자유게시판
V > 어린이집 > 자유게시판
| 작성자 | Seunbi Kim | 조회수 | 3065 | 등록일 | 2007-05-18 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius 論語(1,2,3장) 한문->English | ||||
| The Analects of Confucius 學而第一 Study, the First 1. 子曰..[學而時習之, 不亦說*乎? 有朋自遠方來, 不亦樂乎? 人不知而不온(성낼온), 不亦君子乎?] (說=悅) The Ultimate Master said, “Is it not pleasant to learn by constantly exercising? Is it not delightful to have friends coming from distant quarters? Is he not a decent virtuous man, who feels no discomposure though men may take no note of him?” 2. 有子*曰..[其爲人也孝弟, 而好犯上者鮮矣o 不好犯上, 而好作亂者, 未之有也o 君子務本, 本立而道生o 孝弟也者, 其爲仁之本與?] (有子: His name was 若. He was born in 曲阜. He was younger than Confucius by thirteen years. He was one of Confucius’s students. 孝=to well serve the parent. 弟=to well serve elder brothers. 鮮=少) The sage, Yu, said, “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none, who, not liking to offend against their superiors, have been fond of playing pranks on them. The decent virtuous man endeavors to establish himself on the fundamentals. When the fundamentals are established, the Way comes to being. Filial piety and fraternal compliance ! Are they not the root of all compassions?” 3. 子曰..[巧言令色, 鮮矣仁] The Ultimate Master said, “Fine words (in hearing) and an insinuating good complexion are seldom associated with true virtue.” 4. 曾子曰..[吾日三省吾身..爲人謀, 而不忠乎? 與朋友交, 而不信乎? 傳, 不習乎?] (曾子: His name was 參. His alias was 子輿. He was a disciple of Confucius. He was forty six years younger than Confucius) The sage, Tsang, said, “I daily examine myself on three aspects: Whether, in transacting business for others, I may have been not faithful; Whether, in holding intercourse with friends, I may have been not trustworthy? Whether I may have not practiced the instruction of my teacher.” 5. 子曰..[道千乘*之國, 敬事而信, 節用而愛人, 使民以時o] The Ultimate Master said, “To rule a country of a thousand chariots, there must be respectfulness in business, credit-trustfulness, frugality in expenditure, love for men and employment of the people at the proper times. 6. 子曰..[弟子入則孝, 出則弟, 謹而信, 汎愛衆, 而親仁o 行有餘力, 則以學文o] The Ultimate master said, “The students, within home, should be filial, and, out of home, respectful to his elders. He should be discreet and trustful. He should broadly love people, and become intimate with compassionate men. When he has a reserve of energy after the performance of these things, he should use it for studies. 7. 子夏曰..[賢賢易色, 事父母能竭其力, 事君能致其身, 與朋友交, 言而有信, 雖曰未學, 吾必謂之學矣o] (子夏: His family name was 卜. His name was 商. He was one of Confucius’ disciples) Hsia, the wise said, “If a man withdraws his mind from the love of beauty, and applies it as sincerely to the love of virtues, exerts his utmost strength in serving his parents, and can dedicate his life in serving his king, and if his words are sincere in his intercourse with his friends, I will certainly say that he is a learned man even if people say that he has not learned. 8. 子曰..[君子不重則不威, 學則不固o 主忠信, 無友不如已者, 過則勿憚改o] The Ultimate Master said, “If a gentleman is not grave, he will lack in dignity and his learning will not be solid. Hold faithfulness and sincerity as first principles. Do not make friends with a man who is not equal to yourself. When you have faults, do not fear to correct them.” 9. 曾子曰..