자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2639 | 등록일 | 2007-06-05 |
|---|---|---|---|---|---|
| 제목 | The Dialects of Confucius 論語(7,8장)한문->English | ||||
| 述而第七 Shuri, the Seventh 1. 子曰.. [述而不作, 信而好古, 竊比於我老彭。] (老彭: Virtuous Official of the 商 dynasty) The Ultimate Master said, “I transmit but do not author by myself. I believe in and love the classic. I venture to compare myself with our Lao P’ang.” 2. 子曰.. [默而識之, 學而不厭, 誨人不倦, 何有於我哉?] The Ultimate master said, “To gain knowledge quietly, to learn without being fed up, and to instruct others without being wearied: which one of these things belongs to me?” 3. 子曰.. [德之不修, 學之不講, 聞義不能徙, 不善不能改, 是吾優也。] The Ultimate Master said, “Not to cultivate virtue, not to thoroughly discuss what is learned, not able to move towards righteousness after having heard of it, and not able to correct what is not good: these are my solitudes.” 4. 子之燕居, 申申如也, 夭夭如也。 When the Ultimate Master was unoccupied with business, he was sedate and peaceful. 5. 子曰.. [甚矣吾衰也! 久矣, 吾不復夢見周公!] The Ultimate Master said, “I must have been extreme weak. For a long time, I have not had a dream in which I saw again the Duke of Chau.” 6. 子曰.. [志於道, 據於德, 依於仁, 游於藝。] The Ultimate Master said, “Let the will be set to the Way, accord with virtue, rely on meritorious benevolence, play-enjoy in the arts.” 7. 子曰.. [自行束脩以上, 吾未嘗無誨焉!] (脩: dried meat) The Ultimate Master said, “I have not yet refused instruction to any one who has brought even a piece- bundle of meat jerky.” 8. 子曰.. [不憤不啓。 不排不發。 擧一隅不以三隅反, 則不復也。] The Ultimate master said, “I do not open up the truth to one who is not eager to get enlightened, nor help out to one who is not anxious to get the Way. When I presented one corner of a subject to any one, and he cannot from it learn the other three, I do not go on lessoning.” 9. 子食於有喪者之側, 未嘗飽也。 子於是日哭, 則不歌。 When the Ultimate Master was eating by the side of a mourner, he never satiated himself. He did not sing on the same day in which he had been weeping. 10. 子謂顔淵曰.. [用之則行, 舍之則藏。 唯我與爾有是夫!] 子路曰.. [子行三軍, 則誰與?] 子曰.. [暴虎馮河, 死而無悔者, 吾不與也。 必也臨事而懼, 好謀而成者也!] [舍=棄:discard, dismiss. 三軍:The whole military force of a large state. 暴虎: fight with a tiger with one’s bare hands 馮河:cross a river on foot (without boarding a boat)] The Ultimate Master said, “Using it (the Way) when employed and keeping it safe when dismissed, only I and you do so. Tsze-lu said, “If my Master led the three armies, who would be with you?” The Ultimate Master said, “I would not have him to act with me, who would fight a tiger with his bare hands or cross a river on foot, and die without any regret. My associate must be the man who would proceed to action with fear, be fond of planning, and accomplish the tasks (without fail).” 11. 子曰.. [富而可求也, 雖執鞭之士, 吾亦爲之., 如不可求, 從吾所好。] (執鞭之士: whip-holding lowly servant) The Ultimate Master said, “If riches could surely be obtained in pursuit of them, I would be willing to a whip holder. Since the obtainment of them is not guaranteed, I follow after that which I love.” 12. 子之所愼.. 齊、戰、疾。 The things in reference to which the Ultimate Master exercised the greatest caution were fasting, war and illness. 13. 子在齊聞韶, 三月不知肉味。 曰.. [不圖爲樂之至於斯也!] (韶:music made by 虞舜. 圖=想) When the Ultimate Master was in Ch’I, he heard the Shau. For three months he did not know the taste of meat. He said, “ I have never imagined that music could have been made so excellent as this.” 14. 염有曰.. [夫子爲衛君乎?] 子貢曰.. [諾, 吾將問之。] 入曰.. [伯夷、 叔齊, 何人也?] 曰.. [古之賢人也。] 曰.. [怨乎?] 曰.. [求仁而得仁, 又何怨?] 