1. The Confucian says: "Love among relations should depend upon the degree of relationship, and honour to the virtuous should be graded." This is to advocate a discrimination among the near and the distant relations and among the respectable and the humble. But, according to his code of propriety, mourning for the death of the parent should be three years; for the wife or the eldest son three years; for an uncle, a brother, or one of the other sons, a year; and for a near relative, five months. If the periods are based on the degree of relationship, evidently mourning for the closer relative should be longer and for the more distant shorter. Thus the wife and the eldest son are the same as the parents (in nearness). If the periods are based on degrees of respect which are severally due then it means that the wife and the eldest son are respected as much as the parents, and the uncles and brothers are placed on the same level with the other sons. What perversity can be greater than this! When his parent dies he first lets him lie there without dressing him for burial. He climbs on the roof, looks into the well, reaches into the rat holes, and searches in the washing basins to look for the dead man. Assuming that the man still exists this procedure is certainly stupid. If he does not exist this insistent search is the height of hypocrisy.

2. When a Confucian takes a wife, he has to escort her in person, dressed in ceremonial garments as a servant. He drives the cart himself, as if waiting on a revered parent. The dignity and solemnity of the marriage ceremony compare with that of sacrifice and worship. High and low are turned upside down. Father and mother are disobeyed. Parents are brought down to the level of the wife and the wife is exalted to interfere with service to parents. Can such conduct be called filial? The Confucian tells us: "A wife is taken to share in continuing the worship and sacrifice (to ancestors) and the son will attend to the ancestral temple, therefore they are highly regarded." We answer him: This is all false representation. For, his brothers attend to the ancestral temple for tens of years. Yet when they die he will mourn for them only one year. The brothers' wives continue the worship and sacrifice of his ancestors. Yet, there is no mourning (upon their death) whatsoever. Then the three years' mourning for the death of his wife and eldest son is evidently not for the reason of their attending to the ancestral temple and continuing the worship and sacrifice. Now, to be partial to one's wife and son is already quite wayward. Yet the Confucian pretends it to be for the sake of the parents. This is partiality to the most favourite but neglect of the most important. Isn't this great perversity!

3, Further, he holds tenaciously to the dogma of fate (ming) and argues: "Old age or early death, poverty or wealth, safety or danger, order or chaos are destined by the fate of heaven and cannot be modified. Failure or success, reward or punishment, luck or adversity, are all settled; the wisdom and power of man can do nothing." [Cf. Analects 6.10, 9.5, 11.9, 14.36.] When the different officers believe this they will neglect their several duties. And when the common people believe this they will neglect their work. Lax government will lead to disorder; inefficient agriculture will lead to poverty. And poverty is the root of disorder and insurrections. Yet the Confucians take this teaching about fate to be the Way and the principle of life. This is to destroy the people of the empire.

4. Moreover, the Confucian glosses over the elaborate ceremonials and music to make man extravagant; he extends mourning and pretends grief to cheat his parents. He introduces fate and causes poverty, and lives in idleness. He overthrows the fundamentals and avoids work, and is indolent and proud. Self-indulgent in drinking and eating and too lazy to work, he often suffers from hunger and cold and is in danger of freezing and starvation, without ability to avert them. He behaves like a beggar; grasps food like a hamster, gazes at things like a he-goat, and rises up like a wild boar, the gentlemen all laugh at him. He becomes angry, and exclaims: "What does the undisciplined man know about the good Confucian?" In spring and summer he begs for grains. When the five grains are all gathered in he resorts to the funerals. All the sons and grandsons are taken along and are filled with drink and food. It is sufficient for him to manage but a few funerals. He depends on others' houses for his wealth and uses others fields to uphold his dignity. When a death takes place in a rich family he will rejoice greatly, for it is his opportunity for clothing and food.

5. The Confucian says: " The superior man must be ancient in mode of speech and in dress before he can be magnanimous." We answer him: The so-called ancient speech and dress were all modern once. When the ancients first used that speech and wore that dress they would not be superior men (according to the Confucians' criteria). Do you therefore mean to say that one has to wear the dress of the non-superior man and speak the speech of the non-superior man before he can be magnanimous?

6. Again, the Confucian says: "The superior man conforms to the old but does not make innovations." [Cf. Analects 7.1.] We answer him: In antiquity Yi invented the bow, Yu invented armour, Xi Zhong invented vehicles, and Qiu invented boats. Would he say, the tanners, armourers, and carpenters of to-day are all superior men, whereas Yi, Yu, Xi Zhong, and Qiu were all ordinary men? Moreover, some of those whom he follows must have been inventors. Then his instructions are after all the ways of the ordinary men.

