자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2073 | 등록일 | 2007-05-22 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius 論語(4,5,6장)한문->English | ||||
| 里仁第四 To neighbor with Compassionate-and-Wise People, the Fourth 1. 子曰.. [里仁爲美o 擇不處仁, 焉得知?] The Ultimate Master said, “To neighbor with compassionate-and-wise people is good. If one does not choose such a good place as his residence, how can he be wise? 2. 子曰.. [不仁者, 不可以久處約, 不可以長處樂o 仁者安仁, 知者利仁o] (約:窮困的意思: means ‘ of poverty and hardship.’ ) The Ultimate Master said, “Thos who are not compassionate-and-wise cannot abide long either in an environment of poverty and hardship, or in an environment of enjoyment. The compassionate-and-wise is at ease with being compassionate-and-wise. The wise benefits with being compassionate-and-wise.” 3. 子曰.. [唯仁者, 能好人, 能惡人o] The Ultimate master said, “Only the compassionate-and-wise can love or hate men.” 4. 子曰.. [荀志於仁矣, 無惡也o] The Ultimate Master said, “If the will be set on being compassionate-and-wise, there will be free from vices.” 5. 子曰.. [富與貴, 是人之所欲也, 不以其道得之, 不處也o 貧與賤, 是人之所惡也, 不以其道得之, 不去也o 君子去仁, 惡*乎成名? 君子無終食之間違仁, 造次*必於是, 顚沛*必於是o] (Here, 惡 is ‘how’. 造次: 急遽苟且的時間. 顚沛:傾覆流難的時候) The Ultimate master said, “Riches and nobility are what men desire. If they cannot be obtained by being in accordance with the Way, they should not be held. Poverty and lowliness are what men dislike. If they cannot be avoided by being out of accordance with the Way, they should not be avoided. If a decorous meritorious man abandons compassion-and-virtue, how is he to live up to his reputation! The decorous meritorious man does not deviate from compassion-and-virtue even during a time to finish his meal. In moments of haste, he cleaves to it. In turbulent seasons, he cleaves to it. 6. 子曰.. [我未見好仁者, 惡不仁者o 好仁者, 無以尙*之., 惡不仁者, 其爲仁矣, 不使不仁者加乎其身o 有能一日用其力於仁矣乎? 我未見力不足者o 蓋有之矣, 我未之見也!] (尙 means here ‘to be added to it’ ) The Ultimate Master said, “I have not seen a person who loved compassion-and-virtue, or one who hated what was not compassion-and-virtue. Nothing can be added to a man who loves compassion-and-virtue to make him more virtuous. The man who hates what is not compassionate-and-virtuous is himself compassionate-and-virtuous, for he would not allow anything that is not compassionate-and-virtuous to attach to him. Is anyone able for one day to apply his strength to be compassionate-and-virtuous? I have not seen anyone whose strength is insufficient. If there be such a man, I have yet to meet him. 7. 子曰.. [人之過也, 各於其黨o 觀過, 斯知仁矣o] (黨:類) The Ultimate master said, “The faults of men differ according to the classes to which they belong. Observing (or contemplating) the fault is to know the compassion-and-virtue. 8. 子曰.. [朝聞道, 夕死可矣!] The Ultimate Master said, “If a man in the morning hears the Way, he may die in the evening without regret.” 자 가라사대 “아침에 도를 들어면 저녁에 죽어도 가하니라” 9. 子曰.. [士志於道, 而恥惡衣惡食者, 未足與議也!] The Ultimate Master said, “A scholar, whose mind is set on the Way, and who is ashamed of bad clothes and bad food, is not worthy to be discoursed with. 10. 子曰.. [君子之於天下也, 無適也, 無莫也, 義之與比o] The Ultimate Master said, “The decorous meritorious man does not consider any practice as being absolutely justified. He does not view any practice as being absolutely unjustified. Righteousness is what he will follow. 11. 子曰.. [君子懷德, 小人懷土o 君子懷刑, 小人懷惠o] The Ultimate Master said, “The decorous meritorious man thinks of virtue; the petty man thinks of land (=property). The decorous meritorious man thinks of law; the petty man thinks of benefit (=what benefit he will get). 