the head of the chi family was going to attack chwan-yu.
zan yu and chi-lu had an interview with confucius, and said, "our chief,chil is going to commence operations against chwan-yu."confucius said, "ch'iu, is it not you who are in fault here?
"now, in regard to chwan-yu, long ago, a former king appointed its ruler topreside over the sacrifices to the eastern mang; moreover, it is in themidst of the territory of our state; and its ruler is a minister in directconnection with the sovereign: what has your chief to do with attacking it?
"zan yu said, "our master wishes the thing; neither of us two ministerswishes it."confucius said, "ch'iu, there are the words of chau zan, -'when he can putforth his ability, he takes his place in the ranks of office; when he findshimself unable to do so, he retires from it. how can he be used as a guideto a blind man, who does not support him when tottering, nor raise him upwhen fallen?'
"and further, you speak wrongly. when a tiger or rhinoceros escapes fromhis cage; when a tortoise or piece of jade is injured in itsrepository:-whose is the fault?"zan yu said, "but at present, chwan-yu is strong and near to pi; if ourchief do not now take it, it will hereafter be a sorrow to hisdescendants."confucius said. "ch'iu, the superior man hates those declining to say-'iwant such and such a thing,' and framing explanations for their conduct.
"i have heard that rulers of states and chiefs of families are not troubledlest their people should be few, but are troubled lest they should not keeptheir several places; that they are not troubled with fears of poverty, butare troubled with fears of a want of contented repose among the people intheir several places. for when the people keep their several places, therewill be no poverty; when harmony prevails, there will be no scarcity ofpeople; and when there is such a contented repose, there will be norebellious upsettings.
"so it is.-therefore, if remoter people are not submissive, all theinfluences of civil culture and virtue are to be cultivated to attract themto be so; and when they have been so attracted, they must be made contentedand tranquil.
"now, here are you, yu and ch'iu, assisting your chief. remoter people arenot submissive, and, with your help, he cannot attract them to him. in hisown territory there are divisions and downfalls, leavings and separations,and, with your help, he cannot preserve it.
"and yet he is planning these hostile movements within the state.-i amafraid that the sorrow of the chi-sun family will not be on account ofchwan-yu, but will be found within the screen of their own court."confucius said, "when good government prevails in the empire, ceremonies,music, and punitive military expeditions proceed from the son of heaven.
when bad government prevails in the empire, ceremonies, music, and punitivemilitary expeditions proceed from the princes. when these things proceedfrom the princes, as a rule, the cases will be few in which they do notlose their power in ten generations. when they proceed from the greatofficers of the princes, as a rule, the case will be few in which they donot lose their power in five generations. when the subsidiary ministers ofthe great officers hold in their grasp the orders of the state, as a rulethe cases will be few in which they do not lose their power in threegenerations.
"when right principles prevail in the kingdom, government will not be inthe hands of the great officers.
"when right principles prevail in the kingdom, there will be no discussionsamong the common people."confucius said, "the revenue of the state has left the ducal house now forfive generations. the government has been in the hands of the greatofficers for four generations. on this account, the descendants of thethree hwan are much reduced."confucius said, "there are three friendships which are advantageous, andthree which are injurious. friendship with the uplight; friendship with thesincere; and friendship with the man of much observation:-these areadvantageous. friendship with the man of specious airs; friendship with theinsinuatingly soft; and friendship with the glib-tongued:-these areinjurious."confucius said, "there are three things men find enjoyment in which areadvantageous, and three things they find enjoyment in which are injurious.
to find enjoyment in the discriminating study of ceremonies and music; tofind enjoyment in speaking of the goodness of others; to find enjoyment inhaving many worthy friends:-these are advantageous. to find enjoyment inextravagant pleasures; to find enjoyment in idleness and sauntering; tofind enjoyment in the pleasures of feasting:-these are injurious."confucius said, "there are three errors to which they who stand in thepresence of a man of virtue and station are liable. they may speak when itdoes not come to them to speak;-this is called rashness. they may not speakwhen it comes to them to speak;-this is called concealment. they may speakwithout looking at the countenance of their superior;-this is calledblindness."confucius said, "there are three things which the superior man guardsagainst. in youth, when the physical powers are not yet settled, he guardsagainst lust. when he is strong and the physical powers are full of vigor,he guards against quarrelsomeness. when he is old, and the animal powersare decayed, he guards against covetousness."confucius said, "there are three things of which the superior man stands inawe. he stands in awe of the ordinances of heaven. he stands in awe ofgreat men. he stands in awe of the words of sages.
"the mean man does not know the ordinances of heaven, and consequently doesnot stand in awe of them. he is disrespectful to great men. he makes sportof the words of sages."confucius said, "those who are born with the possession of knowledge arethe highest class of men. those who learn, and so readily get possession ofknowledge, are the next. those who are dull and stupid, and yet compass thelearning, are another class next to these. as to those who are dull andstupid and yet do not learn;-they are the lowest of the people."confucius said, "the superior man has nine things which are subjects withhim of thoughtful consideration. in regard to the use of his eyes, he isanxious to see clearly. in regard to the use of his ears, he is anxious tohear distinctly. in regard to his countenance, he is anxious that it shouldbe benign. in regard to his demeanor, he is anxious that it should berespectful. in regard to his speech, he is anxious that it should besincere. in regard to his doing of business, he is anxious that it shouldbe reverently careful. in regard to what he doubts about, he is anxious toquestion others. when he is angry, he thinks of the difficulties his angermay involve him in. when he sees gain to be got, he thinks ofrighteousness."confucius said, "contemplating good, and pursuing it, as if they could notreach it; contemplating evil! and shrinking from it, as they would fromthrusting the hand into boiling water:-i have seen such men, as i haveheard such words.
