Book I: Hsio R
Explains how the Master obtains information about government through his benign, upright, courteous, temperate, and complaisant character; engages in a dialogue about the poor and the rich.
X
Explains that Confucius's virtuous character enables him to learn about government.
XV
Asks about the poor and rich, and demonstrates understanding of the Odes.
Book II: Wei Chang
Asks what constitutes the superior man, and Confucius replies about acting before speaking.
XIII
Asks Confucius about the nature of the superior man.
Book III: Pa Yih
Wishes to do away with the offering of a sheep at the inauguration of the first day of each month; Confucius says he loves the ceremony.
Chapter XVII
Wishes to eliminate the sheep offering, showing a preference for practical economy over ritual.
Book V: Kung-Ye Ch’ǎng
Asks about his own worth and compares himself to Yen Hûi, showing humility and a desire for self-improvement.
III
Asks Confucius to evaluate him and receives the metaphor of a gemmed sacrificial utensil.
Chapter VII: The Master's Comparison of Tsze-kung and Yen Hûi
Tsze-kung humbly compares himself to Hûi, acknowledging his own limitations.
Chapter XI
Articulates the negative form of the Golden Rule, but is told by Confucius he has not yet attained it.
XII
Observes the limits of hearing the Master's teachings on profound subjects.
Chapter XIV
Asks Confucius about the basis for Kung-wǎn's title of 'wǎn'.
Book VI: Yung Yey
Asks about the man of perfect virtue, leading Confucius to explain the art of virtue.
VI
Described as a man of intelligence, fit for government office.
XXVIII
Asks about the standard of perfect virtue and whether extensive beneficence qualifies.
Book VII: Shû R
Asks Confucius about Po-î and Shû-ch’î to infer Confucius's stance on the ruler of Wei.
XIV
Devises a subtle method to discern the Master's opinion by asking about Po-î and Shû-ch'î.
Book IX: Tsze Han
Asks about the Master's sagehood and the value of a beautiful gem.
VI
Defends Confucius's sagehood, attributing his varied abilities to Heaven's unlimited endowment.
XII
Asks Confucius whether to keep a beautiful gem hidden or sell it, using it as a metaphor for offering one's talents.
Book XI: Hsien Tsin
Noted for his correct judgments and his question about the relative merits of Shih and Shang.
Chapter XII
Standing by Confucius's side with a free and straightforward manner.
XV
Asks Confucius to compare Shih and Shang, and initially assumes that going beyond is superior.
Chapter XVIII
Noted for not acquiescing in Heaven's appointments and increasing his goods, yet his judgments are often correct.
Book XII: Yen Yüan
Asks about government and friendship, and discusses the importance of faith in rulers and the value of substance over ornament.
Chapter VII: On Government and Trust
Asks about government and presses Confucius to prioritize the three requisites.
VIII
Corrects Chî Tsze-ch’ǎng's view on substance and ornament, asserting their interdependence.
XXIII
Asks Confucius about friendship.
Book XIII: Tsze-Lû
Inquires about the qualities of an officer and the nature of a man loved or hated by his neighbors.
XX
Asks Confucius about the qualities of an officer, seeking to understand the hierarchy of virtuous conduct.
XXIV
Asks the Master about the significance of universal love or hate from the neighborhood.
Book XIV: Hsien Wǎn
Engages in dialogue about the Master's self-assessment and the practice of comparing men.
Chapter XVIII
Raises a moral dilemma about Kwan Chung's virtue.
The Way of the Superior Man
Observes that the Master himself exemplifies the threefold way.
XXXI
Habit of comparing men; Confucius implies he has reached a high pitch of excellence but lacks leisure for such activity.
XXXVII
Asks Confucius to explain his lament that no one knows him.
Book XV: Wei Ling Kung
Engages in dialogue about Confucius's method of learning and asks about a single word to guide life.
II
Tsze-kung assumes the Master's knowledge is based on memorization, but is corrected.
Chapter IX
Asks Confucius about the practice of virtue.
XXIII
Asks Confucius about a one-word rule for life.
Book XVI: Ke She
Not directly mentioned in this chapter, but his presence is implied through the context of Confucius's teachings.
Book XVII: Yang Ho
Inquires about the superior man's hatreds and expresses his own; also asks about Confucius's silence.
XIX
Questions how disciples will record teachings if the Master does not speak.
XXIV
Asks about the superior man's hatreds and then shares his own, revealing his disdain for false wisdom, false valour, and false straightforwardness.
Book XIX: Tsze-Chang
Defends Confucius against criticism, using metaphors of the sun and moon, and explains the Master's learning.
Chapter XX
Reflects on the reputation of Châu and the importance of a superior man's position.
XXI
Tsze-kung speaks, offering a metaphor about the faults of the superior man.
XXII
Explains that Confucius's learning comes from the doctrines of Wǎn and Wû, which are preserved among men, and that Confucius had no need for a regular master.
XXIII
Defends Confucius's superiority using the metaphor of a wall, showing humility and reverence for his Master.
XXIV
Defends Confucius, comparing him to the sun and moon.
XXV
Defends Confucius's superiority, emphasizing the unattainable nature of his virtue and wisdom.