12. 子曰.. [放於利而行, 多怨o] (放 means 依着(rely and attach to) The Ultimate master said, “Conduct to pursue after profit will bring about much complaint. 13. 子曰.. [能以禮讓爲國乎, 何有? 不能以禮讓爲國, 如禮何?] (爲國:治國=to govern nation, 何有?: 言何難之有=What difficulty is there?) The Ultimate master said, “If a state is governed with the rules of propriety and the deference, what difficulty could there be? If a state is not governed with the rules of propriety and the deference, then of what use will be the rules of propriety? 14. 子曰.. [不患無位, 患所以立o 不患莫己知, 求爲可知也o] The Ultimate Master said, “Do not worry about having not an official position; be concerned with how I may establish myself. Do not worry about being not appreciated; seek what can be worthy of being appreciated. 15. 子曰.. [參乎! 吾道一以貫之o] 曾子曰..[ 唯o] 子出, 門人問曰.. [何謂也?] 曾子曰.. [夫子之道, 忠恕已矣!] (參 is the name of 曾子. ) The Ultimate Master said, “Shan, my Way has one principle running through all. The master Tsang said, “Yes.” The Ultimate Master went out, and the other disciples asked, saying, “What did his words mean?” The master Tsang said, “The way of our master is to be sincere to the principles of our nature and to forgive the faults of others,-- this and nothing more.” 16. 子曰.. [君子喩於義, 小人喩於利o] The decorous virtuous man lucidly understands righteousness; the petty man lucidly understands profit. 17. 子曰.. [見賢思齊焉, 見不賢而內自省也o] The Ultimate master said, “When we see the virtuous, think how to be their match; when we see those not virtuous, turn inwards and examine ourselves.” 18. 子曰.. [事父母幾諫, 見志不從, 又敬不違, 勞而不怨o] The Ultimate Master said, “In serving his parents, a son may gently expostulate with them. Even when he sees that his intention is not inclined to follow, still respect and do not disobey, bear burdens and do not complain. 19. 子曰.. [父母在, 不遠遊o 遊必有方] The Ultimate Master said, “While his parents are alive, the son may not journey afar. If a journey has to be made, the place to which he goes must be told. 20. 子曰.. [三年無改於父之道, 可謂孝矣o] The Ultimate Master said, “If the son for three years does not alter the way of his father, he may be called filial.” 21. 子曰.. [父母之年, 不可不知也..一則以喜, 一則以懼o] The Ultimate Master said, “The parents’ ages should be known for joy on one hand, for fear (that they may not long live) on the other. 22. 子曰.. [古者言之不出, 恥躬之不逮也o] The Ultimate Master said, “In ancient times, men did not readily give utterance to their words for they would be ashamed of themselves if their conduct were not come up to their words. 23. 子曰.. [以約失之者, 鮮矣!] The Ultimate Master said, “It is seldom indeed that a man with temperance goes astray.” 24. 子曰.. [君子欲訥於言, 而敏於行o] The Ultimate Master said, “The decorous virtuous man wishes to be slow to speak but quick to act.” 25. 子曰.. [德不孤, 必有인(隣同)o] The Ultimate Master said, “Virtue is not left to stand alone. It always has company. 26. 子游曰.. [事君數, 斯辱矣o 朋友數, 斯疎矣o] (子游: a disciple of Confucius. 數: frequent remonstrations or reproofs) Yu, the sage, said, “In serving the lord, frequent remonstrations lead to disgrace. Between friends, frequent reproofs make the friendship drift apart. 公冶長第五 Kung-Ye Ch’ang, the Fifth 1. 子謂公冶長, [可妻也, 雖在류(징역죄류)설(맬설)之中, 非其罪也o] 以其子*妻之o 子爲男容, [邦有道, 不廢., 邦無道, 免於刑戮o] 以其兄之子*妻之o (公冶長:a disciple of Confucius. 류설:검은 밧줄로 묶임. Being tied with the black rope= To serve a prison term. 子:daughter. 