자유게시판
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| 작성자 | Seunbi Kim | 조회수 | 2661 | 등록일 | 2007-06-05 |
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| 제목 | The Dialects of Confucius 論語(9,10장)한문->English | ||||
| 子罕第九 Tsze Han, the Ninth 1. 子罕言利, 與命與仁。 (罕:少) The Ultimate Master seldom spoke of profit. He simply accorded with the appointments of heaven, and sage-benevolence. 2. 達巷黨人曰.. [大哉孔子! 博學而無所成名。] 子聞之, 謂門弟子曰.. [吾何執? 執御乎? 執射乎? 吾執御矣!] The people of Ta-hsiang said, “Great indeed is the master K’ung. His learning is extensive, yet there is no any particular area in which he is famous. The Ultimate Master heard this, and said to his disciples, “In what shall I specialize? Shall I specialize in horsemanship or shall I specialize in archery? I will specialize in horsemanship.” 3. 子曰.. [麻冕, 禮也, 今也純, 儉, 吾從衆。 拜下, 禮也, 今拜乎上, 泰也。 雖違衆, 吾從下。] (純:錦 泰:驕慢) The Ultimate Master said, “The cap made with flax was prescribed by the rules of ceremony, but now a silk one is worn. It is economical, and I follow the majority. To bow below the hall is prescribed by the rules of ceremony, but now the bowing is done after ascending it. That is haughtiness. Even though it is a disaccord with the majority, I will continue to bow below the hall.” 4. 子絶四: 毋意, 毋必, 毋固, 毋我。 The Ultimate Master was completely cut off from four things: he had no wishful speculation, no arbitrary predetermination, no obstinacy, and no egoism. 5. 子畏於匡。曰.. [文王旣沒, 文不在玆乎? 天之將喪斯文也, 後死者, 不得與於斯文也。 天之未喪斯文也, 匡人其如予何?] (子畏於匡: There was a person by the name 陽虎 who had a look of Confucius and wronged the people of the feudal community of 匡 in the state of 衛. When the Ultimate Master traversed 匡, the people of 匡 mistaking Confucius for 陽虎 sieged the retinue of Confucius. 玆:此) When the Ultimate Master was put in fear in K’wang, he said, “Even though King Wan had already been dead, is ‘wan’ (literature) still here in me? If Heaven had let ‘literature’ perish, then I, after his death, should not have got this ‘literature’. When Heaven does not let this ‘literature’ (essence of culture) perish, what can the people of K’wang do to me?” 6. 大宰問於子貢曰.. [夫子聖者與? 何其多能也?] 子貢曰.. [固天縱之將聖, 又多能也。] 子聞之曰.. [大宰知我乎! 吾少也賤, 故多能鄙事。 君子多乎哉? 不多也!] 牢曰.. [子云.. 『吾不試, 故藝。』] (牢:Disciple. 試: in official employment. A high officer asked the wise, Kung, saying, “May we not say that your Master is a sage? How is it that he has so many abilities?” The wise, Kung, said “Certainly Heaven unlimitedly endowed him to become a sage in future and to have many abilities.” The Ultimate Master heard of this and said, “Does the high officer know me? I was of lowly status when young. So I am able in menial matters. Should a wise-meritorious man have many abilities? Not many.” Lao said, “The Ultimate Master has said, ‘Having no official employment, I acquired many skills.’” 7. 子曰.. [吾有知乎哉? 無知也。 有鄙夫問於我, 空空如也, 我叩其兩端而竭焉。] (兩端: 佛敎之二邊: two mutually excluding opposite aspects in Buddhism) The Ultimate Master said, “Do I indeed possess (all the) knowledge? I do not know (everything). If a crude (ignorant) person asks me a question, I empty my mind of any subjective concept (主觀), and then tap (notice) two ends (two mutually excluding opposite aspects) in any thing, and exhaust them. 자께서 가라사대 “내가 지식(불교의 一切智)을 가지고 있느냐? 나는 지식이 없다. 변변찮은 (무식한) 사람이 나한테 물으면 나는 마음을 우선 허공 같이 텅 비운다. 