[愼終追遠, 民德歸厚矣o] The sage Tsang said, “Let there be discretion and abstinence in funerals for parents, and hold memorial services retroactively to far distant ancestors. The virtue of the people (who are doing so) will be abundantly rewarded.” 10. 子禽問於子貢曰..[夫子至於是邦也, 必聞其政, 求之與? 抑與之與?] 子貢曰..[夫子溫, 良, 恭, 儉, 讓以得之o 夫子之求之也, 其諸異乎人之求之與!] (子禽: His last name was 陳. Someone says that he was a disciple of Confucius, while some others claim that he was a student of 子貢. 子貢: His family name was 端木. He was a disciple of Confucius) Ch’in, the wise, asked Kung, the wise, saying, “When Confucius comes to a country, he does not fail to learn all about its government. Does he ask the information? Or is it given to him? Kung, the wise, said, “ Our master is warmhearted, decent, polite, temperate, and complaisant. The master’s mode of asking information!--is it not different from that of other men?” 11. 子曰..[父在觀其志, 父沒觀其行o 三年無改於父之道, 可謂孝矣o] The Ultimate Master said, “While a man’s father is alive, observe the bent of his will; when his father is dead, observe his conduct. If for three years he does not alter from the way of his father, he may be called ’filial’.” 12. 有子曰..[禮之用, 和爲貴., 先王之道, 斯爲美, 小大由之o 有所不行, 知和而和, 不以禮節之, 亦不可行也o] The sage, Yu, said, “In practicing etiquette, harmony is esteemed to be a nobility. In the way of the ancient kings, this is a noble attribute. In things small or great we follow them. Yet it should not to be observed in all cases. If one knows only harmony and, hence, is just in harmony with everyone and in everything, without any limitation in the aspect of etiquette, (this practice is not right and, hence,) one should not behave in such way. 13. 有子曰..[信近於義, 言可復也..恭近於禮, 遠恥辱也o 因不失其親, 亦可宗也o] (因 means here 依) The sage, Yu, said, “Trust should be in agreement with righteousness, and words should be practiced. If politeness should be in agreement with etiquette, one keeps far from shame and disgrace. When the parties upon whom a man leans are proper persons to be intimate with, he can make them his guides and masters.” 14. 子曰..[君子食無求飽, 居無求安, 敏於事而愼於言, 就有道而正焉..可謂好學也已o] The Ultimate Master said, “When the decent virtuous man in his food does not seek to gratify his appetite, nor in his dwelling place does he seek comfort; he is quick-smart in what he is doing, and careful in his speech. He leads himself toward the company of men of principle that he may be rectified:-- such a person may be said indeed to love to lean.” 15. 子貢曰.. [貧而無諂, 富而無驕, 何如?] 子曰.. [可也o 未若貧而樂, 富而好禮者也o] Kung, the wise, said, “What do you call the poor man who yet does not flatter, and the rich man who is not haughty?” The Ultimate Master replied, “They are good. However, they are not equal to the man who, though poor, is yet happy, and to the man who, though rich, loves the rules of propriety.” 子貢曰.. [詩云.. [[如切如磋, 如琢如磨o]] 其斯之謂與?] 子曰.. [賜*也, 始可與言詩已矣! 告諸往而知來者o] (賜, Ts‘ze=Name of Kung, the Sage) Kung, the wise, said, “It is said in the Book of Poetry, ‘As you cut and then file, as you carve and then polish.’--The meaning is the same, I apprehend, as that which you have just expressed.” The Ultimate Master said, “Ts’ze! You are such one with whom I can begin to talk about the Odes (the Book of Poetry). (If) I say what happened in the past, then you know what will come.” 16. 子曰.. [不患人之不已知, 患不知人也o] The Ultimate Master said, “I will not be afflicted at men’s not knowing me; I will be afflicted that I do not know men.” 