出, 曰.. [夫子不爲也。] Yen Yu said, “Is our Master for the ruler of Wei?” Tsze-kung said, “Oh! I will ask him.” He went in accordingly, and said, “What sort of men were Po-I and Shu-ch’I?” (The Ultimate Master) said, “Virtuous men ancient times.” Tsze-kung said, “Did they regret because of their course?” The Ultimate Master again replied, “They sought meritorious benevolence and obtained it. What regret could they have?” On this, Tsze-kung went out and said, “Our master is not for him.” 15. 子曰.. [飯疏食飮水, 曲肱而枕之, 樂亦在其中矣。 不義而富且貴, 於我如浮雲。] (疏食=粗飯) The Ultimate Master said, “Eating coarse rice and drinking water, and bending my arm for pillow: I have still joy in the midst of these things. Riches and noble status without righteousness are to me as the floating clouds.” 16. 子曰.. [加我數年, 五十以學易, 可以無大過矣。] The Ultimate Master said, “If some years were added to my life to learn the Change (‘Iching’ at the age of fifty, and then I will be unlikely to have great faults.” 17. 子所雅言.. 詩、書、執禮, 皆雅言也。 (雅言: 標準語 the standard language) The Ultimate Master spoke the standard language called ‘ya’: for poetry, writing articles, and performing the rites, he always spoke ya. 18. 葉公問孔子於子路, 子路不對。 子曰.. [女奚不曰..[[其爲人也, 發憤忘食, 樂以忘憂, 不知老之將至]] 云爾!] (葉公: Official of Sheh in the sate of 楚 who assumed the title of duke.) The Duke of Sheh asked Tsze-lu about Confucius, and Tsze-lu did not answer him. The Ultimate Master said, “Why did you not say : ‘He is a man who in his eager pursuit (of the Way) forgets to eat, who in the joy of his attainment forgets his sorrow, and who is not aware of that old age is coming on?” 19. 子曰.. [我非生而知之者, 好古, 敏以求之者也。] The Ultimate master said, “I am not one who was born in the possession of knowledge; I am one who is fond of antiquity and quick in searching (of knowledge).” 20. 子不語.. 怪、力、亂、神。 The Ultimate Master did not talk about strange things, feats of strength, disorder, and spiritual beings. 21. 子曰.. [三人行, 必有我師焉。 擇其善者而從之., 其不善者而改之。] The Ultimate Master said, “When three men (including me) walk together, there is always something I can learn. I will select what is good in them and follow them. And correct myself with regard to what is not good.” 22. 子曰.. [天生德於予, 桓퇴其如予何?] ( 桓퇴: Official of the state of 宋 whose temperament was very ferocious and villainous so that he threatened to have Confucius killed. He envied of Confucius’s virtue which he did not have.) The Ultimate Master said, “Heaven produced the virtue that is in me. Han T’ui--what can he do to me?” 23. 子曰.. [二三子以我爲隱乎? 吾無隱乎爾! 吾無行而不與二三子者, 是丘也。] (丘:Confucius) The Ultimate Master said, “My students, do you think that I conceal anything? I conceal nothing from you. I do not act without showing my action to you, my students. This is Ch’iu.” 자 가라사대 “학생들아 너희들은 내가 무엇을 (안 가르켜 주고) 감추는줄로 여기느냐? 나는 아무것도 감추질 않했다. 나는 너희들 하고 같이 함이 없이 내 혼자만이 행한 적이 없다. 이러한 사람이 바로 나다.” 24. 子以四敎.. 文、 行、 忠、 信。 There were four things which the Ultimate Master taught: literature, conduct, loyalty, and trustfulness. 25. 子曰.. [聖人, 吾不得而見之矣! 得見君子者, 斯可矣。] 子曰.. [善人, 吾不得而見之矣! 得見有恒者, 斯可矣。 亡而爲有, 虛而爲盈, 約而爲泰, 難乎有恒矣!] The Ultimate Master said, “I have not yet met a sage. I would satisfy if I could see a virtuous and sagacious man. Having not and yet pretending to have, empty and yet pretending to be full, being insufficient and yet pretending to have in reserve: it is difficult with such characteristics to have constancy.” 26. 子釣而不綱, 익不射宿。 The Ultimate Master angled, but did not use a net. He shot, but not to birds at roosting. 27. 子曰.. [蓋有不知而作之者, 我無是也。 多聞, 擇其善者而從之, 多見而識之, 知之次也。] The Ultimate Master said, “There may be those who act without knowing why. I am not such one. Hearing much, selecting what is good and following it, observing extensively and understanding it, are next to knowledge. 28. 互鄕難與言。 童子見, 門人惑。 子曰.. [與其進也, 不與其退也。 唯何甚? 人潔已以進, 與其潔也, 不保其往也!] (互鄕:A place of the state of 魯, the people of which was notorious for being unreasonable. 