그 다음 나는 사물의 양단을 다 고려해서 철저히 연구한다.” 8. 子曰.. [鳳鳥不至, 河不出圖, 吾已矣夫!] ( 鳳鳥: Mystic bird which was said to appear when a sovereign sage appeared in the world. 河圖:Mystic pattern which was said to appear in the Yellow River when a sage appeared with assignments bestowed by Heaven.) The Ultimate Master said, “The Fang bird does not come. The river does not send forth the pattern. It is all over with me!” 9. 子見齊衰者, 冕衣裳者, 與고(鼓下目), 見之, 雖少必作, 過之必趨。 (作:站立) When the Ultimate Master saw a person in a morning dress, or any one with ceremonial headdress and garments, or a blind person, on observing them approaching, he would rise up even if they were younger than himself, and when passing by them, he would do so hastily (to make way for them).” 10. 顔淵위(口+胃)然歎曰.. [仰之彌高, 鑽之彌堅, 瞻之在前, 忽焉在後! 夫子循循然善誘人.. 博我以文, 約我以禮。 欲罷不能, 旣竭吾才, 如有所立卓爾, 雖欲從之, 末由也已!] (文: It is herein translated as ‘literal means’.) Yen Yan sighed, lamented and said, “I look up to it (the Way), and it seemed to become more higher. I tried to penetrate it, and it seemed to become more hardened. I looked at it in front of me, and suddenly it seemed to be behind. The master gradually and skillfully leads men towards it. He enlarged my mind with literal means, and disciplined me with the manner of propriety. When I wish to give over the study of the Way, I cannot do so. Having exhausted my talent, there seems something to stand right up before me. But though I wish to follow, I really find no way to do so.” 안자 (顔淵)님 께서 한숨을 쉬고 탄식하면서 말씀 하시길 [위로 처다보면 더 높히 있고, 뚫어라고 하면 더 굳고, 앞에 있는가 하면 갑자기 뒤에 있다. 스승님 (공자) 께서 나를 순순하게 (점진적으로 교묘하게) 잘 유도해서 나를 글로써 넓혀주시고 예로써 나를 규률하셨다. 공부를 그만 둘려고 해도 그럴수없고인의 내 모든 제간을 다 써버렷다. 내앞에 딱 서있는것 같은데 내가 따를려고 해도 그럴수가 없다] 하셨다. 11. 子疾病, 子路使門人爲臣。 疾閒。, 曰.. [久矣哉, 由之行詐也! 無臣而爲有臣, 吾誰欺? 欺天乎? 且予與其死於臣之手也, 無녕(=寧=寗)死於二三子之手乎! 且予縱不得大葬, 予死於道路乎?] (子路:Disciple also called 由) The Ultimate Master was seriously ill. Tsze-lu had his disciples act as if they were the Ultimate Master’s ministers. During a remission of his illness, the Ultimate Master said, “It must be for long that Yu has practiced this deceptive conduct! By pretending to have ministers when I have them not, whom would I be deceiving? I would be deceiving Heaven? Moreover, than to die in the hands of ministers, is it not better that I should die in the hands of you, my disciples? Further, even if I may not get a great burial, would I die by the roadside?” 12. 子貢曰.. [有美玉於斯, 온(감출온)독而藏諸? 求善買而沽諸?] 子曰.. [沽之哉! 沽之哉! 我待買者也!] Tsze-kung said, “If there was a beautiful gem here, should it be put into a case and keep it? Or should I seek for a good price and sell it?” the Ultimate Master said, “Sell it! Sell it! I will wait for a buyer.” 13. 子欲居九夷。 或曰.. [陋, 如之何?] 子曰.. [君子居之, 何陋之有?] (九夷: uncivilarized tribes in the east of the China in the time of Spring-Autumn.) The Ultimate master wished to live among the nine tribes of the east. Some one said, “They are rude. How can you do such a thing?” The Ultimate master said, “If wise-meritorious man dwelt among them, what rudeness would be there?” 14. 子曰.. [吾自衛反魯, 然後樂正, 雅頌各得其所。] (雅:court music. 頌:ancestral worship music) The Ultimate Master said, “I returned from Wei to Lu and then righted music so that the court (royal) music and the ancestral-worship music have been put in their proper places.” 15. 