爲政第二 Govern, the Second 1. 子曰..[爲政以德o 譬如北辰, 居其所, 而衆星共之o] (北辰=北極星, 共=拱) The Ultimate Master said, “Govern by means of virtue. Then, it will be like the north polar star, which keeps its place whereas all other stars turn toward it.” 2. 子曰.. [詩三百, 一言以蔽之, 曰思無邪o] The Ultimate Master said, “The three hundred poems (in the Book of Poetry) are summarized into one sentence: ‘Thought (=mind) without any unrighteousness.’” 3. 子曰.. [道之以政, 齊之以刑, 民免而無恥., 道之以德, 齊之以禮, 有恥且格o] (道 means here 導. 格 means ‘arrive at the ultimate goodness.’) The Ultimate Master said, “If the people be led by governing, and their uniformity be sought by punishments, the people will try to avoid the punishments, but have no sense of shame. If the people be led by virtue, and uniformity be sought by etiquette, they will have the sense of shame, and moreover will be able to arrive at the ultimate goodness. 4. 子曰.. [吾十有五而志於學., 三十而立., 四十而不惑., 五十而知天命., 六十而耳順., 七十而從心所欲, 不踰矩o] (耳順 = 聲入心通 可以不思而得=When sound is heard, the mind understands what the sound means without thinking. ) The Ultimate Master said, “At fifteen, I fixed my aim in life on studying. At thirty, I stood firm. At forty, I was free from confusion. At fifty, I knew the decrees of Heaven. At sixty, I attained the smooth function of the ear-organ. At seventy, I could follow what my heart desired, without transgressing what was right. 5. 孟懿子問孝o 子曰.. [無違o] 樊遲御, 子告之曰.. [孟孫問孝於我, 我對曰.. [[無違o]] ] 樊遲曰.. [何謂也?] 子曰.. [生,事之以禮o 死, 葬之以禮, 祭之以禮o] (孟懿子=孟孫=Mang I : a minister of the home country of the Ultimate Master, which was named 魯. 樊遲: a disciple of the Ultimate Master. He was younger than the Ultimate Master by thirty six years) Sir Mang I asked what filial piety was. The Ultimate Master said, “It is not being disobedient.” Soon after, as Fan Ch’ih was driving (the Ultimate Master), the Ultimate Master told him, saying, “Mang-sun asked me what filial piety was, and I answered him, -- ‘not being disobedient’” Fan Ch’ih said, “What does that word mean? The Ultimate Master replied, “That parents, when alive, be served with propriety; that, when dead, their funeral should be performed with propriety; and that their memorial service should be held with propriety. 6. 孟武伯問孝o 子曰.. [父母唯其疾之憂o] (孟武伯= the eldest son of 孟懿子, 伯=the eldest son) Mang Wu asked what filial piety was. The Ultimate Master said, “Parents are worrying that their children may be ill.” 7. 子游問孝o 子曰.. [今之孝者, 是謂能養o 至於犬馬, 皆能有養o 不敬, 何以別乎?] (子游 = a disciple of the Ultimate Master) Yu, the wise, asked what filial piety was. The Ultimate Master said. “The filial piety of the present time means to support of one’s parents. However, even dogs and horses likewise are supported (from people). Without reverence, what does make the difference (between the former and the latter)? 8. 子夏問孝o 子曰.. [色難o 有事, 弟子服其勞, 有酒食, 先生饌, 曾是以爲孝乎?] (色 means making of pleasant and peaceful countenance. 先生 means parents and elder brothers) Hsia, the wise, asked what filial piety was. The Ultimate Master said, “The difficulty is with making pleasant and peaceful countenance. If, when their elders have any troublesome affairs, the young serves them with labor. And if, when the young have wine and food, they set them before their elders, is this to be considered filial piety?” 9. 