Chapter 16 of the Analects of Confucius

季Jì氏shì将jiāng伐fá颛Zhuān臾yú，冉Rǎn有yǒu季Jì路lù见jiàn于yú孔Kǒng子zǐ曰yuē：“季Jì氏shì将jiāng有yǒu事shì于yú颛Zhuān臾yú。”
孔Kǒng子zǐ曰yuē：“求Qiú，无wú乃nǎi尔ěr是shì过guò与yú？夫fú颛Zhuān臾yú，昔xī者zhě先xiān王wáng以yǐ为wéi东dōng蒙Méng主zhǔ，且qiě在zài邦bāng域yù之zhī中zhōng矣yǐ，是shì社shè稷jì之zhī臣chén也yě，何hé以yǐ伐fá为wéi？”
冉Rǎn有yǒu曰yuē：“夫fú子zǐ欲yù之zhī，吾wú二èr臣chén者zhě，皆jiē不bù欲yù也yě。”
孔Kǒng子zǐ曰yuē：“求Qiú，周Zhōu任Rèn有yǒu言yán曰yuē：陈chén力lì就jiù列liè，不bù能néng者zhě止zhǐ。危wēi而ér不bù持chí，颠diān而ér不bù扶fú，则zé将jiāng焉yān用yòng彼bǐ相xiàng矣yǐ。且qiě尔ěr言yán过guò矣yǐ。虎hǔ兕sì出chū于yú柙xiá，龟guī玉yù毁huǐ于yú椟dú中zhōng，是shì谁shéi之zhī过guò与yú？”
冉Rǎn有yǒu曰yuē：“今jīn夫fú颛Zhuān臾yú，固gù而ér近jìn于yú费Fèi，今jīn不bù取qǔ，后hòu世shì必bì为wéi子zǐ孙sūn忧yōu。”
孔Kǒng子zǐ曰yuē：“求Qiú，君jūn子zǐ疾jí夫fú舍shě曰yuē欲yù之zhī，而ér必bì为wéi之zhī辞cí。丘Qiū也yě，闻wén有yǒu国guó有yǒu家jiā者zhě，不bù患huàn寡guǎ而ér患huàn不bù均jūn，不bù患huàn贫pín而ér患huàn不bù安ān，盖gài均jūn无wú贫pín，和hé无wú寡guǎ，安ān无wú倾qīng。夫fú如rú是shì，故gù远yuǎn人rén不bù服fú，则zé修xiū文wén德dé以yǐ来lái之zhī。既jì来lái之zhī，则zé安ān之zhī。今jīn由Yóu与yú求Qiú也yě，相xiàng夫fú子zǐ，远yuǎn人rén不bù服fú而ér不bù能néng来lái也yě，邦bāng分fēn崩bēng离lí析xī而ér不bù能néng守shǒu也yě，而ér谋móu动dòng干gān戈gē于yú邦bāng内nèi，吾wú恐kǒng季Jì孙sūn之zhī忧yōu，不bù在zài颛Zhuān臾yú，而ér在zài萧xiāo墙qiáng之zhī内nèi也yě。”

XVI.1. The head of the Ji family was preparing to invade Zhuanyu. Ran You and Zilu went to see Confucius and said to him: "Ji is preparing an expedition against Zhuanyu." Confucius replied, "Qiu, are you not somehow involved in this crime? Zhuanyu was chosen by the ancient emperors to be the usual place for sacrifices at the foot of Mount Dongmeng. Moreover, it is part of the state of Lu and falls under the authority of our prince. By what right would Ji attack it?" Ran You replied, "Our master wants it; we, his ministers, neither of us want it." Confucius said, "Qiu, Zhou Ren often used to say: 'Let him who can work for the good of the people enter the ranks of the magistracy; let him who cannot render a true service not accept office. What good is this blind man's leader, who cannot steady one who is tottering, or help up one who has fallen?' Moreover, your answer is blameworthy. If a tiger or an ox escapes from its cage or pen, if a tortoise shell or a precious stone is damaged in the chest, whose fault is it?" Ran You replied, "Zhuanyu is well fortified and close to the city of Fei. If Ji does not take possession of Zhuanyu now, in the future its descendants will be in trouble." Confucius replied, "Qiu, the sage detests these men who refuse to admit their greed and invent excuses for it. I have heard that what should be the concern of the lords and high officials is not the small number of their subjects, but the lack of justice; it is not the lack of resources, but the lack of unity and harmony. Poverty is not to be feared where justice is observed; nor the lack of subjects where concord reigns; nor the disruption of the state where tranquility reigns. If the people of distant lands do not recognize the prince's authority, let him cultivate the civil virtues to attract them; after attracting them, let him make them enjoy tranquility. You, You and Qiu, you are the ministers of Ji. The inhabitants of distant lands do not submit, and you do not know how to attract them. The state of Lu is verging on ruin and is divided into several parts. You do not know how to preserve its integrity; and you are thinking of stirring up a shield raising within it. I fear that the Ji family will face great difficulties, not at Zhuanyu, but within their own household."