子曰.. [出則事公卿, 入則事父兄, 喪事不敢不勉, 不爲酒困, 何有於我哉?] The Ultimate Master said, “Being out of the home, to serve the high officials and nobles; at home, to serve one’s father and elder brothers. Dare not to be lax in the matters of mourning, and not to be incompetent by drinking wine. Which one of these things do I attain to?” 16. 子在川上曰.. [逝者如斯夫! 不舍晝夜。] (舍:停息:rest) The Ultimate Master standing by a stream, said, “What is passing on is like this, not ceasing, it is going on day or night.” 자 께서 냇가에 서서 가라사대 “지나가는 것은 자와 같다. 밤낮으로 쉬지않고 간다 (子嘆行陰無常:The Ultimate Master was lamenting that action skandha is not constant.) 17. 子曰.. [吾未見好德如好色者也。] The Ultimate Master said, “I have not seen one who loves virtue as he loves to do sex.” 18. 子曰.. [譬如爲山, 未成一궤(竹下貴), 止, 吾止也! 譬如平地, 雖覆一궤, 進, 吾往也!] The Ultimate Master said, “Let us use a simile: when I make a mountain by piling up earth, if it is stopped when only piling up of one basket of earth is needed to complete the work, it is I who stopped the work. Let us use another simile: in leveling the ground, even if only one basket of earth is poured, the advancing with it is my own proceeding forward.” 19. 子曰.. [語之而不惰者, 其回也與!] The Ultimate Master said, “Never slackening when I talk (of the Way) to him. Ah! That is Hui!” 20. 子謂顔淵, 曰.. [惜乎! 吾見其進也, 未見其止也!] The Ultimate Master said of Yen Yuan, “Alas! I saw him advance. I never saw him stop in his progress.” 21. 子曰.. [苗而不秀者, 有矣夫! 秀而不實者, 有矣夫!] (秀:開花. Confucius lamented over the short life of Yen Yuan.) The Ultimate Master said, “There are cases in which the plant is sprouted but does not go on to flower. There are cases where the plant flowers, but no fruit is subsequently borne.” 22. 子曰.. [後生可畏, 焉知來者之不如今也? 四十五十而無聞焉, 斯亦不足畏也已!] (無聞: 無聞道) The Ultimate Master said, “Regard juniors with respect. How do we know that his future will not be equal to our present? Even if I reach the age of forty or fifty, and still have not heard the Way, is it also the thing which lacks nothing for being afraid of ?” 23. 子曰.. [法語之言, 能無從乎! 改之爲貴。 巽與之言, 能無說乎? 繹之爲貴。 說而不繹, 從而不改, 吾未如之何也已矣!] (巽:委婉的意思. 說=悅) The Ultimate Master said, “Can men refuse to follow the right words? But their value is in the reforming conduct. Can men refuse to be pleased with soothing words? Their value is in having them to search their meanings with deep thought. If a man be pleased, but does not search the meanings, and follow, but does not reform. I can really do nothing with him.” 24. 子曰.. [主忠信, 毋友不如己者, 過則勿憚改。] The Ultimate Master said, “Devote yourself to loyalty and trustworthiness. Have no friends who are not equal to yourself. When you have faults, do not fear to correct them.” 25. 子曰.. [三軍可奪帥也, 匹夫不可奪志也。] The Ultimate Master said, “The command of the forces of a large state can be snatched from his forces, but the will of even a common man cannot be taken from him.” 26. 子曰..[衣폐(옷해질폐)縕袍, 與衣狐학(담비학)者立, 而不恥者, 其由也與! 『不기(질투할기)不求, 何用不藏?』 ] 子路終身誦之。 子曰.. [是道也, 何足以藏?] (藏:means 善) The Ultimate Master said, “Dressed himself in a shabby coat quilted with hemp, yet standing by the side of men dressed in furs of fox and raccoon-dog, and not ashamed; it is Yu who is equal to this. ‘He is not invidious, he covets nothing’ what can he do but what is good!’” Tze-lu recited these words all his life. The Ultimate master said, “It is with the Way. But it is not by no means sufficient to be superlative.” 