Abstract: Confucius discusses benevolence from three different perspectives, namely to embody benevolence by means of accomplishing oneself while making others content, to interpret benevolence using loyalty and forgiveness, and to accomplish benevolence by subduing one’s self and returning to propriety. When Confucius discussed propriety, its connotations include hierarchy, proper names, ethical rules, and ritual principles. In terms of the relationships between benevolence and propriety, the current scholarly understandings are incomplete, either using benevolence to interpret ritual or understanding benevolence as essence with propriety as practice. The chapter “to subdue one’s self and return to propriety so as to accomplish benevolence” in the Analects is the key to a new understanding provided by the Xunzi. “To subdue one’s self ” refers to restraining overly indulged desires. “To return to propriety” refers to the reestablishment of the orders of ritual and music. With the orders of ritual and music, chaos and strife will be stopped, human lives and property can be protected, and in this sense, it can be understood as benevolence. More importantly, once the orders of ritual and music are established, people will be inclined to belong to it, desire for it, and accordingly return to benevolence. This paper argues that the chapter of “To subdue one’s self and return to propriety so as to accomplish benevolence” in the Analects is in fact a discussion of “using ritual to accomplish benevolence”, regarding ordered propriety as benevolence. This is an important aspect of the relationship between benevolence and propriety in the Analects proposed by the Xunzi. Traditional understandings limit the interpretations of this chapter either to moral cultivation, or returning to the Rituals of the Zhou. Only once we understand it through this approach provided by the Xunzi, can we make the correct interpretation of this chapter.