Book XVI

Confucius learns that the Chi family chief is planning to attack Chwan-yu. Two of his disciples, Zan Yu and Chi-lu, report this to him for guidance.

Confucius questions whether the disciples themselves bear fault in the matter, implying they share responsibility for their master's unjust actions.

Confucius establishes that Chwan-yu was appointed by a former king to preside over important sacrifices, lies within the state's territory, and its ruler holds direct connection to the sovereign—making it improper to attack.

Zan Yu objects that the chief desires the attack while the disciples themselves do not wish it, suggesting they are not responsible for the decision.

Confucius cites Chao Zan's teaching that capable ministers take office and those unable must retire; one cannot serve unwillingly while remaining in position, as that is like refusing to guide a blind man.

Confucius uses the analogy of a tiger or rhinoceros escaping their cage, or jade being injured in storage, to suggest responsibility for items or people under one's care.

Zan Yu argues that Chwan-yu is strategically strong and near Pi, and if not taken now, will become a future problem for the chief's descendants.

Confucius rejects the strategy of framing explanations to disguise what one really wants; the superior man directly admits his desires rather than manufacturing pretexts.

Confucius teaches that rulers should focus on maintaining order and contentment among their people rather than expansion, as stability brings prosperity and prevents rebellion.

When distant peoples are not submissive, rulers should cultivate civil culture and virtue to attract them, then maintain their contentment and tranquility.

Confucius points out that the disciples, as advisors, cannot help the chief attract remote peoples or preserve order in his own territory, yet are supporting hostile actions.

Confucius predicts that the Chi family's misfortune will arise not from external enemies like Chwan-yu, but from internal divisions—within their own court.

Confucius teaches that in good government, ceremonies and military expeditions proceed from the Son of Heaven; in bad government, they wrongly proceed from lower levels with predictable consequences for decline.

When right principles prevail, government does not fall into the hands of great officers, and there are no divisive discussions among common people.

Confucius observes that in his own time, state revenue has left the ducal house for five generations and government for four, resulting in reduced power of the great families.

Confucius identifies friendship with the upright, sincere, and observant as advantageous because they promote virtue and wisdom.

Confucius identifies friendship with those of false airs, ingratiating softness, and glibness as injurious because they promote vice and flattery.

Confucius lists enjoyment in learning ceremonies and music, praising others' goodness, and having worthy friends as advantageous pursuits.

Confucius lists enjoyment in extravagant pleasures, idleness, and excessive feasting as injurious pursuits that harm character.

Confucius identifies three improprieties: speaking when one should not, remaining silent when one should speak, and speaking without attention to the superior's expression.

Confucius teaches that the superior man guards against lust in youth, quarrelsomeness in vigor, and covetousness in old age, according to physical condition.

Confucius teaches that the superior man reveres the ordinances of Heaven, great men, and the words of sages.

Confucius contrasts the superior man with the mean man, who neither knows nor respects Heaven's ordinances, disrespects great men, and mocks sages.

Confucius divides humanity into four classes: those born with knowledge, those who learn readily, those who learn despite dullness, and those who remain ignorant.

Confucius lists nine areas of mindful conduct: clarity of sight, distinct hearing, benign countenance, respectful demeanor, sincere speech, reverent business, questioning doubts, tempering anger, and balancing gain with righteousness.

Confucius notes he has witnessed people pursuing good relentlessly and avoiding evil reflexively, but has only heard of those who study in retirement to perfect righteousness.

Confucius contrasts Duke Ching of Ch'i, who possessed a thousand teams of horses but earned no posthumous praise for virtue, with Po-i and Shu-ch'i, who earned eternal praise despite dying in poverty.

Confucius suggests this example illustrates that posthumous reputation depends on virtue, not wealth—a key insight about what truly matters in life.

Ch'an K'ang asks Po-yu whether he has received any special teachings from Confucius different from what the other disciples have heard.

Po-yu recounts that Confucius once intercepted him and taught that learning the Odes is necessary to be fit for conversation.

Po-yu recounts that on another occasion Confucius taught that learning the rules of Propriety is necessary to establish one's character.

Po-yu concludes that these are the only two explicit lessons he has received directly from his father.

Ch'an K'ang notes that by asking one question, he has learned three things: about the Odes, about Propriety, and about the superior man's distant reserve toward his son.

Confucius or the text establishes the proper titles and naming conventions for a state prince's wife at different levels of address and context.