27. 子曰.. [歲寒, 然後知松柏之後彫也。] (彫:落) The Ultimate Master said, “When the year becomes cold, then we know that the pine and the cypress are the last to lose their leaves.” 28. 子曰.. [知者不惑, 仁者不憂, 勇者不懼。] The Ultimate Master said, “The wise is free from delusion, the wise-meritorious from anxiety, and the courageous from fear.” 29. 子曰.. [可與共學, 未可與適道; 可與適道, 未可與立; 可與立, 未可與權。] The Ultimate Master said, “To learn together does not mean concurring in the pursuit of the Way. To concur in the pursuit of the Way does not mean establishing the same stand. To establish the same stand does not mean the same weighing for conducts.” 30. [唐체(들벗꽃체, 나무체)之華, 偏其反而; 豈不爾思? 室是遠而。] 子曰.. [未之思也, 夫何遠之有?] How the flowers of the aspen-plum flutter and turn? How can I not think of you? But your house is far…” The Ultimate Master said, “It is the want of passion about it, else how could it be far?” 鄕黨第十 Heang Tang, the Tenth 1. 孔子於鄕黨, 恂恂如也, 似不能言者。 其在宗廟朝廷, 便便言, 唯謹爾。 The Ultimate Master, in his native community, looked simple and sincere, and as if he were not able to speak. When he was in his lord’s ancestral shrine, or in the court, he spoke in detail and clearly on every point, but cautiously. 2. 朝與下大夫言, 侃侃如也; 與上大夫言, 誾誾如也。 君在, 축(足+叔조심하여걸을축)적(足+昔조심하여걸을적)如也, 與與如也。 (與與:擧止安詳的樣子) At court, he conversed uprightly with junior officials; with senior officials, he conversed blandly. In the presence of his lord, he was respectfully uneasy, but he was composed. 3. 君召使빈(손님맞는사신빈), 色勃如也, 足곽(발굽힐곽)如也, 揖所與立, 左右手, 衣前後, 첨(衣邊詹)如也。 趨進, 翼如也。 賓退, 必復命, 曰.. [賓不顧矣。] When summoned by his lord to receive a guest, his countenance appeared to change and his legs were moved forward with caution. He greeted those standing among whom he stood. His left and right hands and the skirts of his robe before and behind were kept without disarray. He hastened forward as if on wings. After the guest had retired, he always reported on his duties, saying, “The guest has gone his way.” 4. 入公門, 鞠躬如也, 如不容。 入不中門, 行不履역(門內或)。 過位, 色勃如也, 足곽(발굽힐곽)如也, 其言似不足者。 攝齊升堂, 鞠躬如也, 屛氣似不息者。 出降一等, 정(呈책받침)顔色, 怡怡如也, 沒階趨, 翼如也。 復其位, (足+叔)(足+昔)如也。 When he entered the palace gate, he seemed to bend his body, as if he were not admitted. He did not stand in the middle of the gate-way; when he went in or out, he did not tread upon the threshold. When he was passing by a seat designated for the lord, his countenance appeared to change, his legs were bent, and his words came as if he hardly uttered them. He ascended the hall, holding up the hem of his robes with both his hands, and his body bent; holding his breadth as if he dared not breathe. When he came out the hall, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he got to the bottom of the steps, he quickened his pace as if on wings. On passing again a designated seat, his manner was politely constrained. 5. 執圭, 鞠躬如也, 如不勝。 上如揖, 下如授, 勃如戰色, 足축(足邊宿)축如有循。 享禮, 有容色。 私적(賣+見), 偸偸如也。 (圭:Jade having shape of long cylinder with a pointed head. It was carried by an official on official business to display authority assigned to him by his lord). When he was carrying ‘kui’, he seemed to bend his body as if he were not able to bear its weight. He did not hold it higher than the position of the hands in making a bow, nor lower than their position giving anything to another. His countenance seemed to be on the strain, and he walked very cautiously as if he had to tread on a narrow track. When the gifts were presented, he appeared relieved. In the close interview during the reception, he looked highly pleased and relaxed. 