與=許 permit, 潔:修治 cultivate, edify) It was difficult to talk with the people of Hu-hsiang. The disciples were perplexed when a lad (from Hu-hsiang) was received (by Confucius). The Ultimate Master said, “I encourage people’s advance (to the good), but not people’s regression (from the good). Why should you be severe (with regard to this lad)? If a man purify himself to be accepted by me, I simply accept him because he is purified. I do not hold over him from accepting by the reason of his past conduct.” 29. 子曰.. [仁遠乎哉? 我欲仁, 斯仁至矣!] The Ultimate Master said, “Is sage-benevolence so far away? I wished to be sage-benevolent, and lo! sage-benevolence is at hand.” 30. 陳司敗問.. [昭公知禮乎?] 孔子曰.. [知禮。] 孔子退。 揖巫馬期而進之曰.. [吾聞君子不黨, 君子亦黨乎? 君取於吳爲同姓, 謂之吳孟子, 君而知禮, 孰不知禮?] 巫馬期以告。 子曰.. [丘也幸, 荀有過, 人必知之。] (陳司敗:An Official of the state of 陳 in charge of judicial matters. 昭公:Duke of the home state of Confucius, called 魯. 巫馬期:Disciple. 吳孟子: Wife of 昭公. Her surname was the same as that of 昭公. At that time, marriage between those who had the same family name was considered as a savage custom.) A szu pai (minister treating crime) asked, “Does Duke Chau know the manner of propriety?” Confucius said, “He knows the manner of propriety.” Confucius retired. The szu pai greeted Wu-ma Ch’i to come forward, and said, “I have heard that the meritorious descent man is not a partisan. May the meritorious descent man be a partisan too? Your lord married someone from Wu whose surname is the same as his, and referred to her as Wu Meng Tzu. If your lord knows the manner of propriety, who does not know the manner of propriety?” Wu-ma Ch’i reported this to Confucius and the Ultimate Master said, “Ch‘iu is fortunate. When I make a mistake, people know about it.” 31. 子與人歌而善, 必使反之, 而後和之。 (反=復) When the Ultimate Master was in company with a man who was singing, if the song was good, he would have it repeated, and then he joined in the singing. 32. 子曰.. [文, 莫吾猶人也。 躬行君子, 則吾未之有得!] (莫:疑) The Ultimate Master said, “In literature, I am perhaps equal to other men (even though I may not much surpass them). But as to being a man who practices sage-meritorious virtue, this I have yet to attain. 33. 子曰.. [若聖與仁, 則吾豈敢? 抑爲之不厭, 誨人不倦, 則可謂云爾已矣!] 公西華曰.. [正唯弟子不能學也!] (抑:只是. 公西華:Disciple) The Ultimate Master said, “Would I dare to rank myself with the sage and the man of wise-benevolence? It may be simply said of me that I strive to become such without satiety, and to teach others without weariness.” Kung-hsi Hwa said, “This is just what we, the disciples, have not been able to learn.” 34. 子疾病, 子路請禱。 子曰.. [有諸?] 子路對曰.. [有之。 뢰曰.. [[禱爾於上下神祇。]] ] 子曰.. [丘之禱久矣!] The Ultimate Master was seriously ill. Tsze-lu asked to pray in his behalf. The Ultimate Master said, “May such a thing be done?” Tsze-lu replied, “Yes, it may. In the Eulogies it is said, ‘Pray to the deities and spirits of the upper and lower worlds’ .” The Ultimate Master said, “Ch’iu has played so for a long time.” 35. 子曰.. [奢則不孫, 儉則固., 與其不孫也, 寧固。] The Ultimate Master , “Extravagance leads to insolence, and frugality to miserliness. It is better to be miserly than to be insolence.” 36. 子曰.. [君子坦蕩蕩, 小人長戚戚。] The Ultimate Master said, “The sage meritorious man is satisfied and composed. The petty man is constantly full of distress.” 37. 子溫而려, 威而不猛, 恭而安。 The Ultimate Master was gentle yet strict, awe-inspiring yet not fierce, and courteous yet at ease. 泰伯第八 T’ai-po, the Eighth 1. 子曰.. [泰伯其可謂至德也已矣, 三以天下讓, 民無得而稱焉。] (泰伯:Eldest son of Emperor T’ai of the Chou dynasty.) The Ultimate Master said, “T’ai-po may be said to have attained the supreme virtue. Thrice he declined to accept the right to rule all under heaven, and the people had no opportunity to praise him.” 2. 