季氏第十六
『１』李氏将伐颛臾。冉有、季路见於孔子曰∶「季氏将有事於颛臾。」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∶『陈力就列，不能者止。』危而不持，颠而不扶，则将焉用彼相矣？
且尔言过矣！虎兕出於柙，龟玉毁於椟中，是谁之过与？」冉有曰∶「今夫颛臾，
固而近於费；今不取，後世必为子孙忧。」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
於邦内，吾恐季孙之忧，不在颛臾，而在萧墙之内也！」
『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。天下有道，则政不在大夫；天下有道，则庶人不议。」
『３』孔子曰∶「禄之去公室，五世矣；政逮於大夫，四世矣；故夫三桓之子孙微
矣。」
『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。」
『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，乐晏乐，损矣。」
『６』孔子曰∶「侍於君子有三愆∶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』。」
『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。」
『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。」
『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！」
『１０』孔子曰∶「君子有九思∶视思明，听思聪，色思温，貌思恭，言思忠，事
思敬，疑思问，忿思难，见得思义。」
『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！」
『１２』「齐景公有马千驷，死之日，民无德而称焉；伯夷、叔齐饿於首阳之下，
民到于今称之。其斯之谓与？」
『１３』陈亢问於伯鱼曰∶「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。」
『１４』邦君子之妻，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」。
16:2 Confucius said: "When the Tao (just government) prevails in the realm, then ritual, music and military campaigns are all initiated by the emperor. When the Tao declines in the realm, then ritual, music and military campaigns are initiated by the nobles. When these things are initiated by the nobles, the ruling house will usually lose its power within ten generations. When these things are initiated by the high ministers, the ruling house will usually lose its power within five generations. When they are initiated by the lower officers, the ruling house will lose its power within three generations. When the Tao prevails in the realm, the common people do not debate politics among themselves."
16:4 Confucius said: "There are three kinds of friendship which are beneficial and three kinds of friendship which are harmful. Friendship with the Righteous, friendship with the sincere and friendship with the learned are all beneficial. Friendship with the deceptive, friendship with the unprincipled and friendship with smooth talkers are harmful."
16:5 Confucius said: "There are three kinds of enjoyment which are beneficial and three kinds of enjoyment which are harmful. The enjoyment of cultivation in music and ritual, the enjoyment of speaking of the goodness of others and the enjoyment of being surrounded by friends of good character are all beneficial. The enjoyment of arrogance, the enjoyment of dissipation and the enjoyment of comfort are all harmful."
16:6 Confucius said: "There are three common mistakes made by those who are of rank:
(1) To speak when there is nothing to be said; this is imprudence.
(2) To be silent when there is something to be said; this is deception.
(3) To speak without paying attention to the expression on the person's face; this is called blindness."
16:7 Confucius said: "The Superior Man is on guard against three things:
(1) When he is a young man and his physical energies are not yet settled, he is on guard against lust.
(2) When he is mature and his physical energy is solid, he is on guard against being drawn into a fight.
(3) When he is old, and his physical power is weakened, he is on guard not to cling to his attainments."
16:8 Confucius said: "The Superior Man stands in awe of three things:
(1) He is in awe of the decree of Heaven.
(2) He is in awe of great men.
(3) He is in awe of the words of the sages.
The inferior man does not know the decree of Heaven; takes great men lightly and laughs at the words of the sages."
16:9 Confucius said: "Those who are born knowing it are the best. Those who study to know it are next; those who are limited and yet study are next; those who are limited and do not even study are considered to be the lowest level of people."
16:10 Confucius said: "There are nine patterns which are awarenesses of the Superior Man. In seeing, he is aware of clarity; in listening, he is aware of sharpness; in faces, is aware of warmth; with behavior he is aware of courtesy; in speech, sincerity; in service, reverence. In doubt, he is inclined to question; when angry, he is aware of the inherent difficulties. When he sees an opportunity for gain, he thinks of what would be Righteous."
16:11 Confucius cited the proverb:
I regard goodness as something I haven't attained. I regard evil as my deep-welling spring.
and said, "I have seen this kind of person and have heard these words. But as for:
I hide myself away in order to fathom my own will. I act with Righteousness to penetrate the Tao.
I have heard this said, but haven't seen this kind of
person."
16:12 Duke Ching of Ch'i had a thousand teams of horses, but when he died, there was nothing for which the people could praise him. Po Yi and Shu Ch'i died of starvation at the foot of Shou Yang mountain, and the people praise them up till this day. What meaning can you glean from this?
16:13 Ch'an K'ang asked Po Yu (Confucius' son): "Have you heard anything from your father different than we disciples have?"
Po Yu replied, "Not yet. Once, when my father was standing by himself, I passed by the hall quickly, and he said, 'Have you learned the Book of Odes yet?' I said, 'Not yet.' So I went and studied the Book of Odes. On another day, the same scene occurred, and he asked me, 'Have you learned the Record of Propriety yet?' I said, 'Not yet.' He said, If you don't learn propriety you will have no structure.' So I went and studied the Propriety. I have only heard these two things."
Ch'an K'ang left, elated, saying, "I questioned on one thing and got three! I learned about the Poems, I learned about the Propriety and I learned that the Superior Man is not partial to his son."