7.1. A worthy in a humble position should not go forward himself to seek office. If he does, he will never be trusted. This is why ancient worthies always waited for the ruler to invite them with the utmost respect and in the best manner before they went to serve. This was not because they regarded themselves as important, but because "unless the ruler honors Te and delights in Tao, it is not worth while having anything to do with him.@ (Mencius 2B/2)

In practice, for the top ruler to "Honor Te and delight in Tao" means to hold Shih (ru) in very high regard ("invite them with utmost respect"), since they are the chief representatives  of Tao and Te.

7.2. Waiting for the opportune time, he holds on to himself peacefully and quietly. Although he is waiting, he remains at ease as if he were to wait all his life... If one shows any interest, even though he does not advance to offer his services, he will not be at ease with The Pattern.

 This should not be looked on as a hard and fast rule for how all ru should behave, but an example of the proper attitude to have.

If one's desire to seek honored station and the desire to practice the Way  [Tao] are at war inside him, how can he walk his accustomed path with ease?

Remember these are Confucian ideals Chu Hsi is describing, not the actual conduct of all people who called themselves "Confucians."  He is here criticizing those ru whose office-seeking is motivated by greed, and who are then arrogant when in office because they look on their position as a personal achievement, not an opportunity to serve the people.

7.5. Although [a great man] is obstructed from attaining his proper station, the Way flourishes... If one personally flourishes without following Tao, it is Tao that is obstructed.

Some maintain themselves with obvious independence, disdain affairs of the world, and live alone with personal purity.

Although reforming the society through service in public office remained an important part of the full Confucian ideal, Confucians in the Sung Dynasty also developed the ideal of the "private Confucian@ -- the person whose Confucianism consisted entirely of the way he led his own personal life. This might even be the preferable path if it was undertaken out of concern not to compromise oneself by serving in corrupt political regimes.

7. 39. A great trouble with the world is that people are afraid of being laughed at. They are afraid that others will ridicule them if they do not keep horses and carriages, if they eat crude food or wear poor clothing, or if they are poor and humble in station. They do not realize that one should live if according to The Pattern he should live, and die if according to The Pattern he should die. One should have no regret if today he owns a great deal and tomorrow has to throw it away, or today he is in a position of wealth and honor and tomorrow will starve he simply does what is right.

7.38. People often say they can Abe content with poverty and humble station." In reality they are merely helpless and know of no way out and their ability is too small for them to do anything. If they could make any move, they would not remain content. Only when one truly realizes that Tao is more enjoyable than the achievement of wealth or the fulfillment of material desires can he remain content.

This seems to be a criticism of hypocritical Confucians who brag that they are able to be content with poverty, when really they simply haven=t developed the skills that would fit them for office.

7.9 When sages.. know that Tao is being destroyed in the world, can they remain seated, watching the chaos, and refuse to save the world? They will happily devote their efforts to the world before its chaos reaches the ultimate point.

(It may not be within the duty or ability of one in a low position to save the ruler. - Chiang Yung).

Although the duty of the Confucian is to criticize and correct Emperors, etiquette and protocol require that this not be said in a very direct manner.  Mid-level Ru administrators and advisors are serving the Emperor by "saving him from his mistakes."

(When one faces difficulty or danger, one should examine the proper way of handling it. This is righteousness. After he has done his best in handling it, he should be contented with it. Whether he succeeds or fails, and whether he is fortunate or unfortunate, is beyond his control. This is ming. -Yeh Ts'ai)

"Fate" (ming) refers to a course of events beyond one's control. In Confucian thought it usually does not have the positive sense of the way things are supposed to go because of some divine plan. More often, ming refers to unfortunate events beyond your control, as in "it wasn't meant to be."  Perhaps sometimes it is better translated by "luck."  Confucians do not believe that "there's a reason for everything," so that "fate" is a good thing from which to take direction in your life.  You just have to adapt yourself to chance events beyond your control.

This passage shows Confucian realism: Do what you think it right, and if your effort fails because of "fate", let it go, don't keep worrying about it or blame yourself.

Ch=eng I said: "He worries simply because his will has not overcome his passions. If his will overcomes his passions, he will naturally be free from such worry. When one's family is poor and his parents are poor, he should become an official and earn his stipend. But whether he succeeds in doing so depends on ming."

"That is all right as far as oneself is concerned. How about one's parents.@

"What concerns oneself and what concerns one's parents are the same. If one does not succeed what can he do about ming? Confucius said, 'Without understanding about ming, it is impossible to be a superior man.@ If one does not understand about ming, he will try to escape from difficulty and danger. Whenever there is gain or loss, he will be moved. And whenever he sees any gain, he will rush toward it. How can he be a superior man?"

See previous note above about ming. 

8.4. The... I Ching (hexagram 8) says, AIt clearly shows its way of association. The king pursues his game in three directions and allows all animals before him to escape@. Master Ch'eng I's commentary says, "In associating with the people of the empire, the ruler should clearly show his Way of association.@

As in the case of hunting in three directions, he will not pursue those animals that escape but will take those that come to him. This is the greatness of the kingly way. For this reason, his people feel grand and happy, without realizing why they are so.

The same principle is true in the association with fellow members of one's community, relatives, and the multitude.

 This is also how a good shih should relate to his superiors.  Don't try to directly pressure them: First gain their respect by great competence and cooperation, and rely on this to make them open and willing to follow your advice.

10.1. In his memorial presented to the empress dowager, Master Ch'eng I said: "'When one strikes a bell in anger, it sounds fierce. When one strikes it in sorrow, it sounds distressing.= This is because one's sincerity affects others and thus is penetrating. The same is true when one has something to say to others. This is why the ancients fasted before going to speak to the ruler. Your servant has twice come and presented his opinions. In each case he dared not refrain from fasting first, thinking deeply, and preserving his sincerity, hoping thereby to affect Your Majesty's mind. If one runs around with his official duties, is distracted by all sorts of thoughts and deliberations, and waits till he comes before the sovereign and then tries to speak in the best manner, he will influence him only with his tongue. Is that not shallow?"

"Memorials@ - written by Confucians and addressed to high officials and the Emperor or Empress--were an institutionalized form through which Confucians exercised their duty to criticize their superiors.

This is a good example of the Confucian emphasis on Te, @vibes@. The content of what the advisor has to say is not so important as his state of mind. This is what is really going to "affect your Majesty=s mind@ (just as the angry person=s anger will be heard in the tone of the bell that he strikes).

10.2. In answering someone's letter showing him the draft of a memorial, Ch=eng I said: "It seems to me, Sir, that your idea is to emphasize the fear of disorder. I wish you had instead considered >loving the people= as the first step. It is all right to talk emphatically about the hunger and starvation of the people, thus arousing the ruler's sense of pity, and then express the fear that the people may become bandits and rebels.

In ancient times, when a ruler gained the humble peasants, he gained the empire. In later generations, rulers controlled the people with military power and attracted them with money, considering gathering wealth as the way to maintain the country, and loving the people as something far off the mark. The only thing to do is to move the ruler with sincerity and thus hope to arouse his mind which cannot bear the suffering of the people.

Apparently the memorial that Ch=eng I is criticizing appealed to the Emperor=s self interest, by warning him that starving peasants might rebel and cause trouble. Ch=eng I thinks that, if the issue is self-interest, the Emperor is more likely to keep his money to protect himself from rebellion.

This is not only true in admonishing the ruler; it is also true in educating others. In educating others one must proceed along the lines where people are competent. One's competence consists in one's understanding. To enter his mind through what he understands and go on to include the rest is what Mencius called the way of perfecting others' virtue and developing their talents.