Notes: The interior of the house, that is the wall or small fence raised before the door of a dwelling to hide the house from passersby. In visits between a prince and his subject, the signs of respect begin at this wall. That is why it is called the wall of respect.

孔Kǒng子zǐ曰yuē：“天tiān下xià有yǒu道dào，则zé礼lǐ乐yuè征zhēng伐fá自zì天tiān子zǐ出chū；天tiān下xià无wú道dào，则zé礼lǐ乐yuè征zhēng伐fá自zì诸zhū侯hóu出chū。诸zhū侯hóu出chū，盖gài十shí世shì希xī不bù失shī矣yǐ。自zì大dà夫fū出chū，五wǔ世shì希xī不bù失shī矣yǐ。陪péi臣chén执zhí国guó命mìng，三sān世shì希xī不bù失shī矣yǐ。天tiān下xià有yǒu道dào，则zé政zhèng不bù在zài大dà夫fū。天tiān下xià有yǒu道dào，则zé庶shù人rén不bù议yì。”

XVI.2. The Master said: "When the empire is well governed, the emperor himself regulates ceremonies, music, and military expeditions to subdue disobedient vassals. When the empire is not well governed, the lords regulate ceremonies, music, and military expeditions. Then the families of the lords rarely hold their authority beyond ten generations. When the high officials take power, they rarely hold it for more than five generations. The stewards of princes or grand prefects, who become masters of power, rarely hold it for more than three generations. When the empire is well ordered, the high administration is not in the hands of the high officials; private individuals are not admitted to deliberate on state affairs."

孔Kǒng子zǐ曰yuē：“禄lù之zhī去qù公gōng室shì，五wǔ世shì矣yǐ。政zhèng逮dài于yú大dà夫fū，四sì世shì矣yǐ。故gù夫fú三sān桓Huán之zhī子zǐ孙sūn，微wēi矣yǐ。”

XVI.3. Confucius said: "The public revenues have been gone from the prince of Lu's house for five generations. The administration has been in the hands of the high officials for four generations. Therefore, the power of these three great lords is about to come to an end."

Notes: When Wen, the prince of Lu, died (609 BC), his sons had killed the presumed heir Shu and substituted the prince Xuan. The latter had only the shadow of power (the sovereign authority was usurped by Ji Wu, head of the Ji Sun family). Xuan, Cheng, Xiang, Zhao, Ding, five princes in all, had succeeded each other. Ji Wu, who had usurped the power, had had as successors Dao, Ping, and Huan, four high officials in all. Then the authority passed from their hands to those of Yang Hou, steward of their family.

孔Kǒng子zǐ曰yuē：“益yì者zhě三sān友yǒu，损sǔn者zhě三sān友yǒu。友yǒu直zhí，友yǒu谅liàng，友yǒu多duō闻wén，益yì矣yǐ。友yǒu便pián辟bì，友yǒu善shàn柔róu，友yǒu便pián佞nìng，损sǔn矣yǐ。”

XVI.4. Confucius said: "Three kinds of friendships are beneficial, and three kinds of friendships are harmful. Friendship with a man who speaks plainly, friendship with a man who is sincere, friendship with a man of great learning, these three kinds of friendships are beneficial. Friendship with a man who is deceitful with a false appearance of honesty, friendship with a man who is good at flattering, friendship with a man who is a smooth talker, these three kinds of friendships are harmful."