子曰.. [吾與回言終日, 不違如愚o 退而省其私, 亦足以發, 回 也, 不愚!] (回=the name of 顔子 (Ancius) who was the best disciple of the Ultimate master. 足 is interpreted as ‘is found as ’. ) The Ultimate Master said, “I have talked with Hui for a whole day, and he has not have any disagreement (against anything I said) as if he were stupid. He has retired and I have made a scrutiny into him when away from me. Then I found him able to bring forth the understanding of the reasoning of what I said. Hui! He is not stupid. 10. 曰.. [視其所以, 觀其所由, 察其所安, 人焉수(숨길수)哉! 人焉수(숨길수)哉!] The Ultimate Master said, “See the means with which a man does. Observe his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?” 11. 子曰.. [溫故而知新, 可以爲師矣o] The Ultimate Master said, “If one maintains continuously his old knowledge as he acquires new, he may be a teacher of others.” 12. 子曰.. [君子不器o] (器= a person of a particular capacity and ability) The Ultimate Master said, “ The decent meritorious man is not a utensil. 13. 子貢問君子o 子曰.. [先行其言, 而後從之o] Kung, the wise, asked about (the qualities of) the decent meritorious man. The Ultimate Master said, “He acts before he speaks, and afterwards speaks according to his actions.” 14. 子曰.. [君子周而不比, 小人比而不周o] The Ultimate master said, “The decent meritorious man is widely considerate and no impartial . The man of small capacity is partisan and not widely considerate.” 15. 子曰.. [學而不思則罔, 思而不學則殆o] The Ultimate Master said, “Learning without thinking is to go astray. Thinking without learning is perilous.” 16. 子曰.. [攻乎異端, 斯害也已o] The Ultimate Master said, “To study specifically a strange doctrine is indeed to harm himself.” 17. 子曰.. [由, 誨女知之乎! 知之爲知之, 不知爲不知, 是知也o] (由: a disciple of the Ultimate Master. His alias is 子路. He was 9 years younger than the Ultimate Master. 女 is herein 汝.) The Ultimate Master said, “Yu, shall I teach what knowledge is? When you know a thing, to hold that you know it; and when you do not know a thing, to admit that you do not know it--this is knowledge. 18. 子張學干祿o 子曰.. [多聞闕疑, 愼言其餘, 則寡尤., 多見闕殆, 愼行其餘, 則寡悔o 言寡尤, 行寡悔, 祿在其中矣!] (子張: a disciple of the Ultimate Master, 干祿=求祿: seek to increase one’s fortune in terms of emolument) Chang, the wise, was studying how to increase his fortune in terms of emolument. The Ultimate Master said, “Hear much and put aside the points upon which you throw doubt, while you speak prudently to others. Then, you will be less blamed. See much and put aside the things which seem perilous, while you conduct prudently on others. Then, you will need to repent less. When one is less blamed for his words and needs to repent less for his conduct, he is in the way to increase his fortune in terms of emolument! 19. 哀公問曰.. [何爲則民服?] 孔子對曰.. [擧直錯諸枉, 則民服o 擧枉錯諸直, 則民不服o] (哀公: Duke of Confucius’ native country, which was called 魯. 擧=拔用: 뽑아썬다: select and employ. 錯=廢棄:물리친다: dismiss, discard, set aside.) The Duke Ai asked, saying, “What should be done to make the people obedient?” Confucius replied, “Select and employ the upright and dismiss the crooked, then people will obey. Select and employ the crooked and dismiss the upright, then the people will disobey.” 20. 季康子問..[使民敬忠以*勸, 如之何?] 子曰.. [臨之*以莊, 則敬o 孝慈, 則忠o 擧善而敎不能, 則勤o] (季康子: a minister of 魯, 以* means here ’mutually’. 之* means 人民(the people). 