7. Again he says: "When the superior man is victorious he does not pursue the fleeing enemy. When the enemy is kept at bay he does not shoot. When the enemy retreat he will help them pushing their carts." We answer him: If the magnanimous are here referred to, they have no occasion for strife. The magnanimous remind each other of the principle of right and wrong and of what is to be accepted and what is to be rejected. He who has no cause follows him who has it. He who has no knowledge follows him who has knowledge. Running short of argument he would acknowledge defeat seeing good he would be converted. How can there be any strife? If the contestants are both wicked, though the victor does not pursue the fleeing enemy though he does not shoot the enemy at bay, though lie helps pushing the enemy's carts in retreat -- though he does all these, still he cannot be a superior man. On the other hand, suppose a sage starts out to destroy a curse on behalf of the empire. He raises an army to punish the wicked anti cruel state. When he is victorious, let us suppose him to follow the Confucian way and command his army: "Don't pursue the fleeing enemy. Don't shoot when the enemy is at bay. Help them pushing the carts when they retreat" The wicked men will thus be set free and the curse of the world will not yet be removed. This is to harm the parents of the multitudes and greatly to ruin the world. Nothing can be more unrighteous!

8. Again the Confucian says: "The superior man is like a bell. It will sound when it is struck. It will remain silent when it is not struck." We answer him: The magnanimous, in serving his superior, should be loyal, and in serving his parents, should be filial. When there is excellence (in the superior) he should adore, when there is fault he should give counsel. This is the way of a minister. Now, if one sounds only when struck, and remains silent when not struck, then he will hide his knowledge and spare his efforts, waiting to be questioned before he answers. Even if there is some great advantage at stake to the lord or parents, he will not speak up without being asked. And, if a great invasion or insurrection is approaching or a conspiracy is afoot, and none know it but he yet even in the presence of his lord and parents he will not speak up without being questioned. What a criminal, producing confusion! Such a man will not be loyal as a minister, filial as a son, respectful in serving an elder brother or gentle in treating the people.

9. When benefit is in sight, the only fear should be that counsel may be late. When the ruler starts something not beneficial, one should fold his hands high on the breast and look down and utter with difficult: "This I have not learned.'' ... For, every principle, doctrine, and standard of magnanimity and righteousness are to he used on the large scale to rule men and on, the small scale to hold office; widely, to exercise a universal influence and, narrowly, to cultivate one's person. What is not righteous should not be tolerated; what is not according to principle should not be practised. One should endeavour to procure benefits for the empire directly and indirectly, avoiding that which brings no profit: such is the way of the superior man. But what we hear of the conduct of this fellow Kongzi is diametrically opposed to this.

10. Lord Jing of Qi asked Yanzi: "What kind of a man is Kongzi?" Yanzi answered not. The Lord reiterated the question and there was still no answer. Lord Jing said: "Many have told me about this fellow Kongzi and all said he was a virtuous man. Now that I am asking you about him, why should you not answer?" Yanzi replied: "I am not wise and cannot know virtuous men. Yet I have heard that a virtuous man must be one who, upon entering a state, will endeavour to bring about friendly relations between the ruler and the ministers and dissolve the grudges between superior and subordinates. This man Kongzi once visited the state of Jing. He heard of the plans of Duke Bo to revolt and introduced him to Shi Qi [who became his follower in the revolt]. As a result, the lord almost perished and Duke Bo was executed. I have also heard that the virtuous man does not obtain confidence of the superior by flattery or that of the subordinates by threat. If his counsels are listened to by the lord they will benefit the people, if his instructions are followed by the subordinates they will benefit the superior. His speech is plain and easy to understand and his conduct is plain and easy to follow. His righteous conduct enlightens the people and his thoughtful counsel convinces the lord and his ministers. Now, this man Kongzi with elaborate plans conspired with the rebels and with devious plots committed depravity. To persuade the subordinates to plot against their superior and tell the ministers to assassinate their lord is not the conduct of a virtuous man. To enter a country and join with its traitors is not akin to the righteous. To urge those who are known to be disloyal to revolt does not fit the way of the magnanimous. Plotting against one at a distance and condemning one behind his back, his conduct enlightening not the people and his counsel convincing not the lord -- how Kongzi is different from Duke Bo, I, your servant, do not see. This is why I did not answer you." Lord Jing said: "Oh! I have been benefited. If it were not for you, I would never in my life understand this fellow Kongzi to be of the same kind as Duke Bo.''