孔Kǒng子zǐ曰yuē：“益yì者zhě三sān乐lè，损sǔn者zhě三sān乐lè。乐lè节jié礼lǐ乐yuè，乐lè道dào人rén之zhī善shàn，乐lè多duō贤xián友yǒu，益yì矣yǐ。乐lè骄jiāo乐lè，乐lè佚yì游yóu，乐lè宴yàn乐lè，损sǔn矣yǐ。”

XVI.5. Confucius said: "There are three things that it is beneficial to love, and three things that it is harmful to love. To love to study ceremonies and music, to love to speak well of what one has observed in others, to love to associate with many virtuous and wise men, these three things are beneficial. To love to give free rein to one's desires, to love to idle and wander about, to love feasts and dishonest pleasures, these three things are harmful."

孔Kǒng子zǐ曰yuē：“伺sì于yú君jūn子zǐ有yǒu三sān愆qiān：言yán未wèi及jí之zhī而ér言yán谓wèi之zhī躁zào，言yán及jí之zhī而ér不bù言yán谓wèi之zhī隐yǐn，未wèi见jiàn颜yán色sè而ér言yán谓wèi之zhī瞽gǔ。”

XVI.6. Confucius said: "When you are in the presence of a man distinguished by his rank and virtue, you have three faults to avoid. If you speak to him before he asks you, that is haste. If, when questioned by him, you do not answer him, that is concealment. If you speak to him before you see from his facial expression that he is giving you his attention, that is blindness."

孔Kǒng子zǐ曰yuē：“君jūn子zǐ有yǒu三sān戒jiè：少shào之zhī时shí，血xuè气qì未wèi定dìng，戒jiè之zhī在zài色sè；及jí其qí壮zhuàng也yě，血xuè气qì方fāng刚gāng，戒jiè之zhī在zài斗dòu；及jí其qí老lǎo也yě，血xuè气qì既jì衰shuāi，戒jiè之zhī在zài得dé。”

XVI.7. Confucius said: "A man who strives to practice virtue is on guard against three things. In youth, when the blood and vital spirits are always moving, he is on guard against the pleasures of the senses. In maturity, when the blood and vital spirits are at their peak, he avoids quarrels. In old age, when the blood and vital spirits have declined, he is on guard against greed."

孔Kǒng子zǐ曰yuē：“君jūn子zǐ有yǒu三sān畏wèi：畏wèi天tiān命mìng，畏wèi大dà人rén，畏wèi圣shèng人rén之zhī言yán。小xiǎo人rén不bù知zhī天tiān命mìng而ér不bù畏wèi也yě，狎xiá大dà人rén，侮wǔ圣shèng人rén之zhī言yán。”

XVI.8. Confucius said: "The superior man has three fears: he fears the mandate of Heaven, he fears great men, he fears the words of the sages. The small man does not know the mandate of Heaven and so does not fear it; he treats great men with disrespect; he ridicules the words of the sages."

孔Kǒng子zǐ曰yuē：“生shēng而ér知zhī之zhī者zhě上shàng也yě，学xué而ér知zhī之zhī者zhě次cì也yě，困kùn而ér学xué之zhī，又yòu其qí次cì也yě。困kùn而ér不bù学xué，民mín斯sī为wéi下xià矣yǐ。”

XVI.9. Confucius said: "Those in whom the knowledge of principles is innate are men of the highest rank. Next come those who acquire it by study; then those who, despite their limited understanding, strive for it. Those who are neither intelligent nor willing to learn are the lowest."

孔Kǒng子zǐ曰yuē：“君jūn子zǐ有yǒu九jiǔ思sī：视shì思sī明míng，听tīng思sī聪cōng，色sè思sī温wēn，貌mào思sī恭gōng，言yán思sī忠zhōng，事shì思sī敬jìng，疑yí思sī问wèn，忿fèn思sī难nán，见jiàn得dé思sī义yì。”

XVI.10. Confucius said: "The superior man gives special attention to nine things: he thinks about seeing clearly when he looks, about hearing clearly when he listens, about being affable in his bearing, about being respectful in his demeanor, about being sincere in his words, about being diligent in his actions, about questioning when in doubt, about being patient when angry, about considering righteousness when seeing a gain."