子曰.. [恭而無禮則勞, 愼而無禮則사(草頭下思), 勇而無禮則亂, 直而無禮則絞。 君子篤於親, 則民興於仁., 故舊不遺, 則民不偸。] (偸:薄) The Ultimate Master said, “Politeness without the manner of propriety is futile labor. Prudence without the manner of propriety is timidity. Braveness without the manner of propriety is disorder. Straightforwardness without the manner of propriety is rudeness. The sage-meritorious men cherish their relatives, the people are aroused to wise-benevolence. When old acquaintances are not neglected, the people are not low-minded.” 3. 曾子有疾, 召門弟子曰.. [啓予足! 啓予手! 詩云.. [[戰戰兢兢, 如臨深淵, 如履薄氷。]] 而今而後, 吾知免夫! 小子!] (曾子:Disciple) The master Tsang was seriously ill. He summoned his disciples and said, “Uncover my feet, uncover my hands. It is said in the Book of Poet, ‘we should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice,’ (and so have I been). From now on I know I can be exempted from it, my pupils!” * *The imminent death of the master Tsang will release him from a filial duty to care for his body. 4. 曾子有疾, 孟敬子問之。曾子言曰.. [鳥之將死, 其鳴也哀, 人之將死, 其言也善。 君子所貴乎道者三.. 動容貌, 斯遠暴慢矣.. 正顔色, 斯近信矣., 出辭氣, 斯遠鄙倍矣., 변(草頭邊)豆之事, 則有司存。] (孟敬子: Official of the state of 魯. 鄙=mean. 변豆:Bamboo and wooden containers for food used in the rites.) The master Tsang was seriously ill. Meng Chang Tsu asked after him. The Master Tsang said to him, “When a bird is about to die, its cries are sorrowful; when a man is about to die, his words are good. There are three aspects of the way which the sage-meritorious man values: in displaying countenance, to avoid bad temper and insolence, in making proper complexion, to keep near to sincerity, in speaking, to keep far from lowness and impropriety. As to such matters concerned with the sacrificial vessels, there are proper officers for them.” 5. 曾子曰.. [以能問於不能, 以多問於寡, 有若無, 實若虛, 犯而不校。 昔者吾友, 嘗從事於斯矣。] (吾友: refers to 顔淵) The master Tsang said, “Even though he was competent, he consulted those who are not competent. Even though he had plenty of knowledge, he consulted those who have little. Having, as though he had not. Having full, yet to count himself as empty. To be offended against, yet not to mind. Formerly I had a friend who pursed these attitudes on matters.” 6. 曾子曰.. [可以託六尺之孤, 可以寄百里之命, 臨大節而不可奪也。 君子人與? 君子人也!] (命:政. 大節: means birth-death and disaster-blessing.) The master Tsang said, “Suppose that there is the man who can be entrusted with the charge to take care of an orphan of 6 ch’i, commissioned with the authority over a state of one hundred li, and whose principles cannot be deprivable by blessing or calamity, or live-death. Is he a wise-meritorious man. He is a wise-meritorious man indeed.” 7. 曾子曰.. [士不可以不弘毅, 任重而道遠。 仁以爲已任, 不亦重乎! 死而後已, 不亦遠乎!] The master Tsang said, “A seunbi (scholar) must not be without vast scope and sturdiness, for his duty is heavy and his way is long. Sage-benevolence is the responsibility he has taken upon himself : is it not heavy? Only with death does his way end: is it not long?” 8. 子曰.. [興於詩, 立於禮, 成於樂。] The Ultimate Master said, “Flourish with poetry, establish stands with the manner of propriety, and accomplish with music.” 9. 子曰.. [民可使由之, 不可使知之。] The Ultimate Master said, “The people may be made to follow, but may not be made to know.” 10. 子曰.. [好勇疾貧, 亂也。 人而不仁, 疾之已甚, 亂也。] (疾:怨恨. 已甚:太過分) The Ultimate Master said, “The man who is fond of daring and deplores poverty will cause disorder. So will the man who is not sage-benevolent and is extremely disliked. 11. 子曰.. [如有周公之才之美, 使驕且吝, 其餘不足觀也已!] The Ultimate master said, “Though a man have fine talents as those of the Duke of Chau, yet if he be arrogant and niggardly, his other qualities are not worth being looked at.” 12. 子曰.. [三年學, 不至於穀, 不易得也。] (至:志. 