莊=容貌端嚴) A minister called Chi K’ang asked, “What should be done to cause the people to pay reverence to their ruler, to be loyal to him, and to make the people to exhort mutually such conducts?” The Ultimate master said, “Face the people with tidy countenance;--then, they will pay reverence to him. Let him be filial and compassionate; --then they will be loyal to him. Let him employ the good and teach the incompetent;--then they will exhort each other to do good. 21. 或謂孔子曰.. [子奚不爲政?] 子曰.. [書云孝乎! [[惟孝友*于兄弟o]] 施於有政, 是亦爲政, 奚其爲爲政?] (書:周書(書經)君陳篇. 友: 和兄弟. 施:推) Someone addressed Confucius, saying, “Sir, why are you engaged in the government?” The Ultimate Master said, “What does the Shu-Ching (書經) say of filial piety? The Shu-Ching says that the filial duty is simply to be filial to parents and to exercise brotherly affection to brothers. If we infer as to whether it is also the government, we find that this is also the government. Why couldn’t it be the government?” 22. 子曰.. [人而無信, 不知其可也o 大車無예(수레채마구리예), 小車無월(멍에막이월), 其何以行之哉?] The Ultimate Master said, “I do not know how an untrustworthy man is acceptable. How can a large carriage be made to go without the cross-bar for yoking the oxen or a small carriage without a hook-shape curved bar for yoking the horses?” 23. 子張問.. [十世可知也?] 子曰..[殷因於夏禮, 所損益可知也o 周因於殷禮, 所損益可知也o 其或繼周者, 雖百世可知也o] (因=襲, 損益=增減) Chang, the wise, asked, “Can we know (in advance) the affairs of ten ages after.” The Ultimate Master said, “The Yin dynasty inherited the etiquette-regulations of the Hsia. What was added to or taken from them can be known. The Chau dynasty inherited the etiquette-regulations of the Yin. What was added to or taken from them can be known. Some other may succeed the Chau, but though it may be in the future of hundred ages, its affairs can be known.” 24. 子曰.. [非其鬼而祭之, 諂也o 見義不爲, 無勇也o] The Ultimate Master said, “For a man to perform a sacrificial rite to a spirit which is not related to him is flattery. To see what is right and not to do it is devoid of courage. 八佾諸三 Dancing of Eight-Rows, the Third 1. 孔子謂季氏..[八佾舞於庭o 是可忍也, 孰不可忍也!] (八佾: Emperor’s dancing band is consisted of eight rows, duke’ dancing band is consisted of six rows, and minister‘s dancing band is consisted of four rows. The number of dancers in each row is equal to the number of rows; the emperor’s dancing band is consisted of 8x8=64 dancers. 季氏=a minister of 魯 whose family name is Chi. ) Confucius said of a minister whose family name is Chi, “He had dancing of the eight-rows perform in his court (僭用天子之禮樂 : presumptuously use the etiquette and music of the emperor). If he can bear (dare) to do this, what may he not bear (dare) to do?” 2. 三家者以雍徹o 子曰.. [ [[相維벽(임금벽)公, 天子穆穆o]] 奚取於三家之堂!] (三家:魯大夫인 孟孫 叔孫 季孫. 雍: 周나라때 천자가 제사 지내고 제사상을 철거할때 부르는 노래 책 이름, 徹:제사상을 철거함을 말함. 벽公: 諸侯. 穆穆: 제사지낼때 얼굴이 엄숙한 것을 말함) The three families used the Yung ode, while the vessels were being removed, at the end of a memorial service. The Ultimate Master said, “‘Dukes marshaled and emperor is profound and grave’--what implication can these words have in the hall of the three families?” 3. 子曰.. [人而不仁, 如禮何? 人而不仁, 如樂何?] The Ultimate master said, “If a man be not compassionate, what has he to do with etiquette? If a man be not compassionate, what has he to do with music?” 4. 林放問禮之本o 子曰.. [大哉問! 禮, 與其奢也, 寧儉o 喪, 與其易也, 寧戚o] [林放: 魯人. 易 means 齊備 (두루 갖추다: to furnish extensively). 