男容: a disciple of Confucius.) The Ultimate Master said of Kung -Ye Ch’ang, “He can have the wife. Although he was tied with the black rope, he had not been guilty of the crime.” He married his daughter to Kung-Ye Ch’anng. The Ultimate master said of Nan Yung, “When the state is with the Way, he is not abandoned (=is out of office). When it is without the Way, he is free of punishment and execution.” He married his elder brother’s daughter to Nan Yung. 2. 子謂子賤, [君子哉若人! 魯無君子者, 斯焉取斯?] (子賤: a disciple of Confucius. 焉 =何) The Ultimate Master said of Chien, the wise, “This man is indeed a decorous virtuous man! If there were not decorous virtuous men in Lu, how could this man take this character?” 3. 子貢問曰.. [賜也何如?] 子曰..[女器也o] 曰.. [何器也?] 曰.. [瑚璉也o]o (賜: the name of 子貢. 女=汝. 瑚璉: a jade-incrusted container for grain which was used in sacrificial offerings.) Kung, the wise, asked, “What do you say of me, Ts’ze? The Ultimate Master said, “You are a utensil.” “What utensil?” “A jade-incrusted utensil.” 4. 或曰.. [雍也, 仁而不영(재주영)o] 子曰.. [焉用영? 禦人以口給, 屢憎於人o 不知其仁, 焉用영?] (雍:a disciple of Confucius. 給=辯) Someone said, “Yung is wise-and-virtuous but not eloquent.” The Ultimate Master said, “Of what use is eloquent speech?” Manipulating people by means of eloquent speech may often cause others’ abhorrence. I do not know if he is wise-and-virtuous, but of what use is eloquent speech?” 5. 子使漆雕開仕o 對曰.. [吾斯之未能信o] 子說o (漆雕開: a disciple of Confucius. 說=悅) The Ultimate Master advised Ch’i Tiao-K’ai to take an official job. He replied, “I am not yet able to be confident of myself for THIS (=taking an official job).” The Ultimate Master was pleased. 6. 子曰.. [道不行, 乘부(木+孚)浮於海, 從我者, 其由與?] 子路聞之喜o 子曰.. [由也, 好勇過我, 無所取材o] The Ultimate Master said, “If the Way were not practiced, and I would get upon a raft and float about on the sea, Yu would be the one accompanying me.” Upon hearing this, Lu, the wise, was glad. The Ultimate Master said, “Yu is more fond of courage than I am. But from where would the materials be obtained? 7. 孟武伯問.. [子路仁乎?] 子曰..[不知也o] 又問o 子曰.. [由也, 千乘之國, 可使治其賦也., 不知其仁也o] [求也何如?] 子曰.. [求也, 千室之邑, 百乘之家, 可使爲之宰也., 不知其仁也] [赤也何如?] 子曰.. [赤也, 束帶立於朝, 可使與賓客言也.. 不知其仁也o] (孟武伯: an official of the state of Lu. 由: a name of 子路. 求 : Disciple. 赤: Disciple) Mang Wu Po asked if Lu, the wise, was wise-and-benevolent. The Ultimate Master said, “I do not know.” When he asked again, the Ultimate Master replied, “Yu could be employed to manage the military levies in a state of a thousand chariots, but I do not know if he is wise-and-benevolent.” “And what about Ch’iu?” The Ultimate Master said, “In a county of a thousand households or a clan of a hundred chariots, Ch’iu could be employed as governor, but I do not know if he is wise-and-benevolent.” “And what about Ch’ih?” The Ultimate Master said, “With his sash girt and standing in the Royal court, Ch’ih could be employed to converse with important guests, but I do not know if he is wise-and-benevolent.” 8. 子謂子貢曰.. [女與回也孰愈?] 對曰.. [賜也何敢望回! 回也聞一以知十, 賜也聞一以知二。] 子曰.. [弗如也, 吾與女弗如也。] (女=汝, 回=顔子, 聞一以知十=卽始而能見終: One and ten are the beginning and the last of the ten counting numbers, respectively. If he (回) sees the beginning, he knows from the beginning to the last. 聞一以知二: Because of this, I (賜) know that. 與: grant = 取=accept) The Ultimate Master said to Kung, the wise, “Which do you consider better, yourself or Hui?” The reply was, “How dare I compare myself with Hui? When Hui hears one point of a subject, he knows all about that subject. When I hear one point, I know another one point.” The Ultimate Master said, “You are not equal to him. I grant that you are not equal him.” 9. 宰予晝寢。 子曰.. [朽木不可雕也, 糞土之牆, 不可오(흙손오)也。 於予與何誅!] 子曰.. [始吾於人也, 聽其言而信其行。 今吾於人也, 聽其言而觀其行。 