11. This fellow Kongzi visited the state of Qi and saw Lord Jing. Lord Jing was pleased and was going to assign the city of Ni Xi to him. He told Yanzi about it. Yanzi said: "Please do not. A scholar of his school would sit crouching and take things easy, therefore he cannot be made to teach the subordinates; he likes music and will corrupt the people, and therefore cannot be trusted to govern; he believes in fate and will neglect his duty, therefore he cannot be given an office. He lays emphasis on mourning and makes much of grief, therefore he cannot be made to take care of the people. He will be formal in dress and affected in manners, therefore he cannot lead the multitudes. This fellow Kongzi dresses elaborately and puts on adornments to mislead the people, promotes music and dancing to attract he multitudes, performs elaborate ceremonies of going up and coming down the steps, and practises the etiquette of rushing and soaring to dazzle the multitudes. With all his extensive learning he cannot plan for the world; with all his laborious thought he cannot help the people. A whole lifetime cannot exhaust his learning; the grown man cannot observe his ceremonies; and even the wealthy cannot enjoy his music. He elaborates and adorns his improper ways to keep the lords busy; he profusely furnishes sounds and music to corrupt the people. His principles cannot instruct the world; his learning cannot lead the multitudes. Now you, my lord, commission him to change the customs of Qi. It really is not the way to lead a country and bring forward the multitudes." The Lord said: "This is well said."

12. Thereupon the Lord gave Kongzi valuable gifts but held back the appointment, received him with respect but did not inquire into his teaching. This fellow Kong became angry with Lord Jing and Yanzi. So, he placed Chiyi Zipi in the following of Tian Chang, and communicated his plans to Huizi of the South City. Then he returned to Lu. Before long, Qi desired to attack Lu. He remarked to Zigong: "Oh, Si! now is the time to do the great deed." Thereupon he sent Zigong to Qi and, through the introduction of Huizi of the South City, saw Tian Chang. Zigong persuaded him to attack Wu (instead of Lu). He also told Gaoguo Baoyan not to interfere with Tian Chang's insurrection. Then he went on and persuaded Yue to attack Wu. For three years, both Qi and Wu were threatened with ruin. The bodies of those killed amounted to hundreds of thousands. And this was the revenge of this fellow Kong.

13. This fellow Kongzi was once the Chief Justice of Lu. [Cf. Analects 18.4, Mengzi 6B6.] But he abandoned the cause of the lord and entered the service of Ji Sun. Ji Sun was the Chancellor of Lu but deserted his trust and ran away. As he was trying to force the gate against the guards, this fellow Kongzi lifted the beam (for him).

14. Once, this fellow Kongzi was in straits between Cai and Chen, having only vegetable soup without even rice to eat. [Cf. Analects 15.2.] After ten days of this, Zilu cooked a pig for him. This fellow Kong did not inquire whence the meat came, and ate. Zilu robbed someone of his garment and exchanged it for wine. This fellow Kong did not inquire whence the wine came, and drank. But when Lord Ai received Confucius, Confucius would not sit on a mat that was not placed straight and would not eat meat that was not cut properly. [Cf. Analects 10.12.] Zilu went to him and asked: "Why the reverse to what you did on the borders of Chen and Cai?" This fellow Kong answered: "Come, let me tell you. Then, our goal was to keep alive. Now our goal is to behave righteously." Now when hunger-stricken he was not scrupulous about the means of keeping alive, and when satiated he acted hypocritically to appear refined. What foolery, perversion, villainy, and pretension can be greater than this!

15. This fellow Kong was lounging with his disciples. He remarked: "When Shun saw [his father] Gu Sou he felt uneasy. The empire at the time must be in danger. Was not Dan, the Duke of Zhou, unmagnanimous? Why did he resign from his public office and retire to his private home?" This shows this fellow Kongzi's conduct and the attitude of his mind.

16. His followers and disciples all imitated him: Zigong and Jilu assisted Kong Li and committed high treason against the state of Wei. Yang Huo rebelled against Qi. Bi Xi was entrusted with the territory of Zhongmou and revolted. Qi Diao had a ferocious appearance. Nothing can be worse than this! Of course the disciples and pupils, following a teacher, will advocate his doctrines and imitate his conduct. But they are not as powerful and not as clever. Now, since such was the conduct of this fellow Kongzi, the Confucian scholars are naturally to be objects of suspicion.