6. 君子不以紺추(실사변取)飾, 紅紫不以爲褻服。 當暑, 袗치(실사변希)격(실사변谷), 必表而出之。 緇衣羔구(求下衣), 素衣예(鹿下兒)구(求下衣), 黃衣狐구(求下衣)。 褻구(求下衣)長. 短右袂。 必有寢衣, 長一身有半。 狐학(담비학)之厚以居。 去喪, 無所不佩。 非유(휘장유.장막유)裳, 必殺之。 羔구(갓옷구)玄冠, 不以弔。 吉月, 必朝服而朝。 (紺:天靑色. 실사변取:燕靑色. 褻服:私居的衣服. 실사변希: 細葛. 실사변谷:粗葛. 殺:斜縫. 吉日: the first day of the month.) The superior man (Confucius) did not have robes trimmed in deep purple or puce-color, and casual clothing in red or purple. In hot weather, he wore an unlined garment made with either of fine or coarse hemp cloth, but displayed it over an inner garment when he went out. Under a black robe, he wore black lambskin; under an white robe, fawn’s skin; under a yellow robe, fox’s fur. The fur robe of his undress was long, with the right sleeve short. He required the cover of the bedchamber to be half as long again as his body. When staying at home, he used thick furs of the fox or the badger. When the morning period was over, he put on all the appendages of the girdle. Except draperies and skirts, his dresses were sewed on the bias. He did not wear lamb’s fur or a black cap when paying a condolence call. On the first day of the month he always put on his court attire and attended at court. 7. 齊, 必有明衣, 布。齊必變食, 居必遷坐。 In abstinence, always wore brightly clean clothes which were made of linen cloth. In abstinence, changed his diet (to vegetarian foods) and also always moved to the chamber (for abstinence) (i.e., retreated to a special chamber for abstinence). 8. 食不厭精, 膾不厭細, 食의(食+壹:밥쉴의)而애(食+曷:밥냄새애), 魚뇌(생선물크러질뇌)而肉敗, 不食。 色惡不食, 臭惡不食。 失임(食+壬:익힐임)不食, 不時不食, 割不正不食, 不得其醬不食。 肉雖多, 不使勝食氣。 唯酒無量, 不及亂。 沽酒市脯不食。 不撤薑食, 不多食。 祭於公, 不宿肉。 祭肉不出三日, 出三日, 不食之矣。 食不語, 寢不言。 雖疏食菜羹瓜*祭。 必齊如也。 (瓜:必) He did not dislike to have his rice finely cleaned, nor to have his meat or fish pieces cut quite small. He did not eat rice that had turned sour and smelled, nor fish that had started to decompose and meat that had gone bad. He did not eat what was discolored, or what smelled bad. He did not eat anything which was ill-cooked, or what was not in season. He did not eat meat which was not cut properly, nor was served without its proper sauce. Even when meat was plentiful, he did not allow himself to eat it more than the due proportion for the rice. Even if the supply of wine is unlimited, he did not allow himself to become disorderly (i.e., drunk). He did not partake of wine and dried meat purchased in the market. He did not skip eating ginger. But he did not eat much. He did not keep the meat overnight after a public sacrificial offering. He did not keep the sacrificial meat over three days. If kept over three days, the meat could not be allowed to be eaten. When eating, he did not converse. When in bed, he did not speak. Even if only coarse rice and vegetable soup were available, he had never missed doing his sacrificial offering. He was always solemn when he made a sacrificial offering. 9. 席不正不坐。 If his mat was not straight, he did not sit on it. 10. 鄕人飮酒, 杖者出, 斯出矣。 鄕人儺, 朝服而立於조(동편섬돌조)階。 