於予與改是!] Tsai Yu napped during the daytime. The Ultimate Master said, “Rotten wood cannot be carved nor a wall of dried dung trowelled. How would I rebuke Yu?” The Ultimate Master said, “At first, my regard for other men was to hear their words and to trust they would act accordingly. Now my regard was to hear their words and to observe their conduct. It is due to Yu that I have made such change.” 10. 子曰.. [吾未見剛者!] 或對曰.. [申정(木+長)。] 子曰.. [정也慾, 焉得剛?] (申정: Disciple) The Ultimate Master said, “I have not seen a man with a resolute will.” Some one replied, “There is Shan Ch’ang.” The Ultimate Master said, “Ch’ang is under the influence of his passions. How could he be a man with a resolute will?” 11. 子貢曰.. [我不欲人之可諸我也, 吾亦欲無加諸人。] 子曰.. [賜也, 非爾所及也!] Kung, the wise, said “I do not wish to be imposed upon by others, nor do I wish to impose upon others.” The Ultimate Master said, “Ts’ze, you have not attained to that.” 12. 子貢曰 .. [夫子之文章, 可得而聞也。 夫子之言性與天道, 不可得而聞也。] Kung, the wise, said, “The Master’s literary discourses may be heard. But his words about the nature and the way of heaven cannot be heard. 자공이 왈 “스승님 (공자)의 문장은 가히 얻어 들었는데 스승님께서 성품과 하늘의 도에 대해 말씀하시는것을 들어본적이 없다.” 13. 子路有聞, 未之能行, 唯恐有聞。 When Lu, the wise, heard a teaching, he was only afraid lest he should hear more teachings before he could carry out the practice based on what he had heard. 14. 子貢問曰.. [孔文子何以謂之文也?] 子曰.. [敏而好學, 不恥下問, 是以謂之文也。] (孔文子:衛國大夫) Kung, the wise, asked, saying, “On what ground did 孔文子 get the title of 文?” The Ultimate Master said, “He was quick (=smart) and yet fond of learning, and he was not ashamed to ask and learn of his inferiors. On these grounds he was conferred a title which included 文. 15. 子謂子産, [有君子之道四焉..其行已也恭, 其事上也敬, 其養民也惠, 其使民也義。] ( 子産: Official of the state of 鄭) The Ultimate Master said of Tsze-Ch’an, “He has four characteristics of a decorous virtuous man. He is courteous in his conduct. He is respectful in serving his superiors. He is kind in nourishing his people and righteous in putting his people to work. 16. 子曰.. [晏平仲善與人交, 久而敬之。] (晏平仲: Official of the state of 齊.) The Ultimate Master said, “Yen P’ing Chung is good in holding intercourse with people. He showed respect for the persons whom he had been keeping acquaintance with for long. 17. 子曰.. [臧文仲擧蔡, 山節藻절(동자기둥절), 何如其知也!] (臧文仲: Official of the state of 魯, 節:arch, 절: beam supporting the rafter) The Ultimate Master said, :Tsang Wan Chung kept a large tortoise in a house whose arches had landscape scenes and whose beams had seaweed patterns. Of what sort was his wisdom? 18. 子張問曰.. [令尹子文, 三仕爲令尹, 無喜色。 三已之, 無온(성낼온)色。 舊令尹之政, 必以告新令尹。 何如?] 子曰.. [忠矣。] 曰.. [仁矣乎?] 曰.. [未知, 焉得仁?] [崔子弑齊君, 陳文子有馬十乘, 棄而違之, 至於他邦, 卽曰..[[猶吾大夫崔子也!]] 違之。 之一邦, 則又曰.. [[猶吾大夫崔子也!]] 違之。何如?] 子曰.. [淸矣。] 曰.. [仁矣乎?] 曰.. [未知, 焉得仁?] ( 子張: Disciple. 令尹: Title of high official of the state of 楚 in charge of all policy matters. 已: be dismissed. 崔子: Official of the state of 齊. 十乘:四十匹. 違 means 走去) Chang, the wise, asked, saying, “Tsang Wan thrice took the public office of ling yin, and manifested no joy in his countenance. Thrice he was dismissed from office, and manifested no displeasure. He always briefed the new ling yin on the governing way which he had conducted. What do say of him?” The Ultimate Master replied, “He was loyal.” Chang, the wise, said, “Was that benevolence-and-wisdom?” The Ultimate master said, “I do not know. How can that be called benevolence-and-wisdom.” When 최자 killed the lord of 제, 진문자 who had forty horses, abandoned his office and departed. Arriving in another state, he then said, “The officials here are the same as our 최자.” He departed. Arriving in a second state, he said again, “The officials here are the same as our 최자.” And he departed. What do you say of him? The Ultimate Master said, “He was pure.” Chang, the wise said, “Was that benevolence-and-wisdom?” The Ultimate master said, “I do not know. How can that be called benevolence-and-wisdom.” 