戚 means deep sorrow (哀痛)] Lin Fang asked what is the fundamental of propriety. The Ultimate master said. “A great question indeed! In propriety, it is rather better to be frugal than extravagant. In mourning, it is better that there be deep sorrow than extensively furnishing. 5. 子曰.. [夷狄*之有君, 不如諸夏之亡也o] (*In the ancient time, Chinese called any foreign country 夷 if it is in the east; 蠻 if it is in the south; 戎 if it is in the in the west; 狄 if it is in the north. Chinese call China 夏 in the Confucius’ time. ) The Ultimate Master said, “(Even) the foreigners in the east and north have their own rulers, and are not like Chinese countries which are without them.*” (At the time of Spring-Autumn Warring-Countries, dukes and ministers were devoid of the Way. There were subordinates who killed their monarchs and sons who murdered their fathers. Confucius saw it and deplored with the above saying.) 6. 季氏旅於泰山o 子謂염有曰.. [女弗能救與?] 對曰..[不能o] 子曰.. [嗚呼! 曾謂泰山不如林放乎?] (旅: name of a sacrificial rite. 염有: a disciple of Confucius. 女=汝. 曾: a moment ago.) The chief of the Chi family was about to do a sacrifice rite (which only the emperor should do) to the T’ai mountain. The Ultimate Master said to Zan Yu, “Can you not save him from this?” He answered, “I cannot.” The Ultimate Master said, “Alas! Do you say that the T’ai Mountain is not as good as Lin Fang (in knowing propriety)? 7. 子曰.. [君子無所爭, 必也射乎! 揖讓而升, 下而飮, 其爭也君子o] The Ultimate Master said, “The decent meritorious man has no contentions (competitions). Yet, is it (the competition) unavoidable in archery? (He has still no contention even in archery competition.) When he ascends the shooting platform, he yields precedence to others and bows to the competitors. After descending (finishing shooting), he drinks with the competitors. This is the manner of contention which a decent meritorious man would assume. 8. 子夏問曰.. [ [[巧笑천(입어여쁠천)兮, 美目盼兮, 素以爲絢兮]], 何謂也?] 子曰.. [繪事後素o] 曰.. [禮後乎?] 子曰..[起予者商也, 始可與言詩已矣o] (천:beautiful good face. 盼: It means that the white and black colors of the eyeball are distinctively clear. 素以爲絢: 색갈로 스켔치를 만든후 휜색으로 구분을 만드는 것 을 말하다. 가령 중첩한산을 그릴려면 우선 산들의 전체윤곽을 푸른 색으로 그린다음 산과 산사이는 휜색으로 무뉘를 넣어 중첩됨을 표시하는것을 말한다. 起: motivate. 商: name of 子夏) Hsia, the wise, asked, saying, “What is it meant by ‘The pretty mouth making artful smile! The distinctively clear black and white of her eye! Adorning by means of whiting (after sketching with colors)’ ? The Ultimate Master said, “It means, ‘Do whiting (as the final touch in drawing) after sketching with colors.’’’ (Tsze-hsia responded,) “Propriety is subsequent to (the beauty of the inner quality)?” The Ultimate master said, “It is Shang who can bring out my meaning. Now I can begin to talk about the ode with him.’ (설명: 본질이 아름답더라도 禮가 더 첨가되어야만 정말 휼륭하다는 뜻이다) 9. 子曰.. [夏禮, 吾能言之, 杞不足徵也o 殷禮, 吾能言之, 宋不足徵也o 文獻不足故也o 足, 則吾能徵之矣o] [杞: descendants of 夏 dynasty. 宋: descendants of 殷. 文獻: 文 refers to 典籍(documents and books) and 獻 refers to 賢人(wise men)] The Ultimate Master said, “I could describe the etiquette of the Hsia dynasty, but Chi cannot sufficiently attest to my words. I could describe the etiquette of the Yin dynasty, but Sung cannot sufficiently attest to my words. This is because their records and wise men were insufficient (to attest to my words). If those were sufficient, I could adduce them to attest to my words. 