi
39.本姓解 Benxing
40.終記解 Zhongji
41.正論解 Zhenglun
42.曲禮子貢問 Quli Zigong wen
43.子貢問 Zigong wen
44.公西赤問 Gongxi Chi wen
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Exemplarious translation:
１．相魯
1.1. 孔子初仕為中都宰，制為養生送死之節、長幼異食、強弱異任、男女別塗、路無拾遺、器不雕偽、為四寸之棺、五寸之、 因丘陵為墳、不封、不樹，行之一年，而西方之諸侯則焉。定公謂孔子曰：「學子此法，以治魯國如何？」孔子對曰：「雖天下可乎，何但魯國而已哉？」 於是二年，定公以為司空。乃別五士人之性，而物各得其所生之宜，咸得厥所。先時季氏葬昭公于墓道之南，孔子溝而合諸墓焉。謂季桓子曰：「貶君以彰己罪，非禮也。今合之，所以揜夫子之不臣。」由司空為魯大司寇。嗀法不用，無姦民。
Being Counsellor in Lu
When Confucius first held the office of Governor of Zhongtu, he established rules regarding the nourishing of the living and the burying of the dead: old and young ate different food; strong and weak performed different tasks; men and women walked separately; on the road lost objects were not picked up; utensils were not carved and pretentious; the market did not have two standards of prices; people made inner coffins 4 inches thick and outer coffins 5 inches; they utilized natural knolls and hills as tumuli; they did not raise barrows or plant trees on the graves. When this had been practised for one year, the feudal lords of the western regions took it as their model. Duke Ding said to Confucius: "What do you think of imitating these laws of your to govern the state of Lu?" Confucius replied: "Albeit the whole world, it can be done! Why stop at the state of Lu only?" Thereupon the next year, duke Ding made Confucius Director of Public Works. Then Confucius made a distinction between the nature of the five kinds of soil, and the living things each got the proper place to grow: all got their places. Some time before, the head of the Ji family had buried duke Zhao south of the road to the tombs of the former dukes. Confucius connected this tomb with the other tombs by means of a ditch. He said to Ji Huanzi: "To blame one's ruler, thereby manifesting one's own guilt, is not in accordance with the rites. Now, by connecting the tombs I concealed your father's disloyalty." From Superintendant of Works he was promoted to Great Director of Crimes of Lu; he established laws, but did not have to make use of them, for there were no criminals.
９．三恕
９．１．孔子曰：「君子有三恕。有君不能事，有臣而求其事，非恕也。有親不能孝，有子而求其報，非恕也。有兄不能敬，有弟而求其順，非恕也。士能明於三恕之本，則可謂端身矣。」
Three Ways of Reciprocity
Confucius said: "A noble man has three ways of reciprocity. When you have a ruler whom you cannot serve, yet to expect your servant to serve you, this is no reciprocity. When you hava a father towards whom you cannot be filial, yet to expect your son to requite your with filial piety, this in no reciprocity.When you have an elder brother whom you cannot respect, yet to expect from your younger brother to be compliant, this in no reciprocity. If a knight is able to have an insight into the roots of these three ways of reciprocity, then he may be said to have corrected himself."
１０．好生
１０．１．魯哀公問於孔子曰：「昔者舜冠何冠乎？」孔子不對。公曰：「寡人有問於子而子無言，何也。」對曰：「 以君之問不先其大者，故方思所以為對。」公曰：「其大何乎？」孔子曰：「舜之為君也，其政好生而惡殺，其任授賢而替不肖、德若天地 而靜虛、化若四時而變物，是以四海承風、暢於異類、鳳翔麟至、鳥獸馴德，無他也，好生故也。君舍此道，而冠冕是問，是以緩對。」
Loving Life
Duke Ai the Mournful of Lu asked Confucius: "Formerly, what cap did the holy emperor Shun wear?" Confucius did not answer. The duke said: ""I asked you a question, master; why do you say nothing?" Confucius answered: "Because my Lord in questioning does not put the great matters first; therefore I am just thinking how to make a reply." The duke said: "What are the great matters?" Confucius said: "When Shun was a ruler, in his government he loved life and hated to kill. In entrusting offices, he gave them to the worthy and dismissed the unworthy. His spiritual power was as tranquil and void as Heaven and Earth. His transforming power was as effective in changing all things as the four seasons. Therefore all within the four seas underwent his influence and it spread even among the foreign peoples. Phoenixes flew back and forth, unicorns came, birds and beasts were tamed by his spiritual power. This was for no other reason than that he loved life. But, leaving untouched the Way of Shun, it was about his cap that my Lord asked. Therefore I delayed in answering."
１０．３．孔子常自筮其卦，得『賁』焉，愀然有不平之?子長進曰：「師聞卜者得『賁』卦，吉也。而夫子之色不平，何也。」 孔子對曰：「以其『離』耶。在《周易》『山下有火謂之「賁」。』非正色之卦也。夫質也，黑白宜正焉，今得『賁』，非吾兆也。吾聞丹漆不文、白玉不雕，何也？質有餘不受飾故也。」
Confucius once divined for himself by achillea stalks. Of the hexagrams he obtained bi from it. He changed colour and had an uneasy countenance. Zizhang came forward and said: "I, Shi, have heard that he who divines obtains the hexagram bi, is favourable; why then is your countenance uneady, Master?" Confucius answered: "Because li is present in it. In the Book of Changes it is said: 'Under the mountain there is fire; this is called bi.' It is not a hexagram representing a plain aspect. Now as to the natural state of a thing, black or white ought to be plain in it. When I now obtain bi, it is not a lucky omen. I have heard that vermilion lacquer does not need refinement, and white jade does nt need polishig. Why? Because, when the natural state is abundant, it does not need to receive embellishment." '
Translated by Robert Paul Kramers (1950). K'ung Tzu Chia Yu: The School Sayings of Confucius.> Leiden: Brill.
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Chinese literature according to the four-category system
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