19. 季文子三思而後行。 子聞之, 曰.. [再, 斯可矣!] (季文子: Official of the state of 魯) 계문자 thought thrice, and then acted. Hearing of this, the Ultimate Master said, “Twice is enough.” 20. 子曰.. [녕武子, 邦有道, 則知., 邦無道, 則愚。 其知可及也, 其愚不可及也] (녕武子: Offical of the state of 衛) The Ultimate Master said, “녕무자 was wise when the Way prevailed in the state, but stupid when the Way did not prevail in the state. His wisdom could be equaled, but his stupidity could not be equaled.” 21. 子在陳曰.. [歸與! 歸與! 吾黨之小子狂簡, 斐然成章, 不知所以裁之!] (陳:state) When the Ultimate Master was in a state named by 진, he said, “Let us return. Let us return. Our young people in my school are unrestrained and deal with the real matters in the oversimplified way. Indeed they are literally accomplished but they do not know how to tailor themselves to perfection. 22. 子曰.. [伯夷、 叔齊, 不念舊惡, 怨是用希。] The Ultimate Master said, “백이 and 숙제 bore no former grudges, and hence resentments directed toward them were few.” 23. 子曰.. [孰謂微生高直? 或乞醯焉, 乞諸其隣而與之。] (微生高: a man of the state of 노) The Ultimate Master said, “Who said that 미생고 is upright. When someone asked him for vinegar, he in turn asked his neighbor for it, and then gave it as if it were his own.” 24. 子曰.. [巧言、令色、足恭, 左丘明恥之, 丘亦恥之。 匿怨而友其人, 左丘明恥之, 丘亦恥之。] (左丘明: Official of the state of 노, 足恭: too artful politeness. 丘:Confucius) The Ultimate Master said, “Shrewd talk, an insinuating appearance, and too artful politeness were shameful to 좌구명. 구 too considers them shameful. To conceal resentment against a person and yet befriend him was shameful to 좌구명. 구 too considers it shameful.” 25. 顔淵、季路侍。 子曰.. [합(去下皿)各言爾志?] 子路曰.. [願車馬、衣(輕)구(求下衣:皮衣), 與朋友共, 폐(弊通)之而無憾。] 顔淵曰.. [願無伐善, 無施勞。] 子路曰.. [願聞子之志!] 子曰.. [老者安之, 朋友信之, 少者懷之。] (季路:Disciple also called 子路.) When 안연 and 계로 were in attendance, the Ultimate Master said, “Why doesn’t each of you tell me your aspirations?” 자로 said, “I would like to share my horses, chariots and light fur clothes with my friends, and not to regret it when they become worn out.” 안연 said, “I would like not to boast my excellence, nor to make a display of my meritorious deeds.” 자로 said, “I would like to hear what the Master aspires.” The Ultimate Master said, “Comforting the aged, being trustworthy to friends, and treating tenderly the young.” 26. 子曰.. [已矣乎! 吾未見能見其過, 而內自訟者也。] The Ultimate Master said, “It is all over! I have not yet seen one who could see his faults and inwardly censure himself.” 27. 子曰.. [十室之邑, 必有忠信如丘者焉, 不如丘之好學也。] The Ultimate Master said, “In a town of ten households, there must be men as loyal and trustworthy as 구 but they may not be so fond of learning.” 雍也第六 Yung Yey, the Sixth 1. 子曰.. [雍也, 可使南面。] 仲弓問子桑伯子, 子曰.. [可也, 簡。] 仲弓曰.. [居敬而行簡, 以臨其民, 不亦可乎? 居簡而行簡, 無乃大簡乎?] 子曰.. [雍之言聯。] (雍:Disciple also called 仲弓. 子桑伯子: A man from the state of 魯. Some people identifies him as 莊周 (Taoist).) 南面: The lord traditionally faced to the south when he seated at court.) The Ultimate Master said, “Yung can be employed at the position (the position of a prince) who faces to the south when he seats at court.” Chung-kung asked about Tsze-sang Po-tsze. The Ultimate Master said, “He too can, for he is a man of simplicity and easiness in treating matters (= a man who avoids complicate manners ). Chung-kung said, “ Is it not then appropriate for anyone to go in governing of the people with simplicity and easiness in treating matters and respectfulness in living? Would there not be excessive simplicity and easiness if there is simplicity and easiness in living and simplicity and easiness in carrying out his policies?” The Ultimate master said, “Yung’s words are right.” 