10. 子曰.. [체(示邊帝)自旣灌而往者, 吾不欲觀之矣o] (체(示邊帝): the great sacrifices of the kings. 灌:libation) The Ultimate Master said, “At the great sacrifices, after the libation, I have no wish to look on.” (The great sacrifices after libation was of too red-tapism. Confucius did not like such red-tapism.) 11. 或問 [체(示邊帝)] 之說o 子曰.. [不知也o 知其說者之於天下也, 其如示諸斯乎?] 指其掌o (체(示邊帝) 之說:체祭的道理=the meaning of the great sacrifice. 示 means 視) Someone asked the meaning of the great sacrifice. The Ultimate master said, “I do not know. He who knows its meaning would understand the affairs of the world as easy as one sees these (lines of the palm).’ Then, he pointed to his palm. 12. 祭*如在, 祭神如神在o 子曰.. [吾不與祭, 如不祭o] (祭 refers here to the sacrifice to the dead ancestor.) He sacrificed to the dead as if they were present. He sacrificed to the spirits, as if they were present. The Ultimate Master said, “ If my mind were not occupied with the sacrifice, it would be the same as if I did not sacrifice.” 13. 王孫賈問曰.. [ [[與其媚於奧, 寧媚於조(부뚜막조)o]] 何謂也?] 子曰.. [不然o 獲罪於天, 無所禱也o] (王孫賈: a influential minister of the country called 衛. 奧: the spirit residing in the south-west corner of the room.) Wang Sun-Chia asked, saying, “What is the meaning of the saying, ‘It is better to flatter to the kitchen spirit than to the spirit of the south-west corner’?” The Ultimate Master said, “It is not so. If one offends against the Heaven, he has none to whom he can pray.” 14. 子曰.. [周監於二代, 郁郁乎文哉! 吾從周o] (二代: the 夏dynasty and the 商 dynasty) The Ultimate Master said, “Chau had the advantage of viewing the two past dynasties. How flourish are its literatures! I follow Chau.” 15. 子入大廟, 每事問o 或曰.. [孰謂추(=鄒)人之子知禮乎? 入大廟, 每事問o] 子聞之曰.. [是禮也!] (大廟 is pronounced as 泰廟 and means 周公廟 (shrine dedicated to the Duke of Chau). 추(=鄒):Confucius’ home town.) The Ultimate Master, when he entered the grand shrine, asked about everything. Someone said, “Who did say that the son of the man of Tsau knew the manners of propriety? He has entered the grand shrine and asks about everything.” The Ultimate heard the remark, and said, This is a manner of propriety.” 16. 子曰.. [射不主皮, 爲力不同科, 古之道也o] (同果 means 同等.) The Ultimate master said, “The main thing in archery is not to pierce through the leather target. It is because people’s strength is not equal. This was the old way.” (In the time of Spring-Autumn, countries fought each other. Competition was rather oriented in piercing through the leather target than just hitting the target. Confucius sighed over this practice.) 17. 子貢欲去告朔之희(食邊氣)羊o 子曰.. [賜也! 爾愛其羊, 我愛其禮o] (賜: name of 子貢) Kung, the wise, wanted to dispense with the offering of a sheep which was practiced on the first day of each new moon. The Ultimate master said, “Ts’ze, you value the sheep; I value the rites. 18. 子曰.. [事君盡禮, 人以爲諂也o] To serve the lord with the full observance of the manners of propriety is accounted by the people to be debased flattery. 19. 定公問.. [君使臣, 臣事君, 如之何?] 孔子對曰.. [君使臣以禮, 臣事君以忠o] (定公: the lord of the native country of the Ultimate Master. He said this question because the lord-subject relationship was unstable.) The Duke Ting asked, “What do you say about how the lord should employ his ministers and, and how ministers should serve their lord?” Confucius replied, “A lord should employ his ministers in accordance with the manners of propriety. Ministers should serve their lord with loyalty.” 