Book 16
16.1
The Ji family was preparing to attack the territory of Zhuanyu. Ran Yǒu and Ji Lu appeared before Confucius and said, "The Ji family plans to launch an affair against Zhuanyu."
Confucius said, "Qiu, would this not be your fault? In the past, the former kings appointed Zhuanyu to be in charge of East Meng Mountain. Moreover, it lies within the territory of this state, and is hence a subject at the state altars of Lu. What point is there is attacking it?"
Ran Yǒu said, "It is our master's wish, not the wish of the two of us."
Confucius said, "Qiu! Zhou Ren had a saying: 'He who can marshal his strength in the effort should take his place in the ranks; he who cannot, should desist.' What use to a blind man is an attendant who cannot steady him when the footing is treacherous or pull him up when he falls? Besides, your words are mistaken. When the tiger or rhino escape their cages, when the sacred turtle shell or precious stone are smashed while in their boxes, who should be held to blame?"
Ran Yŏu said, "At present, Zhuanyu is, in fact, very near to Bi. If it is not taken now, it will surely create trouble for the Ji clan descendants."
Confucius said, "Qiu! The junzi detests those who cover up their desires by making excuses.
"I have heard it said that those who preside over states or family domains do not worry that they will have too few people, they worry that distribution of goods may be uneven; they do not worry about poverty, they worry they will not bring peace. Is it not so that when distribution is even there is no poverty; when there is harmony there is no underpopulation; when there is peace there is no danger the ruler will topple? It is just in this spirit that if those who are distant do not submit, one must cultivate patterns and virtue to attract them. Once they have come, one must comfort them.
"Now you, Qiu and Yóu, attend your master, but those who are distant do not submit and you are unable to attract them, the state is split and crumbing and you are unable to protect it. Instead, you plot the use of weapons of war within the borders of the state. I fear that the troubles of the Jisun family lie not with Zhuanyu, but within their own walls."
16.2
Confucius said, When the dao prevails in the world, li, music, and punitive military actions proceed on the order of the Son of Heaven. When the dao does not prevail in the world, li, music, and punitive military actions proceed on the orders of the feudal lords. Once they proceed from the feudal lords, it is rare that after ten generations those lords have not lost their power. Once they proceed from grandees, it is rare that after five generations those grandees have not lost their power. Once subordinate officers control the fate of the state, it is rare that after three generations they have not lost their power. When the dao prevails in the world, governance does not lie in the hands of grandees. When the dao prevails in the world, the common people do not discuss governance.
16.3
Confucius said, Control of appointments fell from the hands of the ducal house five generations ago. Governance has been in the hands of the grandees for four generations. Therefore, the descendants of the 'three Huan' families will live in obscurity.
16.4
Confucius said, There are three types of friends who improve you, and three types of friends who diminish you. Friends who are straightforward, sincere, and have learned much improve you. Friends who are fawning, insincere, and crafty in speech diminish you.
16.5
Confucius said, There are three types of delights that improve you, and three types of delights that diminish you. To delight in li and music, to delight in speaking of others' good points, to delight in having many worthy friends – these improve you. To delight in arrogant pleasures, to delight in idle wanderings, to delight in banquet parties – these diminish you.
16.6
Confucius said, In attending a ruler there are three mistakes. To speak of something before an appropriate time has come is to be impetuous; to fail to speak of something when an appropriate time has come is to be secretive; to speak without gauging the ruler's expression is to be blind.
16.7
Confucius said, The junzi has three cautions. When he is young and his blood and energy are not yet settled, he is cautious about sex. When he is in his prime and his blood and energy have newly achieved strength, he is cautious about combativeness. When he is old and his blood and energy are declining, he is cautious about acquisitiveness.
16.8
Confucius said, The junzi holds three things in awe. He holds the decree of Tian in awe, he holds great men in awe, and he holds the words of the Sage in awe. The small man does not know the decree of Tian and so does not hold it in awe, he is disrespectful towards great men, and he disgraces the words of the Sage.
16.9
Confucius said, Those who are born knowing are the best; next are those who study and come to know it; next are those who study it only in circumstances of duress. Those who do not study it even under duress, they are the lowest of people.
16.10
Confucius said, The junzi focuses his attention in nine ways. In observation, he focuses on clarity; in listening, he focuses on acuity; in facial expression, he focuses on gentleness; in bearing, he focuses on reverence; in words, he focuses on loyalty; in affairs, he focuses on attentiveness; in doubt he focuses on questioning; in anger, he focuses on troublesome consequences; in opportunities to gain, he focuses on right.