2. 哀公問.. [弟子孰爲好學?] 孔子對曰.. [有顔回者好學, 不遷怒, 不貳過, 不幸短命死矣! 今也則亡, 未聞好學者也。] ( 哀公:Duke of the state of 魯.) The Duke Ai asked, “Which disciple loves to learn?” Confucius replied to him, “There was Yen Hui, who loved to learn. He did not vent his angler on others nor make the same mistake twice. Unfortunately, he lived a short life and died. Now, there is none like him. I have not yet heard of any one who loves to learn as he did. 3. 子華使於齊, 염(약할염)子爲其母請粟。 子曰.. [與之釜。]請益, 曰.. [與之庾。] 염子與之粟五秉。子曰.. [赤之適齊也, 乘肥馬, 衣輕구(求下衣), 吾聞之也.. 君子周急不繼富。] 原思爲之宰, 與之粟九百。 辭。子曰.. [毋! 以與爾린(이웃린)里鄕黨乎!] (子華:Disciple, also called 公西赤. 齊:a state. 염子:Disciple. 釜:6斗4升≒20.46 litres. 庾:16斗≒51.15 litres. 秉:16斛≒511.5 litres. 原思:Disciple, also called 子思.) Tzu Hwa went on a mission to Chi. When the disciple Zan requested grain for his mother, the Ultimate master said, “Give her one fu.” When Zan asked for more, the master said, “Give her one you.” The disciple Zan gave her five ping of grain. The Ultimate Master said, “Ch’ih went to Ch’ih wearing light furs and riding a carriage drawn by fat horses. I have heard that a meritorious sagacious man helps the needy, but does not add to the wealth of the rich.” Yuan Sze being made governor of his town by the Master, he gave him nine hundred measures off grain, but Sze declined it. The Ultimate master said, “Do not decline Distribute it among your neighborhoods, hamlets, towns, and villages.” 4. 子謂仲弓曰.. [리(얼룩소리)牛之子, 성(붉은소성)且角, 雖欲勿用, 山川其舍諸?] (仲弓:Disciple, also called 염雍. He was a son of 염伯牛 also called 염耕. 牛 means ‘cow’ and 耕 does ‘plough’. The brindled cow (얼룩소) is believed to refer to 염伯牛. 舍諸:捨棄) The Ultimate Master said of Chung Kung, “If the calf of a brindled cow has a coat of one red color and neat horns, although men may not wish to use it, would the spirits of mountains and rivers put it aside?” 5. 子曰.. [回也, 其心三月不違仁。 其餘, 則日月至焉而已矣。] The Ultimate Master said, “Hui in his heart does not deviate from benevolence-and-sagaciousness for three months. The others may keep benevolence-and-sagaciousness in their hearts for a day or a month, but no longer than that. 6. 季康子問.. [仲由可使從政也與?] 子曰.. [由也果, 於從政乎何有?] 曰.. [賜也可使從政也與?] 曰.. [賜也達, 於從政乎何有?] 曰.. [求也可使從政也與?] 曰 [求也藝, 於從政乎何有?] (季康子: Official of the state of 魯. 仲由: Disciple, also called 由 (字 子路). 從政: 大夫. 管政事. 何有: 何難. 果: 有決斷 賜: Disciple, also called 子貢. 求: Disciple, also called 염求 or 염有) Chi K’ang Tsu asked, “Is Chung Yu suited to be employed as a public officer?” The Ultimate Master said, “Yu is a man of determined character. What difficulty would he find in being a public officer?” Chi K’ang Tsu asked, “Is Ts’ze suited to be employed as a public officer?” The Master said, “Ts’ze is a conversant man in the reasoning of human affairs. What difficulty would he find in being a public officer?” Chi K’ang Tsu asked, “Is Ch’iu suited to be employed as a public officer?” The Master said, “Ch’iu is a very talented man. What difficulty would he find in being a public officer?” 7. 季氏使閔子騫爲費宰。 閔子騫.. [善爲我辭焉, 如有復我者, 則吾必在汶上矣。] (季氏: Official of the state of 魯. 閔子騫: Disciple. 費: County privately owned by 季氏. 