20. 子曰.. [關雎, 樂而不淫, 哀而不傷o] (關雎: The first chapter of the Odes (詩經)) The Ultimate Master said, “The Kwan Tsu is amusing without being licentious, and of sad without having heart-stricken. 21. 哀公問社於宰我o 宰我對曰.. [夏后氏以松, 殷人以柏, 周人以栗o 曰.. [[使民戰栗o]] ] 子聞之, 曰.. [成事不說, 遂事不諫, 旣往不咎o] (社: altar of the spirit of the land. 宰我: a disciple of the Ultimate Master. 夏后氏 means the dynasty of Hsia. 戰栗: fearful appearance.) The Duke Ai asked Tsai Wo about the altar of the god of the land. Tsai Wo replied, “The Hsia sovereign used the pine, the Yin used the cypress, and the Chau used the Chester nut tree, said to have been selected to infuse people with fear.” On hearing this, the Ultimate Master said, “What has been done, do not discuss. What is in progress, do not remonstrate about. What is past, do not blame. 22. 子曰.. [管仲之器小哉!] 或曰.. [管仲儉乎?] 曰.. [管氏有三歸, 官事不攝, 焉得儉?] [然則管仲知禮乎?] 曰.. [邦君樹塞門, 管氏亦樹塞門o 邦君爲兩君之好, 有反점(土邊占), 管氏亦有反점o 管氏而知禮, 孰不知禮?] (三歸: three households. 攝:兼任(hold additional tasks). 塞門: A screen to prevent the view at the gate. 反점: Stand on which the empty cups are placed as being inverted.) The Ultimate Master said, “Small indeed was the capacity of Kwan Chung!” Someone said, “Was Kwan Chung frugal?” (The Ultimate Master) replied, “ Kwan had three households, with attendants having no double duties. How could that be frugality?” “Then, did Kwan Chung know the rules of propriety? (The Ultimate Master) said, “Lords have wooden screens at their gates. Kwan too had a screen at his gate. The lords of states on any friendly meeting between two of them had a stand on which to place their inverted cups. Kwan too had such a stand. If Kwan knew the rules of propriety, who does not know them?” 23. 子語魯大師樂, 曰.. [樂其可知也o 始作, 翕如也., 從之, 純如也, 교(밝을교)如也, 繹如也o 以成] (大師: Name of music official.) Talking of music with the grand music master of Lu, the Ultimate master said, “Music can be appreciated. At the commencement, all the parts sound in unison. As it proceeds, how harmonious, how clear, and how consistent without break, and thus onto its finale.” 24. 儀封人請見, 曰.. [君子之至於斯也, 吾未嘗不得見也o] 從者見之o 出曰.. [二三子, 何患於喪乎? 天下之無道也久矣, 天將以夫子爲木鐸o] (鐸: Bell used in ancient times to herald an official proclaim.) The border warden at Yi requested to be introduced to the master, saying, “When men of superior virtue have come to this, I have never missed to meet them.” The followers of the Master presented him to the Master. When he came out from the interview, he said, “My friends, why are you distressed by your Master’ loss of office? All under heaven have long been without the Way. Heaven is going to use your Master as a wooden bell.” 25. 子謂韶, [盡美矣, 又盡善也o] 謂武, [ 盡美矣, 未盡善也o] (韶: Music made by Emperor 舜. 武: Music made by King Wu.) The Ultimate Master said of the Shao as perfectly beautiful and also perfectly good. He said of the Mu as perfectly beautiful yet not perfectly good. 26. 子曰.. [居上不寬, 爲禮不敬, 臨喪不哀, 吾何以觀之哉?] The Ultimate Master said, “When being placed above, without tolerance; when practicing the rites, without respect; when mourning, without sorrow. How should I view such things? | |||||
| 첨부파일 | 등록된 첨부파일이 없습니다. | ||||
 다음글 |
The Doctrine of the Mean 中庸 (1-10 장) 한문->English
|
||||
 이전글 |
The Dialects of Confucius 論語(4,5,6장)한문->English
|
||||