When the villagers were drinking together, he departed only after those who carried staffs (=elders) left. When the villagers performed the ceremonies to receive god-bright (神明) which would drive away pestilential demons, he put on his court attire and stood on the eastern steps. 11. 問人於他邦, 再拜而送之。 康子饋藥, 拜而受之, 曰.. [丘未達, 不敢嘗。] (康子:季康子: Official of the state of 魯. 饋: 送 send) When he was sending complimentary inquiries to any one in another state, he bowed twice and sent the messenger. When K’ang Tsu send him medicine, he bowed and received it, saying, “Since Chiu is not yet familiar with the virtue of this medicine, I dare not taste it.” 12. 구(廐)焚, 子退朝, 曰.. [傷人乎?] 不問馬。 The stable burnt down (when he was in the court). On his return he said, “Has anyone been hurt?” He did not ask about the horses. 13. 君賜食, 必正席先嘗之。 君賜腥, 必熟而薦之。 君賜生, 必畜之。 侍食於君, 君祭, 先飯。 疾, 君視之, 東首, 加朝服拖紳。 君命召, 不俟駕行矣。 When given food by his lord, he always straightened his mat, first taste it, and then gave it away to others. When given uncooked meat by his lord, he always cooked it and offered it to the spirits of his ancestors. When given a livestock by his lord, he always reared it. When he was in attendance on his lord who was preparing foods for offering, he first tasted everything on behalf of his lord. When he was ill and his lord came to visit him, he had his head to the east, made his body covered with his court attire which was fastened by a large girdle. When he was summoned by his lord’s order, without waiting for his carriage to be yoked, he went at once. 14. 入大廟, 每事門。 When he entered the grand shrine, he asked about everything. 15. 朋友死, 無所歸, 曰.. [於我殯。] 朋友之饋, 雖車馬, 非祭肉, 不拜。 When any of his friends died, if he had no relatives who could take the funeral upon themselves, he said, “Let me be responsible for the funeral.” When a friend sent him a present, though it might be a carriages and horses, if not sacrificial meat, he did not bow. 16. 寢不尸, 居不容。 見齊衰者, 雖狎必變。 見冕者與고(鼓下目:장님고)者, 雖褻必以貌。 凶服者式之, 式負版者。 有盛饌, 必變色而作。 迅雷、 風烈, 必變。 In bed, he did not lie like a corpse. At home, he did not assume the manner of a guest. When he saw anyone in a morning dress, though he might be an acquaintance, he would change countenance. When he saw anyone in a ceremonial headdress or a blind person, though he might be in his undress, he would salute them in a ceremonious manner. To any person in morning attire he leaned forward, placing his hands on the crossbar of his carriage; he bowed in the same way to any one bearing the record-plates of the population. When having grand sumptuous meal, he would change his countenance and rise up. On a sudden clap of thunder or a violent wind, he would change countenance. 17. 升車, 必正立, 執綏(편안할수,수레고삐수)。 車中不內顧, 不疾言, 不親指。 When ascending into his carriage, he would stand straight, holding the reins. Within the carriage, he did not turn his head quite round, did not talk hastily, and did not point with his fingers. 18. 色斯擧矣, 翔而後集。 曰.. [山梁雌雄, 時哉時哉!] 子路共之, 三嗅而作。 (嗅: here, bird’s cry) Seeing the shape (of men), they (pheasants) instantly took flight and circled about and alighted together (on the rail of a mountain bridge). He (Confucius) said, “There is the hen-pheasants on the mountain bridge. Timely indeed! Timely indeed!” Tsze-lu made a motion to it. Thrice the hen-pheasants cried and took flight. | |||||
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