汶: Name of a lake or river (?) located in the border area between 魯 and 齊) The chief of the Chi family sent (an envoy) to ask Min Tsze-Ch’ien to be a governor of Fei. Min Tsze-Ch’ien said, “Decline politely the offer in my behalf. If any one come again to me with the same offer, I will be at the River Wan. 8. 伯牛有疾, 子問之。 自유(창유)執其曰.. [亡之, 命矣夫! 斯人也, 而有斯疾也! 斯人也, 而有斯疾也! ] (伯牛: Disciple. 問:病問安) PoNieu was seriously ill (was dying due to a kind of leprosy). The Ultimate Master visited him to ask the state of his ill. (The sick man moved his position near to the south wall where windows were installed, so as to ensure that the Ultimate Master would be facing south as rulers do. However, the Ultimate Master, who was ever humble, went out the room, ) took hold of his hand through the window, and said, “He is dying. His death will be due to his destiny. Such man, such a serious illness! Such man, such a serious illness!” 9. 子曰.. [賢哉回也! 一簞食, 一瓢飮, 在陋巷, 人不堪其憂, 回也不改其樂。 賢哉回也!] The Ultimate Master said, “Virtuous indeed is Hui! One bamboo basket of rice, one gourd of water, and live in a shabby alley. While others could not have endured his hardship, he did not allow his happiness to be affected by it. Virtuous indeed is Hui!” 자 가라사대 [회야 착하다! 한 그릇 밥을 먹고 한 바가지 물을 마시고 누추한 거리에서 살어 사람은 그 근심을 감당못해도 회는 그 즐거움을 바꾸지 않는다. 회는 정말 착하도다!] 10. 염求曰.. [非不說子之道, 力不足也。] 子曰.. [力不足者, 中道而廢, 今女畵。] (說:=悅) Yen Ch’iu said, “It is not that I am not pleased with the Master’s Way. But that my strength is insufficient.” The Ultimate master said, “Those whose strength is insufficient give over in the middle of the way. Now you are drawing the line (=now you limit yourself). 11. 子謂子夏曰.. [女爲君子儒, 無爲小人儒。] The Ultimate Master said to Tsze-Hsia. “You should be a gentleman scholar, not be a petty scholar.” 12. 子遊爲武城宰。 子曰.. [女得人焉爾乎?] 曰.. [有澹臺滅明者, 行不由徑, 非公事, 未嘗至於偃之室也。] (子遊: Disciple also called Yen (偃). 武城: a county in the state of 魯. 澹臺滅明: Later became a disciple. 徑:小路) TszeYu became governor of Wu-Ch’ang. The Ultimate Master said, “Have you got good men there?” Tsze Yu answered, “There is Tan-T’ai Mieh-Ming who does not take side paths. He has never come to Yen’ office (=my office), except on public matters.” 13. 子曰.. [孟之反不伐, 奔而殿, 將入門, 策其馬, 曰.. [[非敢後也, 馬不進也!]] ] (孟之反 :Official of the state of 魯. 伐=誇功: to boast of one’s merit. 殿=居於軍後: Being in the rear of a military unit ) The Ultimate Master said: “Mang Chih-fan does not boast of his merit. Being in the rear on an occasion of hurry retreat, when they were about to enter the gate, he spurred his horse, saying, `It is not that I dare to be the last. My horse did not advance’” 14. 子曰.. [不有祝鮑之영 (재주영.아첨할영), 而有宋朝之美, 難乎免於今之世矣。] (祝鮑: Official of the state of 宋. :宋朝: Son of a lord of the state of 宋) The Ultimate Master said, “Without the artfulness in speech of Chu T’o and the beauty of Song Ch’au, it is difficult to escape in the present age.” 15. 子曰.. [誰能出不由戶? 何莫由斯道也!] The Ultimate Master said, “Who can go out without through the door? How is it that men do not walk in accordance with the Way? 16. 子曰.. [質勝文則野, 文勝質則史。 文質彬彬, 然後君子。] The Ultimate Master said, “If one’s quality overshadows his literature-learning, he is an uncultivated man. If one’s literature overshadows his quality, he is a man adhered to the sentences. When one’s literature-learning and quality are equally blended, he is a man of meritorious virtue.” 17. 子曰.. [人之生也直, 罔之生也幸而免。] The Ultimate Master said, “Men live with honesty. If a man lived with dishonesty, he could merely have escaped from death by a good fortune.” 18. 子曰.. [知之者不如好之者, 好之者不如樂之者。] The Ultimate master said, “Those know (the Way) is not equal to Those who are fond of (the Way). Those who are fond of (the Way) is not equal to those who delight in it. 19. 