穀:pay) The Ultimate Master said, “It is not easy to find a man who has studied for three years without aiming to get grain (payment by becoming a public officer). 13. 子曰.. [篤信好學, 守死善道。 危邦不入, 亂邦不居。 天下有道則見, 無道則隱。 邦有道, 貧且賤焉, 恥也.. 邦無道, 富且貴焉, 恥也。] (見:出仕. 隱:隱居) The Ultimate Master said, “With sincere faith be devoted to learning. Hold firm to death the good Way. Enter not a state in danger. Dwell not in a state in disorder. When all under heaven are with the Way, take a public position. When without the Way, be secluded. When the state is with the Way, to be poor and lowly is shameful. When the state is without the Way, to have richness and prestigious position is shameful.” 14. 子曰.. [不在其位, 不謀其政。] The Ultimate Master said, “When not in the (proper) position, do not be involved with the policy (proper to that position).” 15. 子曰.. [師摯之始, 關雎之亂, 洋洋乎, 盈耳哉!] (師摯: Music master of the state of 魯. 關雎:A chapter in the Book of Poetry. 亂:the finale of orchestra ) The Ultimate Master said, “From when the music master Chih begins, till the conclusion of the Kwan Tsu, how magnificent and resounding to the ear!” 16. 子曰.. [狂而不直, 동(지각없을동)而不愿, 공공(心+空)而不信, 吾不知之矣!] The Ultimate Master said, “Frantically ardent and yet not upright, stupid and yet not attentive, incompetent and yet not sincere: I do not understand such persons.” 17. 子曰.. [學如不及, 猶恐失之!] (之:指學問) The Ultimate Master said, “Learn as if you could not reach your object, and still be afraid of losing what you have learned. 18. 子曰.. [巍巍乎, 舜禹之有天下也, 而不與焉。] The Ultimate Master said, “How majestic: Shun and Yu had all under heaven, yet they were unaffected by it !” 19. 子曰.. [大哉, 堯之爲君也! 巍巍乎, 唯天爲大, 唯堯則之! 蕩蕩乎, 民無能名焉! 巍巍乎, 其有成功也! 煥乎, 其有文章!] The Ultimate Master said, “Great indeed was Yau as a sovereign! How majestic was he! It is only Heaven that is grand, and only Yao was comparable. How vast was (his virtue)! The people could find no name for it. How majestic were his accomplishments! How brilliant were his contributions in the literary culture!” 20. 舜有臣五人, 而天下治, 武王曰.. [予有亂臣十人。] 孔子曰.. [ 『才難』, 不其然乎? 唐 虞 之際, 於斯爲盛, 有婦人焉, 九人而已。 三分天下有其二, 以服事殷, 周之德, 其可謂至德也已矣!] [亂臣:Subordinates who are able to govern properly all under heaven. Here, they refer to 周公 (Duke of Chau), 旦召公, 太公望, 畢公, 榮公, 王后姜氏, and other four ones. 婦人 referred to the queen 姜. 唐: Period ruled by 堯. 虞:Period ruled by emperor 舜. 唐 and 虞 are not dynasties because the transmission of emperorship was not hereditary. 殷 (or 商): Dynasty (circa 1600-1100 B.C.) which immediately preceded 周.] Shun had five ministers, and all under heaven were properly governed. King Wu said, “I have ten able ministers.” Confucius said, “There is the saying that talents are difficult to find. Is it really so? Following the Tang and the Yu, talent should have been abundant. Yet one was a woman, so there were nine. (周文王: the first king of the Chau dynasty) had two thirds of all under heaven, and with those he served the Yin. The virtue of the Chau could indeed be called supreme. 21. 子曰.. [禹, 吾無閒然矣! 菲飮食, 而致孝乎鬼神; 惡衣服, 而致美乎불冕; 卑宮室, 而盡力乎溝혁。 禹, 吾無閒然矣!] (불冕: clothes and hat used in the rites) The Ultimate Master said, “I can find no flaw in the character of the Yu. He used himself coarse food and drink, but did the utmost filial duties to the deities and spirits. He wore poor clothing yet donned the best ceremonial garment and hat. He lived in a low mean house yet devoted all his strength to the project of constructing ditches and water channels. I can find nothing like a flaw in Yu.” | |||||
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The Doctrine of the Mean 中庸 (1-15장)한문->English
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The Dialects of Confucius 論語(9,10장)한문->English
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