"living in retirement to study their aims, and practicing righteousness tocarry out their principles:-i have heard these words, but i have not seensuch men."the duke ching of ch'i had a thousand teams, each of four horses, but onthe day of his death, the people did not praise him for a single virtue.
po-i and shu-ch'i died of hunger at the foot of the shau-yang mountains,and the people, down to the present time, praise them.
"is not that saying illustrated by this?"ch'an k'ang asked po-yu, saying, "have you heard any lessons from yourfather different from what we have all heard?"po-yu replied, "no. he was standing alone once, when i passed below thehall with hasty steps, and said to me, 'have you learned the odes?' on myreplying 'not yet,' he added, if you do not learn the odes, you will not befit to converse with.' i retired and studied the odes.
"another day, he was in the same way standing alone, when i passed by belowthe hall with hasty steps, and said to me, 'have you learned the rules ofpropriety?' on my replying 'not yet,' he added, 'if you do not learn therules of propriety, your character cannot be established.' i then retired,and learned the rules of propriety.
"i have heard only these two things from him."ch'ang k'ang retired, and, quite delighted, said, "i asked one thing, and ihave got three things. i have heard about the odes. i have heard about therules of propriety. i have also heard that the superior man maintains adistant reserve towards his son."the wife of the prince of a state is called by him fu zan. she callsherself hsiao t'ung. the people of the state call her chun fu zan, and, tothe people of other states, they call her k'wa hsiao chun. the people ofother states also call her chun fu zan.
季氏篇第十六
16.1 季氏将伐颛臾。冉有、季路见于孔子曰：“季氏将有事于颛臾。”
孔子曰：“求！无乃尔是过与？夫颛臾，昔者先王以为东蒙主，且在邦域之中矣，是社稷之臣也。何以伐为？”
冉有曰：“夫子欲之，吾二臣者皆不欲也。”
孔子曰：“求！周任有言曰：‘阵力就列，不能者止。’危而不持，颠而不扶，则将焉用彼相矣？且尔言过矣。虎兕出于柙，龟玉毁于椟中，是谁之过与？”
冉有曰：“今夫颛臾，固而近于费。今不取，后世必为子孙忧。”
孔子曰：“求！君子疾夫舍曰‘欲之’而必为之辞。丘也闻有国有家者，不患寡而患不均，不患贫而患不安。盖均无贫，和无寡，安无倾。夫如是，故远人不服，则修文德以来之。既来之，则安之。今由与求也，相夫子，远人不服而不能来也，邦分崩离析而不能守也，而谋动干戈于邦内。吾恐季孙之忧，不在颛臾，而在萧墙之内也。”
16.2 孔子曰：“天下有道，则礼乐征伐自天子出；天下无道，则礼乐征伐自诸侯出。自诸侯出，盖十世希不失矣；自大夫出，五世希不失矣；陪臣执国命，三世希不失矣。王码电脑公司软件中心下有道，则政不在大夫。天下有道，则庶人不议。”
16.3 孔子曰：“禄之去公室五世矣，政逮于大夫四世矣，故夫三桓之子孙微矣。”
16.4 孔子曰：“益者三友，损者三友。友直，友谅，友多闻，益矣。友便辟，友善柔，友便佞，损矣。”
16.5 孔子曰：“益者三乐，损者三乐。乐节礼乐，乐道人之善，乐多贤友，益矣。乐骄乐，乐佚游，乐宴乐，损矣。”
16.6 孔子曰：“侍于君子有三 ：言未及之而言，谓之躁；言及之而不言，谓之隐；未见颜色而言，谓之瞽。”
16.7 孔子曰：“君子有三戒：少之时，血气未定，戒之在色；及其壮也，血气方刚，戒之在斗；及其老也，血气既衰，戒之在得。”
16.8 孔子曰：“君子有三畏：畏天命，畏大人，畏圣人之言。小人不知天命而不畏也，狎大人，侮圣人之言。”
16.9 孔子曰：“生而知之者上也，学而知之者次也；困而学之，又其次也；困而不学，民斯为下矣。”
16.10 孔子曰：“君子有九思：视思聪，色思温，貌思恭，言思忠，事思敬，疑思问，忿思难，见得思义。”
16.11 孔子曰：“见善如不及，见不善如探汤。吾见其人矣，吾闻其语矣。隐居以求其志，行义以达其道。吾闻其语矣，未见其人也。”
16.12 齐景公有马千驷，死之日，民无德而称焉。伯夷、叔齐饿于首阳之下，民到于今称之。其斯之谓与？
16.13 陈亢问于伯鱼曰：“子亦有异闻乎？”对曰：“未也。尝独立，鲤趋而过庭。曰：‘学《诗》乎？’对曰：‘未也。’‘不学《诗》，无以言。’鲤退而学《诗》。他日，又独立，鲤趋而过庭。曰：‘学礼乎？’对曰：‘未也。’‘不学礼，无以立。’鲤退而学礼。闻斯二者。”陈亢退而喜曰：“问一得三：闻《诗》，闻礼，又闻君子之远其子也。”
16.14 邦君之妻，君称之曰“夫人”，夫人自称曰“小童”；邦人称之曰“君夫人”，称诸异邦曰“寡小君”；异邦人称之，亦曰“君夫人”。
