Book 16: Jishi

Book 16: Jishi

16.1

Ji Shi was about to attack Zhuanyu. Ran You and Ji Lu visited Confucius and said, "Ji Shi is going to move against Zhuanyu." Confucius said, "Qiu! Is this not your fault? Zhuanyu was formerly appointed by the former kings as the master of the Eastern Meng, and moreover it lies within the borders of our domain. It is a vassal of the altars of soil and grain. Why attack it?" Ran You said, "Our lord wishes it. We two ministers both do not wish it." Confucius said, "Qiu! Zhou Ren had a saying: 'Show your strength and take your place in the ranks; if you cannot, then stop.' If there is danger and you do not support it, if there is collapse and you do not sustain it, of what use is that ministering guide? Moreover, your words are at fault. When a tiger or a rhinoceros escapes from its cage, when a tortoise jade or a precious stone is destroyed in its case, whose fault is it?" Ran You said, "Now Zhuanyu is strong and close to Bi. If we do not take it now, later generations will surely make it a source of worry for your descendants." Confucius said, "Qiu! A gentleman detests those who refuse to say they desire something and instead must find excuses for it. I have heard that those who hold a state or a noble house do not worry that their people are few but worry that they are not equitably distributed; do not worry that they are poor but worry that they are not at peace. For when there is equity there is no poverty, when there is harmony there is no scarcity, and when there is peace there is no peril. If this is so, and yet people from distant lands do not submit, then cultivate culture and virtue to attract them. And when they have come, give them peace. Now you and Qiu assist your lord, yet people from distant lands do not submit and you cannot attract them; the state is torn apart and disintegrating and you cannot preserve it, and yet you plot to set arms in motion within our borders. I fear that the worries of Ji Sun do not lie with Zhuanyu, but lie within the walls of his own house!"

16.2

Confucius said, "When the Way prevails in the world, rites, music, and punitive expeditions proceed from the Son of Heaven. When the Way does not prevail in the world, rites, music, and punitive expeditions proceed from the feudal lords. When they proceed from the feudal lords, it is rare for their power to last ten generations. When they proceed from the grand masters, it is rare for their power to last five generations. When retainers hold the fate of the state, it is rare for their power to last three generations. When the Way prevails in the world, government does not lie with the grand masters. When the Way prevails in the world, the common people do not discuss affairs of state."

16.3

Confucius said: "The emoluments left the ducal house five generations ago. Government fell into the hands of the grand masters four generations ago. Therefore the descendants of the three Huan families are in decline."

16.4

Confucius said: "There are three kinds of beneficial friendship and three kinds of harmful friendship. To be friends with the upright, with the sincere, and with those who have heard much—that is beneficial. To be friends with those who are merely accommodating, with those who are insinuatingly soft, and with those who are glib and artful—that is harmful."

16.5

Confucius said: "There are three kinds of beneficial pleasures and three kinds of harmful pleasures. To take pleasure in the regulation of rites and music, in speaking of the good points of others, and in having many worthy friends—that is beneficial. To take pleasure in arrogant pleasures, in idle wandering, and in lavish feasting—that is harmful."

16.6

Confucius said: "There are three faults in attending upon a gentleman: to speak before one is spoken to—this is called rashness; to remain silent when one is spoken to—this is called dissimulation; to speak without first observing the countenance—this is called blindness."

16.7

Confucius said: "A gentleman has three things to guard against: In youth, when the blood and vital force are not yet settled, he must guard against the lure of beauty. In manhood, when the blood and vital force are at their peak, he must guard against aggressiveness. In old age, when the blood and vital force have already declined, he must guard against acquisitiveness."

16.8

Confucius said: "A gentleman stands in awe of three things: he stands in awe of the Mandate of Heaven, of great men, and of the words of the sages. The petty man does not know the Mandate of Heaven and so does not stand in awe of it; he treats great men with insolence and mocks the words of the sages."

16.9

Confucius said: "Those who know things from birth are the highest. Those who know them through study are next. Those who encounter difficulty and then study them are next to that. Those who encounter difficulty and do not study—of such the common people are the lowest."

16.10

Confucius said: "A gentleman has nine points of reflection: he reflects on clarity of vision, on keenness of hearing, on a warm countenance, on a respectful demeanor, on faithfulness in speech, on reverence in conduct, on questioning when in doubt, on the consequences of anger, and on what is right when there is something to gain."

16.11

Confucius said: "'When he sees goodness, he pursues it as though he could not reach it; when he sees evil, he recoils from it as though he were plunging his hand into boiling water.' I have seen such a man, and I have heard such words. 'He withdraws into seclusion to fulfill his purpose, and he practices righteousness to realize his Way.' I have heard such words, but I have not seen such a man."

16.12

Duke Jing of Qi had four thousand teams of horses, yet at the time of his death the people could find no virtue for which to praise him. Bo Yi and Shu Qi starved at the foot of Mount Shouyang, and the people to this day praise them. Is this not what the saying means?

16.13

Chen Kang asked Boyu: "Have you heard anything different from what others have?" Boyu replied: "Not yet. Once my father was standing alone, and I hastened across the courtyard. He said, 'Have you studied the Odes?' I replied, 'Not yet.' He said, 'If you do not study the Odes, you will not be able to speak.' I withdrew and studied the Odes. Another day, he was again standing alone, and I hastened across the courtyard. He said, 'Have you studied the rites?' I replied, 'Not yet.' He said, 'If you do not study the rites, you will not be able to take your stand.' I withdrew and studied the rites. I have heard only these two things." Chen Kang withdrew and was delighted, saying: "In asking one thing, I have gained three: I have heard about the Odes, I have heard about the rites, and I have heard that a gentleman keeps a certain distance from his own son."

16.14

The wife of a ruler of a state: the ruler calls her "the Lady." She refers to herself as "the little child." The people of the state call her "the ruler's Lady." When addressing other states, they call her "our little ruler's Lady." The people of other states also call her "the ruler's Lady."