子曰.. [中人以上, 可以語上也。 中人以下, 不可以語上也。] The Ultimate Master said, “To those who are above the average, lofty subjects may be elucidated. To those who are below the average, lofty subjects may not be elucidated. 20. 樊遲問知。 子曰.. [務民之義, 敬鬼神而遠之, 可謂知矣。] 問仁。 曰.. [仁者先難而後獲, 可謂仁矣。] (樊遲:Disciple) Fan Ch’ih asked about wisdom. The Ultimate Master said, [To work devotedly for what is right for people, and, while respecting spirits and gods, to keep aloof from them, may be called wisdom. He asked about meritorious benevolence. The Ultimate Master said, “The man of meritorious benevolence is the first to face difficulties and the last to leap benefits---this may be called meritorious benevolence.” 21. 子曰.. [知者樂水, 仁者樂山。 知者動, 仁者靜。 知者樂, 仁者壽。] The Ultimate Master said, “The wise enjoy the waters; the meritorious benevolent enjoy the mountains. The wise are active; the meritorious benevolent are tranquil. The wise are happy; the meritorious benevolent live long.” 22 子曰.. [齊一變, 至於魯。 魯一變, 至於道。] The Ultimate Maser said, “Ch’I, with a single change, could be Lu. Lu, with a single change, could be with the Way.” 23 子曰.. [고 (술잔고)不고, 고哉고哉!] (고: a cornered drinking cup used in rituals. Its size and shape had been altered to facilitate drinking. The Ultimate Master laments the predominance of drinking over rituals. The Ultimate Master said, “A cornered vessel that is no longer a cornered vessel. A strange cornered vessel! A strange cornered vessel!” 24. 宰我問曰.. [仁者, 雖告之曰.. [[井有仁*焉。]] 其從之也?] 子曰..[何爲其然也? 君子可逝也, 不可陷也., 可欺也, 不可罔也。] (宰我: Disciple. 仁*=人) Tsai Wo asked, “If a meritorious benevolent man were told, that there was a man in the well, would he go in after him?” The Ultimate Master said, “Why should he do so?” The meritorious benevolent man may be made to go there, but he cannot be made to go down into it. He might be deceived, but he cannot be deluded.” 25. 子曰.. [君子博學於文, 約之以禮, 亦可以弗畔矣夫!] The Ultimate Master said, “The meritorious benevolent man, extensively studying literatures, and tempering himself with propriety, is unlikely to go astray.” 26. 子見南子。 子路不說。 夫子矢之曰.. [予所否者, 天厭之! 天厭之!] (南子: A wife of Duke 靈 of the state of 衛. She was of lewd behavior. 矢:發誓) The Ultimate Master met with Nan-tsze. Tsze-lu was displeased. Confucius swore, saying, “If I have done anything improper, may heaven forsake me, may heaven forsake me!” 27. 子曰.. [中庸之爲德也, 其至矣乎! 民鮮久矣!] The Ultimate Master said, “The Constant Mean as a virtue is supreme indeed! Its practice among the people has been rare for a long time.” 28. 子貢曰.. [如有博施於民, 而能濟衆, 何如? 可謂仁乎?] 子曰.. [何事於仁, 必也聖乎! 堯舜其猶病諸! 夫仁者, 已欲入而立人, 已欲達而達人。 能近取譬, 可謂仁之方也已。] (病:心有所不足. 方:方術) Tse-kung said, “Suppose the case of a man extensively bestowing benefits to the people, and able to deliver the masses, what would you say of him? Might he be called meritorious benevolent? The Ultimate Master said, “Why speak only of meritorious benevolence in connection with him? He must be a sage. Even Yau and Shun were still short of it! As a rule, the meritorious benevolent man establishes others on the ground where he wishes to establish, and brings others to reach where he wishes to reach himself. To be able to extend the principles obtained from the cultivation of himself to others may be called the art of meritorious benevolence.” | |||||
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The Dialects of Confucius 論語(1,2,3장) 한문->English
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The Doctrine of the Mean 中庸 (1-15장)한문->English
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