孔Kǒng子zǐ曰yuē：“见jiàn善shàn如rú不bù及jí，见jiàn不bù善shàn如rú探tān汤tāng。吾wú见jiàn其qí人rén矣yǐ，吾wú闻wén其qí语yǔ矣yǐ。隐yǐn居jū以yǐ求qiú其qí志zhì，行xíng义yì以yǐ达dá其qí道dào，吾wú闻wén其qí语yǔ矣yǐ，吾wú未wèi见jiàn其qí人rén也yě。齐Qí景Jǐng公gōng有yǒu马mǎ千qiān驷sì，死sǐ之zhī日rì，民mín无wú得dé而ér称chēng焉yān。伯Bó夷yí叔shū齐qí，饿è于yú首shǒu阳yáng之zhī下xià，民mín到dào于yú今jīn称chēng之zhī，其qí斯sī之zhī谓wèi与yú？”

XVI.11. Confucius said: "When you see good, hurry as if you could not reach it; when you see evil, fall back as if you were stepping on hot coals. I have seen the man and heard his words. He hid himself to seek his purpose; he practiced righteousness to carry out his path. I have heard his words, but I have not seen the man. Qi Jinggong had a thousand chariots. When he died, the people had nothing to praise him for. Boyi and Shuqi starved to death at the foot of Mount Shouyang. The people still celebrate them today. This is what is meant by it."

陈Chén亢gàng问wèn于yú伯Bó鱼yú曰yuē：“子zǐ亦yì有yǒu异yì闻wén乎hū？”对duì曰yuē：“未wèi也yě。尝cháng独dú立lì，鲤Lǐ趋qū而ér过guò庭tíng，曰yuē：’学xué诗shī乎hū？’对duì曰yuē：’未wèi也yě.’’不bù学xué诗shī，无wú以yǐ言yán.’鲤Lǐ退tuì而ér学xué诗shī。他tā日rì又yòu独dú立lì，鲤Lǐ趋qū而ér过guò庭tíng，曰yuē：’学xué礼lǐ乎hū?’对duì曰yuē：’未wèi也yě.’’不bù学xué礼lǐ，无wú以yǐ立lì.’鲤Lǐ退tuì而ér学xué礼lǐ。闻wén斯sī二èr者zhě。”陈Chén亢gàng退tuì而ér喜xǐ曰yuē：“问wèn一yī得dé三sān：闻wén诗shī，闻wén礼lǐ，又yòu闻wén君jūn子zǐ之zhī远yuǎn其qí子zǐ也yě。”

XVI.13. Chen Kang asked Bo Yu if his father had given him any special teachings that he did not share with his disciples. Bo Yu replied, "Not yet. Once when he was standing alone, as I quickly crossed the courtyard, he said, 'Have you studied the Book of Poetry?' I replied, 'Not yet.' He said, 'If you do not study the Book of Poetry, you will have no words to speak.' Another day, when he was standing alone, as I quickly crossed the courtyard, he said, 'Have you studied the Book of Rites?' I replied, 'Not yet.' He said, 'If you do not study the Book of Rites, your virtue will have no foundation.' So I retired and studied the Book of Rites. These are the two lessons I have received." Chen Kang withdrew and, pleased, said, "I asked one thing and learned three: I learned about the Book of Poetry, about the Book of Rites, and that the sage does not give special teachings to his son."

邦bāng君jūn之zhī妻qī，君jūn称chēng之zhī曰yuē“夫fū人rén，夫fū人rén自zì称chēng曰yuē“小xiǎo童tóng，邦bāng人rén称chēng之zhī曰yuē“君jūn夫fū人rén，称chēng诸zhū异yì邦bāng曰yuē“寡guǎ小xiǎo君jūn，异yì邦bāng人rén称chēng之zhī亦yì曰yuē“君jūn夫fū人rén。”

XVI.14. The wife of the head of a state is called by the head of the state "the helpmeet." The wife of the head of the state calls herself "little girl." The people of the state call her "the helpmeet of the head of the state." When speaking to another state, they call her "our little head of the state." The people of another state call her "the helpmeet of the head of the state."